2 Timothy · Chapter 3

V. 1. In the last days-The time of the gospel dispensation, commencing at the time of our Lord's death, is peculiarly styled the last days. Grievous-Troublesome and dangerous.

Verse 1. In the last days] This often means the days of the Messiah, and is sometimes extended in its signification to the destruction of Jerusalem, as this was properly the last days of the Jewish state. But the phrase may mean any future time, whether near or distant.

Verses 1, 2. The apostle, at the close of the preceding chapter, having intimated to Timothy that false teachers did and would arise in the church, he, in the beginning of this chapter, foretels that in future times, through the pernicious influence of corrupt doctrines propagated by these teachers, many professing Christians, and, among the rest, the false teachers themselves, would become so wicked, that it would become dangerous to the truly pious to live among them. As if he had said, It is the more necessary to urge thee, as I do, to use every precaution and every effort which may tend to preserve the purity and honour of the Christian Church, since, after all we can do for this purpose, sad scenes will open in it. This know also — Besides what I formerly told thee concerning the apostacy, (1 Timothy 4:1,) that in the last, or latter days — That is, under the gospel dispensation, called the latter days, as being intended to wind up the economy of providence, and to remain in full force even to the end of the world: perilous times shall come — In which it will be difficult for the faithful followers of Jesus to discharge their consciences, and yet, at the same time, to maintain their safety. For men — Even within the pale of the outward church, will be — In great numbers, and to a higher degree than ever, lovers of themselves — Only, (the first root of evil,) not of God and their neighbours. “The vices mentioned in this and the two following verses have always existed in the world. But their being spoken of here as characteristic of the latter days, implies that, besides being common in these days, they would be openly avowed and defended. Accordingly, it is well known, the clergy of the Romish Church have defended all the enormities mentioned by the apostle, encouraged the people by their false doctrine to commit them, and gone before them in the practice of them.” Covetous — Filarguroi, lovers of money, (the second root of evil,) so as to be impelled to the basest practices, by the hopes of obtaining it. The Catholic clergy, it is well known, have carried their love of money to such a height, that they pretend to sell heaven for money, even to the wickedest of men, under the name of indulgences; boasters — Of what they have, or are, or can do; proud — Thinking highly of themselves on these accounts; blasphemers — Of God, and revilers of their fellow-creatures; disobedient to parents — Notwithstanding all the obligations they are under to them. “In the language of the Hebrews, parents signified superiors of every denomination. The disobedience of the Romish clergy to princes and magistrates, and even their dethroning princes, is well known. It may also signify their encouraging children to become monks and nuns, contrary to the will of their parents.” Unthankful — To other benefactors, and to God for the blessings of providence and grace; unholy — Though they profess themselves to be devoted to God, and consecrated to his service by the most solemn rites.

Verse 1. In the last days perilous times shall come. So the Spirit expressly spake when the measure of the jews should be full, when they should even deliver up their relatives to death, and when the love of many should wax cold. Matthew 24:9, 12.

CONFIRMATION OF TIMOTHY AGAINST IT, 1-17.

1. False and demoralized character of the coming heretics, 1-9.

1. This know—Of this prediction we may note, 1. That verse 5 shows that the apostasy described was to be in the Church; and, 2. That it should be in Timothy’s time. 3. Verse 9 shows that the apostasy would be exposed (not cut off) by the second advent of Christ. 4. The whole, with 4:6, shows that it is to take place after St. Paul’s departure, (as in Acts 20:29, uttered to this same Ephesus,) and so at the close of the apostolic age. Last days—Note, 1 Timothy 4:1. Perilous—Difficult times for a Timothy to deal with. Shall come—Shall gradually set in.

V. 2. For men-Even in the church.

Will be-In great numbers, and to an higher degree than ever. Lovers of themselves-Only, not their neighbours, the first root of evil. Lovers of money-The second.

Verse 2. For men shall be] The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, &c.; but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity.

Lovers of their own selves] filautoi. Selfish, studious of their own interest, and regardless of the welfare of all mankind. Covetous] filarguroi. Lovers of money, because of the influence which riches can procure.

Boasters] alazonev. Vain glorious: self-assuming; valuing themselves beyond all others.

Proud] uJperhfanoi. Airy, light, trifling persons; those who love to make a show-who are all outside; from uper, above, and fainw, to show. Blasphemers] blasfhmoi. Those who speak impiously of God and sacred things, and injuriously of men.

Disobedient to parents] goneusin apeiqeiv. Headstrong children, whom their parents cannot persuade.

Unthankful] acaristoi. Persons without grace, or gracefulness; who think they have a right to the services of all men, yet feel no obligation, and consequently no gratitude.

Unholy] anosioi. Without piety; having no heart reverence for God.

Verses 1, 2. The apostle, at the close of the preceding chapter, having intimated to Timothy that false teachers did and would arise in the church, he, in the beginning of this chapter, foretels that in future times, through the pernicious influence of corrupt doctrines propagated by these teachers, many professing Christians, and, among the rest, the false teachers themselves, would become so wicked, that it would become dangerous to the truly pious to live among them. As if he had said, It is the more necessary to urge thee, as I do, to use every precaution and every effort which may tend to preserve the purity and honour of the Christian Church, since, after all we can do for this purpose, sad scenes will open in it. This know also — Besides what I formerly told thee concerning the apostacy, (1 Timothy 4:1,) that in the last, or latter days — That is, under the gospel dispensation, called the latter days, as being intended to wind up the economy of providence, and to remain in full force even to the end of the world: perilous times shall come — In which it will be difficult for the faithful followers of Jesus to discharge their consciences, and yet, at the same time, to maintain their safety. For men — Even within the pale of the outward church, will be — In great numbers, and to a higher degree than ever, lovers of themselves — Only, (the first root of evil,) not of God and their neighbours. “The vices mentioned in this and the two following verses have always existed in the world. But their being spoken of here as characteristic of the latter days, implies that, besides being common in these days, they would be openly avowed and defended. Accordingly, it is well known, the clergy of the Romish Church have defended all the enormities mentioned by the apostle, encouraged the people by their false doctrine to commit them, and gone before them in the practice of them.” Covetous — Filarguroi, lovers of money, (the second root of evil,) so as to be impelled to the basest practices, by the hopes of obtaining it. The Catholic clergy, it is well known, have carried their love of money to such a height, that they pretend to sell heaven for money, even to the wickedest of men, under the name of indulgences; boasters — Of what they have, or are, or can do; proud — Thinking highly of themselves on these accounts; blasphemers — Of God, and revilers of their fellow-creatures; disobedient to parents — Notwithstanding all the obligations they are under to them. “In the language of the Hebrews, parents signified superiors of every denomination. The disobedience of the Romish clergy to princes and magistrates, and even their dethroning princes, is well known. It may also signify their encouraging children to become monks and nuns, contrary to the will of their parents.” Unthankful — To other benefactors, and to God for the blessings of providence and grace; unholy — Though they profess themselves to be devoted to God, and consecrated to his service by the most solemn rites.

Ver. 2. Men shall be lovers of their own selves. The vice of self-love breaks all the bonds of charity, and is one of the deepest marks of human depravity. Covetous, literally lovers of silver; and the love of money, says the proverb, is the root of all evil. Blasphemers, their tongues like their hearts, uttering slanders and execrations. Disobedient to parents, the first sin against nature, and followed with visitations from the heavenly Father. Unthankful. Wicked, anosioi, impious, profane, unholy. The last words indicate that those characters were remotely connected with some religious profession. Probably jews, irreclaimable from habits of sin.

2. Men—The men with the article; the people, that is, of the Church and professedly religious community, (and much worse as in Romans 1:25-32.) This catalogue of qualities belonged, of course, to the paganism of the age, as the history of the times plentifully and sadly shows. Lovers of their own selves—Not merely possessing rational self-love but selfishness. Covetous—Silver-loving. Note on Luke 16:14. Boasters— Braggarts of qualities superior to others. Proud—With a reserved sense of their own excellence. Blasphemers—Reproachers not only of God, but of man also. Unholy—Unjust and irreligious.

V. 3. Without natural affection-To their own children. Intemperate, fierce-Both too soft, and too hard.

Verse 3. Without natural affection] astorgoi. Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes.

Truce-breakers] aspondoi. From a, negative, and spondh, a libation, because in making treaties libations both of blood and wine were poured out. The word means those who are bound by no promise, held by no engagement, obliged by no oath; persons who readily promise any thing, because they never intend to perform.

False accusers] diaboloi. Devils; but properly enough rendered false accusers, for this is a principal work of the devil. Slanderers; striving ever to ruin the characters of others.

Incontinent] akrateiv. From a, negative, and kratov, power. Those who, having sinned away their power of self-government, want strength to govern their appetites; especially those who are slaves to uncleanness. Fierce] anhmeroi. From a, negative, and hmerov, mild or gentle. Wild, impetuous, whatever is contrary to pliability and gentleness. Despisers of those that are good] afilagaqoi. Not lovers of good men. Here is a remarkable advantage of the Greek over the English tongue, one word of the former expressing five or six of the latter. Those who do not love the good must be radically bad themselves.

Verses 3-5. Without natural affection — Even to their own children, as well as of piety toward their parents. “The clergy of the Church of Rome, being forbidden to marry, can have neither wives nor children openly; and so are without the affections natural to mankind. At least they dare not avow their having these affections. It may likewise be meant of the laity, who shut up their female children in nunneries, on pretence of superior sanctity; but in reality from interested motives.” Truce, or rather, covenant breakers — For this sin the Roman Catholic clergy have been remarkable, having not long ago professedly held it as a principle of religion, that no faith is to be kept with heretics; and having set subjects free from their oaths of allegiance to their princes. But aspondoi may signify persons who, being offended, will enter into no treaty of reconciliation, and so may be translated implacable, as in Romans 1:31. False accusers — Or slanderers, as diaboloi may be properly rendered; in which, as the word implies, they will imitate that diabolical malignity which renders the great enemy of mankind so justly odious. Thus the Romish clergy have imputed all manner of crimes to those who have resisted their corruptions. Incontinent — Or intemperate in their pleasures. Fierce — Against their opposers, and in their resentments cruel in their revenge. Despisers of those that are good — That is, of those who maintain the truth, and are real followers of Christ. Or, as afilagaqoi may be translated, without love to goodness, or good men. Traitors — To those that place the greatest confidence in them; yea, such base traitors as to give up their brethren into the hands of persecutors, and even their nearest relations, who oppose their corrupt practices, to death. Heady — Rash in enterprising things which can only issue in the disturbance of society, or the ruin of those that undertake them. High-minded — Puffed up with such insolence and self-sufficiency as to despise any remonstrance which can be made to bring them to a wiser and more decent conduct. Lovers of pleasure — Namely, sensual pleasure, rather than lovers of God — And who will therefore sacrifice all considerations of religion to the gratification of their appetites. Indeed, the love of pleasure naturally extinguishes all sense of God and love to him. “It is observable, that the apostle’s description begins with mentioning extreme selfishness as the root, and concludes with the excessive love of sensual pleasure as the end, of all the corruptions that were to prevail in the latter times. Hence we may learn what a pernicious thing the excessive love of sensual pleasure is! It has been the source of those monstrous perversions of religion which took place among Christians in the dark ages. And, governed by it, many, in every age, destroy their health, their fortune, their reputation, the comfort of their families, and every thing valuable in life, for the sake of gratifying their appetites.” — Macknight. Having a form — Or appearance; of godliness — In observing with exactness the rituals and external ordinances of religion, but not regarding, nay, even denying and blaspheming the inward power and reality of it. A prediction too evidently fulfilled even at this day and that not only among the Papists. From such — Even from all in whom thou discernest a temper like that here described; turn away — Avoid all intimacy with them, lest they should avail themselves of it as an advantage for doing further mischief. Let it therefore evidently appear that thou givest them no countenance. Or, as some would render the original expression, toutouv apotrepou, these turn away; that is, turn out of the church all teachers who have any resemblance to the persons I have mentioned. For they are introducing the corruptions which, in after times, their successors will carry to the height I have described.

Ver. 3. Without natural affection. Casting off their wives for harlots, abandoning their parents, ejecting their children. All these cruel acts are the treasuring up of wrath against the day of wrath, and are indicative of the deepest depravity.

3. Truce-breakers—Who would seldom form any treaty, and disregard it if formed. Incontinent—Uncontrolling of themselves. Fierce—The reverse of mild, passionate and cruel. Despisers… good—With no sympathy or respect for the pious and excellent.

V. 4. Lovers of sensual pleasure-Which naturally extinguishes all love and sense of God.

Verse 4. Traitors] prodotai. From pro, before, and didwmi, to deliver up. Those who deliver up to an enemy the person who has put his life in their hands; such as the Scots of 1648, who delivered up into the hands of his enemies their unfortunate countryman and king, Charles the First; a stain which no lapse of ages can wipe out.

Heady] propeteiv. From pro, forwards, and piptw, to fall; headstrong, precipitate, rash, inconsiderate.

High-minded] tetufwmenoi. From tofov, smoke; the frivolously aspiring; those who are full of themselves, and empty of all good. Lovers of pleasures more than lovers of God] This is nervously and beautifully expressed in the Greek, filhdonoi mallon h filoqeoi lovers of pleasure rather than lovers of God; i.e. pleasure, sensual gratification, is their god; and this they love and serve; God they do not.

Verses 3-5. Without natural affection — Even to their own children, as well as of piety toward their parents. “The clergy of the Church of Rome, being forbidden to marry, can have neither wives nor children openly; and so are without the affections natural to mankind. At least they dare not avow their having these affections. It may likewise be meant of the laity, who shut up their female children in nunneries, on pretence of superior sanctity; but in reality from interested motives.” Truce, or rather, covenant breakers — For this sin the Roman Catholic clergy have been remarkable, having not long ago professedly held it as a principle of religion, that no faith is to be kept with heretics; and having set subjects free from their oaths of allegiance to their princes. But aspondoi may signify persons who, being offended, will enter into no treaty of reconciliation, and so may be translated implacable, as in Romans 1:31. False accusers — Or slanderers, as diaboloi may be properly rendered; in which, as the word implies, they will imitate that diabolical malignity which renders the great enemy of mankind so justly odious. Thus the Romish clergy have imputed all manner of crimes to those who have resisted their corruptions. Incontinent — Or intemperate in their pleasures. Fierce — Against their opposers, and in their resentments cruel in their revenge. Despisers of those that are good — That is, of those who maintain the truth, and are real followers of Christ. Or, as afilagaqoi may be translated, without love to goodness, or good men. Traitors — To those that place the greatest confidence in them; yea, such base traitors as to give up their brethren into the hands of persecutors, and even their nearest relations, who oppose their corrupt practices, to death. Heady — Rash in enterprising things which can only issue in the disturbance of society, or the ruin of those that undertake them. High-minded — Puffed up with such insolence and self-sufficiency as to despise any remonstrance which can be made to bring them to a wiser and more decent conduct. Lovers of pleasure — Namely, sensual pleasure, rather than lovers of God — And who will therefore sacrifice all considerations of religion to the gratification of their appetites. Indeed, the love of pleasure naturally extinguishes all sense of God and love to him. “It is observable, that the apostle’s description begins with mentioning extreme selfishness as the root, and concludes with the excessive love of sensual pleasure as the end, of all the corruptions that were to prevail in the latter times. Hence we may learn what a pernicious thing the excessive love of sensual pleasure is! It has been the source of those monstrous perversions of religion which took place among Christians in the dark ages. And, governed by it, many, in every age, destroy their health, their fortune, their reputation, the comfort of their families, and every thing valuable in life, for the sake of gratifying their appetites.” — Macknight. Having a form — Or appearance; of godliness — In observing with exactness the rituals and external ordinances of religion, but not regarding, nay, even denying and blaspheming the inward power and reality of it. A prediction too evidently fulfilled even at this day and that not only among the Papists. From such — Even from all in whom thou discernest a temper like that here described; turn away — Avoid all intimacy with them, lest they should avail themselves of it as an advantage for doing further mischief. Let it therefore evidently appear that thou givest them no countenance. Or, as some would render the original expression, toutouv apotrepou, these turn away; that is, turn out of the church all teachers who have any resemblance to the persons I have mentioned. For they are introducing the corruptions which, in after times, their successors will carry to the height I have described.

4. Traitors—Ready to sacrifice a friend for self-interest. Heady— Headstrong, impetuous, rushing heedless in their own course. Highminded—Puffed up and swelling with self-conceit. Lovers of pleasures… God—A clear and striking antithesis, but too descriptive of most of the world.

V. 5. Having a form-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?

Verse 5. Having a form of godliness] The original word morfwsiv 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, &c., 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.

Verses 3-5. Without natural affection — Even to their own children, as well as of piety toward their parents. “The clergy of the Church of Rome, being forbidden to marry, can have neither wives nor children openly; and so are without the affections natural to mankind. At least they dare not avow their having these affections. It may likewise be meant of the laity, who shut up their female children in nunneries, on pretence of superior sanctity; but in reality from interested motives.” Truce, or rather, covenant breakers — For this sin the Roman Catholic clergy have been remarkable, having not long ago professedly held it as a principle of religion, that no faith is to be kept with heretics; and having set subjects free from their oaths of allegiance to their princes. But aspondoi may signify persons who, being offended, will enter into no treaty of reconciliation, and so may be translated implacable, as in Romans 1:31. False accusers — Or slanderers, as diaboloi may be properly rendered; in which, as the word implies, they will imitate that diabolical malignity which renders the great enemy of mankind so justly odious. Thus the Romish clergy have imputed all manner of crimes to those who have resisted their corruptions. Incontinent — Or intemperate in their pleasures. Fierce — Against their opposers, and in their resentments cruel in their revenge. Despisers of those that are good — That is, of those who maintain the truth, and are real followers of Christ. Or, as afilagaqoi may be translated, without love to goodness, or good men. Traitors — To those that place the greatest confidence in them; yea, such base traitors as to give up their brethren into the hands of persecutors, and even their nearest relations, who oppose their corrupt practices, to death. Heady — Rash in enterprising things which can only issue in the disturbance of society, or the ruin of those that undertake them. High-minded — Puffed up with such insolence and self-sufficiency as to despise any remonstrance which can be made to bring them to a wiser and more decent conduct. Lovers of pleasure — Namely, sensual pleasure, rather than lovers of God — And who will therefore sacrifice all considerations of religion to the gratification of their appetites. Indeed, the love of pleasure naturally extinguishes all sense of God and love to him. “It is observable, that the apostle’s description begins with mentioning extreme selfishness as the root, and concludes with the excessive love of sensual pleasure as the end, of all the corruptions that were to prevail in the latter times. Hence we may learn what a pernicious thing the excessive love of sensual pleasure is! It has been the source of those monstrous perversions of religion which took place among Christians in the dark ages. And, governed by it, many, in every age, destroy their health, their fortune, their reputation, the comfort of their families, and every thing valuable in life, for the sake of gratifying their appetites.” — Macknight. Having a form — Or appearance; of godliness — In observing with exactness the rituals and external ordinances of religion, but not regarding, nay, even denying and blaspheming the inward power and reality of it. A prediction too evidently fulfilled even at this day and that not only among the Papists. From such — Even from all in whom thou discernest a temper like that here described; turn away — Avoid all intimacy with them, lest they should avail themselves of it as an advantage for doing further mischief. Let it therefore evidently appear that thou givest them no countenance. Or, as some would render the original expression, toutouv apotrepou, these turn away; that is, turn out of the church all teachers who have any resemblance to the persons I have mentioned. For they are introducing the corruptions which, in after times, their successors will carry to the height I have described.

5. Over these vices these men would contrive to throw a form of piety; but the power by which piety removes actual wrong conduct and character they would be ever practically denying. It would be an age of antinomianism, in which doctrine and profession would be contradicted by immorality of heart and life. Turn away—Have no fellowship with a piety devoid of honesty.

V. 6. Of these-That is, mere formalists.

Verse 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.

Verses 6, 7. For, &c. — As if he had said, There is need to watch against such, because there are some of them already in the church; for of this sort are those artful deceivers who creep into houses — Insinuate themselves into families, and, having the appearance of godliness, lead captive silly women — Gain such influence over women of low rank and mean understandings as to obtain the direction of their consciences and purses; women who, whatever pretences they may make to sanctity, are laden with sins, and led away with divers lusts — Or desires, which these seducers know how to flatter, so as to make such persons their own property. “This, with the two subsequent verses, is thought by some a prophetical description of the practices of the Romish monks and friars in the dark ages, who, by hypocritical pretensions to extraordinary sanctity, and by auricular confession and other wicked arts, deluded and corrupted their female votaries. But practices similar to those began very early in the church, and, by a gradual progress, were at length, under the Romish hierarchy, formed into a regular system of deceit. We may therefore suppose, that as in the prophecies which foretel the political state of the world, so in those concerning the apostacy, in which its religious state is represented the general course of things through a succession of ages is foretold, rather than the state of things in any particular age. This will be allowed, when it is considered that not the rise only, but the progress and downfall of the apostacy is foretold in these prophecies. So that their subject being a series of things which were to happen throughout a long course of years, and which were gradually to produce a widely-extended and confirmed state of corruption in the church, there is no reason for limiting their fulfilment to any particular period.” — Macknight. Ever learning — Pretending to hear with great eagerness, and, it may be, charmed with every appearance of fervour and novelty in their teachers, but, being tossed about with every wind of doctrine, they are never able to come to the experimental and practical knowledge of the truth — As it is in Jesus, or to attain any fixed and steady principles of religion.

Ver. 6, 7. Of this sort are they which creep into houses. The state of the judaizing teachers, and the whole of this dark portrait, denote the final state and morals of that devoted nation, prior to the awful destruction of Jerusalem. And when did the Lord cut off Amalek, and root out a nation without a justifying cause?

6. St. Paul now shows one of the arts by which these antinomians gain adherents, namely, by appealing to the weaknesses of weak women. St. Paul more than once found noble women who were converted by his public preaching. Acts 17:4. But these proselytes crept, like serpents, into the women’s apartments to suit their doctrines to their tempers. Creep— Metaphor, perhaps, from serpents. Silly women—The Greek diminutive, womanlings, females of a smaller intellectual magnitude than the average. Laden with sins—With remorseful views of past courses, and so looking for some method of absolution. So the Jesuits have, during their whole history, held the secrets of families in possession through means of the female confessional. Women laden with a life of sins found the convent their last resource. Led… lusts—The word lusts, same as 2 Timothy 2:22, where see note. Here the strong impulses and passions of the feminine sex are meant, by which the proselytes gained them over.

V. 7. Ever learning-New things. But not the truth of God.

Verse 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.

Verses 6, 7. For, &c. — As if he had said, There is need to watch against such, because there are some of them already in the church; for of this sort are those artful deceivers who creep into houses — Insinuate themselves into families, and, having the appearance of godliness, lead captive silly women — Gain such influence over women of low rank and mean understandings as to obtain the direction of their consciences and purses; women who, whatever pretences they may make to sanctity, are laden with sins, and led away with divers lusts — Or desires, which these seducers know how to flatter, so as to make such persons their own property. “This, with the two subsequent verses, is thought by some a prophetical description of the practices of the Romish monks and friars in the dark ages, who, by hypocritical pretensions to extraordinary sanctity, and by auricular confession and other wicked arts, deluded and corrupted their female votaries. But practices similar to those began very early in the church, and, by a gradual progress, were at length, under the Romish hierarchy, formed into a regular system of deceit. We may therefore suppose, that as in the prophecies which foretel the political state of the world, so in those concerning the apostacy, in which its religious state is represented the general course of things through a succession of ages is foretold, rather than the state of things in any particular age. This will be allowed, when it is considered that not the rise only, but the progress and downfall of the apostacy is foretold in these prophecies. So that their subject being a series of things which were to happen throughout a long course of years, and which were gradually to produce a widely-extended and confirmed state of corruption in the church, there is no reason for limiting their fulfilment to any particular period.” — Macknight. Ever learning — Pretending to hear with great eagerness, and, it may be, charmed with every appearance of fervour and novelty in their teachers, but, being tossed about with every wind of doctrine, they are never able to come to the experimental and practical knowledge of the truth — As it is in Jesus, or to attain any fixed and steady principles of religion.

Ver. 6, 7. Of this sort are they which creep into houses. The state of the judaizing teachers, and the whole of this dark portrait, denote the final state and morals of that devoted nation, prior to the awful destruction of Jerusalem. And when did the Lord cut off Amalek, and root out a nation without a justifying cause?

7. Ever learning—Being continually poring over the doctrines of their visionary teachers, and trying to obtain satisfactory discoveries. Never able to come to the knowledge of the truth—Forever led on with the expectation of firm result, yet forever tantalized that no sure result, no firm foundation, is attained.

V. 8. Several ancient writers speak of Jannes and Jambres, as the chief of the Egyptian magicians.

Men of corrupt minds-Impure notions and wicked inclinations. Void of judgment-Quite ignorant, as well as careless, of true, spiritual religion.

Verse 8. Now as Jannes and Jambres withstood Moses] This refers to the history of the Egyptian magicians, given in Exodus 7, where see the notes, and particularly the concluding observations at the end of that chapter, {Exodus 7:25} where several things are said concerning these two men.

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.

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

Verses 8, 9. Now as Jannes and Jambres — Some ancient writers speak of these persons as the chief of Pharaoh’s magicians, whose names, though not recorded by Moses, yet being handed down by tradition, are preserved in Jonathan’s Chaldee Paraphrase on Exodus 7:11; withstood Moses — We learn from Exodus 7:11, 22, that Pharaoh’s magicians imitated three of Moses’s miracles by their enchantments; that is, by repeating a form of words known only to themselves, in which they invoked certain demons, and, as they fancied, constrained them to do the things desired. By thus pretending to work miracles equal to those of Moses, they resisted him in his attempts to persuade Pharaoh to let the Israelites go. So these also resist the truth — That is, the true and genuine gospel; namely, as he seems to mean, by false miracles. In the early ages of Christianity the heretical teachers are said to have been much addicted to the study of magic, and that some of the Gnostics pretended to have the secret books of Zoroaster. Clemens. Alexand. Strom., lib. 5. p. 104. And we know that in later times the monks and friars have been great pretenders to miracles. Hence (verse 13) they are called gohtev, magicians. Men of corrupt minds — Impure notions and wicked inclinations; reprobate, adokimoi, disapproved, with respect to the faith — And worthy of being rejected as enemies to it. Or, as some render the clause void of judgment as to the faith; quite ignorant, as well as careless, of true spiritual religion. But they shall proceed no further — Or, as Doddridge renders the clause, they shall not proceed much further, in these artifices, and in gaining proselytes; for their folly shall be made manifest unto all — Anoia, their want of understanding. The apostle might justly call the errors of the authors of the apostacy, and the base arts by which they established their authority, foolishness, because, though they thought themselves superlatively wise in the methods which they devised for obtaining power and wealth, their doctrines and practices were as void of reason as are the imaginations and actions of fools. As theirs also was — To the Israelites, and even to the Egyptians themselves. That is, “the vile arts by which the corrupters of Christianity established their errors being discovered, their folly and wickedness shall be very plain to the people, even as the folly and wickedness of Pharaoh’s magicians were made plain to the Israelites, by the stop which God put to their enchantments. And thus, the truth being set in a more clear light, the wisdom and righteousness of God, in permitting these corruptions to take place for a while, will be demonstrated.” They who are acquainted with the history of the ancient heretics, and of the Romish Church, and of the Reformation, need not be informed how exactly this whole prophecy hath been fulfilled.

Ver. 8. Jannes and Jambres. Two of the noted magicians who resisted Moses. Exodus 7:11. They are mentioned by pagan writers.

8. Jannes and Jambres—The traditional names of the magicians who at Memphis withstood Moses with their false miracles opposed to the true. Exodus 7:11, 22. Origen says, that the account was preserved in a secret, or apocryphal, Jewish volume entitled “Jannes and Jambres.” The names are found, variously spelled, in the Targum of Jonathan on Exodus 7:11, and Numbers 21:22. Says Alford:— “They were the sons of Balaam—prophesied to Pharaoh the birth of Moses, in consequence of which he gave the order for the destruction of the Jewish children—and thenceforward appear as the counsellors of much of the evil—in Egypt, and in the desert after the Exodus—which happened to Israel. They were variously reported to have perished in the Red Sea, or to have been killed in the tumult consequent on the making the golden calf, which they had advised. Origen (‘Contra Cels., 4:51, vol. i, p. 543’) mentions the Pythagorean Noumenius as relating the history of Jannes and Jambres; so also Euseb., (Praep. Evang., 9:8, vol. iii, [Migne,] p. 412.)” Pliny (“H. Nat., 30:1”) says: “There is another performance of magic, namely, by Moses, and Jannez and Jotapez, among the Jews, but many thousands of years after Zoroaster.” Reprobate—Rejected, not able to stand the test when tried by the true doctrine of Christ as summarized in 2:8-13.

V. 9. They shall proceed no farther-In gaining proselytes.

Verse 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.

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?

Verses 8, 9. Now as Jannes and Jambres — Some ancient writers speak of these persons as the chief of Pharaoh’s magicians, whose names, though not recorded by Moses, yet being handed down by tradition, are preserved in Jonathan’s Chaldee Paraphrase on Exodus 7:11; withstood Moses — We learn from Exodus 7:11, 22, that Pharaoh’s magicians imitated three of Moses’s miracles by their enchantments; that is, by repeating a form of words known only to themselves, in which they invoked certain demons, and, as they fancied, constrained them to do the things desired. By thus pretending to work miracles equal to those of Moses, they resisted him in his attempts to persuade Pharaoh to let the Israelites go. So these also resist the truth — That is, the true and genuine gospel; namely, as he seems to mean, by false miracles. In the early ages of Christianity the heretical teachers are said to have been much addicted to the study of magic, and that some of the Gnostics pretended to have the secret books of Zoroaster. Clemens. Alexand. Strom., lib. 5. p. 104. And we know that in later times the monks and friars have been great pretenders to miracles. Hence (verse 13) they are called gohtev, magicians. Men of corrupt minds — Impure notions and wicked inclinations; reprobate, adokimoi, disapproved, with respect to the faith — And worthy of being rejected as enemies to it. Or, as some render the clause void of judgment as to the faith; quite ignorant, as well as careless, of true spiritual religion. But they shall proceed no further — Or, as Doddridge renders the clause, they shall not proceed much further, in these artifices, and in gaining proselytes; for their folly shall be made manifest unto all — Anoia, their want of understanding. The apostle might justly call the errors of the authors of the apostacy, and the base arts by which they established their authority, foolishness, because, though they thought themselves superlatively wise in the methods which they devised for obtaining power and wealth, their doctrines and practices were as void of reason as are the imaginations and actions of fools. As theirs also was — To the Israelites, and even to the Egyptians themselves. That is, “the vile arts by which the corrupters of Christianity established their errors being discovered, their folly and wickedness shall be very plain to the people, even as the folly and wickedness of Pharaoh’s magicians were made plain to the Israelites, by the stop which God put to their enchantments. And thus, the truth being set in a more clear light, the wisdom and righteousness of God, in permitting these corruptions to take place for a while, will be demonstrated.” They who are acquainted with the history of the ancient heretics, and of the Romish Church, and of the Reformation, need not be informed how exactly this whole prophecy hath been fulfilled.

9. Proceed—In success and ascendency no further than Jannes and Jambres did, who came to total overthrow. The similar words in 2:16, described their increase or advance, not in success, but in ungodliness. Strange that Alford should find “an apparent inconsistency between the two assertions.” For—Showing how their overthrow would be accomplished, not by destruction (as at the advent) but by exposure. Theirs—Jannes and Jambres. Exodus 8:18; 9:11.

Verse 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, &c., and mine.

Verses 10-13. But thou hast a better pattern to follow; for thou hast fully known my doctrine — In all the branches of it; manner of life — My conduct toward God, his people, and all men; purpose — The end and design of my ministry, namely, the glory of God in the salvation of men, and not any honour, interest, or advantage of my own; faith — My fidelity in the discharge of my duty; long-suffering — When treated in the most injurious manner; charity — Or love rather, to all men, saints or sinners, not excepting even mine enemies and persecutors; patience — Under great and long-continued trials; persecutions — From Jews and Gentiles; afflictions — Toiv paqhmasin, sufferings; at Antioch — In Pisidia; at Iconium, at Lystra — See the margin; what persecutions I endured — Timothy being a native of Lystra, and Paul’s disciple and companion when the apostle was stoned in that city, and dragged out of the streets as one dead, he may have been present on that occasion, and even one of those who stood round him when he revived, Acts 14:20. But out of them all the Lord delivered me — And therefore be not thou discouraged if thou meetest with similar trials; yea, and all that will live godly — That will conduct themselves by the strict rules of piety prescribed in the gospel of Christ, not turning aside to the right hand or the left, and having the Spirit of Christ, without which we are not his; shall suffer persecution — More or less: there is no exception. Therefore count the cost, reader. Art thou resolved to live godly in Christ Jesus, out of whom there is no godliness? Hence we infer, that either the apostle was mistaken in making this assertion, or those who think they are religious, and are not persecuted in some shape or other, deceive themselves. But evil men and seducers — Though they may escape persecution, are yet in a more wretched state, for they provoke God to give them up to the lusts of their own hearts, and so shall wax worse and worse — More corrupt in heart and life, and more obstinate in their opposition to the gospel and its faithful ministers; deceiving and being deceived — He who has once begun to deceive others, is both the less likely to recover from his own errors, and the more ready to embrace the errors of other men.

Ver. 10, 11. Thou hast fully known my doctrine and manner of life. Amidst a constellation of graces, the apostle names only nine. In particular, he adds the three storms which fell upon him when driven away from Antioch, Acts 13:5; and when imprisoned and arraigned for his life before the governor at Iconium, on Thecla’s conversion. Dr. Lightfoot here agrees with the biblical critics, who place Thecla’s conversion at that time. There it was that the jews and the mob pursued Paul with stones. Also at Lystra, where he was all but worshipped with sacrifices by the gentiles, and considered as a god, and was afterwards stoned by the jews. Acts 14:1- 19.

10. But—Contrastive; introducing a picture antithetic to the above gloomy portraiture. Thou—Greek, emphatic, both by insertion and position; in antithesis to the errorists above described. Hast fully known—With thorough study and acquaintance as of a pattern and lesson. Timothy’s acquaintance with Paul’s example as an eyewitness commenced at Lystra, but the report of his previous endurances at Antioch and Iconium, Acts xiv, must have been perfectly known to him at the time. Lystra—The apostle stops his enumeration in precise accordance with the history in Acts 14:20, 21, where see notes.

Verse 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 honourable 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, Acts 13:50, 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 Acts 14:5, 6, 19-21. These are the persecutions, &c., 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; Acts 16:1, 2. As these things happened in his own neighbourhood, 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 Horæ Paulinæ, on these circumstances, page 312.

Verses 10-13. But thou hast a better pattern to follow; for thou hast fully known my doctrine — In all the branches of it; manner of life — My conduct toward God, his people, and all men; purpose — The end and design of my ministry, namely, the glory of God in the salvation of men, and not any honour, interest, or advantage of my own; faith — My fidelity in the discharge of my duty; long-suffering — When treated in the most injurious manner; charity — Or love rather, to all men, saints or sinners, not excepting even mine enemies and persecutors; patience — Under great and long-continued trials; persecutions — From Jews and Gentiles; afflictions — Toiv paqhmasin, sufferings; at Antioch — In Pisidia; at Iconium, at Lystra — See the margin; what persecutions I endured — Timothy being a native of Lystra, and Paul’s disciple and companion when the apostle was stoned in that city, and dragged out of the streets as one dead, he may have been present on that occasion, and even one of those who stood round him when he revived, Acts 14:20. But out of them all the Lord delivered me — And therefore be not thou discouraged if thou meetest with similar trials; yea, and all that will live godly — That will conduct themselves by the strict rules of piety prescribed in the gospel of Christ, not turning aside to the right hand or the left, and having the Spirit of Christ, without which we are not his; shall suffer persecution — More or less: there is no exception. Therefore count the cost, reader. Art thou resolved to live godly in Christ Jesus, out of whom there is no godliness? Hence we infer, that either the apostle was mistaken in making this assertion, or those who think they are religious, and are not persecuted in some shape or other, deceive themselves. But evil men and seducers — Though they may escape persecution, are yet in a more wretched state, for they provoke God to give them up to the lusts of their own hearts, and so shall wax worse and worse — More corrupt in heart and life, and more obstinate in their opposition to the gospel and its faithful ministers; deceiving and being deceived — He who has once begun to deceive others, is both the less likely to recover from his own errors, and the more ready to embrace the errors of other men.

Ver. 10, 11. Thou hast fully known my doctrine and manner of life. Amidst a constellation of graces, the apostle names only nine. In particular, he adds the three storms which fell upon him when driven away from Antioch, Acts 13:5; and when imprisoned and arraigned for his life before the governor at Iconium, on Thecla’s conversion. Dr. Lightfoot here agrees with the biblical critics, who place Thecla’s conversion at that time. There it was that the jews and the mob pursued Paul with stones. Also at Lystra, where he was all but worshipped with sacrifices by the gentiles, and considered as a god, and was afterwards stoned by the jews. Acts 14:1- 19.

10-17. To the above terrific delineation St. Paul now draws a contrastive picture for and of Timothy himself in that approaching future. Taking the suffering and heroic Paul as his pattern, 10-12, in contrast with these seducers, 13, and in full accordance with his childhood’s training in the Scriptures, 14, 15, which are the inspired guide of his life, 15, 16, he will find himself fully fitted for every demand, for every good work.

2. But as Timothy knows the trueness and purity of Paul, 10-13.

V. 12. All that are resolved to live godly-Therefore count the cost. Art thou resolved?

In Christ-Out of Christ there is no godliness.

Shall suffer persecution-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.

Verse 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.”

Verses 10-13. But thou hast a better pattern to follow; for thou hast fully known my doctrine — In all the branches of it; manner of life — My conduct toward God, his people, and all men; purpose — The end and design of my ministry, namely, the glory of God in the salvation of men, and not any honour, interest, or advantage of my own; faith — My fidelity in the discharge of my duty; long-suffering — When treated in the most injurious manner; charity — Or love rather, to all men, saints or sinners, not excepting even mine enemies and persecutors; patience — Under great and long-continued trials; persecutions — From Jews and Gentiles; afflictions — Toiv paqhmasin, sufferings; at Antioch — In Pisidia; at Iconium, at Lystra — See the margin; what persecutions I endured — Timothy being a native of Lystra, and Paul’s disciple and companion when the apostle was stoned in that city, and dragged out of the streets as one dead, he may have been present on that occasion, and even one of those who stood round him when he revived, Acts 14:20. But out of them all the Lord delivered me — And therefore be not thou discouraged if thou meetest with similar trials; yea, and all that will live godly — That will conduct themselves by the strict rules of piety prescribed in the gospel of Christ, not turning aside to the right hand or the left, and having the Spirit of Christ, without which we are not his; shall suffer persecution — More or less: there is no exception. Therefore count the cost, reader. Art thou resolved to live godly in Christ Jesus, out of whom there is no godliness? Hence we infer, that either the apostle was mistaken in making this assertion, or those who think they are religious, and are not persecuted in some shape or other, deceive themselves. But evil men and seducers — Though they may escape persecution, are yet in a more wretched state, for they provoke God to give them up to the lusts of their own hearts, and so shall wax worse and worse — More corrupt in heart and life, and more obstinate in their opposition to the gospel and its faithful ministers; deceiving and being deceived — He who has once begun to deceive others, is both the less likely to recover from his own errors, and the more ready to embrace the errors of other men.

Ver. 12, 13. All that will live godly in Christ Jesus shall suffer persecution. Every age and nation exemplifies the truth of these words. The good man escapes from Sodom for his life. He condemns the world, and shames the wicked by his virtues, and therefore the world hate him. He touches their pride, and strikes at their unlawful gains. Our craft, says Demetrius, is in danger. The conflict discloses the carnal mind which hates the light, and hates it in the nearest relative. Let good men then associate together, and form a secure fold for the flock, against the wolves of the present age. The christian wars in faith, the wicked fight in despair, knowing that their state grows worse and worse, and that their time is short.

12. Yea—What Paul has suffered Timothy must, more or less, expect to suffer. The apostle does not invite his pupil to ease and fortune, but to trial and persecution. All—Explicity affirmed only of the apostle’s own age; but in a greater or less degree applicable, in fact or in spirit, to all ages. Yet we are not to consider persecution a test of our piety. Shall suffer—The simple future will suffer.

V. 13. Deceiving and being deceived-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.

Verse 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, 2 Timothy 3:9. The word gohtev, 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.

Verses 10-13. But thou hast a better pattern to follow; for thou hast fully known my doctrine — In all the branches of it; manner of life — My conduct toward God, his people, and all men; purpose — The end and design of my ministry, namely, the glory of God in the salvation of men, and not any honour, interest, or advantage of my own; faith — My fidelity in the discharge of my duty; long-suffering — When treated in the most injurious manner; charity — Or love rather, to all men, saints or sinners, not excepting even mine enemies and persecutors; patience — Under great and long-continued trials; persecutions — From Jews and Gentiles; afflictions — Toiv paqhmasin, sufferings; at Antioch — In Pisidia; at Iconium, at Lystra — See the margin; what persecutions I endured — Timothy being a native of Lystra, and Paul’s disciple and companion when the apostle was stoned in that city, and dragged out of the streets as one dead, he may have been present on that occasion, and even one of those who stood round him when he revived, Acts 14:20. But out of them all the Lord delivered me — And therefore be not thou discouraged if thou meetest with similar trials; yea, and all that will live godly — That will conduct themselves by the strict rules of piety prescribed in the gospel of Christ, not turning aside to the right hand or the left, and having the Spirit of Christ, without which we are not his; shall suffer persecution — More or less: there is no exception. Therefore count the cost, reader. Art thou resolved to live godly in Christ Jesus, out of whom there is no godliness? Hence we infer, that either the apostle was mistaken in making this assertion, or those who think they are religious, and are not persecuted in some shape or other, deceive themselves. But evil men and seducers — Though they may escape persecution, are yet in a more wretched state, for they provoke God to give them up to the lusts of their own hearts, and so shall wax worse and worse — More corrupt in heart and life, and more obstinate in their opposition to the gospel and its faithful ministers; deceiving and being deceived — He who has once begun to deceive others, is both the less likely to recover from his own errors, and the more ready to embrace the errors of other men.

Ver. 12, 13. All that will live godly in Christ Jesus shall suffer persecution. Every age and nation exemplifies the truth of these words. The good man escapes from Sodom for his life. He condemns the world, and shames the wicked by his virtues, and therefore the world hate him. He touches their pride, and strikes at their unlawful gains. Our craft, says Demetrius, is in danger. The conflict discloses the carnal mind which hates the light, and hates it in the nearest relative. Let good men then associate together, and form a secure fold for the flock, against the wolves of the present age. The christian wars in faith, the wicked fight in despair, knowing that their state grows worse and worse, and that their time is short.

13. But—In contrast to 10-12, St. Paul makes again a brief reference to the corrupt sorcerers of verse 8. Seducers—Literally, sorcerers or jugglers; like the opponents of Moses in Exodus, or Elymas, and the followers of Diana in Acts. Deceiving, and being deceived—By a perpetual community of error mutually deluding each other, and so wax worse and worse by going deeper and deeper into a series of delusions. Such, in fact, was the history of Gnosticism.

3. So he should also be true, according to the Scriptures, inspired to furnish and qualify the minister of God, 14-17.

V. 14. From whom-Even from me a teacher approved of God.

Verse 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.

Verses 14, 15. But continue thou in the things which thou hast learned — That is, continue to believe and obey them; and hast been assured of — Namely, of their absolute certainty and infinite importance; knowing of whom thou hast learned them — And what convincing evidence I have given thee that I have been commissioned by God to attest and teach them. And that from a child — Apo brefouv, from an infant; thou hast known the Holy Scriptures — Of the Old Testament, which only were extant when Timothy was an infant. The apostle calls them holy or sacred Scriptures, or writings, because they were given by inspiration of the Holy Ghost, through the instrumentality of holy men, because they treat on holy things, contain holy doctrines, precepts, and promises, and are designed and calculated to make people holy. It must be remembered, that Timothy’s mother and grandmother, being pious Jewish women, had trained him up from his childhood in the knowledge and belief of the writings of Moses and the prophets. And their care in thus instructing him, being commended by the apostle, shows us that little children ought to be made acquainted with the Scriptures as early as possible; and that they may derive much benefit even from that imperfect knowledge of them, and of the principles of religion, which they are capable of attaining in their tenderest years. Which are able to make thee wise unto salvation — Even the Scriptures of the Old Testament were able to make men thus wise, through faith in the Messiah, before he came. How much more are those of the Old and New Testaments, taken together, able, in God’s hand, to make us more abundantly wise unto salvation, through faith in him actually come, even such a salvation as was not known before Jesus was glorified? See 1 Peter 1:10-12.

14. But—Resuming Timothy’s contrast of character over against the errorists. Knowing of whom—The whom is plural, referring not (as Alford) to Timothy’s parents, but to Paul and the original apostolic eye and ear witnesses of the doings and teachings of Christ. This perfect preservation of the original type was the bulwark of the Church of St. Paul and Timothy against the Gnostics and all other heretics. And when that doctrine was recorded in the apostolic writings and became the rule of faith, it is the bulwark alike to the present day, against all innovations and variations, whether of Romanism or Rationalism.

V. 15. From an infant thou hast known the holy scriptures-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.

Verse 15. From a child thou hast known the Holy Scriptures] The early religious education of Timothy has been already sufficiently noticed; see 2 Timothy 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. 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.

Verses 14, 15. But continue thou in the things which thou hast learned — That is, continue to believe and obey them; and hast been assured of — Namely, of their absolute certainty and infinite importance; knowing of whom thou hast learned them — And what convincing evidence I have given thee that I have been commissioned by God to attest and teach them. And that from a child — Apo brefouv, from an infant; thou hast known the Holy Scriptures — Of the Old Testament, which only were extant when Timothy was an infant. The apostle calls them holy or sacred Scriptures, or writings, because they were given by inspiration of the Holy Ghost, through the instrumentality of holy men, because they treat on holy things, contain holy doctrines, precepts, and promises, and are designed and calculated to make people holy. It must be remembered, that Timothy’s mother and grandmother, being pious Jewish women, had trained him up from his childhood in the knowledge and belief of the writings of Moses and the prophets. And their care in thus instructing him, being commended by the apostle, shows us that little children ought to be made acquainted with the Scriptures as early as possible; and that they may derive much benefit even from that imperfect knowledge of them, and of the principles of religion, which they are capable of attaining in their tenderest years. Which are able to make thee wise unto salvation — Even the Scriptures of the Old Testament were able to make men thus wise, through faith in the Messiah, before he came. How much more are those of the Old and New Testaments, taken together, able, in God’s hand, to make us more abundantly wise unto salvation, through faith in him actually come, even such a salvation as was not known before Jesus was glorified? See 1 Peter 1:10-12.

Ver. 15. From a child thou hast known the holy scriptures. This is mentioned as a great privilege, and as a mark of honour to his grandmother Lois. Here is the utility of having the bible in the hands of mothers and children, of introducing our tender offspring into the society of prophets and holy men, with whom they hope to live for ever. And though they may forget in giddy life, yet the recollection may return in the day of trouble. Some priest may say, there are things in the bible not fit for children to read: wise and holy men have thought otherwise. But if that be an objection, what excuse do they make for the Greek and Roman classics? What is their apology for Priapus and Venus? — The value of the bible is the promise of eternal life: it excels all books of moral science, by showing the way of salvation by faith.

15. And—This Christ history derived from the original witnesses was fully in accord with the Old Testament, in which Timothy’s childhood was indoctrinated. Holy Scriptures—The Old Testament, either in the Hebrew, or in the Septuagint translation thereof into Greek, or both. For although Eunice’s husband was a Greek, the old Bible ruled in her system of education. Are able—With thy proper use of them. To make thee wise—Being, as they are, predictive, both by spoken prophecy and by sacrificial ritual, of the true Saviour. Unto salvation—From Jewish, pagan, and Gnostic error, from sin, condemnation, and death. Through faith—Since it is only as our faith embraces them that they are powerful in us.

V. 16. All scripture is inspired of God-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.

Verse 16. All Scripture is given by inspiration of God] This sentence is not well translated; the original pasa grafh qeokneustov wfilimov prov didaskalian, k. t. l. should be rendered: Every writing Divinely inspired is profitable for doctrine, &c. The particle kai, 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, 2 Timothy 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.

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

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

For correction] prov epanorqwsin. For restoring things to their proper uses and places, correcting false notions and mistaken views. Instruction in righteousness] prov paideian thn en dikaiosunh. 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 2 Timothy 3:15, and then all that is spoken in the following verse will be literally accomplished.

Verse 16. All Scripture — Or the whole Scripture, received by the Jewish Church, qeopneustov, is inspired of God — Respecting the inspiration of the books of the Old Testament, I find two opinions, says Dr. Benson, on this passage: “1st, That the writers of the several books had all the thoughts, and even the very words, suggested to them by the Spirit of God: and that they were the penmen of the Spirit to commit to writing just what he dictated. 2d, Others think with more latitude; and allow, indeed, that Moses received the Law from God; and that the prophets were inspired by the Spirit to foretel future events, which lay out of the reach of human foresight; but that they were left to express themselves in their own words and phrases, in which they give a faithful account of what the Spirit dictated to them, 2 Peter 1:20, 21. But as to what was handed down by authentic tradition, or the facts with which they themselves were thoroughly acquainted, they could, as faithful historians, commit them to writing, and that without any extraordinary inspiration. And their account, as far as our present copies are exact, may be depended upon as satisfactory and authentic.” He adds, “If the Spirit presided, strengthened their memories, and preserved them from mistakes, this last opinion may not be much amiss.” See Introduction to the New Testament, pp. 7, 8, where the subject of the divine inspiration of the Scriptures is more particularly considered. Is profitable for doctrine — All the great and important doctrines of religion necessary to be known in order to salvation, are there taught, and that more clearly and fully than elsewhere; and with an authority and influence to be found in no other writings. For reproof — Or conviction, as elegcon rather signifies; and that not only of error in judgment, but of sin in practice, and of condemnation and wrath due to us on account of sin; as also the depravity of our nature; of our weakness and inability to save ourselves, and of righteousness and salvation for us in Christ. For correction — Or amendment, as epanorqwsin may be properly rendered; showing us clearly, 1st, What evils in temper, word, or work, are to be avoided: 2d, What graces and virtues must be possessed and practised; furnishing us, at the same time, with all proper and needful motives to holiness of heart and life, showing us where our strength lies. For instruction — Or training and building persons up, in righteousness — Leading them on from one degree of piety and virtue to another, with a progress which will continually advance in proportion to the regard they pay to these divine writings. For the Spirit of God not only once inspired those who endited them, but continually inspires and supernaturally assists those that read them in humility, simplicity, and faith, with earnest prayer to the Father of lights for a right understanding of them, and for inclination and power to reduce their contents to practice. That the man of God — Not only every Christian minister, or public teacher of religion, but every man devoted to the service of God; may be perfect — May come to the measure of the stature of Christ’s fulness, Ephesians 4:13, &c., where see the note, and on Colossians 1:28; or may stand complete in the whole will of God; thoroughly furnished unto all good works — Fitted for discharging every part of his duty. Thus we see that the apostle’s encomium on the Jewish Scriptures consists of two parts; their divine inspiration, and their usefulness for illustrating the gospel revelation; so that a Christian minister, who rightly understands them, is thereby fitted for every part of his work. Our Lord also, on various occasions, bare testimony to the Jewish Scriptures, and to their connection with the gospel. What then are we to think of those teachers who are at so much pains to disjoin the Christian revelation from the Jewish, as if the latter were not of divine original, and had no connection with the gospel; and, instead of illustrating and confirming the gospel, were rather an encumbrance to it?

Ver. 16. All scripture is given by inspiration of God. So the prophets say one of another, and quote the words of one another. Daniel lived to show Cyrus the prophecies of Isaiah respecting himself; and the vision of the four monarchies in Daniel, chap. 8., is confirmed by providence. St. Peter coincides in the same sentiment. “Prophecy came not in old time,” he says, “by the will of man; but holy men of God spake as they were moved by the Holy Ghost.” Those men preached righteousness during the whole of their lives; but they wrote only what God spake to them, or such histories as were illustrative of divine revelation. No man can resist the truth of our Saviour’s prophecies: they shine as a cloud of glory in the christian scriptures. He foretold to the letter all that has happened to the jews; he foretold in luminous parables, and in plain words, the success of the gospel, and the suffering of his saints. From all those past demonstrations of truth, we rest on the sure promises of his future advent.

16. The divine suitableness of Scripture to fit the minister for his work. All Scripture—The Greek word for Scripture, grafh, simply signifies writing; hence in verse 15 the adjective holy, and, perhaps, here the adjective God-breathed, (which is the literal Greek of the full phrase given by inspiration of God,) are used to qualify the word as meaning the sacred writings. Yet of the fifty times in which the Greek word grafh, occurs, it does not once designate any thing else than the sacred canon. Scholars find two interpretations for this passage. One is clearly expressed in our English translation: All scripture is inspired and profitable, etc. But the verb for is, not being in the Greek, can be supplied at a different place; and the Greek for and can be emphatic, also. We, then, may have the rendering, All inspired scripture is also profitable, etc. In the former interpretation the inspiration of Scripture is affirmed, in the latter case assumed. Either interpretation is sustainable by the Greek. Ellicott, Alford, and Huther prefer the latter; in which they are sustained by Origen, Grotius, Erasmus, Whitby, and Hammond; also by the Syriac, Vulgate, and Luther’s version. The latter meaning lies most clearly in the train of thought.

That thought, and, perhaps, words, should be God-breathed into, or on, a human being, is a conception familiar to ancient pagan as well as Hebrew and Christian writers. Josephus says: “The prophets learned the highest and most ancient things by the inspiration (breathing on) that is from God.” Plutarch speaks of “the God-breathed dreams.” Cicero says, “No man was ever great without some divine afflatus, (breathing-on.) Either the thought might be imparted to the man, and then the thought was inspired; or the man might be elevated to a higher tone, and so, speaking spontaneously, his words would have something divine about them. 2 Peter 1:21; Matthew 22:43, seems to describe the latter inspiration. Scripture, Paul tells Timothy, is profitable, positively for doctrine, or teaching positive truth; negatively for reproof, or rather, refutation of error; disciplinarily for correction of conduct; formatively as a whole for righteousness or rectitude of character.

V. 17. That the man of God-He that is united to and approved of God. May be perfect-Blameless himself, and throughly furnished-By the scripture, either to teach, reprove, correct, or train up others.

Verse 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.

May be perfect] artiov. From arw, 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.

Throughly furnished] exhrtismenov. From ex, intensive, and artiov, 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.

II TIMOTHY

Ver. 17. That the man of God may be perfect. Paul knew that christian ministers would read and expound the holy scriptures to the end of time, and speak according to the oracles of the living God. This is an age in which atheists and infidels are making their last struggle to put ministers of every name under their feet. But if Paul were yet alive, he would still call them men of God; and would honour them as the two witnesses, who shall yet rise from obloquy in the streets of Sodom to glory and honour. The eye of Zion shall yet see her teachers clothed with all the glory of the sanctuary, and furnished to every good work.

17. Man of God—The Christian minister. Huther objects that Paul does not here prescribe Scripture as an instrument to use in morally forming others, but in forming one’s self. Very true. But it is for forming one’s self to be a perfect former of others. Yet while addressed to Timothy as pastor in Ephesus, it implies inclusively every man who is zealous unto all good works.