Text -- 2 Timothy 3:5-17 (NET)

3:5 They will maintain the outward appearance of religion but will have repudiated its power. So avoid people like these. 3:6 For some of these insinuate themselves into households and captivate weak women who are overwhelmed with sins and led along by various passions. 3:7 Such women are always seeking instruction, yet never able to arrive at a knowledge of the truth. 3:8 And just as Jannes and Jambres opposed Moses, so these people– who have warped minds and are disqualified in the faith– also oppose the truth. 3:9 But they will not go much further, for their foolishness will be obvious to everyone, just like it was with Jannes and Jambres.

Continue in What You Have Learned

3:10 You, however, have followed my teaching, my way of life, my purpose, my faith, my patience, my love, my endurance, 3:11 as well as the persecutions and sufferings that happened to me in Antioch, in Iconium, and in Lystra. I endured these persecutions and the Lord delivered me from them all. 3:12 Now in fact all who want to live godly lives in Christ Jesus will be persecuted. 3:13 But evil people and charlatans will go from bad to worse, deceiving others and being deceived themselves. 3:14 You, however, must continue in the things you have learned and are confident about. You know who taught you 3:15 and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus. 3:16 Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, 3:17 that the person dedicated to God may be capable and equipped for every good work.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Ti 3:5

A form of godliness ( morphōsin eusebeias ).

For morphōsin , see note on Rom 2:20. The outward shape without the reality.

Robertson: 2Ti 3:5

Having denied ( ērnēmenoi ).

Perfect middle participle of arneomai (see note on Rom 2:11.).

Robertson: 2Ti 3:5

Power ( dunamin ).

See 1Co 4:20. See Rom 1:29-31 for similar description.

Robertson: 2Ti 3:5

Turn away ( apotrepou ).

Present middle (direct) imperative of apotrepō , "turn thyself away from."Old verb, only here in N.T. See 4 Maccabees 1:33.

Robertson: 2Ti 3:6

That creep ( hoi endunontes ).

Old and common verb (also enduō ) either to put on (1Th 5:8) or to enter (to slip in by insinuation, as here). See same idea in Jud 1:4 (pareiseduēsan ), 2Pe 2:1 (pareisaxousin ), Gal 2:4 (pareisēlthon and pareisaktous ). These stealthy "creepers"are pictured also in Tit 1:11.

Robertson: 2Ti 3:6

Take captive ( aichmalōtizontes ).

"Taking captive."Present active participle of aichmalōtizō , for which see note on 2Co 10:5; Rom 7:23.

Robertson: 2Ti 3:6

Silly women ( gunaikaria ).

Literally, "little women"(diminutive of gunē ), found in Diocles (comedian of 5 century b.c.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies."It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought."

Robertson: 2Ti 3:6

Laden with sins ( sesōreumena hamartiais ).

Perfect passive participle of sōreuō , old word from Aristotle down (from sōros , a heap) to heap up. In N.T. only here and Rom 12:20. Associative instrumental case hamartiais .

Robertson: 2Ti 3:6

Divers ( poikilais ).

Many coloured. See note on Tit 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem"in Illinois and the recent infamous "House of David"in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Agomena (present passive participle) means "continually led astray or from time to time."

Robertson: 2Ti 3:7

Never able to come to the knowledge of the truth ( mēdepote eis epignōsin alētheias elthein dunamena ).

Pathetic picture of these hypnotized women without intellectual power to cut through the fog of words and, though always learning scraps of things, they never come into the full knowledge (epignōsin ) of the truth in Christ. And yet they even pride themselves on belonging to the intelligentsia!

Robertson: 2Ti 3:8

Like as ( hon tropon ).

"In which manner."Adverbial accusative and incorporation of the antecedent tropon into the relative clause.

Robertson: 2Ti 3:8

Jannes and Jambres ( Iannēs kai Iambrēs ).

Traditional names of the magicians who withstood Moses ( Targum of Jonathan on Exo 7:11).

Robertson: 2Ti 3:8

Withstood ( antestēsan ).

Second aorist active (intransitive) of anthistēmi , to stand against, "they stood against"(with dative Mōusei ). Same word used of Elymas in Act 13:8 and repeated here anthistantai (present middle indicative). Paul here pictures the seducers of the gunaikaria above.

Robertson: 2Ti 3:8

Corrupted in mind ( katephtharmenoi ton noun ).

Perfect passive participle of kataphtheirō , old compound, in N.T. only here in critical text. See on 2Co 11:3; 1Ti 6:5 for diaphtheirō . The accusative noun is retained in the passive.

Robertson: 2Ti 3:8

Reprobate ( adokimoi ).

See note on 1Co 9:27; Tit 1:16. They had renounced their trust (pistin ) in Christ.

Robertson: 2Ti 3:9

They shall proceed no further ( ou prokopsousin epi pleion ).

Future active of prokoptō . See note on 2Ti 2:16.

Robertson: 2Ti 3:9

Folly ( anoia ).

Old word (from anoos , a privative and nous ), want of sense, here only in N.T.

Robertson: 2Ti 3:9

Evident ( ekdēlos ).

Old word (ek , dēlos , outstanding), here only in N.T.

Robertson: 2Ti 3:9

Theirs ( ekeinōn ).

Of Jannes and Jambres (Exo 7:12).

Robertson: 2Ti 3:10

Didst follow ( parēkolouthēsas ).

First aorist active indicative of parakoloutheō , for which see note on 1Ti 4:6. Some MSS. have perfect active parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb ( teaching , didaskaliāi , Rom 12:7; conduct , agōgēi , old word here only in N.T.; purpose , prothesei , Rom 8:28; faith , pistei , 1Th 3:6; longsuffering , makrothumiāi , Col 1:11; persecutions , diōgmois , 2Th 1:4; sufferings , pathēmasin , 2Co 1:6.). The two last items belong to 2Ti 3:11.

Robertson: 2Ti 3:11

What things befell me ( hoia moi egeneto ).

Qualitative relative (hoia ) referring to actual experiences of Paul (egeneto , second aorist middle indicative of ginomai ) more fully described in 2Co 11:30-33. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Act 13:14, Act 13:45, Act 13:50), in Iconium (Act 14:1-5), in Lystra (Act 14:6-19). See also Gal 2:11.

Robertson: 2Ti 3:11

What persecutions I endured ( hoious diōgmous hupēnegka ).

Qualitative relative again with diōgmous . The verb is first aorist active indicative of hupopherō , old verb, to bear under as in 1Co 10:13.

Robertson: 2Ti 3:11

Delivered me ( me erusato ).

First aorist middle of ruomai , old verb, with ek here as in 1Th 1:10. Used again of the Lord Jesus in 2Ti 4:18.

Robertson: 2Ti 3:12

That would live godly ( hoi thelontes zēin eusebōs ).

"Those who desire (will, determine) to live godly."Paul does not regard his experience as peculiar, but only part of the price of loyal service to Christ.

Robertson: 2Ti 3:12

Shall suffer persecution ( diōchthēsontai ).

Future passive of diōkō , "shall be persecuted"(shall be hunted as wild beasts).

Robertson: 2Ti 3:13

Impostors ( goētes ).

Old word from wailers (goaō , to bewail), professional mourners, deceivers, jugglers. Here only in the N.T. Modern impostors know all the tricks of the trade.

Robertson: 2Ti 3:13

Shall wax worse and worse ( prokopsousin epi to cheiron ).

"Shall cut forward to the worse stage."See note on 2Ti 2:16 for prokoptō . Cheiron is comparative of kakos , "to the worse than now."

Robertson: 2Ti 3:13

Deceiving and being deceived ( planōntes kai planōmenoi ).

Present active and present passive participles of planaō . The tragedy of it all is that these seducers are able to deceive others as well as themselves.

Robertson: 2Ti 3:14

But abide thou ( su de mene ).

Emphatic contrast (su de ), "But thou."Present active imperative of menō , common verb, to remain.

Robertson: 2Ti 3:14

In the things which ( en hois ).

The antecedent to hois is not expressed ("in which things") and the relative is attracted from ha accusative with emathes (didst learn, second aorist active indicative of manthanō ) to the case of the unexpressed antecedent (locative with en ).

Robertson: 2Ti 3:14

Hast been assured of ( epistōthēs ).

First aorist passive indicative of pistoō , old verb (from pistos , faithful), to make reliable, only here in N.T.

Robertson: 2Ti 3:14

Knowing from whom ( eidōs para tinōn ).

Second perfect active participle of oida . Note tinōn (ablative case after para in an indirect question). The list included the O.T. prophets, Paul, Eunice, Lois. There ought to be moral authority in such personages.

Robertson: 2Ti 3:15

From a babe ( apo brephous ).

Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy’ s recollections. See Mar 9:21 ek paidiothen , from a child.

Robertson: 2Ti 3:15

Thou has known ( oidas ).

Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today.

Robertson: 2Ti 3:15

The sacred writings ( hiera grammata ).

"Sacred writings"or "Holy Scriptures."Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective hieros occurs in 1Co 9:13 of the temple worship, and gramma in contrast to pneuma in 2Co 3:6.; Rom 2:29 and in Joh 5:47 of Moses’ writings, in Act 28:21 of an epistle, in Gal 6:11 of letters (characters). In Ephesus there were Ephesia grammata that were bebēla (Act 19:19), not hiera .

Robertson: 2Ti 3:15

To make thee wise ( se sophisai ).

First aorist active infinitive of sophizō , old verb (from sophos ), in N.T. only here, and 2Pe 1:16.

Robertson: 2Ti 3:15

Which is in ( tēs en ).

Common idiom with the article, "the in."The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."

Robertson: 2Ti 3:16

Every scripture inspired of God is also profitable ( pāsa graphē theopneustos kai ōphelimos ).

There are two matters of doubt in this clause. One is the absence of the article hē before graphē , whether that makes it mean "every scripture"or "all scripture"as of necessity if present. Unfortunately, there are examples both ways with both pās and graphē . Twice we find graphē in the singular without the article and yet definite (1Pe 2:6; 2Pe 1:20). We have pās Israēl (Rom 11:26) for all Israel (Robertson, Grammar , p. 772). So far as the grammatical usage goes, one can render here either "all scripture"or "every scripture."There is no copula (estin ) in the Greek and so one has to insert it either before the kai or after it. If before, as is more natural, then the meaning is: "All scripture (or every scripture) is inspired of God and profitable."In this form there is a definite assertion of inspiration. That can be true also of the second way, making "inspired of God"descriptive of "every scripture,"and putting estin (is) after kai : "All scripture (or every scripture), inspired of God, is also profitable."

Robertson: 2Ti 3:16

Inspired of God ( theopneustos ).

"God-breathed."Late word (Plutarch) here only in N.T. Perhaps in contrast to the commandments of men in Tit 1:14.

Robertson: 2Ti 3:16

Profitable ( ōphelimos ).

See note on 1Ti 4:8. See Rom 15:4. Four examples of pros (facing, with a view to, for): didaskalian , teaching; elegmon , reproof, in lxx and here only in N.T.; epanorthōsin , correction, old word, from epanorthoō , to set up straight in addition, here only in N.T., with which compare epidiorthoō in Tit 1:5; paideian , instruction, with which compare Eph 6:4.

Robertson: 2Ti 3:17

The man of God ( ho tou theou anthrōpos ).

See note on 1Ti 6:11.

Robertson: 2Ti 3:17

May be complete ( hina ēi artios ).

Final clause with hina and present subjunctive of eimi . Artios is old word (from root arō , to fit), specially adapted, here only in N.T.

Robertson: 2Ti 3:17

Furnished completely ( exērtismenos ).

Perfect passive participle of exartizō , rare verb, to furnish (fit) fully (perfective use of ex ), in N.T. only here and Act 21:5. In Josephus. For katartizō , see note on Luk 6:40; 2Co 13:11.

Vincent: 2Ti 3:5

A form ( μόρφωσιν )

Only here and Rom 2:20. Μορφὴ Form (for the want of any other rendering) is the expression or embodiment of the essential and permanent being of that which is expressed Μόρφωσις , lit. forming or shaping . Yet the meaning differs in different passages. In Rom 2:20, μόρφωσις is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward semblance, as distinguished from the essential reality.

Vincent: 2Ti 3:5

The power ( τὴν δύναμιν )

The practical virtue. Comp. 1Co 4:20. It is impossible to overlook the influence of Rom 1:29-31 in shaping this catalogue.

Vincent: 2Ti 3:5

Turn away ( ἀποτρέπου )

N.T.o . Comp. παραιτοῦ avoid , 2Ti 2:23; ἐκτρεπόμενος turning away , 1Ti 6:20; and ἐκκλίνετε turn away , Rom 16:17.

Vincent: 2Ti 3:6

Of this sort ( ἐκ τούτων )

Lit. of these . The formula often in Paul.

Vincent: 2Ti 3:6

Which creep ( οἱ ἐνδύνοντες )

N.T.o . Thrust themselves into. Comp. Jud 1:4, παρεισεδύησαν crept in privily (see note); 2Pe 2:1 (note), παρεισάξουσιν shall privily bring in ; and Gal 2:4, παρεισάκτους brought in by stealth .

Vincent: 2Ti 3:6

Lead captive ( αἰχμαλωτίζοντες )

Only here in Pastorals. See on captives , Luk 4:18; and see on 2Co 10:5.

Vincent: 2Ti 3:6

Silly women ( γυναικάρια )

N.T.o . o lxx. Silly is expressed by the contemptuous diminutive. Comp. Vulg. mulierculas .

Vincent: 2Ti 3:6

Laden ( σεσωρευμένα )

Only here and Rom 12:20, citation. In lxx, see Judith 15:11, of loading a wagon with the property of Holofernes. It implies heaped up ; heavily laden.

Vincent: 2Ti 3:6

Led away ( ἀγόμενα )

Away is superfluous. It is only an inference. The meaning is under the direction of . Comp. Rom 8:14; Gal 5:18.

Vincent: 2Ti 3:6

Divers ( ποικίλαις )

In Pastorals only here and Tit 3:3. Lit. variegated , of different tints . See on manifold wisdom , Eph 3:10.

Vincent: 2Ti 3:7

Ever learning

From any one who will teach them. See on 1Ti 5:13. It is a graphic picture of a large class, by no means extinct, who are caught and led by the instructions of itinerant religious quacks.

Vincent: 2Ti 3:7

Never able ( μηδέποτε δυνάμενα )

Because they have not the right motive, and because they apply to false teachers. Ellicott thinks that there is in δυνάμενα a hint of an unsuccessful endeavor, in better moments, to attain to the truth.

Vincent: 2Ti 3:8

As ( ὃν τρόπον )

The formula occurs in the Synoptic Gospels (see Mat 23:37; Luk 13:34), and in Acts (Act 1:11; Act 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exo 7:11, Exo 7:22.

Vincent: 2Ti 3:8

Of corrupt minds ( κατεφθαρμένοι τὸν νοῦν )

Better, corrupted in mind . The verb, N.T.o . Comp. διεφθαρμένων τὸν νοῦν corrupted in mind , 1Ti 6:5.

Vincent: 2Ti 3:8

Reprobate ( ἀδόκιμοι )

In Pastorals only here and Tit 1:16. A Pauline word. See on Rom 1:28, and see on castaway , 1Co 9:27.

Vincent: 2Ti 3:9

Shall proceed ( προκόψουσιν )

See on 2Ti 2:16.

Vincent: 2Ti 3:9

Folly ( ἄνοια )

Only here and Luk 6:11 (note). The senselessness of their teaching, with an implication of its immoral character.

Vincent: 2Ti 3:9

Manifest ( ἔκδηλος )

N.T.o . lxx, 3 Macc. 3:19; 6:5.

Vincent: 2Ti 3:10

Hast fully known ( παρηκολούθησας )

Better, thou didst follow . See on 1Ti 4:6. o P.

Vincent: 2Ti 3:10

Manner of life ( ἀγωγῇ )

Or conduct . N.T.o . lxx, mostly 2nd and 3rd Macc. Often in Class., but mostly in a transitive sense, leading , conducting .

Vincent: 2Ti 3:10

Purpose ( προθέσει )

See on Act 11:23; see on Rom 9:11. In Paul, only of the divine purpose.

Vincent: 2Ti 3:10

Long-suffering, charity, patience

For long - suffering , see on Jam 5:7. For charity rend. love , and see on Gal 5:22. For patience , see on 2Pe 1:6; see on Jam 5:7.

Vincent: 2Ti 3:11

Persecutions, afflictions ( διωγμοῖς, παθήμασιν )

Διωγμός persecution , only here in Pastorals. Occasionally in Paul. Πάθημα , only here in Pastorals. Often in Paul, usually in the sense of sufferings , but twice of sinful passions , Rom 7:5; Gal 5:24.

Vincent: 2Ti 3:11

Antioch, Iconium, Lystra

See Act 13:50; Act 14:2 ff.; Act 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Act 16:1, Act 16:2. Antioch is mentioned by Paul, Gal 2:11. Iconium and Lystra nowhere in his letters.

Vincent: 2Ti 3:11

Delivered ( ἐρύσατο )

Often in Paul. Originally, to draw to one's self ; to draw out from peril. Paul, in Rom 11:26, applies the prophecy of Isa 59:20 to Christ, who is called a ὁ ῥυόμενος the deliverer , lxx.

Vincent: 2Ti 3:12

Who will live ( οἱ θέλοντες ζῇν )

Whose will is to live, or who are bent on living.

Vincent: 2Ti 3:12

Godly ( εὐσεβῶς )

Only here and Tit 2:12. Comp. κατ ' εὐσέβειαν according to godliness , 1Ti 6:3; Tit 1:1; and ἐν πάσῃ εὐσεβείᾳ in all godliness , 1Ti 2:2. See also 1Ti 4:7; 1Ti 6:11, and on godliness , 1Ti 2:2.

Vincent: 2Ti 3:12

Shall suffer persecution ( διωχθήσονται )

In this sense only here in Pastorals.

Vincent: 2Ti 3:13

Seducers ( γόντες )

N.T.o . Better, impostors or deceivers . From γοᾶν to howl . Originally, one who chants spells; a wizard , sorcerer . Hence, a cheat .

Vincent: 2Ti 3:13

Shall wax worse and worse ( προκόψουσιν ἐπὶ τὸ χεῖρον )

Lit. shall proceed to the worse . The formula, Pasto . Comp. 2Ti 3:9 and 2Ti 2:16.

Vincent: 2Ti 3:13

Deceiving ( πλανῶντες )

Properly, leading astray . See on πλάνοις seducing , 1Ti 4:1.

Vincent: 2Ti 3:14

Hast been assured of ( ἐπιστώθης )

N.T.o . Quite often in lxx. So 2Sa 7:16, shall be established (of the house of David): Psa 78:37, steadfast in his covenant.

Vincent: 2Ti 3:15

From a child ( ἀπὸ βρέφους )

Mostly in Luke. o P. Only here in Pastorals. See on 1Pe 2:2. Comp. Mar 9:21, ἐκ παιδιόθεν from a child .

Vincent: 2Ti 3:15

The holy Scriptures ( ἱερὰ γράμματα )

Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2Co 3:7; Gal 6:11): of a document (Luk 16:6, take thy bill ) : of epistles (Act 28:21): of the writings of an author collectively (Joh 5:47): of learning (Act 26:24, πολλά γράμματρα much learning ). In lxx, ἐπιστάμενος γράμματα knowing how to read (Isa 29:11, Isa 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning . The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα . He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1Co 9:9 f.; 1Co 10:1 f.; Gal 3:16.; Gal 4:21 f. In Act 4:13, the council, having heard Peter's speech, in which he interpreted Psa 118:22 and Isa 28:16 of Christ, at once perceived that Peter and John were ἀγράμματοι , not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, " much learning (πολλὰ γράμματα , thy acquaintance with the exegesis of the schools) hath made thee mad" (Act 26:24). To Agrippa, who was " expert in all customs and questions which are among the Jews" (Act 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In Joh 7:15, when Jesus taught in the temple, the Jews wondered and said: " How knoweth this man letters? " That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time.

Vincent: 2Ti 3:15

To make thee wise ( σε σοφίσαι )

Only hero and 2Pe 1:16. See note there on cunningly devised . To give thee understanding of that which lies behind the letter; to enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ Jesus . Jesus Christ was the key of Scripture, and through faith in him Scripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives' fables (1Ti 4:7; 2Ti 2:16). Const. through faith , etc., with make wise , not with salvation .

Vincent: 2Ti 3:16

All Scripture ( πᾶσα γραφὴ )

Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as αἱ γραφαί or αἱ γραφαί ἅγιαι . Ἱερά is never used with γραφὴ. Γραφὴ is the single passage, usually defined by this , or that , or the , or which saith .

Vincent: 2Ti 3:16

Is given by inspiration of God ( θεόπνευστος )

N.T.o . o lxx. From θεὸς God and πνεῖν to breathe . God - breathed . The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is , and rend. as attributive of γραφὴ every divinely - inspired Scripture .

Vincent: 2Ti 3:16

And is profitable ( καὶ ὠφέλιμος )

According to A.V., καὶ and is merely the copula between two predicates of γραφὴ . It is divinely inspired and is profitable. According to the interpretation given above, καὶ has the force of also . Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Ὡφέλιμος profitable , Pasto . See on 1Ti 4:8.

Vincent: 2Ti 3:16

For doctrine ( πρὸς διδασκαλίαν )

Better, teaching . Comp. to make thee wise , 2Ti 3:15.

Vincent: 2Ti 3:16

Reproof ( ἐλεγμόν )

Better, conviction . N.T.o . o Class. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse , punishment . See Ps. of Solomon 10:1, but the reading is disputed with ἐλέγχῳ . See on the verb ἐλέγχειν , Joh 3:20.

Vincent: 2Ti 3:16

Correction ( ἐπανόρθωσιν )

N.T.o . Twice in lxx. Restoring to an upright state (ὀρθός erect ); setting right .

Vincent: 2Ti 3:16

Instruction ( παιδείαν )

Better, chastisement or discipline . See on Eph 6:4. In lxx mostly correction or discipline , sometimes admonition . Specially of God's chastisement by means of sorrow and evil.

Vincent: 2Ti 3:17

Perfect ( ἄρτιος )

N.T.o . lxx. Rev. complete; but the idea is rather that of mutual, symmetrical adjustment of all that goes to make the man: harmonious combination of different qualities and powers. Comp. κατάρτισις perfecting , 2Co 13:9 : καταρτισμός perfecting (as accomplished), Eph 4:12 : καταρτίσαι make perfect or bring into complete adjustment , Heb 13:21.

Vincent: 2Ti 3:17

Thoroughly furnished ( ἐξηρτισμένος )

The same root as ἄρτιος . It fills out the idea ἄρτιος ; fitted out . Only here and Act 11:5 (note). o Class.

Vincent: 2Ti 3:17

Unto all good works ( πρὸς πᾶν ἔργον ἀγαθὸν )

More correctly, every good work . Any writing which can produce such profitable results vindicates itself as inspired of God. It is to be noted that the test of the divine inspiration of Scripture is here placed in its practical usefulness.

Wesley: 2Ti 3:5

An appearance of godliness, but not regarding, nay, even denying and blaspheming, the inward power and reality of it. Is not this eminently fulfilled at this day?

Wesley: 2Ti 3:6

That is, mere formalists.

Wesley: 2Ti 3:7

New things. But not the truth of God.

Wesley: 2Ti 3:8

Several ancient writers speak of Jannes and Jambres, as the chief of the Egyptian magicians.

Wesley: 2Ti 3:8

Impure notions and wicked inclinations.

Wesley: 2Ti 3:8

Quite ignorant, as well as careless, of true, spiritual religion.

Wesley: 2Ti 3:9

In gaining proselytes.

Wesley: 2Ti 3:12

Therefore count the cost.

Wesley: 2Ti 3:12

Out of Christ there is no godliness.

Wesley: 2Ti 3:12

More or less. There is no exception. Either the truth of scripture fails, or those that think they are religious, and are not persecuted, in some shape or other, on that very account, deceive themselves.

Wesley: 2Ti 3:13

He who has once begun to deceive others is both the less likely to recover from his own error, and the more ready to embrace the errors of other men.

Wesley: 2Ti 3:14

Even from me a teacher approved of God.

Wesley: 2Ti 3:15

Of the Old Testament. These only were extant when Timothy was an infant. Which are able to make thee wise unto salvation, through faith in the Messiah that was to come. How much more are the Old and New Testament together able, in God's hand, to make us more abundantly wise unto salvation! Even such a measure of present salvation as was not known before Jesus was glorified.

Wesley: 2Ti 3:16

The Spirit of God not only once inspired those who wrote it, but continually inspires, supernaturally assists, those that read it with earnest prayer. Hence it is so profitable for doctrine, for instruction of the ignorant, for the reproof or conviction of them that are in error or sin, for the correction or amendment of whatever is amiss, and for instructing or training up the children of God in all righteousness.

Wesley: 2Ti 3:17

He that is united to and approved of God.

Wesley: 2Ti 3:17

Blameless himself, and throughly furnished - By the scripture, either to teach, reprove, correct, or train up others.

JFB: 2Ti 3:5

Outward semblance.

JFB: 2Ti 3:5

Piety.

JFB: 2Ti 3:5

Rather as Greek, "having denied," that is, renounced.

JFB: 2Ti 3:5

The living, regenerating, sanctifying influence of it.

JFB: 2Ti 3:5

Implying that some of such characters, forerunners of the last days, were already in the Church.

JFB: 2Ti 3:6

Greek, "of these," such as were described (2Ti 3:5).

JFB: 2Ti 3:6

Stealthily.

JFB: 2Ti 3:6

(Isa 1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (1Ti 1:19).

JFB: 2Ti 3:6

Not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [ALFORD].

JFB: 2Ti 3:7

Some new point, for mere curiosity, to the disparagement of what they seemed to know before.

JFB: 2Ti 3:7

Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [ESTIUS, 1.13.3]: so Roman Jesuitism.

JFB: 2Ti 3:8

Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [ALFORD].

JFB: 2Ti 3:8

Traditional names of the Egyptian magicians who resisted Moses (Exo 7:11, Exo 7:22), derived from "the unwritten teaching of the Jews" [THEODORET]. In a point so immaterial as the names, where Scripture had not recorded them, Paul takes the names which general opinion had assigned the magicians. EUSEBIUS [Preparation of the Gospel], quotes from NUMENIUS, "Jannes and Jambres were sacred scribes (a lower order of priests in Egypt) skilled in magic." HILLER interprets "Jannes" from the Abyssinian language a trickster, and "Jambres" a juggler" (Act 13:8).

JFB: 2Ti 3:8

"withstand," as before. They did so by trying to rival Moses' miracles. So the false teachers shall exhibit lying wonders in the last days (Mat 24:24; 2Th 2:9; Rev 13:14-15).

JFB: 2Ti 3:8

Incapable of testing the truth (Rom 1:28) [BENGEL]. ALFORD takes passively, "not abiding the test"; rejected on being tested (Jer 6:30).

JFB: 2Ti 3:9

Though for a time (2Ti 2:16) "they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond which they shall not be able to "proceed further" (Job 38:11; Rev 11:7, Rev 11:11). They themselves shall "wax worse and worse" (2Ti 3:13), but they shall at last be for ever prevented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself" [BENGEL].

JFB: 2Ti 3:9

Literally, "dementation": wise though they think themselves.

JFB: 2Ti 3:9

Greek, "shall be brought forth from concealment into open day" [BENGEL], (1Co 4:5).

JFB: 2Ti 3:9

As that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Exo 8:18; Exo 9:11).

JFB: 2Ti 3:10

Literally, "fully followed up" and traced; namely, with a view to following me as thy pattern, so far as I follow Christ; the same Greek as in Luk 1:3, "having had perfect understanding of all things." His pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Act 13:50; Act 14:5, Act 14:19), but is first mentioned as such Act 16:1-3. However, he was "a disciple" already, when introduced to us in Act 16:1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts three years before. Hence arose Timothy's knowledge of Paul's persecutions, which were the common talk of the churches in those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the history and the Epistle, indicating genuineness [PALEY, Horæ Paulinæ]. A forger of Epistles from the Acts would never allude to Timothy's knowledge of persecutions, when that knowledge is not expressly mentioned in the history, but is only arrived at by indirect inference; also the omission of Derbe here, in the Epistle, is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not those subsequent, was because Timothy was familiar with the latter as an eye-witness and Paul needed not to remind him of them, but the former Timothy had traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion.

JFB: 2Ti 3:10

"teaching."

JFB: 2Ti 3:10

"conduct," "behavior."

JFB: 2Ti 3:10

The Greek is elsewhere usually used of God's "purpose." But here, as in Act 11:23, of Paul's determined "purpose of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function, and in every action is, not my selfish gain, but the glory of God in Christ.

JFB: 2Ti 3:10

Towards my adversaries, and the false teachers; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (2Ti 4:2; 2Co 6:6; Gal 5:22; Eph 4:2; Col 3:12).

JFB: 2Ti 3:10

Love to all men.

JFB: 2Ti 3:10

"endurance"; patient continuance in well-doing amidst adversities (2Ti 3:11; Rom 2:7).

JFB: 2Ti 3:11

"sufferings."

JFB: 2Ti 3:11

Greek, "such as."

JFB: 2Ti 3:11

Of Pisidia (Act 13:14, Act 13:50-51).

JFB: 2Ti 3:11

(Act 14:1-5).

JFB: 2Ti 3:11

(Act 14:6, Act 14:19).

JFB: 2Ti 3:11

How grievous.

JFB: 2Ti 3:11

(2Ti 4:17; Psa 34:17; 2Co 1:10). An encouragement to Timothy not to fear persecutions.

JFB: 2Ti 3:12

An additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.

JFB: 2Ti 3:12

Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Luk 14:28, Luk 14:33, "intending (Greek, 'wishing') to build a tower . . . counteth the cost."

JFB: 2Ti 3:12

(Gal 2:20; Phi 1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [BENGEL].

JFB: 2Ti 3:12

And will not decline it (Gal 5:11). BISHOP PEARSON proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions.

JFB: 2Ti 3:13

Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [ALFORD].

JFB: 2Ti 3:13

In contrast to the "godly" (2Ti 3:12).

JFB: 2Ti 3:13

Literally, "conjurers." Magical arts prevailed at Ephesus (Act 19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [BURTON]. Probably sorcery will characterize the final apostasy (Rev 13:15; Rev 18:23; Rev 22:15).

JFB: 2Ti 3:13

Literally, "advance in the direction of worse" (see on 2Ti 3:9). Not contradictory to that verse: there the diffusion of the evil was spoken of; here its intensity [ALFORD].

JFB: 2Ti 3:13

He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [BENGEL].

JFB: 2Ti 3:14

Whatever they may do. Resuming the thread begun at 2Ti 3:10.

JFB: 2Ti 3:14

From me and thy mother and grandmother (2Ti 1:5; 2Ti 2:2).

JFB: 2Ti 3:14

From Scripture (2Ti 3:15).

JFB: 2Ti 3:14

Plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.

JFB: 2Ti 3:15

Literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.

JFB: 2Ti 3:15

The Old Testament taught by his Jewish mother. An undesigned coincidence with 2Ti 1:5; Act 16:1-3.

JFB: 2Ti 3:15

In themselves: though through men's own fault they often do not in fact make men savingly alive.

JFB: 2Ti 3:15

That is, wise unto the attainment of salvation. Contrast "folly" (2Ti 3:9). Wise also in extending it to others.

JFB: 2Ti 3:15

As the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.

JFB: 2Ti 3:15

That is, rests on Christ Jesus.

JFB: 2Ti 3:16

Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. ALFORD admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (2Ti 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (2Ti 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, 2Pe 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" Heb 4:13 would, in ALFORD'S view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also 1Ti 4:4, which would be absurd [TREGELLES, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 2Sa 23:1; Act 4:25; 2Pe 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (1Co 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34-35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (1Pe 1:10-12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [TREGELLES]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (1Ti 1:7-8).

JFB: 2Ti 3:16

Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Rom 1:17.

JFB: 2Ti 3:16

"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Gal 3:6, Gal 3:13, Gal 3:16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Co 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on 2Ti 2:25; Eph 6:4; Heb 12:5, Heb 12:11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Co 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (2Ti 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.

JFB: 2Ti 3:16

Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, Col 2:22).

JFB: 2Ti 3:17

(See on 1Ti 6:11).

JFB: 2Ti 3:17

Greek, "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (compare 2Ti 4:2 with 2Ti 3:16) or a spiritual layman. No oral tradition is needed to be added.

Clarke: 2Ti 3:5

Having a form of godliness - The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, etc., while destitute of the life of God in their souls; and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances. From such turn away - not only do not imitate them, but have no kind of fellowship with them; they are a dangerous people, and but seldom suspected, because their outside is fair.

Clarke: 2Ti 3:6

For of this sort are they - He here refers to false teachers and their insinuating manners, practising upon weak women, who, seeing in them such a semblance of piety, entertain them with great eagerness, and at last become partakers with them in their impurities. Among the Jews there are remarkable cases of this kind on record, and not a few of them among the full fed monks of the Romish Church. But in what sect or party have not such teachers been occasionally found? yet neither Judaism, Protestantism, nor Roman Catholicism makes any provision for such men.

Clarke: 2Ti 3:7

Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity

There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.

Clarke: 2Ti 3:8

Now as Jannes and Jambres withstood Moses - This refers to the history of the Egyptian magicians, given in Exodus 7 (see on Exo 7:11 (note) and Exo 7:12 (note)), and particularly the concluding observations at the end of that chapter, (note) where several things are said concerning these two men

Clarke: 2Ti 3:8

Men of corrupt minds - It appears as if the apostle were referring still to some Judaizing teachers who were perverting the Church with their doctrines, and loudly calling in question the authority and doctrine of the apostle

Clarke: 2Ti 3:8

Reprobate concerning the faith - Αδοκιμοι· Undiscerning or untried; they are base metal, unstamped; and should not pass current, because not standard. This metaphor is frequent in the sacred writings.

Clarke: 2Ti 3:9

But they shall proceed no farther - Such teaching and teachers shall never be able ultimately to prevail against the truth; for the foundation of God standeth sure

Clarke: 2Ti 3:9

Their folly shall be manifest - As the Scriptures, which are the only rule of morals and doctrine, shall ever be preserved; so, sooner or later, all false doctrines shall be tried by them: and the folly of men, setting up their wisdom against the wisdom of God, must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people. The religion that fears the Bible is not the religion of God. Is Popery or Protestantism this religion?

Clarke: 2Ti 3:10

Thou hast fully known my doctrine - And having long had the opportunity of knowing me, the doctrine I preached, my conduct founded on these doctrines, the object I have in view by my preaching, my fidelity to God and to my trust, my long-suffering with those who walked disorderly, and opposed themselves to the truth, and did what they could to lessen my authority and render it suspected, my love to them and to the world in general, and my patience in all my adversities; thou art capable of judging between me and the false teachers, and canst easily discern the difference between their doctrines, conduct, motives, temper, spirit, etc., and mine.

Clarke: 2Ti 3:11

Persecutions - which came unto me at Antioch - The Antioch mentioned here was Antioch in Pisidia, to which place Paul and Barnabas came in their first apostolic progress, and where Paul delivered that memorable discourse which is preserved in the 13th chapter of Acts, Acts 13:16-43. In this city, it is said, the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts; but they shook of the dust of their feet against them, and came to Iconium, Act 13:50, Act 13:51. Here there was an assault made both of the Gentiles and also of the Jews with their rulers, to treat them despitefully, and to stone them, and they fled unto Lystra and Derbe; and there came thither certain Jews, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead. The historian informs us that his life was miraculously restored, and that he departed thence, and came to Derbe, and afterwards returned to Lystra, Iconium, and Antioch, where they had lately been so grievously persecuted. See Act 14:5, Act 14:6, Act 14:19-21. These are the persecutions, etc., to which the apostle alludes; and we find that he mentions them here precisely in the same order in which, according to the relation of St. Luke, they occurred. Now it is said here that Timothy fully knew all these things; and we may naturally suppose they could not be unknown to him, when it is evident he was either a native of, or resided in, those parts; for when the apostle, sometime after the above, visited Derbe and Lystra, behold, a certain disciple was there named Timotheus, well reported of by the brethren that were at Lystra and Iconium; Act 16:1, Act 16:2. As these things happened in his own neighborhood, Timothy must have known them; for a person who had such a religious education as he had could not be unacquainted with these persecutions, especially as we may believe that his mother and grandmother had been converts to Christianity at that time. See several useful remarks in Dr. Paley’ s Horae Paulinae, on these circumstances, page 312.

Clarke: 2Ti 3:12

All that will live godly - So opposite to the spirit and practice of the world is the whole of Christianity, that he who gives himself entirely up to God, making the Holy Scriptures the rule of his words and actions, will be less or more reviled and persecuted. "If religion gives no quarter to vice, the vicious will give no quarter to religion and its professors."

Clarke: 2Ti 3:13

Evil men and seducers shall wax worse - They will yet get on for a season, deceiving themselves and deceiving others; but, by and by, their folly will become manifest to all, 2Ti 3:9. The word γοητες, which we render seducers, signifies jugglers, pretenders to magical arts; probably persons dealing in false miracles, with whom the Church in all ages has been not a little disgraced.

Clarke: 2Ti 3:14

But continue thou - No man, however well instructed in the things of God, or grounded in Divine grace, is out of the reach of temptation, apostasy, and final ruin; hence the necessity of watching unto prayer, depending upon God, continuing in the faith, and persevering unto the end.

Clarke: 2Ti 3:15

From a child thou hast known the Holy Scriptures - The early religious education of Timothy has been already sufficiently noticed; see 2Ti 1:5, and the preface to the first epistle. St. Paul introduces this circumstance again here for the confirmation of Timothy’ s faith. He had learned the doctrines of Christianity from a genuine apostle; and, as Christianity is founded on the law and the prophets, Timothy was able to compare its doctrines with all that had been typified and predicted, and consequently was assured that the Christian religion was true

Clarke: 2Ti 3:15

Able to make thee wise unto salvation - The apostle is here evidently speaking of the Jewish Scriptures; and he tells us that they are able to make us wise unto salvation provided we have faith in Jesus Christ. This is the simple use of the Old Testament. No soul of man can be made wise unto salvation by it, but as he refers all to Christ Jesus. The Jews are unsaved though they know these Scriptures, because they believe not in Christ; for Christ is the end of the law for the justification of all that believe.

Clarke: 2Ti 3:16

All Scripture is given by inspiration of God - This sentence is not well translated; the original πασα γραφη θεοκνευστος ωφιλιμος προς διδασκαλιαν, κ. τ. λ. should be rendered: Every writing Divinely inspired is profitable for doctrine, etc. The particle και, and, is omitted by almost all the versions and many of the fathers, and certainly does not agree well with the text. The apostle is here, beyond all controversy, speaking of the writings of the Old Testament, which, because they came by Divine inspiration, he terms the Holy Scriptures, 2Ti 3:15; and it is of them alone that this passage is to be understood; and although all the New Testament came by as direct an inspiration as the Old, yet, as it was not collected at that time, not indeed complete, the apostle could have no reference to it

The doctrine of the inspiration of the sacred writings has been a subject of much discussion, and even controversy, among Christians. There are two principal opinions on the subject

1.    That every thought and word were inspired by God, and that the writer did nothing but merely write as the Spirit dictated

2.    That God gave the whole matter, leaving the inspired writers to their own language; and hence the great variety of style and different modes of expression

But as I have treated this subject at large in my Introduction to the Four Gospels and Acts of the Apostles, I must refer the reader to that work

Clarke: 2Ti 3:16

Is profitable for doctrine - To teach the will of God, and to point out Jesus Christ till he should come

Clarke: 2Ti 3:16

For reproof - To convince men of the truth; and to confound those who should deny it, particularly the Jews

Clarke: 2Ti 3:16

For correction - Προς επανορθωσιν· For restoring things to their proper uses and places, correcting false notions and mistaken views

Clarke: 2Ti 3:16

Instruction in righteousness - Προς παιδειαν την εν δικαιοσυνῃ . For communicating all initiatory religious knowledge; for schooling mankind. All this is perfectly true of the Jewish Scriptures; and let faith in Christ Jesus be added, see 2Ti 3:15, and then all that is spoken in the following verse will be literally accomplished.

Clarke: 2Ti 3:17

That the man of God - The preacher of righteousness, the minister of the Gospel, the person who derives his commission from God, and always appears as his herald and servant

Clarke: 2Ti 3:17

May be perfect - Αρτιος· From αρω, to fit or adapt. It properly signifies an integer or whole number in arithmetic, to which nothing needs to be added to make it complete

Clarke: 2Ti 3:17

Throughly furnished - Εξηρτισμενος· From εξ, intensive, and αρτιος, complete; see above. Not only complete in himself as to his integrity, religious knowledge, faith in Jesus, and love to God and man, but that he should have all those qualifications which are necessary to complete the character, and insure the success of a preacher, of the Gospel. Timothy was to teach, reprove, correct, and instruct others; and was to be to them a pattern of good works

From what the apostle says here concerning the qualifications of a Christian minister, we may well exclaim: Who is capable of these things? Is it such a person as has not intellect sufficient for a common trade or calling? No. A preacher of the Gospel should be a man of the soundest sense, the most cultivated mind, the most extensive experience, one who is deeply taught of God, and who has deeply studied man; one who has prayed much, read much, and studied much; one who takes up his work as from God, does it as before God, and refers all to the glory of God; one who abides under the inspiration of the Almighty, and who has hidden the word of God in his heart, that he might not sin against him. No minister formed by man can ever be such as is required here. The school of Christ, and that alone, can ever form such a preacher.

Calvin: 2Ti 3:5

5.From those turn away. This exhortation sufficiently shows that Paul does not speak of a distant posterity, nor foretell what would happen many ages afterwards; but that, by pointing out present evils, he applies to his own age what he had said about “the last times;” for how could Timothy “turn away” from those who were not to arise till many centuries afterwards? So then, from the very beginning of the gospel, the Church must have begun to be affected by such corruptions.

Calvin: 2Ti 3:6

6.Of those are they who creep into families You would say, that here Paul intentionally draws a lively picture of the order of monks. But without saying a single word about monks, those marks by which Paul distinguishes false and pretended teachers are sufficiently clear; creeping into houses, snares for catching silly women, mean flattery, imposing upon people by various superstitions. These marks it is proper to observe carefully, if we wish to distinguish between useless drones and faithful ministers of Christ. These former are here marked by so black a coal, that it is of no use for them to shuffle. To “creep into families” means to enter stealthily, or to seek an entrance by cunning methods.

And lead captive silly women laden with sins Now, he speaks of “women” rather than men, because the former are more liable to be led astray in this manner. He says that they “are led captive,” because false prophets of this sort, through various tricks, gain their ear, partly by prying curiously into all their affairs, and partly by flattery. And this is what he immediately adds, “laden with sins;” for, if they had not been bound by the chain of a bad conscience, they would not have allowed themselves to be led away, in every possible manner, at the will of others.

By various sinful desires I consider “sinful desires” to denote generally those foolish and light desires by which women, who do not seek God sincerely, and yet wish to be reckoned religious and holy, are carried away. There is no end of the methods adopted by them, when, departing from a good conscience, they are constantly assuming new masks. Chrysostom is more disposed to refer it to disgraceful and immodest desires; but, when I examine the context, I prefer the former exposition; for it immediately follows —

Calvin: 2Ti 3:7

7.Always learning, while yet they never can come to the knowledge of the truth That fluctuation between various desires, of which he now speaks, is when, having nothing solid in themselves, they are tossed about in all directions. They “learn,” he says, as people do who are under the influence of curiosity, and with a restless mind, but in such a manner as never to arrive at any certainty or truth. It is ill-conducted study, and widely different from knowledge. And yet such persons think themselves prodigiously wise; but what they know is nothing, so long as they do not hold the truth, which is the foundation of all knowledge.

Calvin: 2Ti 3:8

8.And as Jannes and Jambres resisted Moses This comparison confirms what I have already said about the “last times”, for he means that the same thing happens to us under the gospel, which the Church experienced almost from her very commencement, or at least since the law was published. In like manner the Psalmist also speaks largely about the unceasing battles of the Church.

“Often did they fight against me from my youth, now let Israel say. The wicked ploughed upon my back, they made long their furrows.” (Psa 129:1)

Paul reminds us, that we need not wonder if adversaries rise up against Christ to oppose his gospel, since Moses likewise had those who contended with him; for these examples drawn from a remote antiquity yield us strong consolation.

It is generally believed; that the two who are mentioned, “Jannes and Jambres,” were magicians put forward by Pharaoh. But from what source Paul learned their names is doubtful, except that it is probable, that many things relating to those histories were handed down, the memory of which God never permitted to perish. It is also possible that in Paul’s time there were commentaries on the prophets that gave more fully those narratives which Moses touches very briefly. However that may be, it is not at random that he calls them by their names. The reason why there were two of them may be conjectured to have been this, that, because the Lord had raised up for his people two leaders, Moses and Aaron, Pharaoh determined to place against them the like number of magicians.

Calvin: 2Ti 3:9

9.But they shall not proceed further He encourages Timothy for the contest, by the confident hope of victory; for, although false teachers give him annoyance, he promises that they shall be, within a short time, disgracefully ruined. ¹⁸⁴ Yet the event does not agree with this promise; and the Apostle appears to make a totally different declaration, a little afterwards, when he says that they will grow worse and worse. Nor is there any force in the explanation given by Chrysostom, that they will grow worse every day, but will do no injury to any person; for he expressly adds, “deceived and deceiving;” and, indeed, the truth of this is proved by experience. It is more correct to say, that he looked at them in various aspects; for the affirmation, that they will not make progress, is not universal; but he only means, that the Lord will discover their madness to many whom they had, at first, deceived by their enchantments.

For their folly shall be manifest to all When he says, to all, it is by a figure of speech, in which the whole is taken for a part. And, indeed, they who are most successful in deceiving do, at first, make great boasting, and obtain loud applause; and, in short, it appears as if nothing were beyond their power. But speedily their tricks vanish into air; for the Lord opens the eyes of many, so that they begin to see what was concealed from them for a time. Yet never is the “folly” of false prophets discovered to such an extent as to be known to all. Besides, no sooner is one error driven away than new errors continually spring up.

Both admonitions are therefore necessary. That godly teachers may not despair, as if it were in vain for them to make war against error, they must be instructed about the prosperous success which the Lord will give to his doctrine. But that they may not think, on the other hand, that they are discharged from future service, after one or two battles, they must be reminded that there will always be new occasion for fighting. But on this second point we shall speak afterwards; at present, let it suffice us, that he holds out to Timothy the sure hope of a successful issue, that he may be time more encouraged to fight, And he confirms this by the example which he had quoted; for, as the truth of God prevailed against the tricks of the magicians, so he promises that the doctrine of the gospel shall be victorious against every kind of errors that may be invented.

Calvin: 2Ti 3:10

10.But thou hast followed ¹⁸⁵ In order to urge Timothy, he employs this argument also, that he is not an ignorant and untaught soldier, because Paul carried him through a long course of training. Nor does he speak of doctrine only; for those things which he likewise enumerates add much weight, and he gives to us, in this sentence, a very lively picture of a good teacher, as one who does not, by words only, train and instruct his disciples, but, so to speak, opens his very breast to them, that they may know, that whatever he teaches, he teaches sincerely. This is what is implied in the word purpose He likewise adds other proofs of sincere and unfeigned affection, such as faith, mildness, love, patience Such were the early instructions which had been imparted to Timothy in the school of Paul. Yet he does not merely bring to remembrance what he had learned from him, but bears testimony to his former life, that in this manner he may urge him to perseverance; for he praises him as an imitator of his own virtues; as if he had said, “Thou hast been long accustomed to follow my instructions; I ask nothing more than that thou shouldst go on as thou hast begun.” It is his wish, however; that the example of his “faith, love, and patience” should be constantly before the eyes of Timothy; and for that reason he dwells chiefly on his persecutions, which were best known to him.

Calvin: 2Ti 3:11

11.But out of them all the Lord delivered me It is a consolation which mitigates the bitterness of afflictions, that they always have a happy and joyful end. If it be objected, that the success of which he boasts is not always visible, I acknowledge that this is true, so far as relates to the feeling of the flesh; for Paul had not yet been delivered. But when God sometimes delivers us, he testifies, in this manner, that he is present with us, and will always be present; for from the feeling, or actual knowledge, of present aid, our confidence ought to be extended to the future. The meaning, therefore, is as if he had said, “Thou hast known by experience that God hath never forsaken me, so that thou hast no right to hesitate to follow my example.”

Calvin: 2Ti 3:12

12.And all who wish to live a godly life ¹⁸⁶ Having mentioned his own persecutions, he likewise adds now, that nothing has happened to him which does not await all the godly. ¹⁸⁷ And he says this, partly that believers may prepare themselves for submitting to this condition, and partly that good men may not view him with suspicion on account of the persecutions which he endures from wicked persons; as it frequently happens that the distresses to which men are subjected lead to unfavorable opinions concerning them; for he whom men regard with aversion is immediately declared by the common people to be hated by God.

By this general statement, therefore, Paul classes himself with the children of God, and, at the same time, exhorts all the children of God to prepare for enduring persecutions; for, if this condition is laid down for “all who wish to live a godly life in Christ,” they who wish to be exempt from persecutions must necessarily renounce Christ. In vain shall we endeavor to detach Christ from his cross; for it may be said to be natural that the world should hate Christ even in his members. Now hatred is attended by cruelty, and hence arise persecutions. In short, let us know that we are Christians on this condition, that we shall be liable to many tribulations and various contests.

But it is asked, Must all men be martyrs? for it is evident that there have been many godly persons who have never suffered banishment, or imprisonment, or flight, or any kind of persecution. I reply, it is not always in one way that Satan persecutes the servants of Christ. But yet it is absolutely unavoidable that all of them shall have the world for their enemy in some form or other, that their faith may be tried and their steadfastness proved; for Satan, who is the continual enemy of Christ, will never suffer any one to be at peace during his whole life; and there will always be wicked men that are thorns in our sides. Moreover, as soon as zeal for God is manifested by a believer, it kindles the rage of all ungodly men; and, although they have not a drawn sword, yet they vomit out their venom, either by murmuring, or by slander, or by raising a disturbance, or by other methods. Accordingly, although they are not exposed to the same assaults, and do not engage in the same battles, yet they have a warfare in common, and shall never be wholly at peace and exempt from persecutions.

Calvin: 2Ti 3:13

13.But wicked men and impostors This is the most bitter of all persecutions, when we see wicked men, with their sacrilegious hardihood, with their blasphemies and errors, gathering strength. Thus Paul says elsewhere, that Ishmael persecuted Isaac, not by the sword, but by mockery (Gal 4:29.) Hence also we may conclude, that in the preceding verse, it was not merely one kind of persecution that was described, but that the Apostle spoke, in general terms, of those distresses which the children of God are compelled to endure, when they contend for the glory of their Father.

I stated, a little before, in what respect they shall grow worse and worse; for he foretells not only that they will make obstinate resistance, but that they will succeed in injuring and corrupting others. One worthless person will always be more effectual in destroying, than ten faithful teachers in building, though they labor with all their might. Nor are there ever wanting the tares which Satan sows for injuring the pure corn; and even when we think that false prophets are driven away, others continually spring up in other directions.

Again, as to the power of doing injury, ¹⁸⁸ it is not because falsehood, in its own nature, is stronger than truth, or that the tricks of Satan exceed the energy of the Spirit of God; but because men, being naturally inclined to vanity and errors, embrace far more readily what agrees with their natural disposition, and also because, being blinded by a righteous vengeance of God, they are led, as captive slaves, at the will of Satan. ¹⁸⁹ And the chief reason, why the plague of wicked doctrines is so efficacious, is, that the ingratitude of men deserves that it should be so. It is highly necessary for godly teachers to be reminded of this, that they may be prepared for uninterrupted warfare, and may not be discouraged by delay, or yield to the haughtiness and insolence of adversaries.

Calvin: 2Ti 3:14

14.But as for thee, continue in those things which thou hast learned Although wickedness prevail, and push its way forward, he advises Timothy nevertheless to stand firm. And undoubtedly this is the actual trial of faith, when we offer unwearied resistance to all the contrivances of Satan, and do not alter our course for every wind that blows, but remain steadfast on the truth of God, as on a sure anchor.

Knowing from whom thou hast learned them This is said for the purpose of commending the certainty of the doctrine; for, if any one has been wrong instructed, he ought not to persevere in it. On the contrary, we ought to unlearn all that we have learned apart from Christ, if we wish to be his disciples; as, for example, it is the commencement of our pure instruction in the faith to reject and forget all the instruction of Popery. The Apostle therefore does not enjoin Timothy to defend indiscriminately the doctrine which has been delivered to him, but only that which he knows to be truth; by which he means, that he must make a selection. ¹⁹⁰ Besides, he does not claim this as a private individual, that what he has taught shall be reckoned to be a divine revelation; but he boldly asserts his own authority to Timothy, who, he was aware, knew that his fidelity and his calling had been proved. And if he was fully convinced that he had been taught by an Apostle of Christ, he concluded that therefore it was not a doctrine of man, but of Christ.

This passage teaches us, that we ought to be as careful to guard against obstinacy in matters that are uncertain, (such as all the doctrines of men are,) as to hold within unshaken firmness the truth of God. Besides, we learn from it, that faith ought to be accompanied by prudence, that it may distinguish between the word of God and the word of men, so that we may not adopt at random everything that is brought forward. Nothing is more inconsistent with the nature of faith than light credulity, which allows us to embrace everything indiscriminately, whatever it may be, and from whomsoever it proceeds; because it is the chief foundation of faith, to know that it has God for its author.

And which have been intrusted to thee ¹⁹¹ When he adds, that the doctrine had been intrusted to Timothy, this gives (αὔξησιν) additional force to the exhortation; for to “commit a thing in trust” is something more than merely to deliver it. Now Timothy had not been taught as one of the common people, but in order that he might faithfully deliver into the hands of others what he had received.

Calvin: 2Ti 3:15

15.And that from (thy) childhood This was also no ordinary addition, that he had been accustomed, from his infancy, to the reading of the Scripture; for this long habit may make a man much more strongly fortified against every kind of deception. It was therefore a judicious caution observed in ancient times, that those who were intended for the ministry of the word should be instructed, from their infancy, in the solid doctrine of godliness, that, when they came to the performance of their office, they might not be untried apprentices. And it ought to be reckoned a remarkable instance of the kindness of God, if any person, from his earliest years, has thus acquired a knowledge of the Scriptures.

Which are able to make thee wise unto salvation It is a very high commendation of the Holy Scriptures, that we must not seek anywhere else the wisdom which is sufficient for salvation; as the next verse also expresses more fully. But he states, at the same time, what we ought to seek in the Scripture; for the false prophets also make use of it as a pretext; and therefore, in order that it may be useful to us for salvation, it is necessary to understand the right use of it.

Through faith, which is in Christ Jesus What if any one give his whole attention to curious questions? What if he adhere to the mere letter of the law, and do not seek Christ? What if he pervert the natural meaning by inventions that are foreign to it? For this reason he directs us to the faith of Christ as the design, and therefore as the sum, of the Scriptures; for on faith depends also what immediately follows.

Calvin: 2Ti 3:16

16.All Scripture; or, the whole of Scripture; though it makes little difference as to the meaning. He follows out that commendation which he had glanced at briefly. First, he commends the Scripture on account of its authority; and secondly, on account of the utility which springs from it. In order to uphold the authority of the Scripture, he declares that it is divinely inspired; for, if it be so, it is beyond all controversy that men ought to receive it with reverence. This is a principle which distinguishes our religion from all others, that we know that God hath spoken to us, and are fully convinced that the prophets did not speak at their own suggestion, but that, being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare. Whoever then wishes to profit in the Scriptures, let him first of all, lay down this as a settled point, that the Law and the Prophets are not a doctrine delivered according to the will and pleasure of men, but dictated by the Holy Spirit.

If it be objected, “How can this be known?” I answer, both to disciples and to teachers, God is made known to be the author of it by the revelation of the same Spirit. Moses and the prophets did not utter at random what we have received from their hand, but, speaking at the suggestion of God, they boldly and fearlessly testified, what was actually true, that it was the mouth of the Lord that spake. The same Spirit, therefore, who made Moses and the prophets certain of their calling, now also testifies to our hearts, that he has employed them as his servants to instruct us. Accordingly, we need not wonder if there are many who doubt as to the Author of the Scripture; for, although the majesty of God is displayed in it, yet none but those who have been enlightened by the Holy Spirit have eyes to perceive what ought, indeed, to have been visible to all, and yet is visible to the elect alone. This is the first clause, that we owe to the Scripture the same reverence which we owe to God; because it has proceeded from him alone, and has nothing belonging to man mixed with it.

And is profitable Now follows the second part of the commendation, that the Scripture contains a perfect rule of a good and happy life. When he says this, he means that it is corrupted by sinful abuse, when this usefulness is not sought. And thus he indirectly censures those unprincipled men who fed the people with vain speculations, as with wind. For this reason we may in the present day, condemn all who, disregarding edification, agitate questions which, though they are ingenious, are also useless. Whenever ingenious trifles of that kind are brought forward, they must be warded off by this shield, that “Scripture is profitable.” Hence it follows, that it is unlawful to treat it in an unprofitable manner; for the Lord, when he gave us the Scriptures, did not intend either to gratify our curiosity, or to encourage ostentation, or to give occasion for chatting and talking, but to do us good; and, therefore, the right use of Scripture must always tend to what is profitable. ¹⁹²

For instruction Here he enters into a detailed statement of the various and manifold advantages derived from the Scriptures. And, first of all, he mentions instruction, which ranks above all the rest; for it will be to no purpose that you exhort or reprove, if you have not previously instructed. But because “instruction,” taken by itself, is often of little avail, he adds reproof and correction

It would be too long to explain what we are to learn from the Scriptures; and, in the preceding verse, he has given a brief summary of them under the word faith. The most valuable knowledge, therefore, is “faith in Christ.” Next follows instruction for regulating the life, to which are added the excitements of exhortations and reproofs. Thus he who knows how to use the Scriptures properly, is in want of nothing for salvation, or for a Holy life. Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God. Instruction in righteousness means the rule of a good and holy life.

Calvin: 2Ti 3:17

17.That the man of God may be perfect. Perfect means here a blameless person, one in whom there is nothing defective; for he asserts absolutely, that the Scripture is sufficient for perfection. Accordingly, he who is not satisfied with Scripture desires to be wiser than is either proper or desirable.

But here an objection arises. Seeing that Paul speaks of the Scriptures, which is the name given to the Old Testament, how does he say that it makes a man thoroughly perfect? for, if it be so, what was afterwards added by the apostles may be thought superfluous. I reply, so far as relates to the substance, nothing has been added; for the writings of the apostles contain nothing else than a simple and natural explanation of the Law and the Prophets, together with a manifestation of the things expressed in them. This eulogium, therefore, is not inappropriately bestowed on the Scriptures by Paul; and, seeing that its instruction is now rendered more full and clear by the addition of the Gospel, what can be said but that we ought assuredly to hope that the usefulness, of which Paul speaks, will be much more displayed, if we are willing to make trial and receive it?

Defender: 2Ti 3:5

These last-day humanists will have a pseudo-religion but will deny its power, its supernatural aspects (creation, miracles, second coming, heaven, hell, regeneration). This description would apply specifically to religious humanists, to the liberal theologians who dominate the mainline denominations, to modernists, and to most New Age cultists (see notes on 2Pe 3:3-6)."

Defender: 2Ti 3:6

The Greek word for "silly women" is the diminutive of the word for wife or woman. The concept is that of a pseudo-woman, a woman who minimizes her feminine nature, seeking to be something she was not created by God to be. The word only occurs here."

Defender: 2Ti 3:7

This is the precise emphasis of modern intellectual educators. They say there is no absolute truth. They also contend we must continually be searching for truth but can never really find ultimate truth and should never make such a claim."

Defender: 2Ti 3:8

The names of these Egyptian magicians are not given in the Biblical account (Exo 7:11) but are the traditional names handed down in extra-Biblical accounts. The book of Jasher says that Jannes and Jambres were sons of the false prophet Balaam.

Defender: 2Ti 3:8

The reason why the latter-day religious humanists and liberals can never "come to the knowledge of the truth" (2Ti 3:7) is simply because they, like Pharaoh's wise men, "resist the truth" when they hear it, thus acquiring a "reprobate mind" (Rom 1:28)."

Defender: 2Ti 3:12

There is no exception; all who determine to live godly in Christ "shall suffer persecution." This persecution may be physical, but perhaps more often will be social or intellectual. (Phi 1:29)."

Defender: 2Ti 3:13

This phrase refers to spiritual seducers in particular. The word (Greek goes) occurs nowhere else in the New Testament, but apparently suggests occult deceivers of some kind, and all sorts of these are proliferating all over the world in the New Age movement."

Defender: 2Ti 3:14

Despite all the perilous times and persecutions of the last days, plus all the false teachers and seducing spirits, believers must continue believing and obeying the Word of God. The same word (Greek meno) is often translated "abide" and "remain."

Defender: 2Ti 3:14

Paul can confidently and without boasting cite his own example to young Timothy (2Ti 3:10, 2Ti 3:11), for he had been continuously faithful, despite the most severe opposition and persecutions one could imagine (2Co 11:23-33) right to the point of martyrdom."

Defender: 2Ti 3:15

Timothy had been trained in the Old Testament Scriptures by his mother and grandmother (2Ti 1:5) before any of them knew about Christ. This is a powerful testimony to the value of teaching God's Word to young children.

Defender: 2Ti 3:15

The Scriptures in and of themselves do not bring salvation, but it is through the Scriptures that we learn of our Savior, the Lord Jesus Christ (Jam 1:18; 1Pe 1:23-25). The Scriptures are the initiation of our salvation, then they become the medium of our spiritual growth (2Ti 3:16) and finally of our ultimate perfection (2Ti 3:17) in Christ."

Defender: 2Ti 3:16

"All scripture," every individual "scripture," is included in this reference, not just the thoughts but the actual writings, the words written down. Thus, the words are inspired of God. This one verse repudiates the idea of partial inspiration and also that of so-called dynamic inspiration. The true doctrine is plenary verbal inspiration of the Holy Scriptures. Since God is omniscient, the Scriptures are, therefore, infallible and free from error of any kind.

Defender: 2Ti 3:16

"Given by inspiration of God" is all one word in the Greek, theopneustos, meaning God-breathed. This word refutes any idea of human inspiration such as a poet or musician might claim. The Scriptures, by whatever particular methods God may have used in their various parts, including the individual human abilities and researches of the various human writers (whose abilities He had created and whose researches He had guided), as they finally came from their Spirit-guided minds and pens, are in effect God-breathed.

Defender: 2Ti 3:16

"Doctrine" is the same word as "teachings." All that the Bible teaches is true and profitable for study.

Defender: 2Ti 3:16

"Reproof" means "conviction" or "evidence" (as the word is translated in Heb 11:1). The Scriptures, themselves, give abundant internal evidence of their own divine inspiration.

Defender: 2Ti 3:16

"Correction" means "setting right." This is the only occurrence of this particular word (Greek epanorthosis) in the New Testament.

Defender: 2Ti 3:16

"Instruction" (Greek padeia) is translated "nurture" in Eph 6:4 and "chastening" in Heb 12:5, Heb 12:7, Heb 12:11. The Scriptures not only teach doctrine but also provide evidence of their truth, correction of any mistaken notions, and then any needed conviction and discipline warranted for our training as babes in Christ."

Defender: 2Ti 3:17

The word used here for "perfect" (Greek ) is found nowhere else in the New Testament. It basically means "new" or "fresh," which most expositors interpret as "complete." However, perhaps it refers to our ultimate perfection in Christ, when "we shall be like him" (1Jo 3:2), with all sin removed and the age-long effects of the curse taken away. He has promised: "Behold, I make all things new" (Rev 21:5), and that must include us as well, even our bodies (Phi 3:20, Phi 3:21). We shall then, indeed, be as fresh and perfect as Adam was when he was first created - even more so - perfected in Christ. No doubt, the "man of God" shall be as perfect then as "the law of the Lord is perfect" (Psa 19:7), for the Holy Scriptures are now, and will eternally be, our spiritual food (Mat 4:4; Mat 24:35).

Defender: 2Ti 3:17

"Throughly furnished" is one word in the Greek, meaning "completely equipped." We need nothing more than God's complete Word for our complete life."

TSK: 2Ti 3:5

a form : Isa 29:13, Isa 48:1, Isa 48:2, Isa 58:1-3; Eze 33:30-32; Mat 7:15, Mat 23:27, Mat 23:28; Rom 2:20-24; 1Ti 5:8; Tit 1:16

from : 2Ti 2:16, 2Ti 2:23; Rom 16:17, Rom 16:18; Eph 4:14; 2Th 3:6, 2Th 3:14; 1Ti 6:5; Tit 3:10; 2Jo 1:10-12

TSK: 2Ti 3:6

of this : Mat 23:14; Tit 1:11; Jud 1:4

laden : Psa 38:4; Isa 1:4; Mat 11:28

led : 1Co 12:2; 2Pe 3:17

divers : Mar 4:19; 1Ti 6:9; Tit 3:3; 2Pe 2:18; Jud 1:16, Jud 1:18

TSK: 2Ti 3:7

learning : 2Ti 4:3, 2Ti 4:4; Deu 29:4; Pro 14:6; Isa 30:10,Isa 30:11; Eze 14:4-10; Mat 13:11; Joh 3:20,Joh 3:21, Joh 5:44, Joh 12:42, Joh 12:43; 1Co 3:1-4; Eph 4:14; Heb 5:11

never : 1Ti 2:4

the knowledge : 2Ti 2:25

TSK: 2Ti 3:8

as : Exo 7:11, Exo 7:22, Exo 8:7, Exo 8:18

resist : 2Ti 4:15; 1Ki 22:22-24; Jer. 28:1-17; Act 13:8-11, Act 15:24; Gal 1:7-9, Gal 2:4, Gal 2:5; Eph 4:14; 2Th 2:9-11; Tit 1:10; 2Pe 2:1-3; 1Jo 2:18, 1Jo 4:1; Rev 2:6, Rev 2:14, Rev 2:15, Rev 2:20

men : Act 8:21, Act 8:22; Rom 1:28, Rom 16:18; 2Co 11:13-15; 1Ti 1:19, 1Ti 4:2, 1Ti 6:5; Tit 1:16; 2Pe 2:14; Jud 1:18, Jud 1:19

reprobate : or, of no judgment, 2Co 13:5, 2Co 13:6

TSK: 2Ti 3:9

their : 2Ti 3:8; Exo 7:12, Exo 8:18, Exo 8:19, Exo 9:11; 1Ki 22:25; Psa 76:10; Jer 28:15-17; Jer 29:21-23, Jer 29:31, Jer 29:32, Jer 37:19; Act 13:11, Act 19:15-17

TSK: 2Ti 3:10

thou hast fully known : or, thou hast been a diligent follower of, Luk 1:3; Phi 2:22; 1Ti 4:6 *Gr.

my : 2Ti 3:16, 2Ti 3:17, 2Ti 4:3; Act 2:42; Rom 16:17; Eph 4:14; 1Ti 1:3, 1Ti 4:12, 1Ti 4:13; Tit 2:7; Heb 13:9; 2Jo 1:9, 2Jo 1:10

manner : Act 20:18, Act 26:4; 1Th 1:5; 2Pe 3:11

purpose : Dan 1:8; Act 11:23; 2Co 1:17

faith : 2Ti 2:22; 2Co 6:4-10; 1Ti 4:12, 1Ti 6:11; 2Pe 1:5-7

TSK: 2Ti 3:11

Persecutions : Act 9:16, Act 20:19, Act 20:23, Act 20:24; Rom 8:35-37; 1Co 4:9-11; 2Co 1:8-10, 2Co 4:8-11; 2Co 11:23-28; Heb 10:33-34

at Antioch : Act 13:45, Act 13:50,Act 13:51, Act 14:2, Act 14:5, Act 14:6, Act 14:19-21

but : 2Ti 4:7, 2Ti 4:17, 2Ti 4:18; Gen 48:16; 2Sa 22:1, 2Sa 22:49; Job 5:19, Job 5:20; Psa 34:19, Psa 37:40; Psa 91:2-6, Psa 91:14; Isa 41:10,Isa 41:14, Isa 43:2; Jer 1:19; Dan 6:27; Act 9:23-25; Act 21:32, Act 21:33, Act 23:10,Act 23:12-24, Act 25:3, Act 25:4, Act 26:17, Act 26:22; 2Co 1:10; 2Pe 2:9

TSK: 2Ti 3:12

live : 2Co 1:12; 1Ti 2:2, 1Ti 3:16, 1Ti 6:3; Tit 1:1, Tit 2:12; 2Pe 3:11

shall : Jos 17:14; Psa 37:12-15; Mat 5:10-12, Mat 10:22-25, Mat 16:24, Mat 23:34; Mar 10:30; Luk 14:26, Luk 14:27; Joh 15:19-21, Joh 16:2, Joh 16:33, Joh 17:14; Act 14:22; 1Co 15:19; 1Th 3:3, 1Th 3:4; Heb 11:32-38; 1Pe 2:20,1Pe 2:21, 1Pe 3:14, 1Pe 4:12-16, 1Pe 5:9, 1Pe 5:10; Rev 1:9, Rev 1:10, Rev 7:14, Rev 12:4, Rev 12:7-10

TSK: 2Ti 3:13

evil : 2Ti 3:8, 2Ti 2:16, 2Ti 2:17; 2Th 2:6-10; 1Ti 4:1; 2Pe 2:20, 2Pe 3:3; Rev 12:9, Rev 13:14, Rev 18:23

being : Job 12:16; Isa 44:20; Eze 14:9, Eze 14:10; 2Th 2:11

TSK: 2Ti 3:14

continue : 2Ti 1:13, 2Ti 2:2; 1Ti 4:16

assured : Act 17:31; Rom 14:5 *marg. Col 2:2; 1Th 1:5; Heb 6:11, Heb 10:22

knowing : 2Ti 3:15; 1Th 2:13

TSK: 2Ti 3:15

from : 2Ti 1:5; 1Sa 2:18; 2Ch 34:3; Psa 71:17; Pro 8:17, Pro 22:6; Ecc 12:1; Luk 1:15; Luk 2:40

the holy : Dan 10:21; Mat 22:29; Luk 24:27, Luk 24:32, Luk 24:45; Act 17:2; Rom 1:2, Rom 16:26; 1Co 15:3, 1Co 15:4; 2Pe 1:20,2Pe 1:21, 2Pe 3:16

which : Psa 19:7; Joh 5:39, Joh 5:40; Act 10:43, Act 13:29, Act 13:38, Act 13:39; 1Pe 1:10-12; 1Jo 5:11, 1Jo 5:12; Rev 19:10

TSK: 2Ti 3:16

All : 2Sa 23:2; Mat 21:42, Mat 22:31, Mat 22:32, Mat 22:43, Mat 26:54, Mat 26:56; Mar 12:24, Mar 12:36; Joh 10:35; Act 1:16, Act 28:25; Rom 3:2, Rom 15:4; Gal 3:8; Heb 3:7, Heb 4:12; 2Pe 1:19-21

and is : Psa 19:7-11, Psa 119:97-104, Psa 119:130; Mic 2:7; Act 20:20,Act 20:27; 1Co 12:7; Eph 4:11-16

for doctrine : 2Ti 3:10

for reproof : 2Ti 4:2; Pro 6:23, Pro 15:10,Pro 15:31; Joh 3:20; Eph 5:11-13; Heb 11:1 *Gr.

for instruction : 2Ti 2:25; Deu 4:36; Neh 9:20; Psa 119:9, Psa 119:11; Mat 13:52; Act 18:25; Rom 2:20

TSK: 2Ti 3:17

the man : Psa 119:98-100; 1Ti 6:11

thoroughly furnished : or, perfected, 2Ti 2:21; Neh 2:18; Act 9:36; 2Co 9:8; Eph 2:10; Tit 2:14, Tit 3:1; Heb 10:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ti 3:5

Having a form of godliness - That is, they profess religion, or are in connection with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2 Thes. 2:, and 1 Tim. 4: All these things to which he refers here have been practiced and tolerated in that apostate church, while no body of men, at any time, have been more zealous in maintaining "a form of godliness;"that is, in keeping up the forms of religion.

But denying the power thereof - Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities, but in all respects, except in the form of religion, they live as if they had None. This has been common in the world. The most regular and bigoted adherence to the forms of religion furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for people to observe the forms of religion than it is to bring the heart under its controlling influence.

From such turn away - Have no contact with them as if they were Christians; show no countenance to their religion; do not associate with them; compare 2Jo 1:10-11; see the notes at 2Co 6:17.

Barnes: 2Ti 3:6

For of this sort are they which creep into houses - Who go slyly and insidiously into families. They are not open and manly in endeavoring to propagate their views, but they endeavor by their address to ingratiate themselves first with weak women, and through them to influence men; compare Tit 1:11. The word translated "creep into,"is rendered by Doddridge, "insinuate themselves;"by Bloomfield, "wind their way into,"in the manner of serpents; by Bretschneider, "deceitfully enter;"by Robinson and Passow,"go in, enter in."It is not certain that the idea of deceit or cunning is contained in this "word,"yet the whole complexion of the passage implies that they made their way by art and deceitful tricks.

And lead captive silly women - One of the tricks always played by the advocates of error, and one of the ways by which they seek to promote their purposes. Satan began his work of temptation with Eve rather than with Adam, and the advocates of error usually follow his example. There are always weak-minded women enough in any community to give an opportunity of practicing these arts, and often the aims of the impostor and deceiver can be best secured by appealing to them. Such women are easily flattered; they are charmed by the graceful manners of religious instructors; they lend a willing ear to anything that has the appearance of religion, and their hearts are open to anything that promises to advance the welfare of the world. At the same time, they are just such persons as the propagators of error can rely upon. They have leisure; they have wealth; they are busy; they move about in society, and by their activity they obtain an influence to which they are by no means entitled by their piety or talents. There are, indeed, very many women in the world who cannot be so easily led away as men; but it cannot be denied also that there are those who are just adapted to the purposes of such as seek to spread plausible error. The word rendered "silly women,"means properly "little women,"and then "weak women."

Laden with sins - With so many sins that they seem to be "burdened"with them. The idea is, that they are under the influence of sinful desires and propensities, and hence, are better adapted to the purposes of deceivers.

Led away with divers lusts - With various kinds of passions or desires - ἐπιθυμίας epithumias - such as pride, vanity, the love of novelty, or a susceptibility to flattery, so as to make them an easy prey to deceivers.

Barnes: 2Ti 3:7

Ever learning - That is, these "silly women;"for so the Greek demands. The idea is, that they seeM to be disciples. They put themselves wholly under the care of these professedly religious teachers, but they never acquire the true knowledge of the way of salvation.

And never able to come to the knowledge of the truth - They may learn many things, but the true nature of religion they do not learn. There are many such persons in the world, who, whatever attention they may pay to religion, never understand its nature. Many obtain much speculative acquaintance with the "doctrines"of Christianity, but never become savingly acquainted with the system; many study the constitution and government of the church, but remain strangers to practical piety; many become familiar with the various philosophical theories of religion, but never become truly acquainted with what religion is; and many embrace visionary theories, who never show that they are influenced by the spirit of the gospel. Nothing is more common than for persons to be very busy and active in religion, and even to "learn"many things about it, who still remain strangers to the saving power of the gospel.

Barnes: 2Ti 3:8

Now as Jannes and Jambres withstood Moses - The names of these two men are not elsewhere mentioned in the Bible. They are supposed to have been two of the magicians who resisted Moses (Exo 7:11, et al.), and who opposed their miracles to those of Moses and Aaron. It is not certain where the apostle obtained their names; but they are frequently mentioned by the Hebrew writers, and also by other writers; so that there can be no reasonable doubt that their names were correctly handed down by tradition. Nothing is more probable than that the names of the more distinguished magicians who attempted to imitate the miracles of Moses, would be preserved by tradition; and though they are not mentioned by Moses himself, and the Jews have told many ridiculous stories respecting them, yet this should not lead us to doubt the truth of the tradition respecting their names. A full collection of the Jewish statements in regard to them may be found in Wetstein, in loc.

They are also mentioned by Pliny, Nat. Hist. 30:7; and by Numenius, the philosopher, as quoted by Eusebius, 9:8, and Origen, against Celsus, p. 199. See Wetstein. By the rabbinical writers, they are sometimes mentioned as Egyptian magicians who opposed Moses in Egypt, and sometimes as the sons of Balaam. The more common account is, that they were the princes of the Egyptian magicians. One of the Jewish rabbins represents them as having been convinced by the miracles of Moses, and as having become converts to the Hebrew religion. There is no reason to doubt that these were in fact the leading men who opposed Moses in Egypt, by attempting to work counter-miracles. The point of the remark of the apostle here, is, that they resisted Moses by attempting to imitate his miracles, thus neutralizing the evidence that he was sent from God. In like manner, the persons here referred to, opposed the progress of the gospel by setting up a similar claim to that of the apostles; by pretending to have as much authority as they had; and by thus neutralizing the claims of the true religion, and leading off weak-minded persons from the truth. This is often the most dangerous kind of opposition that is made to religion.

Men of corrupt minds; - compare the notes at 1Ti 6:5.

Reprobate concerning the faith - So far as the Christian faith is concerned. On the word rendered "reprobate,"see the Rom 1:28 note; 1Co 9:27 note, rendered "cast-away;"2Co 13:5 note. The margin here is, "of no judgment."The meaning is, that in respect to the Christian faith, or the doctrines of religion, their views could not be approved, and they were not to be regarded as true teachers of religion.

Barnes: 2Ti 3:9

But they shall proceed no further - There is a certain point beyond which they will not be allowed to go. Their folly will become manifest, and the world will understand it. The apostle does not say how far these false teachers would be allowed to go, but that they would not be suffered always to prosper and prevail. They might be plausible at first, and lead many astray; they might, by art and cunning, cover up the real character of their system; but there would be a fair development of it, and it would be seen to be folly. The apostle here may be understood as declaring a general truth in regard to error. It often is so plausible at first, that it seems to be true. It wins the hearts of many persons, and leads them astray. It flatters them personally, or it flatters them with the hope of a better state of things in the church and the world. But the time will always come when men will see the folly of it. Error will advance only to a certain point, when it will be "seen"to be falsehood and folly, and when the world will arise and cast it off. In some cases, this point may be slower in being reached than in others; but there "is"a point, beyond which error will not go. At the reformation under Luther, that point had been reached, when the teachings of the great apostasy were seen to be "folly,"and when the awakened intellect of the world would allow it to "proceed no farther,"and aroused itself and threw it off. In the workings of society, as well as by the direct appointment of God, there is a point beyond which error cannot prevail; and hence, there is a certainty that truth will finally triumph.

For their folly shall be manifest unto all men - The world will see and understand what they are, and what they teach. By smooth sophistry, and cunning arts, they will not be able always to deceive mankind.

As their’ s also was - That of Jannes and Jambres. That is, it became manifest to all that they could not compete with Moses and Aaron; that their claims to the power of working miracles were the mere arts of magicians, and that they had set up pretensions which they could not sustain; compare Exo 8:18-19. In regard to the time to which the apostle referred in this description, it has already been observed (see the notes at 2Ti 3:1), that it was probably to that great apostasy of the "latter days,"which he has described in 2 Thes. 2: and 1 Tim. 4: But there seems to be no reason to doubt that he had his eye immediately on some persons who had appeared then, and who had evinced some of the traits which would characterize the great apostasy, and whose conduct showed that the great "falling away"had already commenced. In 2Th 2:7, he says that the "mystery of iniquity"was already at work, or was even then manifesting itself; and there can be no doubt that the apostle saw that there had then commenced what he knew would yet grow up into the great defection from the truth. In some persons, at that time, who had the form of godliness, but who denied its power; who made use of insinuating arts to proselyte the weak and the credulous; who endeavor to imitate the true apostles, perhaps by attempting to work miracles, as Jannes and Jambres did, he saw the "germ"of what was yet to grow up into so gigantic a system of iniquity as to overshadow the world. Yet he consoled Timothy with the assurance that there was a point beyond which the system of error would not be allowed to go, but where its folly must be seen, and where it would be arrested.

Barnes: 2Ti 3:10

But thou hast fully known my doctrine ... - Margin, "been a diligent follower of."The margin is more in accordance with the usual meaning of the Greek word, which means, properly, to accompany side by side; to follow closely; to trace out; to examine Luk 1:3, and to conform to. The meaning here, however, seems to be, that Timothy had an opportunity to follow out; i. e., to examine closely the manner of life of the apostle Paul. He had been so long his companion, that he had had the fullest opportunity of knowing how he had lived and taught, and how he had borne persecutions. The object of this reference to his own life and sufferings is evidently to encourage Timothy to bear persecutions and trials in the same manner; compare 2Ti 3:14. He saw, in the events which began already to develope themselves, that trials must be expected; he knew that all who would live holy lives must suffer persecution; and hence, he sought to prepare the mind of Timothy for the proper endurance of trials, by a reference to his own case. The word "doctrine,"here, refers to his "teaching,"or manner of giving instruction. It does not refer, as the word now does, to the opinions which he held; see the notes at 1Ti 4:16. In regard to the opportunities which Timothy had for knowing the manner of Paul’ s life, see the introduction to the Epistle, and Paley, Hor. Paul. , "in loc."Timothy had been the companion of Paul during a considerable portion of the time after his conversion. The "persecutions"referred to here 2Ti 3:11 are those which occurred in the vicinity of Timothy’ s native place, and which he would have had a particular opportunity of being acquainted with. This circumstance, and the fact that Paul did not refer to other persecutions in more remote places, is one of the "undesigned coincidences,"of which Paley has made so much in his incomparable little work - Horae Paulinae.

Manner of life - Literally, "leading, guidance;"then, the method in which one is led - his manner of life; compare the notes at 1Th 2:1.

Purpose - Plans, or designs.

Faith - Perhaps fidelity, or faithfulness.

Long-suffering - With the evil passions of others, and their efforts to injure him. See the word explained in the notes at 1Co 13:4.

Charity - see the notes at 1 Cor. 13.

Patience - "A calm temper, which suffers evils without murmuring or discontent."Webster.

Barnes: 2Ti 3:11

Persecutions - On the meaning of this word, see the notes at Mat 5:10.

Afflictions - Trials of other kinds than those which arose from persecutions. The apostle met them everywhere; compare the notes at Act 20:23.

Which came unto me at Antioch - The Antioch here referred to is not the place of that name in Syria (see the notes at Act 11:19); but a city of the same name in Pisidia, in Asia Minor; notes, Act 13:14. Paul there suffered persecution from the Jews; Act 13:45.

At Iconium; - notes, Act 13:50. On the persecution there, see the notes at Act 14:3-6.

At Lystra; - Act 14:6. At this place, Paul was stoned; notes, Act 14:19. Timothy was a native of either Derbe or Lystra, cities near to each other, and was doubtless there at the time of this occurrence; Act 16:1.

But out of them all the Lord delivered me - See the history in the places referred to in the Acts .

Barnes: 2Ti 3:12

Yea, and all that will live godly in Christ Jesus shall suffer persecution - Paul takes occasion from the reference to his own persecutions, to say that his case was not unique. It was the common lot of all who endeavored to serve their Redeemer faithfully; and Timothy himself, therefore, must not hope to escape from it. The apostle had a particular reference, doubtless, to his own times; but he has put his remark into the most general form, as applicable to all periods. It is undoubtedly true at all times, and will ever be, that they who are devoted Christians - who live as the Saviour did - and who carry out his principles always, will experience some form of persecution. The "essence"of persecution consists in "subjecting a person to injury or disadvantage on account of his opinions."It is something more than meeting his opinions by argument, which is always right and proper; it is inflicting some injury on him; depriving him of some privilege, or right; subjecting him to some disadvantage, or placing him in less favorable circumstances, on account of his sentiments.

This may be either an injury done to his feelings, his family, his reputation, his property, his liberty, his influence; it may be by depriving him of an office which he held, or preventing him from obtaining one to which he is eligible; it may be by subjecting him to fine or imprisonment, to banishment, torture, or death. If, in any manner, or in any way, he is subjected to disadvantage on account of his religious opinions, and deprived of any immunities and rights to which he would be otherwise entitled, this is persecution. Now, it is doubtless as true as it ever was, that a man who will live as the Saviour did, will, like him, be subjected to some such injury or disadvantage. On account of his opinions, he may be held up to ridicule, or treated with neglect, or excluded from society to which his attainments and manners would otherwise introduce him, or shunned by those who might otherwise value his friendship. These things may be expected in the best times, and under the most favorable circumstances; and it is known that a large part of the history of the world, in its relation to the church, is nothing more than a history of persecution. It follows from this:

\caps1 (1) t\caps0 hat they who make a profession of religion, should come prepared to be persecuted. It should be considered as one of the proper qualifications for membership in the church, to be willing to bear persecution, and to resolve not to shrink from any duty in order to avoid it.

\caps1 (2) t\caps0 hey who are persecuted for their opinions, should consider that this may be one evidence that they have the spirit of Christ, and are his true friends. They should remember that, in this respect, they are treated as the Master was, and are in the goodly company of the prophets, apostles, and martyrs; for they were all persecuted. Yet,

\caps1 (3) i\caps0 f we are persecuted, we should carefully inquire, before we avail ourselves of this consolation, whether we are persecuted because we "live godly in Christ Jesus,"or for some other reason. A man may embrace some absurd opinion, and call it religion; he may adopt some mode of dress irresistibly ludicrous, from the mere love of singularity, and may call it "conscience;"or he may be boorish in his manners, and uncivil in his deportment, outraging all the laws of social life, and may call this "deadness to the world;"and for these, and similar things, he may be contemned, ridiculed, and despised. But let him not infer, "therefore,"that he is to be enrolled among the martyrs, and that he is certainly a real Christian. That persecution which will properly furnish any evidence that we are the friends of Christ, must be only that which is "for righteousness sake"Mat 5:10, and must be brought upon us in an honest effort to obey the commands of God.

\caps1 (4) l\caps0 et those who have never been persecuted in any way, inquire whether it is not an evidence that they have no religion. If they had been more faithful, and more like their Master, would they have always escaped? And may not their freedom from it prove that they have surrendered the principles of their religion, where they should have stood firm, though the world were arrayed against them? It is easy for a professed Christian to avoid persecution, if he yields every point in which religion is opposed to the world. But let not a man who will do this, suppose that he has any claim to be numbered among the martyrs, or even entitled to the Christian name.

Barnes: 2Ti 3:13

But evil men and seducers shall wax worse and worse - That is, it is the character of such men to do this; they may be expected to do it. This is the general law of depravity - that if men are not converted, they are always growing worse, and sinking deeper into iniquity. Their progress will be certain, though it may be gradual, since "nemo repente turpissimus."The connection here is this: that Timothy was not to expect that he would be exempt from persecution 2Ti 3:12, by any change for the better in the wicked men referred to. He was to anticipate in them the operation of the general law in regard to bad men and seducers - that they would grow worse and worse. From this fact, he was to regard it as certain that he, as well as others, would be liable to be persecuted. The word rendered "seducers"- γόης goēs - occurs nowhere else in the New Testament. It means, properly, a "juggler, or diviner;"and then, a "deceiver, or impostor."Here it refers to those who by seductive arts, lead persons into error.

Deceiving - Making others believe that to be true and right, which is false and wrong. This was, of course, done by seductive arts.

And being deceived - Under delusion themselves. The advocates of error are often themselves as really under deception, as those whom they impose upon. They are often sincere in the belief of error, and then they are under a delusion; or, if they are insincere, they are equally deluded in supposing that they can make error pass for truth before God, or can deceive the Searcher of hearts. The worst victims of delusion are those who attempt to delude others.

Barnes: 2Ti 3:14

But continue thou in the things which thou hast learned and hast been assured of - To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence; compare the notes at 2Ti 1:13.

Knowing of whom thou hast learned them - To wit, of his mother 2Ti 1:5, and of Paul; 2Ti 1:13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother (see 2Ti 3:15); and the doctrine taught here is, "that the fact that we have received the views of truth from a parent’ s lips, is a strong motive for adhering to them."It is not to be supposed, indeed, that this is the highest motive, or that we are always to adhere to the doctrines which have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because:

(1)\caps1     a\caps0 parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he knew to be false;

(2)\caps1     a\caps0 parent usually has had much more experience, and much better opportunities of examining what is true, than his child has;

(3)\caps1     t\caps0 here is a degree of respect which nature teaches us to be due to the sentiments of a parent.

A child should depart very slowly from the opinions held by a father or mother; and, when it is done, it should be only as the result of prolonged examination and prayer. These considerations should have the greater weight, if a parent has been eminent for piety, and especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately adopts opinions which he knows that father or mother would regard as wrong.

Barnes: 2Ti 3:15

And that from a child thou hast known the holy Scriptures - That is, the Old Testament; for the New Testament was not then written; see the notes at Joh 5:39. The mother of Timothy was a pious Hebrewess, and regarded it as one of the duties of her religion to train her son in the careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason to believe that it was commonly faithfully performed. The Jewish writings abound with lessons on this subject. Rabbi Judah says, "The boy of five years of age ought to apply to the study of the sacred Scriptures."Rabbi Solomon, on Deu 11:19, says, "When the boy begins to talk, his father ought to converse with him in the sacred language, and to teach him the law; if he does not do that, he seems to bury him."See numerous instances referred to in Wetstein, in loc. The expression used by Paul - "from a child"( ἀπὸ βρέφους apo brephous ) - does not make it certain at precisely what age Timothy was first instructed in the Scriptures, though it would denote an "early"age. The word used - βρέφος brephos - denotes:

(1)\caps1     a\caps0 babe unborn, Luk 1:41, Luk 1:44;

(2)\caps1     a\caps0 n infant, babe, suckling.

In the New Testament, it is rendered "babe and babes,"Luk 1:41, Luk 1:44; Luk 2:12, Luk 2:16; 1Pe 2:2; "infants,"Luk 8:15; and "young children,"Act 7:19. It does not elsewhere occur, and its current use would make it probable that Timothy had been taught the Scriptures as soon as he was capable of learning anything. Dr. Doddridge correctly renders it here "from infancy."It may be remarked then,

\caps1 (1) t\caps0 hat it is proper to teach the Bible to children at as early a period of life as possible.

\caps1 (2) t\caps0 hat there is reason to hope that such instruction will not be forgotten, but will have a salutary influence on their future lives. The piety of Timothy is traced by the apostle to the fact that he had been early taught to read the Scriptures, and a great proportion of those who are in the church have been early made acquainted with the Bible.

\caps1 (3) i\caps0 t is proper to teach the "Old"Testament to children - since this was all that Timothy had, and this was made the means of his salvation.

\caps1 (4) w\caps0 e may see the utility of Sunday schools. The great, and almost the sole object of such schools is to teach the Bible, and from the view which Paul had of the advantage to Timothy of having been early made acquainted with the Bible, there can be no doubt that if Sunday-schools had then been in existence, he would have been their hearty patron and friend.

Which are able to make thee wise unto salvation - So to instruct you in the way of salvation, that you may find the path to life. Hence, learn:

\caps1 (1) t\caps0 hat the plan of salvation may be learned from the Old Testament. It is not as clearly revealed there as it is in the New, but "it is there;"and if a man had only the Old Testament, he might find the way to be saved. The Jew, then, has no excuse if he is not saved.

\caps1 (2) t\caps0 he Scriptures have "power."They are "able to make one wise to salvation."They are not a cold, tame, dead thing. There is no book that has so much "power"as the Bible; none that is so efficient in moving the hearts, and consciences, and intellects of mankind. There is no book that has moved so many minds; none that has produced so deep and permanent effects on the world.

\caps1 (3) t\caps0 o find the way of salvation, is the best kind of wisdom; and none are wise who do not make that the great object of life.

Through faith which is in Christ Jesus; - see the Mar 16:16 note; Rom 1:17 note. Paul knew of no salvation, except through the Lord Jesus. He says, therefore, that the study of the Scriptures, valuable as they were, would not save the soul unless there was faith in the Redeemer; and it is implied, also, that the proper effect of a careful study of the "Old"Testament, would be to lead one to put his trust in the Messiah.

Barnes: 2Ti 3:16

All Scripture - This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of "the Scriptures;"compare 2Pe 3:15-16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.

Is given by inspiration of God - All this is expressed in the original by one word - Θεόπνευστος Theopneustos . This word occurs nowhere else in the New Testament. It properly means, God-inspired - from Θεός Theos , "God,"and πνέω pneō , "to breathe, to breathe out."The idea of "breathing upon, or breathing into the soul,"is that which the word naturally conveys. Thus, God breathed into the nostrils of Adam the breath of life Gen 2:7, and thus the Saviour breathed on his disciples, and said, "receive ye the Holy Ghost;"Joh 20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. R. 9:p. 583. 9. τοὺς ὀνείρους τοὺς θεοπνεύστους tous oneirous tous theopneustous . Phocylid. 121. τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος tēs de theopnoustou sophiēs logos estin aristos .

Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch. 8. "poetam - quasi divino quodam spiritu inflari ."The word does not occur in the Septuagint, but is found in Josephus, Contra Apion, i. 7. "The Scripture of the prophets who were taught according to the inspiration of God - κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ Θεοῦ kata tēn epipnoian tēn apo tou Theou . In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can be learned from the use of this word. It asserts a fact - that the Old Testament was composed under a divine influence, which might be represented by "breathing on one,"and so imparting life. But the language must be figurative; for God does not breathe, though the fair inference is, that those Scriptures are as much the production of God, or are as much to be traced to him, as life is; compare Mat 22:43; 2Pe 1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they could never have arrived at by the unaided exercise of their own minds. Compare the introduction to Isaiah and Job.

And is profitable. - It is useful; it is adapted to give instruction, to administer reproof, etc. If "all"Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss.

For doctrine - For teaching or communicating instruction; compare the notes on 1Ti 4:16.

For reproof - On the meaning of the word here rendered "reproof"- ἐλέγγμος elengmos - see the notes on Heb 11:1. It here means, probably, for "convincing;"that is, convincing a man of his sins, of the truth and claims of religion, etc.; see the notes on Joh 16:8.

For correction - The word here used - ἐπανόρθωσις epanorthōsis - occurs nowhere else in the New Testament. It means, properly, "a setting to rights, reparation, restoration,"(from ἐπανορθόω epanorthoō , to right up again, to restore); and here means, the leading to a correction or amendment of life - "a reformation."The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God.

For instruction in righteousness - Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is "reformed, or converted."He should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

Barnes: 2Ti 3:17

That the man of God may be perfect - The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that, if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.

Thoroughly furnished unto all good works - Margin, "perfected."The Greek means, to bring to an end; to make complete. The idea is, that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of revealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting him even yet into higher and purer regions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor has man ever advanced into a region so bright that its light has become dim, or where it has not thrown its beams of glory on still far distant objects. We are often in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the Word of God.

How precious is the book divine,

By, inspiration given!

Bright as a lamp its doctrines shine.

To guide our souls to heaven.

It sweetly cheers our drooping hearts.

In this dark vale of tears:

Life, light, and joy, it still imparts,

And quells our rising fears.

This lamp, through all the tedious night.

Of life, shall guide our way;

Till we behold the clearer light.

Of an eternal day.

Poole: 2Ti 3:5

Having a form of godliness: a form here is the same with a mask, or vizor, or appearance, an accidental form, opposed to substance and reality. It signifieth that in the latter times there should be many such as owned themselves Christians, and pretended to a right way of worshipping God, to be the church, the only church of God.

But denying the power thereof but in practice, though not in words, denying all substantial godliness, which lieth not in assuming the empty name of Christians, and making a profession, but lies in truth, righteousness, love and peace, self-denial, mortifying our members; it being a thing attended with life and power, a man being no more a Christian than he acts and lives like a Christian.

From such turn away from such kind of professors as were before described, the apostle willeth Timothy to turn away, both as to having any church fellowship or communion, or any intimacy of converse with them.

Poole: 2Ti 3:6

For of this sort are they which creep into houses who do not only privily enter in at the doors of houses, but pierce into the secrets of them, making it their business to pry into all families,

and lead captive silly women and take their advantages upon women, (the weaker sex), and not the wisest of them, but gunaikaria , the diminutive word, is used to vilify; the little despicable women, of no judgment in sound religion, whom they by their tongues and pleasing errors make their captives.

Laden with sins nor do they deal with the most pious and honest women, but such as are laden with the guilt of much sin;

led away with divers lusts and who, being possessed of divers sinful inclinations, not only lusts of the flesh, but any other, such as pride, &c., are easily led away; lust always smoothing the way for such errors as will be principles to justify it against the reflections of conscience. Their vices, rather than sex, made them easily seduced.

Poole: 2Ti 3:7

Women that pretend to be ever learning the truth, but cannot obtain of their lusts a leave to acknowledge the truth in their practice. The word is epignwsin , which rather signifies a practical acknowledgment than a notional knowledge.

Poole: 2Ti 3:8

Concerning this resistance of Moses by Jannes and Jambres the Holy Scripture saith nothing but in this text. It is said by interpreters, that they were two brethren, the chief of Pharaoh’ s magicians, who opposed Moses in the miracles he wrought, Exo 7:11 , whose names might be known in Paul’ s time by tradition, or the public writings of the Jews.

So do these also resist the truth so will corrupt teachers under the gospel resist the truth of the gospel published by Christ’ s ministers.

Men of corrupt minds men whose hearts are corrupted with sordid lusts.

Reprobate concerning the faithadokimoi of no sound judgment as to the doctrine of faith, or not approved of God, or good men, as to their sentiments about our faith.

Poole: 2Ti 3:9

But they shall proceed no further God will preserve those in his church that are sincere; though they may captivate a few poor, ignorant women, they shall have no great success.

For their folly shall be made manifest unto all men for God will in his providence so order it, that their folly or madness shall appear to all, and their party shall decline. The Divine Providence, that governs all things by the invincible light of truth, discovers and confounds the most specious and subtle seducers in his own time. And this prediction of the apostle was exactly fulfilled with respect to those primitive seducers. As theirs also was; as God by his providence laid open Jannes and Jambres.

Poole: 2Ti 3:10

But thou hast fully known my doctrine: our translation here seemeth a little strange, for the Greek is: Thou hast diligently followed me in doctrine, eu de parhkolouyhdav mou th didaskalia that is: Thou wert in my company, thou wert a follower of me, and so must know what doctrine I preached; what

manner of life I lived what my

purpose whole scope and design, was; what

faith I taught and professed; what

long-suffering I used, both towards my malicious adversaries and my weaker brethren; what

charity or love I showed towards all men, whether friends or foes; what

patience I showed in bearing injuries.

Poole: 2Ti 3:11

What persecutions for the preaching of the gospel I was under; what

afflictions I met with at Antioch in Pisidia, Act 13:14,45,50 ; at Iconium whither he went from Pisidia; of the afflictions he met with there also, read Act 14:1-28 .

At Lystra; what persecutions I endured: the apostle went from Iconium to Lystra, Act 14:6 , there also he was persecuted, Act 14:19 . Now it seemeth that in all these motions Timothy was in Paul’ s company and a follower of him, so as he was a witness to all; which assureth us that though we first read of Timothy. Act 16:3 , when he was circumcised, yet Paul knew him before.

But out of them all the Lord delivered me yet God delivered Paul from all these, and that Timothy, being all that time in company with Paul, knew; from whence the apostle would have him take courage, exercise patience under suffering for such preaching and such living, being assured that God would deliver him also, preaching the same truth, and living the same holy life, though he met with the same troubles, persecutions, and afflictions.

Poole: 2Ti 3:12

Such is the disposal of Divine Providence, such the malice of the men in the world, that though not every individual person, yet it is the usual lot of them who will keep a pure faith and a good conscience, to suffer persecution in some kind or other, either in their persons, or reputation, or estates. Men may live profanely, or may be morally honest men, and be safe enough; but if they will profess faith in Christ, or love to him in keeping his commandments, they will be exposed to troubles: the world will not endure men to live in peace, that will not live as they live, and believe as they believe.

Poole: 2Ti 3:13

Neither do thou expect that the times should mend, for men that are given up to their lusts and gohtev , such as go about to deceive others, will grow worse and worse, as the world groweth older, both in their endeavours to deceive, and in their malice and hatred to those that oppose them.

Deceiving, and being deceived deceiving others, and being left by the just judgment of God to deceive and ruin their own souls.

Poole: 2Ti 3:14

But continue thou in the things which thou hast learned in the doctrines relating to faith, and the precepts relating to thy life as a minister, or as a Christian.

And hast been assured of and hast assented to steadily, hitherto believing them.

Knowing of whom thou hast learned them remembering that thou hast learned them of me the apostle of our Lord Jesus Christ, which is the same as from Christ himself.

Poole: 2Ti 3:15

And that from a child from thy infancy, by the instruction of thy mother Eunice, and thy grandmother Lois, 2Ti 1:5 .

Thou hast known the Holy Scriptures thou hast had a notion of the writings of Moses and the prophets, the Holy Scriptures of the Old Testament, for at this time no others were written.

Which are able to make thee wise unto salvation which Holy Scriptures (without the help of the writings of Plato or Pythagoras, or any other pagan philosophers) have in them a sufficiency of doctrine to make thee, or any other, wise enough to get to heaven.

Through faith which is in Christ Jesus but not without a faith in Christ Jesus, receiving him as thy and their Saviour, besides a faith assenting and agreeing to those holy writings as the revelation of the Divine will.

Poole: 2Ti 3:16

All Scripture is given by inspiration of God: Scripture signifies no more than writing; some therefore translate this text thus: All Scripture which is inspired of God; not all writings, but all the books of the Old Testament, is yeopneustov . This is expounded by Peter, 2Pe 1:21 : For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. And is profitable for doctrine; and it is profitable to instruct us in all propositions of truth which we need believe in order to salvation.

For reproofelegcon , to convince us either of any truth, that we may believe it without any hesitation, or of any sin, that we may be humbled for it, without any extenuation.

For correction for reproof, or correction, or reformation, to reprove us in what we are to be reproved, to correct us in any error, to show us the way to bring us to rights and to reform us.

For instruction in righteousness to instruct us in the true righteousness, in which we must appear before God; for in it the righteousness of God is revealed from faith to faith, Rom 1:17 .

Poole: 2Ti 3:17

That the man of God may be perfect that both ministers and all godly men may be as perfect as they can be in the state of mortality, fitted for the duties of their several callings and places.

Throughly furnished unto all good works and be prepared to every work which is good, acceptable and well-pleasing unto God, whether it be a work of piety, or justice and charity. The Scripture, as to all, is so full a direction, that Christians need not go down to the Philistines to whet their tools, nor be beholden to unwritten traditions, or to the writings of pagan philosophers, for directions what to do, how to worship God, or manage any part of their conversation, either as to their general calling, or as to their particular relations.

PBC: 2Ti 3:5

See Philpot: THE POWER AND THE FORM

PBC: 2Ti 3:16

Hear other comments

No book in the Bible should more impress us with the value of scripture than the Book of Job. Job faced his trial without any written record of God’s work and providence. At one point he cried out for just such a record, Job 19:23 " Oh that my words were now written! oh that they were printed in a book!" If his words were now written, he could read them and gain insight into the reasons and the outcome of his trouble.

In his first letter Peter holds the Lord Jesus Christ forth as our example in suffering while living according to the will of God. No less in this setting he reinforces the same model of an informed and competent Christian life that only develops as the believer gains knowledge of God and of His ways through Scripture. God often uses life experiences to illustrate what He revealed to us in Scripture. However, we must never allow experience to supercede Scripture as our authority.

51

PBC: 2Ti 3:17

Scripture intends to insulate the believer from invasive and contagious error, but it also aims to equip the believer with the knowledge to reach out to people who are caught in error and show them a better way of thinking and living. Insulation does not equate with isolation. Too often we have interpreted Biblical insulation as isolation and have rationalized our failure to get involved in the world around us in any way. God provides the insulation necessary to protect ourselves from the contagious sins and philosophies of the world, but He commands us to take our faith into that world, for He has many children out there who need to hear and know about His way of thinking and living. " Come out from her, my people" can only be our call if we reach outside the world inside the four walls of our churches to others.

51

Haydock: 2Ti 3:5

Having an appearance indeed of piety, in some things, as we may see heretics affect to be thought more exact than the Catholics in some things, by which the devil more easily deceives souls, but denying by their lives the power, virtue, and force of piety. (Witham) ---

These avoid. St. Paul having in the preceding verses described the vices and enormities which were to reign in the world in the latter days, here warns Timothy, that already people given to such extravagancies were in the world, and that consequently in regard to Timothy, those days were already come. (St. John Chrysostom, Theophylactus, &c.) ---

How many crimes are covered with the cloak of knowledge, and the exterior of piety, and what mischief arises to religion from such base and hypocritical conduct: it cannot be too severely attacked, as we see in Christ's comportment towards the Pharisees.

Haydock: 2Ti 3:6

Of this sort, &c. Here St. Paul gives a true description of heretics, and evil men; such as they have existed in every age. For there never existed a time, either under the Old or New Testaments, in which such have not appeared. Even in the apostle's time, we behold heresies and disorders in the Church. We see them increase rapidly after their decease. Simon, the magician, seems to have been dead when St. Paul wrote this epistle, which was but a short time before his martyrdom. But he had left a great number of disciples behind him, known by the numerous sects, the Gnostics, the Simonians, the Encratians, &c. &c. into which, after the death of their master, they were split. (Calmet) ---

Who creep [1] into houses and lead captive silly [2] women, &c. That is the custom of almost all heretics. See St. Jerome to Ctesiphon, tom. iv. part 2. p. 477. Nov. edit. where he brings a number of instances, from Simon Magus to his time. (Witham)

===============================

[BIBLIOGRAPHY]

Qui penetrant, Greek: endunontes.

===============================

[BIBLIOGRAPHY]

Mulierculas, Greek: gunaikaria: nunquam pervenientes, Greek: medapote dunamena, which agrees with Greek: gunaikaria.

====================

Haydock: 2Ti 3:7

Never attaining to the knowledge of the truth. These words, in construction, agree with the aforesaid women. (Witham)

Haydock: 2Ti 3:8

Jannes and Mambres. The names of the magicians, who in Egypt, resisted Moses, says St. John Chrysostom, and though not mentioned in the Scriptures, their names might be known by tradition. (Witham) ---

Since the Old Testament does not mention these magicians of Pharao, who opposed Moses, it seems probable that St. Paul either learnt their names by a particular revelation, as St. John Chrysostom, Theophylactus, and Tirinus think, or by some tradition of the Jews, agreeably to the opinions of Theodoret, Grotius, Estius, &c. Others think he might have found their names in some ancient histories, which have not reached our time; or perhaps from the apocryaphal book of Jannes and Mambres, mentioned by Origen and Ambrosiaster. Certain it is, that in St. Paul's time the name of these two famous magicians were very well known; this it is by no means necessary in this instance to have recourse to a particular inspiration. The Orientals say that were many magicians who opposed Moses. Among others, they mention Sabous and Gadous, who came from Thebias; Graath and Mospha, from some other country. They wished, as they inform us, to imitate the miracle by which Moses turned his rod into a serpent, by throwing their canes on the ground, and ropes filled with quicksilver. These ropes began to move a little, one twisting with another, on account of the heat of the earth warmed by the sun. But the rod of Moses in a moment broke them to pieces. (Calmet) ---

These magicians are called by different names. The Greek has Jannes and Jambres. Some ancient writers, Jannes and Mambres; as St. Cyprian, Optatus, (chap. 7.) Born. &c. The Jews call that Joanne, or Johanna, whom the Greeks name Jannes; and that called by the Jews Jambres, the Greeks name Mambres. The Hebrews would have them to be the sons of Balaam, the soothsayer, and the masters of Moses in the sciences of the Egyptians. (Calmet)

Haydock: 2Ti 3:9

But they shall proceed no farther. How doth this agree with ver. 13. where it is said, that seducers shall grow worse and worse? or with what he said in the last chapter, (ver. 17.) that their talk spreadeth like a cancer? We may answer, that the heretics became worse, and seduced very many in all ages, but the providence of God always put a stop to their progress, so that they could never prevail against the Church, as they hoped and proposed to do. (Witham) ---

St. Paul shews what will be the fate of all heresies; and the annals of the Church prove good his words, that they will appear to flourish for a time, and then will die away and be forgotten.

Haydock: 2Ti 3:14

But continue thou in the things which thou hast learned, &c. St. Paul here gives particular advice to his disciple, St. Timothy, who had been long since instructed in all the truths and mysteries of the Christian faith, who had received the gifts of the Holy Ghost, of prophecy, of interpreting the Scriptures, who was a priest, a bishop of Ephesus, the metropolis of Asia, whose office it was to instruct, direct, and convert others. He tells this great bishop, that the holy Scriptures are able, and may conduce or can instruct him unto salvation, (ver. 15.) unto his own salvation and that of others. (Witham) ---

The apostle here entreats his disciple, an din him all future Christians, to adhere to the true deposit of doctrine. He teaches with Catholics, that all Scripture is profitable; but not with Protestants, that Scripture alone is necessary and sufficient.

Haydock: 2Ti 3:16

All scripture divinely inspired is profitable to teach, to reprove, to correct, or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of St. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not St. Paul say elsewhere, (2 Corinthians ii. 17.) that many adulterate and corrupt the word of God? does not St. Peter tell us also, (2 Peter iii. 16.) that in St. Paul's epistles are some things....which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to [the Gospel of] St. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is profitable for St. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of St. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. (Witham) ---

Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. (Challoner)

Gill: 2Ti 3:5

Having a form of godliness,.... Either a mere external show of religion, pretending great piety and holiness, being outwardly righteous before men, having the mask and visor of godliness; or else a plan of doctrine, a form of sound words, a scheme of truths, which men may have without partaking of the grace of God; and which, with respect to the doctrine of the Trinity, the church of Rome has; or else the Scriptures of truth, which the members of that church have, and profess to hold to, maintain and preserve; and which contains doctrines according to godliness, and tend to a godly life and godly edification:

but denying the power thereof; though in words they profess religion and godliness, the fear of God, and the pure worship of him, yet in works they deny all; and though they may have a set of notions in their heads, yet they feel nothing of the power of them on their hearts; and are strangers to experimental religion, and powerful godliness: or though they profess the Scriptures to be the word of God, yet they deny the use, the power, and efficacy of them; they deny the use of them to the laity, and affirm that they are not a sufficient rule of faith and practice, without their unwritten traditions; and that they are not able to make men wise, or give them a true knowledge of what is to be believed and done, without them; and that the sense of them is not to be understood by private men, but depends upon the infallible judgment of the church or pope:

from such turn away; have no fellowship with them, depart from their communion, withdraw from them, and come out from among them: this passage sufficiently justifies the reformed churches in their separation from the church of Rome.

Gill: 2Ti 3:6

For of this sort are they which creep into houses,.... Privily and unawares, in a clandestine manner, and insinuate themselves into families, by fawning and flattering, and under specious pretences to knowledge and virtue. The Syriac version uses a word, from whence comes חולדא, "Chulda", which signifies "a weasel"; suggesting, that their entrance into houses was like to the way of that creature, which is sometimes covered, and sometimes open: there was also a gate of the temple, which was called "Huldah"; whether there is any allusion in the word to that, may be inquired ^k.

And lead captive silly women; the coming of antichrist is after the working of Satan; as Satan attacked the woman, and not the man, and beguiled Eve and not Adam, so these his instruments and emissaries, work themselves into the affections of the weaker vessel, and into the weaker sort of women, as the diminutive word here used signifies; and gain upon them, instil their principles into them, attach them to their interests, captivate them to them, and lead them as they please:

laden with sins; covered with them, full of them, and so ready to receive any set of principles that would encourage them to continue in them; or else were pressed down with a sense of them, their consciences being awakened, and they under some concern on account of them, and so fit persons for such deceivers to gain upon, by pretending to great sanctity and religion, and by providing them with pardons and indulgences, and putting them upon penance, &c. though the former sense seems most agreeable, and is confirmed by what follows,

led away with divers lusts. The Alexandrian copy adds, "and pleasures"; that is, sinful ones; though this may be understood, not of unclean lusts, but of the itch and desire after new teachers, and new doctrines, and practices, which prevail in weak women, and by which they are governed and led away.

Gill: 2Ti 3:7

Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth.

Gill: 2Ti 3:8

Now as Jannes and Jambres withstood Moses,.... These were not Jews, who rose up and opposed Moses, as Dathan and Abiram did, as some have thought; but Egyptian magicians, the chief of those that Pharaoh sent for, when Moses and Aaron came before him, and wrought miracles; and who did in like manner by their enchantments, Exo 7:11 upon which place the Targum of Jonathan has these words:

"and Pharaoh called the wise men and the magicians; and Janis and Jambres, the magicians of the Egyptians, did so by the enchantments of their divinations.''

And the same paraphrase on Exo 1:15 calls them by the same names; and this shows from whence the apostle had these names, which are not mentioned in any place in the Old Testament; namely, from the traditions and records of the Jews, with which he was well acquainted: there is no need to say he had this account by divine revelation, for some of the Heathens had knowledge of this story some such way. Numenius; the philosopher, speaks of Jannes and Jambres as Egyptian scribes, and famous for their skill in the magic art; and who opposed themselves to Moses when the Jews were driven out of Egypt ^l. Pliny also makes mention of Janme and Jotape as magicians; though he wrongly calls them Jews, and places Moses with them ^m, as Jannes likewise is by Apuleius ⁿ. It is commonly said by the Jews ^o, that these were the two sons of Balaam, and they are said to be the chief of the magicians of Egypt ^p; the latter of these is called in the Vulgate Latin version Mambres; and in some Jewish writers his name is Mamre ^q by whom also the former is called Jochane or John; and indeed Joannes, Jannes, and John, are the same name; and R. Gedaliah ^r says, that their names in other languages are John and Ambrose, which is not unlikely. Mention is made of the sons of Jambri in the Apocrypha:

"But the children of Jambri came out of Medaba, and took John, and all that he had, and went their way with it.'' (1 Maccabees 9:36)

whom Josephus ^s calls the sons of Amaraeus. These are said to be the persons that told Pharaoh, that a child should be born among the Israelites, by whom the whole land of Egypt should be destroyed, and which was the reason of Pharaoh's giving such a charge to the Hebrew midwives ^t; also the making of the golden calf is ascribed to them ^u; for, according to the Jews, they afterwards became proselytes; but these things are not to be depended on: however, certain it is, that they withstood Moses by their enchantments, and hardened Pharaoh's heart, so that, for a while, he would not let the children of Israel go. Now between these magicians, and the Papists before described, there is a very great agreement; as these men were Egyptians, so the Papists may be called, since Rome is spiritually called Sodom and Egypt, Rev 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Rev 9:20 and both sorcerers, using the magic art; Rev 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, 2Th 2:9 and both agreed to keep the people of God in bondage, as much, and as long as they could: and particularly, as the magicians of Egypt withstood Moses,

so do these also resist the truth; the truth of one God, by their worshipping of images; and of one Mediator, by making use of angels, and saints departed, to intercede with God for them; and of justification by the righteousness of Christ, by introducing the doctrine of works, of merit, and supererogation; and of pardon and cleansing by the blood of Christ, and atonement by his sacrifice, by their pardons, indulgences, penance, purgatory, and the sacrifice of the Mass; yea, they resist the Scriptures of truth, not allowing them to be a sufficient rule without their unwritten traditions, and even Christ, who is truth itself, in all his offices, prophetic, priestly, and kingly.

Men of corrupt minds, of bad principles, holding antichristian tenets, derogatory to the grace of God, and glory of Christ; giving heed to seducing spirits, and doctrines of devils; like Jannes and Jambres, who were given to magic arts, and were under the influence of Satan:

reprobate concerning the faith; men of no judgment in the doctrine of faith; who have not their senses exercised to discern good and evil, to try things that differ, and approve the more excellent, but call good evil, and evil good: or as those who are disobedient and wicked in their lives, are said to be to every good work reprobate, Tit 1:16 so these are said to be reprobate to the faith; that is, to have no liking of it, or value for it, but despise it, hate it, and reject it; and upon that account, as they are like reprobate silver, whom God has rejected, they ought to be rejected by men.

Gill: 2Ti 3:9

But they shall proceed no further,.... They may proceed to more ungodliness, and wax worse and worse in error; but they shall proceed no further than the magicians of Egypt, who did lying wonders, hardened Pharaoh's heart, and deceived him and the Egyptians; but could not destroy the Israelites, nor hinder their departure out of Egypt, when their time was come: so these wicked men do false miracles, harden the popes of Rome, and deceive the nations subject to them; but they cannot deceive the elect of God, nor destroy the church of God, against which the gates of hell cannot prevail; nor could they hinder the reformation, or the departure of the Lord's people out of Babylon.

For their folly should be manifest unto all men, as theirs also was; as the folly of Jannes and Jambres was, when Aaron's rod devoured theirs; and when they could not produce lice, but was obliged to own to Pharaoh, that that plague was the finger of God; and when they could not stand before Moses, because of the boils that were upon them, Exo 7:12. And so the Arabic version renders it, "as is manifest the folly, or madness of these two"; and it is notorious in how many instances the frauds, impostures, tricks, and villanies of the church of Rome, and its votaries, have been detected and exposed; which have been the means of hindering them from proceeding any further than they have. The Alexandrian copy reads, "their understanding"; that which they pretended to have of divine things.

Gill: 2Ti 3:10

But thou hast fully known my doctrine,.... This, with what follows, is said in opposition to the characters, principles, and practices of the above wicked men, and for the imitation and encouragement of Timothy, and of others, whether ministers or private believers: the apostle calls the doctrine he delivered, "my doctrine": not because he was the author of it, or that it was a scheme of principles formed and contrived by him; but because it was the doctrine which he had received from God, which was given him to preach, and which he did preach purely and faithfully; otherwise it was the doctrine of Christ, and the same with that which was preached by the rest of the apostles; and which was the doctrine of the Scriptures, and was according to godliness; and as preached by him, was all of a piece, and without any adulteration, or mixture, and was open and manifest, and well known to Timothy, and others; for he used no hidden things of dishonesty, nor did he conceal his principles, or keep back anything that was profitable. And as well known was his

manner of life; both his civil life, how he spent his time, not in ease and idleness, but oftentimes in labour with his own hands; nor did he live in a sensual and voluptuous manner, but frequently was in hunger, and thirst, and nakedness; and likewise his religious life, and conversation, not only in the church, which was spent in the ministry of the word, and ordinances; but in the world, which, by the grace of God, was in simplicity and godly sincerity, in a very just, holy, and unblamable manner: his life was agreeable to his doctrine, and ornamental to his profession: and even the secrets of his mind, his views, his aims and ends in all he did, which are signified by his

purpose, were open and manifest; and which were not to obtain glory and applause from men, nor to gather wealth and riches for himself; but that God might be glorified in the salvation of men; that Christ might be magnified both in his life and death; that his Gospel might be spread, his kingdom be enlarged, and that many souls might be converted and brought to the knowledge of him; and hence he became all things to all, that he might gain some. And as the doctrine of

faith, embraced, professed, and preached by him, was well known, so no less conspicuous was the grace of faith in him, with respect to his interest in God's everlasting love, in salvation by Jesus Christ, and in eternal glory and happiness; of which be had a full assurance, and which remained constant and firm in him to the end. Unless rather his faithfulness in the discharge of his ministerial work should be here designed, for which he was very remarkable; as also for his

longsuffering both towards those that were without, the open enemies and persecutors of the Gospel, and towards them that were within, the brethren, whose infirmities he bore; and also for the success of the Gospel as the husbandman has long patience, and waits long for the former and latter rain to which is added

charity; which suffers long, and is kind; and may include his love to God, to Christ, and to the souls of men; which was very great, and particularly to his countrymen, the Jews, and also to the Gentiles; and especially to the churches he was more immediately concerned with, and even to all the saints: this is left out in the Alexandrian copy: it follows,

patience; in bearing all indignities, reproaches, afflictions, and persecutions, for the sake of Christ and his Gospel; by which he was not in the least moved, but persevered with, great courage and constancy to the end.

Gill: 2Ti 3:11

Persecutions, afflictions, which came unto me at Antioch,.... In Pisidia; where the Jews that contradicted and blasphemed his doctrine, and envied his success, stirred up the chief of the city, both men and women, against him, and Barnabas; who persecuted them and expelled them out, of their coasts, Act 13:45 and also at Iconium; where both Jews and Gentiles made an assault upon them, to use them ill, and stone them, Act 14:5 and likewise at Lystra; where the apostle was stoned, and drawn out of the city, and left for dead, Act 14:19. And these instances are the rather mentioned because they were done in those parts, where Timothy had lived, Act 16:1 and so knew the truth of these things, not only from the apostle's mouth, but from the testimonies of others; and perhaps he might have been a witness to some of them himself;

what persecutions I endured: not only in the above places, but elsewhere; see a detail of them in 2Co 11:23,

but out of them all the Lord delivered me; see 2Co 1:10 2Ti 4:17, this he says to the glory of the grace and power of God, to whom he ascribes all his deliverances; and for the encouragement of Timothy, and other saints, under sufferings, who may hope and believe that the Lord will deliver them in his own time and way, Psa 34:19.

Gill: 2Ti 3:12

Yea, and all that will live godly in Christ Jesus,.... All that live according to the will of God revealed in his word; and to the glory of God, as the end of all their actions; and which the grace of God in the Gospel, and in their own hearts, teaches them; and who have the principles of a godly life from Christ, and derive the fresh supplies of grace and life from him, to maintain it; in whom their life is hid, and who live by faith upon him; all such that live, and that will live so, are desirous of living after this manner; in whom God has wrought in them both to will and to do, and are concerned when it is otherwise with them: these

shall suffer persecution; it is the will of God, and the appointment of heaven; Christ has foretold it, that so it shall be; and he the head has suffered it himself, and it is necessary that his members should, that they may be conformed unto him; it is the way Christ himself went to glory, and through many tribulations his people must enter the kingdom; and this is the common lot and certain case of all the saints, in one shape or another; for though all do not suffer confiscation of goods, beating, scourging, imprisonment, or a violent death; yet all are more or less afflicted and distressed by wicked men, and are subject to their reproaches and revilings, which are a branch of persecution; and that for professing Christ, and living a godly life in him and under his influence: and since such suffer as Christians, and not as evildoers; and this is the common condition of the people of God, in this world, it should not be thought strange, but be cheerfully endured; to encourage to which is the apostle's view in this passage.

Gill: 2Ti 3:13

But evil men and seducers shall wax worse and worse,.... By "evil men" are meant, not sinful men in common, as all are by nature and practice; nor only open profane sinners but rather wicked men under a form of godliness, as before; and who are full of wickedness and malice against truly godly persons, even as the devil himself, of whom the same word is used, when he is called the wicked one; and this is a reason why true professors of religion must expect persecution, seeing as there ever were, so there ever will be such sort of men, who will not grow better, but worse and worse. The word for "seducers", signifies sorcerers, enchanters, a sort of jugglers; and as the other, it well suits with the ecclesiastics of the church of Rome, who pretend to miracles, and do lying wonders, and by their sorceries deceive all nations, Rev 18:23 and these "shall wax worse and worse"; in principle and in practice, in ungodliness, and in error, in wickedness and malice against the saints, and in the arts of deceiving; so the church of Rome is never to be expected to be better, but worse; at the time of the fall of Babylon she will be an habitation of devils, the hold of every foul spirit, and the cage of every unclean and hateful bird, Rev 18:2

deceiving: not God, but themselves and others even all nations, excepting the elect of God; which they do by their good words and fair speeches, and by their show of devotion and religion, and by their pretended miracles and lying wonders:

and deceived by the old serpent, the devil, under whose power and influence they are, in whose snare they are taken, and by whom they are led captive, and will at last share the same fate with himself, and be cast into the same lake of fire and brimstone.

Gill: 2Ti 3:14

But continue thou in the things,.... That is, in the doctrines of the Gospel, and not be moved away from them, either through the malice or persecutions, or the cunning sleight of men that lie in wait to deceive; and which is an exhortation suitable to the godly in all ages: and what follow are so many reasons enforcing it:

which thou hast learned: not merely in a theoretical way, as arts and sciences are learned, but in a spiritual and experimental manner; a comfortable knowledge and experience of which he had attained unto; and were not like those in 2Ti 3:7, who had been ever learning, and yet could not come to the knowledge of the truth: and since therefore he had learned the truths of the Gospel, and had attained to a good understanding of them, it was his duty, as it is the duty of all such, to abide by them:

and hast been assured of: the doctrines of the Gospel are certain things; they are truths without controversy; there is a full assurance of understanding of them, which men may arrive unto, and which ministers should, since they are to affirm them with certainty. Scepticism is very unbecoming one that calls himself a minister of the Gospel; and when a man is assured of the truth and reality of Gospel doctrines, it would be shameful in him to drop them, or depart from them:

knowing of whom thou hast learned them. The apostle means himself, though he modestly forbears the mention of himself: and it is another argument why Timothy should continue steadfastly in the doctrines of the Gospel, seeing he had learned them of so great an apostle of Christ; whose mission, as such, was abundantly confirmed by miracles and success, and who had received these doctrines by immediate revelation from Christ; so that it was all one as if Timothy had learned them from Christ himself. The Alexandrian copy reads the word "whom", in the plural number, as if the apostle referred to more teachers of Timothy than himself; however, he doubtless was the principal one.

Gill: 2Ti 3:15

And that from a child thou hast known the holy Scriptures,.... And therefore must know that the doctrines he had learned were agreeable to them; and so is another reason why he should continue in them. The Jews very early learned their children the holy Scripture. Philo the Jew says ^w, εκ πρωτης ηλικιας "from their very infancy"; a phrase pretty much the same with this here used. It is a maxim with the Jews ^x, that when a child was five years of age, it was proper to teach him the Scriptures. Timothy's mother being a Jewess, trained him up early in the knowledge of these writings, with which he became very conversant, and under divine influence and assistance, arrived to a large understanding of them; and it is a practice that highly becomes Christian parents; it is one part of the nurture and admonition of the Lord they should bring up their children in: the wise man's advice in Pro 22:6 is very good. From hence the apostle takes occasion to enter into a commendation of the sacred writings; and here, from the nature and character of them, calls them the

holy Scriptures; to distinguish them from profane writings; and that because the author of them is the Holy Spirit of God; and even the amanuenses of him, and the penmen of them, were holy men of God; the matter of them is holy, both law and Gospel; and the end of writing them is to promote holiness; the precepts, promises, and doctrines contained in them are calculated for that purpose; and even the account they give of the sins and failings of others, are for the admonition of men: and next these Scriptures are commended from the efficacy of them:

which are able to make thee wise unto salvation. Men are not wise of themselves; they are naturally without an understanding of spiritual things; and the things of the Spirit of God cannot be known by natural men, because they are spiritually discerned; particularly they are not wise in the business of salvation, of which either they are insensible themselves, and negligent; or foolishly build their hopes of it upon their civility, morality, legal righteousness, or an outward profession of religion: but the Scriptures are able to make men wise and knowing in this respect; for the Gospel is one part of the Scriptures, which is the Gospel of salvation, and shows unto men the way of salvation. The Scriptures testify largely of Christ, the Saviour; and give an ample account both of him, who is the able, willing, suitable, complete, and only Saviour, and of the salvation which is wrought by him; and describe the persons who do, and shall enjoy it: not that the bare reading of the Scriptures, or the hearing of them expounded, are able to make men wise in this way; but these, when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, are; when he who endited the Scriptures removes the veil from their eyes, opens their understandings, and gives them light and knowledge in them: and then may persons be said to be wise unto salvation, when they not only have a scheme of it in their heads, but are in their hearts sensible of their need of it, and know that there is salvation in no other but in Christ; and when they look to him for it, to his righteousness for justification, to his blood for peace, pardon, and cleansing, to his sacrifice for atonement, and to his fulness of grace for a continual supply, and to him for eternal life and glory; when they rejoice in him and his salvation, and give him all the glory of it: the apostle adds,

through faith which is in Christ Jesus: wisdom to salvation lies not in the knowledge of the law the Jew boasted of; nor in the works of it, at least not in a trust and confidence in them for salvation; for by them there is no justification before God, nor acceptance with him, nor salvation: but true wisdom to salvation lies in faith, which is a spiritual knowledge of Christ, and a holy confidence in him; and that salvation which the Scriptures make men wise unto, is received and enjoyed through that faith, which has Christ for its author and object; which comes from him, and centres in him, and is a looking to him for eternal life.

Gill: 2Ti 3:16

All Scripture is given by inspiration of God,.... That is, all holy Scripture; for of that only the apostle is speaking; and he means the whole of it; not only the books of the Old Testament, but of the New, the greatest part of which was now written; for this second epistle to Timothy is by some thought to be the last of Paul's epistles; and this also will hold good of what was to be written; for all is inspired by God, or breathed by him: the Scriptures are the breath of God, the word of God and not men; they are "written by the Spirit", as the Syriac version renders it; or "by the Spirit of God", as the Ethiopic version. The Scriptures are here commended, from the divine authority of them; and which is attested and confirmed by various arguments; as the majesty and loftiness of their style, which in many places is inimitable by men; the sublimity of the matter contained in them, which transcends all human understanding and capacity ever to have attained unto and discovered; as the trinity of persons in the Godhead, the incarnation of Christ, the resurrection of the dead, &c. The purity and holiness of them before observed, show them to be the word of him that is of purer eyes than to behold iniquity; as also their harmony and agreement, though wrote by different persons, in different places, and ages, and at sundry times, and in divers manners; what seeming inconsistencies are observed in them may, with labour and industry, by divine assistance, be reconciled. The predictions of future events in them, as particularly concerning Josiah and Cyrus, by name, long before they were born, and especially concerning Jesus Christ, and which have had their accomplishment, and many others in the New Testament both by Christ and his apostles, are a proof that they could not be the writings of men, but must have the omniscient God for their author; the impartiality of the writers of them, in not concealing the mean extract of some of them, the sins of others before conversion, and even their sins and failings afterwards, as well as those of their nearest relations and dearest friends, strengthens the proof of their divine authority; to which may be added, the wonderful preservation of them, through all the changes and declensions of the Jewish church and state, to whom the books of the Old Testament were committed; and notwithstanding the violence and malice of Heathen persecutors, particularly Dioclesian, who sought to destroy every copy of the Scriptures, and published an edict for that purpose, and notwithstanding the numbers of heretics, and who have been in power, as also the apostasy of the church of Rome; and yet these writings have been preserved, and kept pure and incorrupt, which is not the case of other writings; nor are there any of such antiquity as the oldest of these: to which may be subjoined the testimony of God himself; his outward testimony by miracles, wrought by Moses and the prophets, concerned in the writings of the Old Testament, and by the apostles in the New; and his internal testimony, which is the efficacy of these Scriptures on the hearts of men; the reading and hearing of which, having been owned for the conversion, comfort and edification of thousands and thousands, and ten thousand times ten thousand: and

is profitable for doctrine; for the discovering, illustrating, and confirming any doctrine concerning God, the being, persons, and perfections of God; concerning the creation and fall of man; concerning the person and offices of Christ, redemption by him, justification by his righteousness, pardon by his blood, reconciliation and atonement by his sacrifice, and eternal life through him, with many others. The Scripture is profitable for ministers to fetch doctrine from, and establish it by; and for hearers to try and prove it by:

for reproof; of errors and heresies; this is the sword of the Spirit, which cuts all down. There never was, nor is, nor can be any error or heresy broached in the world, but there is a sufficient refutation of it in the Scriptures; which may be profitably used for that purpose, as it often has been by Christ and his apostles, and others since in all ages:

for correction; of vice; there being no sin, but the evil nature of it is shown, its wicked tendency is exposed, and the sad effects and consequences of it are pointed out in these writings: for instruction in righteousness; in every branch of duty incumbent upon men; whether with respect to God, or one another; for there is no duty men are obliged unto, but the nature, use, and excellency of it, are here shown: the Scriptures are a perfect rule of faith and practice; and thus they are commended from the usefulness and profitableness of them.

Gill: 2Ti 3:17

That the man of God may be perfect,.... By the man of God may be meant everyone that in a special relation belongs to God; who is chosen by God the Father, redeemed by the Son, and called by the Spirit; but more especially a minister of the Gospel; for as it was usual to call a prophet under the Old Testament by this name, it seems to be transferred from thence to a minister of the New Testament, see 1Ti 6:11 and the design of the Scriptures and the end of writing them are, that both preachers of the word, and hearers of it, might have a perfect knowledge of the will of God; that the former might be a complete minister of the Gospel, and that nothing might be wanting for the information of the latter:

thoroughly furnished unto all good works, or "every good work"; particularly to the work of the ministry, which is a good one; and to every part and branch of it, a thorough furniture for which lies in the holy Scriptures; from whence, as scribes well instructed in the kingdom of heaven, do Gospel ministers bring forth things new and old, both for delight and profit: though this may be also applied to all good works in common, which the Scriptures point unto, give directions about, as well as show where strength is to be had to perform them.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ti 3:5

¹ tn Or “form.”

sn Outward appearance. Paul’s contrast with power in 3:5b shows that he regards this “form” to be outward, one of appearance rather than reality (cf. 1 Cor 4:19-20; 1 Thess 1:5).

² tn Grk “and avoid these,” with the word “people” implied.

NET Notes: 2Ti 3:6

¹ tn Grk “For from these are those who sneak.”

² tn Or “silly women.”

NET Notes: 2Ti 3:7

¹ tn Grk “always learning,” continuing the description of the women from v. 6. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: 2Ti 3:8

¹ sn Jannes and Jambres were the traditional names of two of Pharaoh’s magicians who opposed Moses at the time of the Exodus.

² tn Grk “disapproved concerning the faith.”

NET Notes: 2Ti 3:9

¹ tn Grk “for they will not progress any more.”

² tn Grk “as theirs came to be,” referring to the foolishness of Jannes and Jambres. The referent of “theirs” (Jannes and Jambres) has been specified in the translation for clarity.

NET Notes: 2Ti 3:10

¹ sn There is a strong emphasis on the pronoun you in contrast to the people described in vv. 2-9.

² tn The possessive “my” occurs only at the beginning of the list but is positioned in Greek to apply to each of the words in the series.

NET Notes: 2Ti 3:11

¹ tn Grk “persecutions, sufferings,” as a continuation of the series from v. 10.

² map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

³ sn In Antioch, in Iconium, and in Lystra. See Acts 13-14 for the account of these persecutions.

map For location see JP1 E2; JP2 E2; JP3 E2

NET Notes: 2Ti 3:13

¹ tn Grk “will advance to the worse.”

² tn Grk “deceiving and being deceived.”

NET Notes: 2Ti 3:14

¹ tn Grk “but you, continue,” a command.

² tn Grk “knowing,” giving the reasons for continuing as v. 14 calls for.

³ tn Grk “those from whom you learned.”

NET Notes: 2Ti 3:16

¹ tn Or “All scripture.”

sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”

² sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”

³ tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.

NET Notes: 2Ti 3:17

¹ tn Grk “the man of God,” but ἄνθρωπος (anqrwpos) is most likely used here in a generic sense, referring to both men and women.

² tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”

Geneva Bible: 2Ti 3:5

Having a form of godliness, but denying the power thereof: ^{( 2 )} from such turn away.

^{( 2 )} We must not tarry with those men who resist the truth not from simple ignorance, but from a perverse mind, (which thing appears by their fruits which he graphically displays here); rather, we must turn away from them.

Geneva Bible: 2Ti 3:9

^{( 3 )} But they shall proceed no further: for their folly shall be manifest unto all [men], as theirs also was.

^{( 3 )} He adds a comfort: the Lord will at length take off all their masks.

Geneva Bible: 2Ti 3:10

^{( 4 )} But thou hast ^{( b )} fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

^{( 4 )} So that we are not deceived by such hypocrites, we must set before us the virtues of the holy servants of God, and we must not be afraid of persecution which they suffered willingly, and which always follows true godliness. But we must especially hold fast the doctrine of the apostles, the sum of which is this, that we are saved through faith in Christ Jesus.

^{( b )} You thoroughly know not only what I taught and did, but also how I thought and was inclined.

Geneva Bible: 2Ti 3:11

Persecutions, afflictions, which came unto me at ^{( c )} Antioch, at Iconium, at Lystra; what persecutions I endured: but out of [them] all the Lord delivered me.

^{( c )} Which is in Pisidia.

Geneva Bible: 2Ti 3:13

But evil men and seducers shall wax ^{( d )} worse and worse, deceiving, and being deceived.

^{( d )} Their wickedness will daily increase.

Geneva Bible: 2Ti 3:16

^{( 5 )} All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness:

^{( 5 )} The eighth admonition which is most precious: a pastor must be wise by the word of God alone: in which we have perfectly delivered to us, whatever pertains to discerning, knowing and establishing true opinions, and to prove which opinions are false: and furthermore, to correct evil manners, and to establish good.

Geneva Bible: 2Ti 3:17

That the ^{( e )} man of God may be perfect, throughly furnished unto all good works.

^{( e )} The Prophets and expounders of God's will are properly and distinctly called, men of God.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ti 3:1-17

1 He advertises him of the times to come;

6 describes the enemies of the truth;

10 propounds unto him his own example;

16 and commends the holy scriptures;

Maclaren: 2Ti 3:5

Form And Power

Having a form of godliness, but denying the power thereof.'--2 Tim. 3:5.

IN this, his last letter and legacy, the Apostle Paul is much occupied with the anticipation of coming evils. It is most natural that the faithful watchman, knowing that the hour of relieving guard was very near at hand, should eagerly scan the horizon in quest of the enemies that might approach when he was no longer there to deal with them. Old men are apt to take a gloomy view of coming days, but the frequent references to the corruptions of the Church which occur in this letter are a great deal more than an old man's pessimism. They were warnings, which were amply vindicated by the history of the post-apostolic age of the Church, which was the seed-bed of all manner of corruptions, and they point to permanent dangers, the warning against which is as needful for us as for any period.

The Apostle draws here' a very dark picture of the corrupt forms of Christianity, the advent of which he tremblingly anticipated. I do not mean to enter at all upon the dark catalogue of the vices which he enumerates, except to point out that its beginning and the middle and the end are very significant. It begins with lovers of self'--that is the root of all forms of sin. In the centre there stands lovers of pleasure more than lovers of God'; and at the end, summing up the whole, are the words of our text, having the form of godliness, but denying the power thereof.'

I do not suppose that these words need much explanation. Godliness,' in the New Testament, means not only the disposition which we call piety, but the conduct which flows from it, and which we may call practical religion. The form or outward appearance of that we all understand. But what is the denying the power thereof?' It does not consist in words, but in deeds. In these latter epistles We find denying' frequently used as equivalent to abjuring, renouncing, casting off. For instance, in a passage singularly and antithetically parallel to that of my text, we read denying ungodliness and worldly lusts,' which simply means throwing off their dominion. And in like manner the denial here is no verbal rejection of the principles of the gospel, which would be inconsistent with the notion of still retaining the form of godliness; but it is the practical renunciation of the power, which is inherent in all true godliness, of moulding the life and character--the practical renunciation of that oven whilst preserving a superficial, unreal appearance of being subject to it.

This, then, being the explanation, and the rough outline of the state of things which the Apostle contemplates as hurrying onwards to corrupt the Church after his departure, let us look at some of the thoughts connected with it.

I. Observe The Sad Frequency Of Such A Condition.

Wherever any great cause or principle is first launched into the world, it evokes earnest enthusiasm, and brings men to heroisms of consecration and service. And so when Christianity was first launched, there was less likelihood of its attracting to itself men who were not in earnest, and who were mere formalists. But even in the Apostolic Church there were an Ananias and a Sapphira, a Simon Magus, and a Demas. As years go on, and primitive enthusiasms die out, and the cause which was once all freshly radiant and manifestly heaven-born becomes an earthly institution, there is a growing tendency to gather round it superficial, half-and-half adherents. Whatsoever is respectable, and whatsoever is venerable, and whatsoever is customary will be sure to have attached to it a mass of loose and nominal adherents; and the gospel has had its full share of such.

I was talking not very long ago to a leading man belonging to another denomination than my own; and he quietly, as a matter of course said, Our communicants are so many hundred thousands. I reckon that a quarter of them, or thereabouts, are truly spiritual men!' and he seemed to think that nobody would question the correctness of the calculation and the proportion. Why, Christendom' is largely a mass of pagans masquerading as Christians.

And every church has its full share of such people; loose adherents, clogs upon all movement, who bring down the average of warmth like the great icebergs that float in the Atlantic and lower the temperature of the summer all over Europe. They make consecration eccentric'; they make consistent, out-and-out Christian living odd,' unlike the ordinary thing,' and they pull down the spirituality of the Church almost to the level of the world. Every communion of so-called Christian men has its full share of these. The same thing applies to us, and every Church of God on the face of the earth has a little core of earnest Christians, who live the life, and a great envelope and surrounding of men who, as my text says, have the form of godliness, and practically deny the power thereof. Widespread, and all but universal, this condition of things is. And so let each of us say, Lord! Is it I?'

II. Think, Next, Of The Underground Working Of This Evil.

These people about whom Paul is speaking in my text were, I suppose, mostly, though by no means exclusively, conscious pretenders to what they did not possess. But the number of hypocrites, in the full sense of the word, is amazingly small, and the men whom you would brand as most distinctly so, if you came to talk to them, would amaze you to find how entirely ignorant they were of the fact that they were dramatising and pretending to piety, and that there was next to no reality of it in them. A very little bit of gold, beaten out very thin, will cover over, with a semblance of value, an enormous area. And men beat out the little modicum of sincerity that they have so very thin that it covers, and gives a deceptive appearance of brilliancy and solidity to an enormous amount of windy flatulence and mere pretence. Hypocrites, in the rude, vulgar sense of the word, are, I was going to say, as rare as, but I will say a great deal rarer than, thoroughgoing and intensely earnest and sincere Christians. These men, the precursors of Gnostic heresies and a hundred others, had no notion that their picture was like this, and if they had been shown Paul's grim catalogue they would have said, Oh! a gross caricature, and not the least like me.' And that is what a great many other men do as well.

But it is an unconscious hypocrisy, an unconscious sliding away from the basis of reality on to the slippery basis of pretence and appearance that I want to say a word or two about. The worse a man is, the less he knows it. The more completely a professing Christian has lost his hold of the substance and is clinging only to the form, the less does he suspect that this indictment has any application to him. The very sign and symptom of spiritual degeneracy and corruption is unconsciousness, as the great champion of Israel, when his locks were cropped in Delilah's lap, went out to exercise his mighty limbs as at other times, and knew not, till he vainly tried feats which their ebbing strength was no longer equal to perform, that the Spirit of the Lord had departed from him. The more completely a man's limbs are frost-bitten the more comfortable and warm they are, and the less does he know it. If a man says, Your text has no sort of application to me,' he thereby shows that it has a very close application to him.

I need say little about the reasons for this unconsciousness. We are all accustomed to take very lenient views, when we take any at all, of our own character; and the tendency of all conduct is to pull down conscience to the level of conduct, and to vindicate that conduct by biassed decisions of a partial conscience. And so I have no doubt that there are people thinking how well my words fit some other man from whom there has, without there knowing it, ebbed away, by slow, sad drops, almost all the lifeblood of their Christianity, like some great tree that stands in the woods, fair to appearance, with solid bole and widespread leafage, and expanded branches, and yet the heart is out of it; and when the tempest comes and it falls, everybody can look into the hollow trunk and see that for years it has been rotten.

Brethren, the underground enemies of our Christian earnestness are far more dangerous than the apparent and manifest antagonists; and there are many men amongst us who would repel with indignation a manifest assault against their godliness, who yield without resistance, and almost without consciousness, to the sly seductions of unsuspected evil. The arrow that flies in darkness is more deadly than the pesthence that wasteth at noonday.

III. Further, Notice The Ever-Operating Causes That Produce This Condition.

I suppose that one, at any rate, of the main examples of this form' was participation in the simple worship of the primitive Church. And although the phrase by no means refers merely to acts of worship, still that is one of the main fields in which this evil is manifest. Many of us substitute outward connection with the Church for inward union with Jesus Christ. All external forms have a tendency to assert themselves, and to detain in themselves, instead of helping to rise above themselves, our poor sense-rldden natures. How many of us are there whose religion consists very largely in coming to this place, standing up when other people sing, seeming to unite in prayer and praise, perhaps participating in the sacred rites of the Church; but having most of their religion safely locked up in their pews along with their hymn-books when they leave the chapel, and waiting for them quietly, without troubling them, until next Sunday! We need outward forms of worship. It is a sign of our weakness that we do, but they are so full of danger that one sometimes wishes that they could be broken up and made fluent, and, at least for a time, that something else could be substituted for them.

Seeing that the purest and the simplest of forms may become like a dirty window, an obscuring medium which shuts out instead of lets in the light, it seems to me that the Churches are wisest which admit least of the dangerous element into their external worship, and try to have as little of form as may keep the spirit. I know that simple forms may be abused quite as much as elaborate ones. I know that a Quakers' meetinghouse is often quite as much a house of formal and not of real communion as a Roman Catholic cathedral. Let us remember how full of dangers they all, and always are. And let us be very sure that we do not substitute church membership, coming to church or chapel, going to prayer-meeting, teaching in Sunday-schools, reading devout books, and the like, for inward submission to the power.

Another cause always operating is the tendency which all action of every kind has to escape from the dominion of its first motives, and to become merely mechanical and habitual. Habit is a most precious ally of goodness, but habitual goodness tends to become involuntary and mechanical goodness, and so to cease to be goodness at all. And the more that we can, in each given case, make each individual act of godliness, whether it be in worship or in practical life, the result of a fresh approach to the one central and legitimate impulse of the Christian life, the better it will be for ourselves. All great causes, as I was saying a moment or two ago, tend to pass from the dominion of impulse into that of use and wont and mere routine, and our religion and practical godliness in daily life is apt to do that, as well as all our other actions.

And then, still further, there is the constant operation of earth and sense and daily duties and pressing cares, which war against the reality and completeness of our submission to the power of godliness. Grains of sand, microscopically minute in the aggregate, bury the temples and the images of the gods in the Nile Valley. The multitude of small cares and duties which are blown upon us by every wind have the effect of withdrawing us, unless we are continually watchful, from that one foundation of all, the love of Jesus Christ felt in our daily lives. Unless we perpetually tighten our hold, it will loosen, by very weariness of the muscles. Unless the boat be firmly anchored it will be drifted down the stream. Unless we take care, our Christian life and earnestness will ooze out at our finger-tips, and we shall never know that it is gone. The world, our own weakness, our very tasks and duties, the pressure of circumstances, the sway of our senses, and the very habit of doing right--all of these may tend to make us mechanical and format participators in the religious life, and unconscious hypocrites.

IV. So, Lastly, Let Me Point You To The Discipline Which May Avert This Evil.

First and foremost, I would say, let us cherish a clear and continual recognition of the reality of the danger Forewarned is forearmed. He that will take counsel of his own weakness, and be taught by God's Word how unreliable he himself is, and how strong the forces are which tend to throw his religion all to the surface, will thereby be, if not insured against the danger, at least made a great deal more competent to deal with it. Blessed is the man that feareth always,' and that knows how likely he is to go wrong unless he carefully seeks to keep himself right.

Rigid, habitual self-inspection, in the light of God's Word, is an all-important help to prevent this sliding of our Christian life into superficiality. If what I was saying about the unconsciousness of decline be at all true, then most eloquently and impressively does it say to us all, Watch! for we know not what may be going on underground unless fie have a continual carefulness of inspection.' We should watch our own characters, the movement of our spiritual nature, and the effect and operation of our habits and of our participation in outward forms of Christianity; we should watch these as carefully as men in the tropics look into their beds and their clothing before they put them on, or get into them, for snakes and scorpions. In a country which is only preserved by the dykes from being swallowed up by the sea, the minutest inspection of the rampart is the condition of security, and if there be a hole big enough for a mouse to creep through, the water will come in and make a gap wide enough to drown a province in a little while. And so, brethren, seeing that we have such dangers round about us, and that the most formidable of them all are powers that work in the dark, let us be very sure that our eyes have searched, as well as we can, the inmost corners of our lives, and that no lurking vermin lie beneath the unturned up stones.

And then, lastly, and as that without which all else is vain, let us make continual and earnest and contrite efforts day by day to renew and deepen our personal communion with Jesus Christ. He is the source of the power which godliness operates in our lives, and the closer we keep to Him the more it will flood our hearts and make us real, out-and-out Christians, and not shallow and self-deceived pretenders.

The tree that had nothing but leaves upon it hid its absence of fruit by its abundance of foliage. The Master came, as He comes to you and to me, seeking fruit, and if He finds it not He will perpetuate the barrenness by His blasting word, No fruit grow upon thee henceforward for ever.'

MHCC: 2Ti 3:1-9

Even in gospel times there would be perilous times; on account of persecution from without, still more on account of corruptions within. Men love to gratify their own lusts, more than to please God and do their duty. When every man is eager for what he can get, and anxious to keep what he has, this makes men dangerous to one another. When men do not fear God, they will not regard man. When children are disobedient to their parents, that makes the times perilous. Men are unholy and without the fear of God, because unthankful for the mercies of God. We abuse God's gifts, if we make them the food and fuel of our lusts. Times are perilous also, when parents are without natural affection to children. And when men have no rule over their own spirits, but despise that which is good and to be honoured. God is to be loved above all; but a carnal mind, full of enmity against him, prefers any thing before him, especially carnal pleasure. A form of godliness is very different from the power; from such as are found to be hypocrites, real Christians must withdraw. Such persons have been found within the outward church, in every place, and at all times. There ever have been artful men, who, by pretences and flatteries, creep into the favour and confidence of those who are too easy of belief, ignorant, and fanciful. All must be ever learning to know the Lord; but these follow every new notion, yet never seek the truth as it is in Jesus. Like the Egyptian magicians, these were men of corrupt minds, prejudiced against the truth, and found to be quite without faith. Yet though the spirit of error may be let loose for a time, Satan can deceive the nations and the churches no further, and no longer, than God will permit.

MHCC: 2Ti 3:10-13

The more fully we know the doctrine of Christ, as taught by the apostles, the more closely we shall cleave to it. When we know the afflictions of believers only in part, they tempt us to decline the cause for which they suffer. A form of godliness, a profession of Christian faith without a godly life, often is allowed to pass, while open profession of the truth as it is in Jesus, and resolute attention to the duties of godliness, stir up the scorn and enmity of the world. As good men, by the grace of God, grow better, so bad men, through the craft of Satan, and the power of their own corruptions, grow worse. The way of sin is down-hill; such go on from bad to worse, deceiving and being deceived. Those who deceive others, deceive themselves, as they will find at last, to their cost. The history of the outward church, awfully shows that the apostle spake this as he was moved by the Holy Ghost.

MHCC: 2Ti 3:14-17

Those who would learn the things of God, and be assured of them, must know the Holy Scriptures, for they are the Divine revelation. The age of children is the age to learn; and those who would get true learning, must get it out of the Scriptures. They must not lie by us neglected, seldom or never looked into. The Bible is a sure guide to eternal life. The prophets and apostles did not speak from themselves, but delivered what they received of God, 2Pe 1:21. It is profitable for all purposes of the Christian life. It is of use to all, for all need to be taught, corrected, and reproved. There is something in the Scriptures suitable for every case. Oh that we may love our Bibles more, and keep closer to them! then shall we find benefit, and at last gain the happiness therein promised by faith in our Lord Jesus Christ, who is the main subject of both Testaments. We best oppose error by promoting a solid knowledge of the word of truth; and the greatest kindness we can do to children, is to make them early to know the Bible.

Matthew Henry: 2Ti 3:1-9

Timothy must not think it strange if there were in the church bad men; for the net of the gospel was to enclose both good fish and bad, Mat 13:47, Mat 13:48. Jesus Christ had foretold (Mt. 24) that there would come seducers, and therefore we must not be offended at it, nor think the worse of religion or the church for it. Even in gold ore there will be dross, and a great deal of chaff among the wheat when it lies on the floor.

I. Timothy must know that in the last days (2Ti 3:1), in gospel times, there would come perilous times. Though gospel times were times of reformation in many respects, let him know that even in gospel times there would be perilous times; not so much on account of persecution from without as on account of corruptions within. These would be difficult times, wherein it would be difficult for a man to keep a good conscience. He does not say, "Perilous times shall come, for both Jews and Gentiles shall be combined to root out Christianity;"but "perilous times shall come, for such as have the form of godliness (2Ti 3:5) shall be corrupt and wicked, and do a great deal of damage to the church."Two traitors within the garrison may do more hurt to it than two thousand besiegers without. Perilous times shall come, for men shall be wicked. Note, 1. Sin makes the times perilous. When there is a general corruption of manners, and of the tempers of men, this makes the times dangerous to live in; for it is hard to keep our integrity in the midst of general corruption. 2. The coming of perilous times is an evidence of the truth of scripture-predictions; if the event in this respect did not answer to the prophecy, we might be tempted to question the divinity of the Bible. 3. We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times perilous: This know also.

II. Paul tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs whereby these times may be known, 2Ti 3:2, etc. 1. Self-love will make the times perilous. Who is there who does not love himself? But this is meant of an irregular sinful self-love. Men love their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to please God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind themselves only, and prefer their own gratification before the church's edification. 2. Covetousness. Observe, Self-love brings in a long train of sins and mischiefs. When men are lovers of themselves, no good can be expected from them, as all good may be expected from those who love God with all their hearts. When covetousness generally prevails, when every man is for what he can get and for keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neighbour. 3. Pride and vain-glory. The times are perilous when men, being proud of themselves, are boasters and blasphemers, boasters before men whom they despise and look upon with scorn, and blasphemers of God and of his name. When men do not fear God they will not regard man, and so vice versâ. 4. When children are disobedient to their parents, and break through the obligations which they lie under to them both in duty and gratitude, and frequently in interest, having their dependence upon them and their expectation from them, they make the times perilous; for what wickedness will those stick at who will be abusive to their own parents and rebel against them? 5. Unthankfulness and unholiness make the times perilous, and these two commonly go together. What is the reason that men are unholy and without the fear of God, but that they are unthankful for the mercies of God? Ingratitude and impiety go together; for call a man ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an instance of great ingratitude to that God who has provided so well for the support of the body; we abuse his gifts, if we make them the food and fuel of our lusts. 6. The times are perilous when men will not be held by the bonds either of nature or common honesty, when they are without natural affection, and truce-breakers, 2Ti 3:3. There is a natural affection due to all. Wherever there is the human nature, there should be humanity towards those of the same nature, but especially between relations. Times are perilous when children are disobedient to their parents (2Ti 3:2) and when parents are without natural affection to their children, 2Ti 3:3. See what a corruption of nature sin is, how it deprives men even of that which nature has implanted in them for the support of their own kind; for the natural affection of parents to their children is that which contributes very much to the keeping up of mankind upon the earth. And those who will not be bound by natural affection, no marvel that they will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the engagements they have laid themselves under. 7. The times are perilous when men are false accusers one of another, diaboloi - devils one to another, having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Psa 12:4. 8. When men have no government of themselves and their own appetites: not of their own appetites, for they are incontinent; not of their own passions, for they are fierce; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; they are soon fired, upon the least provocation. 9. When that which is good and ought to be honoured is generally despised and looked upon with contempt. It is the pride of persecutors that they look with contempt upon good people, though they are more excellent than their neighbours. 10. When men are generally treacherous, wilful, and haughty, the times are perilous (2Ti 3:4) - when men are traitors, heady, high-minded. Our Saviour has foretold that the brother shall betray the brother to death and the father the child (Mat 10:21), and those are the worst sort of traitors: those who delivered up their Bibles to persecutors were called traditores , for they betrayed the trust committed to them. When men are petulant and puffed up, behaving scornfully to all about them, and when this temper generally prevails, then the times are perilous. 11. When men are generally lovers of pleasure more than lovers of God. When there are more epicures than true Christians, then the times are bad indeed. God is to be loved above all. That is a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is. 12. When, notwithstanding all this, they have the form of godliness (2Ti 3:5), are called by the Christian name, baptized into the Christian faith, and make a show of religion; but, how plausible soever their form of godliness is, they deny the power of it. When they take upon them the form which should and would bring along with it the power thereof, they will put asunder what God hath joined together: they will assume the form of godliness, to take away their reproach; but they will not submit to the power of it, to take away their sin. Observe here, (1.) Men may be very bad and wicked under a profession of religion; they may be lovers of themselves, etc., yet have a form of godliness. (2.) A form of godliness is a very different thing from the power of it; men may have the one and be wholly destitute of the other; yea, they deny it, at least practically in their lives. (3.) From such good Christians must withdraw themselves.

III. Here Paul warns Timothy to take heed of certain seducers, not only that he might not be drawn away by them himself, but that he might arm those who were under his charge against their seduction. 1. He shows how industrious they were to make proselytes (2Ti 3:6): they applied themselves to particular persons, visited them in their houses, not daring to appear openly; for those that do evil hate the light, Joh 3:20. They were not forced into houses, as good Christians often were by persecution; but they of choice crept into houses, to insinuate themselves into the affections and good opinion of people, and so to draw them over to their party. And see what sort of people those were that they gained, and made proselytes of; they were such as were weak, silly women; and such as were wicked, laden with sins, and led away with divers lusts. A foolish head and a filthy heart make persons, especially women, an easy prey to seducers. 2. He shows how far they were from coming to the knowledge of the truth, though they pretended to be ever learning, 2Ti 3:7. In one sense we must all be ever learning, that is, growing in knowledge, following on to know the Lord, pressing forward; but these were sceptics, giddy and unstable, who were forward to imbibe every new notion, under pretence of advancement in knowledge, but never came to a right understanding of the truth as it is in Jesus. 3. He foretels the certain stop that should be put to their progress (2Ti 3:8, 2Ti 3:9), comparing them to the Egyptian magicians who withstood Moses, and who are here named, Jannes and Jambres; though the names are not to be met with in the story of the Old Testament, yet they are found in some old Jewish writers. When Moses came with a divine command to fetch Israel out of Egypt, these magicians opposed him. Thus those heretics resisted the truth and like them were men of corrupt minds, men who had their understandings perverted, biassed and prejudiced against the truth, and reprobate concerning the faith, or very far from being true Christians; but they shall proceed no further, or not much further, as some read it. Observe, (1.) Seducers seek for corners, and love obscurity; for they are afraid to appear in public, and therefore creep into houses. Further, They attack those who are the least able to defend themselves, silly and wicked women. (2.) Seducers in all ages are much alike. Their characters are the same - namely, Men of corrupt minds, etc.; their conduct is much the same - they resist the truth, as Jannes and Jambres withstood Moses; and they will be alike in their disappointment. (3.) Those who resist the truth are guilty of folly, yea, of egregious folly; for magna est veritas, et praevalebit - Great is the truth, and shall prevail. (4.) Though the spirit of error may be let loose for a time, God has it in a chain. Satan can deceive the nations and the churches no further and no longer than God will permit him: Their folly shall be manifest, it shall appear that they are imposters, and every man shall abandon them.

Matthew Henry: 2Ti 3:10-17

Here the apostle, to confirm Timothy in that way wherein he walked,

I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul (2Ti 3:10): Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the apostles, the more closely we shall cleave to it; the reason why many sit loose to it is because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or not know them fully; those who knew them best loved and honoured them the most. Now what is it that Timothy had so fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God (Act 20:27), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation: Thou hast fully know my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: "Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men."4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well (2Ti 3:11): "Thou hast fully known the persecutions and afflictions that came unto me "(he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lystra ); "and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before."6. He knew what care God had taken of him: Notwithstanding out of them all the Lord delivered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that cause which they suffer for; when we know only the hardships they undergo for Christ, we may be ready to say, "We will renounce that cause that is likely to cost us so dear in the owning of it;"but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things (2Ti 3:12): All that will live godly in Christ Jesus shall suffer persecution: not always alike; at that time those who professed the faith of Christ were more exposed to persecution than at other times; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; those who will live godly must expect it, especially those who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Act 20:23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of them all, for Timothy's and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly in Jesus Christ - this is their practice; and they shall suffer persecution - this is the usage they must expect in this world.

II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as it is in Jesus: But evil men and seducers shall wax worse and worse, etc., 2Ti 3:13. Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so at last, to their cost.

III. He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures (2Ti 3:14, 2Ti 3:15): Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ's disciples indeed, Joh 8:31. We should not be any more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph 4:14. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb 13:9. And for this reason we should continue in the things we have learned from the holy scriptures; not that we ought to continue in any errors and mistakes which we may have been led into, in the time of our childhood and youth (for these, upon an impartial enquiry and full conviction, we should forsake); but this makes nothing against our continuing in those things which the holy scriptures plainly assert, and which he that runs may read. If Timothy would adhere to the truth as he had been taught it, this would arm him against the snares and insinuations of seducers. Observe, Timothy must continue in the things which he had learned and had been assured of.

1. It is a great happiness to know the certainty of the things wherein we have been instructed (Luk 1:4); not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of, that, being grounded in the truth, we may be guarded against error, for certainty in religion is of great importance and advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves experienced the power of the truths they taught thee, and been ready to suffer for them, and thereby would give the fullest evidence of their belief of these truths."(2.) "Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture (2Ti 3:15): That from a child thou hast known the holy scriptures. "

2. Those who would acquaint themselves with the things of God, and be assured of them, must know the holy scriptures, for these are the summary of divine revelation.

3. It is a great happiness to know the holy scriptures from our childhood; and children should betimes get the knowledge of the scriptures. The age of children is the learning age; and those who would get true learning must get it out of the scriptures.

4. The scriptures we are to know are the holy scriptures; they come from the holy God, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy and to lead us in the way of holiness to happiness; being called the holy scriptures, they are by this distinguished from profane writings of all sorts, and from those that only treat morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the noble Bereans did, Act 17:11. They must not lie by us neglected, and seldom or never looked into. Now here observe,

(1.) What is the excellency of the scripture. It is given by inspiration of God (2Ti 3:16), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2Pe 1:21. The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style, - from the truth, purity, and sublimity, of the doctrines contained in it, - from the harmony of its several parts, - from its power and efficacy on the minds of multitudes that converse with it, - from the accomplishment of many prophecies relating to things beyond all human foresight, - and from the uncontrollable miracles that were wrought in proof of its divine original: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb 2:4.

(2.) What use it will be of to us. [1.] It is able to make us wise to salvation; that is, it is a sure guide in our way to eternal life. Note, Those are wise indeed who are wise to salvation. The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith. "Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb 4:2. For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? [3.] That the man of God may be perfect, 2Ti 3:17. The Christian, the minister, is the man of God. That which finishes a man of God in this world is the scripture. By it we are thoroughly furnished for every good work. There is that in the scripture which suits every case. Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it.

(3.) On the whole we here see, [1.] That the scripture has various uses, and answers divers ends and purposes: It is profitable for doctrine, for reproof, for correction of all errors in judgment and practice, and for instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was designed for the man of God, the minister as well as the Christian who is devoted to God, for it is profitable for doctrine, etc. [3.] If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than ever! and then shall we find the benefit and advantage designed thereby, and shall at last attain the happiness therein promised and assured to us.

Barclay: 2Ti 3:2-5

Here is one of the most terrible pictures in the New Testament of what a godless world would be like, with the terrible qualities of godlessness set out in a ghastly series. Let us look at them one by one.

It is no accident that the first of these qualities will be a life that is centred in self. The adjective used is philautos (5367), which means self-loving. Love of self is the basic sin, from which all others flow. The moment a man makes his own will the centre of life, divine and human relationships are destroyed, obedience to God and charity to men both become impossible. The essence of Christianity is not the enthronement but the obliteration of self.

Men would become lovers of money (philarguros, 5366). We must remember that Timothy's work lay in Ephesus, perhaps the greatest market in the ancient world. In those days trade tended to flow down river valleys; Ephesus was at the mouth of the River Cayster, and commanded the trade of one of the richest hinterlands in all Asia Minor. At Ephesus some of the greatest roads in the world met. There was the great trade route from the Euphrates valley which came by way of Colosse and Laodicea and poured the wealth of the east into the lap of Ephesus. There was the road from north Asia Minor and from Galatia which came in via Sardis. There was the road from the south which centred the trade of the Maeander valley in Ephesus. Ephesus was called "The Treasure-house of the ancient world," "The Vanity Fair of Asia Minor." It has been pointed out that the writer of Revelation may well have been thinking of Ephesus when he wrote that haunting passage which describes the merchandise of men: "The cargo of gold, silver, jewels and pearls, fine linen, purple, silk and scarlet, all kinds of scented wood, all articles of ivory, all articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour and wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls" (Rev 18:12-13). Ephesus was the town of a prosperous, materialistic civilization; it was the kind of town where a man could so easily lose his soul.

There is peril when men assess prosperity by material things. It is to be remembered that a man may lose his soul far more easily in prosperity than in adversity; and he is on the way to losing his soul when he assesses the value of life by the number of things which he possesses.

Barclay: 2Ti 3:2-5

In these terrible days men would be braggarts and arrogant. In Greek writings these two words often went together; and they are both picturesque.

Braggart has an interesting derivation. It is the word alazon (213) and was derived from the ale, which means a wandering about. Originally the alazon (213) was a wandering quack. Plutarch uses the word to describe a quack doctor. The alazon (213) was a mountebank who wandered the country with medicines and spells and methods of exorcism which, he claimed, were panaceas for all diseases. We can still see this kind of man in fairs and market-places shouting the virtues of a patent medicine which will act like magic. Then the word went on to widen its meaning until it meant any braggart.

The Greek moralists wrote much about this word. The Platonic Definitions defined the corresponding noun (alazoneia, 212) as: "The claim to good things which a man does not really possess." Aristotle (Nicomachean Ethics, 7: 2) defined the alazon (213) as "the man who pretends to creditable qualities that he does not possess, or possesses in a lesser degree than he makes out." Xenophon tells us how Cyrus, the Persian king, defined the alazon (213): "The name alazon (213) seems to apply to those who pretend that they are richer than they are or braver than they are, and to those who promise to do what they cannot do, and that, too, when it is evident that they do this only for the sake of getting something or making some gain" (Xenophon: Cyropoedia, 2, 2, 12). Xenophon in the Memorabilia tells how Socrates utterly condemned such impostors. Socrates skid that they were to be found in every walk of life but were worst of all in politics. "Much the greatest rogue of all is the man who has gulled his city into the belief that he is fit to direct it."

The world is full of these braggarts to this day; the clever know-all's who deceive people into thinking that they are wise, the politicians who claim that their parties have a program which will bring in the Utopia and that they alone are born to be leaders of men, the people who crowd the advertisement columns with claims to give beauty, knowledge or health by their system, the people in the Church who have a kind of ostentatious goodness.

Closely allied with the braggart, but--as we shall see--even worse, is the man who is arrogant. The word is huperephanos (5244). It is derived from two Greek words which mean to show oneself above. The man who is huperephanos (5244), said Theophrastus, has a kind of contempt for everyone except himself. He is the man who is guilty of the "sin of the high heart." He is the man whom God resists, for it is repeatedly said in scripture, that God receives the humble but resists the man who is proud, huperephanos (5244) (Jam 4:6; 1Pe 5:5; Pro 3:24). Theophylact called this kind of pride akropolis (compare 206 and 4172) kakon (2556), the citadel of evils.

The difference between the braggart and the man who is arrogant is this. The braggart is a swaggering creature, who tries to bluster his way into power and eminence. No one can possibly mistake him. But the sin of the man who is arrogant is in his heart. He might even seem to be humble; but in his secret heart there is contempt for everyone else. He nourishes an all-consuming, all-pervading pride; and in his heart there is a little altar where he bows down before himself.

Barclay: 2Ti 3:2-5

These twin qualities of the braggart and the arrogant man inevitably result in love of insult (blasphemia, 988). Blasphemia is the word which is transliterated into English as blasphemy. In English we usually associate it with insult against God, but in Greek it means insult against man and God alike. Pride always begets insult. It begets disregard of God, thinking that it does not need him and that it knows better than he. It begets a contempt of men which can issue in hurting actions and in wounding words. The Jewish Rabbis ranked high in the list of sins what they called the sin of insult. The insult which comes from anger is bad but it is forgivable, for it is launched in the heat of the moment; but the cold insult which comes from arrogant pride is an ugly and an unforgivable thing.

Men will be disobedient to their parents. The ancient world set duty to parents very high. The oldest Greek laws disfranchised the man who struck his parents; to strike a father was in Roman law as bad as murder; in the Jewish law honour for father and mother comes high in the list of the Ten Commandments. It is the sign of a supremely decadent civilization when youth loses all respect for age and fails to recognize the unpayable debt and the basic duty it owes to those who gave it life.

Men will be thankless (acharistos, 884). They will refuse to recognize the debt they owe both to God and to men. The strange characteristic of ingratitude is that it is the most hurting of all sins because it is the blindest. Lear's words remain true:

"How sharper than a serpent's tooth it is

To have a thankless child!"

It is the sign of a man of honour that he pays his debts; and for every man there is a debt to God and there are debts to his fellow-men, which he must remember and repay.

Men will refuse to recognize even the ultimate decencies of life. The Greek word is that men will become anosios (462). Anosios does not so much mean that men will break the written laws; it means that they will offend against the unwritten laws which are part and parcel of the essence of life. To the Greek it was anosios (462) to refuse burial to the dead; it was anosios (462) for a brother to marry a sister, or a son a mother. The man who is anosios (462) offends against the fundamental decencies of life. Such offence can and does happen yet. The man who is mastered by his lower passions will gratify them in the most shameless way, as the streets of any great city will show when the night is late. The man who has exhausted the normal pleasures of life and still unsated, will seek his thrill in pleasures which are abnormal.

Men will be without human affection (astorgos, 794). Storge is the word used especially of family love, the love of child for parent and parent for child. If there is no human affection, the family cannot exist. In the terrible times men will be so set on self that even the closest ties will be nothing to them.

Men will be implacable in their hatreds (aspondos, 786). Sponde is the word for a truce or an agreement. Aspondos (786) can mean two things. It can mean that a man is so bitter in his hatred that he will never come to terms with the man with whom he has quarrelled. Or it can mean that a man is so dishonourable that he breaks the terms of the agreement he has made. In either case the word describes a certain harshness of mind which separates a man from his fellow-men in unrelenting bitterness. It may be that, since we are only human, we cannot live entirely without differences with our fellow-men, but to perpetuate these differences is one of the worst--and also one of the commonest--of all sins. When we are tempted to do so, we should hear again the voice of our blessed Lord saying on the Cross: "Father, forgive them."

Barclay: 2Ti 3:2-5

In these terrible days men will be slanderers. The Greek for slanderer is diabolos (1228) which is precisely the English word devil. The devil is the patron saint of all slanderers and of all slanderers he is chief. There is a sense in which slander is the most cruel of all sins. If a man's goods are stolen, he can set to and build up his fortunes again; but if his good name is taken away, irreparable damage has been done. It is one thing to start an evil and untrue report on its malicious way; it is entirely another thing to stop it. As Shakespeare had it:

"Good name in man and woman, dear my lord,

Is the immediate jewel of their souls:

Who steals my purse steals trash; 'tis something, nothing;

'Twas mine, 'tis his, and has been slave to thousands:

But he that filches from me my good name

Robs me of that which not enriches him

And makes me poor indeed."

Many men and women, who would never dream of stealing, think nothing--even find pleasure--in passing on a story which ruins someone else's good name, without even trying to find out whether or not it is true. There is slander enough in many a church to make the recording angel weep as he records it.

Men will be ungovernable in their desires (akrates, 193). The Greek verb kratein (2902) means to control. A man can reach a stage when, so far from controlling it, he can become a slave to some habit or desire. That is the inevitable way to ruin, for no man can master anything unless he first masters himself.

Men will be savage. The word is anemeros (434) and would be more fittingly applied to a wild beast than to a human being. It denotes a savagery which has neither sensitiveness nor sympathy. Men can be savage in rebuke and savage in pitiless action. Even a dog may be sorry when he has hurt his master, but there are people who, in their treatment of others, can be lost to human sympathy and feeling.

Barclay: 2Ti 3:2-5

In these last terrible days men will come to have no love for good things or good persons (aphilagathos, 865). There can come a time in a man's life when the company of good people and the presence of good things is simply an embarrassment. He who feeds his mind on cheap literature can in the end find nothing in the great masterpieces. His mental palate loses its taste. A man has sunk far when he finds even the presence of good people something which he would only wish to avoid.

Men will be treacherous. The Greek word (prodotes, 4273) means nothing less than a traitor. We must remember that this was written just at the beginning of the years of persecution, when it was becoming a crime to be a Christian. At this particular time in the ordinary matters of politics one of the curses of Rome was the existence of informers (delatores, compare 1213). Things were so bad that Tacitus could say: "He who had no foe was betrayed by his friend." There were those who would revenge themselves on an enemy by informing against him. What Paul is thinking of here is more than faithlessness in friendship--although that in all truth is wounding enough--he is thinking of those who to pay back an old score would inform against the Christians to the Roman government.

Men would be headlong in words and action. The word is propetes (4312), precipitate. It describes the man who is swept on by passion and impulse to such an extent that he is totally unable to think sensibly. Far more harm is done from want of thought than almost anything else. Many and many a time we would be saved from hurting ourselves and from wounding other people, if we would only stop to think.

Men will be inflated with conceit (tetuphomenos, 5187). The word is almost exactly the English swelled-headed. They will be inflated with a sense of their own importance. There are still Church dignitaries whose main thought is their own dignity; but the Christian is the follower of him who was meek and lowly in heart.

They will be lovers of pleasure rather than lovers of God. Here we come back to where we started; such men place their own wishes in the centre of life. They worship self instead of God.

The final condemnation of these people is that they retain the outward form of religion but deny its power. That is to say, they go through all the correct movements and maintain all the external forms of religion; but they know nothing of Christianity as a dynamic power which changes the lives of men. It is said that, after hearing an evangelical sermon, Lord Melbourne once remarked: "Things have come to a pretty pass when religion is allowed to invade the sphere of private life." It may well be that the greatest handicap to Christianity is not the scarlet sinner but the sleek devotee of an unimpeachable orthodoxy and a dignified convention, who is horrified when it is suggested that real religion is a dynamic power which changes a man's personal life.

Barclay: 2Ti 3:6-7

The Christian emancipation of women inevitably brought its problems. We have already seen how secluded the life of the respectable Greek woman was, how she was brought up under the strictest supervision, how she was not allowed "to see anything, to hear anything, or to ask any questions," how she never appeared, even on a shopping expedition, alone on the streets, how she was never allowed even to appear at a public meeting. Christianity changed all that and a new set of problems arose. It was only to be expected that certain women would not know how to use their new liberty. There were false teachers who were quick to take advantage of that.

Irenaeus draws a vivid picture of the methods of just such a teacher in his day. True, he is telling of something which happened later than this, but the wretched story would be the same (Irenaeus: Against Heresies, 1, 13, 3). There was a certain heretic called Marcus who dealt in magic. "He devotes himself specially to women, and those such as are well-bred, and elegantly attired, and of great wealth." He tells such women that by his spells and incantations he can enable them to prophesy. The woman protests that she has never done so and cannot do so. He says: "Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." The woman, thrilled to the heart, does so and is deluded into thinking that she can prophesy. "She then makes the effort to reward Marcus, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him." The technique would be the same in the days of Timothy as it was in the later days of Irenaeus.

There would be two ways in which these heretics in the days of Timothy could exert an evil influence. We must remember that they were Gnostics and that the basic principle of Gnosticism was that spirit was altogether good and matter altogether evil. We have already seen that that teaching issued in one of two things. The Gnostic heretics taught, either that, since matter is altogether evil, a rigid asceticism must be practiced and all the things of the body as far as possible eliminated, or that it does not matter what we do with the body and its desires can be indulged in to the limit because they do not matter. The Gnostic insinuators would teach these doctrines to impressionable women. The result would often be either that the woman broke off married relationships with her husband in order to live the ascetic life, or that she gave the lower instincts full play and abandoned herself to promiscuous relationships. In either case home and family life were destroyed.

It is still possible for a teacher to gain an undue and unhealthy influence over others, especially when they are impressionable.

It is Paul's charge that such people are "willing to learn from anyone, and yet never able to come to a knowledge of the truth." E. F. Brown has pointed out the danger of what he calls "intellectual curiosity without moral earnestness." There is a type of person who is eager to discuss every new theory, who is always to be found deeply involved in the latest fashionable religious movement, but who is quite unwilling to accept the day-to-day discipline--even drudgery--of living the Christian life. No amount of intellectual curiosity can ever take the place of moral earnestness. We are not meant to titillate our minds with the latest intellectual crazes; we are meant to purify and strengthen ourselves in the moral battle to live the Christian life.

Barclay: 2Ti 3:8-9

In the days between the Old and the New Testaments many Jewish books were written which expanded the Old Testament stories. In certain of these books Jannes and Jambres figured largely. These were the names given to the court magicians of Pharaoh who opposed Moses and Aaron, when Moses was leading the children of Israel out of their slavery in Egypt. At first these magicians were able to match the wonders which Moses and Aaron did, but in the end they were defeated and discredited. In the Old Testament they are not named, but they are referred to in Exo 7:11; Exo 8:7; Exo 9:11.

A whole collection of stories gathered round their names. They were said to be the two servants who accompanied Balaam when he was disobedient to God (Num 22:22); they were said to have been part of the great mixed multitude who accompanied the children of Israel out of Egypt (Exo 12:38); some said that they perished at the crossing of the Red Sea; other stories said that it was Jannes and Jambres who were behind the making of the golden calf and that they perished among those who were killed for that sin (Exo 32:28); still other stories said that in the end they became proselytes to Judaism. Amidst all the stories one fact stands out--Jannes and Jambres became legendary figures typifying all those who opposed the purposes of God and the work of his true leaders.

The Christian leader will never lack his opponents. There will always be those who have their own twisted ideas of the Christian faith, and who wish to win others to their mistaken beliefs. But of one thing Paul was sure--the days of the deceivers were numbered. Their falsity would be demonstrated and they would receive their appropriate reward.

The history of the Christian Church teaches us that falsity cannot live. It may flourish for a time, but when it is exposed to the light of truth it is bound to shrivel and die. There is only one test for falsity--"You will know them by their fruits." The best way to overcome and to banish the false is to live in such a way that the loveliness and the graciousness of the truth is plain for all to see. The defeat of error depends not on skill in controversy but in the demonstration in life of the more excellent way.

Barclay: 2Ti 3:10-13

Paul contrasts the conduct of Timothy, his loyal disciple, with the conduct of the heretics who were doing their utmost to wreck the Church. The word we have translated to be a disciple includes so much that is beyond translation in any single English word. It is the Greek parakolouthein (3877) and literally means to follow alongside; but it is used with a magnificent width of meaning. It means to follow a person physically, to stick by him through thick and thin. It means to follow a person mentally, to attend diligently to his teaching and fully to understand the meaning of what he says. It means to follow a person spiritually, not only to understand what he says, but also to carry out his ideas and be the kind of person he wishes us to be. Parakolouthein (3877) is indeed the word for the disciple, for it includes the unwavering loyalty of the true comrade, the full understanding of the true scholar and the complete obedience of the dedicated servant.

Paul goes on to list the things in which Timothy has been his disciple; and the interest of that list is that it consists of the strands out of which the life and work of an apostle are woven. In it we find the duties, the qualities and the experiences of an apostle.

First, there are the duties of an apostle. There is teaching. No man can teach what he does not know, and therefore before a man can teach Christ to others he must know him himself. When Carlyle's father was discussing the kind of minister his parish needed, he said: "What this parish needs is a man who knows Christ other than at secondhand." Real teaching is always born of real experience. There is training. The Christian life does not consist only in knowing something; it consists even more in being something. The task of the apostle is not only to tell men the truth; it is also to help them do it. The true leader gives training in living.

Second, there are the qualities of the apostle. First and foremost he has an aim in life. Two men were talking of a great satirist who had been filled with moral earnestness. "He kicked the world about," said one, "as if it had been a football." "True," said the other, "but he kicked it to a goal." As individuals, we should sometimes ask ourselves: what is our aim in life? As teachers we should sometimes ask ourselves: what am I trying to do with these people whom I teach? Once Agesilaus, the Sparta king, was asked, "What shall we teach our boys?" His answer was: "That which will be most useful to them when they are men." Is it knowledge, or is it life, that we are trying to transmit?

As members of the Church, we should sometimes ask ourselves, what are we trying to do in it? It is not enough to be satisfied when a church is humming like a dynamo and every night in the week has its own crowded organization. We should be asking: what, if any, is the unifying purpose which binds all this activity together? In all life there is nothing so creative of really productive effort as a clear consciousness of a purpose.

Paul goes on to other qualities of an apostle. There is faith, complete belief that God's commands are binding and that his promises are true. There is patience. The word here is makrothumia (3115); and makrothumia, as the Greeks used it, usually meant patience with people. It is the ability not to lose patience when people are foolish, not to grow irritable when they seem unteachable. It is the ability to accept the folly, the perversity, the blindness, the ingratitude of men and still to remain gracious, and still to toil on. There is love. This is God's attitude to men. It is the attitude which bears with everything men can do and refuses to be either angry or embittered, and which will never seek anything but their highest good. To love men is to forgive them and care for them as God forgave and cares--and it is only he who can enable us to do that.

Barclay: 2Ti 3:10-13

Paul completes the story of the things in which Timothy has shared, and must share, with him, by speaking of the experiences of an apostle; and he prefaces that list of experiences by setting down the quality of endurance. The Greek is hupomone (5281), which means not a passive sitting down and bearing things but a triumphant facing of them so that even out of evil there can come good. It describes, not the spirit which accepts life, but the spirit which masters it.

And that quality of conquering endurance is necessary, because persecution is an essential part of the experience of an apostle. Paul cites three instances when he had to suffer for Christ. He was driven from Antioch in Pisidia (Act 13:50); he had to flee from Iconium to avoid lynching (Act 14:5-6); in Lystra he was stoned and left for dead (Act 14:19). It is true that these things happened before the young Timothy had definitely entered on the Christian way, but they all happened in the district of which he was a native; and he may well have been an eyewitness of them. It may well be a proof of Timothy's courage and consecration that he had seen very clearly what could happen to an apostle and had yet not hesitated to cast in his lot with Paul.

It is Paul's conviction that the real follower of Christ cannot escape persecution. When trouble fell on the Thessalonians, Paul wrote to them: "When we were with you, we told you beforehand that we were to suffer affliction; just as it has come to pass, and as you know" (1Th 3:4). It is as if he said to them: "You have been well warned." He returned after the first missionary journey to visit the Churches he had founded, "strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God" (Act 14:22). The Kingdom had its price. And Jesus himself had said: "Blessed are those who are persecuted for righteousness' sake" (Mat 5:10). If anyone proposes to accept a set of standards quite different from the world's, he is bound to encounter trouble. If anyone proposes to introduce into his life a loyalty which surpasses all earthly loyalties, there are bound to be clashes. And that is precisely what Christianity demands that a man should do.

Persecution and hardships will come, but of two things Paul is sure.

He is sure that God will rescue the man who puts his faith in him. He is sure that in the long run it is better to suffer with God and the right than to prosper with men and the wrong. Certain of the temporary persecution, he is equally certain of the ultimate glory.

He is sure that the ungodly man will go from bad to worse and that there is literally no future for the man who refuses to accept the way of God.

Barclay: 2Ti 3:14-17

Paul concludes this section with an appeal to Timothy to remain loyal to all the teaching he had received. On his mother's side Timothy was a Jew, although his father had been a Greek (Act 16:1); and it is clear that it was his mother who had brought him up. It was the glory of the Jews that their children from their earliest days were trained in the law. They claimed that their children learned the law even from their swaddling clothes and drank it in with their mother's milk. They claimed that the law was so imprinted on the heart and mind of a Jewish child that he would sooner forget his own name than he would forget it. So from his earliest childhood Timothy had known the sacred writings. We must remember that the scripture of which Paul is writing is the Old Testament; as yet the New Testament had not come into being. If what be claims for scripture is true of the Old Testament, how much truer it is of the still more precious words of the New.

We must note that Paul here makes a distinction. He speaks of "all God-inspired scripture." The Gnostics had their own fanciful books; the heretics all produced their own literature to support their claims. Paul regarded these as man-made things; but the great books for a man's soul were the God-inspired ones which tradition and the experience of men had sanctified.

Let us then see what Paul says of the usefulness of scripture.

(i) He says that the Scriptures give the wisdom which will bring salvation. A. M. Chirgwin in The Bible in World Evangelism tells the story of a ward sister in a children's hospital in England. She had been finding life, as she herself said, futile and meaningless. She had waded through book after book and laboured with philosophy after philosophy in an attempt to find satisfaction. She had never tried the Bible, for a friend had convinced her by subtle arguments that it could not be true. One day a visitor came to the ward and left a supply of gospels. The sister was persuaded to read a copy of St. John. "It shone and glowed with truth," she said, "and my whole being responded to it. The words that finally decided me were those in Joh 18:37: 'For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.' So I listened to that voice, and heard the truth, and found my Saviour."

Again and again Scripture has opened for men and women the way to God. In simple fairness, no man seeking for the truth has any right to neglect the reading of the Bible. A book with a record such as it has cannot be disregarded. Even an unbeliever is acting unfairly unless he tries to read it. The most amazing things may happen if he does, for there is a saving wisdom here that is in no other book.

(ii) The Scriptures are of use in teaching. Only in the New Testament have we any picture of Jesus, any account of his life and any record of his teaching. For that very reason it is unanswerable that, whatever a man might argue about the rest of the Bible, it is impossible for the Church ever to do without the Gospels. It is perfectly true--as we have so often said--that Christianity is not founded on a printed book but on a living person. The fact remains that the only place in all the world where we get a first-hand account of that person and of his teaching is in the New Testament. That is why the church which has no Bible Class is a church in whose work an essential element is missing.

(iii) The Scriptures are valuable for reproof. It is not meant that the Scriptures are valuable for finding fault; what is meant is that they are valuable for convincing a man of the error of his ways and for pointing him on the right path. A. M. Chirgwin has story after story of how the Scriptures came by chance into the hands of men and changed their lives.

In Brazil Signor Antonio of Minas bought a New Testament which he took home to burn. He went home and found the fire was out. Deliberately he lit it. He flung the New Testament on it. It would not burn. He opened out the pages to make it burn more easily. It opened at the Sermon on the Mount. He glanced at it as he consigned it to the flames. His mind was caught; he took it back. "He read on, forgetful of time, through the hours of the night, and just as the dawn was breaking, he stood up and declared, 'I believe'."

Vincente Quiroga of Chile found a few pages of a book washed up on the seashore by a tidal wave following an earthquake. He read them and never rested until he obtained the rest of the Bible. Not only did he become a Christian; he devoted the rest of his life to the distribution of the Scriptures in the forgotten villages of northern Chile.

One dark night in a forest in Sicily a brigand held up a colporteur at the point of a revolver. He was ordered to light a bonfire and burn his books. He lit the fire, and then he asked if he might read a little from each book before he dropped it in the flames. He read the twenty-third psalm from one; the story of the Good Samaritan from another; from another the Sermon on the Mount; from another 1Cor 13 . At the end of each reading, the brigand said: "That's a good book; we won't burn that one; give it to me." In the end not a book was burned; the brigand left the colporteur and went off into the darkness with the books. Years later that same brigand turned up again. This time he was a Christian minister, and it was to the reading of the books that he attributed his change.

It is beyond argument that the Scriptures can convict a man of his error and convince him of the power of Christ.

(iv) The Scriptures are of use for correction. The real meaning of this is that all theories, all theologies, all ethics, are to be tested against the Bible. If they contradict the teaching of the Bible, they are to be refused. It is our duty to use our minds and set them adventuring; but the test must ever be agreement with the teaching of Jesus Christ as the Scriptures present it to us.

(v) Paul makes a final point. The study of the Scriptures trains a man in righteousness until he is equipped for every good work. Here is the essential conclusion. The study of the Scriptures must never be selfish, never simply for the good of a man's own soul. Any conversion which makes a man think of nothing but the fact that he has been saved is no true conversion. He must study the Scriptures to make himself useful to God and to his fellow-men. No man is saved unless he is on fire to save his fellow-men.

Constable: 2Ti 3:1-13

A. Characteristics of the last days 3:1-13

Paul instructed Timothy concerning what God had revealed would take place in the last days. He did so to help him realize that he faced no unknown situation in Ephesus and to enable him to combat it intelligently.

Constable: 2Ti 3:1-7

1. Evidences of faithlessness 3:1-7

3:1 Paul had given Timothy some instruction concerning the apostasy of the last days in his first epistle (4:1-3). Now he gave much more. The "last days" refers to the days preceding the Lord's return for His own (i.e., the Rapture).⁶⁰ They are "last" not because they are few but because they are the final days of the present age. In another sense the entire inter-advent age constitutes the last days (cf. Heb. 1:2).⁶¹ Timothy was already in the last days, but they would continue and grow worse. These times would be "difficult" for all, especially faithful Christians. A list of 19 specific characteristics of these days follows (cf. Rom. 1:29-31).

3:2 People would be (1) self-centered and narcissistic (Gr. philautoi), (2) lovers of money (philargyroi, cf. 1 Tim. 3:3, 8), (3) boastful of their own importance (alazones), and (4) proud, arrogant in attitude (hyperephanoi). They would be (5) abusive toward others (blasphemoi), (6) unresponsive to parental discipline, (7) ungrateful, unthankful, unappreciative (acharistoi), and (8) impure, unholy (anosioi).

3:3 Furthermore, they would be (9) heartless, callous, hateful (astorgoi), (10) unforgiving (aspondoi) and consequently irreconcilable, and (11) slanderous of others (diaboloi), speaking with malicious gossip. They would be (12) lacking in self-control (akrateis), (13) brutal, brutish, uncivilized (anemeroi), and (14) antagonistic toward whatever is good (aphilagathoi).

3:4 They would also be (15) disposed toward betrayal, treacherous (prodotai), and (16) headstrong, reckless (propeteis). They would be (17) conceited (tetyphomenoi), puffed up with pride, wrapped in a mist of self-delusion, and (18) devoted to personal pleasure (philedonoi) rather than to God (philotheoi).⁶²

Notice that Paul wrote this list of 18 characteristics in a somewhat chiastic arrangement. His list begins and ends with two groups of two words expressing a misdirection of love. Then come two groups with three terms each that focus on pride and hostility toward others. Then come two groups, five words followed by three words, all of which begin with a in the Greek text that negate some good quality that God's common grace affords. These eight words--the first one is in a two-word phrase--depict people who are devoid of the most basic characteristics of human life. The center of the chiasm is the word diaboloi, meaning slanderers, devilish people (cf. 2:26; 1 Tim. 3:11; Titus 2:3).⁶³

3:5 Finally they would (19) make a pretense of being religious but deny the source of true spiritual power (i.e., God's Word). This last characteristic makes clear that those individuals described in verses 2-4 would even claim to be Christians (i.e., false teachers and their followers). Timothy was to avoid association with people who demonstrated these characteristics except, of course, for purposes of evangelism and instruction.

"Self-love is the basic shortcoming mentioned in the list of vices in 3:2-5. This vice leads to action in vv. 6-9 that is deceitful, determined to dominate, stubborn, and rejected by God."⁶⁴

3:6-7 Paul evidently had the false teachers in Ephesus in view in these verses, though what he wrote here applies to all false teachers. Teachers manifesting some of the characteristics he just enumerated made a practice of gaining entrance into households in which the wives were spiritually weak (lit. little). He described these women further as dominated by various sins, responsive to their sinful desires, and seemingly ever learning but never really able to comprehend the truth of God. They cannot learn the truth because what they are learning is falsehood. The false teachers captivated such women with their teaching. Women were probably more susceptible to the influence of false teachers than men because in Paul's culture women occupied a lower status in society.⁶⁵ They did not usually have as much education as their husbands. Another explanation is that they had more time on their hands with which they could dabble in various theories.

"It is the immaturity and thus the weakness of these childish women' that make them susceptible to the false teachers. Paul does not use the term to derogate women but to describe a situation involving particular women. That he uses a diminutive form shows that he is not intending to describe women in general."⁶⁶

Constable: 2Ti 3:8-13

2. Negative and positive illustrations 3:8-13

3:8-9 Paul used the Egyptian magicians who opposed Moses in the plagues (Exod. 7:11; 9:11) to illustrate the fate of these false teachers. Jewish oral or written tradition preserved their names even though the Old Testament did not.⁶⁷ As these magicians, the false teachers opposed God's revealed truth, possessed corrupt minds, and were outside the fold of the faithful. They would proceed only so far as their Egyptian predecessors did. Their foolishness would become common knowledge when their power would prove inadequate.

3:10-11 Timothy's past character and conduct stood in stark contrast to that of the false teachers. He had fully followed Paul's ministry (teaching, conduct, and purpose) and his life (faith, patience, love, and perseverance). The fact that God had delivered Paul from all his persecutions would have encouraged Timothy to continue following the apostle's example.

"The Lord ever rescues his people, frequently from death, sometimes by means of death. Either way, nothing ever separates them from his love (Rom. 8:38, 39)."⁶⁸

3:12-13 Timothy needed to realize, as all Christians do, especially those to whom "prosperity theology" appeals, that when a person determines to live a godly life he or she will suffer persecution. With his or her commitment to follow Christ faithfully the Christian sets the course of his or her life directly opposite to the course of the world system. Confrontation and conflict become inevitable (cf. Matt. 10:22-23; Luke 21:12; John 15:20; Acts 14:22; 1 Thess. 3:4).

The wickedness of evil people and charlatans will increase as time passes. They will not only deceive others, but their sins and other deceivers will deceive them increasingly too. Such is the perversity of sin.

This statement does not contradict what Paul said in verse 9. In verse 13 he meant that evil becomes more intensive as time goes on. In verse 9 he meant that the teaching of evil does not necessarily become more extensive and capture a wider audience as evil becomes worse.⁶⁹

Constable: 2Ti 3:14--4:6

B. Conduct in the last days 3:14-4:5

Paul identified two of Timothy's duties in the last days to impress him with what was of highest priority.

Constable: 2Ti 3:14-17

1. Adherence to the truth 3:14-17

3:14-15 In his personal life Timothy should continue living as he had rather than turning aside to follow the example of the evil men Paul just mentioned. Timothy's conduct grew out of what he had learned that gave him personal convictions.

"Jewish parents were expected to teach their children the Law from the age of five onwards."⁷⁰

These convictions grew stronger because Paul's life had backed up the truth that Timothy had learned from him. Furthermore they were consistent with the sacred Scriptures that he had known all his life (i.e., the Old Testament, cf. 1:5). These inspired writings convey wisdom and lead to personal salvation from sin because they point to Christ. Thus they are reliable and powerful.

3:16-17 Paul wanted to reemphasize the importance of Scripture in Timothy's present and future ministry. His emphasis in verse 15 was on its importance in Timothy's life in the past.

There is no reason to limit the universal force of "all" to matters of salvation. When the Greek word translated "all" or "every" (pas) occurs with a technical noun such as "Scripture," it is better to render it "all" rather than "every."⁷¹ Paul had been speaking of the Old Testament as a whole in verse 15, and he undoubtedly carried that thought over into verse 16. All Scripture is divinely inspired (Gr. theopneustos, lit. God-breathed, cf. 2 Pet. 1:21). This fact in itself should be adequate reason for proclaiming it. It does not merely contain the Word of God or become the Word of God under certain conditions. It is God's Word, the expression of His person (heart, mind, will, etc.). This was the view of the Old Testament that Jews in the first century commonly held.⁷² "Scripture" means sacred writing and refers to all divinely inspired writings (Old and New Testaments).⁷³ When Paul made this statement the books of the Old Testament were the inspired writings he had in view primarily. However even in Paul's day Christians recognized some New Testament books as inspired (cf. 2 Pet. 3:16).

Scripture is useful. Therefore Timothy should use it in his ministry. It is profitable for teaching (causing others to understand God's truth) and reproof (bringing conviction of error when there has been deviation from God's truth). It is helpful for correction (bringing restoration to the truth when there has been error) and training in righteousness (child-training type guidance in the ways of right living that God's truth reveals). This is a selective rather than an exhaustive list of the ways in which the Scriptures are useful.

"They are profitable for doctrine (what is right), for reproof (what is not right), for correction (how to get right), and for instruction in righteousness (how to stay right)."⁷⁴

Consequently the man of God has all that is essential to fulfill his (or her) ministry. The man of God refers to Timothy (1 Tim. 6:11) but also anyone who commits himself (or herself) to God, especially, in view of the context, those in positions of spiritual oversight. He is adequate (complete, filled out, equipped with all the essential tools he needs). "Every good work" is the ultimate goal of our lives (Eph. 2:10). The mastery and use of Scripture so strongly emphasized in seminary is only a means to an end, not an end in itself. God did not give us the Bible to satisfy our curiosity alone but to enable us to help other people spiritually.

"The divine inspiration of the Scriptures is stated in the Pastorals more forcefully than anywhere else in the NT."⁷⁵

College: 2Ti 3:1-17

2 TIMOTHY 3

C. THE CHARACTER OF THE LAST DAYS (3:1-9)

¹ But mark this: There will be terrible times in the last days. ² People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, ³ without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, ⁴ treacherous, rash, conceited, lovers of pleasure rather than lovers of God - ⁵ having a form of godliness but denying its power. Have nothing to do with them.

⁶ They are the kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires, ⁷ always learning but never able to acknowledge the truth. ⁸ Just as Jannes and Jambres opposed Moses, so also these men oppose the truth - men of depraved minds, who, as far as the faith is concerned, are rejected. ⁹ But they will not get very far because, as in the case of those men, their folly will be clear to everyone.

In this section, Paul shifts his focus from Timothy and his response to the false teachers to the relationship between the false teachers and "the last days." Only in v. 5 does Paul specifically give instructions to Timothy.

3:1 But mark this: There will be terrible times in the last days.

Paul now reminds Timothy of the common Christian conviction that "last days" would be characterized by "terrible" (literally "hard" or "difficult") times. "The last days" is used elsewhere in the NT to refer to the Messianic age from Jesus' coming until the final consummation at the end of time (cf. Acts 2:17; Jas 5:3; 2 Pet 3:3; Heb 1:2). The language and concept really represents an OT idea (cf. Joel 3:1; Isa 2:2). It does not, as some suggest, represent an assumption that the end of time is near. For example, in 1 John 2:18 the phrase "the last hour" is used of the author's own day. The future tense "will be" indicates certainty, and describes the same period of time as seen in 1 Tim 4:1.

3:2 People will be lovers of themselves, lovers of money,

In vv. 2-4 Paul lists the characteristics of evil people living "in the last days." Five of the eighteen words occur only here in the NT, two more occur elsewhere only in the Pastoral Epistles, and three more are found only here and in Paul's similar list in Rom 1:29-31. These "people will be lovers of themselves" (in Titus 1:7 "not self-willed" is an important qualification for overseers), "lovers of money" (a trait of false teachers in 1 Tim 6:5-10, see especially v. 10; cf. 1 Tim 3:3, 8; Titus 1:7, 11).

boastful, proud, abusive, disobedient to their parents,

"Boastful" and "proud" (two words which also appear together in Rom 1:30) emphasize arrogant and haughty attitudes and actions characteristic of the false teachers (cf. 1 Tim 1:7; 6:4). Such people will be "abusive" (a word usually rendered "blasphemers" or "slanderers"; cf. 1 Tim 1:13; 6:4; Titus 3:2), and "disobedient to their parents" (cf. Rom 1:30).

ungrateful, unholy, 3:3 without love, unforgiving,

The next four words in the list all begin with the Greek letter alpha , equivalent to the English prefix "un-." People of "the last days" will be "ungrateful" (Fee and Knight suggest this word coming after "disobedient to their parents" may indicate that they lack appreciation for what their parents have done), and "unholy" (or "irreverent"), "without love" (a[storgoi , astorgoi ; "without natural and/or expected affection"; cf. Rom 1:31) and "unforgiving" ("those who refuse to be reconciled").

slanderous, without self-control, brutal, not lovers of the good,

The list of alpha privative words is broken with the word "slanderous" (diavboloi , diaboloi ; cf. 1 Tim 3:11; Titus 2:5). Paul then resumes his list with three more "un-" words: "without self-control" (in Titus 1:8 and 1 Tim 3:3 elders/overseers must be self-controlled), "brutal" (although the word is not used in Titus 1:7, the requirement for elders is clearly that they not be brutal), and "not lovers of the good" (in Titus 1:8 elders are to be the opposite).

3:4 treacherous, rash, conceited, lovers of pleasure rather than lovers of God -

The next two words have the same Greek prefix ( pro -) and seem to function together: "treacherous" (prodovtai , prodotai , perhaps "readiness to betray"; a word used of Judas Iscariot in Luke 6:16) and "rash" (or "reckless" [propetei'" , propeteis ], "a man who . . stops at nothing to gain his ends"). These people will also be "conceited" (see 1 Tim 3:6; 6:4 where the same word is used). Paul closes his list in a way similar to the way he began it, with two words that use the same Greek prefix "lovers." In the last days people will be "lovers of pleasure" (only here in the NT; cf. Paul's description of the pre-Christian life of those at Crete in Titus 3:3) "rather than lovers of God" (also only here in the NT; a word which may summarize what Jesus, citing the OT, deemed the first commandment; cf. Matt 22:37-38; Mark 12:28-30; Luke 10:27-28).

3:5 having a form of godliness but denying its power.

Paul concludes the description of the people of the last days by saying that they have "a form of godliness" (eujsevbeia , eusebeia ; the word used in the Pastoral Epistles for true religion; cf. 1 Tim 2:2; 3:16; 4:7, 8; 6:3, 5-6, 11; Titus 1:1) but "deny its power." These people will have all the outward characteristics one would expect of a religious person: asceticism, lots of religious discussions, etc. They are, however, really irreligious because they deny "its power," i.e., the gospel and the changed life it demands.

Have nothing to do with them.

Paul's instructions for Timothy to "have nothing to do with" such persons indicates that for Paul Timothy was indeed living "in the last days." Paul is in reality repeating the command he had given Timothy in 2:16.

3:6 They are the kind who worm their way into homes and gain control over weak-willed women,

In this verse Paul again indicates that the time described in vv. 2-5 is Timothy's own day by his use of present tense verbs. These people of v. 2 "are the kind" (literally "of such people" referring to vv. 2-5) "who worm their way into" (i.e., "enter through false pretenses") "homes" (literally "the homes"). Fee has suggested that the "into the homes" may indicate the homes about which Timothy already knows, and that it is likely that these were homes among some "well-heeled" younger widows where it would have been easier for the false teachers to spread their propaganda. These false teachers "gain control" (aijcmalwtivzw , aichmalôtizô , literally "capture"; cf. Luke 21:24 where the word is used literally) "over weak-willed women" (literally "little women" indicating "childish women"). As Knight has noted, "Paul does not use the term 'weak-willed women' to derogate women but to describe a situation involving particular women. That he uses the diminutive form shows that he is not intending to describe women in general."

who are loaded down with sins and are swayed by all kinds of evil desires,

Paul goes on to explain why these women are to be deemed "weak-willed." They "are loaded down" (a perfect participle which literally means "have been overburdened") "with sins." The perfect tense indicates that these women are currently overburdened. It can either indicate that they are currently engaged in these sins and are burdened by them or that they are burdened by their past sins (cf. NEB "burdened with a sinful past"). The latter is more likely. These women "are swayed" (literally "are continually being led") "by all kinds of evil desires." Fee proposes that, if these desires are seen to have sexual overtones and if these women are sexually involved with some of the false teachers, this would shed additional light on texts in 1 Timothy like 1Tim 2:9-10; 3:2; 5:2, 6, 11-15, 22. He does, however, admit "that there is a degree of speculation involved in this suggestion." While his suggestion is interesting, it is very speculative and Paul's language would likely have been more specific if they were engaged in sexual immorality.

3:7 always learning but never able to acknowledge the truth.

Paul says that the women are "always learning" (apparently always anxious to learn something new like those in Athens who "spent their time doing nothing but talking about and listening to the latest ideas," Acts 17:21) "but never able to acknowledge the truth" (cf. 1 Tim 2:4).

3:8 Just as Jannes and Jambres opposed Moses, so also these men oppose the truth - men of depraved minds, who, as far as the faith is concerned, are rejected.

The false teachers who are leading these women astray are like "Jannes and Jambres [who] opposed Moses." Although these two men are not mentioned by name in the OT, the reference is to Pharaoh's magicians who used sorcery to oppose Moses (Exod 7:11-12, 22; 8:7). Their names begin to appear in Jewish writings from the intertestamental period. These men in Ephesus, like Jannes and Jambres, stand in opposition to "the truth"; they are "men of depraved minds" (cf. 1 Tim 6:5), "who, as far as the faith is concerned, are rejected" (ajdovkimoi , adokimoi ; the opposite of "approved" in 2:15). Paul's use of the article "the" with both "truth" and "faith" indicates that he is using both words as equivalent to "the gospel."

3:9 But they will not get very far because, as in the case of those men, their folly will be clear to everyone.

Despite their efforts and their "badness," "they will not get" ("progress") "very far." The reason Paul gives is that "their folly will be clear to everyone." Jannes and Jambres were not successful in their stand against Moses. These people will not be successful as they "oppose the truth." The truth and the gospel will be victorious.

D. FURTHER EXHORTATIONS FOR TIMOTHY TO ENDURE (3:10-17)

¹⁰ You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance, ¹¹ persecutions, sufferings - what kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them. ¹² In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted, ¹³ while evil men and impostors will go from bad to worse, deceiving and being deceived. ¹⁴ But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, ¹⁵ and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. ¹⁶ All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, ¹⁷ so that the man of God may be thoroughly equipped for every good work.

Paul's instructions to Timothy in this section are simple. He is to continue in what he has learned from and observed in Paul. He must recall what he learned from Paul, think about what he has seen in Paul's life, and pay attention to Scripture.

3:10 You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance,

This new section begins with an emphatic "you, however" (suΙ dev , su de ; cf. 2:1; 3:14; 4:5). Timothy, in contrast to the false teachers who really do not know what matters, has experience that should make him different. He knows "all about [Paul's] teaching" (i.e., his gospel), his "way of life" (only here in the NT; literally "leading"; cf. 1 Tim 4:12 for the concept), his "purpose" ("aim" or "resolve"), "faith" (cf. 1 Tim 4:12; 6:11; 2 Tim 2:22), "patience" (makroqumiva , makrothymia ; literally "longsuffering" with others; see discussion at 1 Tim 1:16; cf. 2 Tim 4:2), "love" (ajgavph , agapç ; cf. 1 Tim 1:5; 4:12; 6:11; Titus 2:2; 2 Tim 2:22), "endurance" (uJpomonhv , hypomonç ; "steadfastness" in a situation; cf. 1 Tim 6:11; Titus 2:2)

3:11 persecutions, sufferings - what kinds of things happened to me in Antioch, Iconium and Lystra, the persecutions I endured. Yet the Lord rescued me from all of them.

The virtues of Paul's way of life (v. 10) were accompanied by "persecutions" (diwgmoi'" , diôgmois ) and "sufferings" (paqhvmasin , pathçmasin ). Although Timothy had not personally seen the hardships Paul endured at Antioch (Acts 13:48-52) or Iconium (Acts 14:1-7), he had undoubtedly heard from Paul and others about those experiences. Timothy may have personally observed the things that happened to Paul at Lystra (Acts 14:8-20; 16:1-2) since Lystra was Timothy's hometown. From all these "persecutions [and] sufferings, the Lord [had] rescued" Paul. Fee ponders why Paul did not mention the persecution at other locations, especially Philippi (Acts 16:19-34) and Ephesus (2 Cor 1:1-11) and Rome (Phil 1:1, 12-18). Fee conjectures that it is Paul's aim to call Timothy to loyalty so he picks those times closest to Timothy's conversion.

3:12 In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted,

Paul reminds Timothy that the persecutions he had endured were not unique to him. "In fact, everyone who wants to live a godly life" (eujsebw'" , eusebôs ; see the discussion at 1 Tim 2:2) "in Christ Jesus will be persecuted." For Paul life is clearly to be located "in Christ Jesus" (cf. 1 Tim 1:14; 2 Tim 1:2).

3:13 while evil men and impostors will go from bad to worse, deceiving and being deceived.

At this point Paul again turns to the false teachers. Although believers will suffer, "evil men" (see the description in vv. 2-5) and "impostors" (govhte" , gôetes , literally something like "enchanters"; perhaps "charlatans") "will go from" (literally "progress"; cf. 1 Tim 4:15; 2 Tim 2:16; 3:9) "bad to worse." Their sins will lead them even deeper into a sinful lifestyle, "deceiving and being deceived" (cf. Titus 1:10; 3:3).

3:14 But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it,

Again Paul contrasts his wishes for Timothy with the practice and lives of the false teachers ("but as for you"). Timothy must "continue in what [he has] learned [and has] become convinced of," undoubtedly a reference to the gospel he had learned and in which he had put his faith. After all, Timothy knew the character and life of those from whom he had learned the gospel. Although "those from whom you learned it" may be a possible reference to the "many witnesses" of 2:2, here it probably is a reference to Paul (cf. vv. 10-11) and to Timothy's mother and grandmother.

3:15 and how from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.

From his infancy Timothy had been taught "the holy Scriptures" (obviously a reference to the OT). In addition to knowing the character of those who taught him, Timothy also has "known the holy Scriptures" and their character. They "are able to make" the believer "wise" (a contrast to the "depraved minds" of the false teachers in v. 9) resulting in "salvation through faith in Christ Jesus." It is perhaps worth noting, as does Fee, that "salvation lies not in the Scriptures themselves, but only as they are properly understood to point to Christ. Always for Paul salvation is through faith in Christ Jesus."

3:16 All Scripture is God-breathed

Having reminded Timothy of his knowledge of Scripture and indicated its connection with salvation, Paul concludes his appeal by discussing the origin of Scripture and its import for Timothy's ministry. V. 16 is a sentence "which commentators have found bafflingly ambiguous." The first difficulty rests in the fact that, because Paul uses the singular word for "Scripture," there has been some debate about the translation of the word "all" (pa'sa , pasa ). Is Paul saying that "all Scripture" or "every" Scripture is of divine origin? Knight states, "In final analysis there is no essential difference in meaning." Since Paul will go on to say that "Scripture is" useful in many ways, it seems likely that he is using the word in a collective sense and that the correct translation is "all Scripture."

The second problem has to do with whether one understands "God-breathed" (qeovpneusto" , theopneustos ) as a predicate adjective or as an attributive adjective. The first "is" in v. 16 does not represent a Greek word in the original but rather has been supplied by the NIV translators. The first part of the verse can be rendered either "all Scripture is God-breathed and is useful" (KJV, NASB, RSV, TEV, NIV, NRSV), or "all God-breathed Scripture is also useful" (ASV, NEB). Because of the placement of the adjective and Paul's general argument, the rendering of the NIV is likely correct.

A third issue is the meaning of "God-breathed" ( theopneustos ). If the verbal adjective is understood in a passive sense, "all Scripture" is the product of God's breath or Spirit, the result of God's action. If understood in an active sense, "all Scripture" is filled with and exudes the breath or Spirit of God. Warfield has effectively argued that the adjective should be understood in a passive sense, the first option.

and is useful for teaching, rebuking, correcting and training in righteousness,

Paul's first affirmation that "all Scripture is God-breathed" leads to an affirmation of the usefulness of Scripture, particularly for Timothy's ministry and his dealings with the false teachers at Ephesus. Scripture "is useful for teaching" (Timothy's primary task; cf. 1 Tim 4:6, 13, 16; 6:3), "rebuking" (ejlegmov" , elegmos ; only here in the NT; in the LXX "convicting" one engaged in error), "correcting" (ejpanovrqwsi" , epanorthôsis ; also only here in the NT; "setting straight") and "training" (paideiva , paideia ; cf. 2:25; Titus 2:12) "in righteousness" (here "uprightness" or "right conduct").

3:17 so that the man of God may be thoroughly equipped for every good work.

In this verse Paul gives the purpose or perhaps the result of this proper use of Scripture: "so that the man of God" (here the more general word for man, oJ tou' qeou' a[nqrwpo" , ho tou theou anthrôpos , therefore "person of God" or as the NRSV rendering "everyone who belongs to God"; cf. 1 Tim 6:11) "may be thoroughly equipped" (a[rtio" , artios , "able to meet all the demands," BAGD) for every good work (cf. 2:21; Titus 1:16; 3:1).

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Contradiction: 2Ti 3:16

64. Is all scripture profitable (2 Timothy 3:16) or not profitable (Hebrews 7:18)?

(Category: misunderstood how God works in history)

The accusation is that the Bible says all scripture is profitable as well as stating that a former commandment is weak and useless, and therein lies the contradiction. This is a contextual problem and arises through ignorance of what God promised to do speaking through the Prophets, concerning the two covenants which He instituted.

Due to space this wonderful issue cannot be looked at in depth here. However, some background information will have to be given in order for a reader, unfamiliar with the Bible, to understand what we are saying here. In order to illustrate I will draw a parallel from question #92 which speaks of the wealth behind many of the Hebrew words used in the Bible; in that particular case the ability we have to interpret the word 'niham' as either changing one's mind, repenting, or to be aggrieved (refer to the question for a further understanding of the context).

God's word obviously originates from Him alone, and is indeed useful for teaching, rebuking, correcting and training as 2 Timothy states. That is a general statement which refers to all that which comes from God.

Hebrews chapter 7 speaks of a particular commandment given to a particular people at a specific time; the sacrificial system in the Tabernacle and later the Temple in Jerusalem. God established in His covenant with His people Israel a system where they would offer sacrifices, animals to be killed, in order for God to forgive them of their sins; particularly what God calls in Leviticus chapters 4 to 6, the "sin offering" and the "guilt offering".

This concept of substitutional death is foreign to Islam, but is fundamental to Biblical Judaism and Christianity. Atonement must take place for sin. The penalty of sin is death, and someone has to pay that price. There is no forgiveness for sin without the shedding of blood, for God demands justice. He cannot just ignore it for that would not be just.

God indeed established this system of atonement as the Old Testament shows by referring to the need for atonement 79 times! However, it also records God saying "The time is coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah. It will not be like the covenant I made with their forefathers when I took them by the hand and led them out of Egypt" [i.e. at Mount Sinai where He gave the first covenant to the people of Israel just after God saved them from Egypt] (Jeremiah 31:31-33). The reason God gives is that the people did not remain faithful to it. Thus the new covenant will be different as God says, "I will put my laws in their minds and write them on their hearts" (vs. 33). He says also that this new covenant will necessitate a once-for-all payment for their sins, unlike the previous covenant (Jeremiah 31:34, Daniel 9:24-25).

God also speaks in the Old Testament of the Messiah who would bring this about. A Messiah not from the Levitical priesthood, but a perfect man from the tribe of Judah who would be a priest unto God. He, the Messiah would be the sacrifice that would pay for all sin in one go, and approach God not on the merit of his ancestry (as with the Levitical priests), but on his own merit, being like God, perfect. If people follow this Messiah and accept his payment of the penalty for sin for them, then God will write the law on their minds and hearts, and God can be merciful to them as His justice has been satisfied. Then they too can draw near to God, for God wants to be in relationship with His creation (Genesis 3:8-11) and it is only sin which stops that.

Obviously this is quite involved and only a comprehensive reading of the Old Testament will explain it adequately. All scripture is profitable, including that concerning the sacrificial system. However, God also promised in the Bible to make a renewed covenant with His people. In this the original system was replaced with the perfect sacrifice of the Messiah, Jesus.

Many scriptures describe this Messiah who would bring about this new covenant. In this God "makes his life a guilt offering" and we are told "Surely he took up our infirmities [sins] and carried our sorrows, he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace [with God] was upon him." See Isaiah chapter 53.

You can pay the price for your sin if you wish - it will cost you your life eternally. You will die for your own sin and go to hell. Or, because of the love of God, the Messiah can pay that price for you, and be "pierced" in substitution for you, which will bring you peace with God. Then God will permit you to enter heaven for eternity as His justice is satisfied. For as John the Baptist when seeing Jesus mentioned, "Look, the Lamb of God, who takes away the sins of the word!" He also said, "Whoever believes in the Son [Jesus] has eternal life, but whoever rejects the Son will not see life, for God's wrath remains on him." John 1:29, 3:36.

God teaches that He will do this. It was fulfilled in the death and resurrection of the Messiah, Jesus, EXACTLY as the Old Testament said it would happen, and the new covenant was established. Sin was paid for once for all by the "Lamb of God who takes away the sins of the world" as John the Baptist announced upon seeing Jesus (see #34 and #44). He is the one God promised. So through his death the old system of sacrifices, offering animals over and over again, became unnecessary. God's alternative, which is vastly superior and comprehensive, rendered by God himself the previous system useless (Hebrews 8:7-13).

So, like clarification #92, God did not change His mind on His plan for enabling people to be right with Him. God is not a man that He should change His mind. It was His intention and plan all along to bring in this new covenant as a fulfilment of the old, as the Old Testament shows. A further point needs to be addressed a here. These ceremonial laws were required of the Israelites alone, as they were the ones who operating within the stipulations, ordinances and decrees of the Mosaic covenant. Any Gentile, or non-Israelite, who wished to convert to Judaism, was obligated to observe these covenantal ordinances as well. But Christians are not converts to Judaism. They are believers in Jesus, God's Messiah, the Savior. They operate within the context of a "new covenant," the one established in Jesus' blood by his atoning sacrifice, not the old covenant which God made with Israel at Sinai. Within this new covenant, Christians too have commandments, and in one manner or another they all relate to what was written in the Old Testament, but now in an entirely new context, that of fulfilment. So there is a clear line of continuity, revelation and renewal between the covenants, new and old - because both Israel and Christianity have the Messiah in common, and it was the Hebrew Scriptures that he fulfilled. Therefore all those Scriptures are profitable for studying, to know where we have come from, and where we are going. But not every commandment, ordinance or decree in the Old Testament is applicable to Christians in the same way it was (or is) to Israel. Though we have much in common, we have distinct covenants, a new covenant, which present Jews need to read about and acquiesce to, as it fulfills all that they look for and continue to hope for.

Note: a parallel to this, although an imperfect one, can be draw for the Muslim from the Qur'an. Sura 3:49-50. Jesus comes and says to the people of Israel "I have come to you to affirm the Law which was before me. And to make lawful to you what was before forbidden to you", or "to make halal what was haram". According to this he came and confirmed the law which God had given to them, but he made some things permissible for them which God had previously prohibited. This is not true according to the Bible in the context of this "contradiction" and cannot be said for Judaism and Christianity. It is just a parallel to show that the Qur'an testifies of such things too.

Critics Ask: 2Ti 3:12

2 TIMOTHY 3:12 —Are all who live godly lives persecuted, or only some?

PROBLEM: Here the apostle makes the sweeping statement that “all who desire to live godly in Christ Jesus will suffer persecution.” This appears to be in flat contradiction to Solomon’s claim that “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” ( Prov. 16:7 ). How can both be true?

SOLUTION: Neither of these passages should be taken universally. Proverbs were only general statements, not universal truths. Likewise, Paul’s statement seems hardly appropriate for persons who die shortly after becoming believers or who live in a Christian environment all their life.

Even if taken with strict literalness, being at “peace” with one’s enemies does not mean they are not persecuting us. It simply means that the believer, like Christ commanded, is not retaliating against his enemy or fighting back (cf. Matt. 5:39-40 ).   

Critics Ask: 2Ti 3:16

2 TIMOTHY 3:16 —Does this passage prove the inspiration of all Scripture or just some?

PROBLEM: Paul says in this passage that “All Scripture is given by inspiration of God.” Some think that the word “all” should be replaced by the word “every.” Plus, some believe that the copula “is” should be placed after the remark concerning the inspiration of the Scriptures, not before. In doing so this can lead to the conclusion that some Scripture is not inspired.

SOLUTION: First, most versions translate this verse “All Scripture is God-breathed,” except those that translate this verse with the copula “is” after the word “God.” This makes it sound like there are some Scriptures that are not inspired of God (e.g., RSV , ASV ), although the marginal notes in these translations give a more accurate rendering. But, most Bibles see the verse as reading “All Scripture is inspired of God.”

Second, concerning whether the word “all” should be translated “every,” some argue that it should on the grounds of, if the definite article is missing in reference to this word, the verse should be translated “every.” However, whenever the word “Scripture” ( graph?) is used in the NT, it always refers to authoritative and inspired writings—never the opposite—with or without the definite article in Greek. This word is used of the Hebrew Scriptures (as in our present verse) or NT writings ( 2 Peter 3:16 ).

Third, the word for “inspired of God” suggests that God so guided the NT authors as to write the very word of God. As we notice in 2 Peter 1:20-21 , no prophecy of Scripture came about by the will of man but by the Holy Spirit moving (carrying along) the writers of Scripture to speak from God. The word for “moved” ( pher?) in 2 Peter is the same word used in Acts 27:15 where the ship which carried Paul was so caught up in a storm that they could not face the wind. They gave way to it, and they let themselves be “driven along” by the storm. This is true of the Holy Spirit inspiring the authors of Holy Scripture to write the Word of God. But if all the authors of Scripture were moved by God, then the words of Scripture were breathed out by God and without error, since God cannot err ( Heb. 6:18 ; Titus 1:2 ; John 17:17 ).

Finally, even if it could be argued from the NT that not every use of “the Scriptures” refers to an inspired writing, nonetheless, it would not undermine Paul’s teaching here that the entire OT is inspired of God. For the context makes it clear that the “Scripture” to which he refers is “the Holy Scriptures” ( 1:15 ) which Timothy’s Jewish mother and grandmother had taught him (cf. 2 Tim. 1:5 ), and this could be none other than the whole Jewish OT.   

Evidence: 2Ti 3:5

" The chief danger of the 20th century will be religion without the Holy Spirit, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God, and heaven without hell." General William Booth

Evidence: 2Ti 3:16

The Bible’s Inspiration . " The authors, speaking under the inspiration of the Holy Spirit, ...wrote on hundreds of controversial subjects with absolute harmony from the beginning to the end. There is one unfolding story from Genesis to Revelation: the redemption of mankind through the Messiah—the Old Testament through the coming Messiah, the New Testament from the Messiah that has come. In Genesis, you have paradise lost, in Revelation you have paradise gained. You can’t understand Revelation without understanding Genesis. It’s all interwoven on hundreds of controversial subjects.

" Now here’s the picture: 1,600 years, 60 generations, 40-plus authors, different walks of life, different places, different times, different moods, different continents, three languages, writing on hundreds of controversial subjects and yet when they are brought together, there is absolute harmony from beginning to end...There is no other book in history to even compare to the uniqueness of this continuity." Josh McDowell

" We account the Scriptures of God to be the most sublime philosophy. I find more sure marks of authenticity in the Bible than in any profane history whatsoever." Sir Isaac Newton

" The Bible is endorsed by the ages. Our civilization is built upon its words. In no other Book is there such a collection of inspired wisdom, reality, and hope." Dwight D. Eisenhower

What better " good work" can there be than to use the Law of God to bring sinners to repentance? For the biblical way to witness, see Joh 4:7-26 footnote.

Introduction / Outline

Robertson: 2 Timothy (Book Introduction)

Second Timothy

From Rome Probably Early Autumn of 67 or Spring of 68

JFB: 2 Timothy (Book Introduction)

PLACE OF WRITING.--Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [BIRKS] (if we are to adopt the opinion that First Timothy was written after his first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c. (mentioned in 2Ti 4:13), with Carpus. From Ephesus he went to Crete for a short visit and returned, and then wrote to Titus. Next he went by Miletus to Corinth (2Ti 4:20), and thence to Nicopolis (Tit 3:12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain where Timothy was at this time. Some of the internal evidences favor the view of his having been then at Ephesus; thus the salutation of Priscilla and Aquila, who generally resided there (2Ti 4:19); also that of the household of Onesiphorus, who is stated in 2Ti 1:16-18 to have ministered to Paul at Ephesus, a circumstance implying his residence there. Also, the Hymenæus of 2Ti 2:17 seems to be the same as the Hymenæus at Ephesus (1Ti 1:20); and probably "Alexander the coppersmith" (2Ti 4:14) is the same as the Alexander joined with Hymenæus (1Ti 1:20), and possibly the same as the Alexander put forward by the Jews to clear themselves, not to befriend Paul, at the riot in Ephesus (Act 19:33-34). The difficulty is, on this supposition, how to account for 2Ti 4:12, 2Ti 4:20 : if Timothy was at Ephesus, why did he need to be told that Paul had sent Tychicus to Ephesus? or that Paul had left Trophimus, himself an Ephesian (Act 21:29), sick at Miletus, which was only thirty miles from Ephesus? However, see on 2Ti 4:12; 2Ti 4:20. Troas lay on the road to Rome from either Ephesus or Pontus, so that 2Ti 4:13 will accord with the theory of either Ephesus or any other place in the northwest of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission combining the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probably his headquarters.

TIME OF WRITING.--(1) Paul's first imprisonment, described in Act 28:17-31, was much milder than that in which he was when writing Second Timothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in the latter, he was so closely confined that Onesiphorus with difficulty found him; he was chained, his friends had forsaken him, and he had narrowly escaped sentence of execution from the Roman emperor. Medieval legends represent the Mamertine prison, or Tullianum, as the scene of his incarceration with Peter. But this is irreconcilable with the fact of Onesiphorus, Linus, Pudens, &c., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (2Ti 1:16-18; 2Ti 2:9; 2Ti 4:6-8, 2Ti 4:16-17). (2) The visit to Troas (2Ti 4:13) can hardly have been that mentioned in Act 20:5-7, the last before his first imprisonment; for, if it were, the interval between that visit and the first imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of service to him in the interim. (3) Paul's leaving Trophimus sick at Miletus (2Ti 4:20), could not have been on the occasion mentioned in Act 20:15; for, subsequent to that, Trophimus was with Paul in Jerusalem (Act 21:29). (4) The words (2Ti 4:20), "Erastus abode at Corinth," imply that Paul had shortly before been at Corinth, where he left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in the interval Timothy had been with him, so that Timothy did not need at a later period to be told about that visit (Act 20:2, Act 20:4). For all these reasons the imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Heb 13:23-24, represents the writer (who was probably Paul) as in Italy, and at liberty. So CLEMENT OF ROME [First Epistle to the Corinthians, 1.5], the disciple of Paul, explicitly states, "In the east and west, Paul as a preacher instructed the whole world (that is, the Roman empire) in righteousness, and having gone to the extremity of the west, and having borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled his design (Rom 15:24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about A.D. 170 (called MURATORI'S Canon), also mentions "the journey of Paul from Rome to Spain." See ROUTH [Sacred Fragments, vol. 4, p. 1-12].

His martyrdom is universally said to have occurred in Nero's reign [EUSEBIUS, Ecclesiastical History, 2.22; JEROME, On Illustrious Men]. Five years thus seem to have elapsed between the first imprisonment, A.D. 63 (Act 28:17-31), and his martyrdom, June A.D. 68, the last year of Nero's reign. He was probably arrested by the magistrates in Nicopolis (Tit 3:12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, it was alleged by Nero's partisans, to set fire to Rome, A.D. 64; secondly, of introducing a novel and unlawful religion. His friends all left him, except Luke: Demas from "love of this present world": the others from various causes (2Ti 4:10-11). On the first charge he seems to have been acquitted. His liberation from his first imprisonment took place in A.D. 63, the year before the great fire at Rome, which Nero made the pretext for his persecution of the Christians. Every cruelty was heaped on them; some were crucified; some were arrayed in the skins of wild beasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to illuminate the circus of the Vatican and gardens of Nero, while that monster mixed among the spectators in the garb of a charioteer. But now (A.D. 67 or 68) some years had elapsed since the first excitement which followed the fire. Hence, Paul, being a Roman citizen, was treated in his trial with a greater respect for the forms of the law, and hence was acquitted (2Ti 4:17) on the first charge of having instigated the Christians to their supposed acts of incendiarism before his last departure from Rome. Alexander the coppersmith seems to have been a witness against him (2Ti 4:14). Had he been condemned on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His judge was the city Præfect. CLEMENT OF ROME specifies that his trial was (not before the emperor, but) "before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances might have aided him; for instance, one of the powerful Æmilian house, under which his family possibly enjoyed clientship (2Ti 4:16-17), whence he may have taken his name Paul. The place of trial was, probably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. Æmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He did not expect this to come on until the following "winter" (2Ti 4:21), whereas it took place about midsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, the future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (see on 2Ti 4:21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (2Ti 4:12; perhaps bearing with him this Epistle).

OBJECT OF THE EPISTLE.--He was anxious to see his disciple Timothy, before his death, and that Timothy should bring Mark with him (2Ti 1:4; 2Ti 4:9, 2Ti 4:11, 2Ti 4:21). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though Paul thought he saw in him some signs of constitutional timidity (2Ti 2:2-8; 2Ti 4:1-5; 1Ti 5:22-23).

PAUL'S DEATH.--DIOYSIUS, bishop of Corinth (quoted in EUSEBIUS [Ecclesiastical History, 2.25]) about A.D. 170, is the earliest authority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having labored for some time there. He calls Peter and Paul "the founders of the Corinthian and Roman Churches." The Roman presbyter, CAIUS (about A.D. 200), mentions the tradition that Peter suffered martyrdom in the Vatican. But (1) Peter's work was among the Jews (Gal 2:9), whereas Rome was a Gentile Church (Rom 1:13. Moreover, (2) the First Epistle of Peter (1Pe 1:1; 1Pe 5:13) represents him as laboring in Babylon in Mesopotamia. (3) The silence concerning Peter of Paul's Epistles written in Rome, negatives the tradition of his having founded, or labored long at Rome; though it is possible he may have endured martyrdom there. His martyrdom, certainly, was not, as JEROME says, "on the same day" with that of Paul, else Paul would have mentioned Peter's being at Rome in 2Ti 4:11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, asked, Lord, whither goest thou? to which the Lord replied, I go again to be crucified. The disciple returned penitent and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to CAIUS (quoted in EUSEBIUS [Ecclesiastical History, 2.25]), suffered martyrdom on the Ostian Way. So also JEROME, who gives the date, the fourteenth year of Nero. It was common to send prisoners, whose death might attract too much notice at Rome, to some distance from the city, under a military escort, for execution; hence the soldier's sword, not the executioner's axe, was the instrument of his decapitation [OROSIUS, The Seven Books of History against the Pagans, 7.7]. Paul appears, from Phi. 1:12-30, to have had his partisans even in the palace, and certainly must have exercised such an influence as would excite sympathy in his behalf, to avoid which the execution was ordered outside the city. Compare TACITUS [Histories, 4.11]. The Basilica of St. Paul, first built by Constantine, now stands outside Rome on the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fontane, not far from the Basilica [CONYBEARE and HOWSON].

JFB: 2 Timothy (Outline)

• EXHORTATIONS; TO FAITHFULNESS AS A GOOD SOLDIER OF CHRIST; ERRORS TO BE SHUNNED; THE LORD'S SURE FOUNDATION; THE RIGHT SPIRIT FOR A SERVANT OF CHRIST. (2Ti. 2:1-26)
• COMING EVIL DAYS: SIGNS OF EVIL ALREADY: CONTRAST IN THE DOCTRINE AND LIFE OF PAUL, WHICH TIMOTHY SHOULD FOLLOW IN ACCORDANCE WITH HIS EARLY TRAINING IN SCRIPTURE. (2Ti. 3:1-17)
• SOLEMN CHARGE TO TIMOTHY TO DO HIS DUTY ZEALOUSLY, FOR TIMES OF APOSTASY ARE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END: REQUESTS HIM TO COME AND BRING MARK WITH HIM TO ROME, AS LUKE ALONE IS WITH HIM, THE OTHERS HAVING GONE: ALSO HIS CLOAK AND PARCHMENTS: WARNS HIM AGAINST ALEXANDER: TELLS WHAT BEFELL HIM AT HIS FIRST DEFENSE: GREETINGS: BENEDICTION. (2Ti. 4:1-22)

TSK: 2 Timothy 3 (Chapter Introduction)

Overview

2Ti 3:1, He advertises him of the times to come; 2Ti 3:6, describes the enemies of the truth; 2Ti 3:10, propounds unto him his own example; 2Ti 3:16, and commends the holy scriptures;

Poole: 2 Timothy 3 (Chapter Introduction)

TIMOTHY CHAPTER 3

MHCC: 2 Timothy (Book Introduction)

The first design of this epistle seems to have been, to apprize Timothy of what had occurred during the imprisonment of the apostle, and to request him to come to Rome. But being uncertain whether he should be suffered to live to see him, Paul gives a variety of advices and encouragements, for the faithful discharge of his ministerial duties. As this was a private epistle written to St. Paul's most intimate friend, under the miseries of imprisonment, and in the near prospect of death, it shows the temper and character of the apostle, and contains convincing proofs that he sincerely believed the doctrines he preached.

MHCC: 2 Timothy 3 (Chapter Introduction)

(2Ti 3:1-9) The apostle foretells the rise of dangerous enemies to the gospel.

(2Ti 3:10-13) Proposes his own example to Timothy.

(2Ti 3:14-17) And exhorts him to continue in the doctrine he had learned from the Holy Scriptures.

Matthew Henry: 2 Timothy (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to Timothy

This second epistle Paul wrote to Timothy from Rome, when he was a prisoner there and in danger of his life; this is evident from these words, I am now ready to be offered, and the time of my departure is at hand, 2Ti 4:6. It appears that his removal out of this world, in his own apprehension, was not far off, especially considering the rage and malice of his persecutors; and that he had been brought before the emperor Nero, which he calls his first answer, when no man stood with him, but all men forsook him, 2Ti 4:16. And interpreters agree that this was the last epistle he wrote. Where Timothy now was is not certain. The scope of this epistle somewhat differs from that of the former, not so much relating to his office as an evangelist as to his personal conduct and behaviour.

Matthew Henry: 2 Timothy 3 (Chapter Introduction)

I. The apostle forewarns Timothy what the last days would be, with the reasons thereof (2Ti 3:1-9). II. Prescribes various remedies against them (2Ti 3:10 to the end), particularly his own example (" But thou hast fully known my doctrine," etc.) and the knowledge of the holy scriptures, which are able to make us wise unto salvation, and will be the best antidote against the corruptions of the times we live in. In this chapter Paul tells Timothy how bad others would be, and therefore how good he should be; and this use we should make of the badness of others, thereby to engage us to hold our own integrity so much the firmer.

Barclay: 2 Timothy (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent Paul composed his letters, he had in his mindeye a vision of words, while his secretary races to get them down. When of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO TIMOTHY AND TITUS

Personal Letters

1 and 2 Timothy and Titus have always been regarded as forming a separate group of letters, different from the other letters of Paul. The most obvious difference is that they, along with the little letter to Philemon, are written to persons, whereas all other Pauline letters are written to Churches. The Muratorian Canon, which was the earliest official list of New Testament books, says that they were written "from personal feeling and affection." They are private rather than public letters.

Ecclesiastical Letters

But it very soon began to be seen that, though these are personal and private letters, they have a significance and a relevance far beyond the immediate. In 1Ti_3:15 their aim is set down. They are written to Timothy "that you may know how one ought to behave in the household of God, which is the Church of the living God." So, then, it came to be seen that these letters have not only a personal significance, but also what one might call an ecclesiastical significance. The Muratorian Canon says of them that, though they are personal letters written out of personal affection, "they are still hallowed in the respect of the Catholic Church, and in the arrangement of ecclesiastical discipline." Tertullian said that Paul wrote "two letters to Timothy and one to Titus, which were composed concerning the state of the Church (de ecclesiastico statu)." It is not then surprising that the first name given to them was Pontifical Letters, that is, written by the pontifex, the priest, the controller of the Church.

Pastoral Letters

Bit by bit they came to acquire the name by which they are still known--The Pastoral Epistles. In writing of I Timothy Thomas Aquinas, as long ago as 1274, said, "This letter is as it were a pastoral rule which the Apostle delivered to Timothy." In his introduction to the second letter, he writes, "In the first letter he gives Timothy instructions concerning ecclesiastical order; in this second letter he deals with a pastoral care which should be so great that it will even accept martyrdom for the sake of the care of the flock." But this title, The Pastoral Epistles, really became affixed to these letters in 1726 when a great scholar, Paul Anton by name, gave a series of famous lectures on them under that title.

These letters then deal with the care and organization of the flock of God; they tell men how to behave within the household of God; they give instructions as to how Godhouse should be administered, as to what kind of people the leaders and pastors of the Church should be, and as to how the threats which endanger the purity of Christian faith and life should be dealt with.

The Growing Church

The supreme interest of these letters is that we get in them a picture of the infant Church. In those early days it was an island in a sea of paganism. The people in it were only one remove from their heathen origin. It would have been so easy for them to relapse into the pagan standards from which they had come; the tarnishing atmosphere was all around. It is most significant that missionaries tell us that of all letters the Pastoral Epistles speak most directly to the situation of the younger Churches. The situation with which they deal is being re-enacted in India, in Africa, in China every day. They can never lose their interest because in them we see, as nowhere else, the problems which continually beset the growing Church.

The Ecclesiastical Background Of The Pastorals

From the beginning these letters have presented problems to New Testament scholars. There are many who have felt that, as they stand, they cannot have come directly from the hand and pen of Paul. That this is no new feeling may be seen from the fact that Marcion, who, although he was a heretic, was the first man to draw up a list of New Testament books, did not include them among Paulletters. Let us then see what makes people doubt their direct Pauline authorship.

In them we are confronted with the picture of a Church with a fairly highly developed ecclesiastical organization. There are elders (1Ti_5:17-19 ; Tit_1:5-6 ); there are bishops, superintendents or overseers (1Ti_3:1-7 ; Tit_1:7-16 ); there are deacons (1Ti_3:8-13 ). From 1Ti_5:17-18 we learn that by that time elders were even salaried officials. The elders that rule well are to be counted worthy of a double pay and the Church is urged to remember that the labourer is worthy of his hire. There is at least the beginning of the order of widows who became so prominent later on in the early Church (1Ti_5:3-16 ). There is clearly here a quite elaborate structure within the Church, too elaborate some would claim for the early days in which Paul lived and worked.

The Days Of Creeds

It is even claimed that in these letters we can see the days of creeds emerging. The word faith changed its meaning. In the earliest days it is always faith in a person; it is the most intimate possible personal connection of love and trust and obedience with Jesus Christ. In later days it became faith in a creed; it became the acceptance of certain doctrines. It is said that in the Pastoral Epistles we can see this change emerging.

In the later days men will come who will depart from the faith and give heed to doctrines of devils (1Ti_4:1 ). A good servant of Jesus Christ must be nourished in the words of faith and good doctrine (1Ti_4:6 ). The heretics are men of corrupt minds, reprobate concerning the faith (2Ti_3:8 ). The duty of Titus is to rebuke men that they may be sound in the faith (Tit_1:13 ).

This comes out very particularly in an expression peculiar to the Pastorals. Timothy is urged to keep hold of "the truth that has been entrusted to you" (2Ti_1:14 ). The word for that has been entrusted is paratheke (G3866). Paratheke means a deposit which has been entrusted to a banker or someone else for safe-keeping. It is essentially something which must be handed back or handed on absolutely unchanged. That is to say the stress is on orthodoxy. Instead of being a close, personal relationship to Jesus Christ, as it was in the thrilling and throbbing days of the early Church, faith has become the acceptance of a creed. It is even held that in the Pastorals we have echoes of the earliest creeds.

"God was manifested in the flesh;

Vindicated in the Spirit;

Seen by angels;

Preached among the nations;

Believed on in the world;

Taken up in glory" (1Ti_3:16 ).

That indeed sounds like the fragment of a creed to be recited.

"Remember Jesus Christ, risen from the dead, descended from

David, as preached in my gospel" (2Ti_2:8 ).

That sounds like a reminder of a sentence from an accepted creed.

Within the Pastorals there undoubtedly are indications that the day of insistence on acceptance of a creed has begun, and that the days of the first thrilling personal discovery of Christ are beginning to fade.

A Dangerous Heresy

It is clear that in the forefront of the situation against which the Pastoral Epistles were written there was a dangerous heresy which was threatening the welfare of the Christian Church. If we can distinguish the various characteristic features of that heresy, we may be able to go on to identify it.

It was characterized by speculative intellectualism. It produced questions (1Ti_1:4 ); those involved in it doted about questions (1Ti_6:4 ); it dealt in foolish and unlearned questions (2Ti_2:23 ); its foolish questions are to be avoided (Tit_3:9 ). The word used in each case for questions is ekzetesis (compare G1567 and G2214), which means speculative discussion. This heresy was obviously one which was a play-ground of the intellectuals, or rather the pseudo-intellectuals of the Church.

It was characterized by pride. The heretic is proud, although in reality he knows nothing (1Ti_6:4 ). There are indications that these intellectuals set themselves on a plane above the ordinary Christian; in fact they may well have said that complete salvation was outside the grasp of the ordinary man and open only to them. At times the Pastoral Epistles stress the word all in a most significant way. The grace of God, which brings salvation, has appeared to all men (Tit_2:11 ). It is Godwill that all men should be saved and come to a knowledge of the truth (1Ti_2:4 ). The intellectuals tried to make the greatest blessings of Christianity the exclusive possession of a chosen few; and in contradistinction the true faith stresses the all-embracing love of God.

There were within that heresy two opposite tendencies. There was a tendency to asceticism. The heretics tried to lay down special food laws, forgetting that everything God has made is good (1Ti_4:4-5 ). They listed many things as impure, forgetting that to the pure all things are pure (Tit_1:15 ). It is not impossible that they regarded sex as something unclean and belittled marriage, and even tried to persuade those who were married to renounce it, for in Tit_2:4 the simple duties of the married life are stressed as being binding on the Christian.

But this heresy also issued in immorality. The heretics even invaded private houses and led away weak and foolish women in evil desires (2Ti_3:6 ). They professed to know God, but denied him by their deeds (Tit_1:16 ). They were out to impose upon people and to make money out of their false teaching. To them gain was godliness (1Ti_6:5 ); they taught and deceived for base gain (Tit_1:11 ).

On the one hand this heresy issued in an unchristian asceticism, and on the other it produced an equally unchristian immorality.

It was characterized, too, by words and tales and genealogies. It was full of godless chatter and useless controversies (1Ti_6:20 ). It produced endless genealogies (1Ti_1:4 ; Tit_3:9 ). It produced myths and fables (1Ti_1:4 ; Tit_1:14 ).

It was at least in some way and to some extent tied up with Jewish legalism. Amongst its devotees were those of the circumcision (Tit_1:10 ). The aim of the heretics was to be teachers of the law (1Ti_1:7 ). It pressed on men Jewish fables and the commandments of men (Tit_1:14 ).

Finally, these heretics denied the resurrection of the body. They said that any resurrection that a man was going to experience had been experienced already (2Ti_2:18 ). This is probably a reference to those who held that the only resurrection the Christian experienced was a spiritual one when he died with Christ and rose again with him in the experience of baptism (Rom_6:4 ).

The Beginnings Of Gnosticism

Is there any heresy which fits all this material? There is, and its name is Gnosticism. The basic thought of Gnosticism was that all matter is essentially evil and spirit alone is good. That basic belief had certain consequences.

The Gnostic believed that matter is as eternal as God; and that when God created the world he had to use this essentially evil matter. That meant that to them God could not be the direct creator of the world. In order to touch this flawed matter he had to send out a series of emanations--they called them aeons--each one more and more distant from himself until at last there came an emanation or aeon so distant that it could deal with matter and create the world. Between man and God there stretched a series of these emanations, each with his name and genealogy. So Gnosticism literally had endless fables and endless genealogies. If a man was ever to get to God, he must, as it were, ascend this ladder of emanations; and to do that he needed a very special kind of knowledge including all kinds of passwords to get him past each stage. Only a person of the highest intellectual calibre could hope to acquire this knowledge and know these passwords and so get to God.

Further, if matter was altogether evil, the body was altogether evil. From that, two opposite possible consequences sprang. Either the body must be held down so that a rigorous asceticism resulted, in which the needs of the body were as far as possible eliminated and its instincts, especially the sex instinct, as far as possible destroyed; or it could be held that, since it was evil, it did not matter what was done with the body and its instincts and desires could be given full rein. The Gnostic therefore became either an ascetic or a man to whom morality had ceased to have any relevance at all.

Still further, if the body was evil, clearly there could be no such thing as its resurrection. It was not the resurrection of the body but its destruction to which the Gnostic looked forward.

All this fits accurately the situation of the Pastoral Epistles. In Gnosticism we see the intellectualism, the intellectual arrogance, the fables and the genealogies, the asceticism and the immorality, the refusal to contemplate the possibility of a bodily resurrection, which were part and parcel of the heresy against which the Pastoral Epistles were written.

One element in the heresy has not yet been fitted into place--the Judaism and the legalism of which the Pastoral Epistles speak. That too finds its place. Sometimes Gnosticism and Judaism joined hands. We have already said that the Gnostics insisted that to climb the ladder to God a very special knowledge was necessary; and that some of them insisted that for the good life a strict asceticism was essential. It was the claim of certain of the Jews that it was precisely the Jewish law and the Jewish food regulations which provided that special knowledge and necessary asceticism; and so there were times when Judaism and Gnosticism went hand in hand.

It is quite clear that the heresy at the back of the Pastoral Epistles was Gnosticism. Some have used that fact to try to prove that Paul could have had nothing to do with the writing of them, because, they say, Gnosticism did not emerge until much later than Paul. It is quite true that the great formal systems of Gnosticism, connected with such names as Valentinus and Basilides, did not arise until the second century; but these great figures only systematized what was already there. The basic ideas of Gnosticism were there in the atmosphere which surrounded the early Church, even in the days of Paul. It is easy to see their attraction, and also to see that, if they had been allowed to flourish unchecked, they could have turned Christianity into a speculative philosophy and wrecked it. In facing Gnosticism, the Church was facing one of the gravest dangers which ever threatened the Christian faith.

The Language Of The Pastorals

The most impressive argument against the direct Pauline origin of the Pastorals is a fact which is quite clear in the Greek but not so clear in any English translation. The total number of words in the Pastoral Epistles is 902, of which 54 are proper names; and of these 902 words, no fewer than 306 never occur in any other of Paulletters. That is to say more than a third of the words in the Pastoral Epistles are totally absent from Paulother letters. In fact 175 words in the Pastoral Epistles occur nowhere else in the New Testament at all; although it is only fair to say that there are 50 words in the Pastoral Epistles which occur in Paulother letters and nowhere else in the New Testament.

Further, when the other letters of Paul and the Pastorals say the same thing they say it in different ways, using different words and different turns of speech to express the same idea.

Again, many of Paulfavourite words are absent entirely from the Pastoral Epistles. The words for the cross (stauros, G4716) and to crucify (stauroun, G4717) occur 27 times in Paulother letters, and never in the Pastorals. Eleutheria (G1657) and the kindred words which have to do with freedom occur 29 times in Paulother letters, and never in the Pastorals. Huios (G5207), "son," and huiothesia (G5206), "adoption," occur 46 times in Paulother letters, and never in the Pastorals.

Moreover, Greek has many more of those little words called particles and enclitics than English has. Sometimes they indicate little more than a tone of voice; every Greek sentence is joined to its predecessor by one of them; and they are often virtually untranslatable. Of these particles and enclitics there are 112 which Paul uses altogether 932 times in his other letters that never occur in the Pastorals.

There is clearly something which has to be explained here. The vocabulary and the style make it hard to believe that Paul wrote the Pastoral Epistles in the same sense as he wrote his other letters.

PaulActivities In The Pastorals

But perhaps the most obvious difficulty of the Pastorals is that they show Paul engaged in activities for which there is no room in his life as we know it from the book of Acts. He has clearly conducted a mission in Crete (Tit_1:5 ). And he proposes to spend a winter in Nicopolis, which is in Epirus (Tit_3:12 ). In Paullife as we know it that particular mission and that particular winter just cannot be fitted in. But it may well be that just here we have stumbled on the solution to the problem.

Was Paul Released From His Roman Imprisonment?

Let us sum up. We have seen that the Church organization of the Pastorals is more elaborate than in any other Pauline letter. We have seen that the stress on orthodoxy sounds like second or third generation Christianity, when the thrill of the new discovery is wearing off and the Church is on the way to becoming an institution. We have seen that Paul is depicted as carrying out a mission or missions which cannot be fitted into the scheme of his life as we have it in Acts. But Acts leaves it quite uncertain what happened to Paul in Rome. It ends by telling us that he lived for two whole years in a kind of semi-captivity, preaching the gospel without hindrance (Act_28:30-31 ). But it does not tell us how that captivity ended, whether in Paulrelease or his execution. It is true that the general assumption is that it ended in his condemnation and death; but there is a by no means negligible stream of tradition which tells that it ended in his release, his liberty for two or three further years, his reimprisonment and his final execution about the year A.D. 67.

Let us look at this question, for it is of the greatest interest.

First, it is clear that when Paul was in prison in Rome, he did not regard release as impossible; in fact, it looks as if he expected it. When he wrote to the Philippians, he said that he was sending Timothy to them, and goes on, "And I trust in the Lord that shortly I myself shall come also" (Phi_2:24 ). When he wrote to Philemon, sending back the runaway Onesimus, he says, "At the same time prepare a guest room for me, for I am hoping through your prayers to be granted to you" (Phm_1:22 ). Clearly he was prepared for release, whether or not it ever came.

Second, let us remember a plan that was very dear to Paulheart. Before he went to Jerusalem on that journey on which he was arrested, he wrote to the Church at Rome, and in that letter he is planning a visit to Spain. "I hope to see you in passing," he writes, "as I go to Spain." "I shall go on by way of you," he writes, "to Spain" (Rom_15:24 , Rom_15:28 ). Was that visit ever paid?

Clement of Rome, when he wrote to the Church at Corinth about A.D. 90, said of Paul that he preached the gospel in the East and in the West; that he instructed the whole world (that is, the Roman Empire) in righteousness; and that he went to the extremity (terma, the terminus) of the West, before his martyrdom. What did Clement mean by the extremity of the West? There are many who argue that he meant nothing more than Rome. Now it is true that someone writing away in the East in Asia Minor would probably think of Rome as the extremity, of the West. But Clement was writing from Rome; and it is difficult to see that for anyone in Rome the extremity of the West could be anything else but Spain. It certainly seems that Clement believed that Paul reached Spain.

The greatest of all the early Church historians was Eusebius. In his account of Paullife he writes: "Luke who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul had spent two whole years at Rome as a prisoner at large, and preached the word of God without constraint. Thus, after he had made his defence, it is said that the Apostle was sent again on the ministry of preaching, and that on coming to the same city a second time he suffered martyrdom" (Eusebius: Ecclesiastical History, 2.22.2). Eusebius has nothing to say about Spain, but he did know the story that Paul had been released from his first Roman imprisonment.

The Muratorian Canon, that first list of New Testament books, describes Lukescheme in writing Acts: "Luke related to Theophilus events of which he was an eye-witness, as also, in a separate place, he evidently declares the martyrdom of Peter (he probably refers to Luk_22:31-32 ); but omits the journey of Paul from Rome to Spain."

In the fifth century, two of the great Christian fathers are definite about this journey. Chrysostom in his sermon on 2Ti_4:20 says: "Saint Paul after his residence in Rome departed to Spain." Jerome in his Catalogue of Writers says that Paul "was dismissed by Nero that he might preach Christgospel in the West."

Beyond doubt a stream of tradition held that Paul journeyed to Spain.

This is a matter on which we will have to come to our own decision. The one thing which makes us doubt the historicity of that tradition is that in Spain itself there is not and never was any tradition that Paul had worked and preached there, no stories about him, no places connected with his name. It would be indeed strange if the memory of such a visit had become totally obliterated. It could well be that the whole story of Paulrelease and journey to the west arose simply as a deduction from his expressed intention to visit Spain (Rom 15 ). Most New Testament scholars do not think that Paul was released from his imprisonment; the general consensus of opinion is that his only release was by death.

Paul And The Pastoral Epistles

What then shall we say of Paulconnection with these letters? If we can accept the tradition of his release, and of his return to preaching and teaching, and of his death as late as A.D. 67, we might well believe that as they stand they came from his hand. But, if we cannot believe that--and the evidence is on the whole against it--are we to say that they have no connection with Paul at all?

We must remember that the ancient world did not think of these things as we do. It would see nothing wrong in issuing a letter under the name of a great teacher, if it was sure that the letter said the things which that teacher would say under the same circumstances. To the ancient world it was natural and seemly that a disciple should write in his mastername. No one would have seen anything wrong in one of Pauldisciples meeting a new and threatening situation with a letter under Paulname. To regard that as forgery is to misunderstand the mind of the ancient world. Are we then to swing completely to the other extreme and say that some disciple of his issued these letters in Paulname years after he was dead, and at a time when the Church was much more highly organized than ever it was during his lifetime?

As we see it, the answer is no. It is incredible that any disciple would put into Paulmouth a claim to be the chief of sinners (1Ti_1:15 ); his tendency would be to stress Paulholiness, not to talk about his sin. It is incredible that anyone writing in the name of Paul would give Timothy the homely advice to drink a little wine for the sake of his health (1Ti_5:23 ). The whole of 2Tim 4 is so personal and so full of intimate, loving details that no one but Paul could have written it.

Wherein lies the solution? It may well be that something like this happened. It is quite obvious that many letters of Paul went lost. Apart from his great public letters, he must have had a continuous private correspondence; and of that we possess only the little letter to Philemon. It may well be that in the later days there were some fragments of Paulcorrespondence in the possession of some Christian teacher. This teacher saw the Church of his day and his locality in Ephesus threatened on every side. It was threatened with heresy from without and from within. It was threatened with a fall away from its own high standards of purity and truth. The quality of its members and the standard of its office-bearers were degenerating. He had in his possession little letters of Paul which said exactly the things that should be said, but, as they stood, they were too short and too fragmentary to publish. So he amplified them and made them supremely relevant to the contemporary situation and sent them out to the Church.

In the Pastoral Epistles we are still hearing the voice of Paul, and often hearing it speak with a unique personal intimacy; but we think that the form of the letters is due to a Christian teacher who summoned the help of Paul when the Church of the day needed the guidance which only he could give.

FURTHER READING

Timothy

D. Guthrie, The Pastoral Epistles (TC; E)

W. Lock, The Pastoral Epistles (ICC; G)

E. F. Scott, The Pastoral Epistles (MC; E)

E. K. Simpson, The Pastoral Epistles

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Timothy 3 (Chapter Introduction)

Times Of Terror (2Ti_3:1)

The Qualities Of Godlessness (2Ti_3:2-5)

The Qualities Of Godlessness (2Ti_3:2-5 Continued)

The Qualities Of Godlessness (2Ti_3:2-5 Continued)

The Qualities Of Godlessness (2Ti_3:2-5 Continued)

The Qualities Of Godlessness (2Ti_3:2-5 Continued)

Seduction In The Name Of Religion (2Ti_3:6-7)

The Opponents Of God (2Ti_3:8-9)

The Duties And The Qualities Of An Apostle (2Ti_3:10-13)

The Experiences Of An Apostle (2Ti_3:10-13 Continued)

The Value Of Scripture (2Ti_3:14-17)

Constable: 2 Timothy (Book Introduction)

Introduction

Historical Background

Assuming Paul visited Nicapolis as he planned (Titus 3:12), he went from there to Rome evidently indirectly. His visit to Troas (2 Tim. 4:13) probably took place shortly before he wrote 2 Timothy. It may be that Paul's arrest required his leaving his cloak, books, and parchments there, but that is only speculation. In any case Paul ended up in Rome as a prisoner again (2:9). He had already had his initial hearing and was awaiting trial when he wrote this epistle (4:16). He believed that the Roman authorities would find him guilty and execute him soon (4:6).

Timothy seems to have remained at Ephesus for some time following his reception of Paul's first epistle to him and then, presumably, Paul's personal visit of him there (1 Tim. 3:14). He was evidently in Ephesus when Paul wrote this epistle (2 Tim. 1:16-18; 4:14 cf. 1 Tim. 1:20; 2 Tim. 4:19).

Ever since Rome had burned in July of 64 A.D. and Nero had blamed the Christians it had become dangerous to be a Christian. It was also dangerous to have contact with leaders of the church such as Paul.¹ Consequently many believers, including some of Paul's coworkers, had chosen to seek a much lower profile and become less aggressive in their ministries. Timothy faced temptation to do the same. Paul wrote this epistle to urge him to remain faithful to his calling and loyal to his father in the faith. Timothy needed to stand shoulder to shoulder with Paul and the other believers and to continue to "preach the Word" as he had done.

Paul probably wrote 2 Timothy in the fall of 67 A.D. There are two reasons for this date. According to early church tradition Paul suffered execution shortly before Nero committed suicide in June of 68 A.D. Second, Paul penned this last of his canonical epistles fairly near the time of his execution though before the winter of 67-68 A.D. (4:21).

Message²

Paul had previously written to Timothy explaining that the local church is a supporting pedestal for God's truth (1 Tim. 3:15). He had said that the purpose of the local church is the proclamation of God's truth in the world. He had also said that the purpose of church leaders is the exposition of God's truth in the church. Conditions facing the church had worsened considerably since he had written 1 Timothy. Characteristics of the last days were becoming increasingly obvious (2 Tim. 3:1-7). Godlessness and worldliness were invading the church. If the church failed to fulfill its purpose, God's truth would cease to go out into the world. The church would fail if its leaders failed to expound God's truth to the saints in the church. Consequently Paul wrote this letter to encourage Timothy to fulfill his responsibility as a leader in the church. This epistle, therefore, is particularly for church leaders and deals mainly with their duties.

This epistle reveals the true minister of Jesus Christ. It reveals his resources, his methods, and his most important work. Of course every Christian is a true minister of Jesus Christ (Eph. 4:12).

The essential resources of the Christian minister are God's gifts and God's grace.

A person can become a minister of God's truth only when the Head of the church bestows a gift on him or her through the Holy Spirit. This is the primary qualification for ministry (1:6). Some leaders have great gifts, others have lesser gifts, but all have at least one gift (1 Pet. 4:10). These gifts are abilities for service that God gives us.

Grace is also necessary. Grace refers to all God's resources that are available to us through Christ. God works through the gifts He has given us. Grace is His power at work to accomplish what is supernatural. His grace brings force to our public ministries and godliness into our personal lives. Its ultimate purpose is to bring everything about us into harmony with God's character (2:1; 2 Cor. 12:9).

The methods of the Christian minister are construction and demonstration.

The leader of God's people must aim at the development of holy character and conduct in the lives of those under his or her care. He or she seeks to build up the saints so they can fulfill their function. Second Timothy 3:16-17 gives the process. This takes place through authoritative instruction, correction, restoration, and patient guidance.

Second, the minister must also demonstrate in his or her own life what godliness and righteousness are. He or she must give people an example they can follow as well as information they can believe (1:8; 2:22-23).

The most important work of the minister is also two-fold. He must know the Scriptures and proclaim the Scriptures.

Knowledge of the whole counsel of God is essential (3:14-15). We must know the Word because that is what God uses to build up His people. We must also know it because it is through our mastery of the Word that God masters us and changes our lives into the examples we need to be.

While proclaiming the Word is not the totality of pastoral ministry, it is without question its most important public function (4:1-2).

Paul's great appeal in this letter is to "fulfill your ministry" (4:5).

Concerning his resources the minister must stir up his or her gift (1:6) to fulfill his or her ministry. We must rekindle our gifts from time to time. They tend to diminish if we do not use them, as any other unused ability tends to diminish. We are in danger of growing cold. We need to keep using and seeking to improve our gifts.

We have a second responsibility concerning our resources. We must draw strength from God's grace (2:1). To do this we must make use of the means of grace: prayer, the devotional reading of the Bible, fellowship with other Christians, and meditation on the cross.

Concerning methods Paul appealed to give diligence to our work of construction (2:15). The approval of God requires zeal in ministry, not half-hearted or sloppy service. In our culture many people are willing to do just enough to get by.

Our work of demonstrating an example for the church requires that we flee some things and pursue others (2:22). Our inner lives affect our ability to demonstrate the truth perhaps more than our ability to proclaim the truth.

We fulfill our responsibility to know the Scriptures when we abide in them (3:14). We must not neglect much less abandon them day by day. We need to read, memorize, and meditate on the Word frequently and regularly.

We fulfill our responsibility to proclaim the Scriptures when we are instant in season and out of season (4:2). There is no "season" for heralding God's truth. We should be ready to do it always.

These are Paul's revelations of the secrets of success in ministry.

Let me make a few applications of the message of this epistle.

First, let us consider some applications to the church.

It is the proclamation of God's truth both in the church and in the world that will keep the church solid and secure. The Word of God is its most important resource. The church must preach the Word!

Second, the church must give attention to both correct thinking and correct acting. Correct thinking is basic to correct behavior. The church must practice and preach godliness. The Word is indispensable to both objectives. Churches that emphasize the proclamation of the Word are most effective on both these fronts. This is the main reason evangelical churches usually grow.

Third, the church must fully know the Word and faithfully proclaim the Word. This is its great work in the world. Do not turn aside to lesser goals.

Finally, let us consider three applications for individual ministers, church leaders.

First, the Lord will guard the lives of those who guard His Word (1:12, 14). There is no safer place to be than doing God's will.

Second, God has given the Scriptures to us in trust, to pass along so that others will benefit from them (2:2). We have an obligation to do this (1 Cor. 9:16).

Third, we have a responsibility to be faithful to our trust. Paul said this was true in this letter for three reasons. Christ will return soon. There is growing apostasy in the church. Furthermore there are always gaps opening in the ranks of the church's leadership by death (Paul) and defection (Demas, et al.). 2 Timothy emphasizes faithfulness.

There is constant turnover in the leadership of the church. Nevertheless the proclamation of the Word by the church's leaders must continue to have priority for the church to fulfill its function in the world. This is the message statement.

Constable: 2 Timothy (Outline)

Outline

I. Salutation 1:1-2

II. Thanksgiving for faithful fellow workers 1:3-18

A. Timothy's past faithfulness 1:3-7

B. Charges to remain loyal 1:8-14

1. Exhortation to be courageous 1:8-12

2. Exhortation to guard the gospel 1:13-14

C. Examples of faithful and unfaithful service 1:15-18

III. Exhortations to persevere 2:1-26

A. Charge to endure hardship 2:1-13

1. Timothy's duty 2:1-7

2. The examples of Jesus and Paul 2:8-10

3. A popular saying 2:11-13

B. Charge to remain faithful 2:14-26

1. Faithfulness in public ministry 2:14-18

2. Faithfulness in personal life 2:19-21

3. Summary applications 2:22-26

IV. Directions concerning the last days 3:1-4:8

A. Characteristics of the last days 3:1-13

1. Evidences of faithlessness 3:1-7

2. Negative and positive illustrations 3:8-13

B. Conduct in the last days 3:14-4:5

1. Adherence to the truth 3:14-17

2. Proclamation of the truth 4:1-5

C. Paul's role in the last days 4:6-8

V. Concluding personal instructions and information 4:9-22

A. Fellow workers and an opponent 4:9-15

B. Paul's preliminary hearing in court 4:16-18

C. Additional greetings and instructions 4:19-21

D. Benediction 4:22

Constable: 2 Timothy

2 Timothy

Bibliography

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Barclay, William. The Letters to Timothy, Titus and Philemon. Daily Study Bible series. 2nd ed. and reprint ed. Edinburgh: Saint Andrews Press, 1962.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Belton, Robert H. The Minister and His Ministry. Moody Manna series. Chicago: Moody Bible Institute, 1963.

Bernard, J. H. The Pastoral Epistles. 1899. Reprint ed. Grand Rapids: Baker Book House, 1980.

Bruce, F. F. "Studies in the Pastoral Epistles: Preliminary Observations." Harvester 65:1 (January 1986):12-13.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

Conybeare, W. J., and Howson, J. S. The Life and Epistles of St. Paul. New ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Derickson, Gary W. "The Cessation of Healing Miracles in Paul's Ministry." Bibliotheca Sacra 155:619 (July-September 1998):299-315.

_____. "The Decline of Miracles in the New Testament Era." Th.M. thesis, Dallas Theological Seminary, 1986.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Timothy and Titus, Epistles to," by R. A. Falconer.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Timothy, Second Epistle to," by W. Lock.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Earle, Ralph. "1 Timothy." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

_____. "2 Timothy." In Ephesians-Philemon. Vol. 11 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1978.

Fee, Gordon D. 1 and 2 Timothy, Titus. New International Biblical Commentary series. Peabody, Mass.: Hendrickson Publishers, 1988. Peabody, Mass.: Hendrickson Publishers, and Carlisle, England: Paternoster Press, 1995.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

_____. The Pastoral Epistles. Tyndale New Testament Commentaries series. London: Tyndale Press, 1964.

Hanson, Anthony Tyrell. The Pastoral Epistles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publ. Co., and London: Marshall, Morgan & Scott Publ. Ltd., 1982.

Hendriksen, William. New Testament Commentary: Exposition of the Pastoral Epistles. Reprint ed. Grand Rapids: Baker Book House, 1968.

Hiebert, D. Edmond. "Pauline Images of a Christian Leader." Bibliotheca Sacra 133:531 (July-September 1976):213-28.

_____. Second Timothy. Moody Colportage Library series. Chicago: Moody Press, 1958.

Hodges, Louis Igou. "Evangelical Definitions of Inspiration: Critiques and a Suggested Definition." Journal of the Evangelical Theological Society 37:1 (March 1994):99-114.

Hodges, Zane C. Grace in Eclipse. Dallas: Redencion Viva, 1985.

House, H. Wayne. "Biblical Inspiration in 2 Timothy 3:16." Bibliotheca Sacra 137:545 (January-March 1980):54-63.

"How Common is Pastoral Indiscretion?" Leadership 9:1 (Winter 1988):12-13.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Pastoral Epistles, The," by John Rutherfurd.

Ironside, Harry A. Timothy, Titus, and Philemon. Neptune, N.J.: Loizeaux Brothers, 1967.

Kelly, J. N. D. A Commentary on the Pastoral Epistles. Thornapple Commentaries series. London: A. & C. Black (Publishers) Limited, 1963; reprint ed., Grand Rapids: Baker Book House, 1981.

Kent, Homer A., Jr. The Pastoral Epistles. Chicago: Moody Press, 1966.

Knight, George W., III. The Pastoral Epistles: A Commentary on the Greek Text. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

Lange, John Peter, ed. Commentary on the Holy Scripture. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 11: Galatians--Hebrews, by Otto Schmoller, Karl Braune, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lea, Thomas D. and Griffin, Hayne P., Jr. 1, 2 Timothy, Titus. New American Commentary series. Nashville: Broadman Press, 1992.

Lenski, Richard C. H. The Interpretation of St. Paul's Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon. Reprint ed. Minneapolis: Augsburg Publishing House, 1964.

Litfin, A. Duane. "2 Timothy." In Bible Knowledge Commentary: New Testament, pp. 749-60. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Lock, Walter. The Pastoral Epistles. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1924.

McCoy, Brad. "Secure Yet Scrutinized--2 Timothy 2:11-13." Journal of the Grace Evangelical Society 1:1 (Autumn 1988):21-33.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

"Private Sins of Public Ministry." Leadership 9:1 (Winter 1988):14-23.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Schaff, Philip. History of the Christian Church. 3rd ed. New York: Charles Scribner's Sons, 1910; Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

Simpson, E. K. The Pastoral Epistles. London: Tyndale Press, 1954.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Towner, Philip H. 1-2 Timothy & Titus. The IVP New Testament Commentary series. Downers Grove, Il., and Leicester, England: InterVarsity Press, 1994.

_____. The Goal of Our Instruction. Sheffield: Journal for the Study of the Old Testament, 1989.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Wallis, Wilbur B. "The Second Epistle to Timothy." In Wycliffe Bible Commentary, pp. 1383-91. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ward, R. W. Commentary on 1 & 2 Timothy & Titus. Waco: Word Books, 1974.

White, Newport J. D. "The First and Second Epistles to Timothy and the Epistle to Titus." In Expositor's Greek Testament. 5 vols. London: Hodder and Stoughton, 1910.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton, Il.: Scripture Press, Victor Books, 1989.

Witmer, John A. "The Truth about Error." Bibliotheca Sacra 124:495 (July-September 1967):248-53.

Wuest, Kenneth S. The Pastoral Epistles in the Greek New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Timothy (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO TIMOTHY.

INTRODUCTION.

The main subject and design of this epistle is much the same as the former; in it the apostle again instructs and admonishes Timothy in what belonged to his office, and also warns him to shun the conversation of those who erred from the truth, describing at the same time their character. He tells him of his approaching death, and desires him to come speedily to him. It appears from this circumstance, that he wrote this second epistle in the time of his last imprisonment at Rome, and not long before his martyrdom. See Eusebius, St. Jerome, and others cited by Tillemont, and by P. Mauduit, (Diss. xi.) where this historical fact is discussed at large. (Challoner, Witham)

====================

Gill: 2 Timothy (Book Introduction)

INTRODUCTION TO 2 TIMOTHY

That this epistle was written to Timothy, while he was at Ephesus, where the apostle in his former epistle had desired him to stay, is evident from his making mention of some persons in it, who were Ephesians; as Onesiphorus, whom he commends, and Alexander the coppersmith, of whom he complains: and that this epistle was written by the apostle, when he was at Rome, is no less evident; for he expressly calls himself a prisoner, 2Ti 1:8 and speaks of being then in trouble, and in bonds, 2Ti 2:9 and the persons that send their salutations in it to Timothy were Romans, 2Ti 4:21 but at what time it was written is not so certain: it seems by 2Ti 4:7 that it was but a little time before his martyrdom; though those words may only signify, that he was now very much on the decline of life, was now grown an old man, and in continual expectation of death, and was in a constant readiness for it, come when it would; having faithfully discharged his duty, and his warfare being as good as accomplished, and his race almost run out; for he afterwards presses Timothy to come to him, and that before winter; and desires him to bring with him his cloak, books, and parchments, which one would think he would have little occasion for, if just upon his martyrdom: besides, he says he was delivered out of the mouth of the lion, that by him the preaching of the Gospel might be fully known, and that all the Gentiles might hear it; and expresses his confidence, that he should be again delivered, 2Ti 4:9. And it looks as if this epistle was written before the epistles to the Philippians, Colossians, and Philemon, since it appears that Timothy did come to him at Rome; as here desired, and is joined with the apostle in those epistles. Some, therefore, have placed this epistle in the year 58, or 59, about the fourth or fifth of Nero's reign. The design of it is to stir up Timothy to the faithful and diligent discharge of his duty, as a minister of the Gospel; to abide constantly by the truths of it, and to animate him to suffer patiently, cheerfully, and courageously for the sake of it; and to warn him against false teachers, and their errors, who were already risen, and would afterwards arise, and be followed by such who had itching ears, and could not bear sound doctrine; but this should be no discouragement to him in the prosecution of his work; and lastly to desire his presence with him at Rome, being now destitute of his several assistants.

Gill: 2 Timothy 3 (Chapter Introduction)

INTRODUCTION TO 2 TIMOTHY 3

In this chapter the apostle delivers out a prophecy of the last days, showing how perilous the times will be, describing the persons that will live in them, and what will be their end; and in opposition to these men, proposes himself an example in doctrine and sufferings; and encourages Timothy to persevere, and highly commends the sacred writings. The prophecy begins 2Ti 3:1 the description it gives of hypocrites, formal professors, and false teachers, that should rise up in the last days, and perilous times spoken of, is in 2Ti 3:2. And these are compared to the magicians of Egypt for the corruption of their minds, the badness of their principles, and their opposition to truth, and for their exit, and the issue of things; they will be stopped in their progress, and their folly exposed, 2Ti 3:8 and as the reverse of these men, the apostle gives an account of his own doctrine, conversation, and sufferings; which he proposes to Timothy for imitation, as being well known to him, and as also the common state of all godly persons in this life, being a suffering one, 2Ti 3:10 nor can it be expected that it should be otherwise, since false teachers, who are wicked and deceitful men, grow worse and worse, 2Ti 3:13. And then the apostle exhorts Timothy to abide by, and continue in the doctrines of the Gospel, from the assurance he had of the truth of them, from the consideration of his having learned them of the apostle, and especially from their agreement with the holy Scriptures, which he had knowledge of from a child, 2Ti 3:14 which Scriptures are commended, partly from the useful effect of them, making men wise unto salvation; and chiefly from the author of them, being by the inspiration of God; and also from the profitableness of them, both for doctrine and manners, and especially to furnish a Gospel minister for the work he is called unto, 2Ti 3:15.

College: 2 Timothy (Book Introduction)

INTRODUCTION

DATE AND PLACE OF ORIGIN

In 2 Timothy Paul finds himself in a Roman prison. Onesiphorus had searched for Paul and found him in Rome (1:16-17). Paul instructed Timothy to get Mark and bring him as he came (4:11). This indicates a time in Rome other than the imprisonment related at the end of Acts since both Timothy and Mark were with Paul when he wrote Colossians (Col 1:1; 4:10; Phlm 24). Paul had recently been in Asia Minor and left his cloak at Troas (4:13), stayed with Erastus at Corinth, and left Trophimus sick at Miletus (4:20).

Though Paul was imprisoned in Caesarea for two years before being sent on to Rome (Acts 24:27), it is unlikely that he was writing from Caesarea since Trophimus and Timothy were both with him in Jerusalem when he was arrested. It seems more likely that Paul was released from the imprisonment at the end of Acts, was involved in missionary activities, and then was subsequently arrested once again (probably in Troas). 2 Timothy would then have been written during that second Roman imprisonment. Paul describes his situation in terms that indicate that he is in prison facing the prospects of a speedy execution.

The date of 2 Timothy depends largely upon one's view of the authorship of the book, the place of origin of the book, and Eusebius' date of the martyrdom of Paul. Those who deny Pauline authorship of the book class it with the other Pastoral Epistles and date it in the second century. Since Eusebius dates the martyrdom of Paul in A.D. 67, those who hold to Pauline authorship normally date the book in 66 or 67.

DESTINATION AND AUDIENCE

It appears from several references in 2 Timothy (2 Tim 1:18; 2:17; 4:9, 12, 14, 19; cf. 1 Tim 1:20; Acts 18:18-19, 24-26; 19:33-34) that Timothy is in Ephesus as Paul writes this book as he was when Paul wrote 1 Timothy (1 Tim 1:3). Again, as in 1 Timothy, while the book bears many personal notes intended for Timothy, Paul desires for this book to be read by the whole church.

THE CONTRIBUTION OF 2 TIMOTHY

The central message of 2 Timothy is Paul's desire for Timothy to suffer with him and endure hardship for the gospel. Timothy is to stand assured that God will provide him with strength (1:6-14; 2:1-13; 3:12; 4:5). Timothy is also urged to hold on to the apostolic message (1:13-14), to pass it on to others who can in turn share it with others (2:2), and to be careful to deal with it and the message of the Old Testament correctly (2:15; 3:10-17). Put simply, Timothy must fulfill his ministry (4:1-5); Paul is passing on the mantle to his young co-worker.

-College Press New Testament Commentary: with the NIV

College: 2 Timothy (Outline)

OUTLINE

I. SALUTATION - 1:1-2

II. THANKSGIVING - 1:3-5

III. PAUL'S APPEAL FOR ENDURANCE IN FACING SUFFERING - 1:6-2:13

A. An Appeal for Loyalty in Facing Hardship - 1:6-14

B. Examples of the Disloyal and the Loyal - 1:15-18

C. Illustrations for Effective Ministry when Facing Hardship - 2:1-7

D. The Basis of Effective Ministry when Facing Hardship - 2:8-13

IV. FALSE TEACHERS AND SOUND DOCTRINES - 2:14-4:8

A. Dealing with False Teachers - 2:14-19

B. Preparing for Noble Work - 2:20-26

C. The Character of the Last Days - 3:1-9

D. Further Exhortations for Timothy to Endure - 3:10-17

E. A Final Charge to Timothy - 4:1-8

V. PERSONAL INSTRUCTIONS - 4:9-18

VI. FINAL SALUTATIONS - 4:19-22

-College Press New Testament Commentary: with the NIV