‘But know this, that in the last days grievous times will come.’

Paul now calls on the Old Testament idea of ‘the last days’ in order to point to what is constantly emphasised in the Scriptures that at the same time as God is accomplishing His anticipated saving work and calling His people to Himself, there will also be times of trouble and distress (e.g. Isa 24:16-20; Isa 26:20; Mal 4:1-3 and often). Salvation is to emerge out of suffering (Isa 48:10; Mal 3:3). This idea occurs so often in the Old Testament that it can be seen as a central theme of Scripture.

The Jews saw everything in terms of two ages, the present age which would result in ‘the Day of the Lord’, a time when God wrought His judgmental change on the world, which would be followed by the golden age, the future age of glory and plenty, later thought of in terms of the age of the Messiah. They overlooked or ignored the prophecies that revealed that the Coming One would have to suffer at the hands of men (e.g. Isa 50:3-8; Isa 52:13 to Isa 53:12; Zec 13:7). When Jesus came He took up the idea and claimed that in Him the new age had come, an age in which the Coming One would suffer and rise again, salvation and deliverance would commence, and His people would be ‘gathered in’ (made into a church), but all in the midst of suffering. Thus salvation and suffering would march forward hand in hand. That is what His disciples describe as ‘the last days’, ‘the end of the ages’ (see Act 2:17; 1Co 10:11) because it is the culmination of the former age.

The fact that ‘the end times’ began at the resurrection is clearly stated in Scripture (Act 2:17). Thus Paul can declare to his contemporaries ‘these things (in the Old Testament) — were written for our admonition, on whom  the end of the ages  has come’ (1Co 10:11). Peter likewise declares that ‘He was revealed  at the end of the times  for your sake’ (1Pe 1:20), and can then warn his readers ‘ the end of all things  is at hand’ (1Pe 4:7). So to both Paul and Peter the first coming of Christ has begun ‘the end times’. The writer to the Hebrews also tells us ‘He has  in these last days  spoken to us by His Son’ (Heb 1:1-2), and adds ‘once in  the end of the ages  has He appeared to put away sin by the sacrifice of Himself’ (Heb 9:26-28). The early writers are, therefore, at one in seeing their days (and our days) as ‘the last days’ (Act 2:17), for this age is seen as the culmination of all the days that have gone before and as leading up to the end. Then it is to be followed by the final Judgment and the heavenly Kingdom, when all the ideas of peace and plenty will be fulfilled.

That Paul did not intend his words here to be seen as a prophecy concerning a distant future comes out very clearly in that he applies it very specifically to Timothy’s own time (from 2Ti 3:6 onwards the present tense is used). His actual words may well be a citation from a hymn or a recent ‘prophetic teaching’, based on an interpretation of Old Testament prophecies such as Deu 31:29 – ‘evil will befall you in the last days’; Jer 30:24 or Dan 10:14. For as Peter makes clear, ‘the last days’ (en tais eschatais hemerais) were already seen as having arrived (Act 2:17; compare Heb 1:1-3).

‘The last days’ (here in 2 Timothy it is ‘en eschatais hemerais’) are regularly mentioned in the Old Testament. See Isa 2:2 LXX (en tais eschatais hemerais); Gen 49:1; Deu 31:29; Hos 3:5; Mic 4:1; Jer 30:24 (LXX Jeremiah 37:24); Dan 10:14 (LXX – ep eschatown town hemerown). Comparison of Isa 2:2 with Mic 4:1 demonstrates that the two phrases are basically equivalent. The last days were thus to be days both of blessing for the people of God and anguish for the whole world. The word translated ‘grievous’ carries within it the suggestion of menace and danger. The growth of God’s Kingly Rule throughout these ‘last days’ would face fervent opposition (compare Mat 13:36-43).

Fuente: Commentary Series on the Bible by Peter Pett

The Grievous Times That Are Coming And What Timothy’s Response Is To Be ( 2Ti 3:1-13 ).

Paul now stresses that Timothy must expect the grievous times that were prophesied for ‘the last days’. He describes what is involved at length and then calls on Timothy to follow his own example, and to remember that all who would lie godly in Christ Jesus must suffer persecution.

Analysis.

a But know this, that in the last days grievous times will come (2Ti 3:1).

b For men will be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy, without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good, traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God (2Ti 3:2-4).

c Holding a form of godliness, but having denied its power. From these also turn away (2Ti 3:5).

d For of these are they who creep into houses, and take captive silly women laden with sins, led away by divers lusts, ever learning, and never able to come to the knowledge of the truth (2Ti 3:6-7).

e And even as Jannes and Jambres withstood Moses, so do these also withstand the truth (2Ti 3:8 a).

d Men corrupted in mind, reprobate concerning the faith (2Ti 3:8 b).

c But they will proceed no further. For their folly will be evident to all men, as theirs also came to be (2Ti 3:9).

b But you are familiar with my teaching, conduct, purpose, faith, longsuffering, love, patient endurance, persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured. And out of them all the Lord delivered me (2Ti 3:10-11).

a Yes, and all who would live godly in Christ Jesus will suffer persecution, but evil men and impostors will wax worse and worse, deceiving and being deceived (2Ti 3:12-13).

Note how in ‘a’ grievous times will come, and in the parallel these grievous times are exemplified. In ‘b’ we find a list of men’s evils, and in the parallel a list of the evils that come on Paul. In ‘c’ the true status of the false teachers is described, and in the parallel their resulting fate is described. In ‘d’ the behaviour of the false teachers is described, and in the parallel the state of their minds. Central in ‘e’ is the example of the magicians of Pharaoh, the foolish opposers of God.

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 3. Those Who Are Truly the Lord’s Must Equip Themselves Accordingly, Especially In View Of The Grievous Times That Are Coming ( 2Ti 2:19 to 2Ti 3:17 ).

Having called on him to endure hardness and suffering, Paul now calls Timothy to a life of holiness and establishment in the truth according to the Scriptures. Those who would serve the Lord are to rest secure in the fact that He knows them, and are to purify themselves, and look to the Scriptures, so that they are prepared and furnished unto every good work (2Ti 2:21; 2Ti 3:17). This involves fleeing from the temptations of the flesh and mind (Eph 2:3) and following the way of righteousness, faith, peace and love along with all who call on the Name of the Lord from a pure heart (2Ti 2:22), just as he has (2Ti 3:10), rejecting foolish ideas out of hand, and seeking gently to restore any who have strayed from or come short of the truth (2Ti 2:22-26; 2Ti 3:6-7) and have been deceived (2Ti 3:8-9; 2Ti 3:13). For grievous times are coming when true godliness will be thrust aside (2Ti 3:1-5), and foolish men and women who are led astray will indulge in unsavoury desires (2Ti 3:6-9), which will in the end only bring them to a standstill (2Ti 3:9). Meanwhile Timothy is to follow the example of Paul, revealing faith, longsuffering, love and patient endurance, and enduring persecutions and sufferings like he had, for these are the lot of all who will live in a way that is pleasing to God (2Ti 3:10-12). Realising that evil men and impostors will only ‘wax worse and worse, deceiving and being deceived’ (2Ti 3:13) he must ensure that he himself is firmly grounded in the Scriptures, and thus be furnished to every good work (2Ti 3:13-17).

Overall Analysis.

a The Lord’s foundation is sure, being sealed by the fact that the Lord knows those who are His, and that such people who name the Name of the Lord must depart from iniquity, for God’s vessels are to keep themselves pure, and by purging themselves from all that is false and unclean, must be vessels which have an honourable use, set apart as holy to God and suitable for His use, being ‘prepared for every good work’ (2Ti 2:20-21).

b This involves fleeing from youthful desires (2Ti 2:22 a).

c And following righteousness, faith, love and peace, along with all who call on God out of a pure heart (2Ti 2:22 b).

d Rejecting foolish questionings which only produce strife (2Ti 2:23-24).

e And gently seeking to lead back to the truth those who have gone astray, as the Lord’s servant making them captive to the will of God, or as a result of being ‘taken alive’ by the Devil (2Ti 2:25-26).

f For grievous times are coming when men will fully let loose what they are as evidenced by their sinful lives, while justifying it in the name of false religion (2Ti 3:1-5).

e This will include those who are taken captive by men who creep into their houses and lead them astray (2Ti 3:6-7).

d And those who withstand the truth as Pharaoh’s magicians withstood Moses (2Ti 3:8-9).

c Timothy is therefore to follow Paul’s example of faith, longsuffering, love and patient endurance, recognising that he and all who would live godly live must endure persecutions and suffering like Paul did, while evil men will get worse and worse (2Ti 3:10-13).

b For evil men and impostors will get worse and worse (2Ti 3:13).

a But Timothy is to abide in the truth, looking to the Scriptures, and becoming a man of God ‘completely furnished unto every good work’ (2Ti 3:14-17).

Note how in ‘a’ the honourable vessel is to be prepared unto every good work while in the parallel Timothy is to be completely furnished unto every good work. In ‘b’ he is to flee from youthful desires, in contrast in the parallel with those who get worse and worse. In ‘c’ he is to follow after righteousness, faith, love and peace, and in the parallel follows Paul’s teaching and ways, faith, longsuffering, love and patient endurance. In ‘d’ he is to reject foolish questionings and strife, and in the parallel describes Pharaoh’s magicians who attacked Moses’ with foolish questionings and strife (Exo 7:11; Exo 7:22 compare Exo 8:18-19 when they ceased questioning). In ‘e’ he is to gently seek to lead back to the truth those who have gone astray, as the Lord’s servant making them captive to the will of God, and in the parallel Paul describes those who have been taken captive by false teachers and have been led astray. In ‘f’, and centrally, is the warning of the grievous times that are coming.

Fuente: Commentary Series on the Bible by Peter Pett

The Character of Men in the Last Days – The vices listed in 2Ti 3:1-5 are clearly given by Paul as examples of those who have been taken captive by Satan’s will (2Ti 2:26). Because they have resisted the truth and embraced a lie, such people will be given over to a reprobate mind as described in Rom 1:16-31 and exhibit these vices. Another way to say it is that they have waxed worse and worse (2Ti 3:13).

2Ti 3:13, “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.”

In 2Ti 3:8 Paul gives the example of Jannes and Jambres who withstood Moses as he proclaimed the truth. Although such people seek after knowledge, they are never able to find the truth (2Ti 3:6-7). Instead, they walk deeper and deeper into darkness and sin. The seeds of righteousness that are sown on the earth will grow and increase until the Kingdom of God covers the earth. The seeds of wickedness have also been sown, and the times will grow more difficult because these seeds of unrighteousness will also bear tremendous fruit, and wickedness will abound more and more, leading the world into the Great Tribulation Period. This seven-year period of judgment will come upon the world because God in Heaven will no longer allow mankind to continue in such depths of sin.

2Ti 3:1  This know also, that in the last days perilous times shall come.

2Ti 3:1 Word Study on “perilous” Strong says the Greek word “perilous” ( ) (G5467) means, “difficult, dangerous,” and it implies, “fierce.” It is used two times in the New Testament, the second use being found in Mat 8:28.

Mat 8:28, “And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce , so that no man might pass by that way.”

2Ti 3:2  For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

2Ti 3:2 “covetous” Illustration – Delilah coveted the silver and deceived Samson.

Jdg 16:5-6, “And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silve r. And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.”

2Ti 3:2 “boasters, proud” Comments – Pride is in the heart of man (Luk 1:51). We know that out of the abundance of the heart the mouth speaks. So, boasters, or braggarts, are those who are proud in heart when they speak.

Luk 1:51, “He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.”

2Ti 3:2 “unthankful” – Word Study on “unthankful” Strong says the Greek word “unthankful” ( ) (884) means, “thankless, ungrateful.” It is made of the negative particle ( ) and ( ) (G5483), which means, “to grant a favour, gratuitously, in kindness, pardon or rescue.”

2Ti 3:3  Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

2Ti 3:3 Word Study on “trucebreakers” Strong says the Greek word “trucebreakers” ( ) (G786) literally means, “without libation,” and figuratively, “truceless.” The ASV reads, “implacable.”

2Ti 3:3 Word Study on “fierce” Strong says the Greek word “fierce” ( ) (G434) means, “savage.”

Comments The idea of fierce people describes wicked murderers and serial killers.

2Ti 3:4  Traitors, heady, highminded, lovers of pleasures more than lovers of God;

2Ti 3:4 “Traitors” Illustration – Delilah betrayed Samson.

Jdg 16:5-6, “And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver. And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.”

2Ti 3:5  Having a form of godliness, but denying the power thereof: from such turn away.

2Ti 3:5 “Having a form of godliness” 2Ti 3:1-4 describes a society without virtues and full of vices; yet, this society will maintain a form of religion.

2Ti 3:5 Comments – Godliness will produce a manifested power from God in the life of a believer. Such evil men will claim to be godly but have no divine attributes to support such claims. We often attribute this statement to those who people who deny the gifts and operations of the Holy Spirit in signs and miracles as being relevant today. Jack Hayford notes that this phrase “denying the power thereof” also refers to the power of the Gospel to inflict judgment in the Church in order to purge out sin. He believes that this is the more important issue being discussed within the context of this epistle, which deals with Church order and discipline to maintain that order. In the last days there will be Church leaders who will move in the gifts, but who refuse correction when they are in sin. The Gospel has the power to convict, heal and restore backsliders into the fold. However, many will deny this aspect of the Gospel and continue in their sins. [21]

[21] Jack Hayford, “Sermon,” Joyce Meyer Ministries Minister’s Conference, St. Louis, Missouri.

2Ti 3:6  For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

2Ti 3:6 “led away with divers lusts” – Comments – The phrase “led away with divers lusts refers to these silly women who are mentioned in this verse, since the participle “led away” is in the accusative case, matching “women.”

2Ti 3:7  Ever learning, and never able to come to the knowledge of the truth.

2Ti 3:7 Comments – These Greek participle in 2Ti 3:7 “learning” and the phrase “never able” refer to the “silly women” of the previous verse. Today, more is known about this and that than at any other time in history, yet few people are seeking knowledge about God and His Word.

2Ti 3:6-7 Comments – Silly Women – The description of silly women in 2Ti 3:6-7. shows them burdened by sin and led about by various lusts (2Ti 3:6), always learning, never able to come to the knowledge of the truth. (2Ti 3:7)

2Ti 3:8  Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

2Ti 3:8 “Now as Jannes and Jambres withstood Moses” Comments – The Greek phrase is translated in the single English word “as.” This phrase means, “in the manner in which.” Thus, “in the same manner in which Jannes and Jambres withstood Moses…” 2Ti 3:8 tells us that there will be deceivers in the last days working miracles and operating in witchcraft just as these two magicians did during the time of Moses. In what manner did they withstand Moses? Ancient Jewish tradition tells us that Jannes and Jambres opposed Moses copying the miracles of his in (1) turning their rods into serpents (Exo 7:11), (2) turning water into blood (Exo 7:22), and (3) causing frogs to come up on the land (Exo 8:7).

Exo 7:11, “Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.”

Exo 7:22, “And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the LORD had said.”

Exo 8:7, “And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.”

The only place in the Old or New Testaments where the names Jannes and Jambres are used is found in 2Ti 3:8. We know from the context that this refers to the magicians that stood before Moses, when he appeared before Pharaoh (see Exo 7:11).

Exo 7:11, “Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.”

These two names originated in ancient Jewish writings outside the Sacred Scriptures, being found in the tradition of the Talmudists and Rabbis. F. F. Bruce tells us that these two names are mentioned in The Targum of Jonathan Ben Uzziel On the Pentateuch (see Exo 1:15; Exo 7:11, Num 22:22) as well as in the Babylonian Talmud ( Menachoth 85a) and in other rabbinical literature, which identifies them as Balaam’s two sons. Bruce goes on to tell us that one of the documents discovered with the Dead Sea Scrolls, called “the Zadokite Work, a Qumran document of about 100 B.C., speaks of ‘Jannes and his brother’ as being raised up by Belial when Moses and Aaron were raised up by the ‘Prince of Lights’”. [22] The TWOT gives additional references where these two names appear in Jewish literature. [23]

[22] F. F. Bruce, The Books and the Parchments (Old Tappan, New Jersey: Fleming H. Revell Company, 1963), 257-8.

[23] See The Babylonian Talmud, Tract Menachoth, 85a; Ex. r., 7 on 7:11; Tract Menachoth, 85a; Ex. r., 9 on 7:12, Yalkut Shim’oni on Exodus 2:15, No. 168, Yalkut Shim’oni on Exodus 14:24, No. 235, Midrash , loc. cit.; Tanch. , 15 on Exodus 32. See Gerhard Kittel, G. W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament, vols. 5-9, vol. 10 compiled by Ronald Pitkin, (electronic ed.) (Grand Rapids, Michigan: Eerdmans, 1964-c1976), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 3:193.

“And Pharoh told that he, being asleep, had seen in his dream, and, behold, all the land of Mizraim was placed in one scale of a balance, and a lamb, the young of a sheep, was ill the other scale; and the scale with the lamb in it overweighed. Forthwith he sent and called all the magicians of Mizraim, and imparted to them his dream. Immediately Jannis and Jambres, the chief of the magicians, opened their mouth and answered Pharoh? A certain child is about to be born in the congregation of Israel, by whose hand will be destruction to all the land of Mizraim.” ( Targum of Jonathan, on Exo 1:15) [24]

[24] J. W. Etheridge, ed., The Targum of Jonathan Ben Uzziel On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee (London: Longman, Green, Longman, and Roberts, 1862).

( ) ( Targum of Jonathan, on Exo 7:11) [25]

[25] Stephen A. Kaufman, ed., Comprehensive Aramaic Lexicon, in Targum Pseudo-Jonathan to the Pentateuch (Jerusalem: Hebrew Union College, 2005 [electronic edition]), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), Exodus 7:11.

“And Bileam, arose in the morning, and saddled his ass, and went with the princes of Moab. [JERUSALEM. And Bileam arose in the morning, and made ready his ass, and went with the princes of Moab.] But the anger of the Lord was provoked, because he would go (that he might) curse them; and the angel of the Lord stood in the way to be an adversary to him. But he sat upon his ass, and his two young men, Jannes and Jambres, were with him.” ( Targum of Jonathan, on Num 22:22) [26]

[26] J. W. Etheridge, ed., The Targum of Jonathan Ben Uzziel On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee (London: Longman, Green, Longman, and Roberts, 1862).

“All [offerings] must be offered from the choicest produce, etc. Johana and Mamre said to Moshe, ‘Wouldst thou carry straw to Hafaraim?’ He answered them, ‘There is a common saying. “Bring herbs to Herbtown.”’” ( Talmud, Tract Menachoth, 85a) [27]

[27] Greg Killian, The Oral Law (Lacey, Washington: The Watchman) [on-line]; accessed 25 February 2009; available from http://www.betemunah.org/orallaw.html; Internet.

In his writing The Defense of Apuleius, Lucius Apuleius (A.D. 123-170) makes a reference to Moses and Jannes.

“Although I might, with the greatest justice, make use of these arguments, still, I spare you them; nor do I deem it enough to have abundantly proved my innocence on all the points on which you accuse me, and to have never allowed the slightest suspicion even of the practice of magic to attach to me. Only consider what a degree of confidence in my own innocence I display, and what supreme contempt of you [my accusers], when I say that if even the slightest ground shall appear why I should have coveted this match with Pudentilla for the sake of any advantage to myself, if you shall prove the most trifling gain to me thereby, then may I be held to be a Phrynondas, a Damigeron, a Moses, a Jannes, an Apollonius, or even Dardanus himself, or any one else, who, since the days of Zoroaster and Ostanes, has been celebrated among magicians.” [28]

[28] The Defense of Apuleius, in The Works of Apuleius (London: William Clowes and Sons, 1878), 336-7.

Origen (A.D. 185-254), in his commentary on Mat 27:9, states that there was an apocryphal book–not yet rediscovered–called “The Book of Jannes and Jambres.” Origen says that Paul is quoting from this lost book here in 2Ti 3:8. [29] Origen also mentions these two individuals in his work Against Celsus.

[29] “Orig. on Matthew 27:9 (only in the Lat. translation: Item quod ait: “Sicut Iamnes et Mambres restiterunt Moysi,” non invenitur in publicis Iibris, sed in libro secreto qui suprascribitur liber lamnes et Mambres).” Gerhard Kittel, G. W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament, vols. 5-9, vol. 10 compiled by Ronald Pitkin, (electronic ed.) (Grand Rapids, Michigan: Eerdmans, 1964-c1976), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 3:193.

“He [Celsus] relates also the account respecting Moses, and Jannes, and Jambres.” (Origen, Against Celsus, 4.51) [30]

[30] Origen, in A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, American edition, vol. 4: Fathers of the Third Century: Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First and Second, eds. Henry Wace and Philip Schaff (Edinburgh: T. & T. Clark, Grand Rapids; Michigan: William B. Eerdmans Publishing Company; Oak Harbor, WA: Logos Research Systems, 1997 [electronic edition]), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2009).

The TWOT says, “Pope Gelasius [d. 496] in his Decretum De Libris Recipiendis et Non Recipiendis also mentions an apocryphal Book of Jannes and Jambres ( Iiber qui appellatur Paenitentia Jamne et Mambre apocryphus)” [Line 303, ed. E. v. Dobschtz, TU, 3. Reihe, 8, 4 (1912), 12] [31]

[31] Gerhard Kittel, G. W. Bromiley, and Gerhard Friedrich, eds., Theological Dictionary of the New Testament, vols. 5-9, vol. 10 compiled by Ronald Pitkin, (electronic ed.) (Grand Rapids, Michigan: Eerdmans, 1964-c1976), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 3:193.

2Ti 3:8 Comments – Paul’s illustration from the Old Testament of the resistance that Moses encountered from the magicians of Pharaoh in 2Ti 3:8 alludes to the resist that Paul the apostle faces with Alexander the coppersmith, which he will mention in 2Ti 4:14-15.

2Ti 4:14-15, “Alexander the coppersmith did me much evil: the Lord reward him according to his works: Of whom be thou ware also; for he hath greatly withstood our words.”

2Ti 3:9  But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

2Ti 3:9 “for their folly shall be manifest unto all men” Comments How often we read in the media of a leader, whether in government, business or church, who has a moral failure after years of folly.

2Ti 3:9 “as theirs also was” Comments The personal pronoun “theirs” refers to Jannes and Jambres. Their folly was revealed. How? Note Exo 8:18-19. Jannes and Jambres tried to copy the fourth plague of Moses, but could not. They confessed that the plague was of God.

Exo 8:18-19, “And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had said.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Sanctification of the Holy Spirit: Perseverance (Continue in what He has Learned) – Paul next reflects upon Timothy’s divine calling from the perspective of the need to perseverance, which is a daily process of sanctification by the Holy Spirit. There will be much opposition as evil abounds and some resist the truth of God’s Word (2Ti 3:1-9). Paul gives himself as one who has also had to persevere against such evil men (2Ti 3:10-12). He then exhorts Timothy persevere in ministering the Word of God to (2Ti 3:13-17). Timothy is to respond to this exhortation and example by continuing in what he has learned (2Ti 3:14).

Outline Here is a proposed outline:

1. The Character of Men in the Last Days 2Ti 3:1-9

2. Paul’s Example of Perseverance Amidst Hardships 2Ti 3:10-12

3. Paul Exhorts Timothy to Follow His Example of Perseverance 2Ti 3:13-17

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul Explains Timothy’s Spiritual Journey to Those in Divine Service – After giving Timothy a warm greeting (2Ti 1:1-2) Paul immediately begins to exhort Timothy to fulfill his divine calling while using himself as an example of a faithful minister of Christ Jesus. He does this by basing his exhortation and charges upon the spiritual journey that every minister of God must complete. This spiritual journey begins with the foreknowledge of God the Father, justification through Jesus Christ the Son, and the sanctification of the Holy Spirit that will one day bring us into glory in Heaven. Timothy’s spiritual journey began before his birth with the foreknowledge of God the Father, who called him, saved him and imparted into him spiritual gives that must be stirred up (2Ti 1:3-18). Paul then exhorts him to be strong in the Lord in order to deliver sound doctrines to faithful men (2Ti 2:1-14). Paul next reflects upon Timothy’s divine calling from the perspective of being a faithful servant of Christ Jesus (2Ti 2:15-26). Paul then reflects upon the part of the journey called perseverance, in which Timothy is exhorted to continue in what he has been taught (2Ti 3:1-17). Finally, Paul focuses upon the future glorification that awaits every faithful minister when they enter into Heaven. Based upon this future hope Timothy is exhorted to preach the Word in all seasons (2Ti 4:1-8).

Thus, Paul begins this charge to Timothy by having him look back on the faithfulness of his mother and grandmother in training him up in the Holy Scriptures. Paul will conclude by having him look towards eternity as he describes the crown of righteousness for those who are faithful. Thus, Paul draws a broader picture of Timothy’s life in which his temporal earth-life is but a moment.

Outline – Note the proposed outline:

1. Justification by Faith thru Divine Foreknowledge 2Ti 1:3-18

2. Sanctification by Holy Spirit: Indoctrination 2Ti 2:1-14

3. Sanctification by Holy Spirit: Divine Service 2Ti 2:15-26

4. Sanctification by Holy Spirit: Perseverance 2Ti 3:1-17

5. Glorification 2Ti 4:1-8

Analogies of a Minister of Christ – Note the illustrations used by Paul to Timothy in this passage of Scripture: the soldier (2Ti 2:3), an athlete (2Ti 2:5), the husbandman (2Ti 2:6), the workman (2Ti 2:15), a vessel (2Ti 2:21), a servant (2Ti 2:24).

Fuente: Everett’s Study Notes on the Holy Scriptures

False Teachers and False Brethren of the Last Days. 2Ti 3:1-9

A description of the dangerous teachers:

v. 1. This know also, that in the last days perilous times shall come.

v. 2. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

v. 3. without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good,

v. 4. traitors, heady, high-minded, lovers of pleasures more than lovers of God;

v. 5. having a form of godliness, but denying the power thereof. From such turn away.

v. 6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

v. 7. ever learning, and never able to come to the knowledge of the truth.

This entire passage is prophetical in character, it being the Lord’s intention to give to all pastors to the end of time a warning: But understand this, that in the last days there will be upon us perilous times. The apostle is not referring in general to the entire time of the New Testament, but he is prophesying of the time immediately preceding the Day of Judgment. In those days there will be upon the Christians dangerous times, characterized not only by a moral degeneracy of the human race in general, but also of the so-called visible Church. See Mat 24:12; Mat 23:24.

This condition the apostle now describes at length, saying that men will be lovers of self, in the bad sense, egoism and self-centeredness being their main characteristic, causing them to seek only their own advantage and ignoring the needs of their neighbors. Lovers of money they will be, covetousness being one form of selfishness, money and wealth being the sum and substance of all happiness to them. These two points, however, selfishness and avarice, are the roots from which such a behavior is developed as to cause the dissolution of all social relationships. For it follows, first of all, that they become boastfully proud, assuming an honor for themselves which they do not deserve. At the same time they are haughty, puffed up with a sense of their own importance, looking down upon others. But it is a false pride to which they have become addicted, for which reason the next step is their becoming blasphemers. They not only desecrate everything that is holy and divine by their absence of proper honor and respect, but they defame both God and their neighbors by their superciliousness. Their own person, their supposed rights, they want to elevate at all costs, those of others may be trodden under foot. Since they do not recognize divine authority, they also will not regard the rights of men: they are disobedient to parents, they refuse to honor the representatives of God. Ungrateful they are, neither recognizing nor appreciating the love which others show them. They are irreligious, profane, irreverent, the divine rules and laws having no effect upon them. They are callously indifferent to every form of true affection, they repress even the feeling of natural relationship and its obligations. Even when friendships and compacts are entered upon and assurances of faithfulness have been given, they do not consider themselves bound by their promises. At the slightest provocation they show themselves implacable. In such cases, moreover, they do not hesitate to become defamers of their neighbor, of besmirching the good name of such as they have called friends; all feeling for truth and fairness is killed in their hearts. They are therefore kept in check by no restraint, they are without self-control and have long ago forgotten the meaning of true temperance. All ennobling influences are set aside by them, they are fierce and savage; neither religion nor morality, neither common decency nor laudable custom, have the power to keep them in control, They are without all love for mankind and everything that is good; they take no interest in any schemes or plans for the amelioration of conditions among men. For that reason they are also treacherous, addicted to the ways and methods of traitors; if people depend upon them, they will betray their trust without a single qualm. They are reckless, without cool consideration of situations, not weighing any possible consequences. This follows, in turn, from the fact that they are conceited in their own mind, so thoroughly convinced of their own excellencies that they have lost their sound judgment. They are lovers of pleasures rather than lovers of God; they prefer the desires and pleasures of this world to the fear and love of God. Of true piety and love toward God there is hardly a vestige. And so the apostle summarizes the entire sad picture in the words: Having a form of religion, but denying its power. They find it to their advantage to keep up so much of a show of sanctity and piety, by imitating the manner of true Christians, that the impression may be registered as though they were truly devout Christians. Often, however, the mask is torn from this professional piety, and the picture which is then revealed may well fill all men with horror. There is only one thing to be done when such men become manifest in their true colors, namely, to avoid them, to have nothing to do with them. The nearer we come to the last day, the more the necessity for ceaseless vigilance becomes apparent.

Even in the early Church there were suck hypocrites and false Christians, a fact which causes the apostle to make the application of his warning at once: For to these belong those that enter into the houses and lead captive silly women laden with sins, agitated by various lusts, always learning and never being able to come to the knowledge of truth. To this class of people belong also certain men that arrogate to themselves the right to teach. They insinuate themselves, they worm themselves into the houses, into the families; without a call they manage to gain entrance into houses, into the confidence of their inmates. This has ever been a characteristic of false prophets, that they claimed the right to convert people to their own pernicious views without having been sent by the Lord, Mat 7:15; Jer 14:14. A favorite method of theirs in our day is to send pamphlets and folders to people belonging to congregations. Thus they become busybodies in other men’s matters. The Mormons and other sects are especially aggressive along these lines. Their object is, if possible, to have a conversation with the women of the house in the absence of the husband, especially with such as come under the heading “silly women,” such as give strong evidence of their peculiar weakness, of their tendency to be governed by their feelings. All too often a sectarian religious agent, one that is versed in all the blandishments that are intended to make an impression upon women, and knows how to gain their confidence, will succeed in deceiving and leading captive such women, in getting a hold upon them, in making them his willing followers. These women are almost invariably such as are burdened with the knowledge of various trespasses, that feel the guilt of some specific transgressions, particularly against the Sixth Commandment. In their case the false peace and comfort preached by the false teachers is readily accepted; the interest taken in their case flatters their vanity, and they forget all thoughts of real repentance. They become a prey to the suggestions of the errorists all the more readily since they are agitated in their minds with various lusts, not only vanity and the desire for luxuries, but also voluptuousness. History has shown time and again that it was just the false teachers that caused gullible women to be deceived, and the stories connected with some religious cults are often the essence of unsavoriness. And no wonder; for, as the apostle shows, such women are actuated by an altogether abnormal desire for diversion. They are always making a pretense at learning, while, as a matter of fact, they are only on the lookout for every kind of sensational news connected with religion. There is nothing stable, nothing reliable in their interest. Therefore they never come to the knowledge and understanding of the truth; they lose the ability for real study of God’s Word and will. What a solemn warning to the women of all times!

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

2Ti 3:1

But know this for this know also, A.V.; grievous for perilous, A.V. Grievous times ( ). “Grievous” is not a very good rendering. “Perilous,” though in some contexts it is a right rendering, is a little too restricted here. “Difficult,” “trying,” “uneasy,” or the like, is nearer the sense. They are times when a Christian hardly knows which way to turn or what to do. He has to live under a constant sense of hindrance and difficulty of one sort or another.

2Ti 3:2

Self for their own selves, A.V.; lovers of money for covetous, A.V.; boastful for boasters, A.V.; haughty for proud, A.V.; railers for blasphemers, A.V. Men (); men in general, the bulk of men in the Church; for he is speaking, not of the world at large, but of professing Christians. Lovers of self (); only here in the New Testament, and not found in the LXX.; but used by Aristotle in a striking passage (quoted by Alford), where he distinguishes those who are in a good sense, and those who are justly blamed for being , i.e. selfish and greedy. The Christian character is exactly the opposite (see 1Co 10:24; 1Co 13:5). Lovers of money (); elsewhere in the New Testament only in Luk 16:14, though not uncommon in classical Greek; is found in 1Ti 6:10. Boastful (); as Rom 1:30, and in classical Greek. It the derivation of the word is , wandering, we may compare the of Act 9:13, “vagabond Jews.” Such vagabonds were usually boasters. Hence came to mean “a boaster.” Haughty, railers. and are coupled together in Mar 7:22; and and in Rom 1:30. In the New Testament and are most commonly used of evil speaking against God and holy things; but not always (see Eph 4:31; Col 3:8; 1Ti 6:4). Here apparently it means generally “evil speakers.” Unthankful (); as Luk 6:35. Found occasionally in the LXX., and common in classical Greek. The ingratitude which they showed to their parents was a part of their general character. We ought to take special note of this passive sinthe not being thankful for good received from God and man. Unholy (); as 1Ti 1:9 (where see note).

2Ti 3:3

Implacable for truce breakers, A.V.; slanderers for false accusers, A.V.; without self-control for incontinent, A.V.; no lovers of good for despisers of those that are good, A.V. Without natural affection (); as in Rom 1:31, where in the T.R. it is coupled with , as here. The verb is “to love,” used primarily of the natural affection of parents to their children and children to their parents. And is that natural love. These persons were without this , of which Plato says, “A child loves his parents, and is loved by them;” and so, according to St. Paul’s judgment in 1Ti 5:8, were “worse than infidels.” Implacable (); only here according to the R.T., not at all in the LXX., but frequent in classical Greek. was a solemn truce made over a libation to the gods. at first merely expresses that anything was done, or any person was left, without such a truce. But, in a secondary sense, applied to a war, it meant an internecine war admitting of no truce; and thence, as here, applied to a person, it means “implacable,” one who will make no truce or treaty with his enemy. The sense “truce breakers” is not justified by any example. Slanderers (); as 1Ti 3:11 and Tit 2:3. The arch-slanderer is , the devil, “the accuser of the brethren ( )” (Rev 12:10; see Joh 6:70). Without self-control (); here only in the New Testament, not in the LXX. but frequent in classical Greek, in the sense of intemperate in the pursuit or use of anything, e.g. money, the tongue, pleasure, the appetite, etc., which are put in the genitive case. Used absolutely it means generally “without self-control, as here rendered in the R.V. The A.V. “incontinent” expresses only one part of the meaning (see , Mat 23:25). Fierce (from ferns, wild, savage); ; only here in the New Testament, and not found in the LXX., but frequent in the Greek tragedians and others, of persons, countries, plants, etc.; e.g. “Beware of the Chalubes, for they are savage (), and cannot be approached by strangers”. It corresponds with , unmerciful (Rom 1:31). No lovers of good (); only here in the New Testament, and not at all in the LXX. or in classical Greek. But is found in Wis. 7:22, and in Aristotle, in the sense of “lovers of that which is good;” and in Tit 1:8. The R.V. seems therefore to be right in rendering here “no lovers of good,” rather than as the A.V. “despisers of those which are good,” after the Vulgate and the new version of Sanctes Pagninus.

2Ti 3:4

Headstrong for heady, A.V.; puffed up for high minded, A.V.; pleasure for pleasures, A.V.; rather for more, A.V. Traitors (); Luk 6:16; Act 7:52. It does not mean traitors to their king or country, but generally betrayers of the persons who trust in them, and of the cause of the trust committed to them; perhaps specially, as Bishop Ellicott suggests, of their brethren in times of persecution. Headstrong (); as in Act 19:36. Neither “heady” nor “headstrong” gives the exact meaning of , which is “rash,” “hasty,” “headlong.” “Headstrong” rather denotes obstinacy which will not be influenced by wise advice, but is the person who acts from impulse, without considering consequences, or weighing principles. Puffed up (); see 1Ti 3:6, note. Lovers of pleasure (); only here in the New Testament, and not found in the LXX., but occasionally in classical Greek. “Fond of pleasure” (Liddell and Scott). It is used here as an antithesis to lovers of God (), which also occurs only here either in the New Testament or the LXX., but is used by Aristotle. Philo, quoted by Bishop Ellicott (from Wetstein), has exactly the same contrast: . It looks as if the men spoken of claimed to be . A somewhat similar paronomasia occurs in Isa 5:7, where is opposed to , and to .

2Ti 3:5

Holding for having, A.V.; hating denied for denyiny, A.V.; these also for such, A.V. Holding (). There is no reason to change “having.” Perhaps “indeed” after “having” would give the emphasis conveyed by preceding the object. A form (). It should be the form; i.e. “the outward semblance,” i.q. , form, shape, figure (Liddell and Scott), here in contrast with , the reality. In Rom 2:20, the only other place in the New Testament where occurs, there is no contrast, and so it has the sense of a “true sketch” or “delineation.” Having denied (); possibly more correct than the A.V. “denying,” though the difference, if any, is very slight. The meaning is that by their life and character and conversation they gave the lie to their Christian profession. Christianity with them was an outward form, not an inward living power of godliness. From these also does not give the sense at all clearly. The A.V. does, though it omits the , which is not wanted in English. In the Greek it marks an additional circumstance in the case of those of whom he is speaking, viz. that they are to be turned away from as hopeless. Turn away (); only here in the New Testament, or, at least in the middle voice, in the LXX.; but frequent in classical Greek in different senses. St. Paul uses in the same sense in 1Ti 6:20. “This command shows that the apostle treats the symptoms of the last times as in some respects present” (Alford). With this catena of epithets comp. Rom 1:29-31; and, though of an opposite character, the string of adjectives in Wis. 7:22, 23.

2Ti 3:6

These for this sort, A.V.; that for which, A.V.; take for lead, A.V.; by for with, A.V. Creep into (); here only in the New Testament. It has the sense of “sneaking into,” “insinuating themselves into,” as in Xenophon, ‘Cyrop.,’ 2. 1. 13. Take captive (); as in Eph 4:3. The other form, which is that of the R.T., is in Luk 21:24; Rom 7:23; 2Co 10:5. The word well describes the blind surrender of the will and conscience to such crafty teachers. Silly women ( , diminutive of ); nowhere else in the New Testament or LXX., but is used by some late Greek authors. It is a term of contempthe will not call them they are only . In the passages quoted by Alford from Irenaeus and Epiphanius, the women made use of by the later Gnostics are called . See, too, the striking quotation in the same note from Jerome, specifying by name the women whom Nicolas of Antioch, Marcion, Montanus, and others employed as their instruments in spreading their abominable heresies. So true is St. Paul’s forecast in the text. Laden with sins ( ); elsewhere only in Rom 12:20, “heap coals of fire.” It occurs in Aristotle and other Greek writers in the sense of heaping one thing upon another, and heaping up anything with something else. The last is the sense in which it is here used. It seems to convey the idea of passive helplessness. Led away (); with a strong intimation of unresisting weakness. Lusts (); all kinds of carnal and selfish desires (see Mat 4:19; Joh 8:44; Rom 1:24; Rom 6:12; Rom 7:7, Rom 7:8; Gal 5:24; Eph 2:3; Eph 4:22; Col 3:5; 1Ti 6:9; 2Ti 2:22; 2Ti 4:3 : Tit 2:12; fit. 3; 1Pe 1:14, etc.; 2Pe 2:18; 1Jn 2:16, etc.).

2Ti 3:7

Ever learning, etc. This is the crowning feature of this powerful sketch of those “silly women,” whose thoughts are busied about religion without their affections being reached or their principles being influenced by it. They are always beating about the bush, but they never get possession of the blessed and saving truth of the gospel of God. Their own selfish inclinations, and not the grace of God, continue to be the motive power with them.

2Ti 3:8

And like for now, A.V.; withstand for resist, A.V.; corrupted in mind for of corrupt minds, A.V. And; but would be better. Jannes and Jambres; the traditional names of the magicians who opposed Moses; and, if Origen can be trusted, there was an apocryphal book called by their names. But Theodoret ascribes their names to an unwritten Jewish tradition. Their names are found in the Targum of Jonathan on Exo 7:11; Exo 22:22; and are also mentioned, in conjunction with Moses, with some variation in the name of Jambres, by Pliny (‘Hist. Nat.,’ Exo 31:2), who probably got his information from a work of Sergius Paulus off magic, of which the materials were furnished by Elymas the sorcerer (Act 13:6-8). Withstood (); the same word as is used of Elymas in Act 13:8 (so Act 4:15 and elsewhere). Corrupted in mind ( ); elsewhere only in 2Pe 2:12, in the sense of” perishing,” being “utterly destroyed,” which is the proper meaning of Here in a moral sense means men whose understanding is gone, and perished, as means one whose hearing has perishedwho is deaf. In 1Ti 6:5 St. Paul uses the more common . Reprobate (); as Tit 1:16, and elsewhere frequently in St. Paul’s Epistles. It is just the contrary to (2Ti 2:15, note).

2Ti 3:9

Evident for manifest, A.V.; came to be for was, A.V. Shall proceed (); as 2Ti 2:16 (where see note) and 2Ti 2:13. The apostle’s meaning here is, as explained by the example of the magicians, that heresies shall not prevail against the truth. means beyond the point indicated in his description of their future progressive evil. They would “proceed further in ungodliness,” as he said in 2Ti 2:16, but not up to the point of destroying the gospel, as history has shown. The various forms of Gnosticism have perished. The gospel remains. As theirs also came to be (Exo 8:18, Exo 8:19). Surely the A.V. “was” is better.

2Ti 3:10

Didst follow my teaching for hast fully known my doctrine, A.V. and T.R.; conduct for manner of life, A.V.; love for charity, A.V. Didst follow (, which is the R.T. for , in the perfect, which is the T.R.). The evidence for the two readings is nicely balanced. But St. Paul uses the perfect in l Timothy 2Ti 4:6 (where see note), and it seems highly improbable that he here used the aorist in order to convey a rebuff to Timothy by insinuating that he had once followed, but that he was doing so no longer. The sentence, “thou didst follow,” etc., is singularly insipid. The A.V. “thou hast fully known” gives the sense fully and clearly. Timothy had fully known St. Paul’s whole career, partly from what he had heard, and partly from what he had been an eyewitness of. My teaching. How different from that of those impostors! Conduct (); here only in the New Testament, but found in the LXX. in Est 2:20 ( , “her manner of life”her behaviour towards Mordecai, where there is nothing to answer to it in the Hebrew text); 2 Macc 4:16 ( ); 6:8; 11:24. Aristotle uses for “conduct,” or “mode of life” (‘Ethics’), and Polybius (4:74, 14), quoted by Alford, has and , “way” or “manner of life.” The A.V. “manner of life” is a very good rendering. Purpose (); that which a person sets before him as the end to be attained (Act 11:23; Act 27:13; 2Ma Act 3:8; and in Aristotle, Polybius, and others). Used often of God’s eternal purpose, as e.g. 2Ti 1:9; Eph 1:11, etc. In enumerating these and the following,” faith, long suffering, charity, and patience,” St. Paul doubtless had in view, not self-glorification, which was wholly alien to his earnest, self-denying character, but the mention of those qualities which he saw were most needed by Timothy. Long suffering ( ); as 1Ti 1:16, of the long suffering of Jesus Christ towards himself, and elsewhere frequently of human patience and forbearance towards others. Patience ( ). This is exercised in the patient endurance of afflictions for Christ’s sake. It is coupled, as here, with , long suffering, in Col 1:11.

2Ti 3:11

Suffering for afflictions, A.V.; what things befell me for which came unto me, A.V.; and for but, A.V. Persecutions (); as Mat 13:21; Act 8:1; Act 13:50; 2Co 12:10, etc. Sufferings ( ); usually so rendered in the A.V. (Rom 8:18; 2Co 1:5; Col 1:24. etc.); rendered “afflictions” in Heb 10:32; 1Pe 5:9. At Antioch; in Pisidia (Act 13:14). For an account of the persecutions encountered by St. Paul at Antioch, Iconium, and Lystra, see Act 13:1-52., 14. It was at St. Paul’s second, or rather third, visit to Lystra that he chose Timothy for his companion (Act 16:1-3). I endured (); not simply “suffered,” but “underwent,” willingly and firmly suffered (see 1Pe 2:19). As regards the construction, the antecedent to is , and the difference between and is that would limit the reference to the actual at Antioch, Iconium, and Lystra, but extends the reference to all similar sufferings. The proper English rendering is “such as befell me.” But the clause at the end of the sentence should be rendered “what great persecutions I endured.” As Bengel notes, ” demonstrat rei gravitatem,” and preceding the substantive with which it agrees (), cannot be construed the same as the relative. The sentence, , is an amplification of the preceding : “Thou hast fully known my persecutionsviz. what great persecutions I endured.” And out of them all, etc. This is added for Timothy’s encouragement, that he might stand fast in the face of persecutions and sufferings. Delivered me ( ). Had the apostle in his mind the clause in the Lord’s Prayer, “Deliver us from evil” (Mat 6:13)? Comp. 2Ti 4:18, where the resemblance is still more striking. Observe the testimony to Christ’s omnipotence in this ascription to him, in both passages, of St. Paul’s deliverance (comp. Act 18:10).

2Ti 3:12

Would for will, A.V. Yea and all ( ). As though he had said. “Mine is not a solitary example of a servant of God being persecuted; it is the common lot of all who will live godly in Christ Jesus” (comp. Joh 15:20 and 1Pe 4:1, 1Pe 4:12, 1Pe 4:13).

2Ti 3:13

Impostors for seducers, A.V. Evil men (). In 2Ti 4:18 it is . The adjective is applied indifferently to persons and thingsevil men, evil servants, evil persons, evil generation, evil spirits, etc., and evil deeds, evil fruits, evil eye, evil works, etc. Satan, the embodiment of evil, is . Impostors (); only here in the New Testament. In classical Greek is a juggler, a cheat, an enchanter. St. Paul still had the Egyptian magicians in his mind. Shall wax worse and worse ( ); see above, 2Ti 4:9, note.

2Ti 3:14

Abide for continue, A.V. Abide thou, etc. Be not like these juggling heretics, blown about by every wind of doctrine, and always seeking some new thing, but abide in the old truths which thou hast learnt from thy childhood. Hast been assured of (); only here in the New Testament, but found in 2Ma 7:24 and 1Ki 1:36. In classical Greek it has the same sense as here (among others), “to be made sure of a thing.” Of whom thou hast learned them ( , or, according to another reading of nearly equal authority, ). If is the right reading, it must refer either to God or to St. Paul. In favour of its referring to God is the expression in the Prophet Isaiah commented upon by our Lord in Joh 6:45, where answers to ; the promise concerning the Comforter, “He shall teach you all things” (Joh 14:26, etc.); and the very similar reasoning of St. John, when he is exhorting his “little children” to stand fast in the faith, in spite of those that seduced them: “Let that therefore abide in you which ye have heard from the beginning;” for “the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things,and even as it hath taught yon, abide in him” (1Jn 2:24-28); and other similar passages. There would obviously be great force in reminding Timothy that he had received the gospel under the immediate teaching of the Holy Spirit, and that it would be a shameful thing for him to turn aside under the influence of those impostors. If does not refer to God, it must refer to St. Paul. If, on the other hand, is the true reading (which is less probable), it must refer to Lois and Eunice, which seems rather feeble.

2Ti 3:15

Babe for child, A.V.; sacred writings for Holy Scriptures, A.V. And that from a babe, etc. Another consideration urged as a reason for standing fast. He was no novice in the Scriptures. His mother and grandmother had been careful to imbue him with that sacred literature which should make him wise unto salvation through faith in Jesus Christ, from his very earliest years. Surely he would not throw away such a precious advantage. The sacred writings ( ); literally, the holy letters, or learning. An ordinarily educated child learns (Joh 7:15), in contradistinction to the uneducated, who are (Act 4:13). But Timothy had learnt , whose excellence is described in the next verse.

2Ti 3:16

Every Scripture inspired of God is also profitable for all Scripture is given by inspiration of God, and is profitable, A.V.; teaching for doctrine, A.V.; which is in for in, A.V. Every Scripture, etc. There are two ways of construing this important passage: (A) As in the A.V., in which is part of the predicate coupled by with the following ; (B) as in the R.V., where is part of the subject (as , “every good work,” 2Co 9:8, and elsewhere); and the following is ascensive, and to be rendered “is also.” Commentators are pretty equally divided, though the older ones (as Origen, Jerome (Vulgate), the versions) mostly adopt (B). In favour of (A), however, it may be said

(1) that such a sentence as that which arises from (B) necessarily implies that there are some which are not , just as implies that there are some works which are not good; (Eph 1:3), that there are some blessings which are not spiritual; (2Ti 4:18), that there are some works which are not evil; and so on. But as is invariably used in the New Testament for “Scripture,” and not for any profane writing: it is not in accordance with biblical language to say, “every inspired Scripture,” because every Scripture is inspired.

(2) The sentence, taken according to (B), is an extremely awkward, and, as Alford admits. harsh construction, net supported in its entirety by one single parallel usage in the whole New Testament.

(3) The sentence, taken according to (A), is a perfectly simple one, and is exactly parallel with 1Ti 4:4, , “Every creature of God is good, and nothing to be refused.”

(4) It is in perfect harmony with the context. Having in the preceding verse stated the excellence of the sacred writings, he accounts for that excellence by referring to their origin and source. They are inspired of God, and hence their wide use and great power.

(5) This interpretation is supported by high authority: Chrysostom, Gregory of Nyssa, etc., among the ancients (Alford); and Bengel, Wiesinger, De Wette, etc., among modern. The advocates of (B), as Bishop Ellicott, Dean Alford, etc., speak very doubtfully. With regard to the rendering of , no doubt, strict grammar, in the absence of the article, favours the rendering in the R.V., “every Scripture,” rather than that of the A.V., “all Scripture.” But Alford’s remark on Mat 1:20 applies with full force here: “When a word or an expression came to bear a technical conventional meaning, it was also common to use it without the article, as if it were a proper name, e.g. ,” etc. Therefore, just as (Mat 2:3) means “all Jerusalem,” not “every Jerusalem,” so here means “all Scripture.” What follows of the various uses of Holy Scripture is not true of “every Scripture.” One Scripture is profitable for doctrine, another for reproof, and so on. Examples of without the article are 2Pe 1:20 and Rom 1:2; and of not followed by the article, and yet meaning “all,” are in Eph 2:21 and Eph 3:15. Inspired of God, etc. (); here only in the New Testament or LXX., but occasionally in classical Greek, as Plutarch. For teaching, etc. The particular uses for which Scripture is said to be profitable present no difficulty. Teaching, of which Holy Scripture is the only infallible source. Reproof ( or ); only here and Heb 11:1; but in classical Greek it means “a proof,” specially for the purpose of “refutation” of a false statement or argument. Here in the same sense for the “conviction” or “refutation” of false teachers (comp. Tit 1:9, Tit 1:13), but probably including errors in living (compare in the ‘Ordering of Priests,’ “That there be no place left among you, either for error in religion or for viciousness in life”). Correction (); only here in the New Testament, but occasionally in the LXX., and frequently in classical Greek, as Aristotle, Plato, etc., in the sense of “correction,” i.e. setting a person or thing straight, “revisal,” “improvement,” “amendment,” or the like. It may be applied equally to opinions and to morals, or way of life. Instruction which is in righteousness. There is no advantage in this awkward phraseology. “Instruction in righteousness” exactly expresses the meaning. The Greek, , merely limits the to the sphere of righteousness or Christian virtue. By the use of Holy Scripture the Christian is being continually more perfectly instructed in holy living.

2Ti 3:17

Complete for perfect, A.V.; furnished completely for throughly furnished, A.V.; every good work for all good works, A.V. Complete (); only here in the New Testament, but common in classical Greek. “Complete, perfect of its kind” (Liddell and Scott). Furnished completely (, containing the same root as ); elsewhere in the New Testament only in Act 21:5 in the sense of “completing” a term of days. It is nearly synonymous with (Ma Act 21:16; Luk 6:40; 2Co 13:11; Heb 13:21; 1Pe 5:10). In late classical Greek means, as here, “to equip fully.” As regards the question whether the man of God is restricted in its meaning to the minister of Christ, or comprehends all Christians, two things seem to decide in favour of the former: the one that “the man of God” is in the Old Testament invariably applied to prophets in the immediate service of God (see 1Ti 6:11, note); the other that in 1Ti 6:11 it undoubtedly refers to Timothy in his character of chief pastor of the Church, and that here too the whole force of the description of the uses and excellence of Holy Scripture is brought to bear upon the exhortations in 1Ti 6:14, “Continue thou in the things which thou hast heard,” addressed to Timothy as the Bishop of the Ephesian Church (see, too, 1Ti 4:1-5, where it is abundantly clear that all that precedes was intended to bear directly upon Timothy’s faithful and vigorous discharge of his office as an evangelist).

HOMILETICS

2Ti 3:1-17

Holy Scripture the strength of the man of God.

There is marvellous force in the application to the Christian bishop and evangelist of the title THE MAN OF God When we remember the course of faithful and untiring labour, and patient unflinching suffering, which was run by those to whom alone this title was given in the Old TestamentMoses and Samuel and Elijah, and other prophets of Godwe feel at once that the application of this title to the ministers of Christ under the New Testament teaches them with incisive power that the like spirit must be found in them if they are worthy to be classed with the men of God. Evidently the “man of God” must not be afraid of a man that shall die, or a son of man which shall be made as grass; he must not shrink from bearing witness for God before an unbelieving and gainsaying world; he must not be a lover of ease or pleasure, or of the praise of men; he must not be greedy of gain or covetous of reward; he must not be a man of strife and brawls, but a man of love and peace; he must be zealous for God’s honour and glory; he must be a staunch upholder of God’s truth against errors and false doctrines; and he must be a man of prayer, and very devout towards God; for otherwise how shall he be called a “man of God”? But how shall this unearthly character be maintained? When those perilous times are at their height in which all the natural affections of men seem to be blighted, and all the natural safeguards against the growth of evil seem to be overborne by the floods of ungodliness, when a proud boasting spirit, as empty as it is pretentious, carries men into all kinds of unseemly action, and when religion itself, far from guiding men in holy paths, degenerates into hypocrisy and faction and opposition to that which is good, how shall the man of God maintain his integrity, abide in the true doctrine of God, and hold his own against the teachers of lies, and the seducers of weak and silly souls? God has provided him with an all-sufficient weapon of attack and of defence. In those holy Scriptures which were given by inspiration of God, the man of God finds a spiritual furniture suitable forevery need. By the study of it he acquires fresh wisdom for his task, and by its spirit his own spirit is nourished and refreshed. In the light of its bright truth the pernicious errors of seducers are exposed; by its counsels waverers are established, the weak are strengthened, the crooked are set straight again. Conversant with its heavenly doctrine, the man of God is never at a loss for a word of rebuke, of comfort, or exhortation. And while, on the one hand, he is able to refute every new heresy that arises, by reference to the unchanging Word of God, on the other he daily acquires some new insight into the depths of revelation for his own edification and that of others. He finds that the manifold and many-sided wisdom of the Scriptures is as able to cope with the intellectual difficulties of the nineteenth century as it was with the Gnosticism of the East in the first centuries of Christianity. And so, while some turn away their ears from the truth, and turn aside unto fables, the man of God finds his faith daily strengthening and increased, and looks forward fearlessly to the time when the folly of the sceptic shall be evident to all men, and the truth of God’s Word shall be vindicated before the whole creation at the appearing of Jesus Christ in the glory of his kingdom.

HOMILIES BY T. CROSKERY

2Ti 3:1

The perilous times of the apostasy.

The apostle next proceeds to predict a further progress in error, with the view of putting Timothy on his guard and sharpening his diligence.

I. THE PERIOD OF THIS APOSTASY. “This know also, that in the last days perilous times shall come.”

1. The language does not point to the closing days of the Christian dispensation, for it resembles the language of the Apostle John”It is the last time”where the present is undoubtedly referred to, and not the future.

2. The contextual injunction, “from such turn away,” applies to the present rather that, to a far distant future. The Christian Church has in all ages shown a condition of things only too closely represented by the moral picture in the context. The apostle implies that there were “vessels of dishonour” in the “large house” in his own day, such as Hymenaeus and Philetus, as well as “vessels unto honour.”

3. The language has a wide latitude, covering the whole space of the Christian dispensation. The evil had begun to work in the age of Timothy, but the worst development of anti-Christian apostasy will be in the closing days of the dispensation. The “days of the Messiah” are often alluded to in the Hebrew prophets as “in the last days;” literally, “the end of days” (Isa 2:2; Hos 3:5; Mic 4:1).

II. THE DANGEROUS CHARACTER OF THIS APOSTASY. “Perilous times shall come.”

1. It will be a time of damager to the faith of God’s people.

2. It will be a time of peril to their lives.

3. It will be a time of abounding wickedness as well as error.T.C.

2Ti 3:2-5

Characteristics of the apostasy.

The doctrinal degeneracy is marked by a widespread moral decay. The apostle, after his usual manner, groups the characters into classes for more distinct consideration.

I. THE SELFISH CLASS. “For men shall be lovers of self, lovers of money.” Selfishness heads the dreary list. It is regarded by many theologians as the root principle of all sin. As the opposite of love, however, is not selfishness, but hatred, this position cannot be maintained. Yet selfishness is, above all things, the hard represser of love. The “love of money” has been called “the daughter of selfishness.”

II. THE CLASS OF ARROGANT BOASTERS. “Boasters, arrogant, railers.” The first are ostentatious in speech; the second, full of pride and contempt for others; the third are full of insults to men.

III. THE CLASS WHICH IS DEFIANTLY REGARDLESS OF HUMAN RELATIONSHIPS. “Disobedient to parents, unthankful, unholy, without natural affection, implacable.” He who is regardless of filial duty will he ungrateful to others, and he that is ungrateful will have no regard for holiness of character; for he will keep covenant with no one who disregards his parent or his benefactor.

IV. THE CLASS DISTINGUISHED BY RECKLESS AND PASSIONATE DEFIANCE OF GOOD. “Slanderers, without self-control, fierce, no lovers of good, traitors.” The first term points to the disposition to bring the good down to the level of the base; the second, to the absence of all restraint from law, human or Divine; the third, to the savage temper that delights in cruelty; the fourth, to the spirit that “loves darkness rather than light;” the fifth, to the class of men who could betray their Christian brethren to their persecutors, or behave falsely in any of their existing relationships.

V. THE CLASS OF HEADY AND CONCEITED ACTORS. “Headstrong, puffed up.” Rashness and conceit are often allied.

VI. THE CLASS OF PLEASURE SEEKERS. “Lovers of pleasure rather than lovers of God.” It represents a dissipated class under a Christian profession, who have no serious pursuits, and prefer the friendship of the world to the friendship of God.

Thus, the long catalogue of moral enormity developed by the apostasy began with “the love of self,” and ends with “the love of pleasure,” to the utter exclusion, first and last, of the “love of God.”T.C.

2Ti 3:5

The relation of the apostasy to the Christian profession

I. THE EXTERNAL FORM OF PIETY IS TO EXIST UNDER THE APOSTASY. “Having a form of godliness.” The picture is that of a Christianized paganism in the Church. There was to be a scrupulous regard for all ritualistic regularity; an outward show of devoutness under strict forms, and the mask of godliness over all to cover a heart in secret enslaved by sin.

II. THERE WILL BE A REPUDIATION OF REAL GODLINESS. “But denying the power thereof.”

1. The power of godliness consists in love to God and love to our neighbour. These were both repudiated. The class referred to were strangers to experimental religion, which they dishonoured by saying one thing with their lips and another thing with their lives.

2. Such a repudiation involves graver sin and deeper condemnation than if they had never known the truth or heard of the way of life.

III. THE DUTY OF BELIEVERS IN THE APOSTASY. “From such turn away.” We ought to withdraw from their fellowship, avoid all familiarity with them, hold no terms with the enemies of Christ and his kingdom.T.C.

2Ti 3:6, 2Ti 3:7

The insidiously proselytizing habits of these apostates.

I. THE ARTS OF THE SEDUCERS. “For of this sort are they who creep into houses, and lead captive silly women.”

1. They were of a most proselytizing spirit. Like the Pharisees, they would compass sea and land to make one proselyte.

2. They practised unworthy arts. They wormed their way insidiously into the confidence of families. There was a deceitful and tricky method of gaining access to their victims.

3. They used their stratagems to snare women rather than men. They knew that women, as the weaker vessels, were more accessible to soft blandishments and specious pretences of piety. They counted upon an accession of female converts as, above all things, most contributing to the success of their propaganda.

II. THE CHARACTER OF THEIR VICTIMS. “Silly women laden with sins, led away by divers lusts, ever learning, and never able to come to the knowledge of the truth.” These victims of their specious arts were morally and intellectually prepared for them.

1. They were, morally, under the sway of evil passions and desires, full, no doubt, of “the lust of the flesh, the lust of the eye, and the pride of life.” Such women would welcome a short cut to peace, or any reconciliation between religion and worldliness that could be devised by the arts of apostasy. The words seem to point to the weight of former sins burdening the conscience, from which they hoped to be released under easier conditions than those prescribed by the gospel.

2. They were incapable, through their sinful life, of attaining a true knowledge of the truth. They were” silly women,” with light, frivolous, unbalanced judgments; “ever learning”with a morbid love of novelties in religion, an insatiable curiosity for the mysteries promised by their false guides, and a constant craving for an adaptation of doctrinal views to their evil desires”and never able to come to the knowledge of the truth.” Because their hearts had become indurated through an evil life, and so made inaccessible to the truth.T.C.

2Ti 3:8, 2Ti 3:9

The character and aims of the fake teachers.

The apostle vividly depicts their attitude toward the truth.

I. THEY HAVE THEIR HISTORICAL PROTOTYPES. “As Jannes and Jambres withstood Moses, so do these also withstand the truth.”

1. These were two Egyptian magicians, called “wise men and sorcerers“ (Exo 7:11-22), who appeared at the court of Pharaoh to resist the wonder working power of Moses. Their names do not occur in the Old Testament, but they are found in the Targum of Jonathan, and are also quoted by heathen writers. What was more natural than that the apostle should quote to Timothy one of the two traditions of his country?

2. These magicians, reported to have been sons of Balaam, were thwarted in their arts by the superior power that worked through Moses. The parallel was therefore in a double sense apt.

II. THE FALSE TEACHERS DIRECTLY WITHSTOOD THE TRUTH OF THE GOSPEL.

1. They may have used occult arts like their Egyptian prototypes to attract disciples; for the word “seducers,” applied to them in the context (2Ti 3:13), has this signification. The claim to possess such powers was not unusual in that day (Act 8:9-24; Act 13:6-12; Act 19:18-20).

2. But, like Elymas, they withstood the truth of the gospel, by representing themselves as possessing as much authority as the apostle himself , and thus neutralizing its exclusive claims. They subverted the hopes of the gospel.

III. THE EXPLANATION OF THEIR ANTI–CHRISTIAN ATTITUDE. “Men of corrupt minds, reprobate concerning the faith.”

1. Corrupt affections depraved their mental judgments. Even that, mind, which is the medium through which the Holy Spirit makes his communications to man, had become darkened. “A corrupt head, a corrupt heart, and a vicious life, usually accompany each other.”

2. The doctrines of these teachers had been tested and discovered to be worthless, like silver which was to be rejected by man. They had nothing but the name in common with the Christian faith.

IV. THE CHECK THAT WOULD BE GIVEN TO THEIR PROGRESS. “But they shall proceed no further; for their folly shall be evident to all men, as theirs also came to be.” This passage seems opposed to 2Ti 2:16, where it is said that “they shall advance to more ungodliness;” but in that place

(1) the apostle is speaking of an immediate diffusion of error, in this of its ultimate extinction;

(2) in that place the advance toward ungodliness is asserted, here there is a denial of its successful advance without exposure. The evil would advance, but only to a certain point, and the true character of its promoters”their folly”would be made as manifest as was that of the Egyptian magicians.T.C.

2Ti 3:10-12

The career of the apostle commended as an example to his youthful disciple.

The apostle recalls to Timothy’s mind the facts of his own checkered career. partly to mark the contrast between his life and that of the false teachers, partly to stimulate Timothy to like faithfulness and endurance.

I. IT IS GOOD FOR YOUNG MINISTERS TO OBSERVE AND FOLLOW THE WAYS OF THEIR ELDER BRETHREN. “But thou didst follow my teaching, conduct, purpose, faith.”

1. They will thus be stimulated to greater effort.

2. They will be guided by wiser counsels.

3. They will be guarded against many mistakes.

4. They will be better able to endure persecutions and trials.

II. IT IS ALLOWABLE FOR A CHRISTIAN MINISTER TO SPEAK OF WHAT GOD‘S GRACE HAS ENABLED HIM TO DO AND TO SUFFER FOR THE GOSPEL.

1. It glorifies God‘s grace. The apostle always made this grace the supreme factor in his success. “By, the grace of God I am what I am; Yet not I, but the grace of God which was in me” (1Co 15:10).

2. It is an encouragement to other ministers to labour with equal self-denial.

III. THE METHOD OF THE APOSTLE‘S MINISTRY AND LIFE. “My teaching,” in allusion less to his doctrine than to his manner of giving instruction; “conduct,” or manner of life, in allusion to “my ways which be in Christ” (1Co 4:17); “purpose,” for he remained true to the spiritual objects of his life, and, above all, to his mission to the Gentiles; “faith,” in allusion to his belief in the fundamental doctrines of the gospel, linked with “long suffering” toward his bitter adversaries, whom he longed to lead into truth”the faith and the patience” being necessary to the inheritance of the promises (Heb 6:12); “love,” which seemed never to fail, “believing all things, bearing all things, hoping all things;” linked with “endurance,” as before (1Ti 6:11; Tit 2:2), because it is the sustaining element of this endurance; “persecutions, afflictions, which came to me at Antioch,” in Pisidia, whence he was expelled by the Jews; “at Iconium,” where both Jews and Gentiles made an assault upon him; “at Lystra,” where he was stoned and left for deadthe three cities being named because of Timothy’s intimate acquaintance with them, the apostle’s sufferings there being the earliest in his missionary life. He gratefully records his deliverance out of all his persecutions by the good hand of the Lord.

IV. THE ATTITUDE OF THE WORLD TOWARD GODLINESS. “Yea, and all that would live godly in Christ Jesus shall suffer persecution.”

1. The persons thus described.

(1) Those who aim at a godly lifewho “wish to live godly.” This is the highest aim of man in a world with many lofty ideals.

(2) They are not merely godly, but live in all the outward amenities of gospel godliness. “As ye have received Christ Jesus the Lord, so walk ye in him.”

(3) This life of godliness finds its source and spring in Jesus Christ. It is “in Christ Jesus.”

2. Their lot in this life. “Shall suffer persecution.”

(1) This was Christ’s prediction. “If they persecuted me, they will also persecute you” (Joh 15:20).

(2) The world is essentially at war with the kingdom of God. “Because ye are not of the world, therefore the world hateth you” (Joh 15:19).

(3) Better to suffer as Christians than as evil doers.T.C.

2Ti 3:13

The downward course of seducers.

The apostle connects the persecution with the ways of evil men, while he warns Timothy against them.

I. THEIR DEGENERATE COURSE. “But evil men and seducers shall wax worse and worse.”

1. The persons here described.

(1) Evil men.

(a) They are those in contrast with the men who “would live godly in Christ Jesus.”

(b) They are not simply sinners as all men are by nature and practice, but rather wicked men who wear a mask of godliness, yet are full of malice against the saints of God.

(2) Seducers, literally magicians, in allusion to those of Egypt; men who are full of sorceries to captivate and betray the unwary into error.

2. They shall go from bad to worseboth in principle and in practice, in the use of their seductive arts and in the gradual depravation of their character. There is nothing to arrest their downward course; there is no grace in the heart; the principles of evil will work with unchecked energy in their natures.

II. THE EXPLANATION OF THIS DEGENERACY. “Deceiving and being deceived.”

1. The method of mental and moral debasement. Let men repeat falsities with sufficient frequency and deliberateness, and they will come by and by to believe them themselves. They begin by deceiving others. They cannot deceive God nor the elect, but by their good words and fair speeches, their lying wonders and their specious arts, they may seduce the simple into error.

2. The retribution that follows upon deception is self-deception. Such deceivers have become sincere in their error, because they have blinded their spiritual eyesight; but now they see truth as error, and error as truth.T.C.

2Ti 3:14, 2Ti 3:15

An admonition to Timothy to abide in the ways of truth.

Amidst all the seductions of the false teachers, the apostle urges Timothy to bold fast the doctrines which he had received in his early training.

I. THE DUTY AND NECESSITY OF HOLDING FAST BY THE DIVINE VERITIES. “But do thou continue in the things which thou hast learned and hast been assured of.”

1. The strength and comfort of an undoubting persuasion. Timothy was not to be moved away from the doctrines of the gospel either by persecutions or seductive arts. He found his strength and peace in them.

2. He had really learned them, unlike those ever learning and never able to come to the knowledge of the truth; for he had an experimental knowledge of them. He was, besides, fully assured of them, with “the full assurance of understanding.” It is a very unbecoming attitude for a teacher of others to be sceptical in his opinions. He ought to affirm with certainty, and if he is fully assured, he has no right to surrender the truth.

II. THE GROUNDS OF HIS CERTAINTY AND ASSURANCE. “Knowing of whom thou hast learned them; and that from a babe thou bast known the Holy Scriptures, which are able to make thee wise to salvation through faith which is in Christ Jesus.”

1. He had been taught sound doctrine by Lois and Eunice. It is, therefore, proper for parents to instruct children in doctrine from their earliest days.

2. He had been trained from his very infancy in the Holy Scriptures. It was, therefore, a right thing for him to be instructed in the Old Testament, since it was all the Scripture he could have had in his childhood.

3. The Scripture he studied was sufficient to lead him to Christ. “Through faith which is in Christ Jesus.”

(1) This marks the means by which the salvation can be attained; for Christ is “the end of the Law for righteousness to every one that believeth” (Rom 10:4).

(2) The effect of the salvation is not merely to instruct, but to make wise in the highest sensegiving spiritual wisdom and understanding in the knowledge of God’s will; for men are naturally without spiritual discernment.

(3) The salvation cannot be enjoyed without faith, resting upon the person of the Redeemer.T.C.

2Ti 3:16, 2Ti 3:17

The authority and utility of the Scriptures.

The apostle is led to emphasize the value of the Scriptures generally for the purposes of spiritual life.

I. THE AUTHORITY OF SCRIPTURE. “Every Scripture inspired of God is also profitable.”

1. This does not signify that there may be Scripture not divinely inspired, but merely asserts that the Scripture being thus inspired is profitable.

2. The words “inspired by God“ point to the entire agency of God in producing that Divine element which makes the Bible differ from every other book. The inspired person was the organ of God in what he said, so that his words were the words of God.

3. Scripture says nothing concerning the mode of inspiration. The process is supernatural, and it cannot be explained. It is not with the mode but with the result we are concerned.

4. Inspiration differs from revelationthis being that through which apostles and prophets came into possession of Divine information, inspiration being that through which they were able infallibly to communicate it to others.

5. There is nothing in the doctrine of inspiration inconsistent with the idea that the inspired penmen used their own peculiarities of verbal expression or personal idiosyncrasies.

6. The inspiration extends to words as well as thoughtsto the form as well as the substance of Scripture. So far as the record is inspired at all, infallible thought must be definite thought, and definite thought implies words. The apostle claimed that the Holy Spirit guaranteed his words as well as his thoughts (1Co 2:13, “Not in the didactic words of man’s wisdom, but in the didactic words of the Holy Ghost”). Besides, Christ and the apostles argue from the very words of Scripture (Mat 22:45; Gal 3:16).

7. The term “every Scripture” in the text seems to include the Old Testament and the New Testament so far as it had been written; else there would have been no necessity for a different term from that used in the fifteenth verse, “Holy Scriptures.”

II. THE UTILITY OF THE SCRIPTURE “Is also profitable for teaching, for reproof, for correction, for discipline in righteousness.”

1. It is useful for teachingas a medium for communicating instruction, that we may know and believe what is necessary to salvation.

2. It is useful for reprooffor the refutation of error, for convincing a man of his error.

3. It is useful for correctionas to what is practically wrong in life.

4. It is useful for “discipline in righteousnessrighteousness being the clement in which this discipline is to take effect, through the agency of Scripture.

III. THE RESULT OR DESIGN OF THE SCRIPTURE. “That the man of God may be complete, furnished completely unto every good work.”

1. The design is the perfection of the believer in life and service. The description supplies the man of God with all due appliances for this end. They help to make us perfect in knowledge, faith, and holiness, as well as to furnish us with wisdom and guidance in all holy service.

2. Inference to be drawn from the design of Scripture. It is a perfect, a plain, a sufficient rule of faith and life, in answer to Roman Catholics. If it can make wise to salvation, perfect the man of God, and furnish him for all holy work, then there is no need for tradition to supplement its imaginary defects.T.C.

HOMILIES BY W.M. STATHAM

2Ti 3:4

The love of pleasure.

“Lovers of pleasure more than lovers of God.” “Pleasure” is a word used in Scripture to denote, not lawful and wise enjoyment, but a carnal sensuousness which often leads to sensuality. We see what an absorbing power pleasure is, and how by degrees it destroys the sense of duty and ignores the voice of conscience.

I. HERE IS A GREAT FORCE. “Lovers!” Love will surely be exercised in some form. Sin is perversion. We are so constituted as to love something. There is an enthusiasm of evil. Men delight in sin; and so the forces of the soul run to weeds.

II. HERE IS A WRONG OBJECT. Pleasureinstead of God. What a contrast! We find that there is sometimes an aesthetic sensuousness that finds pleasure in immoral “art”where God is not, where there is no reverence, no righteousness, no purity, no goodness. And men worship before the shrine of pleasure till they become idolaters, worshipping worldly applause, fleshly satisfaction, and carnal joy. There is a pleasure that is lawful and healthful; without it brain and body, mind and heart, suffer; but it must ever be subordinated to an earnest life and a godly devotion, or we become “lovers of pleasure more than lovers of God.”W.M.S.

2Ti 3:5

The hypocrite’s garb.

“Having a form of godliness, but denying the power thereof.” There may be conscious and unconscious hypocrisy. Either way godliness is “feigned.” There is no pulsing heart of life in it. Its appearance is only like phosphorus on the face of the dead; its activity is only the galvanized motion of a corpse.

I. WE MAY DISCOVER THE SIGNS OF MERE FORMALISM. What are they? See 2Ti 3:2, 2Ti 3:3, and 2Ti 3:4, in which men who are “covetous, and lovers of their own selves,” are associated with blasphemers and false accusers, unthankful and unholy. All alike find their hypocrisy is detected by the Divine insight. We may well search and examine ourselves; for do not men think lightly sometimes of covetousness and selfishness, or of being unthankful or high minded? Often, indeed, we look to great vices only as our destroyers, and we forget that hypocrisy may be seen in masked ingratitude. Yet here it is discovered, not under the cloak which hides evil enormities, but under the veil which hides from our eyes the presence of the more respectable sins.

II. WE MAY STUDY THE SECRET OF THIS FORMALISM.

1. Prayerless habit which leaves the spirit unsupplied with the nutriment of communion with God.

2. Consciousness of the fact that in the world appearances are enough, and that religion is so respected and so respectable that it will not do to live without its appearance.

3. Fellowship with the world, which denudes us of all earnest endeavours alter the Divine life.W.M.S.

2Ti 3:8

Corruption within.

“Men of corrupt minds.” It is here that evil begins, though it does not end here. “As a man thinketh in his heart, so is he.” but he does not show in himself the development of evil at once. The hour of revelation, however, will surely come; for “they that be otherwise [than good] cannot be hid.”

I. THEY RESIST THE TRUTH. For this reason the truth will not let them alone. It is an active searching power. It is “a discerner of the thoughts and intents of the heart,” and men resent the intrusion of this all-discovering, all-judging power. Impurity hates purity. Falsehood hates truth. Worldly minds resist the claim of God’s Word to supremacy over their hearts and lives. They resist its right to reign, and its claim to dominate thought and action too.

II. THEY BECOME REPRORATE. Reprobation is no hard decree of God’s; it is man’s own act and deed, and it is the result of the “corrupt mind.” This breeding corruption spreads. The seeds of evil are scattered here and there till the soul is like a wilderness, and the mind which was made to be a garden of holiness becomes a graveyard of sin. Moral death ensues, and with death always comes corruption.

III. THEY BECOME REVEALED. “Their folly shall be made manifest” (2Ti 3:9). The secret sin becomes a public shame. The thought incarnates itself in deed, and retribution takes the form of disgrace.W.M.S.

HOMILIES BY R. FINLAYSON

2Ti 3:1-17

Grievous times.

“But know this, that in the last days grievous times shall come.” They were in the first days of the Christian era; the times foretold were to be in the last days of that era. There is an intended indefiniteness about the days; nothing is said about their commencement, or about the period over which they are to extend. They are to embrace distinct times, but all characterized by grievousness. From what follows we may infer that the grievousness of the times will consist in the prevalence of moral evil, and in the strange coexistence of moral evil with Christian forms. There will be difficulty in knowing how to act, and also in acting according to knowledge in the face of strong, quasi-Christian solidarities of evil. From a source of revelation open to him, the apostle was able to write with certainty regarding the coming of grievous times in the last days. There is not excluded the ultimate triumph of religion in this world which is taught elsewhere.

I. CHARACTERISTICS OF THE MEN IN THE GRIEVOUS TIMES. “For men shall be lovers of self.” “Such men as the apostle here describes there have been at all times, and the apostle does not say that they will be then such for the first time, nor that all men without exception shall be such, but he describes the moral spiritual physiognomy of the times which he beholds approaching.” We are not to include in this first part of the description all who are influenced by self-love; for it is only right before God that we should be influenced by an intelligent regard to our interest. The persons intended are the selfisha word which was only brought in by the Puritan divines toward the middle of the seventeenth century. They are those who exclude God from the central place to which he is entitled in their life. They are those who exclude others from the place of interest to which they are entitled. They thus put self in a false positionmake it the beginning and end of all their thoughts and actions. They properly take the place of pre-eminence in the apostle’s list; for all classes of sinners are after the selfish type, i.e. put forward self in some way or other that does not accord with eternal truth. In the grievous times will be large developments of selfishness. “Lovers of money.” From similarity of composition in the Greek words, the apostle passes on from lovers of self to lovers of money. Under this head are not to be included all seekers of money; for it is right to seek money for good ends. Neither are there to be included all who seek money for selfish ends. But we are to think rather of the avaricious, i.e. those who seek to retain money in a selfish way. They look upon it as that which will make them self-sufficient in the future; and therefore they grudge to spend it even on present necessity. The times will be grievous when the avaricious increase. “Boastful.” Derived from a word signifying “a wandering about,” this word designated first the vagabond mountebanks, conjuors, quacksalvers, or exorcists, “full of empty and boastful professions of cures and other feats which they could accomplish.” Men do not need to go about crying up, advertising, that which is of great value. What men generally boast of is some external advantage which is of little consequence in comparison with the moral worth which should be associated with it. The times will be grievous when the gift is exalted above the moral use to which it is put. “Haughty.” The haughty are literally, in the Greek, those who show themselves above their fellows. In the glass of their own minds, they behold themselves standing along with others; and the comparison they make is in their own favour. Their estimate is false in respect of the importance attached to that in which they pride themselves, and in respect of the importance attached to that for which they despise others. Birth is an advantage, but not the only advantage, nor the greatest advantage, and must be taken along with service and character. In the grievous times there will be a great amount of pride. “Railers.” The word is “blasphemers,” but it would be inconsistent with holding the form of godliness to think of blasphemers in the usual sense in English. It is better, therefore, to think of those who use evil words to each other, i.e. words of contempt, or words of bitterness. There is to be a large development of evil speaking in the grievous times. “Disobedient to parents.” Selfishness is early to show itself in the form of self-will. The young generation are to show impatience of being ruled by their parents, which is sure to grow into impatience in respect of all rightful rule. In the grievous times there is to be a large development of lawlessness, beginning in the family circle. “Unthankful.” Those who are allowed to have their own way in early life are not likely to grow up to show gratitude to parents for what they have sacrificed for them, nor are they likely to show gratitude in the ordinary intercourse of life, nor can we think of them showing gratitude to God for his mercies. Ingratitude is to be a striking feature of the grievous times. “Unholy.” There are certain sanctities which are everlasting, which are anterior to all law and custom, which belong to the Divine constitution of things, e.g. the sanctities of the marriage bond. The unholy are those who have no reverence or love in their hearts for these everlasting sanctities. In the grievous times the most sacred bonds are to be disregarded. “Without natural affection.” Affection is that which sweetens life. In the grievous times affection is to die out, even for those for whom nature specially claims affection. Parents will act unnaturally toward their children. “Implacable.” The word supposes a state of variance. In the grievous times men are not to come to terms with those who have given them offence, but are to pursue them with all the might of their vengeance. “Slanderers.” They are not to be content with pouring contempt and bitterness on one another in ordinary evil speaking, but they are to attack one another with falsehoods. Thus the diabolic character is to be developed in the grievous times. “Without self-control.” With self-will uncurbed in early life, it is not to be wondered at that the men of the grievous times are to be men who have lost self-control. “Fierce.” In the grievous times there will be loss of self-control, proceeding to deeds of violence. “No lovers of good.” In keeping with the personal reference before and after, we prefer to translate, “no lovers of good men.” With evil so active in them, the presence of good men will be burdensome to them. They are therefore likely to make the times grievous to the good, by unjustly treating them. “Traitors.” Fidelity is the sacred bond that joins friend to friend. In the grievous times friend will be often found betraying friend. “Headstrong.” In the grievous times men will go to daring lengths. “Puffed up.” The explanation of their daringness is, that they have no right sense of their own position before Godtheir insignificance, impotence, and responsibility. “Lovers of pleasure rather than lovers of God.” Men will be daring especially in sensual gratification. Pleasure will he preferred to God. “Holding a form of godliness, but having denied the power thereof.” The remarkable thing is that the men who have been described (we do not need to think of the characteristics being all combined) should hold a form of godliness. The relation of the form of godliness to the men who make the grievous times, is that it conceals their true character. It is self throughout, in a more or less hateful form, and therefore the real power of godliness is denied. But it does not appear so nakedly and hatefully to be self where there is a form of acknowledging God. The relation of the form of godliness to the grievous times is, that it allows evil to work more insidiously. It is not so difficult to meet pure heathenism as it is to meet a Christianity that has become heathenish. Advice. “From these also turn away.” Paul would have things put on a basis of reality. Between Timothy and such men there could be no sympathy. Why keep up a semblance of fellowship? Both for them and for him it was better that the line of demarcation should be drawn, and that all further intercourse should proceed on the footing that they did not belong to the same Christian society.

II. THE MEN OF THE GRIEVOUS TIMES ANTICIPATED. “For of these.” The apostle follows up his description of the men of the evil times by the advice to turn away from them, as though they were already present. The explanation he gives is that there were forerunners of them, men of the same spiritual kith. Characteristics.

1. Influence with women.

(1) Manner of their influence. “Are they that creep into houses, and take captive silly women.” Their converts were among women, which was not matter of reproach to them. But it was matter of reproach that it was women so habitually that they sought to influence, and that they did not go openly about the work of influencing them. They crept into houses, as though they did not wish to be seen. And that mode of entrance suggested the employment of other methods than the direct force of truth. By the methods employed they got the women completely into their power. It was matter of reproach to the women that they gave themselves up to such teachers, and therefore they are called silly women.

(2) Explanation of their influence. “Laden with sins, led away by divers lusts, ever learning, and never able to come to the knowledge of the truth.” They were not women of the right stamp. In relation to their past they were laden with sins. In relation to their present they were led away by divers lustsled away to divers, and even conflicting, sources of gratification. They needed a salve for their conscience, and yet a salve that allowed continued gratification. This salve was supplied by the false teachers. They were always getting some new point from them, which gave satisfaction for the time, but they never came any nearer resting in the truth. The reason was that they had not the right moral conditions. Their object was, not to get such truth (to be found in the gospel) as would have delivered them from the guilt of their sins and the power of their lusts, but to have lengthened out to them a mingling of sensual and intellectual gratification.

2. Withstanding the truth.

(1) Type of their opposition. “And like as Jannes and Jambres withstood Moses, so do these also withstand the truth; men corrupted in mind, reprobate concerning the faith.” The apostle here makes use of Hebrew tradition. Jannes and Jambres are not mentioned in the Old Testament, but Hebrew tradition identifies them with the chief of the magicians who withstood Moses. Aaron cast down his rod before Pharaoh, and it became a serpent; and the magicians “they also did in like manner with their enchantments.” It is also recorded that they succeeded in imitating the first two plagues. They thus withstood Mosesstood between him and the effect which his miracles were intended to produce on Pharaoh. So the false teachers produced a spurious imitation of the truth, teaching what resembled the gospel without being the gospel. As the gospel teachers had also to a late period (Gal 3:5) the power of working miracles, so we can understand that these teachers made use of magical arts in confirmation of their quasi-gospel teaching. They thus withstood the truthcame between the gospel and the effect it was fitted to produce. In thus acting they were corrupted in mind; their motives were not good. Their object was not to advance the truth, or to benefit those whom they taught, but to advance themselves and to obtain their own ends with their female converts. They were also reprobate concerning the faith; they were making it abundantly clear that their adherence to the faith was a complete failure.

(2) Type of their defeat. “But they shall proceed no further: for their folly shall be evident unto all men, as theirs also came to be.” So Luther used to say of the priests by whom he was opposed. The false teachers used secret and spurious methods with success; but, though they might wax worse and worse themselves (2Ti 3:13), the time of their exposure was come. So was it with Jannes and Jambres. They were in undisturbed possession of power till Moses appeared on the scene. They seemed to be succeeding when they turned their own rods into serpents; but they suffered defeat when Aaron’s rod swallowed up their rods. They seemed to be recovering their success when they imitated the first plague, and again when they imitated the second plague; but they were baffled in their attempt to imitate the third plague. They were in connection with another plague shown to be defeated, when they could not stand before Moses because of the boils. Moses succeeded in getting the children of Israel out of Egypt; and Hebrew tradition tells that Jannes and Jambres perished in the Red Sea. This is the history of all false teaching, of all spiritual trickery. It may succeed for a time, but its very success often works its ruin. The time comes when its impostures are found out, and it can proceed no further. So we can believe that the great development of evil in the last days will end in complete exposure, and in the brilliant triumph of good.

III. CONTRAST IN TIMOTHY.

1. Timothy reminded of his conduct at a former period, which was a following of Paul as his guiding star.

(1) A leading up to sufferings. “But thou didst follow my teaching, conduct, purpose, faith, long suffering, love, patience, persecutions, sufferings.” The period referred to is Timothy’s early ministry. He then acted as assistant to Paul, and what Paul gratefully calls to mind was his close following of him as a disciple. He not only followed him so as to be familiar with details, but followed him so as to direct his course by what he saw in him. The great lines of his teaching, the great lines of his conduct, Timothy made his own. The special purpose of his life (ruling so many details), which was to spread the gospel of Christ, was also after Paul. So, too, was his disposition towards Christ, viz. faith, especially in his power to make his gospel to tell upon men. So, too, was his disposition toward opponents, viz. his long suffering with their bitter opposition. So, too, was his disposition toward those in whose interest he laboured, viz. love for their souls. So, too, was his disposition under all the adverse conditions of his ministry, as appointed for him, viz. patience. This forms a point of transition to past troublous times when Paul was persecuted, and persecuted so as to be a sufferer in many ways. Even to the apostle’s persecutions and sufferings Timothy’s following extended; i.e. he thoroughly appreciated the fidelity which led to them and brave bearing under them. They may have had to do with his joining the apostle, and determined his own relation to persecutions and sufferings.

(2) Sufferings specified. “What things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured.” At Antioch he suffered expulsion. At Iconium he had to flee from maltreatment, particularly stoning. At Lystra under Jewish instigation, the mob stoned Paul and dragged him out of the city, supposing that he was dead. Such were the persecutions, the last especially sharp and extreme, under which Paul bore up, of which Timothy bad a distinct impression, and which were fitted to embolden him still.

(3) Comfortable issue of the sufferings. “And out of them all the Lord delivered me.” He was cared for by the great Head of the Church, to whom all power in earth had been committed, to whom it belonged to order the earthly destiny of his servants. The Lord, who had more work for him to do, delivered him out of all the machinations of his enemiesgave him up to sorrowing friends when he was left for dead by his enemies.

2. Timothy forewarned.

(1) Regarding persecutions. “Yea, and all that would live godly in Christ Jesus shall suffer persecution.” To live godly is to take the rule of our life from God. This can only be carried out in communion with Christ Jesus. Were all living according to the Divine rule around us, we should be abundantly encouraged. But seeing we live in the midst of so many who hate goodness and do not like to be reminded of God, we must expect to suffer persecution, i.e. to be misjudged, to be opposed, to be assailed, if our godliness is active and aggressive against evil, as it should be. We must have a mind to live godly, whatever consequences it entails. It was because he lived according to the Divine rule that Paul was stoned. As the principle involved was universal, Timothy, in proportion to the vitality of his godliness, must expect to suffer persecution.

(2) Regarding evil men, and especially one class of them. “But evil men and impostors shall wax worse and worse, deceiving and being deceived.” Of the evil men that make persecutions, the worst specimens had not yet been seen. The rule is that good men wax better and better, the good men of one generation outstripping the good men of former generations. This may not apply to particular specimens, for we do not find any to outstrip Paul. But it is true of good men as a class that, with better helps, more experience to go by, better education, better books, better methods, better organization, they are of more value to the society to which they belong. We have laymen in our Churches now whose Christian enlightenment and activity is above what any previous generation has seen. While the good are better, the bad are worse. This applies especially to the class specified, who, with reference to what has before been said, are called impostors, or tricksters in religion. The original reference of the word is to those who chanted their spells in a sort of howl. We have worse specimens of withstanders of the truth than Jannes and Jambres were, or their successors in the early times of Christianity. Infidels are a worse class of men now than they were half a century ago. The incantations used in the free thinking press are of a more dangerous nature than any potions or howlings that were resorted to by magicians of old. Our free thinkers are deceivers; they habitually subject Scripture to the most unfair treatment. And deceiving, they are also deceived; conscious of their own trickery, they do not subject the statements of their friends to examination, but are known for their amazing credulity.

3. Timothy incited to present duty founded on past early training.

(1) Early teaching. “But abide thou in the things which thou hast learned.” Timothy was no longer in the position of the child taught, but in the position of a teacher of others. To one in that position it might have been thought that the appropriate thing would have been advice about his readingand he does appear to have had books and parchments from the apostlesbut the advice which he gives him here is to continue in the things which he had learned, i.e. as a child. And there was really nothing better for him; nothing except this, that the Messiah whom Lois and Eunice taught him to look forward to was now come, and that there had been done to him and by him all that the Old Testament Scriptures had said of him. And so to those who are grown up, and have power to think and to read and to grasp things with a firm grasp, there is never anything better than the old story of Jesus and his love, learned at a mother’s knee.

(2) Early teaching along with early convictions. “And hast been assured of.” We should read,” Thou didst learn, and wast assured of.” It is Timothy’s early convictions that we are to think of. He not only got the teaching from Lois and Eunice, but it became matter of personal conviction to him. He could set to his own seal to what he had been taught. He knew the worth of a mother’s religion in the peace, restraint, hope, it brought into his own soul. It was a legitimate argument for Paul to use with Timothy, not to turn his back on his early convictions, to hold to the God of his childhood. When life was lived according to God’s ideas, such as Timothy’s was, he was not to be inconsistent and to make the latter part disagree with the former. “There is but one way of making all our days one, because one love, one hope, one joy, one aim, binds them all together; and that is by taking the abiding Christ for ours, and abiding in him all our days. Our true progress consists, not in growing away from Jesus, but in growing up into him; not in passing through and leaving behind the first convictions of him as Saviour, but in having these verified by the experience of years, deepened and cleared, unfolded and ordered into a larger though still incomplete whole.”

(3) Personal element in teaching. “Knowing of whom [what persons] thou hast learned them.” “Timothy was supposed to have a complete set of recollections from his mother woven into his very feeling of the truth itself. It was more true, because it had been taught by her. There was even a sense of her loving personality in it, by which it had always been, and was always to be endeared. On the other hand, it will be always found that every kind of teaching in religion which adds no personal interest or attraction to the truth, sheds no light upon it from a good and beautiful life, is nearly or quite worthless. And here is the privilege of a genuinely Christian father and mother in their teaching, that they pass into the heart’s feeling of their child, side by side with God’s truth, to be forever identified with it, and to be, themselves, lived on and over with it, in the dear eternity it gives him.”

(4) When teaching begins. “And that from a babe thou hast known.” Those who carry the idea of individual responsibility through everything have a difficulty here in the dating of religious instruction from the very earliest age. James Mill, the author of the ‘History of India,’ taking the education of his more remarkable son, John Stuart Mill, into his own hands, proceeded on the principle that a religious upbringing would be an interference with free development, and systematically kept all religious ideas out of his mind till he considered him able to form an independent and unbiassed judgment upon the subject of religion. Our objection to that course is that it is a virtual selling of the child to the devil. If God and truth are not presented to the mind till a matured judgment can be formed, it is not as though there had not been experience, but the mind is already warped and religion is placed at a fearful disadvantage. Eunice proceeded on the right principle when she seized the earliest opportunity of influencing the mind of Timothy in favour of religion.

(5) Scriptural teaching.

(a) Name. “The sacred writings.” The name is suggestive, in the first place, of a written revelation, which has the advantage over oral tradition (the form of revelation which obtained for the first two or three thousand years) in that it does not lie so open to the action of prejudice. Men may come with all manner of prejudices to it, but it is there to witness for itself to every unprejudiced mind. The name is suggestive, in the second place, of many writers being employed in the communication of Divine truth, which is much better than one with his particular idiosyncrasy entering into his writings, inasmuch as all classes of minds can be thus suited, and if they are not attracted by one mode of stating the truth, they may be attracted by another. The name is suggestive, in the third place, of writings connected with religion, such as there do not seem to have been in connection with the religions of Greece and Rome. The Bible can be employed for the instruction of children, inasmuch as it is truly a child’s book as well as a man’s book. What is needed, at the first stage at least, is truth in the concrete form; and this is to be found in the Bible, which, with some things hard to be understood, has yet many a simple statement and story that is fitted to fill the child’s imagination and to touch the child’s heart. Eunice had only the Old Testament Scriptures to draw upon: the Christian parent has now an immense advantage, in the addition of the New Testament, and especially of the four Gospels, and in the greater facilities which a printed Bible gives him for getting Bible images and lessons into the mind of the child.

(b) Property. “Which are able to make thee wise unto salvation.” They form a directory to salvation, containing all the information and pleading with the soul which are necessary. To one inexperienced in the ways of the world it is a great advantage to have a friend at hand, able on every occasion to give a sound advice, to expose fallacies, to put forward weighty considerations. Inexperienced in the ways of the world we certainly are, liable to be deceived by appearances, to be buoyed up with false hopes. In giving us the Scriptures, God acts the part of a friend, giving us the best advice, opening our eyes to reality, so that, with all our inexperience, it is as though we possessed boundless stores of wisdom. They are able to make wise unto salvation, but they may not; for there are some who make themselves wiser than God’s Word, and think they know better about things than God does, and so perish by being wise in their own conceits and refusing to be guided.

(c) Condition of efficiency. “Through faith which is in Christ Jesus.” The Scriptures cannot do more than make us wise unto salvation; they are not to be put in the place of Christ, whose connection with salvation is more than that of a directoryis of the most intimate nature, who is really the efficient Cause of salvation, the Receptacle of salvation; and they only do their work when they bring us up to Christ, and also induce in us that state of mind which is here called faith, which instrumentally appropriates the salvation which is in him.

IV. SUFFICIENCY OF SCRIPTURE.

1. Ground of sufficiency. “Every Scripture inspired of God.” According to this translation the inspiration of Scripture is taught, not explicitly but implicitly. We are to regard it as taken for granted that Scripture is God-breathed. Inspiration extends to every part of Scripture. This is a doctrine of vital importance to the Church. Its bearing is that there is not only the absence of error, but the presence of positive perfection in relation to the whole want of man under the present order of things. The Divine influence, however operating, is guarantee that in Scripture, in its manifoldness, we have all fundamentally that needs to be said to man on the subject of religion, and in the form that is best fitted to have deep and lasting effect upon his spiritual nature as a whole. The difference is very perceptible in the post-apostolic literature. “Even where we recognize a lofty flight of the spirit as in the Ignatian Epistles, the inspiration repeatedly is merely a religious enthusiasm, a subjective romance, showing itself in an almost revelling desire for martyrdom, moving and even infectious; so that many who read an Ignatian Epistle for the first time feel themselves doubtless more excited and stirred than by a Pauline one; but this very feature proves that it is not really inspired; for the Spirit who founded the Church does not tolerate the extolling of one isolated tendency in the soul, and cannot bear such subjective partiality of view, be it ever so strong, ever so apparently admirable.”

2. Fourfold use. “Is also profitable.” In reading the Scriptures what we are to seek above all things is that the truth contained in them may be brought into contact with our minds for our profit. “For teaching.” There is first a revealing power in the Bible. It teaches us much that we could not otherwise have known. It supplies us with what is necessary not only for a correct, but a lofty, conception of God. It acquaints us with our fallen state, and with God’s dealings with us for our salvation. “For reproof.” The reproving power of the Bible results from its great revealing power, along with the state in which it finds us. The light it sheds is not for our justification, but for our being convicted of departures both from truth and righteousness. “For correction.” The corrective power of the Bible starts from our being convicted as out of the straight path. By proper directions, admonitions, warnings, encouragements, it brings us back into the straight path. “For instruction which is in righteousness.” The disciplinary power of the Bible is specified as being within the sphere of righteousness. In the lofty demands it makesthe loftier the further we advanceit gives us the spiritual drill which makes for right habits.

3. Completeness aimed at. “That the man of God may be complete, furnished completely unto every good work.” The man of God is man according to the Divine idea. Many excellences go to make the complete man, intellectual, emotional, practical. God desires to see the complete man; and he has given the Bible for that end. The completeness thought of is that of man as a worker, producing good thoughts, good words, good actions. God desires to see the completely furnished worker, and he has given the Bible for that end. It is true that we come very far short of the Divine ideal of our humanity; the reason will be found to be that we neglect the help provided for us. We do not consult God, but our own prejudiced thoughts. Let us go back to the Bible, to be convicted of our error, and corrected, and severely exercised toward the complete man.R.F.

Fuente: The Complete Pulpit Commentary

2Ti 3:1. This know also, What follows is thought by some to contain part of the prophesy concerning the grand apostacy which was to happen in the latter times. If we keep our eye too closely upon the place, and consider what is here said alone, and without comparing it with what St. Paul had said and written to Timothy before, we shall perhaps doubt whether this refers to any other time than that in which the apostle wrote; or, at the furthest, to the time which was immediately to succeed. But if we enlarge our view, and take in the whole compass of what he has said about the great apostacy, and endeavour to put ourselves in the situation in which the apostle and the evangelist then were, we shall probably see things ina very different light: see 2Th 2:7. 1Ti 4:1; 1Ti 4:16 from a comparison of which places it will appear, that he is here prophesying of the same grand apostacy as was there foretold. Besides, he never says that this prophesy concerning the dreadful times which were to come, was then fulfilled; but on the contrary, 2Ti 3:13.he shews that the mystery of iniquity was then only beginning to work, and these wicked men and impostors would grow still worse, deceiving others as well asthemselves: and in Ch. 2Ti 4:3-4 after he had bid Timothyuse his utmost diligence, he intimates, that there was still a future time, when men would not endure sound doctrine; and charges Timothy to do what he could to prevent any steps toward that amazing scene of wickedness.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Ti 3:1 . Consequent on the previous exhortations we have a foreshadowing of the evil state of things in the future.

] Even if the plural be the correct reading, it does not follow that the epistle was directed to others beside Timothy; when an exhortation is general in nature, there is nothing strange in an extension of the point of view.

] comp. 1Ti 4:1 ; Grotius wrongly translates: posthac. It denotes a definite period, not, however (as in Act 2:17 ; Heb 1:1 ), the present, the time between the appearance of Christ in the flesh and His second coming to judgment (Heydenreich), nor the time in which the errors shall come to an end (Mack), but the time immediately preceding Christ’s , in which time, according to apostolic prophecy, the might of the wicked one shall be fully revealed in order to be completely overcome; comp. 2Pe 3:3 ; Jud 1:18 .

] , as an intransitive verb, has the sense of “be near at hand,” but in such a way that it passes over into the sense of “be present;” thus in Rom 8:38 , 1Co 3:22 , and stand in sharp antithesis as “things present” and “things future.” Bengel therefore is correct: aderunt. The same is the case with the Latin instare; hence there is no ground for finding fault with the Vulg. “instabunt” (de Wette), since in the future something future was denoted. Luther is not quite exact: “will come.”

] de Wette: “critical times;” is not simply the time, but the state of things at the time.

The next verses show in what way these will show themselves to be .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

VI
Prophecy of grievous times, and warning against dangerous, false teachers

2Ti 3:1-9

1, 2This know1 also, that in the last days perilous times shall come. For men2 shall [will] be lovers of their own selves, covetous, boasters, proud, blasphemous, disobedient to parents, unthankful, unholy. 3Without natural affection,3 truce-breakers, false accusers, incontinent, fierce, despisers of those that are 4good, Traitors, heady, high-minded [puffed up?] lovers of pleasures more than lovers of God; [,] 5Having a form of godliness, but denying the power thereof: from such turn away. 6For of this sort are they which creep into houses, and 7lead captive4 silly women5 laden with sins, led away with divers lusts; Ever learning, and never able to come to the knowledge of the truth. 8Now as Jannes and Jambres6 withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

EXEGETICAL AND CRITICAL

2Ti 3:1. This know also (comp. 1Ti 4:1). The Apostle passes on now to a new part of his Epistle, which proceeds regularly on to 2Ti 4:5. Just as, in the first chapter, he directed a glance over Timothys past life, and, in the second chapter, communicated to him weighty hints and doctrines for the present, so now he turns towards the future, while at the same time he once yet again enjoins upon him, for his consideration, the admonitions already given, through reference to the speedy approach of troublous times. As in 1Ti 4:1, he had foretold in what style the falling away from the faith would reveal itself, so now he announces the outward immorality which would be coupled with this falling away, notwithstanding the preservation of the Christian name and of Christian forms. What the Apostle here communicates is not a mere subjective supposition, but wholly, as in 1Ti 4:1, the fruit of a revelation of the Spirit.In the last days, . Not a statement, in a general way, of the Christian era, as, e.g., Act 2:17; Heb 1:1, but in particular of the last days of this era, which precede immediately the last, personal Parousia of the Lord (1Pe 1:5; 2Pe 3:3). The Apostle also directs the attention of Timothy expressly to a world-period still future, the germs of which, nevertheless, were then visible (see 2Ti 3:6; 2Ti 3:9), though it must not be forgotten that he expected the return of the Lord as nigh at hand.Perilous times shall come, ; not = imminebunt, but = aderunt, days of which the word (Eph 5:16), Ubi vix reperias, quid agas, shall be applicable in full force.

2Ti 3:2. For men shall be, &c. Such men as the Apostle here describes, there have been at all times, and the Apostle does not say that they will be then such for the first time, nor that all men without exception shall be such, but he describes (exceptis excipiendis) the moral-spiritual physiognomy of the times which he beholds approaching, in which the beneficent influence of the gospel upon the heart, the household, and the daily life will be less seen than in the apostolic age.Lovers of their own selves, ( .). Original cause of all wickedness, so that they make their own I the centre of their thinking, feeling, willing, and doing.Covetous, ; wholly like the Pharisees (Luk 16:14; comp. 1Ti 3:3).Boasters, ; noisy self-assertors, like criers in the markets, who rove about everywhere. Ambrose, insolentes.Proud, ; who not only plume themselves at all times upon their own advantages, but also look down contemptuously upon others.Blasphemers, (1Ti 1:13); used specially in reference to God, employed here more generally.Disobedient to parents (comp. Rom 1:30), where, in like manner, several of the corruptions here named are stated. The rejection of lawful authority is also, in Judges 8, a distinguishing trait of the antichristian way of doing, and is here, moreover, adduced as the source of the sins now to be mentioned.Unthankful, ; men who will know nothing of thanks for heavenly or for earthly benefits (comp. 1Ti 1:9; Luk 6:35).Unholy, ; profane, irreligious, to whom nothing holy is holy.

2Ti 3:3. Without natural affection, ; not only sine affectione (Vulg.), but sine affectione naturali (comp. Rom 1:31).Truce-breakers, ; as well those who will make no compact, as those also who do not hold to a compact they have madebreakers of agreements; Huther.False accusers, (1Ti 3:11; Tit 2:3).Incontinent, ; who cannot control themselves (comp. 1Co 7:5).Fierce, ; untamed, wild.Despisers of those that are good, ; for the opposite, see Tit 1:8. ; Theophylact.

2Ti 3:4. Traitors, ; not openly (which would conflict with 2Ti 3:5), but men with whom neither truthfulness nor faith is found.Heady, ; rash, fickle (Act 19:36), men under the influence of their prejudices, who do not act according to high principles, but by the pressure of circumstances.High-minded, (comp. 1Ti 3:6; 1Ti 6:4), beclouded wholly through vain self-delusion.Lovers of pleasures more than lovers of God, ; who pursue pleasure more than they ask after God (comp. 1Jn 2:15; Rom 16:18; Php 3:18).

2Ti 3:5. Having a form of godliness, . stands here as antithesis to substance (Wiesinger); and also, observing, in thorough pharisaic style, the forms of the service of God with the neglect of the essence of the thing.But denying the power thereof (viz., .), ; so that they not only miss the power of godliness, but wilfully reject it (comp. the delineation of false prophets, Mat 7:15-20). With these last traits, in a measure the summary of all the preceding, into which they resolve themselves as into a higher unity, the Apostle ends this large register of sins.From, such turn away, . He says, therefore, without any qualification, ; occurring here only = , aversari (1Ti 6:20). When we compare this unqualified admonition with the requisition to gentleness which is given in 2Ti 2:24-26, in respect of the erring, it becomes clear that the Apostle had in his mind there entirely different men from those here. But if one ask how he could warn against such men with so great assurance, it becomes obvious, from 2Ti 3:6, that he already recognized their and spiritual kith in the immediate neighborhood of Timothy.

2Ti 3:6. For of this sort, &c. Such will these persons be, for that can be seen from their forerunners already at hand.Which creep into houses, . It is known within what narrow limits, in the East, mutual intercourse between the sexes was confined. The evil-minded persons here designated would venture, so much the less, to carry on their designs publicly, since they not only had an evil conscience, but would, besides, endeavor to preserve the appearance of godliness most carefully (2Ti 3:5).And lead captive silly women, ; designation of a measurably contemptible class of females; the slighting expression denotes their weakness, and the ease with which they are led astray , strictly to make captive in war; here, to bind to one with body and soul. Calvin: Dicit, eas captivas duci, propterea quod variis artificiis ejusmodi pseudo prophet eas sibi obnoxias reddunt, partim curiose omnia rimando, partim blandiendo.Laden with sins, (comp. Rom 12:20); cumulat peccatis, and are thereby so inconstant that they lend an ear readily to false teachers, who promise them rest through the enticing discourse of a wisdom concealed yet from others.Led away with divers lusts. . Over against the awakened conscience stands ever the governing sinful passion, which seeks satisfaction in a system set forth and lauded by unprincipled teachers (2Ti 3:1-5). As the Lord already accused, in His day, the Pharisees, and those learned in the Scripture, of a like thinking and acting (Mat 13:14), especially in respect of widows, so also was it the business of the false teachers, in the days of Paul, to operate, before all, upon women. They were most easily led; at the same time, also, they were instruments for the gratification of the sensual desires of their corrupters; and when once they became bound, body and soul, to their cause, they could soon, in their turn, win new adherents. From different testimonies of the church-fathers, made with allusion more or less explicit to this word of the Apostle, it appears that the ancient heretics availed themselves especially of this instrumentality in the furtherance of their designs. In this respect, the passage of Jerome, in his letter to Ctesiphon, is classical: Simon Magus hres in condidit adjutus auxilio Helen meretricis; Nicolaus Antiochenus, conditor omnium immunditiarum, choros duxit fmineos; Marcion quoque Romano prmisit mulierem ad majorem lasciviam, Apelles Philemonem comitem habuit; Montanus Priscam et Maximillam primum auro corrupit, deinde hresi polluit; Arius, ut orbem deciperet, sororem principio ante decepit. Donatus Lucill opibus adjutus est, Elpidium ccum Agape cca duxit, Priscilliano juncta fuit Galla.Simon Magus founded his heresy by the help of Helena, a prostitute; Nicolaus of Antioch, the founder of all impurities, led about troops of women; Marcion also sent in advance a woman to Rome for his greater pleasure; Apelles had Philumena for a companion; Montanus first corrupted Prisca and Maximilla with gold, and then polluted them with heresy; Arius, that he might deceive the world, deceived first the sister of his prince; Donatus was aided by the fortune of Lucilla; the blind Agape led the blind Elpidius; Galla was allied to Priscillian.[But Jerome himself sought and enjoyed especially the association of women. If it be true that heresiarchs have been aided by them, it is equally true that they have rendered, in all ages of the Church, valuable assistance in all good work.E. H.]Silly women ( = little women [perhaps, according to the modern phrase, small specimens of the sex.E. H.]).

2Ti 3:7. Ever learning, and never able to come, &c. A fine irony, which renders the Apostles inward hatred of this sham-holy life all the more conspicuous. Because learning is not the actual design in the intercourse of these women with the false teachers named here, but only the means and excuse for the gratification of their sinful, bad desire, they never come to an end with it.And never able to come to the knowledge of the truth, because moral receptivity, the disposition of the heart, which, according to Joh 7:17, is granted, fails them wholly. Calvin: Discunt, ut sunt curios, deinde animo inquieto, sed ita, ut nihil unquam certi nec veri assequantur. Hoc autem prposterum est studium, cui non respondet scientia. Quamquam videntur sibi tales egregie sapere, sed nihil est, quod sciunt, dum veritatem non tenent, qu fundamentum est omnis scienti.

2Ti 3:8. Now as Jannes and Jambres. Paul shows, by an example, still more particularly the relation in which known misguided minds had placed themselves towards Christian truth. Jannes and Jambres, according to the Jewish tradition, were the chiefs of the Egyptian magicians, who tried their arts over against the wonders of Moses, and thereby held Pharaoh back from faith in the word, and from obedience of the command of God. According to the legend, they were brothers (the names were written variously; e.g., instead of , and instead of ), sons of Balaam, first the teachers, afterwards the opponents of Moses, and who perished also in the Red Sea during the pursuit of the Israelites (see Wetstein on the place). As to the question how the Apostle could have come into possession of the statements here given, Origen answered that he had derived it from a liber secretus. Theodoret, on the other hand, that he had become acquainted with it from Jewish tradition, and from revelation of the Holy Ghost. It is worthy of remark, that not only Jewish, but also heathen writers (Pliny and Numenius), mention both names; whence we may properly conclude that this tradition must have been pretty generally diffused, and from these grounds may also assume that Paul, as he elsewhere quotes Greek authors and cites proverbial expressions, so also he derived something for once out of the not always muddy source of Jewish tradition; which, moreover, he does not use, while he appeals to it, to prove anything doubtful, but only to represent his meaning more distinctly through reference to traditionary names and actions, the correctness of which may, in other respects, remain uncertain, When he says, Now as Jannes and Jambres withstood Moses, , it is not indispensably necessary thence to conclude that the false teachers, who were opposing themselves, made use of the same means as Jannes and Jambres; but it can just as well signify that they did the same with like furiousness. We cannot, however, pronounce the former view utterly incredible, when we think of Simon Magus, of Elymas the sorcerer, of the vagabond devils-conjurers amongst the Jews, and of the deceiving magical art practised from of old at Ephesus (comp. Act 19:19). Amid the wide extension of Chaldan wisdom and art in those days, and taking into account the immoral character of the false teachers here branded, it is probable priori that they would not have been ashamed of such instrumentalities, which were eminently fitted to work upon the senses and the fantasy, and also found a powerful support in the superstition of the multitude.Men of corrupt minds, (comp. 1Ti 6:6). The Apostle has in his mind not the darkening of the understanding, but the moral baseness of their disposition.Reprobate concerning the faith, ; who are not, in respect of the faith, in condition to stand the tests (Tit 1:16)the natural result of the moral disorder which was delineated in the immediately preceding words. Over against this temporary supremacy of error and of sin, the Apostle has occasion to remind both himself and Timothy that this power will not last forever.

2Ti 3:9. But they shall proceed no farther. This positive assurance does not at all contradict the opposite warning (2Ti 2:16), and the prophecy that follows (2Ti 3:13). Here the Apostle speaks of the outward result; there, on the other hand, of the intrusive advance from bad to worse. Not without reason did Luther often apply these words to the priests of Rome. Bengel: Non proficiunt amplius, quamquam ipsi et eorum similes proficiant in pejus. The history of most heresies actually teaches that error constantly spreads, but that the eyes of many are thereby opened so much the quicker. Comp. Conybeare and Howson on this place. We must expect this here, no less than with the Egyptian magicians, just because absurdity and unrighteousness so often overstep all bounds.For their folly shall be manifest unto all men, as theirs also was (comp. Exo 8:18-19; Exo 9:11).

DOCTRINAL AND ETHICAL

1. As Peter and John, so also the Apostle Paul, towards the close of his life, becomes prophet, and announces the remote destinies and the future of the Church. The apostolical Charisma completes itself in the prophetic. The general delineation of the crimes in the last days, which the Saviour Himself (Matthew 24.) has given, is not mechanically repeated, but is enriched with a number of new traits. It is here also revealed that the optimistic view of the World, which expects but a continuous triumph of humanism, an advance steadily to a higher freedom, culture, and dignity in the future, cannot stand before the tribunal of Scripture.

2. It is a remarkable revelation of the divine Nemesis, that they who, with the denial of the faith, begin not seldom with the beautiful phrase, that they are zealous for morality, and wish to maintain the morals of the gospel, while they reject dogma, just upon this road advance gradually to the most decided immorality. He who digs out the tree, cannot also enjoy the fruit. Emancipation from all authority theoretically, leads practically to the promulgation of the rights of the flesh.

3. It is a remark as demonstrable as it is humiliating, that as the truth, so also error and sin have found ever a powerful support in the weaker sex (comp. 1Ti 2:14). There lies in the womanly character the foundation, as for the highest development of the power of faith, so also for the highest revelation of the power of sin (comp. Rev 3:17.). Josephus also states that the Pharisees especially had found much support amongst the women (Antiq., 17, 2). Compare the account, moreover, of the rich Fulvia of Rome, who was induced, by two Jewish impostors, to furnish a considerable sum of gold, under the supposition that it was for the temple at Jerusalem (18, 3).

4. The opposition of the Egyptian magicians against Moses was in no wise the fruit merely of human cunning and deception, but was the work of dmonic powers out of the kingdom of darkness, which, as a new period for the kingdom of God began with Israels redemption, revealed its force in increased measure, and employed the magicians as its instruments.
5. The battle of wickedness against the truth is from the beginning; the whole world-history is a struggle between the kingdoms of light and of darkness. Jannes and Jambres are a type of all seducers and deceivers, as Moses is a type of all faithful witnesses of the truth. How does hostility to the truth manifest itself? At first, the truth and its witnesses are rendered suspicious, and there is complaint of falsehood and error. Then, a counterpart of the truth is set upa phantom, which is decked out with all deceiving attire. At last, the witnesses for the truth are attacked with persecution; Heubner.
6. Just because error becomes more scandalous the longer it lasts, do its defenders find it impossible to carry it on permanently. Its triumph becomes its overthrow. Error is a palace of ice, which at last must melt and tumble down necessarily, when but one ray of the sunlight of truth penetrates it.
7. If the sins here designated be, in and of themselves, so abominable, they are still worse when they are revealed in a preacher of the gospel. The word of Baxter to his brethren is of force here: When Satan has led you to destruction, then surely he employs you to lead others to destruction. Oh, what a victory does he think he has won, when he has made a preacher corrupt and faithless, when he has entangled him in the snares of covetousness, or of some offence. He will boast against the whole Church, and say: These are your holy preachers! You see how it ends with their strictness, and whither they come with it! He will boast against Christ Himself, and say: These are your heroes! I can make Thy best servants false to TheeThine own stewards deceive Thee, &c.

HOMILETICAL AND PRACTICAL

True love does not conceal danger, but warns against it.In how far can the doctrine (Ecc 7:10), even in the sphere of Christianity, avail in respect of the ever-increasing sin and misery of the future?The higher the sun rises, so much the more does it lift vapors from the earth.Egoism the source of all evil.The relation in which children are accustomed to place themselves towards their parents, is also a sign of the time, and a measure for judgment of their inner sentiment towards God.The difference and the agreement of false prophets in the differing centuries of Christianity.The show and the power of godliness: (1) How often does the one take on outwardly the form of the other; (2) how it is possible to distinguish each from the other.Whence comes it that the errors of a false Gnosis have, at all times, found so much sympathy in many womens hearts?The blending of religiosity with refined sensuousness.Resistance of the truth: (1) Its weapons; (2) its sworn comrades; (3) its stubbornness; (4) its final fate.Also even in the sphere of error, nothing new under the sun (Ecc 1:9-10).The truth triumphs often late, but nevertheless surely at last.The power and the impotence of error.

Starke: Spener: Self-love is twofold: (1) A proper and divinely commanded (Mat 22:39); (2) an unrighteous and sinful.False accusers are hateful in name and deed; they are diaboli, devils, and have the devils trick.To be rash, and to rush on, to the injury of another, belongs to the corrupted being of the world.Show, pomp, and ostentation of Christianity enough, but there is dearth of what is best.What is shell, without kernel?One cannot get rid utterly of bad people, otherwise one must leave the world; enough that one knows their wickedness, and abstains from their scandalous ways, and avoids as much as possible their society (1Co 5:10).Hedinger: The more dangerous it is for women in the world, so much the more must they keep watch over themselves, and implore God for assistance amid temptations (Psa 143:10).[Comp. Monods famous Sermons, La femme, Sermons, troisime Srie, Paris, 1859.E. H.]Let no one think, when he has carried on his rascality for a long while, that he will go forever without hindrance and punishment.Errors and false doctrines have indeed the show of truth, but the mask is easily torn off them (1Ti 4:1-6).Cramer: If the magicians of Pharaoh could not hinder the purpose of Moses, God will carry on His work indeed, notwithstanding the devil still blocks its way so often.

Heubner: How does the Christian judge of his own time?The Christian understands his own age best.Never can one vice remain alone.The corrupt heart makes itself averse to the good.When the most powerful agencies for improvement are at work, then, by the rejection of them, must the result be a correspondingly scandalous deterioration.On the part of many, employment with religion is a sort of pastime and amusement; dispositions so formed always rove, and never come home.To a true faith belongs a true upright heart.The fate of the old enemies of the truth gives consolation to the friends of truth.

Lisco: Of the false teachers of the last days: (1) Of their moral corruption; (2) of their frightful end.Of the tares in the Lords Church.(Fastday Sermon): Of the shadow-side of life, which we recognize in the light of the gospel.

Footnotes:

[1]2Ti 3:1[. is the reading adopted by Lachmann, after A. G. Huther inclines to this. The usual reading is retained by Tischendorf, is in the Sin., and is defended by our author.E. H.]

[2]2Ti 3:2.[Cod. Sin. omits the article before .E. H.]

[3]2Ti 3:3.[; omitted in Cod. Sin.E. H.]

[4]2Ti 3:6.[. The weight of authority is in favor of , adopted by Griesbach, Lach mann, Tischendorf, Huther, Wordsworth, &cE. H.]

[5]2Ti 3:6.The article of the Recepta is mot genuine.

[6]2Ti 3:8.[Vulg., Mambres.E. H.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2251
SELF-LOVE REPROBATED

2Ti 3:1-2. This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves.

THERE is in the inspired writings frequent mention of what will take place in the last days. But in these words very different and distant periods are referred to. Sometimes they designate the time of the Christian dispensation [Note: Heb 1:2.]; sometimes the day of judgment [Note: Jam 5:3.]; and sometimes, as in our text, a season between these, when very great and important changes will take place in the Church of Christ [Note: 2Pe 3:3.]. Immensely important changes have already taken place, as in the successful efforts of Antichrist, both in the Mahomedan and Popish powers: and still further changes we look for in their overthrow. But it is remarkable, that every event predicted, as to take place at these distant periods, actually commenced in the apostolic age: and St. John says, Even now are there many Antichrists [Note: 1Jn 2:18.]. As for the evil spoken of in my text, the Apostle declares, that, though predicted as to occur in the last days, it did exist at that very time, to a great extent [Note: ver. 69.]; and that, when it should prevail in the way that he described, very perilous and troublesome times would have arrived. For the elucidation of the subject before us, I will endeavour to shew,

I.

What is the disposition here reprobated

It is self-love: Men shall be lovers of their own selves. But we are not to imagine that every kind and degree of self-love is sinful. On the contrary, the desire which God has infused into the soul of every man to promote his own welfare, is proposed by God himself as a standard, agreeably to which we are to regulate our love to our neighbour: he calls it a royal law, as being established by himself; and he declares, that, in accommodating ourselves to it and loving our neighbour as ourselves, we do well [Note: Jam 2:8.]. Nay, more; our blessed Lord compares with it the love which he himself bears to his own Church and people: No man ever yet hated his own flesh, but nourisheth, and cherisheth it, even as the Lord the Church [Note: Eph 5:29.]. Still, however, when it becomes inordinate, it is a very hateful disposition, evil in itself, and abominable in the sight of God. Self-love is then sinful,

1.

When it induces a forgetfulness of God

[God should be acknowledged by us as the only source of all good; for from him proceedeth every good and perfect gift [Note: Jam 1:17.]: and for his glory should every thing be done; as it is said, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God [Note: 1Co 10:31.]. But self-love robs him in both these respects: it leads men to ascribe their success of every kind to their own wisdom and power; and at the same time to seek their own gratification only in the enjoyment of all that they possess. Now what can be more hateful, than for a man to be sacrificing to his own net, and burning incense to his own drag [Note: Hab 1:16. 1Co 4:7.], when he should be adoring God for the mercies vouchsafed unto him? or what more abominable, than for a man to be living to himself, when he should be consecrating all his powers to the service of his Creator and Redeemer [Note: Rom 14:7-8.]? In fact, what is this, but to idolize ourselves, and to put ourselves in the very place of God? Covetousness and sensuality are expressly called idolatry [Note: Php 3:19. Col 3:5.]: yet are these but branches proceeding from the root of inordinate self-love; which is nothing less than practical atheism, or a banishing of God from all our thoughts [Note: Psa 10:4; Psa 14:1.].]

2.

When it operates to the injury of our neighbour

[Our neighbour, in his place, has claims upon us, no less than God himself. Whoever we be, whether of high or low degree, what are we but members of one great family; yea, and members too of one body [Note: 1Co 12:20.]? Now, in a body, no member is to consult its own separate interest at the expense of others, but every one to seek its own happiness in the welfare of the whole [Note: 1Co 12:25-26.]. But self-love banishes all these considerations, and sets aside every obligation arising from them. Now, we are told, from authority, that whatever a man may possess, or whatever he may either do or suffer in the service of the Lord, if he have not charity towards his neighbour, so as to render unto him his dues, he is no better than sounding brass or a tinkling cymbal [Note: 1Co 13:1.]. Whatever he may pretend, his faith is dead; his love is hypocritical [Note: Jam 2:15-17.]; his religion is vain [Note: Jam 1:26.].]

Lamentable are those times, and pitiable that society, where this disposition reigns. Consider, I pray you,

II.

The danger attendant on it

Consider the danger,

1.

To those who are under its influence

[There is no evil which will not find a ready access to their minds; nor is there any situation in which they will not betray their selfish propensities. Whether in civil or social life, they will render themselves hated and despised. Towards the state, they will be always full of murmurs and complaints. And, in their intercourse with their families and neighbours, they will be occasions of pain to all around them. They will be displeased with every person that stands in any respect in competition with them; and will quarrel with every thing that militates in the least degree against their favourite propensity. In all their transactions in business they will be straining to gain some undue advantage, and will make the minutest differences subjects for dispute. See what the Apostle connects with this character: Men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God. It is not necessary, indeed, that all these evil qualities should be combined in the same person: but there is in self-love a tendency to produce them, so far as a persons circumstances are calculated to call them forth. Nor will there be found in such persons any redeeming quality, or any thing to compensate for these evil dispositions. Their selfishness so engrosses their minds, as to render them incapable of any noble exertion, either in a way of piety or benevolence. The lover of self will love none else, at least not in such a degree as to make any great sacrifice either for God or man.]

2.

To the cause of Christ in the world

[It is granted, that a man who is a lover of his own self may be instructed in the truths of religion, and observant of its forms: He may have a form of godliness; but he will be destitute of its power: nor is there any great hope of ever benefiting him by the ministration of the Gospel. The word preached either sinks not into his mind at all, or, if sown in his heart, is choked with thorns and briers, so as to bring forth no fruit to perfection. Nor is this all the evil that accrues from his hateful dispositions. He sets others against the Gospel; and causes the way of truth to be evil spoken of, and the very name of God to be blasphemed. Besides, by his spirit and conduct he stirs up corruption in all around him; and even foments in them, by re-action, the very dispositions exercised by himself. Hence, instead of unity in the Church, there will be dissension; and the minister will derive nothing but grief from those over whom he ought rather to rejoice. This I apprehend to be the primary idea in the Apostles mind, when he calls the times, of which he speaks, perilous, that is, troublesome, grievous, and perplexing. And certainly it must go ill with any Church where such characters abound.]

We may see, then, What is mainly to be looked to,
1.

In estimating our own character

[I would not undervalue religious sentiments: but they are of no worth, if they be not productive of suitable dispositions and conduct. Do not then inquire, whether you have attained a scriptural creed, and a form of godliness; but whether the truth has made you free; free from selfish principles and selfish habits. The man whose heart is right with God will account nothing of any value, any further than it can be improved for the honour of God and the good of man. Even life itself is held by him only as a victim ready to be sacrificed, whenever a proper occasion shall call for it. See how the Apostle Paul acted: he accounted not his life dear to him: on the contrary, if called to lay it down for his brethren, he regarded it as an occasion, not of grief, but of joy [Note: Php 2:17-18.]. Ah! brethren, see how much you have acquired of that spirit; and how much you possess of the mind that was in Christ Jesus, who, when possessed of all the glory and felicity of heaven, emptied himself of it all for you; and for your benefit became obedient unto death, even the death of the cross [Note: Php 2:5-8.]. Self has by nature wholly occupied your minds. The proper effect of the Gospel is, to root out that hateful quality, and to fill your souls with love both to God and man. Let this, then, serve you as a test whereby to try your state; and assure yourselves, brethren, that a work of grace is no further wrought within you than this great change is accomplished.]

2.

In selecting our companions and friends

[St. Paul guards you particularly on this head: Men will be lovers of their own selves.from such turn away [Note: ver. 5.]. So say I, my brethren: From such turn away. You can get no good from such men; nor can you hope to do any good to them: and your whole intercourse with them will be productive only of pain. As Solomon says, Make no friendship with an angry man, lest thou learn his ways, and get a snare to thy soul [Note: Pro 22:24-25.]; so I would say in reference to a selfish man. He only will be a source of comfort and benefit to you, who is divested of self, and who lives for God, and lays himself out for the good of man. That is an honourable character, worthy to be esteemed; and an useful character, from whom you may hope to derive much benefit; and a blessed character, with whom you may hope to spend a happy eternity. If thou find such an one, take him to thy bosom: and congratulate thyself, that, in this poor vain world, God has raised up to thee such a treasure as this, that may well be dear to thee even as thine own soul.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

The Apostle in this Chapter, foretells of perilous Times. He speaks of certain Enemies of the Truth: and closeth with a warm Recommendation of the Holy Scriptures, as making wise unto Salvation.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) This know also, that in the last days perilous times shall come. (2) For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, (3) Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, (4) Traitors, heady, highminded, lovers of pleasures more than lovers of God; (5) Having a form of godliness, but denying the power thereof: from such turn away. (6) For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, (7) Ever learning, and never able to come to the knowledge of the truth. (8) Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. (9) But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

We have here, an awful prophecy of awful times. And as it bears no date, we have authority to make application of it to any period, yea, and to every period of the Church, where is discoverable a correspondence, between the prediction and what appears to be the accomplishment. It hath been pretty much the custom with Commentators, to make a very general application of what is here said to the Church of Rome. And no doubt very many of the characters belong to that See. The merits of works, and supererogation; the pride and blasphemy, the form without the power of godliness; the creeping into houses, and leading captive silly women; with confessions, purgatory, penance, and the like which distinguish that creed; are high demonstrations, that the Apostle had in view, such a profession of religion, when he wrote these words in this Chapter. But had this heresy been the only one, here spoken of in relation to the perilous times of the last days; I should not have thought it necessary, to have dwelt upon it, with any observations in this Poor Man’s Commentary. But convinced as I am, that the true Church of Christ hath as much to apprehend of danger from other quarters in the apostacies around; and which, unless I greatly err indeed, the Holy Ghost in this scripture more immediately had in view; I cannot consider myself justified in passing over the passage now before us, as if the See of Rome was only meant, when I verily believe our dangers are greater from other sources, in and among ourselves, and that the spirit of prophecy in this scripture, had them in contemplation.

I have in the former Epistle of Paul to Timothy, (Chapter 4 and the first and following verses,) already stated my thoughts on some of the latter day heresies. It will not be necessary therefore in this place to enlarge. I shall dismiss the subject with only observing; that what God the Spirit, by his servant the Apostle, hath here said, is enough, surely, to keep every child of God upon the look-out, for those perilous times here predicted; which if not already come, (as it should plainly seem they are,) cannot be very far remote, and may be near indeed. One grand consolation to the true Church of Christ remains, to comfort her members during the most awful times; namely, her everlasting safety is in no hazard. If it were possible, Jesus saith, they would deceive the very elect. Mar 13:22 . But our Lord’s manner of expression proves, that it is impossible. And yet, though assured, that not one of Christ’s little ones shall perish; it is enough to make the people of God to be deeply affected, with the prospect of those awful times, which threaten the Lord’s indignation on a sinful land. Isa 1:4 . The righteous soul or Lot was vexed with the filthy conversation of the wicked in his day, 2Pe 2:7 . Moses had his Jannes and his Jambres to oppose him with their enchantments. Exo 7:11 . And David speaks of rivers of tears running down at beholding the breaches made by the wicked on God’s holy law. Psa 119:136 . And if the Lord should remove the golden candlestick of Ordinances from us; or give up Professors to their form, as Paul here speaks, wholly void of all the power of Godliness: very awful will be the consequence, though the eternal safety of Christ’s Church cannot be affected! But I forbear to dwell upon the subject. Precious Jesus! do as thou hast said. Watch over thy Church, and water her every moment. Keep her night and day, lest any hurt her? Isa 27:2-3 . If the Reader wishes a sweet Chapter of consolation on this subject, I refer him to Zep 3 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2Ti 3:2

Ingratitude is always a form of weakness. I have never known men of ability to be ungrateful.

Goethe.

The Use and Abuse of Pleasure

2Ti 3:4

I suppose we should say, taking a general view of humanity, that while man has to work, and work is essential, man also needs pleasure and recreation. But then this recreation or pleasure will depend very much upon two things for its beneficent results: first, the kind of pleasure, and secondly, the degree in which we indulge in it. We may all have too much of a good thing; we may all indulge in that which is adverse to our advantage.

I. There are different kinds of pleasure, and a man may abuse pleasure in two ways. If you would judge pleasure, you must judge it from the standpoints of degree and kind. (1) If a man gives up too much time to pleasure, you know what happens; it weakens his moral fibres; it introduces a disinclination for work; it impairs his power and capacity for usefulness. (2) The wholesomeness of pleasure will depend upon the character of the pleasure itself. There are some pleasures which are unwholesome; there are some pleasures which are wholesome. I take it that that pleasure which takes the form merely of frivolity at least does the man no good; and by doing the man no good, that frivolous pleasure does him harm, for it makes no demand upon the mind, no demand upon the heart, no demand upon the spiritual energies. Then there are pleasures which are distinctly harmful, and as such are to be avoided. (a) There are the pleasures of over-eating and over-drinking. (b) But there are worse pleasures pleasures of self-indulgence, pleasures of distinct immorality, which degrade a man and bring him to the animal state. (c) And there are pleasures, which turn upon money the chink of money.

II. What, then, is pleasure for? Pleasure is intended for recreation the recreating of the man. And, mark you, there are splendid, wholesome recreations in the world. But pleasure, like everything else, may be used and may be abused; and it is a law of our higher nature that we must be for ever making choice.

III. Now, what is the attitude of Christ towards pleasure? There never was a more natural teacher than Jesus Christ; there never was a more natural life than the life of Jesus Christ. The Master never would say: ‘Turn your back upon pleasure as an evil thing,’ but He would say: ‘Judge your pleasures; judge them from the standpoint of your moral elevation, your moral characters, and the work you have to do for men and for God’.

Bishop Boyd-Carpenter, Christian World Pulpit, vol. lxxiii. p. 215.

2Ti 3:4

His guide was not duty; it was not even ambition; but his guide was self; it was ease and amusement and lust. The cup of pleasure was filled deep for him, and he grasped it with both hands. But pleasure is not happiness. There is no happiness for him who lives and dies without beliefs, without enthusiasm, and without love.

Osmund Airy, Charles II., p. 416.

2Ti 3:4

Most men seem rather inclined to confess the want of virtue than of importance.

Dr. Johnson.

References. III. 4. W. Brock, Midsummer Morning Sermons, p. 146. III. 5. F. C. Spurr, Christian World Pulpit, vol. li. p. 86. Spurgeon, Sermons, vol. xxxv. No. 2088. A. Maclaren, Expositions of Holy Scripture Timothy, p. 86. III. 6. Expositor (4th Series), vol. iii. p. 367. III. 8. Ibid. vol. i. p. 202. III. 10. Ibid. (5th Series), vol. i. p. 337. III. 10-12. Ibid. (4th Series), vol. viii. p. 16. III. 11. Ibid. (5th Series), vol. x. p. 274.

The Evolution of Evil

2Ti 3:13

Let us consider, first, the law of evolution in regard to several aspects of evil; and, secondly, the principle on which this evolution depends.

I. The Evolution of Evil. (1) The evolution of evil in relation to faith. The development of error is the matter immediately before the Apostle in this place; he is speaking of those who go from one heresy to another. Men begin by questioning the great articles of their creed; they commence the process in no specially offensive temper, they seem only to obey the necessity and follow the methods of an independent mind. Gradually, like as when a moth fretteth a garment, the criticism becomes more antagonistic and destructive, until ere long the critic finds himself renouncing all the great inspiring articles of his faith; what began in an apparently laudable inquiry into the truth of religion ends in universal scepticism. Are we, then, to be afraid of testing our belief, afraid of a life of intelligence, knowledge, reflection? We ought to turn with scorn from any such ignoble intellectual surrender. The point of the Apostle’s admonition is, we must take care in what spirit we begin and prosecute our criticism. (2) The evolution of evil in relation to character. Evil possesses wonderful capabilities of expansion, multiplication, transformation, transmigration, exaggeration. Notice specially three points in the susceptibility to development and increase. (a) One evil contains within itself the possibilities of all evil. (6) The mildest form of evil contains within itself the possibility of the most extreme evil. (c) The development of evil is peculiarly rapid. (3) The evolution of evil in relation to destiny. Men in this life often go a long way in the development of evil; they become dead to truth, to decency, to hope. But we have no reason to suppose that this degeneration ends here Revelation fixes no limit to the evolution of good. But at the same time revelation fixes no limit to the evolution of evil. It propounds ‘the awful doctrine of a ‘bottomless pit,’ which in the language of our day, signifies unarrested, limitless degradation.

II. The Principle on which the Evolution of Evil Proceeds. ‘Deceiving and being deceived.’ Man may be made worse as well as better by association.

III. The Lessons Suggested by our Theme. (1) Avoid the beginnings of evil. (2) Cultivate purity of heart. (3) Loyally keep the social law.

W. L. Watkinson, The Transfigured Sackcloth, p. 111.

References. 111. 14. H. D. M. Spence, Voices and Silences, pp. 81, 97. III. 14, 15. Archbishop Temple, Christian World Pulpit, vol. lxi. p. 262. III. 14-17. R. F. Horton, Christian World Pulpit, vol. liii. p. 241. W. H. Griffith Thomas, Mundesley Conference Report, 1910, p. 287. III. 15. W. F. Shaw, Sermon Sketches for the Christian Year, p. 4. Spurgeon, Sermons, vol. xxxi. No. 1866. J. J. Blunt, Plain Sermons (3rd Series), p. 243. W. M. Sinclair, Words from St. Paul’s, p. 164. Bishop Ryle, Christian World Pulpit, vol. xlvii. p. 309. S. Pearson, Christian World Pulpit, vol. lv. p. 218. A. Maclaren, The Wearied Christ, p. 191. R. F. Horton, Christian World Pulpit, vol. lvii. p. 276. Expositor (6th Series), vol. v. p. 55. III. 16. W. M. Sinclair, Christ and Our Times, p. 49. F. W. Farrar, Everyday Christian Life, p. 143. C. Perren, Sermon Outlines, p. 202. C. Gutch, Sermons, p. 214. Expositor (4th Series), vol. iii. p. 253; ibid. vol. viii. p. 468; ibid. vol. x. 250. III. 16, 17. D. M. Ross, Christian World Pulpit, vol. lv. p. 27. C. Perren, Sermon Outlines, p. 331. T. G. Bonney, Sermons on Some of the Questions of the Day, p. 34. Page Roberts, Church Family Newspaper, vol. xiii. p. 970. Expositor (5th Series), vol. viii. p. 111.

The Man of God

2Ti 3:17

Let us look at the detached sentence ‘the man of God’. There are some men well known to us, it may be, with whose name we never would think of associating the name of God. They are the miracles, they are the outstanding wonders and monsters of history. I say there are men well known to us with whom we could not associate the name of God, we should be conscious of a revulsion; nay, we might go further still and consider in cool reason that to associate the name of God with some men, or some men with the name of God, would be a kind of profane comedy.

Are not all men men of God? In one sense, the lowest, are not all men men of God? Yes, in the Divine purpose. Then why does not the Divine purpose effect itself, establish itself in a great fact? Because so mysterious is human nature that a man can say No to God.

If any man be in Christ Jesus he is a new creature; he started from a new point, he passed through a new Eden, he is on a new and higher road, he is on the road to the true manhood. O thou drooping and half-despairing soul, the door of mercy stands open, and on it is written in red flame and as it were in red blood struggling with the flame, Jesus Christ, the true Man, the God-Man, the saving Man.

I. Who is this man of God? It is the man who has been born again. God met him in a far country, in a wild, wild land, known for hunger and desolateness and misery; and God made great proposals to him in the name of Jesus Christ, told him that he might return from the land of desolation into the land of plenteousness and long nightless summer. We have all to be born again. Man was made in Genesis, he is born in the Gospel. Before, he had but a kind of foothold on the earth out of which he was raised, but now in Christ Jesus he is a soul held of God, and in Him he lives and moves and has his being.

II. And who is this man of God? The man whose supreme thought is God Himself, who longs to see God with the eyes of faith and love. He misses God if He be gone but for an hour. We know what this is in the house. The individual makes the house, the one person makes the other persons tolerable. There are people who if they were to go out of the house would take everything with them. Whenever I see a little toddling child on the streets, I say, sometimes loudly: ‘If that little two-feet-long thing were not to go home to-night, nobody else would go’. But does the house depend on that little toddling creature? It does. Of course the father and mother will say: ‘Baby has not come home, but she will turn up in the morning; if she is not close at hand she is safe in the police-station, so we will lie down and get what sleep we can, and we shall see her in the morning’. Is it so? Answer! It is thus that some people miss God. ‘Why standest Thou afar off, O God?’ ‘Oh if I knew where I might find Him!’ Hear that voice lonely, hollow, crying voice, appealing as it were to the very wind, that the soul so lonely might be taken into the presence of the Father. A soul thus yearning may be well entitled to be described as a ‘man of God’.

III. Who is this man of God? He would take supreme delight in the service of God. It is no burden to him; everything else is comparatively burdensome; he is a truly religious man. There are many religions that are not religious; there is many a sermon that is not religious. Religiousness is a peculiar quality of thinking, a special and incommunicable quality of desire; true religion or religiousness is we can find no better name for it, we have searched all the vocabularies prayer, a living cry to a living God.

Joseph Parker, City Temple Pulpit, vol. VI. p. 10.

Fuente: Expositor’s Dictionary of Text by Robertson

Paul’s Last Letter

2 Timothy 1-4

“Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy; when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God” ( 2Ti 1:1-8 ).

“Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ. Consider what I say; and the Lord give thee understanding in all things. Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory”( 2Ti 2:1-3 , 2Ti 2:7-10 ).

“I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” ( 2Ti 4:7-8 ).

This is the last letter, by general consent of all Christian students, that the Apostle wrote. It has been called his last will and testament. To read the will of Paul! what an advantage, what an honour, what an opportunity! This is our privilege to-day. How will Paul conclude? cannot but be an exciting question. What will Paul do at the close of his last letter? will he be weary? will he write like an old man? will he modify any of his doctrinal positions? Will he say, If I had my time to live over again I would not be so bold, so self-sacrificing; I would take more care of myself; I would live an easier life? Or will he at the last be as ardent and soldier-like and tremendous as ever? Paul was always great. He could not help this quality. There was something in him which he did not create and which he cultivated and studied to express on the largest lines with the most graphic definiteness. Perhaps Paul could not write like an old man, because he was writing to a comparative child. It is wonderful how he loved the young. Because of his love of the young he himself was never old, except in years: never in feeling. The man who knows that he is going to be born into heaven at any moment cannot be old. This is the spirit of the New Testament. There is not an old thing in it; it is verily New new because it is old: a contradiction in. words but a fact in experience. Old, old time always has had and always will have a new morning. No man ever saw this day before, and it is just as bright and sweet a flower as the Lord ever grew on the acres of time. So the New Testament is always up to date. You cannot out-pray it. Though you bribe genius to write some new supplication it falls back from the effort, saying, It was all done before I was born. No man can add anything to the New Testament that is of the same quality. He can expand it, but the plasm must be found in the book. Men can grow flowers, but they must grow them out of something they had to begin with. So this Paul and his Testament are always writing to oncoming Timothies: it is a great speech to the coming men, a mighty military charge to the infant soldiers of the world. To read the last will and testament of Paul! Let us hasten to it; every word will be music.

After the “Amen” of Timothy, tradition, not history, follows Paul away, sees him fall down before the execution, sees the uplifted flashing sword, sees the venerable head rolling in the dust. It was a grand Amen “it may be that only in heaven we shall hear the grand Amen.” How stood the old man at the last? Bravely? Tell us, ye that saw him, how he looked: did he tremble, did he apologise, did he ask for mercy? The account is before us. It never could have been such an ending, but for the great ribwork of principles round about the man, and in which he lived. This Epistle is full of doctrine, great ideas, solemn principles, burning convictions. He is not drinking out of some silver goblet of scented sentiment; he refreshes himself at the fountains of divinest blood. Oh, ye white-faced, weak-kneed, believers! believers in what? ye shifty speculators, stealers of prophetic mantles! go, drink yourselves to death, and go to your proper devil: ye are not the Church of Christ, might well be the speech which ascended Pauls might deliver to us, as we re-shuffle the theological cards, and rearrange our credenda, and modify and dilute our doctrinal positions and enthusiasms.

We have Paul in this Epistle in all the wondrous undulation of his personality. How he rises, falls, rises again; and again, like waves, falls and breaks and returns! all the while in the sublimest action. He will write a letter to Timothy, “my dearly beloved son”; he will have a family page in the letter. Paul was no loose thinker; all his thought, how tumultuously soever it was expressed, went back to centres, to fixed points; tethered to these fixities, he allowed himself almost eccentric liberty. He is an unhappy man who is not fixed anywhere. Paul turned over Timothy’s history, and he remembered Timothy’s grandmother, and Timothy’s mother, and said, you are as good as both of them put together: you seem almost to be an inheritor of faith. Some men are born in libraries: what if they should turn out learned students? Some of us were not born in a library, we must not be blamed because we have not any literature; we would have read, but we had no books to read. Some men are born in gardens: what if their raiment be odorous with the fragrance of choicest flowers? Some were born in the wilderness, and never saw a flower until they were quite grown men. The Lord will judge us accordingly. Do not be downhearted because you had no grandmother and mother in Christ. You may start the new generation. God knows where you began and how, and he will reckon it all up at the last, and many are last that shall be first, some are first that shall be last. Yet Paul will have a hand in this family history. Our pastors come into our houses; our bishops are part of our family genealogy. The pastor is a member of every family; no family is complete until its bishop is there; if not in person, yet in remembrance and in love. This is the wonderful charm of the true ministry, that it is free to every honest house Paul says, “Stir up the gift of God, which is in thee, by the putting on of my hands.” Literally, Fan the flame; or, fan the little spark: it is only a little red spark indeed, but breathe upon it, softly, more quickly, very carefully; blow again yes, see how it brightens, whitens, glows! blow again stir up the gift that is in thee. All fire is of God. There is no earthly Pentecost; the earth will not grow fire. How was the gift communicated? “by the putting on of my hands.” Dear hands! speaking hands! clean hands! There is a touch that makes us men: there is a handshaking that haunts us as a misery, cold, pithless, soulless, and we say, Would God we had never seen that man! There is another that makes us forget ten years in a moment, and recover all our lamps and lights, and makes us strong. There is a magnetic touch: every bishop ought to have it; every minister of God truly called and divinely elected has it.

The mystery of touch has never been explained. Jesus touched the leper; Jesus touched the sightless eyes: Jesus touched the little child: Jesus touched the bread which he broke. In his touch was life. We can so touch the Saviour as to get from him everything we want. He said, “Somebody hath touched me.” The disciples said, “Seest how the people throng around thee, and sayest thou, Who hath touched me? why, we are all touching thee.” No, said Christ, you are not: somebody hath touched me. Do not imagine that approximation to Christ is enough. Do not imagine that formal prayer is sufficient. Never give way to the sophism that because you have been to church, therefore you have been pious, or good in any sense. A man may go to church, and get nothing there, and in the proportion in which he gets nothing will he blame those who minister in the church! it will never occur to him that he is a dead dog, and even the lightnings would not touch him.

What is Timothy to do? He is, in the first place, not to be “ashamed.” Appearances are against him and against Paul. Virtue is in gaol, Nero is on the throne, Rome is alive with the devil: Paul says, this is a time, my son, when we must look up in confidence and love and hope. In the next place, Timothy is to “Hold fast,” grip well, make every finger serve, “keep” something. What? “That good thing which was committed unto thee.” The action is that of a child who having a very precious toy or treasure is going to rest or is going from home, and says to the strong father or mother or friend, Take this and keep it for me. What has the child done? The child has committed the treasure to the custody of tested strength. Paul says to Timothy, “Hold fast… that good thing which was committed unto thee by the Holy Ghost which dwelleth in us,” for if we can commit our souls to God, God can commit his truth to us: what we have to do is to “hold fast.” It would be a poor account to give, if we told the Holy Ghost at the last that we were busy here and there, and some thief came and took the casket with the jewel. The Apostle was an eccentric writer; his was a rough-and-ready style in many instances. He came down from the mountain at a bound, and went back again at one stride. Nobody could ever tell where he was. He is no favourite with the critics. So Paul comes down now from all these high charges, and says, I do not only remember those who have gone away from me, but I remember one who was always kind to me, an Ephesian merchant, Onesiphorus by name “he oft refreshed me”: literally and singularly, he often poured cold water on me. That is to say, the Apostle was footsore, and Onesiphorus came to him with the cold refreshing water and bathed his feet, or the Apostle’s head was burning with fever, and Onesiphorus dipped his generous hands into the cool stream, and bathed the throbbing temples. “He oft refreshed me, and was not afraid of my chain;” some of his kind water fell upon the iron. “When he was in Rome, he sought me out very diligently,” therefore he wanted to find me, “and found me.” We can always find our friends if we want to. You went out to give some dole to the poor, and the impression was made upon your mind that the poor soul was out, and therefore you went no farther. You could have found him if you wished. What would Paul have done to this merchant of Ephesus? “The Lord grant unto him that he may find mercy of the Lord in that day:” he found me may the Lord find him! This was not an occasional attention “in how many things he ministered unto me at Ephesus, thou knowest very well.” Why, Paul, hadst thou such a memory of detail? What about saintly passion, apostolic enthusiasm, the holy fury that absorbs the soul? All that, saith Paul, is perfectly consistent with remembering every cup of cold water that was given to me. If so wondrous a thing to serve Paul, what must it be to serve Paul’s Master?

What more is Timothy to be or to do? “Be strong in the grace that is in Christ Jesus.” A wonderful, double expression: “strong in the grace” mighty in the beauty valiant in the gentleness: grow flowers on the rock. And not only so thyself, Timothy, but keep up a good succession of men: “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also,” a very delicate business; quite a refined profession. No. What, then? This: “Thou, therefore, endure hardness, as a good soldier of Jesus Christ.” This was a wonderful ministry in the matter of complexity: now so severe, now so gentle and enjoyable; now a ride behind fleet horses on a summer day, now a climbing of rocky mountains where there is no path, and where one has to be made by the poor toiling climber himself. “Endure hardness:” what right had Paul to say that? The right of chapter 2Ti 2:10 “Therefore I endure.” This was Paul’s right. We have no right to say, Go: we have some right, where we can use it, to say, Come. Timothy was young; Timothy therefore was exposed to intellectual ambition and temptation. Paul knew all this, and he said, “Shun profane and vain babblings: for they will increase unto more ungodliness”: shun old wives’ fables; have nothing to do with mere word-splitting, it tendeth to more and more ungodliness: keep to great principles. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his:” Timothy, keep to that which is sure. The word “sure” has been etymologically traced to a Hebrew word which means rock; therefore Paul would say to his dearly beloved son Timothy, Stand on the rock: I do not say do not sometimes launch out into the deep, and see what is beyond the rolling waves, but have a rock to return to.

Now he passes on through various exhortations, almost military, always episcopal, always noble and generous, and then he says at last, Now hear me: I want you to come; I would like to see some young life. An old man gets sometimes almost tired of his own shadow. “Do thy diligence to come” put off anything that can be put off, and make haste to come to me: I want to shake hands with young life, one look at thy young face would make me forget my old age. “Come before winter;” winter is bad almost anywhere, but oh! how wintry is winter in gaol a great fortress like this. And bring the old skin with thee, the cloke; it gets cold about the time of the year when I expect thee: I like the old skin, it is an old friend of mine; it has stood me in good stead; I do not know that I should care for a new coat: bring the cloke. And the few books: a man like me cannot do without something to read; bring the parchments, the notebooks, the student’s memoranda. To have these to-day! Paul’s very notes, Paul’s lines written by his own hand. He never did much with his own hand in the way of writing, for he was a man who suffered much with an affliction of the eyes; but he did write some little pieces of parchment, and nobody perhaps could read them but himself. He wanted them all with him. It was not much young life, poor old skin to keep his shivering body warm, and the books and the parchments. What did he care for anything else? He said, I am done, so far as this world is concerned; I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown. In the meantime I only want a young soul, and an old sheepskin, and a book or two.

Fuente: The People’s Bible by Joseph Parker

XIV

CHARACTERISTICS OF THE LAST DAY

2Ti 3:1-17

We continue the discussion of the second letter to Timothy with 2Ti 3 . The apostle calls attention to some characteristics of the last day, just as he did in 2Ti 4 of his first letter, and Just as we find in Peter’s second letter, 2Pe 3:3 “Mockers shall come with mockery, walking after their own lusts.” I do not know in any literature such a description of the character of man as given here, except that by the same author in Rom 1 .

What does Paul mean by “last days”? The phrase “last days” to be properly expounded, requires a whole chapter. The “last days” in many instances means gospel days, but in the case immediately before us, and in the parallel passage in the letter to the Hebrews, there seems to be a reference to the closing days of the dispensation. He does not mean that progressing Christians will all be that way, but he is warning against a class.

We have them with us now. If a country boy were lifted up suddenly and put into the atmosphere that surrounds what is called the higher circle in Paris, London, New York, or Washington, he would say, “Last days!” It would be questionable with him whether any of those occupying front places in national society have any character at all.

Let us look at this paragraph: “Men shall be lovers of self, lovers of money, boastful, haughty, railers, disobedient to parents, unthankful, unholy, without natural affection, implacable, slanderers, without self-control, fierce, no lovers of good, traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God; holding a form of godliness, but having denied the power thereof.”

The surprising thing of these characteristics is that they are applied to church members men that have a form of godliness but deny its power. We now sometimes meet with a heresy affirming the power of godliness, but denying its form. Such heretics do not want any form of a church or particular ordinances, and lay great stress on spirituality and internal relation with God. But he commits a sin who denies form to godliness. It is an old question: What is chaff to the wheat? It depends upon the stage of the wheat. After the wheat is threshed the chaff is nothing, but it amounts to much until the wheat matures. It is the form which protects and shields it. And we must have a form of godliness in order to godliness of spirit. But when we insist on having form only, it reminds one of a man going into a field during the last great drought we had in Texas. The corn looked all right, good large ears, but when he gathered it he found nothing but shucks. Just the form. No corn was there.

What I want to impress upon the reader is that form is essential to the purpose which it serves, but more important than form is the inner life. There is an inner man and an outer man. We cannot safely disregard the outer man. We may say that we will live spiritually, but the body gets cold, it gets hungry, it has to be clothed and fed. There is an intimate relation between the body and the spirit. A Quaker may say, “We have no form of baptism; we believe in baptism of the Spirit, and we dispense-with all externalities.” That is a capital mistake, and contrary to the Bible, but this mistake which Paul is here discussing is infinitely worse. They held onto the form and left out altogether the heart and power of religion.

Rom 1:28-32 resembles this passage somewhat: “And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; being filled with unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, unmerciful, etc.”

It is easy to see bow that parallels with the one we are considering. The sin of the Timothy passage is more heinous, for these are professed Christians that have these characteristics. Claiming to be Christians, and yet with such characteristics as these I There are times of spiritual power and strict discipline when people are not allowed to retain the form of religion, when their lives are at variance with the form. But at times of spiritual decadence and relaxation of discipline, any kind of a life will be tolerated if only the externals of religion are maintained.

Paul’s one theme in this letter is an exhortation to be a faithful preacher. He is calling Timothy’s attention to his necessity of being faithful in view of a class of men who would come to the front. He says, “turn away from these men,” and gives a description of them and their propagandism. It must be evident to any one who has carefully studied the letters to the Colossians and Ephesians, that this gnosticism had a method of propagandism just the opposite of the gospel’s. The gospel is open and above board. A man gets the biggest audience he can, proclaims from housetops to all classes of men without any distinction, the very quintessence of the gospel. Contrary to that, the prevalent Gnostics evaded public presentation to crowds. They always wanted to address privately single individuals or single households, and they are represented in this letter, and in all other letters on the subject, as people who crept privately into the church, crept privately into the home, under the disguise of a form of religion. Retaining their membership in the church, they would go around and talk about a select few, making a distinction in classes. Only the cultured few were to be initiated into the mysteries of this new philosophy.

Paul says, “For of these are they that creep into houses and take captive silly women.” The word “silly” is not the best translation. It means little women. Not little in the sense of Miss Alcott, who wrote a most engaging series called Little Women; young people who can be trained to have the graces of older persons; not in that sense, but in the moral sense. They take captive women with little souls. There are great men and little men; great women and little women some of them infinitesimally small. They seem to have no high nature; it is all low. They are on the plane of brute beasts. Their pleasures are sensual pleasures that appeal to the animal nature. It may be the pleasure of eating like the lion or tiger, gorging himself on blood. So a glutton lives to eat. It may be in the direction of gossip, slander, or lasciviousness. That is what Paul calls “little”; little in the sense that it keeps down to the animal part of man.

When Henry Ward Beecher, rather upon his own solicitation than upon accusation, before an assembly of the Congregationalists was being catechised as to his departure from the faith, a question was put to him: “Do you believe in the necessity of regeneration by the Holy Spirit?” he said, “Unquestionably.” The second question: “Do you believe that this necessity arises from the sins each man himself commits or from the depravity of his nature?” That was putting him in a close place. He evaded it most adroitly never knew any man to more adroitly evade a question: “I believe,” said he, “a man needs regeneration because he is an animal.” That is an exceedingly acute thought, and much can be said about it. For instance, when man was originally made part of him was made out of the dust of the earth, and God himself provided the tree of life that the mortality should be eliminated from that body, and it should become an immortal body. To evade the doctrine of depravity, Beecher took the position that regeneration should be predicated upon the fact that man is an animal that is, has a lower nature.

In the passage before us Paul is bringing out a class of women “little women.”

Any woman is little who is satisfied with the mere round of social pleasures, loving pleasure more than God; who is satisfied to reign in merely fashionable circles, who never looks up, never thinks of what is due God.

In Paul’s sense that is a little woman.

He is about to show how irreligious teachers retain the form. He says they are “ever learning and never able to come to the knowledge of the truth.” They claim to have a gnosis, a knowledge that is a finality, and yet they never come to any definite result. What is gnosis to them one year may be exploded in the succeeding year. The revealed word of God is a fixed standard. It is not different in one country from what it is in another country; not different in one age from what it is in another age. The Ten Commandments are applicable to the world, the world over. But where people set up a subjective standard of knowledge, the standard changes with the individuals. Even one man may have a standard one week which he would not acknowledge the next week. All subjective knowledge is ever knowing and never knowing. This applies to all human philosophies whether by Kant, Aristotle, Epicurus, or Socrates. Unaided human wisdom cannot evolve a definite knowledge or determine a fixed standard. Says Paul, “They are ever knowing, and ever unable to come to the knowledge of the truth.” The world by its science and wisdom could never find out God.

He cites a case: “Even as Jannes and Jambres withstood Moses, so do these also withstand the truth.” Here is the only place in the Bible where we get the names of the magicians who simulated the first miracles wrought by Moses. The question arises: Where did Paul get the names? I answer: By inspiration.

There was a prevalent philosophy in Egypt in the days of Moses much like this Gnostic philosophy, a philosophy that attempted to account for the creation of things; a philosophy that attempted to account for sin and gave its remedy; a philosophy that divided the race into sharply distinguished classes, only a select few to be initiated into the mysteries, and yet a philosophy that had no moral influence over their lives. A man could be at the very head of the mysteries in Egypt, and at the same time be as corrupt morally as hell itself. Just as one could be an expert in wisdom at Corinth, and yet be utterly corrupt in the sight of God: “Men corrupt in mind and reprobate concerning the faith.”

How squarely against that Paul puts himself, as we have seen before, and will see again before we are through with the letter. As an example, he denies having any such record as that; he appeals to Timothy’s knowledge of him: “Thou didst follow my teaching, conduct, purpose, faith, long-suffering, love, patience, persecution, sufferings, what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured, and out of them all the Lord delivered me.” “There is my life as a teacher of the Christian religion. It has been a life of great suffering, persecution, patience, endurance. It has not been corrupt, beastly, animal, devilish.” He puts that right over against the life of these other teachers.

It is the easiest thing in the world, as well as the most flattering to the human mind, to devise beautiful theories, and we are amazed to find that some theories as beautiful as the rainbow come from the lips of men and women who are as corrupt as the pit. They are meant just for theories, not to dominate life. I once saw a young lady crying over a most beautiful tribute to purity in a novel. She said the author must have been one of the best men in the world. She was surprised to learn that he was utterly corrupt in his own life. Anybody can fix up a thing like that on paper, but that does not argue internal purity.

Take this law in 2Ti 3:13 : “Evil men and imposters shall wax worse and worse, deceiving and being deceived.” There is an awful trend from which no man can escape, any more than he can escape from the suction above the Niagara Falls. A man who lives an animal life, a life of evil desire, a life of slimy imagination, a life of unholy thoughts, is going down just as certain as a boat without oars or help will go down when it strikes the current of the Niagara, or as a boat when it strikes the circle of the maelstrom. It may seem that the man is holding his own, but every circle he makes, he goes deeper, deeper, deeper, and at last he goes under. That is the law inexorable. They wax worse and worse. It is another law that there is a tendency in habit to crystallize into character. In other words, to attain after a while the fixedness of type. When things get to that stage they are irreformable.

Paul now makes almost pathetic appeal: “Timothy, do you remember from whom you learned the standard that you are being guided by? Do you remember your old grandmother Lois, your mother Eunice; that you from a child were instructed in the Holy Scriptures which are able to make one wise unto salvation? Do you remember the time the apostle came to your home and held up Christ and him crucified as your Saviour from sin, and you accepted him?” Now, what was the standard held up? It is expressed in the Greek: hiera grammata the “Holy Scriptures.” That is not subjective knowledge; we do not evolve that out of our own consciousness.

The question arises: What Holy Scriptures? It means the sacred books put into the hands of the Jewish people, the Holy Scriptures which were in the hands of Christ. In other words, the books of the Old Testament, just as we have them, clearly defined. Now comes a declaration: Having referred to these scriptures collectively, hiera grammata , he declares concerning them distributively: pasa graphe ; every one of these sacred scriptures is theopneustos , “God-inspired,” and is profitable for teaching, conviction, correction, instruction in righteousness, that the man of God may be perfect, thoroughly equipped for every good work. This makes a fixed and perfect standard. From inspiration comes power. First, these scriptures are able to make one wise unto salvation. They are profitable for teaching what a man ought to believe and what a man ought to do.

The next point is, they are profitable for reproof, for convicting of error. Not only to teach what to believe and to do, but when one goes wrong in belief or in life, these scriptures will convict him of error. Next: “for correction.” That means that having shown wherein one has believed wrong or done wrong, it will tell him how to correct that wrong.

“For instruction,” or discipline, “in righteousness.” There the word “instruction” has the idea of training, disciplining. We see a woman put out a bulb or plant a seed. Even before it comes up she has a purpose in her mind and fixes a frame over it. When the vine begins to grow she trains it to run on that frame, and when it wants to run off at a tangent, she gently attaches it to the frame and trains it, trains it, trains it, until it circles all around her window. That is the power of training. These God-inspired scriptures are profitable in training one in doing right. A raw recruit does not know whether to commence buttoning his coat at the top or bottom, does not know how to “present arms,” “order arms,” “right shoulder,” “shift arms,” “charge bayonets”; does not know how to keep step. He has to be trained. He is turned over to an experienced drill sergeant. After he is trained as a unit, he is then trained as a member of a squad, then of a company, then of a battalion, then of a brigade, then of a division, so that he not only knows what to do from a military point of view, but he knows exactly where his place is when the trumpet calls to arms.

“In order that the man of God may be complete, furnished completely unto every good work.” The sum and substance of the teaching of the word of God is that doctrine must be transmuted into life. We must not only bloom, but bring forth fruit. Every tree that bringeth not forth good fruit shall be hewn down and thrown into the fire. Herein is the supreme difference, broad as the ocean and deep as eternity, between the Christian system of religion and other systems of religion. It is the effect on life, bringing men nearer to God.

QUESTIONS

1. What the meaning of “last days” in 2Ti 3:1 ?

2. What the present indications as to the fulfilment?

3. Cite a passage similar to this in 2Ti 3 ?

4. Why is Paul’s description of ‘men here more terrible than his description of the heathen in the first chapter of Romans?

5. What the relation of “form” to “godliness”? Illustrate. Which the more important? Illustrate.

6. What elements of Gnosticism are here condemned?

7. What the meaning of “silly women”?

8. What was Henry Ward Beecher’s position on the necessity of regeneration?

9. Contrast the gnosis of the teachers here referred to with revelation as a standard.

10. What is characteristic of all subjective knowledge?

11. What flashlight here on Old Testament history?

12. What the Egyptian mysteries?

13. What moral influence on its subjects?

14. Does it require purity of character to devise beautiful theories? Illustrate.

15. What law stated in 2Ti 3:13 ?

16. What pathetic appeal in 2Ti 3:14-15 ?

17. Why is it better to be trained in right ways from childhood than to sow wild oats?

18. What the “sacred writings” in 2Ti 3:15 ?

19. What the meaning of “every scripture” in 2Ti 3:16 ?

20. What the value of 2Ti 3:16-17 ?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 This know also, that in the last days perilous times shall come.

Ver. 1. Perilous times ] Gr. , hard times. Hard hearts make hard times. Eiusmodi tempera descripsit (saith Casaubon of Tacitus, and the same may we say of St Paul) quibus nulla unquam aut virtutum steriliora, aut virtutibus inimiciora; he describeth these last and loosest times of the world, barren of virtues, but abounding with vices. There was never any but Noah, that with two faces saw both before and behind. But that Ancient of days, to whom all things are present, hath here told us that the last shall be the worst.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 9 .] Warning of bad times to come, in which men shall be ungodly and hypocritical: nay, against such men as already present, and doing mischief .

Fuente: Henry Alford’s Greek Testament

1 .] But (the contrast is in the dark prophetic announcement, so different in character from the hope just expressed) this know, that in the last days (see 1Ti 4:1 , where the expression is somewhat different. The period referred to here is, from all N. T. analogy (cf. 2Pe 3:3 ; Jud 1:18 ), that immediately preceding the coming of the Lord. That day and hour being hidden from all men, and even from the Son Himself, Mar 13:32 , the Spirit of prophecy, which is the Spirit of the Son, did not reveal to the Apostles its place in the ages of time. They, like the subsequent generations of the Church, were kept waiting for it, and for the most part wrote and spoke of it as soon to appear; not however without many and sufficient hints furnished by the Spirit, of an interval, and that no short one, first to elapse. In this place, these last days are set before Timotheus as being on their way, and indeed their premonitory symptoms already appearing. The discovery which the lapse of centuries and the ways of providence have made to us, , misleads none but unfaithful servants: while the only modification in the understanding of the premonitory symptoms, is, that for us , He with whom a thousand years are as one day has spread them, without changing their substance or their truth, over many consecutive ages. Cf. ref. 1 John, where we have the still plainer assertion, ) grievous times shall come (we can hardly express nearer in English: ‘ instabunt ,’ of the Vulg., though blamed by De W., is right, in the sense in which we use ‘instant’ of the present month or year (Ellic. quotes Auct. ad Herenn. ii. 5, ‘dividitur (tempus) in tempora tria, prteritum, instans, consequens’); ‘ aderunt ’ of Grot. and Bengel amounts in fact to the same. See note on 2Th 2:2 ):

Fuente: Henry Alford’s Greek Testament

2Ti 3:1-9 . Evil times are upon us; we have indeed amongst us specimens of the perennial impostor, worthy successors of Jannes and Jambres. The shortlived nature of their success, will be, however, patent to all.

Fuente: The Expositors Greek Testament by Robertson

2Ti 3:1 . : Although St. Paul had abandoned his once confident expectation that the Lord would come again during his own lifetime, it is plain that here, as in 1Ti 4:1 , he regards the time now present as part of the last days. See , 2Ti 3:5-6 . The prophetical form of the sentence is a rhetorical way of saying that things are going from bad to worse. The same account is to be given of 2Pe 3:3 ; Jud 1:18 . St. John says plainly, “It is the last hour” (1Jn 2:18 ). See note on 1Ti 4:1 .

: will be upon us, instabunt (Vulg.).

: grievous (R.V.); but not necessarily perilous (A.V.) to those who feel their grievousness.

Fuente: The Expositors Greek Testament by Robertson

2 Timothy Chapter 3

The word-disputes, the profane babblings, with greater impiety in the vista, the heterodoxy of some who said that the resurrection had taken place already, the great house becoming more and more characterized by vessels to dishonour, which made separation from them imperative, the foolish and uninstructed questionings which begat contentions, and whatever betrayed the snare of the devil, gave occasion to the solemn announcement with which chapter 3 opens: – “But this know, that in [the] last days grievous times shall be there” (ver. 1).

Let us weigh a little at length its import and bearing, as well as the general testimony of the New Testament; for as, on the one hand, no statement can well be more at issue with the prevalent judgment of mankind, and even with the cherished expectations of God’s children in our days, so, on the other hand, next to fundamental truth individual and corporate, the just and true estimate of what is going on, and how it is to end – whether in progress toward triumphant blessing, or in course of the most humiliating and guilty declension from God to meet His unsparing judgment – is most momentous. Nor does scripture leave the least solid ground for doubt on the question. The difference morally is complete; for it affects the habitual aim of our labour and testimony, as well as the character of our intercourse with God, whether in or out of communion with His mind. Faith in our Lord and His work is no doubt the essential thing; but a mistaken expectation damages the soul indefinitely in proportion to its influence. It is the hope of a man which mainly determines his practical life. He is what his heart is set upon.

Now the scripture before us is most explicit. Difficult or grievous times were to set in; not “perilous” merely, as in the Authorized and all the older English versions, as well as the Rhemish (faithful to the Vulgate). The times are so characterized because of iniquity abounding under a fair Christian show, “a form of godliness” with a real denial of its power. Can one conceive of a state more repugnant to Him Who dwells in the assembly? or more pregnant with difficulty for a godly man to judge and in which act aright? He hates presumption, he seeks humility, he loves his brethren, he is bound to be faithful to Christ, and he cannot go on with evil, individual or collective. It is a strait of times truly for heart and conscience.

And this trying condition for the Christian is declared to ensue “in [the] last days.” Winer (Greek Gr. N. T. iii. xix.) attempted to account for the omission of the article as usual, by setting it down as one of a most miscellaneous class of words which dispense with its insertion. One is surprised to see how easily men like Dean Alford and Bp. Ellicott are satisfied with an evasion so irrational and transparent. For that long list of words comes under the invariable principles of the language; and insertion of the article in each instance can be shown no less than omission; so that the statement of the case is not only partial, but misleading. The true solution is that Greek regularly, far more than English, exhibits the anarthrous form when the design is to designate a characteristic state rather than a positive fact, place, condition, person, or date. The article here would have made the period too restricted; its absence enlarges the sphere, as the Holy Spirit intended, Who knew the end from the beginning. We in our tongue can hardly avoid saying, “The last days”; but the Greek could express himself more accurately than those who are compelled to use the same expression for what may be less or more definite.

The phrase plainly covers the closing days of the Christian economy, however long God may be pleased to protract them, the time generally which precedes the coming of the Lord, when an end will be put to the present ways of God, and the kingdom will come in displayed power and glory. Waterland’s suggestion of “at the end of the Jewish state” is as he puts it a mistake*; for it is at the approaching end of the Christian profession, as well as of the Jewish. If the Jews believe not yet, Christians ought to be expecting the return of the kingdom to Israel in God’s due time, when our Lord appears to receive the homage and blessing of the godly remnant, about to become thenceforth a strong as well as holy nation, His first-born son elect here below. But as there were incipient workings of the evil already apparent to Him Who inspired Paul to write thus to Timothy, we can the better feel how much more correct is the anarthrous construction employed, than if the insertion had fixed it exclusively to the days immediately preceding our Lord’s future advent.

* Rightly understood, the judgment of Israel, of the Gentiles and of Christendom takes place about the same time in the consummation of the age, as our Lord shows in Mat 24:25 ; and to this agree Gen 49:1 ; Num 24:14 ; Deu 4:30 ; Deu 31:29 , Job 19:25 ; Isa 2:2 Eze 38:16 , Dan 2:28 , Dan 10:14 , Dan 12:13 , Mic 4:1 , in all of these passages the “latter” or “last days” are foretold.

In the preceding Epistle (1Ti 4:1-3 ) a prophetic warning had been given, but of evil quite distinct in time, character, and extent, from what we have here. Instead of “last days”, the Spirit spoke expressly of later, or after, times, i.e., times subsequent to the apostle’s writing. Instead of a widespread condition of “men” in Christendom, he there spoke of “some” only. The language suits and supposes but few comparatively; which only controversial zeal could have overlooked or converted into a prediction of the vast if not worse inroad of Romanism. It is a description of certain ones to depart from the faith into fleshly asceticism, paying heed to seducing spirits, and doctrines of demons, in the hypocrisy of liars branded in their own conscience, forbidding to marry, [bidding] to abstain from meats which God created to be received thankfully. This was a high-flown abuse of grace to deny the creature, and to dislocate the God of grace from the God of creation and law; but the followers are carefully discriminated from the more daring and corrupt misleaders. Gnosticism is the real evil aimed at, even then beginning to work, as we may gather from 1Ti 6:20 in the same communication to Timothy. But limited as it stands in the word, and as it became in fact, it discloses how the Spirit of God guards us, if we heed scripture, from anticipating victory for the gospel, and how He rather prepares us for defection to God’s dishonour.

But in 2Ti 3:1 the view is a larger field, not of course to the exclusion of faithful and godly souls, where the eye traverses a general state of decadence from the power of grace and truth, where, as we shall see when we come to the scrutiny of details, those that bear the name of the Lord, and are therefore responsible to walk as dead unto sin and alive unto God in Christ Jesus our Lord, return as a general description to what the Gentiles were before they heard and professed to believe the gospel. It is the counterpart of the great house in 2Ti 2:20 , wherein are not only vessels of gold and silver, but also wooden and earthenware, and some to honour, and some to dishonour. Here, however, we have, not a symbolic figure, but a plain matter-of-fact account of a return to heathenism practically. Even the Corinthians, low as they had sunk, are reproached by the apostle with carnality and with walking “as men”, instead of as children of God in the power of the Spirit Who dwelt in them. Here those spoken of are “men”, with the guilt of indifference to, and repudiation of, all the savour of Christianity, while still retaining its form. From such, however little developed then, Timothy was called to turn away: how much more, when all is out in the full display of evil, should a faithful man turn away now?

Yet 2Th 2 : gives us to descry very far worse at hand. We ought not to be deceived in any manner, whatever the success of false teachers with some of the Thessalonian saints so young in the faith as they were. We know that the Lord is coming Who will gather us together, sleeping or alive, unto Himself, and therefore we need not be quickly shaken in mind, nor yet troubled by any power or means, to the effect that the day of the Lord is present. We know that it cannot be unless first there have come “the apostasy” – not a falling away, as substantially in all the well-known English Versions as well as the Authorized. It is not “discencioun” (Wiclif), nor “a departynge” (Tyndale), as Cranmer’s Bible repeats in 1539, and the Geneva in 1557, nor “a revolt”, as in the Rhemish of 1582. It is “the apostasy”, and nothing else: worse there cannot be, unless it be the person who is its final head in direct antagonism to God and His anointed, the man of sin, the son of perdition, whom the Lord Jesus will consume with the Spirit of His mouth and destroy with the manifestation of His presence.

“The apostasy” is a general state though one is far from denying that there will be even then godly ones, some to suffer unto death, and acquire a heavenly degree, and others to escape for ulterior purposes of divine blessing and glory here below. But the apostasy means Christianity abandoned, and witness for God put down all but universally, in the sphere of Christian profession. Now this is the state, issuing in the boldest claim ever to be made on earth of Messianic place and divine glory, which immediately precedes the shining forth of the Lord Jesus from heaven, allotting vengeance to those who know not God (Gentiles), and to those who obey not the gospel of our Lord Jesus (Jews).

Here we carry on the clear, harmonious, and ever accumulating proof that the Holy Spirit thus far bears witness, not of increasing good and ultimate earthly triumph for the gospel and the church here below, but (whatever the gracious and active work of God ordinarily, and especially at certain great epochs of blessing) of evil growing and irremediable generally, till at last it sinks so low that the mass abandon even the name and form of Christian profession in the apostasy; and the Antichrist, the last head of towering hostility to God, rises so high that the Lord appears from heaven with the angels of His power, and in flaming fire, to exact as penalty everlasting destruction from the presence of the Lord and the glory of His might. The expectation of good prevailing over the world as the result of human means before the Lord appears is not only a dream of vanity, but that which reverses the awful picture which scripture presents of things becoming worse beyond example and imperatively calling for divine judgment, after which only is the knowledge of Jehovah to cover the earth as the waters cover the sea

The Lord indeed had already decided the question both parabolically and prophetically. For what is the instruction as to this of the wheat field in Mat 13:24-30 ; 36-43? While men slept, the enemy of him who sowed good seed in his field sowed darner there; and the mischief done from early days was irremediable by man: only divine judgment can deal with it aright. Now the field is the world under the kingdom of the heavens, the Son of man being exalted, and the devil His enemy, who insinuates fatal mischief, legality, ritualism, gnosticism, asceticism, heresy, antichrists, Romanism or Babylon, and other evils, through his sons; all which causes of stumbling or offence cannot be got rid of till the Son of man shall send His angels in the completion of the age ( not “the end of the world”, which altogether misleads, for “the age” closes more than a thousand years before “the world”).

Hence it irresistibly follows that the Lord predicts the continuance of hopelessly prevalent evil within the sphere of Christian profession till in the consummation of the age, He employ His angels to execute judgment on the quick, and diabolical and all other evils are thus cleared out of His kingdom, while the righteous shine forth in the kingdom of their Father. For all things are to be headed or summed up in Christ, the things in the heavens and the things upon the earth – in Him in Whom also we obtained an inheritance, being heirs of God, and joint-heirs with Christ (not His mere inheritance like Israel here below) (Eph 1:10 , Eph 1:11 ; Rom 8:17 ). The notion of good reigning in the world at any time under the gospel or the church, is as false as that righteousness shall not reign when He takes the kingdom in manifest glory over the earth, and the new age begins long before eternity in the full sense of a new heaven and a new earth. No wonder therefore that we read of grievous times in the last days which precede wrath from heaven.

And what again did the Lord intimate of the moral state before the Son of man comes in His day, to speak only of His prophecy in Luk 17:22-37 ? “And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man. They ate, they drank, they married, they were given in marriage, until the day Noah entered into the ark and the flood came and destroyed them all. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out of Sodom, it rained fire and brimstone from heaven and destroyed them all: after the same manner shall it be in the day that the Son of man is revealed.”

It is clear that the Lord compares the state of men (careless, selfish, godless, guilty, dead also to what He, the rejected Messiah, had suffered for their sake) to that which brought on the two most solemn judgments which Genesis records at the deluge and at the destruction of Sodom by fire. Will the revelation of the Son of man in His day be less righteously called for? No; the last days of the Christian era are to be times of excessive, abounding, and audacious lawlessness as well as impiety, when longer patience on God’s part is impossible, and the time is arrived in His counsels for displacing the first man of sin, weakness, and shame by the Second, exalted over all creation in visible power and glory on His own throne, as He is now in heaven on the Father’s throne.

It is notorious that theologians are not found wanting – indeed their name is Legion – to blunt the sword in their hands by misapplying our Saviour’s words, some to the destruction of Jerusalem by Titus, others to the end of the world when the Lord sits on the great white throne. One representative man, who need not be named, as remarkable for the splendour of his oratory as alas! for the deadly error against Christ’s person into which he was betrayed, sought to comprehend with these two events the Lord’s appearing in the judgment of the quick. But scripture is not thus limber and indefinite, as falsehood loves to make it, but living and active, and sharper than any two-edged sword. It cuts on one side and guards on the other, as is evident in this instance, where the nice discrimination between the two men and the two women (Luk 17:34 , Luk 17:35 ) respectively is incompatible with either the ruthless slaughter of the Romans, or the universal standing of all the dead to be judged at the end. The judgment of the quick at the Lord’s appearing will be in truth as sudden and vivid “as the lightning, when it lighteneth out of the one part under heaven, shineth unto the other part under heaven.” This applies in no way to Titus’ invasion, which notoriously allowed the believing Jews to escape, as even Luk 21:20-24 distinguishes it carefully from the Son of man coming afterwards on a cloud with power and great glory. To confound the latter, like Luk 17:22-37 , with Titus’ sack, is no true exegesis, but abject and unmistakable confusion; and so it is with the wholly contrasted circumstances of Rev 20:11-15 , when there will be no question of returning to home or field, no difference at the bed or the mill. The Lord here refers exclusively to the day of His appearing to judge living man on the earth, and the Jews especially; and His words leave no room for progress in good but in evil before that day.

The personal followers and inspired servants of our Lord do not speak differently. Because of prevalent evil, corruption, and violence, James exhorts, “Have patience therefore, brethren, till the coming of the Lord . . . “Behold, the Judge standeth before the door” (Jas 5:7 , Jas 5:9 ). They were therefore to take, as an example of suffering and of having patience, the prophets who spoke in the name of the Lord. It was not to be a time of triumph for right outwardly till the Lord come. The days were evil, the last days grievous times. Those who endured we call blessed. This is the very reverse of righteousness at ease and in present honour.

Peter, in his Second Epistle especially, is still more explicit: “There arose false prophets also among the people, as there shall be also among you false teachers, who shall privily bring in heresies of destruction, denying even the Master that bought them, bringing upon themselves swift destruction” (2Pe 2:1 ). The evil characteristics, with solemn warning, are set forth at length throughout chapter 2; and in 2Pe 3:3 , 2Pe 3:4 , Peter adds that “in the last of the days, mockers shall come with mockery, walking according to their own lusts, and saying, Where is the promise of his coming? for from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.” Even now, materialism and mockery prevail among men of the world surprisingly; still more according to the apostle will they be stamped just before the day of the Lord. There is wondrous long-suffering of God in saving even such; but the day will surely come with condign vengeance on Christendom, thus drinking itself drunk on the basest dregs of positivism and impious raillery. Grievous times then in the last days!

Jude, brother of James, depicts the evil in colours darker if possible than Peter; for he in the Spirit fastens his eyes, not merely on the unrighteousness to prevail as the time of the world’s judgment draws near, but on thankless apostasy from the highest privileges of divine goodness, “turning the grace of our God into dissoluteness, and denying our only Master and Lord Jesus Christ” (ver. 4). Nothing can be more tremendous than this short Epistle as a whole, nothing plainer than his identifying those before the eyes of the saints as just the class of whom Enoch prophesied as objects of the Lord’s judgment: “But ye, beloved, remember the words spoken before by the apostles of our Lord Jesus Christ, that they said to you, that at the end of the time there should be mockers walking according to their own lusts of ungodliness” (vers. 17, 18). Can anything be more certain than that this holy witness warns of grievous times in the last days? To be set with exultation blameless before the divine glory at Christ’s coming is the hope, not the church nor the gospel triumphing on the earth previously.

There remains but one more to cite; and “the disciple whom Jesus loved” writes with at least equal plainness of speech: “Little children, it is the last hour, and as ye heard that antichrist cometh, even now have come many antichrists, whence we know that it is the last hour” (1Jn 2:18 ). This is assuredly incontrovertible. The antichrist will be the chief object of the Lord’s consuming and annulling judgment when He shines forth in His day; but the many antichrists even then doing their destructive and malignant work proceed without a break, till the judgment He will execute clears the scene for the reign of righteousness and peace. It is not that grace meanwhile does not save and associate with Christ on high. For “as is the Heavenly, such are they also that are heavenly; and as we have borne the image of the earthy, we shall also bear the image of the Heavenly” (1Co 15:48 , 1Co 15:49 ). The cross morally closed the hope and history of the earth in relation to God, the Holy Ghost sent down from heaven giving a final appeal: this rejected, all henceforth is bound up with Christ in and for heaven, to which the gospel calls all who now believe. And the world, and especially the world-church Babylon, becomes the object of God’s judgment to be executed by the Lord when He appears, as we have shown by overflowing but not yet exhausted testimony. It is when the iniquity is full that the blow falls. The times are grievous now, how much more so before that day?

We have now to enter on the detailed examination of the evil characters which the apostle points out as impressing on the last days the stamp of “grievous times”. The first and last words are remarkably and painfully instructive. It is Christendom which comes before us; yet those bearing the Lord’s name can only be designated as “men”, morally as corrupt and violent as the heathen (compare Rom 1:29-31 ), if not so gross, yet having a form of godliness while they have denied its power.

“For men shall be lovers of self, lovers of money, boastful, haughty, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, implacable, slanderers, uncontrolled, fierce, haters of good, traitors, headstrong, puffed up, pleasure-lovers rather than God-lovers, having a form of godliness, but having denied the power thereof; and from these turn away” (vers. 2-5).

If the Holy Spirit has thus minutely qualified the evils which render the times grievous, to me it does not seem reverent to pass them over sicco pede,* as if His designations were either intelligible on the surface, or unworthy of deep meditation for our better profit. Far more to be admired than this levity of the Genevese Reformer is the spirit of one in our own day who devoted an entire treatise to the laudable endeavour that we should learn what the apostle would have Timothy to know; and the rather, as the days in which we live display in a far more developed degree the dark features, which in the germ were even of old coming to view.

* Sicco pede means dry-footed, that is, passing on without wading in to solve the difficulties.

The apostle had laid down other things of prime importance; but Timothy was “to know this also”, and assuredly we know imperfectly what we only apprehend in a dim and hazy light. He who writes to us with the utmost precision would have us read and study with attention. The practical duty (“and from these turn away”), can be but imperfectly discharged if we are not clear who and what the characters are whom one is thus called to have done with. We are bound so to discern, not in one case only, but in each and all, that there be no mistake. If charity may plead, holiness and obedience are imperative, and especially with such as may fairly be charged, in measure like Timothy, with care for sound doctrine, and order, and godliness.

“For men shall be lovers of self.” Such is the opening characteristic, so grievous to the Lord and His own in those bearing His name. Justly does it hold the first place in this list of Christ-dishonouring professors; for it is a very mother of evils, as it directly contravenes the will of God in Christ Jesus concerning His children. Christ died for all indeed; but the moral end was that those who live (whatever others do who remain dead) “should henceforth not live unto themselves, but unto Him Who for them died and rose again” (2Co 5:15 ). “A new commandment I give unto you, that ye love one another; as I loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another” (Joh 13:34 , Joh 13:35 ). For “every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God when we love God and keep His commandments, and His commandments are not grievous” (1Jn 5:1-3 ).

Thus, loving God proves that we truly love His children;, as obeying His commands proves that we truly love God. So the first condition of discipleship, if we hear our Lord (Mat 16:24 , Mar 8:34 ), is denying self, the clean contrary of loving it. Oh, what a pattern in Him Who, though He was rich, yet for our sakes became poor that we through His poverty might become rich! Fully do I admit that such love as we are called to is not the original unfallen condition of Adam, still less of course the hateful and hating state of man now; it is what we see and know in the Second Man, the last Adam; it is to be imitators of God, as dear children, and to walk in love as the Christ also loved us and gave Himself for us, an offering and a sacrifice to God of a sweet-smelling savour (Eph 5:1 , Eph 5:2 ). As having put on the new man and sealed with the Holy Spirit of God, no other standard could be set before us; in awful contrast with which stand lovers of self, and so much the more sadly, if baptized to Christ’s name and death.

Say not that self reigns only outside among the profane; show me where it does not reign among true believers throughout Christendom. The world loves its own, says the Lord: is this as true of His members scattered as they are in parties, national and dissenting, each the rival of the other? And this false position with its isolating effect has told powerfully on souls to wither all true sense of unity on earth, and to hold out mere progress of party, or at best labour for individual blessing instead of the glory of Christ in the church which is His body.

Next, they shall be “lovers of money.” Let believers hear the judgment of one who scanned their ways not untruly, though with no friendly eyes: “As far as we are enabled to discover, they testify no refusal to follow the footsteps of the worldly in the road to wealth. We look in vain for any distinguishing mark in this respect between the two classes of society, That which is ‘of the world,’ and that which is ‘not of the world.’ All appear to be actuated by the same impulse to push their fortunes in life; all exhibit the same ardent, active, enterprising, zeal in their respective pursuits.”

Can any serious person deny the enormous impetus given to the love of money in our own days; and this, among those who profess the Lord’s name as keenly and commonly as in the careless world? Doubtless, as has been remarked, the recent discoveries of fresh sources of wealth, and the remarkable inventions of men, and the habits of far-spread enterprise, not to speak of growing luxury, which have followed in the train, have helped on this eager quest of gain. But the fact is unquestionable, and the effect most mischievous; yet who lays it to heart, or judges it as a sin of the first magnitude? And has it not been accelerated and justified by that new and increasing peculiarity of the last (eighteenth) century, those religious and philanthropic institutions, the offspring and the pride of ecclesiastical divisions, which avowedly depend on the collections, and subscriptions, and donations, of money? Certainly our Lord has ruled otherwise in the Sermon on the Mount, and His inspired servants have both acted and written for our admonition in terms meant to make the service of mammon intolerable, and to refuse a place in the church for the covetous.

“Boasters” follow; and who fails to hear its hollow voice to-day? It follows as close on the track of money-loving, as this love on self-love. And the materials which furnished the means of gratifying the love of money have built up the pedestal from which the empty vaunts of the boasters are heard on all sides. If you doubt it of religious profession, your ears are assuredly dull of hearing, and your eyes, It seem”, see not. For all is blazoned before the world, whether of religious contributions, or of charity to the poor, or aught else that occupies men publicly.

And then this enlightened age of ours! Who does not sing its achievements? Who does not praise its science physical if not metaphysical, its chemistry if not its learning? Say not again that these boasters are the mere devotees of natural philosophy. Alas! it is from professedly pious theologians that we hear the hasty and ignorant premises that Geology declares one thing, Genesis another; and the base conclusion is that Genesis must bow down and worship Geology at what time is heard the sound of cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music! For the spirit of vain glory has banished all sense of pain and shame when God’s word is thus dishonoured; and even those who preach it are not ashamed to swell the chorus of the “boasters”.

Can one wonder that we have “haughty” next? They present an evil more deeply seated than the “boasters”, though not so loud in its vain expression. They are the proud against whom God ranges Himself; the most akin to Satan’s fault; the most alien from the mind which is in Christ Jesus, Who, being in the form of God, counted it not a prize to be on equality with God, but emptied Himself, taking the form of a bondman, being made in the likeness of men, and, being found in fashion as a man, humbled Himself, becoming obedient unto death, yea, death of the cross (Phi 2:5-8 ). Thus it is that appreciation of Christ is our only sure and holy deliverance; for pride hides itself under so many veils, which may deceive itself as much as others, and none more than the mere professor or even the real Christian who walks with the world. Grace gives true lowliness, which consists not so much in thinking all the evil we can of ourselves as in thinking of Christ and not of ourselves at all. When we have seen Him, as He is, we can see ourselves not worth thinking of, save before God to judge our ways when faulty. We can then, readily and without effort, each esteem the other as more excellent than ourselves, regarding each not his own things but each those of others. Is it possible to draw a sketch more unlike what prevails in Christendom? “Proud” or “haughty” is the truest designation of the type that abounds.

Then come “blasphemers” and “disobedient to parents”, which fittingly fall next and in due order and together. For self-exaltation paves the way for unworthy thoughts and slighting words against God, and self-will against parental authority is the natural result. Some greatly to be respected for their spiritual judgment understood the first of the pair to mean “evil speakers” in general. But this appears to be out of harmony, not only with its companion, but with “slanderers” in verse 3, which it would thus render an almost needless repetition. “Blasphemers” would therefore seem to be right here, as it is the natural and full force of the word, unless the requirements of the context should tone it down, as is sometimes the unquestionable fact.

Further, it is the liberalism of the day which has given occasion to the unprecedented spread of blasphemy on the one hand, and of disobedience to parents on the other. For it is now more and more accepted, that authority – and above all, divine authority – is nothing but the bugbear of unenlightened ages, and that there is no inflexible standard of truth and righteousness! Thus public opinion assumes to decide, and society becomes the supreme power on earth, with its ordinances (i.e. the laws and the commands of magistrates, who act in the name and for the welfare of the society!) binding on all its members, but not authorizing one national society to govern another, still less entitling its officers to rule contrary to the will of the society, or to exercise greater power than it pleases!

I have purposely adopted the ideas and words of an able, learned, and pious advocate of this impious scheme, which contradicts all that the godly in the past have gathered from scripture, especially such passages as Rom 13:1-7 and 1Pe 2:13-18 . On the texts there is the less reason to dwell as almost all who read these pages reject on principle that wretched fruit of the French Revolution, or rather of the infidel philosophy which gave so deep and strong an impulse to it, not only immediately, but also from our own land for a century before. Blasphemers began to assert their lawless will, not without the reproof of public law and to the horror of believing ears. But gradually restraint gave way, and men have got to think that every form of blasphemous iniquity, which can count so many heads, is entitled to its representation in the high places of the earth. For after all what the Christian calls blasphemy is the religion or school of thought sincerely accepted by others, who are no less entitled to be heard as themselves, and to rule if they can command a majority! For, again says their pious oracle, what human power can pronounce authoritatively upon the truth of a religion, when every nation, or part of a nation, will with equal zeal maintain the truth of its own? Thus God is excluded, where He is most of all needed, and the creature, in all the aberrations of his guilty will, is worshipped rather than the Creator, Who is blessed for ever. Amen.

As indifference to blasphemers, nay, the right to plead the cause of their party, is now the order of the day, so religious men, nationalist and dissenting, seek their support, making common cause with these open enemies of God and His Son, in order to promote their party measures and political ends. All the old hatred of blasphemy, all the once burning indignation against daring impiety, has well-nigh disappeared from Christendom, yea, is treated by the diabolically spurious charity of our times as no less effete, disreputable, and cruel, than the burning of witches, the prosecution of necromancers, or the denunciation of astrologers. You may not libel a man; his character is sacred and of the utmost importance. Say what you like of God the Father, the Son, and the Spirit; if you will, denounce Their ways and character; deny Their being; defame divine revelation. It is your right as a man to say what you think of God or His word, of Christ or His cross! Never before this nineteenth century has the world seen such unlimited licence to blaspheme; and nowhere is it more rampant and shameless than in Christendom, Catholic and Protestant. Who can doubt then that “blasphemers” characterize the grievous times in the last days? or that they are already have in a most aggravated form?

And surely the marked and growing lack of reverence to parents, the increasing self-will of the young, cannot have escaped the notice of any observing Christian. So this was to be, according to the warning of inspiration. “Disobedient to parents” follows “blasphemers”; and most suitably as to order; for parents stand in a position altogether unique toward their children. As it is written in the Epistle to the Hebrews (Heb 12:9-10 ), “Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live? For they verily for a few days chastened as seemed good to them; but He for profit in order to our partaking of His holiness.” If not God but forms are in men’s thoughts, real obedience of a parent is nowhere; submission is only where it is unavoidable; where then is the conscientious and loving heart to pay honour and obedience?

And the most serious element in this general ruin of so primary a relationship is that the parents are as much or more to blame than the children, the mothers no less than the fathers; and this neglect is confined and peculiar to no class, but is pervading every grade of the race. The multitude of societies and devices to care for the young in our day is not the least striking proof of the plague which has set in permanently; for the appalling growth of the evil called out the efforts of pious men to stem it, however superficially, by the Sunday Schools, Homes, Reformatories, and such like. And now they would fain forget the frightful root of this evil in their own class and in every other, glorifying their benevolence in so partial a remedy. Relaxation of discipline, or even its abandonment, on the parents’ part cannot but breed disobedience in the children; and in the face of such a prevalent snare, all other means of correction are but the feeblest reeds to avert a gathering storm.

Nor should we overlook the next pair of humiliating characters in these last days: “unthankful, unholy”. These appear to be as appropriately set together as their two predecessors were, and indeed all those described hitherto: not that those who read them unconnectedly do not glean instruction from each and all, but that the observance of them jointly gives order, and adds to the harvest. Now what an anomaly is a professing Christian who is thankless! He professes to have life in Christ, and the forgiveness of sins; he is baptized to Christ’s death whereby he died with Him to sin; he is under grace, not under law, that sin should not have dominion over him; he is in Christ and so freed from condemnation, and has received the Spirit of adoption whereby to cry Abba, Father. For if any man has not the Spirit of Christ, he is none of His. All this individually belongs to the believer. Think next of the precious privileges he enjoys as being of the body of Christ, in the worship, in the apostolic doctrine, in the fellowship, in the breaking of bread, in the prayers; not to speak of that holy and wholesome and most needful discipline which attaches inseparably to those who keep the feast on the sacrifice of Christ. But why need one set out these countless blessings which all saints share in His Name and by the Spirit of our God with which scripture seems? To be “unthankful” then, while bearing that Name which ensures all to the believer, is the extreme of ingratitude.

“Unholy”, or impious, naturally and one may say necessarily, follows at once. For thankfulness cannot but be where the heart dwells ever so little on those precious and exceeding great promises, now made sure in our Lord and enjoyed in the power of the Holy Spirit, whilst we wait for glory unfading and eternal, of which He Who has sealed us is earnest. To profess what we believe not is to play the hypocrite; and if we can speak of natural honesty remaining under a Christian mask, indifference to reality and familiarity with forms both contribute to bring about that contempt of the Holy One, Who is trifled with, and of all that pertains to His service, worship, and will, which constitute the character of the “unholy”.

The fact too that the word designating “holy” here is not (separate from evil to God), but (holy in the sense of gracious and merciful), shows yet more how one is justified in classing “unholy” with “unthankful”. For grace unfelt soon ends in grace despised, scorned, and trampled on: the consequence of unthankfulness is unholiness, a profanity in this kind.

Christ is He Who concentrates all grace, and is thus designated “chasid” (Psa 16 ; Psa 89 ; etc.), as men so described are regarded as piously upright. The reverse of this is intended here, and perhaps even these few words suffice to show how true of Christian professors in our day is this apostolic description. It is not merely the lack of gracious affections, proper to those whose profession implies God’s mercy in Christ, but the impious presumption that stands in direct opposition. It is a question neither of injustice nor of impurity.

We have now to examine a still more numerous list of qualities that follow: – “Without natural affection, implacable, slanderers, uncontrolled, fierce, without love (haters) of good, traitors, headstrong, puffed up, pleasure-loving rather than God-loving, having a form of godliness (piety), but having denied the power thereof; and from these turn away” (vers. 3-5).

It is singular that the Authorized Version, alone of the old English translations, gives the simple, full, and unambiguous meaning of ; which in Wiclif’s Version and the Rhemish, following the Vulgate as usual, is rendered by the feebler phrase “without affection”. Tyndale, followed by Cranmer, has “unkinde”, as the Geneva “without charitie”. But beyond controversy these representatives lack precision of rendering.

Now, as to the characteristic itself, it is hard to exaggerate its gravity even among mere natural men: how much more among those who bear the Lord’s name! For there is no human centre and safeguard greater than home with its manifold affections and the duties which it involves. The light and the grace of Christ truly known give strength as well as provide a new object which puts each element in its true relation to God and man. There may be occasions peremptory for His glory that all must yield, and then the things that are become as though they were not, rather than turn to His dishonour; but such cases are rare, and His name ordinarily adds beyond measure to all that God has ever owned as His order here below. But here we learn of a dark and ominous change when Christendom in general not only exhibits indifference to all these ties of family life, but tramples them down as contemptible and would rid itself of them as unworthy nuisances. It affects cosmopolitanism as the true ideal, and as this is wholly unreal and inoperative, the issue is unmitigated selfishness, a barren waste without objects given of God for the heart, where self-will can run riot according to its own waywardness.

Very suitably next to this void of natural affection stands the quality “implacable”, which, springing from the same root of selfishness, flows into a far larger circle and indeed one without limit. Some few authorities of all kinds invert their relative order; but this would seem strange disorder morally, compared with the true place of each as represented by the best witnesses, though the Sinaitic is not alone in omitting the first of the pair, nor the Peschito Syr. Version in dropping both: all these variations being plain errata. For as the lack of natural affection is a horrible result of spurious Christian profession, so the consequent but wider implacability is next pointed out as its companion, instead of that universal love which is loudest in theory when there is least exercise of it in practice. Nay, the fact is really worse; for goes beyond the breaking of truce attributed to the word in the Authorized Version and other translations, and expresses rather the lawless state which refuses to incur any such obligation. It is bad enough to fail in keeping faith; it is much worse as here when men’s hearts say, “Let us break their bands asunder, and cast away their cords from us” (Psa 2:3 ).

In Rom 1:31 we read that God gave up the heathen to be , , as the Text. Rec. adds against ample authority of the highest character. There the apostle comes from the more external “covenant-breakers”, or (more generally) “faithless”, to the want of family affection ( ) and the more personal “unmerciful”, or pitiless; here as predicting the departure of Christendom he goes from within outwards; only for “covenant-breakers” he gives “implacable” or defiant of bond. And what spiritual eye can fail to see how this impatience of obligation permeates men, who once were rigidly faithful in the observance not of promise only but of all the implied ties of the life that now is? Nothing dissolves more than grace despised; whereas even law is feebleness itself compared with grace reigning through righteousness to eternal life through Jesus Christ our Lord. Optimi corruptio pessima.*

* (The corruption of good is the worst form of evil.)

Then in joint order comes the character of “slanderers”, or “false accusers”, as in the Authorized Version, the same designation as is appropriated to the arch-enemy, the devil. Is it not a solemn issue that the Holy Spirit should have thus to describe not mere heathen, but men bearing the Lord’s name in the last days, It is easy to dissipate and whittle away the awfulness of these charges by the plea so natural for ignorance to make and to receive, that these evil characteristics have always been. In a sense it is so. But the word of the Lord cannot be broken; and, though enough rose up while the apostle lived to make it a practical question then, it is certainly true that, as the departure from the word and Spirit of God went on, these evils grew and spread apace; and that our own days look on an enormous increase of this harvest of shame and sorrow, which all the changes rung on Ecc 7:10 are vain to get rid of.

The universality of detraction and evil-speaking is as notorious in our day as is its virulence, and far worse in the religious than in the profane world, the endless divisions or sects giving it an incalculable impulse. Moral worth, Christian character, spiritual intelligence, known service, perhaps for ever so long, wholly fail to disarm malicious criticism, if they do not rather furnish the incentive to activity for those moral levellers envious of all superior to themselves. It is the more base in those cases where the assailed would avail themselves of no natural resource, offensive or even defensive, following Him Who, when reviled, reviled not again, when suffering, threatened not, but committed Himself to His care Who judges righteously (1Pe 2:13 ).

“Uncontrolled” we have next, rather than “incontinent”, which usage limits to lack of self-restraint in uncleanliness, whereas the word really takes the fullest range in the indulgence of recklessness of action, as the preceding word does in spirit and speech; so that the moral connection is evident.

This again seems the unforced precursor of “fierce”, without gentleness, and despising it, yea, is its marked reverse. How heart-breaking to know that so it is, as the Holy Spirit declared it should be, among those who profess His name Who said in the fulness of truth, “Take My yoke upon you, and learn of He; for I am meek and lowly in heart” (Mat 11:29 ); or as Isaiah said of Him, “He shall not cry, nor lift up, nor cause His voice to be heard in the street” (Isa. 42: 29). But there alas! they walk, as if to suffer, and above all to suffer wrongfully, were the utmost evil to be dreaded, and as if Christ in His path of trial and rejection and all-enduring grace were a beacon to shun rather than a model that we should follow in His steps. Civilisation boasts of its long and gradual rising up from a savage state, which certainly was not that of primeval man, nor of man under God’s government throughout the ages. It is therefore most humbling to note the fall into a truly savage spirit of man after centuries not of civilization only but of Christian profession.

None can wonder that this is followed by “without love for (haters of) good”, which appears more exactly and completely to represent than “despisers of those that are good”, as in the Authorized Version. It is indeed a very decisive advance in evil; for many, whose unbroken will carries them away passionately, are sincerely ashamed of their intemperance and deplore the excesses of these short fits of madness, as they value and admire those who in patient continuance of good work seek for glory and honour and incorruption, with eternal life – the end (Rom 2:7 ). A heathen could say, I see and approve of what is better, I follow the worse; and an apostle gives as the last degree of evil in such that they not only practise things deserving of death, but take pleasure in (or consent with) those who do them (Rom 1:32 ). Here in Christian professors it is the kindred enormity of a total disrelish for good. Just as among the Jews, impiety destroys the moral landmarks: “woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter!” (Isa 5:20 ). Surely the Lord’s name is blasphemed on their account who misrepresent His name.

This introduces another shade of wickedness, the “traitorous”, or “traitors”, that form of malice which betrays others to ruin without scruple. Of this bitter baseness among the twelve the Lord tasted as none ever did or could; and here we are warned of it as a characteristic to prevail in Christendom, existing even then here and there when the apostle wrote, but like the rest to spread and deepen as the last days linger out more and more. So it was and will be among the Jews before the end comes; as here it will be among those who corrupt the gospel.

“Heady”, or “headstrong”, again describes those who rush inconsiderately and determinedly in pursuit of their own will, whatever it may cost to gratify it, rather than the habit of abandoning even to destruction others who confide in them. We can easily understand that the gospel, in an unexampled way and measure imparts knowledge to the most unlettered; and that this acts as powerfully as injuriously on those who, really ignorant of themselves and of God, have no living sense of grace toward others, any more than they feel the need of it for themselves. From some such source as this appears to flow .. the “headstrong”; as these are hard by the “puffed-up”, or high-minded souls, besotted with self-conceit: no less cruel than contemptible evils in those who, as ostensible heirs of the kingdom, ought to know the blessedness of being poor in spirit, of mourning, of meekness, of hungering and thirsting after righteousness, of being merciful, pure in heart, and peacemakers, as well as counting it all joy when persecuted for righteousness’, and above all for Christ’s, sake (Mat 5:1-11 ). Alas! headiness and highmindedness leave no room for any one of those precious qualities which our Lord forms in all that are His. Do not both now prevail wherever you look in Christendom?

And who can deny the manifest and extraordinary development, not now for the first time, of course, but more than ever in our own day, of “pleasure-loving rather than God-loving”, among those who would be deeply offended if they were not owned as Christians? For when in this world’s sad history was ever known such an incessant and wide-spread whirl of excitement, in change and travel, in sweet sounds, pleasant pictures, and sensational tales, to speak of nothing lower in sensuous enjoyment? No doubt, steam and telegraph have circumstantially helped on this eager and universal pursuit of pleasure, rather than a care for God and for His will, but in this closing age of indifference pleasure-loving in Christendom is remarkably confirming His word.

Time was when superstition allied to liking for adventure undertook pilgrimages, and organized crusades, neither of these in the least expressing the grace and truth which came by Jesus Christ, but either of them nobler naturally than pleasure-trips, private or common, to the most renowned, strange, or distant lands, perhaps round the world even, craving after some new and piquant fillip for minds jaded and listless. Need we add the love of gain and even sometimes of gambling brought into bazaars and the like in aid of avowedly Christian objects, with every natural or worldly attraction to swell the funds? What shall we say, if we may say anything, of the pleas for “muscular Christianity”, a phrase which to pious ears may seem a mere worldly jest, but which others take in sober seriousness as a right thing and commendable, though only to be defended by the sheerest perversion of God’s word?

For truly the Holy Spirit here says of all these characters of evil, “having a form of godliness, but having denied the power thereof.” In this lies the peculiar heinousness of it all. None can wonder that the unrighteous should do unrighteously still, or that the filthy should make himself filthy still. The horror is that those who under the name of the Lord put forth the highest claim should neither practise righteousness, nor be sanctified still. For it were better for them not to have known the way of righteousness, than baying known to turn back from the holy commandment delivered to them. It has happened to them according to the true proverb, A dog turning back to his own vomit, and, A washed sow to wallowing in mire (2Pe 2:20 , 2Pe 2:21 ). If you wish to find all these unchristian evils in a plain and concentrated form without a blush, nowhere can they be so readily found as in that which arrogates to itself the name of “Christian.” Yet those who, in our own land as well as over the world have the evidence of this before them habitually, can see in it nothing that defiles, but claim it to be undefiled, because their own mind and conscience are both defiled.

But God is not mocked, and the apostle exhorts to faithfulness. He had already called Timothy to know what the mass of Christians now refuse to learn. But this is not enough: “And from these turn away.” It was then the duty, when such persons appeared, to have nothing to do with them; now that the evil is incomparably more developed, that duty is still more imperious. Yet I am grieved to notice the strange error of one* who has written on the subject with surpassing ability. He will have it that the apostolic injunction, rightly translated, means that Timothy was to “turn these away.” How any one with any real, however moderate, knowledge of the Greek tongue could so misunderstand a very simple phrase, it is hard to explain or conceive; but such is the fact. No version known to me sustains any such view. The Authorized Version is substantially, the Revised Version quite, correct, unless it be in giving “also” for “and”, verse 5, as is done here in connection with “know” in verse 1. It is not authoritative action, still less ecclesiastical dealing, but apostolic direction for the conscience of Timothy (or in principle of any “man of God”) who would not endorse what is hateful to the Lord and corrupting for souls.

* J. A. Bengel in his Gnomon of the New Testament.

That the evils of which the apostle forewarned were then at work appears yet more from the description which follows.

“For of these are they that enter into houses and lead captive silly women, laden with sins, led by various lusts, always learning and never able to come unto knowledge of truth. And in the manner that Jannes and Jambres withstood Moses, so do these also withstand the truth, men corrupted in mind, reprobate concerning the faith. But they shall not advance farther; for their folly shall be very manifest to all, as theirs also became” (vers. 6-9).

It is not enough in the ministry of Christ that one should have good and holy ends before one; the means ought to be as unexceptional as the avowed aim: where it is not so, where the measure adopted to attain the object are unworthy of Christ, it is to be feared that the real end in view is no better. At any rate, and always, the man of God must consider habitually, and with rigour, as before God the ways he pursues, lest the enemy entrap him into the hateful snare of doing evil that good may come, which is sure ere lone to emerge into the blindness of unmitigated evil in both ways and ends, to the deep dishonour of Him Whose name is made to cover all. Oh, what has not been done “to His greater glory”! The day will declare in Christendom at least as great wrongs against God and man, as in heathenism, and with far greater hypocrisy.

“For of these are they that enter into houses, and lead captive silly women, laden with sins, led by various lusts” (ver. 6). The works of the Christian are not to be only, but , not only animated by kindness and benevolence, but characterized by rectitude and comeliness. Nothing can justify underhand manoeuvres: Christ does not ask such service at the hands of any; He repudiates it. “So let your light shine before men that they may see your good ( i.e. honourable) works, and glorify your Father that is in heaven” (Mat 5:16 ). It was to be as the lamp on the stand shining for all who are in the house. The evil-doer naturally shuns and hates the light, and comes not to the light lest his works should be reproved or shown as they are. But he that does the truth comes to the light that his works may be made manifest that they have been wrought in God (Joh 3:20 , Joh 3:21 ). How sad when those who profess Christ, the only true Light, are actuated by the spirit of darkness in creeping into the houses (of the saints, I presume) and leading captive silly women!

The fruit of the light is in all goodness and righteousness and truth, and its ways are well-pleasing to the Lord (Eph 5:9 , Eph 5:10 ). But to condescend to the path of intrigue, in order to win the weakest ones of the weaker sex, is beneath the grace and truth which came by Jesus Christ. Even if those who sought thus to advance the truth were ever so pure-minded, to get thus into houses is indefensible as being, of ill appearance and report: still more if the aim there was to make personal devotees of those so exposed to the snare as the ones whom the apostle brands as “silly women, laden with sins, led by various lusts,” even though not necessarily of a gross character. In all ages religious officials have found a ready ear in females, who become effective in their influence on families: not truth, but the leaven of doctrine thus spreads with the greatest rapidity till all become assimilated.

The suited material for this subtle working is that which appeals strongly to nature, while it pretends to be peculiarly superior to it; and no rank and file are so pliant and persuasive as “silly women”, who thus seek zealously to make up for the sins with which they are laden, whilst they indulge in new lusts differing from those of the past. Thus have been accomplished disastrous changes in primitive times. Has the enemy left off these devices in our day? Some can remember a picture not unlike the original many years ago, when almost all distinctive truth was thus destroyed most extensively. Are we to flatter ourselves that the self-same way of error, so successful in the past, no matter what the circle, will not be reproduced again and again in the present while the Lord tarries?

But their secret and fleshly ways are never those which the Spirit of truth generates; they suit the propagators of tradition and form, in which the sentiment or the intellect of man can find tangible objects by which to distinguish their own set. We can thus understand the divine wisdom in burying and concealing the burial place of Moses from those who were far from appreciating aright that blessed servant of God when he was alive to speak and act for his Master. And the Lord has Himself warned us that it is the same spirit of unbelief which slew the prophet and the righteous man (who spared not their sins), and yet built and adorned their tombs when they were departed. For this the Jewish scribes and Pharisees gave themselves credit in His day; but the proof of His truth in their hypocrisy soon appeared when He sent unto them apostles and prophets, teachers and preachers, some of whom they killed, as others they persecuted from city to city; so that all righteous blood from Abel downwards might fall on that Christ-rejecting generation, as it will ere long on the still guiltier Babylon, before Jerusalem shall once more, and far more truly and fully, be the holy city; and the house shall be no longer desolate nor theirs only, but the LORD God’s; and Israel shall behold their long despised but most gracious and glorious Messiah, blessing Him as He that comes in the name of Jehovah.

But, to return to our painful subject, there is another description of those victims and instruments of evil, which deserves to be weighed: “always learning and never able to come unto knowledge ( , full knowledge, or acknowledgement) of truth” (ver. 7). With all their quickness of apprehension such women fail in spiritual mind, confounding things that differ, instead of distinguishing them, without which true progress and real knowledge are impossible. It is Christ before the soul, to Whom the written word answers by the power of the Holy Spirit; this only opens the truth and gives courage in its acknowledgement to God’s glory. Without it there might be constant occupation of the mind, proud of its acquisitions, but no growth or separative power through the word, nor joying in God through our Lord Jesus, nor ever the ability, as is said here, to come to full knowledge of truth.

The magicians of Egypt are invoked as the pattern of the misleaders; and this remarkably by names otherwise in scripture unknown to us: “And in the manner that Jannes and Jambres withstood Moses, so do these also withstand the truth, men corrupted in mind, reprobate concerning the faith” (ver. 8). Now the manner in which these adversaries wrought was by imitating Moses as far as possible. This they could only do within limits till the power of God rising in its display made it hopeless for them to follow. In Christendom imitation is easier, as it is not a question of miracle, but the semblance of truth; and striking it is that the new and withering seductions of the enemy are characteristically imitations of truth, so close as to deceive, if it were possible, even the elect (as will be the case with the Jews by and by). The old bodies of Christendom contain the foundations of the faith in a great measure; those more showy deceptions hold out higher promise as to the hope of the saints, and the church, and Christian privilege, but they sink far below common orthodoxy or they fail in ordinary righteousness. And no wonder, if their guides are “men corrupted in mind, reprobate concerning the faith.” Soaring far higher and alluring the sanguine and unstable far more in what is less known, they betray ruinously those blessed and vital truths to which all saints cleave, however ignorant or prejudiced they may be otherwise.

Hence God does not fail to raise up a standard against the foe, and His imperilled saints profit by the warning. So the apostle declares here: “But they shall not advance farther; for their folly shall be very manifest to all, as theirs also became” (ver. 9). The comparison tells no less in the dazzling counterfeit, which was calculated to perplex and mislead, than it does in the exposure of the snare itself. This done, its efficacy for mischief is at an end, and the folly of its authors and advocates is too plain to injure more. Have we not known the enemy thus defeating himself under the mighty hand of God? Let us not forget how much we owe to the watchful grace of our Lord, Who thus vindicates His word and Spirit after man’s misuse of both. If Satan cites scripture evilly or falsely, the Lord does not leave scripture for argument, but answers in a way absolutely and at once convincing – “It is written again.”

From the unmasking of these various forms of evil, then germinating within the sphere of Christian profession, the apostle turns to the very different path and walk of his fellow-labourer.

“But thou hast followed* closely my teaching, course, purpose, faith, long-suffering, love, patience, persecutions, sufferings; what things befell me at Antioch, at Iconium, at Lystra; what persecutions I endured, and out of all the Lord delivered me. Yea, and all that desire to live piously in Christ Jesus shall be persecuted. But wicked men and impostors shall advance for the worse, deceiving and being deceived” (vers. 10-13).

* The main witnesses ACFG support the aorist, the majority give the perfect, as in 1Ti 4:6 (with but small exception), which has greater present force.

It was energy of unfeigned faith and love, acting by the Spirit in the life which is in Christ Jesus, which thus drew out Timothy. Unbelief stumbled and made not only difficulties but opposition to that which attracted and sustained the young fellow-labourer, because it was to his soul the living witness to a rejected but glorified Christ. He was not ashamed, as were many, of the testimony of our Lord or of Paul His prisoner. Whatever might be the timidity of his character naturally, in faith he found strength, giving glory to God. The promise of life was an assured reality, and he too suffered evil along with the gospel according to the power of God, Who saved us and called us with a holy calling, not according to our works, but according to His purpose and grace, which was given us in Christ Jesus before ages of time, but now manifested by the appearing of our Saviour (2Ti 1:8 , 2Ti 1:9 ). Christ in short decided and drew him onward in a path otherwise impossible.

Now Paul’s “teaching” has justly the first place in that which acted on Timothy: not truth only, but cast in the mould of the apostle’s mind, heart, and moral force, where the person and heavenly glory of Christ governed with a power unequalled. And this in the main we also have as God was pleased to give it permanence for our instruction, and’ cheer, and warning, and general blessing in Paul’s Epistles, to speak of no more, though we cannot have what Timothy enjoyed so largely – speaking “mouth to mouth,” as another apostle expresses it who laid great store on such communications, as compared with paper and ink and pen (2Jn 1:12 ; 3Jn 1:13 , 3Jn 1:14 ). Yet each has its excellency, and all is surely ordered in its season; so that, while recognizing what Timothy had for the help and furnishing of his soul, we can own the wisdom of the Lord in our portion.

Then the “course” or “conduct” of the apostle had its great value as a practical expression of the truth which swayed his judgments and feelings habitually. There is no better comment on the inspired word than that found in the walk of those subject to it, whether individually or in the assembly. If this be true generally of all the spiritual and intelligent, so far as they are led in obedience, what a bright illumination of Holy Writ was there not, in one privileged as Timothy was, perhaps beyond all others, with the intimacy of the great apostle so long and so variously!

“Purpose” shone in that life of ceaseless serving the Lord Christ with a splendour which none but the malignant could misinterpret, none but the dark and blind overlook. From the time that there fell from his eyes, as it were scales, and he was filled with the Holy Spirit, Paul was not disobedient to the heavenly vision, but declared to both those of Damascus first, and at Jerusalem, and throughout all the country of Judea, and also the Gentiles, that they should repent and believe the gospel (Act 26:19 , Act 26:20 ). He preached the kingdom boldly; he shrank not from declaring the whole counsel of God. And in the midst of these labours night and day, he could say, as perhaps no other with equal truth, “One thing [I do], forgetting the things which are behind, and stretching forward to the things which are before, I press on towards the goal for the prize of the upward calling of God in Christ Jesus” (Phi 3:13 , l 4).

Practical, present, living “faith” it was that kept alive the holy fire in the heart of the apostle; and this accordingly is here pointed out for fixing its place on Timothy’s memory, and stimulating him to perseverance in the like path. For indeed, as there is but one path, even Christ, for all that are His, so it is faith alone that finds and pursues it with patience: we walk by faith, not by sight, as by faith we stand. No other means suits the children of God, and none other glorifies God Himself, Who would be owned immediately by them, as they thus derive fresh blessing in the enjoyment of His light and love. If “faith” be then the ever ready, ever needed, means of direction and power for all, how much more for those who have the added and most trying service of the Lord in the word! What did it not recall to His genuine child in faith of calm reckoning on God against all appearances? What of gracious answers even beyond expectation? For God will not be outdone even by the truest heart, and grace will ever flow beyond the faith which it creates and exercises.

“Long-suffering” too had Timothy seen in Paul as nowhere else. For in truth it is no fruit derived from earthly source but that which comes of Him Who was and is its fulness, now on the throne of God. Least of all was it natural to Saul of Tarsus, who speaks of himself as once a blasphemer, and a persecutor, and injurious, that is, a man characterized by insolent overbearing. But boundless mercy was shown, and wondrous “long-suffering” was the fruit, in Paul.

“Love” wrought there, love seen and known and proved in Jesus our Lord, love reproduced by the Spirit as the energy of that nature which is light in its principle. For if all the godly become by grace partakers of divine nature, in him who was given to write 1Co 13 , love wrought mightily. Nor if knowledge spoke haughtily and to the stumbling of the weak, did any man deal so trenchantly with it as he who beyond all his fellows knew all mysteries and all knowledge? Timothy truly had a rich sample of “love” before his eyes.

“Patience” therefore did not fail, though put to the proof in the utmost variety of form and degree. As we read 2Co 11 , we think a little of what Timothy had beheld or known in so many details. “The signs of an apostle” were wrought among the saints in all patience, by both signs and wonders, and by works of power.

This is followed by “persecutions”, and “sufferings”, as the trials in which the “patience” or endurance was manifested. And the same chapter (2Co 11 ) accordingly furnishes in the most unobtrusive way such a roll as no hero of the world could match. Yet the apostle was pained to the quick to say a word about them; “I am become foolish,” he said; “ye have compelled me.” For him it was a real pain to recount what they should have otherwise learned or remembered; though he could add, “I take pleasure in weakness, in insults, in necessities, in persecutions, in straits, for Christ’s sake.”

Timothy was thoroughly acquainted with what things happened to the apostle at Antioch (of Pisidia), and at Iconium, and at Lystra. It was in this order that persecution befell Paul; in the reverse that he and Barnabas made their return journey, establishing the souls of the disciples converted a little before (Act 14 ). In all these sufferings and opposition Jews played the guilty part of inciting the Gentiles against the word of life and those who preached it. Hence, when they came to close quarters, stoning was the method employed. What occupation for the ancient people of God! What anguish for him who so loved them, even when not a blow fell on him! But if the apostle recalled the vivid recollections of Timothy, for he was of Lycaonia, and brought to the knowledge of Christ through the apostle at this very time, he could say, “What persecutions I endured, and out of all the Lord delivered me.”

A twofold statement concludes this part of the Epistle, which those who look for progress in Christendom as a whole would do well to ponder. For the apostle speaks as generally as he lays down the truth positively. Not a hint does he give of a temporary interruption to be followed by blessing and triumph for the gospel. That the earth shall be full of the knowledge of Jehovah, as the waters cover the sea, is certain; that the nation shall seek unto the Messiah, and that His resting place shall be glorious, cannot be questioned by the believer; but none of these things shall be before He shall smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked. Till then, however truly the gospel may save individuals here and there, or even affect communities, especially where it is mixed up with law and rendered earthly, – till the Lord is revealed in judgment of the quick, those that are in heart godly must suffer, and evil men must advance to greater impiety. Partial appearances deceive; the word of God abides for ever.

Thus, on the one hand, the apostle declares, “Yea, and all that desire to live piously in Christ Jesus shall be persecuted” (ver. 12). It is wise, and even incumbent on saints, to make up their minds thus to suffer for righteousness, and for Christ. They will then think it not strange concerning the fiery trial among them which comes upon them to prove them, as though a strange thing happened unto them.

On the other hand, they will not be appalled that the world, yea, the professing mass, grows distinctly worse as a whole in the face of every testimony of God’s grace and truth. On the contrary, they will cleave the more to the word which the prevalence of evil only confirms, while conversion goes on actively. “But evil men and impostors shall advance for the worse, deceiving and being deceived” (ver. 13). Can words more graphically, as well as accurately, set out the real character of the progress for him who bows to scripture? If we refuse this subjection, a blinding power is already upon us, and we are led astray ourselves as we mislead others in the measure of the error and of our influence.

Timothy was not to be given to change. Truth remains immutable, though the most spiritual have to appropriate it increasingly: not the church, nor an apostle, but Christ is the Truth objectively, and the Holy Spirit as inward power. That wicked men and the jugglers of imposture should shift is to be expected; for all have not faith, which lives and grows and thrives in subjection to the truth. Hence the charge that follows: –

“But abide thou in those things which thou didst learn and wast persuaded of, knowing of whom thou didst learn [them]; and that from a babe thou knowest the sacred writings that are able to make thee wise unto salvation through faith that is in Christ Jesus. Every scripture [is] God-inspired, and profitable for teaching, for conviction, for correction, for instruction that is in righteousness; that the man of God may be complete, furnished thoroughly unto every good work” (vers. 14-17).

There is no surer indication of the Holy Spirit’s energy than when an active mind (and the revealed truth does give holy freedom and unbounded exercise) abides in the things we are taught of God. Some beyond question are more than others prone to doubt because of difficulties, speculative or practical. Happy the heart which faces every word and fact without a thought of abandoning those things which it was once persuaded of on divine authority, or, as the apostle puts it here, “Knowing of whom thou didst learn them”!

If the plural form ( ) be preferred, which certainly rests on very good and ancient witnesses, it was Paul not alone but with the rest of those whom the Lord chose to bear testimony to the grace and truth which came by Jesus Christ. The inspired men of the New Testament presented an entirely new and deep and heavenly revelation, answering to His displayed person and work, and the relationships dependent on Christ, for which the Holy Spirit sent down from heaven gives energy. Thus the power is to obey. Timothy, like every other, was sanctified by the Spirit to obedience (1Pe 1:2 ). He had a most honourable position, but no licence to act without the word of the Lord, Who sent the Spirit to guide into all truth, as well what was coming as what concerned more directly Christ and the church in actual testimony. He was thus glorifying Christ, reporting all, as only He could, to the saints, and this by chosen witnesses, so that our prime joy, not to say duty, is to believe and obey. Doubtless God has set in the church, as it has pleased Him: first, these; next, those; and so on, in no small variety of place according to His sovereign will and unerring wisdom; but obedience of faith runs through the life of each, if they walk and serve according to God. And this the apostle is here laying down for Timothy with the utmost care. Can we think that the exhortation was not deeply needed? and the more, because it is given in an Epistle intended for the perpetual remembrance, not only of such as might share Timothy’s service, but of all who seek to please the Master.

Nor was it now only that Timothy had reverently listened to the words of God. To thousands of saints and to many a minister of the word, from among the Gentiles, it was a new thing; and the gospel received into the heart opened the way for valuing and profiting by the ancient oracles of God. But with him it was a different order, though the result may be substantially similar. But, in fact, the apostle reminds him, “That from a babe thou knowest the sacred writings that are able to make thee wise unto salvation through faith that is in Christ Jesus” (ver. 15).

It is painful to observe the slight done to the scriptures in Christendom, even where Protestant feeling prevails. The importance of the Bible for the poor, many will allow who are far from availing themselves of it on their own account. Not only does Popery proscribe the simple and habitual reading of it (as if the book of God were rank. poison for man because it is so sure to undermine and overthrow Romanist dogma and practice), but not a few who count themselves far removed from the Latin church discourage that heed to it from the earliest years, which is here, by the highest authority, commended in Timothy. It is in vain to decry it as “letter”, or to discourage the young as unrenewed. He who was inspired to lay down the safeguards against the difficulties of the last days, does not hesitate unqualifiedly to express his satisfaction in that which their wisdom ventures to disparage. This should be enough for faith, if a Coleridge joins hands with sacerdotal pride on one hand, or with rationalistic indifference on the other, in attacking what they dislike as “bibliolatry.”

The true and humble-hearted have but to go on unmoved in the midst of these changing fashions of hostile opinion, cleaving to God and to the word of His grace, while eschewing every plausible plea of man. For the true ground is not man’s right to the scriptures, or man’s competency to interpret them, but God’s title to deal in the Bible with every heart and conscience, which the Holy Spirit alone can guide into any and all truth. Those who interdict the free reading of scripture are blindly striving to hinder God from addressing Himself to man. Let them judge how great such a sin is against God as well as man. They may reason now, but what will they say another day for their rebellion against His rights? Surely the apostle was as far as possible from rationalism. He did not believe in the power of man to make divine truth his own. Even the sacred writings are only able to make wise unto salvation through faith that is in Christ Jesus. This however they are. Without faith in Christ salvation and wisdom from above are alike impossible.

But we are carried a great deal farther in verses 16, 17: “Every scripture [is] God-inspired, and profitable for teaching, for conviction, for correction, for instruction that is in righteousness; that the man of God may be complete, furnished thoroughly unto every good work.” No more suited, valuable, and weighty sentence appears here or in any part of the word of God. There are kindred sentiments of exceeding moment, which do ever fit in most appropriately where they occur; but the one before us is clear, full, and impressive in the highest degree. It gives divine character to every part of the Bible, excluding of course such words or clauses as can be shown on adequate evidence to be interpolations.

First, it is important to observe that the subject of the opening sentence is anarthrous. The sense therefore is not “all”, but “every”, scripture. If the article had been inserted, the words which follow would have predicated that which is said of the known existing body of holy writ. The absence of it has the effect of so characterizing every part of the inspired word to come, as well as extant. Is it scripture? Then it is God-inspired and profitable, etc. This is affirmed of every atom.

Next, it is known that versions and critics of reputation differ somewhat where the unexpressed but necessarily implied copula should be inserted. It is not always seen that this is a comparatively slight difference. The substantial sense abides. The Revised Version, with several, prefers to render thus: “Every scripture inspired of God is also profitable….” The Authorized Version with others have it thus: “All scripture is given by inspiration of God, and is profitable….” I have no doubt it is more correctly translated above: “Every scripture [is] God-inspired and profitable….” What is common here to the Authorized Version and mine is that the apostle asserts inspiration by God and profitableness about scripture; whereas, according to the Revisers, divine inspiration is assumed, and its profit seems rather awkwardly asserted, “is also….” After all, the difference is practically small. In the Revised Version that is assumed for divine inspiration which in the other is directly affirmed in the first place, with defined and varied profit following after.

Scripture then, that is, everything which comes under the designation of scripture, is inspired of God; not merely holy men of God spoke, borne by – under the power of – the Holy Spirit; but every thing written in the Spirit with a view to permanent guidance of the faithful is inspired of God. Thus simply believed must necessarily exclude error from holy writ; for who would say that God inspires mistakes, great or small? Those who so think cannot really believe that every scripture is inspired of God. Time was when God’s word was of course inspired but not yet written; now it is in infinite mercy written by His gracious power Who knew the end from the beginning, and would provide an adequate and perfect and permanent standard for every need spiritually on earth. Hence it is written, and, to be divinely authoritative, is inspired of God: not the sacred letters of the Old Testament only, but the writings of the apostles and prophets of the New Testament the foundation on which the church is built (Eph 2:20 ).

Indeed, it is the prophetic character of gift which especially is in exercise for writing scripture. The apostles as such governed as well as began the church. But some were prophets who were not apostles; and the church or assembly was built on the foundation of both. This explains the true source of the authority in the holy writings of Mark and Luke. To attribute it to Peter for the one, and to Paul for the other, betrays the worthless character of early tradition, such as appears in the speculations of Eusebius of Caesarea. For whatever may be the value of his history of his own times, or of those not long before, his account of the apostolic age has more value as a contrast with the inspired record, short as this is, than as a true reflection. It even abounds with plain ignorance and error, and never rises to the spiritual bearings of what he sets before us. The inspired account in what is called “The Acts of the Apostles” is impressed with the dignity, depth, power, and design of scripture, as decidedly as any other book of the Bible. A similar remark applies to Luke’s Gospel, as well as to that of Mark. They are scripture, and inspired of God, each having an aim laid bare by the contents, wholly distinct from that of Matthew and of John, yet no less certainly divine; each therefore contributing its own elements of profit proper to each, and found in none other as in them, though others furnish what is not therein. This is characteristic of inspiration, and is found nowhere but in scripture.

It is full of interest to observe that in 1Ti 5:18 the apostle quotes Luke as scripture. Some might hastily affirm that the last clause of the verse was drawn from the apostle Matthew, (Mat 10:10 ). But a closer inspection proves that Paul cites from Luk 10:7 , though he who disbelieves in verbal inspiration might cavil and evade its force. He, however, who is assured on God’s authority that inspired men spoke, not in words which man’s wisdom teacheth, but which the Holy Spirit teacheth (1Co 2:13 ), gladly owns that the apostle of the Gentiles cites literally from the Gospel of his own fellow-labourer. It is as if God meant to confirm the principle by Paul’s not only quoting Luke, but quoting his Gospel no less than Deut. 35: 4 as “scripture”. He knew and refuted beforehand the sceptical theories which blindly seek to deny the authority of both.

We all know that Peter in his Second Epistle (2Pe 3:16 ) speaks of all Paul’s Epistles as “scripture”. This again is beautiful in that late communication of the great apostle of the circumcision. But it is not so generally seen, though it is no less certain, that in the preceding verse Peter renders testimony to Paul’s having written to the believing Jews, who were the objects of both his own Epistles. Thus we have it on inspired authority that not Barnabas, nor Silas, nor Apollos, nor any other then Paul wrote the Epistle to the Hebrews. A few words of inspiration are decisive against endless argument.

Verses 10, 11 had reminded Timothy of his special opportunities and his personal knowledge of the apostle’s teaching, course, and life, individual and ministerial, with a solemn supplement (vers. 12, 13) as to the godly and the wicked, whether in resemblance or in contrast. Verse 14 is a grave exhortation for Timothy thereon to abide in those things which he thus learnt and was assured of, based on his knowledge of their character and authority from whom he learnt them, as well as on his familiarity from infancy with the ancient but living oracles of God, which, though of themselves incapable of quickening, or of imparting spiritual power, were able to render him wise unto salvation through faith that is in Christ Jesus (ver. 15).

Then in verse 16, comes a dogmatic conclusion of the subject, as plain as it is momentous, in the form of an apothegm which most naturally conveys what the Authorized Version reflects, save the opening word which, better translated, enlarges its scope considerably: “Every scripture [is] inspired of God, and profitable….” It thus covers all that might be added by inspiration of-God, as well as what had been so given already. It expels from the field not only the bold cavillers at the divine word, but with no less peremptoriness the unworthy, though professedly orthodox, apologists, who surrender the holy scriptures, either in detail all over the Bible, or, sometimes, in whole books, through a compromise with the adversary.

For what is scripture useful or “profitable”? We must not regard the passage as an exception to the general principle which governs all the Bible. It lays down only what is in harmony with the context. Nor is any other place to be put beyond this in wisdom as well as power and interest. We are thus compelled to eschew partial search, if we would seek really to understand the mind of God revealed in His written word; we must read and study the scriptures as a whole. With Christ before us we shall not peruse in vain. Beginning at Moses and all the prophets our risen Lord expounded in all the scriptures the things concerning Himself (Luk 24:27 ); and this said of the Old Testament is yet more evidently true of the New. We err, therefore, when He, the constant object of the inspiring Spirit, is not our object; but the manner is as different as the books which compose the Bible; for each book has its own peculiar design, and all contribute to form a perfect whole. “Profitable”, accordingly, is limited by accordance with the character of this Epistle. Other uses are shown elsewhere.

First in order is the profit of every scripture “for teaching”, or doctrine. Of this there cannot be a finer or richer instance than the Epistle to the Hebrews, wherein the grand truths of the gospel are elicited in a way equally simple and profound from the words and figures of the Old Testament. Can any means be found so well suited to help the believer to its clearer understanding and application in other parts? One truth rightly apprehended prepares the way for another. For no new truth supersedes that which you have already, but rather confirms it and helps to more.

Next stands its use “for conviction”. The Epistle to the Galatians may be taken as a salient example. See how admirably the apostle employs “the blessing” and “the curse” in Gal 3 , to illustrate the promise and the law, which these saints were confounding as millions since have done yet more. Take again the Seed, not many but one, in the same chapter; and the principle of a mediator in the law confronted with One God promising and sure to accomplish. Take in Gal 4 the still more evident application of the two sons of Abraham to deliverance from the law, with prophecy brought in to illustrate, and the final sentence from Gen 21:10 to convince the Judaizers of their ruinous mistake.

Thirdly, comes “for correction”. Here we may refer to the frequent and telling use of the Old Testament in the Epistles to the Corinthians as a signal illustration. Almost every chapter of the First Epistle furnishes samples, of which 1Co 10 is brimful.

Fourthly, who can mistake the Epistle to the Romans as the brightest and most palpable specimen of scripture used “for instruction in righteousness”? And in this, as in the others, not only is the Old Testament so applied with divine skill, but its own supplies of instruction are to the same end.

Thus is the aim distinctly and perfectly met: “that the man of God may be complete, thoroughly fitted unto every good work.” So it was in Timothy’s case, so also for every other who follows a like path. It is the Holy Spirit’s injunction, expressly in view of grievous times in the last days.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: 2Ti 3:1-9

1But realize this, that in the last days difficult times will come. 2For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, 3unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, 4treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, 5holding to a form of godliness, although they have denied its power; Avoid such men as these. 6For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses, 7always learning and never able to come to the knowledge of the truth. 8Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith. 9But they will not make further progress; for their folly will be obvious to all, just as Jannes’ and Jambres’ folly was also.

2Ti 3:1 “the last days” This period of time goes by several names.

1. end of the days, Num 24:14; Deu 8:16; Dan 2:28; Dan 10:14

2. in the last days, Jer 23:20; Jer 30:24; Jer 49:39; Eze 38:8; Eze 38:16; Hos 3:5; Joe 2:28 (Act 2:17); Joh 6:39-40; Joh 6:44; Joh 6:54; Joh 11:24; Joh 12:48; 2Ti 3:1; Jas 5:3

3. in the Last Time, 1Pe 1:5

4. at the end of the times, 1Pe 1:20

5. during the last of the days, 2Pe 3:3

6. the last hour, 1Jn 2:18

At the end of the last days is the “day of the Lord” (i.e., “the consummation,” Mat 13:39-40; Mat 24:3; Mat 28:20; Heb 9:26).

The Jews of the interbiblical period saw two ages: the current evil age of rebellion and sin (starting at Genesis 3) and the coming age of righteousness inaugurated by the coming of the Messiah in the power of the Spirit. The OT emphasizes the coming of the Messiah in judgment and power to establish the new age. However, it failed to see clearly the first coming of Jesus as (1) the “Suffering Servant” in Isaiah 53; (2) the humble One riding the colt of a donkey in Zec 9:9; and (3) the pierced One of Zec 12:10. From NT progressive revelation we know that God planned two comings of the Messiah. The period between the Incarnation (the first coming) and the second coming involves the overlapping of the two Jewish ages. This is designated in the NT by the phrase “last days.” We have been in this period for over 2000 years. See Special Topic: This Age and the Age to Come at 1Ti 6:17. The last days are now (cf. Act 2:16-17; Heb 1:2; 1Pe 1:20; 1Pe 4:7; 1Jn 2:18).

“difficult times will come” This refers to the “birth pains” of the new age (cf. Matthew 24; Mar 8:13; Luke 21; Rom 8:22; 1Ti 4:1).

There has been much discussion among commentators and theologians about the state of human society when the Lord returns. For some, the power of the gospel and the work of the Spirit are changing human society for the better (postmillennialism). For others, the OT and NT predict a catastrophic conclusion to human history (premillennialism and amillennialism).

Paul’s discussion of the “man of lawlessness” in 2 Thessalonians 2 portends an escalating evil and rebellion, as do 1 Timothy 4 and 2 Timothy 3. Jesus will come to restore order and righteousness.

2Ti 3:2 “lovers of self” For a similar list on rebellion see Rom 1:28-32. This particular characteristic is the essence of human rebellion. It is a compound term (found only here in the NT) from love (philos) + self (auto) (cf. Php 2:21).

“lovers of money” See note at 1Ti 3:3; 1Ti 6:10.

“boastful” This characterizes human boasting or confidence in one’s self (cf. Rom 1:30; Jas 4:16; 1Jn 2:16)

“arrogant” This describes someone who thinks he/she is superior and expresses it in words and deeds (cf. Luk 1:51; Rom 1:30; Jas 4:6; 1Pe 5:5). The Greek term is huperphanos. See Special Topic: Paul’s Use of Huper Compounds at 1Ti 1:14.

NASB”revilers”

NKJV”blasphemers”

NRSV”abusive

TEV”they will be insulting”

NJB”rude”

This is literally “blasphemers.” It is uncertain whether they speak against

1. God/Christ (cf. 1Ti 1:13; 1Ti 1:20; 1Ti 6:1; Rev 16:11; Revelation 21)

2. angels (cf. 2Pe 2:10-12)

3. other humans (cf. 1Ti 6:4; Tit 3:2; 1Pe 4:4)

“disobedient to parents” This may relate to the Ten Commandments (cf. Exo 20:12). For Jews, strong families meant a stable society (“Your days will be prolonged in the land”). Self assertiveness always hurts interpersonal relationships at home, at church, at work, etc.

“ungrateful” This is the term for “grace” negated. Several of the words in this list are negated terms with the alpha privative. These are thankless, self-centered, disruptive people.

“unholy” This is the negated form of the term hosios, which referred to someone who observed all of God’s laws and, therefore, thought he was pious or devout (cf. Tit 1:8) and pure (cf. 1Ti 2:8). Hosios was used to describe Jesus in Act 2:27; Act 13:35 (a quote from Psalms 16). In Heb 7:26 it is a characteristic of Jesus, our High Priest. Paul uses it to describe his own actions toward the believers at Thessalonika (cf. 1Th 2:10).

2Ti 3:3

NASB, NKJV”unloving”

NRSV”inhuman”

TEV”they will be unkind”

NJB”heartless”

This is the Greek term for natural affection, negated (cf. Rom 1:31). It refers to a lack of human or family love.

NASB”irreconcilable”

NKJV”unforgiving”

NRSV”implacable”

TEV”merciless”

NJB”intractable”

This is the Greek term for making a treaty or agreement, negated (cf. Rom 1:31). It refers to people who are not willing to make up or restore a relationship.

“malicious gossips” This is the Greek term for “slanders” (diaboloi) which is also the term for Satan (Hebrew) or Devil (Greek). See note at 1Ti 3:11.

NASB, NKJV”without self-control”

NRSV, NJB”profligates”

TEV”violent”

This is the Greek term kratos meaning “strength, power, might,” negated. It is found only here in the NT. These people lack self-control (cf. Mat 23:25; 1Co 7:5).

“brutal” This is the Greek term for “tame, gentle or mild,” negated. The NJB has “savages.” It is found only here in the NT.

“haters of good” This is the Greek compound philos + agathos (i.e. lover of good, cf. Tit 1:8), negated. It is found only here in the NT. These people are enemies of all that is good and virtuous.

2Ti 3:4 “treacherous” This is the Greek compound “to give over” which was used idiomatically for “a betrayer” (cf. Luk 6:16; Act 7:52).

“reckless” This Greek term is a compound of pros + pipt used idiomatically for not thinking and thereby acting irrationally (cf. Act 19:36).

NASB”conceited”

NKJV”haughty”

NRSV”swollen with conceit”

TEV”swollen with pride”

NJB”demented by pride”

This is a perfect passive participle which denotes a condition brought about by an outside agent; here, the evil one. It is an idiom relating to deception by being smoke blinded (cf. 1Ti 3:6; 1Ti 6:4).

“lovers of pleasure rather than lovers of God” Paul has used several compounds with philos:

1. self-lovers (2Ti 3:2)

2. money-lovers (2Ti 3:2)

3. not lovers of good (2Ti 3:3)

4. pleasure-lovers (2Ti 3:4)

5. God-lovers (2Ti 3:4)

Instead of focusing on God and His will, these people focus on themselves and their own wills (cf. Php 3:19).

2Ti 3:5 “a form of godliness although they have denied its power” This is a perfect middle participle (cf. Isa 29:13; Rom 2:20; Tit 1:16). This is a settled state of willful self-assertion. Institutionalized religion can be a cruel taskmaster! For “godliness” see Special Topic at 1Ti 4:7.

“Avoid such people” This is a present middle imperative (cf. 2Th 3:6). Timothy is to willfully and continually avoid this kind of person. This is an obvious reference to the false teachers and their followers (cf. 2Ti 2:19-20).

2Ti 3:6 “those who enter into households” Literally this is “sneak” (cf. Mat 7:15; Jud 1:4). The tern is found only here in the NT. These false teachers were taking advantage of unwatchful and uninformed housewives.

“captivate” This is a present participle. This is literally “to capture by means of a spear” (cf. Eph 4:8; Rev 13:10). The false prophets continue to use this strategy of seducing families through the wife, who stayed home during the daytime work hours.

NASB, TEV,

NET”weak women”

NKJV”gullible women”

NRSV, NJB”silly women”

This is gunaikaria which is the diminutive form of gun (woman). Exactly how it should be understood is questionable, but seems to have a negative connotation (cf. BAGD 168). The rest of 2Ti 3:6 and 2Ti 3:7 are descriptions of these “little women.” It is found only here in the NT.

It is uncertain if these are church women or women of the community (note Tit 3:3 and 1Ti 5:6).

“weighed down with sins” This is a perfect passive participle. This seems to relate to a problem with “younger” widows seduced by evil (cf. 1Ti 5:6).

“led on by various impulses” This is a present passive participle. This implies women continuously led by evil impulses (cf. Tit 3:3).

2Ti 3:7 The immediate context and neuter plural verbal forms twice in 2Ti 3:6 and twice in 2Ti 3:7 confirm the antecedent as the “weak women” of 2Ti 3:6. What a tragic description of sin and manipulation!

Generally speaking false teachers of every age are characterized by

1. sexual exploitation

2. financial exploitation

3. revelatory exploitation (God speaks only to me!)

2Ti 3:8 “Jannes and Jambres” These are the traditional names of Pharaoh’s magicians in Exo 7:11; Exo 7:22; Exo 8:7; Exo 8:18; Exo 9:11. Their names are learned from Rabbinical Judaism, specifically The Targum of Jonathan, but they are not mentioned in the OT. Paul often uses rabbinical traditions (cf. 1Co 10:4).

“so these men also oppose the truth” This is a present middle indicative. These false teachers have a problem with authority and continue to oppose Apostolic teaching. See Special Topic: Truth at 1Ti 2:4.

NASB”men of depraved mind”

NKJV”men of corrupt minds”

NRSV”these people, of corrupt mind”

TEV”people whose minds do not function”

NJB”their minds corrupt”

This is a perfect passive participle from the compound kata + patheir, meaning someone who has become and continues to be depraved through an outside agency (i.e., Satan or the demonic) resulting in their own willful rejection of truth (cf. 1Ti 6:5 Tit 1:15).

NASB”rejected in regard to the faith”

NKJV”disapproved concerning the faith”

NRSV”counterfeit faith”

TEV”who are failures in the faith”

NJB”their faith spurious”

This is the term dokimaz with the connotation of testing with a view toward approval, negated. These failed the test of faith (cf. Rom 1:28; 1Co 9:27; 2Co 13:5-7; Tit 1:16; Heb 6:8). This is a frightful description of shipwrecked faith! See Special Topic: Greek Terms for “Testing” and their Connotations at 1Ti 6:9; also note SPECIAL TOPIC: APOSTASY (APHISTMI) at 1Ti 4:1.

2Ti 3:9 “they will not make further progress” This may refer to the false teachers and their followers because the same verb is used of them in 2Ti 2:16; 2Ti 3:13. Its root meaning is to advance in something (i.e., 2Ti 2:16 in godliness and 2Ti 3:13 in deceiving and being deceived).

“for their folly will be obvious to all” “By their fruits you shall know them” (cf. Mat 7:20; 1Ti 5:24). Eternal life has observable characteristics, as does false faith.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

know. App-132.

in. Greek. en. App-104.

last days. See Act 2:17.

perilous = hard, difficult, grievous. Greek. chelepos, Only here and Mat 8:28.

times = seasons. App-196.

Fuente: Companion Bible Notes, Appendices and Graphics

1-9.] Warning of bad times to come, in which men shall be ungodly and hypocritical:-nay, against such men as already present, and doing mischief.

Fuente: The Greek Testament

Shall we turn now in our Bibles to Second Timothy chapter three? Paul said to Timothy,

This know also, that in the last days perilous times shall come ( 2Ti 3:1 ).

It is interesting that the Scriptures in many places speak of the last days and in every case where the Scriptures speak of the last days, you find that it is an apt description of the day and the age in which we live. And so Paul is warning Timothy of certain things that will be transpiring in the last days. And as we go down the list, it’s like reading the afternoon newspaper. “Perilous times shall come.” The cause of the perilous times are found in the things that people will be doing, and at the top of the list,

Men will be lovers of their own selves ( 2Ti 3:2 ).

Have you ever seen an age when people were more conscious of their own selves? Everything today is, you know, for the body beautiful. The emphasis of so many people is just on being beautiful, lovers of themselves. Narcissism is at an all-time peak, but with lovers of yourself comes,

covetousness ( 2Ti 3:2 ),

That desire for more. For after all, I’m worth it. You know, I mean, talk about lovers of selves, look at the advertising. Oh I know it costs more but . . .

Boasters, proud, blasphemers, disobedient to parents, unthankful, unholy ( 2Ti 3:2 ),

Each one of these words in the Greek is an interesting word study. We don’t have the time to devote to it this evening but I would suggest that you get a good Greek lexicon and do a word study on these particular Greek words that Paul uses to describe the attitudes and the actions of people in the last days.

Without natural affection ( 2Ti 3:3 ),

As I read the things that are happening in our modern-cultured Orange County, as I read the reports from the social department on the child abuse, I just shake my head in disbelief because a person could not possibly do these things unless they were without natural affection. There is just a certain natural love that would keep people from doing a lot of the things they are doing today. All you can say is that they are “without natural affection”.

God has put in our heart a certain natural love as a parent for a child. There is instinctively, I think, within persons that love of a parent for a child or an adult for the child because we realize the helplessness of a child, the dependency that they have. And for a person to take advantage of a child is unthinkable. And yet, it is becoming in this hedonistic society commonplace, all too commonplace, tragically commonplace.

I am reminded of the prophet of God who spoke concerning Israel, and he said, “They have sown the wind, and now they must reap the whirlwind” ( Hos 8:7 ). I’m afraid that that is also true of us. We have sown the wind, now we’re going to reap the whirlwind.

Trucebreakers ( 2Ti 3:3 ),

How many people who have stood before God and have pledged for better, for worse, for richer, for poorer, in sickness and in health, to love and to cherish, until death do us part; and yet again, the high divorce rate. “Trucebreakers”. You’ve made a covenant and there are so many broken covenants. Some of you here are victims of broken covenants. Some of you are separated not by your own desire or wish, but because someone was a trucebreaker. They did not keep the covenant that they made. Again, it is startling. How appropriate that “trucebreakers” is for this day.

false accusers, incontinent ( 2Ti 3:3 ),

That is, without any sexual restraints. Boy, I’ll tell you, I don’t know. Living here almost in a Sodom-Gomorrah atmosphere and environment. My wife and I eat out quite a bit. We usually try to avoid it on Friday evening if we can, but sometimes our schedules are such that we just don’t have time to. She doesn’t have the time to prepare the meal on Friday evening and we’ll go out on Friday night. But I can’t believe what I see in some of these restaurants over here in the Irvine industrial business center. Friday evenings, you know, everybody out looking for their weekend companion, incontinent, no sexual restraints.

fierce, despisers of those that are good, traitors, heady, highminded, [and then] lovers of pleasure more than lovers of God ( 2Ti 3:3-4 );

The pleasuremania of the United States. We’ve just experienced a tremendous demonstration of that in the Los Angeles basin in the last couple of weeks. The numbers of people who flocked to the various athletic contests, loving pleasure. Now, there’s nothing wrong with enjoying life. I believe God intended that you should enjoy life.

There is nothing wrong with having pleasure. I believe that God intended you to have pleasure, but when it comes before God, it means that it has become your God and it makes a very poor God to worship or serve. Good to have pleasure but don’t make it your God. They love pleasure more than they love God; that’s the indictment. It has become their God and thus, they are guilty as those in the Old Testament who were worshipping Mammon, who, or rather Molech who was the god of pleasure. “Lovers of pleasure more than lovers of God.”

Having a form of godliness ( 2Ti 3:5 ),

They still, you know, pay their respects.

but they deny the power thereof: [Paul said to Timothy] from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, and led away with divers lusts, ever learning, and never able to come to the knowledge of the truth ( 2Ti 3:5-7 ).

So the Greek word that is used here to describe these that are going around, leading captive the silly women, is the same Greek word that was used to describe quackery, and that’s probably they’re quacks, Paul is saying. The kind of guys that went around selling snake oil or cure-alls, deceiving, defrauding people.

Now as Jannes and Jambres withstood Moses, so do these also resist the truth: they are men of corrupt minds, reprobate concerning the faith ( 2Ti 3:8 ).

Now when Moses appeared before Pharaoh and he threw down his rod and it turned into a snake, you’ll remember that Pharaoh’s magicians threw down their rods and they also became snakes, but Moses’ snake swallowed theirs. Jannes and Jambres were the names of the two magicians that withstood Moses. Now this is not given to us in the Scriptures but there are other, what are known as apocryphal books, in which these two fellows are named. And that is, it doesn’t tell us in the Scripture in Exodus that that was their names but Paul gives us their names here, Jannes and Jambres who withstood the truth. And they were able to imitate the workings of God up to a point and then they came to the place where they were backed down by Moses, but “men of corrupt minds, they are reprobate concerning the faith.”

The Bible tells about God giving people over to reprobate minds, men who resist God and the truth of God. Their minds become corrupted and they ultimately become reprobate concerning the faith. I watch very little, but with horror and dismay, the deterioration of a man who probably at one time had a legitimate ministry, but I’ve seen the gradual erosion of this person on television just right before my eyes. Still the man has become crude, blasphemous, ranting and raving, a disgrace to Jesus Christ who said, “By this sign shall men know that you are my disciples, that you love one another” ( Joh 13:34 ). And there’s such a complete, total absence of love. The thing that amazes me is that he can attract people who will support him. “Men of corrupt minds.”

The Lord said it’s “what comes out of the mouth of a man, that defiles a man” ( Mat 15:11 ). For “out of the abundance of the heart the mouth speaks” ( Mat 12:34 ). When a man’s language becomes filthy, obscene and crude, it shows that there’s something wrong with him. “Reprobate concerning the faith.”

But [Paul said] they shall proceed no further: for their folly shall be manifest unto all men, as [Jannes and Jambres] also were ( 2Ti 3:9 ).

In other words, you may go along for a while, but ultimately it’s going to catch up with you. You may be able to deceive people for a while, but ultimately, it’s going to catch up, even as it did with Jannes. And there came that place where, hey, Moses performed a miracle of God and they backed away. They said, Wait a minute, this is the hand of God, we can’t, we can’t touch this. And so there comes that point where they will proceed no further: “their folly becomes manifest to all men”, as Jannes and Jambres also was. Jambres.

But thou hast fully known ( 2Ti 3:10 )

Now in contrast to this, boy, and what a contrast the Christian is to the world around him, and more and more, you know, more and more your lifestyle is different from the world. More and more the Christian is a marked person because the more corrupt the world becomes, the more the Christian stands out. The more the person who lives godly and righteous in Christ stands out. And so Paul said to Timothy, “You have fully known”

my doctrine, and my manner of life, my purpose, my faith, my longsuffering, my love, and my patience, [you know the] persecutions, and the afflictions, which came unto me at Antioch, and Iconium, and Lystra; what persecutions I endured: but out of them all the Lord delivered me ( 2Ti 3:10-11 ).

Timothy was from Lystra. Paul met him on his first missionary journey. At that time Timothy was just a very young boy, probably in his mid-teens and yet he was attracted to Paul the apostle because of the message that Paul bore. Timothy had been schooled in the Scriptures from his early youth by his mother and grandmother, and so as Paul began to, with the Scriptures, prove that Jesus was the Messiah, with Timothy’s background, he could see the truth of it. And he embraced Christianity, but he was probably standing there in Lystra when the people in the city stoned Paul until they thought he was dead and dragged him out of the city. And he was probably in the company of those that were standing around, sort of crying, as they saw Paul’s limp body on the ground. And suddenly, of course, their tears were changed because Paul began to breathe and move and he stood up and he said, Let’s go back in and preach some more.

Paul said, you know, what kind of a life I’ve lived. You know the persecutions that I experienced, but the Lord delivered me out of them all. “Many are the afflictions of the righteous: but the Lord delivereth him out of them all” ( Psa 34:19 ). Paul’s life contrasted with the world. Christian life is a life of purpose. The world just exists, no real goal, no real meaning; you’re just existing. Paul’s life: one of faith. Paul’s life: one of longsuffering, one of love and one of patience

Now you’d think that the world would treat a person like that very cordially. It is interesting, when Jesus in the Sermon on the mount described the Christian in the Beatitudes, after having described the traits of the Christian in the Beatitudes; you’d say, My, a man like that who is a peacemaker, who is merciful, who is hungering and thirsting after righteousness, who is meek, who is poor in spirit, surely you know the world would respect such a man. But after giving the characteristics and traits of the godly man, Jesus then in the final Beatitudes said, “Blessed are ye, when men shall persecute you, and revile you, and say all manner of evil against you falsely, for my sake” ( Mat 5:11 ).

The world really doesn’t admire true Christian traits. Why? Because the true child of God brings the worldly person under conviction. They just are irritated by your love and by your patience and by your goodness because they feel guilty. Look what they did to Jesus, and Jesus said, “If they persecuted me, they’re going to persecute you” ( Joh 15:20 ). Don’t expect the world to admire your godly stance. Don’t expect the world to applaud when you speak out against evil. They’ll say, Crucify him, rather than applaud.

And so Paul, you know, how I’ve lived; my faith, my longsuffering, my love, my patience, and the persecutions and afflictions that came to me.

Yea ( 2Ti 3:12 ),

One of my most unfavorite promises in the Bible.

and all that will live godly in Christ Jesus shall suffer persecution ( 2Ti 3:12 ).

Quite a promise, isn’t it? I’ve never found that in one of those little Bible promise books, I mean, promise things yet. That’s not the kind of promises we really enjoy, is it? “My God shall supply all of your needs” ( Php 4:19 ). Oh, yeah, I like that one. “They that live godly in Christ Jesus shall suffer persecution.” You’re in an alien world. You’re a stranger. You’re a pilgrim. This world is in rebellion against God. And if you align your life with God, you’re going to find yourself out of alignment with the world and persecution will come.

“Beloved, consider it not strange concerning the fiery trials which are to try you, as though some strange thing has happened to you” ( 1Pe 4:12 ). So don’t expect the world to speak well of you or to applaud you for your living a godly life and taking a righteous stand.

But evil men and seducers shall wax worse and worse, deceiving, and being deceived ( 2Ti 3:13 ).

In other words, it’s not going to get better for awhile. It’s going to get worse before it gets better. It will be getting better a little further down the road, but evil days are going to wax worse and worse, until the Lord takes His church out and then God judges the world for its unrighteousness and ungodliness. And then Jesus will come and establish God’s righteous kingdom, but by then, those that will remain will be saying, Oh, God help us. “Blessed is he who will come in the name of the Lord” ( Psa 118:26 ). I mean, people will have had it with the unrighteousness of the world.

Look at the rapid deterioration of our society. You can you see what’s happened even in the last twenty-five years. Look at the magazines that were once really under the counter kind of stuff and sold illegally. Now they’re right out where little kids can go in and pick them up and leaf through them. Look at our attitudes towards morality. Look at the lack, lackness. Look at, of course, all of these other things that have come along as the result of it. The deterioration, rapid deterioration so that a mother has to worry when she sends her little child to school because she doesn’t know what some kinky character might do, exposing themselves to that beautiful little child or even worse. God help us. If the Lord doesn’t come soon, we’re going to destroy ourselves as we just sink in the filth. We’re going to drown in our own corruption. “Evil men and seducers will wax worse and worse, deceiving and being deceived.” I think we’ve gone just about as far as we can. I think the next major event, Rev 4:1 .

But continue thou in the things which you have learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through the faith which is in Christ Jesus ( 2Ti 3:14-15 ).

Now it is interesting that as Paul is referring to the Scriptures here, he is, of course, referring to the Old Testament Scriptures. The New Testament had not yet been canonized. So he’s referring to the Old Testament Scriptures, those which Timothy knew from the child and he called them the “holy scriptures,” which they are, “and they are able to make you wise unto salvation through the faith which is in Christ Jesus.” In other words, there is within the Old Testament so much concerning Jesus Christ that through the understanding and the study of the Old Testament you should logically be led to Jesus Christ.

Jesus said, “You do search the scriptures: because in them you think you have life; but actually, they are testifying of me” ( Joh 5:39 ). Again he said, “Lo, I have come (in the volume of the book it is written of me,) to do thy will, O God” ( Heb 10:7 ). The volume of the book, the Old Testament, it’s all about Jesus Christ. The whole concept of redemption is wrapped up in the Old Testament. The promise of the Messiah, the details of the Messiah, they are all there. And Paul said, You’ve known the Holy Scriptures, able to bring you to a faith in Jesus Christ, salvation through the faith in Jesus Christ.

For all scripture is given by inspiration of God ( 2Ti 3:16 ),

Not as some would lead you to believe, some scriptures are given by inspiration of God. And as we pointed out, the danger always of saying some scriptures, not all scriptures, is the loss of authority. And when you lose authority you have anarchy. Every man going his own way. Every man doing his own thing or every man believing as he wants. You have no authority.

So if I tell you that some scriptures are not really inspired of God, then I become the authority, not the Bible anymore, because you can’t just read the whole Bible and trust it because not all of it is inspired. So I become the authority if I make such an affirmation to you. And I will tell you what scriptures are inspired and which ones aren’t. Now you get out your, you know, your green and blue pens and for the inspired ones, we’ll underline those with blue and we’ll use red, maybe, to underline those that are not inspired, you know and, and so here I am, I’m the authority.

Well, the next liberal comes along and he says, Well, no, no, no, he was wrong on that one. He said that one isn’t inspired; obviously inspired. He was wrong on that you know. Get out your pen and take out the red, put the blue one. Well soon your Bible will be so messed up you wouldn’t be able to read it. And why read them anyhow if they’re not inspired? “All scripture is given by inspiration of God.”

Don’t start messing with it. Don’t start trying to cut out certain stories because they don’t fit your scheme because you have a little hard, you have a hard time sort of believing that. Story of Jonah has provoked a lot of problems for people, only because of their concept of God. If you can read and buy the first verse of the Bible, you should have no problem with the rest of the Bible. If your God is big enough to create the heavens and the earth, no problem, but you see, we stumble on the very first verse. And that’s what creates the problem all the way through. Our God is much too small. “And God prepared a great fish and it swallowed Jonah” ( Jon 1:17 ). Do you have a hard time with that?

And man has prepared a great fish and they powered it with atomic engines. And a hundred and fifty men can board it and they can submerge and go under the North Pole under the arctic ice. And come up a hundred days later and be deposited at a port. Do you have a hard time accepting that man can build a great fish that can swallow men and keep them under water for several days and deposit them later at a port?

Hey, hey, wait a minute then. How big is your God? Man can do it but not God. Would you find it easier if it, if the account said, And a submarine surfaced and the captain got out on deck and, you know, they hauled Jonah in and they submerged again and headed towards Joppa and let him off the port. But you see, if you start whacking away at the story of Jonah, and say, oh, I can’t really buy that. Wow, watch out now because Jesus bought it.

One day they said to Jesus, Show us a sign. He said, “A wicked and an adulterous generation seeks after a sign; but no sign will be given it, except the sign of the prophet Jonah: For as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth” ( Mat 12:38-40 ). Oh, Jesus, you mean you believe that story? Didn’t you know that’s just a myth? That’s just fable. How is it that you could be deceived, Jesus? I thought you were, you know, the Son of God and smarter than that.

Noah, the earth was really flooded? Noah escaped? Jesus said, “As it was in the days of Noah, so shall it be at the coming of the Son of man” ( Luk 17:26 ). Confirmed that Noah was a real person and it was a real event. So you have to be careful when you start chipping it away at one side because the whole thing will come down on you. “All scripture is given by inspiration of God.”

Now when you have difficulty in your understanding of a scripture, rather than setting that aside and saying, Well, God really didn’t say that; just say, hey, I really don’t understand that yet. I have many scriptures that I don’t understand yet. I’ve got a file up here that says, Wait for further information. And I filed many scriptures in that file. Now I’m not about to say God was wrong. I’m just saying, Hey, I am stupid and I lack an understanding. God is right. I don’t know exactly yet what He said but when I find out I know He’s going to be right. For “all scripture is given by inspiration of God.”

and [as such they are] profitable ( 2Ti 3:16 )

And how profitable is the word of God to us today! What a blessing. They’re profitable.

for doctrine ( 2Ti 3:16 ),

What am I to believe about God? What am I to believe about man? What am I to believe about sin? What am I to believe about angels or the future? Or life, or death, or life after death? The scriptures are profitable to establish the foundation of my beliefs. They’re profitable for doctrine. I can base my beliefs upon what God has said because it is indeed God’s word.

I have great difficulty with these people who develop doctrines that are contrary to what Jesus said, as though they understand more than Jesus about what’s happening in the future. The Jehovah Witnesses seeking to develop their doctrine concerning hell and that it is a place of oblivion, no consciousness, no awareness. And they use the book of Job as their proof text. When Job was talking to his friends and they were talking to him about the future, and Job said, Oh, I wish I were dead. It would all be over, where, you know, the miseries would all be gone.

What’s the first thing God said to Job? When God came on the scene and entered the conversation with his friends? He said, Who is this? Who is talking all these words without knowledge? Job, tell me, have you been beyond the gates of death, do you know what it’s about? Well, Jesus has and He told us what to, what it’s about in Luke, the sixteenth chapter. Now are you going to, you know, take the word of Jesus? Or are you going to develop a doctrine that is diametrically opposed to what Jesus said? The word of God is the foundation for doctrine. What I believe, I believe because God has said it. And my full doctrinal concepts are premised upon the scriptures. God said it.

They are profitable

for reproof, for correction ( 2Ti 3:16 ),

And how often the word of God has brought correction to my course of life. Easy it seems to get sort of distracted and off course. And the word of God comes and it brings a balance, it brings a correction, it brings a correct perspective.

It’s profitable

for instruction in righteousness ( 2Ti 3:16 ):

And righteousness is just actually the act of being right or doing right or living right. It’s instructing you on the right kind of life. This is the right thing to do. It’s instructing us in righteousness.

That the man of God may be perfect ( 2Ti 3:17 ),

And the word perfect of course is always that of completeness. God wants you to be complete. The Greek word literally is fully matured or of full age, fully matured, that the man of God might be fully matured.

thoroughly furnished unto all good works ( 2Ti 3:17 ).

In other words, the word of God is that which thoroughly prepares me for any work that God might have for me to do. Now many people have a legitimate and proper desire to be used of God. Oh God, I want you to use my life. Good. That’s proper and you should have that desire. But God prepares the instruments through which He works and the most important preparation is through the Word of God. That is where you become thoroughly equipped to do the work that God has designed and ordained for you. So if you want God to use your life, then thoroughly equip yourself in the Word of God, the study, the understanding.

That’s why we’re here tonight. Just to go line upon line, precept upon precept, plodding right straight through the word of God. The whole idea is that of thoroughly fitting you as an instrument that God can use. And you will find as God’s word becomes a very part of your life and you begin to be guided by the word of God, that God will begin to use you in very exciting ways. But we, so often, make the mistake of going out ill-equipped or running without a message. So God’s word, scripture given for inspiration, by the inspiration of God and is profitable.

Of course, this morning we pointed out that the inspiration of the Bible is proved by internal evidences, such as its total accuracy with known facts of science, when it happened to cover scientific subjects. Now though it is infallible, inerrant and inspired, I did make a mistake in my message this morning on the speed of Arcturus; it’s twelve thousand miles a second, I think I said twelve million. It’s twelve thousand miles a second, but that’s pretty fast, too. So you see, I’m not inerrant in all, but the scriptures are.

“

Fuente: Through the Bible Commentary

2Ti 3:1-7. This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sin, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth.

This is the photograph of the present age, and I do not doubt that Paul spoke of it when thus the spirit of prophecy was upon him. This is the very motto of the present age, Ever learning, and never able to come to the knowledge of the truth. It glories in knowing nothing; and its great boast is in its continual progress, never able to come to the knowledge of the truth.

2Ti 3:8-9. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

For, when God was with Moses and Aaron, Jannes and Jambres were soon, by the power and wisdom of God, proved to be fools.

2Ti 3:10-12. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecution I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution.

The world does not love Christ, or his gospel, an atom more today than it did in Pauls day. The carnal mind is still enmity against God.

2Ti 3:13. But evil men and seducers shall wax worse and worse, deceiving, and being deceived.

We may look for even worse days and darker days than we have at present.

2Ti 3:14-17. But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.

2Ti 4:1-6. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry for I am now ready to be offered, and the time of my departure is at hand.

This exposition consisted of readings from 2Ti 1:1-8; 2 Timothy 3; and 2Ti 4:1-6

Fuente: Spurgeon’s Verse Expositions of the Bible

2Ti 3:1. , but know this) The apostles statement is quite distinct, 1Ti 4:1.- , in the last days) which had at that time begun to be, 2Ti 3:5, at the end. A similar expression is found at 2Pe 3:3; Jud 1:18.-) shall come unexpectedly. The future, in respect of prophecies that had gone before.- , perilous times) when it will be difficult to discover what should be done.

Fuente: Gnomon of the New Testament

2Ti 3:1

But know this,-Notwithstanding the hope just expressed in regard to the recovery of some who follow the ways of men, many evil men will arise in the church who will never be reclaimed.

that in the last days grievous times shall come.-This is the common designation in the Old Testament of the Messianic age-the time after the coming of the Christ into the world. It is thus used in the New Testament to designate the new dispensation, this being the last period of human history. The whole representation points to the immediate as well is to the remote future. Probably such grievous times would more than once occur, and the last occurring before the second coming of the Lord Jesus Christ may be the worst in the wide extent and terrible character of its error and sin.

Fuente: Old and New Testaments Restoration Commentary

Clearly seeing trouble coming from the teaching of those who were ”holding a form of godliness, but having denied the power thereof,” the apostle referred to his own manner of life and service as affording an example of what Timothy’s experience must necessarily be. He referred to his “teaching,” his “conduct,” his “purpose,” and his “faith,” his ‘longsuffering,” his ‘love,” and his “patience.” The results of such life and service had been persecution and suffering. Out of all these things he had been delivered, for while the difficulties of the pathway had been great, the strength and faithfulness of the Lord had been greater.

Finally, in this connection the apostle turned to Timothy’s responsibility concerning the truth. The first word marking that responsibility is the word, “abide.” The apostolic teaching at this point reveals Paul’s estimate of the qualities which constitute the values of the, Scriptures. “Teaching refers to the authoritative quality which constitutes the foundation on which the building is to go forward. “Reproof” is testing. “Correction” refers to bringing back into the true line. “Instruction” refers to training by discipline, toward consummation. The Scriptures, therefore, provide the foundation on which to build, a method for testing the building in course of erection, a force equal to correcting mistakes, and the supply for carrying out the enterprise to perfection.

The purpose throughout is to make complete the man of God, but this perfection of the instrument is not the ultimate goal. That is reached in the work which the complete man of God is to perform. The sequence is suggestive, and if we study it from the effect to the cause we see what was evidently in the mind of the apostle. The matter of supreme importance was the work committed to Timothy. In order to do this he must himself be complete. In order to reach this completeness his character must result from the power of the Holy Scriptures. In order to obtain this he must abide therein.

Fuente: An Exposition on the Whole Bible

3:1-4:8. -Further appeal to Timothy for boldness and loyalty, based on the thought of the last days and of the Final Judgment.

Remember, times will grow more difficult (1): professing Christians will prefer self and pleasure to God (2-5): false teachers will oppose the truth; their hearers will be at the mercy of each caprice and each novelty: they will have a temporary success (6-9, 4:3. 4). But I trust you to face persecution and to remain loyal to my teaching, for you have my example to guide you (10-14): you have Holy Scripture to fit you for your task (15-17): the thought of the Judgment and the coming Kingdom both to awe and to encourage you (4:1-5), and my approaching death will throw all the responsibility upon you (6-8).

In this paragraph there is still the contrast between empty talk and real work, cf. 3:5, 7, 17 , 4:5 : but more markedly that between the source of the teaching-the Apostolic teaching, 3:10, 4:3, and Holy Scripture, 3:15, as opposed to myths, 4:4: that between the character of the teacher, loyalty to tradition, 3:14 , as opposed to love of novelty, 3:13, 4:3: that between the result, in the one case, wisdom and salvation, 3:15, in the other, failure to lay hold of the truth, 3:7, and folly, 3:9.

Paraphrase. But things are not yet at their worst: we have been warned that, as the last days approach, there will be moments very difficult to face. Mens affections will be set not on God, but on self, on money, and on pleasure. This will make them braggarts about what they have, overbearing to those who have not, quick to rail both at God and man, disobedient to parents, with no sense of gratitude to any, no respect for divine things or for human affection, implacable when offended, ready to speak evil of others, with no control over their own passions, no human tenderness, no love for what is good or for those who are good, quite ready to betray their brethren, reckless in speech and action, conceited and puffed up. They will have all the externals of religion, but have long set at defiance its power over their lives. These, too, you must avoid. For it is from a society like this that arise those teachers who creep into private houses and take captive silly women, whose consciences are burdened with past sins, who are at the mercy of caprices of every kind, and so, though always pretending to learn, yet have no power of coming to any knowledge of truth. Yet, though these are their only followers, these men-just as Jannes and Jambres opposed Moses-oppose the truth, men whose intellect is completely debased, who can stand no test as to their faith. But they will not be able to get far; for their utter folly will be quite clear to every one, exactly as that of Jannes and Jambres was shown to be. But you I can trust, for you heartily became my follower; you listened to my teaching, imitated my manner of life; my aims became your aims, my faith your faith, my forbearance, my love, my endurance passed on to you; you know all my persecutions and sufferings; what sufferings befell me in Antioch, in Iconium, in Lystra; what persecutions I bore up against: yes, and the Psalmists words came true, out of them all the Lord delivered me. Aye, and all who are minded to live a religious life in union with Christ Jesus will be persecuted. And malicious men will grow more malicious, impostors will get worse and worse, deceiving others and deceived themselves. But I appeal to you-stand firm in those truths that you first learned and in which your past life confirmed you, knowing who your teachers were, knowing, too, that from your cradle you have been taught religious teaching from Scriptures which have it in them, if you have true faith in Christ Jesus, to give you the true wisdom which leads to salvation. All Scripture is inspired by God, and therefore is useful for all your task-for teaching truth, for conviction of sin and refuting of false doctrine, for correction of faults, for discipline of character in the right way. It was given to make every one of Gods men fit for his task, for it can fit him completely for every good work.

1. ] not exactly know, as if the writer were communicating a new piece of knowledge, but recognize, realize the fulfilment of what you have heard; cf. Eur. Alc. 418, . . . . , a semiquotation of some eschatological prediction (cf. I 4:1), of the woes that would precede the : cf. Mar 13:19, Mat 24:12, 2Th 2:2 , 2 P 3:3, Jud 1:18. This implies that the last days are already present and Timothy has to face them 5.

. ] the days preceding the , based on Isa 2:2 . ., Act 2:17. The omission of the article perhaps emphasizes the quality of those days in days which are last and therefore worst; cf. , 1Jn 2:18; , 1 P 1:5 (ubi v. Hort). Ign. Eph. 11, : cf. also Gen 49:1 of Jacob in anticipation of his death, . , which suggests little more than hereafter.

] hard for teachers, for the servant of the Lord to keep the spirit of 2:24-26; cf. Eph 5:16 , .

2-5. This list is probably also based on some previous Apocalyptic (cf. Test. XII. Patr., Iss. 6, , , …-Assumption Mos. c. 7, Mat 24:12); perhaps also with a reminiscence of Ro i. ii (cf. 5 with Rom 2:20 ), as though Christian morality was in danger of falling back to the level of heathenism and Judaism. Here, however, there is no stress on individual immorality as in Rom 1: the main thought is that the love of self will lead to neglect of the duty to others and to God, nay more, to active wrong-doing to them.

. . . stand in sharp antithesis: and are subdivisions of . The true centre of life is changed. Self has taken the place of God, so all sense of the duty to others, whether man or God, disappears. The rest are mainly ranged in pairs: Chrysostom, perhaps fancifully, assumes them to form a climax, each leading to the next after it. was already a term of reproach in Greek Ethics (cf. Arist. Eth. Nic. ix. 8 for an interesting discussion of the problem in what sense it is a vice), and is placed by Philo in antithesis to the love of God, de Spec. Legg., p. 264 M, (Wetstein).

] suggested by the chief danger at Ephesus, cf. I 6:10. There, it was the root of all evil; here, it is itself traced back to a root deeper down in human nature, the love of self.

(cf. Rom 1:30, Jam 4:16, 1Jn 2:16, elati, Vulg.; insolentes, Ambros.; gloriosi, Beza), (Luk 1:51, Jam 4:6, Jam 4:1 P 5:5), , all mainly faults of speech, braggadocio about self, boasting of ones own gifts or pretending to those we have not (cf. Arist. Eth. N. iv. 7, Rhet. ii. 6 ; Theophr. Char. xxiii.); scornful arrogance in thought and word towards man and God (Theophr. Char. xxiv.); outspoken abuse and evil speaking, both manward and Godward; cf. Trench, Syn. xxix. and are combined in Clem. Rom 1:16, . . . , and the spirit of the two underlies the Pharisees prayer, Luk 18:11, Luk 18:12.

] Rom 1:30; cf. I 1:9, Tit 1:6, Eph 6:1.

] both to men and God; cf. Rom 1:21, Ecclus 17:28. 29, and contrast Eph 5:20 .

] 1Ti 1:9 scelesti, Vulg.; impii, Ambros.

] Rom 1:31; cf. 1Ti 5:8 sine affectione, Vulg.; sine dilectione, Ambros.

] implacable when offended; cf. Trench, Syn. lii. : but it may also include the thought untrue to already made, faithless to their pledged word; cf. , Rom 1:31; sine pace, Vulg.; sine fide, Ambros.

] cf. 1Ti 3:11, Tit 2:3; it may include the two thoughts slanderers and setters at variance, promoting quarrels in the hope that they may gain from them.

] cf. , Tit 1:12; Jud 1:10.

] no lovers of what is good (sine benignitate, Vulg.), or, of those that are good (bonorum inimici, Ambros.), cf. Tit 1:8 note; cf. (Plut. Qu. Conv. v. I), and the interesting contrast between Antoninus and his father in Pap Oxyr. i. 33, , , , , , (Qy. = ).

] Cf. Mat 24:10 , and Clem. Rom 1:5 for the part which jealousy played in the Neronian persecution.

] hasty, reckless, either in speech (cf. Suidas, ) or in action; cf. Act 19:36.

] I 3:6 note, 6:4.

] corresponds at the end to at the beginning, both expressions of and pointing the contrast to : Bengels comment is Epicureorum epitheton, but Epicurus held that the must be : cf. Cic. ad Fam. xv. 19. For the contrast, cf. Philo, de agric. c. 19, (Wetstein) cf. Php 3:19 .

5. ] speciem pietatis, Vulg.; formam, Ambros.; deformationem, Cypr.: having all externals of religion, or, perhaps, a power of showing such externals. This may include (a) having a correct creed; cf. Rom 2:20 : (b) a form of worship and external expressions of religion, in habitu vel doctrina, Pelag.; cf. Philo, de plant. c. 17, (Wetstein).

] those too as well as the controversialists of 2:23-26.

6. ] cf. Jud 1:4 ; cf. Iren. i. 13. 3 of the Valentinian Marcus, : ib. 6, .

] the Hellenistic form for the Attic , Ngeli, p. 28; Rutherford, New Phrynichus, ccccvii.

] heaped up, overladen; cf. 4:3, Barnab. 4. 6, . They have become caricatures of true womanhood. ; cf. 1Co 12:2 and contrast Rom 8:14, Gal 5:18. of many kinds, including sensual desires (cf. Iren. l.c.), but also the desire for novelties (cf. 4:3), for the name of learned women, mentis et carnis (Bengel).

7. ] cf. I 5:13, where there is a similar oxymoron . . 2:25. A change of heart might still enable them to know: they would then regain the power which true piety gives, cf. with 5; cf. Hermas, Sim. 9. 22, .

8. ] (or possibly , which is found in the Western texts and in the Talmud). An ad hominem illustration. They are fond of their Jewish myths and genealogies: well, the nearest analogy to themselves to be found there is that of magicians whose folly was exposed. may perhaps imply similarity of method, that these teachers used magic arts like the Egyptian magicians; cf. 13 and Act 19:19. The reference is to Exo 7:11, Exo 9:11. The names are not found in O.T., Philo, or Josephus, but in slightly different forms in late Jewish Targums, one perhaps as early as the first Christian century (Schechter, Documents of Jewish Sectaries, i. p. 5); in heathen writers (Pliny, Hist. Nat. xxx. 1. 11; Apuleius, Apol. c. xc.), and in several Christian Apocryphal writings, e.g. Evang. Nicodemi, c. 5). Origen twice (ad Mat 27:9Mat 27:9 Mat 27:23:37) refers to an Apocryphal book with the title Jannes et Mambres. The names are apparently Semitic, perhaps meaning the rebel and the opponent (so Thackeray, The Relation of St. Paul to Contemporary Jewish Thought, pp. 216-21). For fuller details, cf. Schrer, H.J.P. (Eng. tr.) ii. 3. 149, Wetstein, Holtzmann, Dibelius, and W.-H. Notes on Select Readings, ad loc.

] contrast 2:15 and cf. Tit 1:16. , probably subjective, as parallel to ; cf. Add. Note, p. 20.

9. ] farther: or, perhaps (not pressing the comparative, cf. 1:18 note), very far.

10. Cf. 1:5, 6. There, the appeal was to his start in life; here, to his start in the Christian life.

is capable of different shades of meaning, to follow in mind, to understand; cf. Epict. i. 9; Marc. Aurel. iii. 1, iv. 9, vii. 4: to imitate; to accompany: here it changes as St. Paul mentions his teaching, his Christian virtues, the events of his life. For the list, cf. 2Co 6:4, 2Co 11:23.

. , ] possibly all in an active sense-my teaching of you, my training of you (cf. Plutarch, ), my suggestion of tasks for you to perform, cf. Plat. Rep. 413 C, : Crito, 51 E, . . . (v. Expositor, Nov. 1919); but could be so used without an explanatory genitive? If not, we must translate-my doctrine (I 4:6), my manner of life (cf. Est 2:20, Est 2:2 Mac 4:16; Pap. Tebt. i. 24:57 , M.M. s.v.; Ngeli, p. 34), my own purpose (cf. Act 11:23, Act 11:27:13, Act 11:2 Mac 9:27 ).

] cf. Clem. Rom 1:5 of Paul, . Vivam nobis boni doctoris imaginem depingit nempe qui non oratione modo formet ac instituat suos discipulos sed pectus quoque suum quodammodo illis aperiat ut intelligant ex animo ipsum docere qu docet (Calvin).

11. ] St. Paul enumerates the first only of a long train of persecutions, 2Co 11:30-33. Timothy was not his companion in these; but he doubtless heard of them and followed St. Paul in spite of them. On account of this difficulty Wohlenberg separates this verse from 10, and treats it as an exclamation. Oh, what I suffered! what persecutions I endured from the first-yet the Lord delivered me!

…] cf. 4:18. There is here perhaps a conscious reminiscence of Psa 33:18 and 20.

. . . . . . .

.

12. Cf. 1Th 3:4 , Act 14:22 -words which Timothy probably heard when spoken (Hillard). Probably in each case there is a reminiscence of Mat 5:10, Mat 5:11 or some similar saying of the Lord: Prochorus (Acta Joh., p. 83) quotes the words of Act 14:22 as a saying of the Lord; cf. Resch, Agrapha, pp. l00, 148, 278; Paulinismus und die Logia, p. 452. Pelagius makes the testing comment: Timendum ergo nobis est ne non pie vivamus, qui nihil patimur propter Deum.

13 ] mali, Vulg.; nequam, Ambros.; but better maligni, Bengel. The thought is more of malignant harmfulness, willing to persecute, than of moral evil; cf. 4:18, 2Th 3:2, 2Th 3:3, Mat 6:13.

] seductores, Vulg.; impostors, as often in Hellenistic Greek (cf. Wetstein): so , crafty guile, 2 Mac 12:24; but it may also imply the use of magical arts; cf. 8 and 15 notes.

] not of external influence as in 9, but of internal downgrade development as in 2:16 q.u.

] probably passive: deceived by , Mat 6:13, or by other teachers, the phrase being almost proverbial; cf. Philo, de migratione Abraham, c. 15 (cf. the Egyptian magicians), : Ovid, Met. xiv. 81, deceptaque decipit omnes; Aug. Confess. vii. 2, deceptos illos et deceptores (v. Wetstein, Dibelius, for these and other illustrations); cf. 2Th 2:11.

14. ] returning to the appeal of 10 and to the thought of 2:16.

] remain loyal to, permane, Vulg.; persevera, Ambros.; cf. Act 14:22 , Joh 8:31 , : perhaps also with a slight antithesis to remain stationary; cf. 2Jn 1:9 .

] wert assured of, confirmed in by experience; cf. Clem. Rom. 1:42, . . . . Contrast Psa 77:8 and 37 .

] will include both the Apostle (10) and the home teachers (1:5), and, perhaps, the many witnesses of 2:2. For the reading, cf. Introd., p. xxxvii.

15. ] The Jewish parents duty was to teach his child the Law when in his fifth year; cf. Philo, Leg. ad Caium, p. 562, c. 16, ; cf. Joseph. c. Apion. I. 12; Susanna 3, 4 Mac 18:9.

] The reference is doubtless to the O.T. (cf. Test. XII. Patr., Levi xiii. 2, infra); but he does not use the full phrase, the Holy Scriptures, (common in Josephus), or , but . (a) Because he is laying stress on Timothys knowledge, and uses a technical phrase of education-religious teaching, sacred letters; cf. Joh 7:15 , : Isa 29:11 : Test. XII. Patr., Levi xiii. 2, . . . . For instances from the papyri, cf. M.M. s.vv. and .

(b) Possibly also he wishes to hint at an antithesis both to the unwritten myths and genealogies of the false teachers and to the , the sacred books and charms of the magicians at Ephesus, Act 19:19 (Encycl. B. ii. col. 1304). Your text-books were Scriptures, not tradition; they were , not .

] a contrast to (9) and (13), with perhaps a reminiscence of Psa 18:8 , (cf. )

] tuam et aliorum, Bengel; cf. I. 4:16.

] if combined with faith, not otherwise; cf. Joh 5:39-47.

16. ] all Scripture, everything which has become recognized as authoritative Scripture; cf. 2 P 1:20 . Wohlenberg would include any Christian writings which had become so recognized by this time, cf. I 5:18 note; but this is scarcely consistent with 15, defining more exactly the in which Timothy had been trained from childhood.

] inspired by God, divinitus inspirata, Vulg.; but perhaps also, with its breath given it by God, so conveying inspiration, Scripture being personified, cf. 15, Heb 4:12; so Bengel, Non solum dum scripta est Deo spirante per scriptores; sed etiam dum legitur Deo spirante per scripturam et scriptura ipsa spirante; cf. also Cremer, Wrterbuch, s.v. Here it is, perhaps, an attribute, all inspired Scripture is also useful, but also is not needed in this case; better-a predicate -All Scripture is inspired by God (contrast , Tit 1:14), and therefore useful (-contrast Tit 3:9). For the Jewish and Christian conceptions of Inspiration, cf. Westcott, Study of the Gospels (Introduction); Ep. Hebrews (Appendix); Sanday, Bampton Lectures, esp. Lecture II.; Armitage Robinson, Some Thoughts on Inspiration. This is no complete definition of the purposes of Holy Scripture, and cannot be quoted as ruling out other purposes; a different purpose, to give men hope, is ascribed to it in Rom 15:4. Here stress is only laid on such as affect the teachers task in face of misleading teaching; cf. I 1:8-10. It should be compared with Gods method, as described in Ecclus 18:13, 14 (Bengel), and with the value attributed by Epictetus to the Greek mysteries, . . . , iii. 21. 15 (Wetstein).

] for teaching, ad docendum, Vulg., rather than ad doctrinam, Ambros.; cf. 2:24 .

] refutation of false teaching, cf. Tit 1:9, Tit 1:13, and rebuke of sin, I 5:20, Tit 2:15; cf. Eph 5:13, Joh 16:8.

] correction, recovery, setting upright on their moral feet; cf. Epict. l.c. and Enchir. 51, 5, (Wohlenberg); and for illustrations from the papyri, v. M.M. s.v.

.] the final training in an active Christian life; cf. Tit 2:11-14 …

17. ] here only in N.T., fit for his task; cf. 2:21 , .

] Is this the teacher fitted for his task by the study of Holy Scripture? or the pupil fitted for his task by the teachers training? The context favours the former, cf. I 6:11; but the analogy of 2:21, I 5:10, Tit 3:1, makes the wider reference more probable, by which every Christian is thought of as a man of God. The thought of Luk 6:40 , supplies a link between the two applications.

] cf. , Luk 6:40, of the pupil trained by the teacher, and , Eph 4:12, of the training of the Saints by the Ministry for their work of service.

Trench, Synonyms of the New Testament, by Archbishop Trench, 8th edition, 1876.

Ngeli Das Wortschatz des Apostels Paulus, von T. Ngeli, 1905.

Schrer, A History of the Jewish People in the time of Jesus Christ, Eng. tr. 1890.

W.-H The New Testament in Greek, with Introduction and Appendix, by Westcott and Hort, Cambridge, 1881.

Pap. Tebt. The Tebtunis Papyri, ed. Grenfell, Hunt, and Smyly, London, 1902-1907.

M.M. The Vocabulary of the Greek Testament, by J. H. Moulton and G. Milligan, 1914-

Fuente: International Critical Commentary New Testament

a Dark Picture of Evil Men

2Ti 3:1-9

The last days of the present age are to be black and sorrowful. Sinful rejection of Christ will come to a head. We must not be misled by the wide-spread profession of the forms of religion; this may co-exist with the rankest apostasy. When women are conscious of sins against God, society, and themselves, they are very liable to the seduction of false teachers, who promise peace and condone impurity.

Tares and wheat grow together unto the harvest. The devil has always set himself to counterfeit Gods handiwork: the Holy City by Babylon; the Son of man by the man of sin; blessedness by the worldlings giddy merriment. Thus the Egyptian conjurers repeated the miracles of Moses by resorting to sleight of hand. So there is a pure gospel and a specious mimicry of it. Wait for the inevitable unfoldings of Gods purpose. Time will show what is true and what is false. In the meantime, examine yourselves whether ye be in the faith.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 6 Characteristics of the Last Days

2Ti 3:1-9

In his First Epistle to Timothy, as we have seen, Paul speaks of the latter times, and he depicts conditions that have long since been fulfilled-conditions, however, which were still far in the future when he wrote. He said, In the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.

We have only to look back into what we speak of as the Dark Ages to recognize the fulfillment of these words. We have it in the Romish apostasy, in looking upon an unmarried nun or a celibate monk as a holier person than the Christian wife and mother, or husband and father. Commanding to abstain from meats, as though these were conducive to lead one into sin, and the abstinence from them had a tendency to make one holier. We know how all that has been fulfilled.

And now we come farther along the stream of time. We come to our own times-the last days of this Second Epistle. (In order to give a somewhat fuller exposition of this passage than time permitted in the oral address, I have substituted a portion of my book, The Midnight Cry.) Paul says:

This know also, that in the last days perilous times shall come. For men shall be self-lovers, money-lovers, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, unforgiving, false accusers, incontinent, savage, haters of good, traitors, heady, high-minded, lovers of pleasures rather than lovers of God; having a form of godliness, but denying the power thereof; from such turn away. For of this sort are they who creep into houses, and lead captive silly women laden with sins, led away with manifold desires, ever learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all, as theirs also was. (vv. 1-9, 1911 version)

These are the great outstanding features of the last days-closing the church dispensation and to be immediately followed by the coming of the Lord. Can any believer in Holy Writ doubt our being now in the very midst of them?

But it may be here objected: When have men in general been other than as here depicted? Is not this but a repetition of what Paul has already said in describing the heathen world in his day (Rom 1:29-32)? In what special sense are they any more characteristic now than then? To these very natural queries I reply that such things, indeed, ever described the heathen, but in 2 Timothy 3 the Holy Spirit is describing conditions in the professing church in the last days! It is not the openly wicked and godless who are being depicted here. It is those who have a form of godliness while denying its power. This is what makes the passage so intensely solemn and gives it such tremendous weight in the present day. There are twenty-one outstanding features in this prophecy of church conditions in the last days, and that each may have its due weight with my reader I touch briefly on them in order.

1. Men shall be self-lovers. It is men self-occupied, as contrasted with the godly of all ages who found their joy and delight in looking away from self to God as seen in Christ. This is the age of the egotist in matters spiritual as well as carnal. They find their God within them, we are told, and not without. They make no secret of it. When they profess to love God, it is themselves they love.

2. Money-lovers. Is it necessary to speak of this? Colossal fortunes heaped together by men who profess to believe the Bible and its testimony! What a spectacle for angels and demons! There was one Simon Magus of old. He has myriads of successors in the professing church today, and the command not to eat with a covetous man or an extortioner is in most places a dead letter indeed.

3. Boasters. Read the so-called Christian papers, attend Christendoms great conventions of young people or old. Listen to the great pulpiteers of the day. What is their theme? Rich, and increased with goods, and have need of nothing! Great swelling words are rapturously applauded by people dwelling in a fools paradise, even when uttered by men who are tearing the Bible to shreds, and who deny practically every truth that it contains.

4. Proud. So proud as to glory in their shame-congratulating themselves on the very things the Word of God so unsparingly condemns. Proud of their fancied superiority; proud of their eloquence; proud of their miscalled culture; proud of their very impiety, which is hailed as the evidence of broad-mindedness, and a cultivated intellect! How nauseating it must all be to Him who said, Take my yoke upon you, and learn of me; for I am meek and lowly in heart.

5. Blasphemers! Yes, there it is-that big, ugly word that one hesitates to use, but which is chosen by the Holy Spirit Himself to describe the men drawing salaries as ministers of Christ who use their office to impiously deny His name! Blasphemers! Aye, the whole host of the new theologians, miscalled higher critics, and all their ilk-all who deny the Deity of the Son, His virgin birth, His holy humanity-blasphemers, every one, and as such to be judged unsparingly in the harvest of wrath so near at hand! And think of the disloyalty to Christ of Christians- real Christians, I mean-who can sit and listen to such men week after week and are too timid to protest, or too indifferent to obey the Word, From such turn away!

6. Disobedient to parents. It is one of the crowning sins of the age, and indicates the soon breaking-up of the whole social fabric as at present constituted. Opposition to authority is undoubtedly one of the characteristic features of the time. Children will not brook restraint, and parents have largely lost the sense of their responsibility toward the rising generation. Does this seem unduly pessimistic? Nevertheless, a little thoughtful consideration will, I am sure, convince any reasonable person of its truth. And it may be laid down as an axiom, that children not trained in obedience to parents will not readily be obedient to God. We have been sowing the wind in this respect for years, as nations and as families. The reaping of the whirlwind is certain to follow.

7. Unthankful. It is the denial of divine Providence-utterly forgetting the Source of all blessings, both temporal and spiritual. Straws indicate the turn of the wind, and even so small a matter, as some may call it, as the giving-up of the good old-fashioned and eminently scriptural custom of thanksgiving at the table, we may see how prevalent is the sin of unthankfulness among professed Christians. Go into the restaurants or other eating houses. How often can you tell the believer from the unbeliever?

8. Unholy. The godly separation from the world according to the Bible is sneered at as bigotry and Puritanism. In its place has come a jolly, rollicking worldliness that ill comports with the Christian profession. Piety-that characteristic Christian virtue-how little seen now! It is not necessary to be outwardly vile to be unholy. Giving up the line of separation between the believer and the unbeliever is unholiness.

9. Without natural affection. The foundations of family life are being destroyed. Unscriptural divorces and all their kindred evils cast their dark shadows over the professing church, as well as over the body politic.

On the next unholy octave I need not dwell particularly. To enumerate them is enough to stir the heart and appall the soul when it is remembered how they are tolerated and spreading through the great professing body.

10. Unforgiving

11. False accusers (Let us beware lest we be found almost unwittingly in this satanic company!)

12. Incontinent

13. Savage

14. Haters of good

15. Traitors

16. Heady

17. High-minded

This last accounts largely for the daring things proudly uttered by learned doctors against Scripture and the great fundamentals of the faith, and complacently accepted by unregenerate hearers. Surely, the time has come when they will not bear sound teaching, but according to their own desire shall heap to themselves teachers, having itching ears (2Ti 4:3, 1911 version).

18. Lovers of pleasure rather than lovers of God. Would you not almost think the words were written by some fiery-souled exhorter of the present day? How aptly they characterize in one brief clause the greatest outstanding feature of the religious world. The church of God has gone into the entertainment business! People must be amused, and as the church needs the peoples money, the church must, perforce, supply the demand and meet the craving! How else are godless hypocrites to be held together? How otherwise can the throngs of unconverted youths and maidens be attracted to the services? So the picture show and the entertainment, in the form of musicale (sacred, perhaps!) and minstrel show, take the place of the gospel address and the solemn worship of God. And thus Christless souls are lulled to sleep and made to feel religious while gratifying every carnal desire under the sanction of the sham called the church! And the end? What an awakening!

19. Having a form of godliness, but denying the power thereof. Men must have some form of religious expression, and so the outward thing is sustained after the life is gone out of it. Thus formality prevails where regeneration, conversion to God, the Spirits sanctification, and everything really vital has long since been virtually denied. The bulk of so-called church-members do not even profess to have been saved or to be Spirit-indwelt. All this is foreign to their mode of thought or speech. The gospel, which alone is the power of God unto salvation, is seldom preached and, by the mass, never missed! Could declension and apostasy go much further? Yet there are still lower depths to be sounded!

20. Feminism. No, you will not find the word-but read verse 6 again, slowly and thoughtfully. Does it not indicate a great feminist movement in these dark days? Silly women, laden with manifold desires-craving what God in His infinite wisdom has forbidden them: authority, publicity, masculinity, and what not? Thus they leave their own estate and make a new religion to suit themselves. Is it a matter of no import that just such emotional women were the tools used by Satan for the starting and propagating of so many modern fads? Need one mention Mesdames Blavatsky, Besant, and Tingley of Theosophy; the Fox sisters relation to modern Spiritism; Mrs. Mary Baker Glover Eddy and her host of female practitioners in the womans religion miscalled Christian Science; the neurotic Ellen G. White and her visionary system of Seventh-day Adventism; Ella Wheeler Wilcox and her associates in the spreading of what they have been pleased to denominate the New Thought, which is only the Devils old lie, Ye shall be as gods, in a modern garb; and the women-expounders of the Silent Unity, or Home of Truth delusions? All these are outside the orthodox fold. But when we look within, what a large place has the modern feminist movement secured in the affections of women who profess to believe the Bible, but who unblushingly denounce Paul as an old bachelor with narrow, contracted ideas, little realizing that they are thereby rejecting the testimony of the Holy Spirit. It is one of the signs of the times, and clearly shows toward what the professing body is so rapidly drifting! 21.

21. Ever learning, and never able to come to the knowledge of the truth- and that by their own confession. They are truth-seekers. Ask them if it be not so. They confess it without a blush and consider it humility thus to speak. According to these apostates, the church which began as the pillar and ground of the truth is, in this twentieth century of its existence, seeking the truth, thereby acknowledging they never yet have found it! Truth-seekers! Yet the Lord Jesus said, I am the way, the truth, and the life (Joh 14:6). Why then seek further? Because they have drifted away from Him and His Word, so they go on, ever learning, ever seeking, and ever missing the glorious revelation of the truth as it is in Jesus.

Well, this is the end. Declension can go no further than to deny the Lord that bought them, until He Himself shall remove His own to the Fathers house. Then the apostate body remaining will declare, We have found the truth at last! and they will worship the Antichrist, believing the Devils lie and calling it the truth. And how comes such delusion? And for this cause God shall send them strong delusion, that they should believe the lie; that they all might be judged who believed not the truth but had pleasure in unrighteousness (2Th 2:11-12, emphasis added, 1911 version).

As for those who have been the leaders in turning others from the truth, what will happen to them? Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. That is, in due time God is going to deal in judgment with those who mislead the ignorant and unwary, and who turn them unto fables which encourage them to live in sin and follow after the lusts of the flesh.

This is Gods picture of the last days. And I challenge you to look about you and see if these are not the conditions that characterize a great part of Christendom today-no reality, no power, yet much profession. God give us to be genuine, to be real, that eternal things may so grip our souls that we will live and do the work and be real witnesses for Him.

Fuente: Commentaries on the New Testament and Prophets

2Ti 3:1

Christian Use of the Old Testament.

We stop at the last epistle of Paul to Timothy with something of the same interest with which one pauses at the last hamlet of the cultivated valley when there is nothing but moor beyond. It is the end, or all but the end, of our real knowledge of primitive Christianity; there we take our last distinct look around; further, the mist hangs thick, and few and distorted are the objects that we can discern in the midst of it.

I. But this last distinct view is overcast with gloom. “In the last days perilous times shall come.” Then there follows a picture of what men would be, who in word and form were Christians, but indeed led the lives of the worst heathens. But the Apostle relies that Timothy would in his own generation struggle against this evil, because he had from a child been familiar with that revelation of God which is profitable for the teaching of truth and for the removing of error, for correcting all that was amiss, and fostering every seed of good in us, for the perfecting of God’s servants in all good works. This is St. Paul’s testimony to the importance of the Scriptures of the Old Testament, when as yet the truths of Christ’s Gospel were known more by the hearing of the Apostle’s teaching than by the teaching of their written words.

II. The predominant characteristic of the Old Testament is awe. In it we see one thing above all others insisted on, the worship of God and the keeping of His law. God is everywhere exalted; whilst the wisdom, the glory, the power, and the pretended righteousness of man, are all humbled in the dust together. Is not this the very impression which we need, in order to go with true and wholesome feelings to the cross of Christ? The Old Testament makes us understand that as the law of faith exalts most highly the law of works, so the law of works, on the other hand, is no less the highest and only true exaltation of the law of faith in Christ Jesus.

T. Arnold, Sermons, vol. vi., p. 245.

References: 2Ti 3:1-16.-Expositor, 1st series, vol. x., p. 365. 2Ti 3:4.-G. Johnson, Christian World Pulpit, vol. xxxii., p. 36. 2Ti 3:4-17.-H. W. Beecher, Ibid., vol. i., p. 154; Preacher’s Monthly, vol. v., p. 193. 2Ti 3:5.-Homilist, vol. v., p. 131; J. S. Pearsall, Christian World Pulpit, vol. vi., p. 193; J. H. Hitchens, Ibid., vol. xxvi., p. 284; Clergyman’s Magazine, vol. i., p. 28; vol. iii., p. 11. 2Ti 3:10-17.-H. W. Beecher, Christian World Pulpit, vol. xi., p. 148. 2Ti 3:13.-Preacher’s Monthly, vol. ix., p. 103. 2Ti 3:14.-Clergyman’s Magazine, vol. iii., p. 80. 2Ti 3:14, 2Ti 3:15.-Ibid., vol. ii., p. 1.

2Ti 3:14-17

There can be no reasonable doubt what is meant by the sacred writings with which Timothy had been familiar from his infancy. His mother, Eunice, was “a Jewess which believed,” and the first care of a devout Jewish mother would be to instruct her child in the knowledge of those “oracles of God,” the charge of which was one of the chief glories of her nation, and to fulfil the Divine precept: “These words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently to thy children.” The term “sacred writings” which St. Paul employs here is a peculiar one. It is found nowhere else in the New Testament. It designates the Old Testament scriptures as a collection of writings clearly defined and separated by an acknowledged line of demarcation from ordinary secular books, a collection round which the tradition of the Jewish Church had, so to speak, erected a fence, enclosing them like the hallowed precinct of a consecrated building.

I. The Old Testament is a trustworthy historical record. This is repeatedly implied, though not directly asserted, in the discourses of our Lord. He stamps with His own authority the essential truth contained in the account of man’s creation in the book of Genesis, when He appeals to the primeval order as the basis of the sanctity of the marriage bond, and quotes as the ordinance of the Creator Himself words which we read there as the historian’s comment upon the facts which He records.

II. No less full is the Lord’s own testimony to the prophetic and typical character of the Old Testament scriptures. He blames the Jews who searched them, because they failed to learn the lesson which they were intended to convey. They thought that eternal life lay in the letter, not in Him of whom the letter testified. A true insight would have made them recognise in Jesus the Messiah for whom they waited. But while they boasted of their trust in Moses, they failed to believe his writings, and missed the sight of the Prophet of whom he wrote. Our Lord teaches that the Old Testament is full of types. Actions and events, and ordinances therein recorded, held concealed within them a deep significance of spiritual or prophetic meaning.

III. Our Lord deduces from the Scriptures authoritative rules of conduct and far-reaching moral principles. “The two commandments, on which hang all the law and the prophets,” form an epitome of religion and morality, which is of universal application, and they are the sum and substance of the Old Testament teaching. The Old Testament supplies a principle of conduct, yet withal it is not in every respect a perfect director. For-IV. Its rules require expansion. The law was the lesson given for man’s childhood, and childhood requires clear and definite rules for its guidance. But now, in the full age of the new kingdom, the principles which underlay and animated the old rules must take their place. The more we study the New Testament, the more we are convinced that the Old Testament is a part and parcel of the same Divine revelation, and that the two cannot be divorced or sundered. In the words of St. Jerome, “Those who banish the doctrine of the Old Testament from the commonwealth of God, while they reject the Old Testament do not follow the New, for the New is confirmed by the testimonies of the Old.

A. F. Kirkpatrick, Oxford Undergraduates’ Journal, Jan. 31st, 1878.

References: 2Ti 3:14-17.-H. W. Beecher, Christian World Pulpit, vol. vii., p. 27; Clergyman’s Magazine, vol. vi., p. 171. 2Ti 3:15.-Spurgeon, Sermons, vol. xxxi., No. 1866; J. N. Norton, The Kings Ferry Boat, p. 81; Fletcher, Thursday Penny Pulpit, vol. ix., p. 267; H. W. Beecher, Forty-Eight Sermons, vol. i., p. 165; R. D. B. Rawnsley, Village Sermons, 3rd series, p. 256; Church of England Pulpit, vol. xiii., p. 39; H. W. Beecher, Christian World Pulpit, vol. ix., p. 72; A. Saphir, Ibid., vol. xix., p. 305; W. Braden, Ibid., vol. xxxii., p. 250; R. F. Horton, Ibid., vol. xxxvi., p. 56; Clergyman’s Magazine, vol. ii., p. 159.

2Ti 3:15-16

The Bible the True Guide.

What are we to say to objections that may be raised to this or that portion of the Old Testament? Are we to close our ears to these objections? The answer to this question must depend in a great measure on the condition of life in which God has been pleased to place us, and upon our own opportunities, attainments, and means of examining these objections thoroughly. The main end for which we have been sent into the world is to serve God, to promote His glory, and to save our souls and the souls of others. St. Paul tells Timothy he had great reason to bless God that from a child he had known the Holy Scriptures, which were the things that were able to make him wise unto salvation, through faith in Christ Jesus, and that “All scripture is given by inspiration of God.” St. Paul therefore clearly implies that children may know the Scriptures, and be made wise unto salvation by them, through faith in Christ Jesus, without being troubled and perplexed with any of those objections to which I have referred. It is enough for them to know that Jesus Christ, as the Son of God, received the whole of the Old Testament as the Word of God.

I. If we men are to have true wisdom we also must become as little children; we must approach Divine things in a reverent spirit of love; mysteries are revealed to the meek. How many persons now approach the Bible as the Pharisees approached Jesus Christ, to entangle Him in His talk! They approach the Bible in order to criticise, cavil, and carp at it; they reverse the true order of things; they walk, shortsighted men, treating the word of God as if it were a culprit; they treat the Bible as a magistrate would treat a criminal; they forget that the day is coming when they themselves will stand as prisoners at the bar of Jesus’ awful judgment-seat, and that they themselves will be tried there, and that the Bible itself will judge them at that awful day. No wonder that they are stricken with blindness; blindness is the inevitable punishment of pride and presumption; and their cavils at the Bible are the natural fruit of their boldness, which is their retribution.

II. Another requisite for readers of the Bible is patience. If we wait patiently with faith, God rewards us for our patience by explaining these hard sayings. Thus he tried Abraham by promises which seemed impossible; but Abraham believed God, and what seemed impossible thus came to pass, and Abraham thus became the father of the faithful. We ought to expect difficulties in a revelation from such a being as God with such a creature as man; therefore, we ought not to be staggered by them. These difficulties in the Old Testament are not as great as the difficulty of rejecting Jesus Christ who received the whole of the Old Testament. These difficulties are but as molehills compared with that mountain of difficulty. All these difficulties are dissolved in the crucible of faith; we even rejoice in them because they are trials of our faith in Christ; and this we know is “the victory that overcometh the world, even our faith.” And so these difficulties are to us like fair leaves and like beautiful flowers, of which our unfading wreath and celestial garland of angelic glory will be woven.

Bishop Wordsworth, Penny Pulpit, No. 3934.

2Ti 3:16

Unity of Plan in the Old Testament.

I. The most cursory glance will show us that the Old Testament is divided into four parts-the Pentateuch, the historical books, the poetical books, the prophetical books, and I may say at once that I regard the Song of Solomon as the climax of the whole; all that precedes leads up to it, all that follows flows from it. It is a mountain summit, where you may see Jesus only in His transfiguration glory: a Pisgah height where the Moses of the law gives up the ghost, and whence, gazing down the vista of prophecy, you may see the good land which God has prepared for His people; or, varying the metaphor, I see the river of life, whose sources are in eternity, in the Pentateuch, dashing down the crags of Sinai and of the law; in the historical books, meandering through the broad plains of history; in the poetical books, rushing through the narrow rocky bed of personal religion, until it flows into this lovely little Loch Katrine of the Song of Solomon, and thence flows forth in fuller volume through the prophetical books until it loses itself at last in the ocean of eternal love. In the Pentateuch God appeals to man’s conscience; in the historical books, to man’s intellect; in the poetical books, to man’s heart, and in the prophetical books He opens to men the future.

II. In the Pentateuch God appeals to man’s conscience; in the historical books, to man’s intellect; and he is bidden to survey human history, and see whether it is not always well with them who fear the Lord, and ill with those who reject Him. The historical books, for the most part, run in pairs, in which the positive and the negative side of this truth is put before us. In Joshua and Judges God is brought before us as the Deliverer, and we are asked to examine the history of the children of Israel from this point of view. In I. and II. Samuel God is regarded as the King; in I. and II. Kings we are asked to trace the history of those who revere and those who despise God’s prophets; in I. and II. Chronicles the same period of history is examined, but from a different point of view-namely, the reverence which different kings showed, or neglected to show, for the public worship of God.

III. In the poetical books we come to personal religion; in the prophetical books the future is spread out before you, and, gazing down the avenue of the prophets, the Lord will not hide from you those things which He is about to do; but, in spite of sin, failure, and rebellion, you will see the purposes of God remaining true, until, in the last chapter of the last of the minor prophets, you see the Sun of righteousness arising with healing in His wings, and you wait on the tiptoe of expectation for the opening of the New Testament, when the dayspring will arise and the earth shall be filled with the glory of the Lord.

E. A. Stuart, Children of God, p. 11.

Dogmatic Truth our Heritage.

By the “mystery” St. Paul here seems to mean a knowledge, Divine in its source, concealed and kept back for a time, but now imparted, or as we say, revealed. Now this Divine knowledge is chiefly summed up under two heads, according to the subject on which it treats. It treats, firstly, of God as teaching us concerning Himself; and secondly, of human nature, man as related to God.

I. The mistaken complaint of many at present is not so much that God has not given enough knowledge in revealing the mystery of godliness, but that He has given too much. They claim, that is, to set it aside wholly or in part, as involving a needless restriction on the free action of the mind, or to remould and alter it, as clashing with some conclusions of human wisdom. The forms of error are endless, and shift with the shifting phases of the human mind. But truth in its relation to them is older than them all, and stands fast through them all, and will doubtless survive them all, as it has already survived many. Thus the best, nay the only possible complete defence against error lies in active living convictions of the truth.

II. Repeatedly in Scripture is the Gospel faith spoken of as something held in common by all Christians. It is not matter of opinion, of deduction, or of induction. God’s truth is given for all alike. He makes himself known in Christ, not to a priestly coterie but to mankind. Therefore the Church has educated the nation: men of the purest lives and brightest gifts have thought it their highest privilege to trim the lamp of Divine truth. And before literature was diffused, and access to comments, or indeed to Scripture itself was common, the creeds of the Church did their work in keeping alive a saving knowledge amongst the people, and yet remain as standards of doctrine, and compendiums of Scripture truth. No term of science conveys to our minds what it ought, until we draw out all that it implies: and thus when we wish to be exact in our statements we are forced to be somewhat cumbrous in our terms. Men submit to this in science, but they seem to fret against it in theology; and then they reproach it as being dogmatic, without considering that this is the necessary characteristic of truth Divine in origin, and dealing with subjects to which human experience cannot reach.

H. Hayman, Rugby Sermons, p. 8.

References: 2Ti 3:16.-R. Thomas, Christian World Pulpit, vol. xii., p. 261; H. W. Beecher, Ibid., vol. xxviii., p. 97; F. W. Farrar, Ibid., vol. xxix., p. 88; H. Wace, Ibid., vol. xxxvi., p. 241; J. Clifford, Daily Strength for Daily Living, p. 373; F. W. Farrar, Everyday Christian Life, p. 143.

2Ti 3:16-17

The Profitableness of Scripture.

We have here two great affirmations concerning the Scriptures. First, they are inspired of God; next, they are religiously profitable.

I. First, however, it is necessary to bear in mind the distinction between inspiration and revelation. Inspiration is an inbreathing and vital quickening of whatever may be the normal faculties of a man, whereby their natural force and religious sensibilities are augmented; such as we conceive the processes of the Holy Ghost to be in ordinary religious life, only, here, special in its forms and measures. Revelation is knowledge imparted from without: facts and truths of which we are ignorant are made known to us. If every inspiration is not a supernatural revelation, neither is supernatural revelation a mere inspiration of natural faculty. Both are to be distinctly recognised.

II. The Apostle affirms that the sacred writers are inspired of God-God-breathed, the recipients of a Divine afflatus. The range and variety of the profitableness of Scripture must be noted. It is a book for human life; not for churches nor for devotions only, but for every domain and relationship of human beings. (1) It is profitable for doctrine, for teaching true ideas or principles of religious life. It makes men wise unto salvation. Men feel and act according to the thoughts and sentiments which they entertain. No wise man will undervalue correct theological notions: they are indispensable conditions of goodness. According to the Apostle the Scriptures are the distinctive source of our theological teaching. True doctrines concerning God and religion are revealed in the Bible. (2) The other great idea of the profitableness of Scripture is represented by the words “reproof,” “correction.” Be the book historically what it may, come whence it may, its moral and religious ministry to men cannot be denied it: and it is the most conclusive evidence of its Divine authority. As a book of moral and religious truth only will it live: as such only need we wish it to live. So long as human souls feel sin and sorrow, so long will they prize the salvation and comfort of the Scripture.

H. Allon, The Indwelling Christ, p. 123.

References: 2Ti 4:1.-Clergyman’s Magazine, vol. v., p. 272. 2Ti 4:1, 2Ti 4:2.-Church of England Pulpit, vol. xvii., p. 157. 2Ti 4:1-22.-Expositor, 1st series, vol. x., p. 443. 2Ti 4:2.-Clergyman’s Magazine, vol. i., p. 129. 2Ti 4:4.-Christian World Pulpit, vol. xx., p. 40; Plain Sermons by Contributors to “Tracts for the Times,” vol. v., p. 287.

Fuente: The Sermon Bible

III. THE LAST DAYS AND THEIR PERILS

CHAPTER 3

1. The characteristics of the last days (2Ti 3:1-7)

2. What the last days mean for the true believer (2Ti 3:8-13)

3. The need of the Word of God (2Ti 3:14-17)

2Ti 3:1-7

Little comment is needed on these words. They are a prophecy. The apostle by the Spirit of God reveals what shall come in the last days. It is a description of the moral qualities in the vast number of professing Christians of the last days, who have the form of godliness, that is, go to church, profess a creed of some sect, and are outwardly religious, but deny the power thereof. Three times they are shown to be lovers. Lovers of themselves–they live for themselves and know nothing of self-denial, they live and walk in the flesh. Lovers of money–this is what the word covetous means. Greed controls their activities so that they can enjoy themselves and live luxuriantly and in pleasure. And therefore they are lovers of pleasure more than lovers of God.

The same class is mentioned in Php 3:1-21, they are the enemies of the cross of Christ, minding earthly things. Their end is destruction. Compare 2Ti 3:1-4 with the last verses of the first chapter in Romans. There the characteristics, morally, of heathendom are given, and here the characteristics of the professing masses of nominal Christendom. There is no difference between the two, only the condemnation of the profession, the unsaved, religious element in Christendom is greater. There is no need to point out how this prophecy given by the aged apostle has come true. We live in the midst of these conditions, and are surrounded by them on all sides. Evil teachers began in apostolic days to creep into houses, winding about silently like a serpent, and captured silly women laden with sins, led away with divers lusts. How much more true this is today.

2Ti 3:8-13

What true believers may expect in the closing days of this age, if they walk in separation and are faithful in their testimony, is the theme of these verses. Jannes and Jambres were the Egyptian sorcerers who withstood Moses. Jewish tradition gives the information that the magicians of Exo 7:11-22 bore these names. The Spirit of God assures us here that this is correct. Another Jewish tradition claims that they were the sons of Balaam. They worked by imitations. They produced by Satanic powers certain miracles which were imitations of Gods power. Such is the case in our own days. Christian Science, Spiritism and other systems are the sphere where Satans power of imitation is manifested. Satan also imitates in a still more subtle way the work of the Holy Spirit. All this will work on till finally (after the Church has been called away) the times are reached as prophetically described in 2Th 2:3-12. And like the folly and wickedness of Jannes and Jambres were manifest, so will these deceivers and perverters of the truth be uncovered. This will be when the Lord comes.

How happy in the Lord Paul must have been that he could point to himself as an example. The grace of God had enabled him to be all he writes to his beloved son Timothy. But thou hast fully known my doctrine, manner of life, purpose, faith, long suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured; but out of them all the Lord delivered me. Paul endured persecutions because he was a faithful minister of the Lord Jesus Christ and did not shun to declare the whole counsel of God. Yea, and all that will live godly in Christ Jesus shall suffer persecution. If the believer is true to the Lord, if he lives in separation, the world, and especially that which is called the religious world, with its unscriptural aims and endeavors, will not applaud him, but he will have to bear the reproach of Christ and suffer persecution. Why do so few Christians suffer persecutions? Because they have not purged themselves from the vessels unto dishonor, and are consequently yoked with unbelievers.

But evil men and seducers (juggling impostors) shall wax worse, deceiving, and being deceived. Things morally and religiously are therefore not getting better in this age. There is no hope apart from the coming of our Lord.

2Ti 3:14-17

The inspired Scriptures of God are the need, the supreme need of the believer in the last days. Timothy had known the sacred Scriptures (the Old Testament) from a child, and of these Scriptures Paul writes, they are able to make thee wise unto salvation, through faith that is in Christ Jesus. He exhorts him therefore, Abide thou in the things which thou hast learned, and of which thou hast been assured, knowing of whom thou hast learned them. Then the assuring statement of the Holy Spirit, the author of the Scriptures, that all Scripture is inspired of God. It is well known that the revised version has dropped the is, so that it reads every Scripture given by inspiration of God. We do not accept this, for it opens the way to deny that parts of the Scriptures are given by inspiration of God.

We are told we have to read as, Every Scripture inspired of God, as if it distinguished such from other Scriptures side by side with them, and therefore we had to distinguish in like manner. At once the human mind is set in supremacy over the Scripture, and we become judges of it instead of its judging us. But the apostle has been already pointing out the sacred Scriptures of which he is speaking when he says all Scripture. Nothing is Scripture in the sense he uses the word except that which is in the sacred Scriptures, and nothing that is in them is without that inspiration of God which makes it profitable for doctrine, for conviction, or instruction in righteousness (Numerical Bible).

How important it is to hold fast the great truth that the Bible is the Word of God, and therefore God-breathed. All apostasy starts with the denial of this fact. The Scriptures are the permanent expression of the mind and will of God. It is not merely that the truth is given in them by inspiration, but they are inspired. They are the expression of His own thoughts. They are our only authority. Upon the constant use of them depends everything. Without adhering to the Scriptures and being obedient to them, we also would be swept along by the current of apostasy. They are the one thing profitable. Note the order: Profitable for doctrine, which we get alone from the Word of God, and which is the foundation of everything. Then follows reproof or conviction, and that is followed by correction and instruction for righteousness. It starts with the doctrine and leads, after conviction and correction, to righteousness. And then the man of God, obedient to the Scriptures in all things, is perfect, thoroughly finished unto every good work.

Fuente: Gaebelein’s Annotated Bible (Commentary)

know

Apostasy, Summary: Apostasy, “falling away,” is the act of professed Christians who deliberately reject revealed truth

(1) as to the deity of Jesus Christ, and

(2) redemption through His atoning and redeeming sacrifice 1Jn 4:1-3; Php 3:18; 2Pe 2:1. Apostasy differs from error concerning truth, which may be the result of ignorance Act 19:1-6 or heresy, which may be due to the sphere of Satan 2Ti 2:25; 2Ti 2:26 both of which may consist with true faith. The apostate is perfectly described in 2Ti 4:3; 2Ti 4:4. Apostates depart from the faith, but not from the outward profession of Christianity 2Ti 3:5. Apostate teachers are described in; 2Ti 4:3; 2Pe 2:1-19; Jud 1:4; Jud 1:8; Jud 1:11-13; Jud 1:16.

Apostasy in the church, as in Israel Isa 1:5; Isa 1:6; Isa 5:5-7 is irremediable, and awaits judgment; 2Th 2:10-12; 2Pe 2:17; 2Pe 2:21; Jud 1:11-15; Rev 3:14-16.

Fuente: Scofield Reference Bible Notes

in: 2Ti 4:3, Gen 49:1, Isa 2:2, Jer 48:47, Jer 49:39, Eze 38:16, Dan 10:14, Hos 3:5, Mic 4:1, 1Ti 4:1, 2Pe 3:3, 1Jo 2:18, Jud 1:17

perilous: Dan 7:8, Dan 7:20-25, Dan 8:8-14, Dan 11:36-45, Dan 12:1, Dan 12:7, Dan 12:11, 2Th 2:3-12, 1Ti 4:1-3, Rev 8:1 – Rev 17:18

Reciprocal: Num 24:14 – the latter Deu 31:29 – corrupt yourselves Psa 37:18 – the days Psa 102:23 – He weakened Isa 5:20 – them Eze 18:24 – and doeth Dan 2:28 – in the Dan 11:34 – cleave Amo 5:13 – an evil Mat 18:7 – for Joh 16:13 – he will show Act 1:7 – It 2Co 11:3 – so Phi 3:2 – evil 1Ti 1:19 – which 2Pe 2:1 – even Rev 9:1 – a star Rev 11:2 – it is Rev 16:13 – three Rev 17:5 – mystery

Fuente: The Treasury of Scripture Knowledge

WITH THE OPENING of chapter 3 the Apostle turns from these instructions, which Sprang out of the dangers which were threatening at that moment, to foretell the conditions which should prevail in the last days. The picture that he presents is a very dark one.

In the first verse he gives us the general character of the last days in two words- perilous times. We shall do well to bear this warning continually in mind inasmuch as there can be but little doubt that we are now in the last days and spiritual perils are thick around us.

In verses 2Ti 3:2-5 the characteristics of the men of the last days are brought before us. It is a terrible list, rivalling the list given us in Rom 1:28-31, when the sins of the ancient heathen world are described. The most fearful thing about the list of our chapter is that all this evil is covered under a form of godliness, that is, the people who are thus described are Christian as far as their claims and outward appearance go. The real power of Christianity they utterly deny.

Men shall be lovers of their own selves, this is the first item on the list. The second is, covetous or lovers of money. The list ends. lovers of pleasures more than lovers of God. Love of self, love of money and love of pleasure are to mark the religious people of the last days, and as for all the evil things mentioned between they indicate the various ways in which the proud, self-sufficient, lawless spirit of fallen man expresses itself-and all this, remember, in people who call themselves followers of the meek and lowly Jesus. If we know anything of the present state of the so-called Christian nations we may well conclude that we have reached the last days.

The attitude of the faithful believer to such is very simple; from such he is enjoined to turn away, rather than go along with them in the hope of reclaiming them. Separation is enjoined for the sixth time in this short passage; the words used being, shun, depart, purge out, flee. avoid, and now, turn away. The present age being one which loves compromise the word, separation is naturally not at all popular, still here is that which the word stands for, urged upon us as the commandment of the Lord; and our business is not to reason about it but to obey.

The description of verses 2Ti 3:2-5 applies generally to the men of the last days. In verse 2Ti 3:6 two special classes come into view-first, those who are active deceivers, and second, those who fall an easy prey to their deceits The Apostles word indicates that there were to be found in his day examples of both these classes. The deceivers, he says, are of this sort i.e., of the kind described in verses 2Ti 3:2-5, and their work is carried on in a semi-private way for they creep into houses. In the light of this inspired word it is very significant what an amount of house to house propaganda, with considerable success m creeping into houses and beguiling unstable souls, is carried on by the agents of false religious cults, such as Mormons, Seventh-Day Adventists, Jehovahs Witnesses, etc.

Those deceived are spoken of here as silly women, doubtless a term of contempt and applicable to that type of person who is always enquiring and yet never reaching any settled convictions, be they man or woman. The reason for their blindness and consequent lack of conviction is their sins and the lusts which bring forth sin. It is a striking fact that this silly women class is recruited quite as much from the ranks of the refined and learned as from the rude and illiterate. The rough man of the street generally has pretty definite opinions of some sort; opinions which, right or wrong, he can express with vigour. It is frequently the highly educated who lose themselves in mazes of speculation and finish by accepting some pretentious nonsense which is the very opposite of the truth. Take, for instance, the way in which Christian Science captures its victims almost entirely from the rich and would-be intellectual folk.

We cannot however, shut out from all this the power of Satan, as verses 2Ti 3:8-9 show us. Jannes and Jambres were evidently leaders of the band of magicians who influenced Pharaohs court and withstood Moses, working their wonders in league with demons. The deceivers of the last days will be like them, resisting the truth as agents of the devil. God has however, set a limit to their power and ultimately their folly shall be manifest to all. This does not mean that this kind of evil is going to receive an immediate check for, as verse 2Ti 3:13 tells us, evil men and seducers are going to wax worse and worse until the end of the age. We are not left in any uncertainty as to what we must expect.

Nor are we left in uncertainty as to our resources in the presence of the evil. They are set before us in our chapter from verse 2Ti 3:10 and onwards. Over against the character of the men of the last days the Apostle was inspired to set the character which he bore and which Timothy well knew. What an extraordinary contrast to verses 2Ti 3:2-5 is presented by verses 2Ti 3:10-11! Self-love, pride, opposition to and persecution of those that are good, on the one hand; faith, love, patient endurance under persecution, on the other. The one is the full-blown spirit of the world; the other is the spirit of Christ; and it has always been the case that he that was born after the flesh persecuted him that was born after the Spirit (Gal 4:29). Hence persecution must always be expected by those who live godly in Christ Jesus, though the form that persecution takes may vary in different countries and in different ages. The type of godliness produced by the law of Moses might excite but little or no opposition whilst godliness in Christ Jesus is being hotly resisted.

Pauls manner of life was based upon his doctrine; it gave expression to it in practice; hence in verse 2Ti 3:10 doctrine comes first. With that doctrine Timothy was well acquainted, and he had but to continue in the truth he had reamed from such a source. He also had the inestimable advantage of having known the Holy Scriptures-the Old Testament, of course-from a child. In these two things Timothys resource lay.

In these two things lies our resource today, only for us the two practically coalesce into one. Timothy had Pauls doctrine from his own lips, expressed in a form of sound words (2Ti 1:13), exemplified and enforced by his wonderful manner of life. We have his doctrine in his inspired epistles preserved in the New Testament, and no form of sound words is more reliable than that. In the New Testament we have also an inspired account of Pauls wonderful life, and also the other apostolic writings. We have therefore in this respect a little more than Timothy had, and we have the Old Testament equally with him, though alas! we may not be nearly as fully acquainted with it or with Pauls doctrine as he was. For us then the great resource is the Holy Scripture in its entirety.

This being so the Holy Spirit seized the occasion to assure us of the inspiration of all Scripture. Its profitableness for various uses all depends upon this fact. Who can teach or reprove or correct or instruct in what is right, in any perfect and absolute sense, but God? The reason why Scripture can do these things is that it is inspired of God or God-breathed.

The claim here unquestionably is that the Book which we know as the Bible is a God-breathed book. Some of our readers might like to enquire-What about the Revised Version of this passage? Our reply is that the Authorized Version is right here and the Revised. is wrong. In the original, according to Greek idiom, the verb is does not appear, being understood though not expressed. In English it must appear and the question is as to where it should be? Remarkably enough there are eight other passages in the New Testament of exactly similar construction and every one of them but this the Revisers translated just as the Authorized has translated this. Why make an exception in this case?

{*The R.S. V (1952) text is correct here.}

Heb 4:13 is one of the eight passages. Had the Revisers followed their rendering of 2Ti 3:16 they would have made it, All things that are naked are also opened unto the eyes of Him with whom we have to do, which simply reduces the solemn statement to a trivial absurdity; hardly more so however than the rendering they have given us of our passage.

The thing that Timothy needed was to be assured that he had in the Scriptures that which was of God and therefore wholly reliable-something on which he could safely take his stand when confronted with the dangers and seductions to be expected in the last days. This is exactly what we too want, and, God be thanked, we have it in the Bible.

In the Scriptures we have an infallible standard because they are God breathed. By that standard we may test all that is presented to us as truth and detect and expose all the deceits of evil men and seducers though they grow worse and worse. We have however more than that in them as verses 2Ti 3:15; 2Ti 3:17 show us. They can make us wise unto salvation, though it be only a child who is in question. They can equally perfect the man of God and furnish him unto all good works.

In reading verse 2Ti 3:15 we must not confine our thoughts of salvation to that which reaches us at conversion. Salvation in that sense is of course included in the statement, but it reaches out to embrace also the daily salvation which we Christians need in a multitude of ways. The whole Scripture-and particularly the Old Testament, which is here primarily in view-abounds with examples which expose before us the snares and pitfalls which beset us, and the workings of our own hearts, and which reveal to us the dealings of Gods grace and government. If enlightened by faith in Christ and giving heed to these warnings, we are made wise to salvation from similar snares which exist in our day.

It is one thing to be preserved from danger; it is another to be thoroughly instructed in what is right. The most devoted of Gods servants, the man of God, will find in Scripture that which equips him in the completest manner. By it he may be rendered perfect or complete and be thoroughly furnished or fully fitted to every good work. These statements make a tremendous claim for Scripture. They clearly infer that within its covers there is guidance in regard to every work that can be called good, and that the man of God, who of all believers most needs light from on high, needs no light outside that which Scripture affords.

We do not overlook the fact that we need the teaching and illumination of the Holy Spirit if we are to profit by the Scripture. That is stated in other passages. Here we have the nature and power of the Scriptures brought before us. We may well rejoice and thank God that the Bible has been preserved to us and that the Spirit of God abides with us for ever.

CHAPTER 4

IN VIEW OF all this Paul solemnly charges Timothy to preach the word. He carries away his thoughts to the tremendous hour when the Lord Jesus shall appear in glory to judge the living and the dead, so that he should serve and speak in view of that moment, and not succumb to the temptation to speak so as to please the itching ears of men.

In the four striking verses which open chapter 4 the Apostle uses three expressions, all of which are intimately connected with the Scriptures, viz., the word, sound doctrine, the truth. In contrast with them we find fables, which are desired by those who merely want to hear those things which pander to their lusts. Timothy however was not merely to preach the word but he was to bring it to bear upon the consciences and hearts of his hearers, either for conviction or rebuke or encouragement, and he was to be urgent about it both in season and out of season.

The word lusts simply means desires. The time will come, says the Apostle, when men will insist upon hearing, not what is true but what pleases them, and they will heap up to themselves teachers who will give them what they want. That time is now arrived. Many features of the Apostles doctrine, as recorded in the New Testament are quite repugnant to the modern mind, therefore, we are told, they must be discarded by all progressive thinkers and preachers, who must learn to harmonize their utterances with the latest fashions in scientific thought and the latest crazes as to popular pleasures. Hence all that advanced modernistic preaching which the Apostle here dismisses in one word-FABLES!

The servant of the Lord, on the other hand, is to keep steadily on with his ministry. He is to watch or rather be sober in all things: the word used means, that sober clearness of mind resulting from exemption from false influences-not muddled with the influence of what intoxicates. A very important word this for all of us, for there is nothing that so intoxicates the mind and muddles the perceptions as the false modernistic teaching to which we have just alluded. Further he is to be prepared to suffer, for he cannot expect to be popular, either with the purveyors of fables who stand in the pulpit or with the consumers of fables who sit in the pew. Timothy was to do the work of an evangelist and so fill up the full measure of his ministry.

The Apostles words here would indicate that to Timothy had been committed a ministry of an all-round character. He was not only gifted to teach and preach the word for the instruction, correction and exhortation of believers, but also to preach the gospel for the conversion of sinners; and he was not to neglect any part of this comprehensive work. Had he reasoned after a human sort he might have concluded that with so much evil threatening inside the church he must concentrate all his energies on inside work in order to meet the situation, and so abandon all effort to reach outsiders. This however was not to be, and we may learn a lesson from it today. It is evidently the will of God that, come what may in the history of the church, the work of evangelization is to go forward. The great Head of the church lives and He is well able to deal in due season with every situation that may arise, however disastrous it may appear to us; and meanwhile an all-round ministry of the truth to both saint and sinner is to be maintained.

Moreover it was to be a special incentive to Timothy that the hour of Pauls departure or release was just at hand. He knew full well that his martyrdom was imminent, when like a warrior he would leave the field of combat. All the more need then for Timothy to gird up his loins like a man and be fully engaged in the fight. The more difficult the situation, the fewer those who fight the good fight the louder the call to the true-hearted to engage in it. In exactly that way we should view things today.

The earth is filled with fightings as the fruit of sin, and perhaps none have been fiercer and worse than those that have been waged in the arena of the church. What a tragic misuse of energy there has been all down the ages when brother has drawn the sword against brother over comparatively trivial and oft-times selfish matters, to the great delight and profit of the common foe! Alive to this and tired of it, we must not slip into the opposite error of thinking that there is really nothing worth fighting about. There is such a thing as a good fight as verse 2Ti 3:7 makes manifest. The Apostle fought a good fight inasmuch as his contentions were for God and His truth and not of any selfish sort, and further he used spiritual and not carnal weapons in his warfare (See, 2Co 10:3-6). If we go to war for ourselves, or if warring for God we use carnal weapons, our fight is not a good fight.

Paul not only fought a good fight but he ran his race to the finish and he kept the faith. Having kept it, he could hand it on intact to those who were to follow him. The faith of Christianity is the great object of the adversarys attack. If he attacks us it is just in order that he may damage the faith. It would almost seem as if the Apostle in these verses had in his minds eye a relay race. The baton of the faith had been placed in his hands and beating off the attacks of the foe he had raced through to the finish of his section and was now handing it on intact to another, with the assurance that at the day of Christs appearing the crown of righteousness would be his; and not only awarded to him but also to all others who like him faithfully run their bit of the race with their eye on the goal. The rewards of faithfulness will be seen at the appearing of Christ and that moment will be loved by those who diligently seek His pleasure. To those who seek their own pleasure His appearing will be an unwelcome thought.

It is an inspiring yet a searching thought for each believer who reads these lines, that we are now engaged in running our little section of the great relay race with the responsibility of carrying the baton of the faith and of preserving it and of handing it on intact to future runners, or of handing it over directly to the Lord Himself if He comes within our lifetime.

From verse 2Ti 3:9 and onwards the Apostle mentions matters of a personal sort, that concerned himself or his acquaintances. Yet even these personal matters present points of much instruction and interest. Timothy was to endeavour to quickly rejoin Paul at Rome since only Luke was with him. Others had left, some evidently on the Lords service, such as Crescens, Titus and Tychicus. With Demas the case was different. He had loved the present world and consequently had forsaken Paul, for Paul preached a Gospel that worked deliverance from this present world which it characterized as evil (See, Gal 1:4). His action in forsaking Paul was therefore only the visible expression of the fact that he had forsaken in heart the real power of the Gospel.

Demas then stands as a warning beacon, illustrating the fact that backsliding may take place even in one who came under the influence of so great a servant as Paul. In happy contrast we have Mark, who is mentioned in verse 11. In earlier days he had been carried into a position which was beyond his faith and in consequence he had after a while retreated from it, as recorded in Act 15:37-39. This act of his was not only to his own hurt but also furnished the cause of the estrangement which came in between such eminent servants of Christ as Paul and Barnabas. Now however we find him fully recovered and reinstated. Paul, the one who had objected to him previously, now declares him to be profitable to me for the ministry. The case of Mark then is full of encouragement as showing how the backslidden may be recovered.

In Alexander we have an opponent of the Apostle and of the truth. whether an open enemy or a secret we have no means of determining. As to him only one thing is said, The Lord will reward him according to his works. This seems to be the better attested rendering. Paul just left him in the hands of the Lord, who will deal with him in due season in perfect righteousness. We all may well ask the Lord that we may be preserved from working any kind of evil against His servants or His interests.

Verse 2Ti 3:16 shows us that there were others who had not opposed Paul like Alexander, nor definitely forsaken him like Demas, yet they had been guilty of a temporary forsaking, by failing to stand by him in the crisis of his trial. They could not face the stigma entailed by a full identification with this despised prisoner. Still their cowardice only made the faithfulness of the Lord to His servant the more conspicuous and such power was ministered to Paul in that trying hour that instead of summoning every ounce of wit that he possessed and straining every nerve to establish his own innocence, he concentrated upon rendering the fullest and plainest testimony to the Gospel. His trial became the occasion in which the preaching might be fully known, and that all the Gentiles might hear. Paul eagerly seized the occasion to fully set the Gospel forth before the most august assemblage that then could be found upon earth. There his words stood on record in the official report of the proceedings available for any and every Gentile.

For the moment the Apostle was delivered out of the mouth of the lion. Just when his case looked hopeless he had been snatched back from the jaws of death by the hand of God, acting it may have been through a sudden whim of the capricious and godless Nero. In verse 18 he looks right away from men altogether. No evil work of man could ultimately prevail against him. Come what may, and martyrdom under Nero did very soon come, he would be carried through in triumph to His heavenly kingdom. The coming kingdom of our Lord Jesus has a heavenly as well as an earthly side, and we as well as Paul are destined to the heavenly.

A few more greetings and the Epistle finishes. Verse 20 leads one to think that Paul was released from captivity after his trial since his first voyage to Rome was taken under the circumstances recorded in Act 27:1-44; Act 28:1-31, when there was no opportunity for his leaving Trophimus at Miletum. The fact that he left him there sick shows that it is not always Gods way to heal sick believers directly, as is asserted by some. In just the same way verse 2Ti 3:13 shows us that the highest spirituality goes quite consistently with carefulness over quite small and humble details of daily life This is a thing that we do well to remember.

Fuente: F. B. Hole’s Old and New Testaments Commentary

2Ti 3:1. Last days. I shall explain these words separately, then comment on the phrase as a whole. The first is from ESCHATOS, and Thayer’s general definition is, “Extreme, last in time or in place,” and some variation in shades of meaning must be determined by the connection in which it is used. The second is form HEMERA, and Thayer uses two pages of his lexicon in defining its various meanings. I here give his three outstanding definitions (the words in italics), followed by his explanations of the definitions. “Of the natural day,” then explains. “the interval between sunrise and sunset, as distinguished from and contrasted with night.” “The civil day,” and explains, “the space of twenty-four hours (thus including the night).” “The last day of the present age,” and he explains this to mean, “the day in which Christ will return from heaven, raise the dead, hold the final judgment, and perfect his kingdom.” By the last three words is meant the completion of Christ’s personal reign and his delivering it up to his Father (1Co 15:24). We should conclude from the various meanings of the separate words, that when combined into a phase, no absolute date or dates can be affirmed as the nes-essary application. The term shall come indicates that Paul is making a prediction and that he is writing of things then in the future. (How far into the future is not shown.) Since about all of the evils named in the chapter have always been committed, we must conclude that they were to become worse, and therein lies the prediction phase of the passage. (See verse 13.) Perilous is from CHALEPOS, and Thayer defines it as follows: “Hard to do, to take, to approach; hard to bear, trouble- some, dangerous; fierce, harsh, savage.” Of course these times means certain periods then in the future when the conditions about to be named were to increase upon the world. They were not to come by any decree of God, but would be caused by the actions of men according to the items now to be listed.

Fuente: Combined Bible Commentary

2Ti 3:1. In the last days. The words imply, as do many other passages in the New Testament, the belief that the end of the worlds history was not far off, that the then state of the world presented signs of its approach. So we have it is the last time in 1Jn 2:18, and St. Pauls words implying that the end might come in the lifetime of the generation then living (1Th 4:15; 1Co 15:51). History has baffled that expectation, but the permanent truth remains that, as elsewhere, prophecy hath springing and germinant accomplishments. So here, phenomena of evil, like those described by St. Paul, bring on one of those days of the Lord that are preludes of the final judgment.

Perilous. Better, grievous. The idea is that of distress rather than danger.

Fuente: A Popular Commentary on the New Testament

Division 4. (2Ti 3:1-17.)

The testing every way.

The apostle goes on now to the last days. He anticipates no recovery, save that of individuals, from the state of things which he has brought before us. On the contrary, men will “wax worse and worse, deceiving and being deceived.” It is quite true that God has again and again, as history shows us, come in for the deliverance of numbers, and we are prone to take this as encouragement to believe that there may be, after all, a recovery of the mass. Scripture gives no hope of such a condition. The history of Israel under the Judges is that which is being repeated today; and here we see that, in spite of all that God may work in this way, still there is, on the whole, more and more, a growing degeneracy and departure from God.

1. In the last days, then, -days which cannot be succeeded, therefore, by any of a different character, -difficult times would be present, a state of things characterized by almost all that characterized the heathenism of old, as the apostle has pictured it for us in the epistle to the Romans. This in itself would be only the repetition, therefore, of what has existed before, and people might still ask, “Is the world, in fact, growing worse?” “Have not these things always been?” The thing that distinguishes the last days from all that have preceded them is, that with the indulgence of every evil lust, men “lovers of their own selves, lovers of pleasure more than lovers of God,” there is still a “form of piety,” but which denies the power of it. This is what we find in days like the present, the wearing out of Christianity in its power to affect the masses, -even to keep under real control the evil which more and more displays itself in its true character. Along with this, the form of piety may, nevertheless, have been spread. Mere open ungodliness carries its own condemnation with it, and therefore men will deceive themselves to the uttermost in a way most palpable to all outside themselves, and grace be turned effectually by them into license. From these, says the apostle, turn away. The show of piety is, of course, just what makes the times so difficult. Everywhere, things are not what they seem. The process of corruption was already beginning in the days of the apostle himself. He could point to those who entered into houses, leading captive silly women laden with sin, led by various lusts; always learning,” upon the one hand; and yet “never able to come to the knowledge of the truth.” A solemn reason this is, indeed, for lack of progress wherever it exists. It is not in any weakness of mind; it is not by any power of deception, even, on the part of others; nothing of this can deceive those who are not, first of all, self-deceived -who do not yield themselves, in fact, to the deception. Man is always in this sense master of himself, and God judges him as this. Whatever may be the power of the enemy, the skill of the god of this age in blinding men so as to shut out the glory of Christ from them, yet it is only the disobedient and unbelieving from whom he can shut it out. God has not delivered man over into his hands in such a way as not to allow escape to be always possible and sure to the soul that in the consciousness of its need will turn to Him.

2. The character of the opposition is still further dwelt upon. “As Jannes and Jambres withstood Moses, so these, also, withstand the truth.” It was by the imitation of the miracles wrought by Moses that the Egyptian sorcerers sought to blind, and did blind, the king of Egypt. Juggling, of course, it was, and no true miracle; and no deliverance at all was even attempted by them. They could only increase the evil by what they did, and not relieve it. They could bring frogs up out of the river, but they could not take them away. They could turn water into blood, or seem to do so, but could never turn back the blood into water. Thus they could not possibly unfasten the hold of judgment upon them or upon their false gods, and there came a time in which this was fully evident, in which they had themselves to own that there was the finger of God manifest; as therefore in that which they had done there was no finger of God. Just so with the deceivers that were coming in, withstanding the truth by imitations of it, but which could not imitate the blessed salvation of God, for those in conscious need of it. As “men of corrupt mind, reprobate concerning the faith,” they too would come to a point in which their folly would be fully manifest. The fruit of God’s blessed word, the power of His Spirit, cannot, after all, be imitated. This has its own unmistakable evidence for every one who has eyes to see. The apostle points Timothy, in view of these things, to his own “doctrine, manner of life, purpose, faith, endurance,” in all that came upon him. His life was formed by the doctrine, and his doctrine was in the power of the Spirit of God. Out of all the persecutions the Lord had delivered him, and “all that will live piously in Christ Jesus” must expect to suffer after the same manner, while “evil men and juggling impostors” would continually “wax worse and worse.” Thus there is no hope but in the coming of the Lord Himself.

3. The apostle was about to depart, but there was still an ample provision made for the sustenance of God’s people, however evil the days might be. For Timothy there was the satisfaction of knowing of whom he had learned the truth, the apostle’s teaching being in fullest harmony, and, indeed, the ripe fruit of what had been made known to him from a child in sacred Scriptures, able to make “wise unto salvation through faith that is in Christ Jesus.” Thus we see how even the apostle’s words are not and could not be left to stand for themselves and be merely their own witnesses. God has been acting and speaking in the world from the beginning, and all truth must connect itself thus with that which He has been doing and saying. The Scriptures of which the apostle here speaks to Timothy, are, of course, the Old Testament Scriptures; but we see everywhere how thoroughly the apostle appeals to them, and how the written Word is in this way honored by the living speaker, even though speaking that which might be newly revealed by the Spirit of God. How important to realize this unity of the divine testimony all the way through the ages; and how clearly we can understand the effort of Satan now, first of all, to destroy, if possible, the power of that testimony from the beginning, so as to leave the Christian faith cut off really from its foundation! Scripture was, as we know, that by which the Bereans tested the word of the apostle himself, and they are commended for it.

We see, on the one hand, how the Old Testament handed on its disciples to the New, and how the New, also, was needed in order to give its full power to the older revelation. Thus, while he says that the sacred Scriptures he had known were able to make Timothy wise unto salvation, he adds: “through faith that is in Christ Jesus.” In fact salvation, in all that is implied in it in the New Testament, is plainly something additional to the Old Testament. Men could not speak before Christianity of being saved, in the same way in which now we commonly speak of it. Salvation was, in general, even where we find the word, a deliverance from dangers or from circumstances of trial, from the power of the enemy, no doubt; but scarcely anywhere a proper salvation from sin; yet how important the witness of the old revelation when the new was being announced, and to us, also, to whom it has been announced! Nothing that God has given but has a permanent value which remains for us to all time. “All Scripture is inspired of God, and profitable for doctrine.”

Here we come to a passage which is most contested, of course, and which we are told we have to read as, “Every scripture inspired of God,” as if it distinguished such from other scriptures side by:side with them, and therefore we had to distinguish in like manner. At once the human mind is set in supremacy over the Scripture, and we become judges of it instead of its judging us. But the apostle has been already pointing out the sacred Scriptures of which he is speaking when he says “All Scripture.” Nothing is Scripture in the sense he uses the word except that which is in the sacred Scriptures, and nothing that is in them is without that inspiration of God which makes it “profitable for doctrine, for conviction, for correction, for instruction in righteousness.” The apostle Peter afterwards speaks of Paul having written to the Hebrews “according to the wisdom given to him,” and puts the epistle that he had written among “the other Scriptures” -plainly as having the same character which is claimed for “all Scripture” here. The word, of course, may mean merely ” writing,” but “The Writings,” for us, are those distinguished from all other writings. It is impossible to confound them, for a soul that has the secret of God, though Rome has added, as we know, certain apocryphal books -yet who, with his eyes open, could accept one of them as upon an equal footing with those that have always been counted as Scripture? Who could add one book to the number of those that we possess? or who could mend one of them so as to justify his emendation to the Christian conscience?

Of course, I am not speaking of the correction of texts, where there is manuscript authority for the correction, but simply of a correction manifestly from man’s mind, with all the learning in it which they boast of in the present day. When can they give us a Bible in this way that even they (who as specialists are supposed to have authority to commend it for us) will be able to agree about amongst themselves? Scripture has suffered, indeed, how much from the ignorance that we have of it, and from the little faith which has produced the ignorance! We have found little instruction, it may be, and no edification, from many parts that can be pointed out; and it is man’s way continually either to throw the blame of this upon God, or to vindicate Him at the expense of the Word that He has given; but the more we search into these barren passages with the remembrance of what the apostle has spoken here, the more we shall find how truly there is in them also that which is of ample importance to justify their place in the word of God; and if we cannot find even a genealogy recorded to be “profitable for doctrine,” it is (to say the least, most probably it is,) because we have begun by decreeing that it is not there, and therefore have never truly and devoutly searched for it. But the fact is, the higher the claim we make for Scripture, the more shall we find Scripture itself justifying the claim. The more we believe in the perfection of every part, the more we shall come to realize that perfection everywhere in it. Let us hold it fast that all Scripture, as inspired of God, is in fact, and must be, “profitable for doctrine.” God in it all is providing for us that which shall have blessing for our souls, not mere facts of history or something which is merely barren knowledge, but that which is to mold and fashion us, and put us in communion with the mind of Christ. For this we need every part of it, and it is the loss of so much practically for our souls that makes us so much lacking in true knowledge of every kind.

Let us notice that, first of all, the apostle puts the doctrine as that for which Scripture is “profitable.” Doctrine must come first, as the basis of everything. Truth must be ours before there can be the application of truth; and then, let us notice that the apostle immediately brings that application home in a personal way to ourselves. The first use of the doctrine is for “conviction.” It is light that shines upon us, shines upon all the road in which we are, but which discovers, necessarily, in a world like this, among a people such as we are, that which must humble and bring down all the pride of our hearts, so that not as philosophers shall we receive it, but as sinners, though, through God’s grace, saved sinners also. But “conviction” here, of course, is not the primary conviction merely. As we go on, it accompanies us at every step. We learn ourselves under this light more and more, and we learn what the world is. But the light is none the less blessed on that account, because it displays the evil of so much that it shines upon. “Correction” is that which is to follow “conviction,” while “instruction in righteousness” carries us on to the positive side of things, and occupies us with the good in itself, and not merely enables us to distinguish it from the evil. But thus the man of God is by Scripture itself made complete, “thoroughly furnished to every good work.”

It does not say, as we have often insisted upon, that every man may be complete, although Paul’s heart would indeed desire that it might be possible to “present every man perfect in Christ Jesus;” yet it is only as men of God that we can be thus complete, thus furnished. If we are not that, we shall inevitably stumble over Scripture, in some part of it, as “they that are unlearned and undisciplined,” Peter tells us, do. Scripture is not written so that every one, apart from his moral condition altogether, may be able to possess himself of it, and it is not, indeed, written so that every one may, with a little pains, understand the whole. It speaks, as we know, with the sweetest familiarity, and with the encouragement that is ever of God; but it manifests itself, nevertheless, as that which is beyond us, higher than ourselves, the revelation of One who necessarily is that, and whose ways and thoughts we may be led on into more and more, just because they are always still beyond us. But how wonderful, then, is this “God-breathed” Scripture, as the word “inspired” means! It is in this sense that we can call it all the word of God. There is no need for overlooking and no comfort in overlooking the human element, but that human element is always penetrated with the divine, and lifted into and empowered for that which is higher than man, and beyond him.

Fuente: Grant’s Numerical Bible Notes and Commentary

As if our apostle had said “O my son Timothy, be not thou discouraged, neither let any of thy successors be dismayed, at the sects and schisms, at the heresies and blasphemies, at the vice and impiety, which will be found in and among persons in the last days, when certainly know, that perilous times shall come; where, by the last days, understand all the times from Christ’s first coming in the flesh, to his second coming to judgment; in the beginning of times several sorts of persons, yea, several sects and parties of men, arose, to whom the following characters did belong; namely, proud, covetous, boasters, and the like.

As the judaizing teachers, who urged the necessity of circumcision, and the observation of the ceremonial law; also the Gnostics, and followers of Simon Magus, have these characters applied to them in those early days; and it were well if the church of Rome, in these latter days, could clear herself of these characters, which are found upon her, as the marks and badges of an apostate church.

Learn hence, 1. That the days we now live in are the last days, and our times the last times.

2. That the last times are, and will be, the worst times, perilous times, full of sin and full of trouble. Old age is the dregs of life, the world draws upon its lees, the dregs are apparent: In the last days perilous times shall come.

Fuente: Expository Notes with Practical Observations on the New Testament

A Description of the Coming Apostates

Paul told Timothy to keep in mind that during the Christian age times of great stress would come for the Christ’s disciples. The great stress would come because of the attitudes men would display. They would turn from love for God to love of self and money. They would be proud, egotistical and use evil speech about others, especially God. They would so lack respect for authority that they would even be disobedient toward their parents. A complete lack of gratitude would also characterize this wicked group. Things holy would be despised by them ( 2Ti 3:1-2 ).

Love for one’s own parents, or children, should come naturally, but not for this group. Such would not favor peace under any circumstances and would falsely accuse others. No self-control would be visible in their lives. Instead, Paul foretold that they would rage like wild animals and hate anything good. Betraying someone for selfish gain would be commonplace with them. They would be rash, impulsive and puffed up with conceit. Basically, their desire was to be toward enjoyment of the moment more than toward pleasing God. Christians who have such attitudes might profess to follow God, but it would be clear he had no real influence in their lives. They would deny God’s power by ignoring the directions he had revealed to them. Timothy was told to turn away from such people ( 2Ti 3:3-5 ).

Fuente: Gary Hampton Commentary on Selected Books

2Ti 3:1-2. 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, (1Ti 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 , 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2 Timothy Chapter 3

Now this evil influence would too surely be exercised. The power of the holy truth of God would be lost in the assembly and among Christians; and those who bore this name would become (under the influence of the enemy) the expression of the will and passions of man, while still maintaining the forms of godliness; a peculiar condition, which betrays in a remarkable way the influence and the work of the enemy. This was to be expected; and they would be perilous days.

The open opposition of the enemy is doubtless a painful thing, but he deceives souls by the specious appearances of which the apostle here speaks-that which bears the name of Christianity, that which before men has the character of godliness, and which the flesh will accept as such much more readily than that which, because it is true godliness, is contrary to the flesh. Nevertheless all the worst features of the human heart are linked with the name of Christianity. What then does the testimony become? It is, so to speak, an individual prophecy, clothed in sackcloth.

There is activity in this perilous evil of the last days: these deceivers would creep into houses, and gain the ear of feeble souls, who, governed by their passions, are ever learning yet never learn. Teachers like these resist the truth, they are men of corrupt minds, reprobate as to the faith; but they shall proceed no farther. God will make manifest their folly and their falseness by means even of their own pretensions, which they can no longer maintain.

The man of God is to turn away from such men while they are yet deceiving and exercising their influence. God will expose them in due time. All will then judge them, and condemn their pretensions; the spiritual man does so while they are deceiving the others in security.

We may remark here that which evidences the sad and dangerous character of the days of which the apostle is speaking. If we compare the lists of sins and abominations, which Paul gives at the beginning of the Epistle to the Romans, as characterising heathen life and the moral degradation of men during those times of darkness and demon-worship, with the catalog of sins that characterise those who have the form of godliness, we shall find that it is nearly the same, and morally quite the same; only that some of the open sins which mark the man who has no outward restraint are wanting here, the form of godliness precluding them and taking their place.

It is a solemn thought, that the same degradation which existed among heathens is reproduced under Christianity, covering itself with that name, and even assuming the form of godliness. But in fact it is the same nature, the same passions, the same power of the enemy, with but the addition of hypocrisy. It is only the departure from, and corruption of, the true doctrine of the Mediator; as Paganism was that of the true doctrine of the only God.

Different directions are given for the conduct of the man of God, with regard to the vessels unto dishonour, and the men who act in the spirit of the last days. From the former he is to purge himself: he is to think of faithfulness in his own walk; and by cleansing himself from those vessels which do not honour the name of Christ, which (although in the great house) do not bear the stamp of a pure desire for His glory, he shall be a vessel unto honour, fit for the Masters use. By keeping apart from such vessels, he is sheltered from the influences that impoverish and degrade the testimony he has to render to Christ; he is pure from that which deteriorates and falsifies that testimony.

In the other case-that of the men who gave the character of perilous to the last days, the corrupt opposers of the truth, bearing the name of godliness-with regard to these his testimony is to be distinct and plain. Here he is not merely to cleanse himself; he testifies his moral abhorrence, his loathing, of those who, being, the instruments of the enemy, bear this character of formal piety. He turns away from them, and leaves them to the judgment of God.

Timothy had the walk and spirit of the apostle for his pattern. He had been much with him; he had seen, in times of trial, his patience and his sufferings, the persecutions he had endured; but the Lord had delivered him out of all. It would be the same with all who sought to live according to godliness, which is in Christ Jesus:[7] they should endure persecution. Evil men and seducers would wax worse and worse, deceiving others, and being, at the same time, deceived themselves.

The character of the last days is strongly marked here, and gives no hope for Christianity as a whole. The progress of evil is described as developing itself in two distinct characters, to which we have already alluded. The great house-Christendom as a whole- in which there are vessels to dishonour, from which we are to purge ourselves, and the positive activity of corruption, and of the instruments who propagate it and resist the truth, although they who corrupt themselves assume the form of godliness. Under this last aspect the wicked will go on growing worse and worse; nevertheless the hand of God in power will demonstrate their folly.

We may distinguish, in this second category, the general character of pride and corruptness in all who submit to this malignant influence, and those who themselves labour to extend it. Of the latter of this class, the apostle says, are they who creep into houses. The character is that of the mass who are seduced but there are seducers. These resist the truth, and their folly shall be manifested. It may be that God may demonstrate it, wherever there is faithfulness, in order to save His own from it; but, in general, their evil work will go on, and the seduction grow worse and worse, until the end, when God will make manifest the folly of those who have departed from Him and given themselves up to the errors of the human mind, and laboured to maintain and propagate them.

The apostle then tells Timothy of the safeguard on which he may rely to preserve himself, through grace, steadfast in the truth, and in the enjoyment of the salvation of God. Security rests upon the certainty of the immediate origin of the doctrine which he had received; and upon the scriptures received, as authentic and inspired documents, which announced the will, the acts, the counsels, and even the nature of God. We abide in that which we have learnt, because we know from whom we have learnt it. The principle is simple and very important. We advance in divine knowledge, but (so far as we are taught of God) we never give up, for new opinions, that which we have learnt from an immediately divine source, knowing that it is so. By a source immediately divine, I mean, a person to whom God Himself has communicated the truth by revelation with authority to promulgate it. In this case I receive what he says (when I know him to be such) as a divine communication. It is true that the scriptures always remain as a counter proof, but when-as in the case of the apostles-a man is proved to be the minister of God, gifted by Him for the purpose of communicating His mind, I receive what he says in the exercise of his ministry as coming from God. It is not the assembly that is in view in this case. It cannot be the vessel of divine truth directly communicated to it from God. Individuals are always that. We have seen that its part is to confess the truth when communicated, not to communicate it. But we here speak of a person to whom and by whom God immediately reveals the truth-such as the apostles and prophets. God has communicated to them, as elect vessels for this purpose, that which He desired to communicate to the world, and they have so communicated. None could do it who had not received it himself from God as a revelation: if this is not the case, the man himself has some part in it. I could not then say, I know of whom I have learnt it, as knowing that it came immediately from God and by divine revelation.

When God had something to communicate to the assembly itself, He did it by means of such persons as Paul, Peter, & etc. The assembly is composed of individuals; it cannot receive a divine revelation in a mass, as the assembly, except it be by hearing in common a divine voice, which is not Gods way. The Holy Ghost distributes to every one, severally as He will. There are prophets, and the Spirit says, Separate unto me Barnabas and Paul. Christ has given gifts to men, some apostles, some prophets, & etc. Accordingly the apostle says here, not where, but of whom thou hast learnt these things.

Here, then, is the first foundation of certainty, strength and assurance for the man of God with regard to divine truth. It has not been revealed to him immediately. It was Paul and other instruments, whom God chose for this special favour. But he knows of whom he has learnt it; even of one (here it was Paul) to whom it had been directly made known by inspiration, and who has authority from God to impart; so that they who learn of him know that it is divine truth, exactly as God communicated it (compare 1Co 2:1-16), and in the form in which He was pleased to communicate it.

There is another means, which has a character of its own; the scriptures, which are as such the foundation of faith to the man of God, and which direct him in all his ways. The Lord Jesus Himself said (speaking of Moses), If ye believenot his writings, how shall ye believe my words? His words were the words of God; He does not contrast the authority of what He said with that of the written word, but the means of communication. God has been pleased to employ that means as a permanent authority. Peter says No prophecy of scripture ….. There have been many prophecies which are not written; they had the authority of God for those persons to whom they were addressed. For the word speaks more than once of prophets-who must therefore have prophesied-with out communicating their prophecies to us. They were instruments for making known the will of God, at the moment, in order to guide His people in their actual circumstances, without its being a revelation necessary to the people of God at all times, or applicable either to the world, to Israel, or to the assembly in all ages. It was not a general and permanent revelation from God for the instruction of the soul at all periods.

A multitude of things, spoken by Jesus Himself are not reproduced in the scriptures; so that it is not only a question of from whom we have heard a truth, but also of the character of that which has been communicated. When it is for the permanent profit of the people or the assembly of God, God caused it to be written in the scriptures, and it abides for the instruction and the food of His children in all ages.

The expression, knowing of whom thou hast learned them, establishes us on personal apostolic authority, viewing the apostles as teachers authorized by the Lord. John says, They who are of God hear us. It is not necessary that scripture should be written by apostles; God has made known therein His will and the truth, and has committed the sacred deposit to His people for the profit of all ages. The scriptures have authority as such. And it is not that which, as a spiritual man, one may receive from them, that by which we have profited (as to application to ones soul that is indeed all); but it is the entire holy scripture, such as we possess it, which has this authority.

From his childhood Timothy had read the holy scriptures; and these writings, such as he had read them as a child, guarded him-as divine authority- against error, and furnished him with the divine truths needful for his instruction. To use them aright, faith in Christ was requisite: but that which he used was the scripture known from his youth. The important thing to observe here is that the apostle is speaking of the scriptures, as they are in themselves, such as a child reads them; not even of that which a converted or spiritual man finds in them, but simply the holy writings themselves.

It may perhaps be said, that Timothy as a child possessed only the Old Testament. Agreed: but what we have here is the character of all that has a right to be called holy scripture. As Peter says as to the writings of Paul, these, They wrest, as they do also THE OTHER SCRIPTURES. [8] title to that name, its writings possess the same character and have the same authority as the Old Testament.

The scriptures are the permanent expression of the mind and will of God furnished as such with His authority. They are His expression of His own thoughts. They edify, they are profitable: but this is not all-they are inspired. It is not only that the truth is given in them by inspiration. It is not this which is here stated. They are inspired.

The greater part of the New Testament is comprised in the first source of authority, knowing of whom thou hast learnt them, namely, all that which the apostles have written; because, in learning the truth therein, I can say I know from whom I have learnt it-I have learnt it from Paul, or from John, or from Peter, & etc. But, besides this, being received as scriptures, they have the authority of divine writings, to which, as a form of communication, God has given the preference above the spoken word. They are the permanent rule by which every spoken word is to be judged.

In a word the scriptures are inspired. They teach, they judge the heart, they correct, they discipline according to righteousness, in order that the man of God may be perfect, that is, thoroughly instructed in the will of God, his mind formed after that will and completely furnished for every good work. The power for performing these comes from the actings of the Spirit. Safeguard from error, wisdom unto salvation, flow from the scriptures j they are capable of supplying them. We are to abide in that which we have learnt from the apostles, and to be governed by the writings of God.

Footnotes for 2 Timothy Chapter 3

7: We get the difference of the state of things in this case also., It is not all Christians who will be persecuted, but all who will live godly in Christ Jesus.

8: This too is the real sense of Rom 16:26, where we should read, by prophetic writings.

Fuente: John Darby’s Synopsis of the New Testament

ARGUMENT 6

APOSTASIES OF THE LAST DAYS

1. But know this, that in the last days perilous times shall come. It is overwhelmingly patent to all Bible readers that we are living in the time of the end of the Gentile dispensation, the last preceding the millennial kingdom, even now conspicuously dawning on all the earth in the holiness movement belting the globe, the bright morning star heralding the swift approach of the glorious Sun of righteousness, destined soon to rise upon the earth with healing in his wings, forever expelling the black darkness with which Satans dismal night has enveloped the globe six thousand years, since the bright day of Eden suffered total eclipse.

2. For men shall be lovers of themselves; i.e., selfish lovers of money. Never in all the ages were money-loving and money-getting so rampant as at the present day, when the people are blind to what does not glisten, and deaf to what does not jingle. Paul says the covetous man is an idolater. According to that Scripture, pulpits and pews are filled with idolaters. Proud blasphemers, disobedient to parents. O how sadly are these dark adjectives everywhere verified! How fearfully is parental authority rejected by the proud and incorrigible! Ungrateful, unholy. Preachers in solid platoons, with the Holy Bible lying before them, have the diabolical audacity to preach against holiness, to please and captivate their proud, worldly, and wicked members for the sake of filthy lucre. Without natural affection. Not only are family relations ignored, but murders, especially infanticides, are common. Covenant breakers. It is no trouble to join any of the popular Churches without so much as a conviction of sin; solemnly obligating themselves in the presence of God, angels, and men, to renounce the devil and all his works, they never even think of giving up Satans frolics, fandangos, and the pleasures of sin, thus not only falsifying but perjuring themselves, and sadly verifying the words of Jesus, Making them twofold more the children of hell. Devilish, incorrigible, furious. What awful adjectives to apply to Church members. For he is not speaking of aliens, but professors of Christianity. I have been personally notified of a number of preachers committing murder and other high crimes. Only ten days ago a Church member in this State was hung for murder. Opposed to the good. Gods true people meet their most terrible opposition in the ministry and membership of the popular Churches.

4. Traitors, headstrong, puffed up, lovers of pleasure, rather than lovers of God. The Church members of the present day sadly verify these dark adjectives. Despite all that can be done, they will have the pleasures of sin, showing predominant love of the world, its foolish amusements, silly pastimes, and carnal indulgences, and actually no love of God, pastors apparently powerless to restrain them, with folded arms giving way to the overmastering tide of sin and worldliness.

5. Having the form of godliness. This clause shows positively that the Holy Ghost is here describing Church members, for none others have the form of godliness. How rapidly we are sweeping to the end! I am a mournful witness to the sad verification of this black catalogue of sins in the Churches of the present day. Forty years ago these vices and follies were not tolerated in the Churches, excommunications constantly occurring in all denominations, thus keeping the Churches expurgated of these wicked characters. Sad this day to see them in the majority, and ruling the Churches! And denying the power of the same (i.e., godliness). Justification brings us into the kingdom of peace, and sanctification into that of power. Without sanctification, an everlasting tide of internal strife with inbred sin sets hard against you, liable any moment to sweep you away into condemnation. John Wesley says: Justification saves us from evil habits, but sanctification from evil tempers. On all sides myriads of preachers and millions of members, representing the influential denominations, are denying sanctification, which is the power of godliness. I do not mean that they verbally deny it. But really they ignore and reject it, some evading altogether, by identifying it with conversion, others postponing it till death, and still others running it into vague gradualism, denominated growth in grace, and thus eliminating the very possibility of the experience, all like Pilate and Herod uniting in the crucifixion of the holiness movement, Gods relief train, which he has sent to the rescue of the wrecked. And from these turn away. This is too plain to need comment. It is the positive commandment of Almighty God to turn away from all religious people who deny the power of godliness, which is sanctification. John Wesley advised the people, when a preacher spoke against Christian perfection, to retire from the congregation, but go back to the next meeting, thus opening the door of reformation. Brother Godbey, would you advise me to withdraw from the membership of a Church that fights holiness? If you have not sufficient grace to serve as Gods faithful missionary (for certainly such a Church is good missionary ground), to shine and shout among them courageously, holding up the banner of holiness to the Lord, I would certainly advise obedience to the above commandment of the Holy Ghost, From such turn away. One thing is certain: if you do not draw them, they will draw you, dragging you into hell with them. You can not possibly participate in their frolics, festivals, and worldliness, and keep your experience. Millions of young converts have been frozen out, and dragged back into the world by frolicking Church members. If you fall into their trend, you are gone, world without end. So you had better obey this commandment, From such turn away, unless you stay with them to pray, testify, exhort, preach, suffer persecution, shine and shout for Jesus, thus using the dead worldly Church as a missionary field.

6. For of these are those who are creeping into houses and leading captive silly women, having been laden with sins, led about by various lusts. How signally is this verse verified in the jealous proselytic rivalry everywhere prevalent among the fallen Churches! For this reason discipline has become a lost art. They fear the excommunicated will join their neighbor, giving a numerical majority to their competitor. Not only have they ceased to excommunicate the wicked, but all sorts of subterranean stratagems are indulged, as Jesus says, Compassing sea and land, and making him twofold more the child of hell. Silly women is a translation of gunaikaria, a diminutive from gunee, a woman. Hence, it means little women. As the word is in the neuter gender, it means men as well as women. Among heathen the women have never been educated; consequently they are proverbial for their ignorance and liability to abduction in all sorts of ways responsive to the intrigues of designing demagogues. Hence, the idea conveyed by the Greek in this passage is that these uncultured, ignorant, feeble-minded people become a prey to ecclesiastical proselyters. Certainly this prophecy is now receiving its literal fulfillment.

7. Always learning, and never able to come to a perfect knowledge of the truth. This floating element manipulated indiscriminately by the proselyting sects, they profess and join in every protracted meeting. Perhaps, in the mercy of God, they sometimes get converted, but instead of progressing into holinessi.e., a perfect knowledge of the truth collapse again, and fall a prey to another proselyter. If they could only once get sanctified and settled in Christ, their floating would cease.

8. In which manner Jannes and Jambres withstood Moses, so these also resist the truth, men corrupt as to their mind, reprobate concerning the faith. These proselytic pastors and custodians of the fallen Churches are here compared to Jannes and Jambres, those Egyptian magicians, Satans preachers, who antagonized Moses, by the power of the devil counterfeiting his miracles, turning their rods into serpents. But the serpent transformed out of Moses rod devoured those of Jannes and Jambres, illustrating the superiority of Gods power to that of the devil.

Satan in all ages has wrought miracles, by ancient sorcery, Egyptian magic, medieval witchcraft, and is now doing a big work through spiritualism, Christian science, and hypnotism. The devil is so much wiser and stronger than men that he can do any amount of works miraculous in human estimation, because beyond our comprehension. Yet you must remember that Satan is a finite being, and can not perform omnipotent miracles, which belong only to God. I doubt not but multitudes of preachers at the present day, in fulfillment of this alarming latter-day prophecy, are literally manipulated by the devil, like Jannes and Jambres, and reprobate concerning the faith; i.e., hopelessly given over to the devil.

9. But they shall proceed no farther. Soon our Lord is coming to execute terrible judgment and retribution on the wicked nations and fallen Churches. For their folly shall be made manifest to all, as theirs was also. Our Lord is coming in his glory to take up his saints, leaving the wicked world and Babylonian sects to the awful retributions of the great Tribulation, when the ancient of days will descend in flaming fire and execute judgment on the enemies of his Son, thus hackling out of the world everything that will not do for the coming kingdom. (Act 3:23.) Then the counterfeit millions in pulpit and pew will all be revealed.

10, 11. Here Paul alludes to his terrible persecutions. At Lystra, where God gave him Timothy, they actually stoned him to death; meanwhile he went up and spent that memorable hour in heaven. (2 Corinthians 12.) Thus recapitulating his wonderfully eventful life of toil, privation, and persecution, he exhorts Timothy to be courageous and stand the storm.

12. And all wishing to live godly in Christ Jesus shall suffer persecution. The reason why none but the holiness people are persecuted at the present day, is the simple fact that the devil is not fool enough to waste his ammunition on dead game. He is as much opposed to genuine religion as in the days of the martyrs. The reason why the common Churchism of the day provokes no opposition, is because the devil has no objection to it. He is perfectly willing for you to take your choice between the inside and the outside way to hell. But if you go for real religioni.e., entire sanctificationwith all your might, look out for the artillery of hell; it is sure to be turned against you.

13. But wicked men and seducers shall wax worse and worse, deceiving and being deceived. The ejaculation is vociferated from popular pulpits on all sides, The world is getting better, and they tell us the coming of the Lord is a great way off. Peter predicted these men, mocking and scoffing,

Where is now the promise of his coming. (2Pe 3:4.)

I prefer to believe the Holy Ghost, who says the world will get worse to the end, the Gentile age winding up like the antediluvian, amid awful corruptions and terrible destruction. They call me a pessimist. I can afford to be called anything in company with Peter, Paul, and Jesus. They, along with all the prophets, old and new, are pessimists on sin, but optimists on grace. All finite beings are progressive, Satan himself no exception, with all of his people in earth and hell getting worse all the time. Every age has got worse to the end, winding up in terrible calamities; i.e., Eden with the fall, the Antediluvian with the flood, the Patriarchal with the plagues of Egypt, the Messianic with bloody Calvary, the Mosaic with the destruction of Jerusalem, and Pentecostal now hastening its awful terminus in the great Tribulation. While the wicked are progressing fearfully in sin, it is equally true the righteous are making glorious progress in grace. Never did the true people of God understand the Bible so well as now. Never did the world know such missionary enterprise as at the present day. Millions of martyrs now tread the earth. All they need is some one to kindle the fire. They are ready to seal their faith with their blood.

14, 15. Here is another beautiful allusion to Timothys godly parentage, which so eminently qualified him for the mighty work God permitted him to do.

16. All Scripture is God-breathed. This beautiful word (E.V., given by the inspiration of God) is theopneustos, from theos, God, and pneuma, breath. Hence, it literally means God-breathed, or the breath of God. O what a wonderful Bible we havethe breath of God! While every translation is inspired in its integrity, really and substantially the message of God, the verbal inspiration is only in the original; i.e., the Greek of the New and the Hebrew of the Old Testament. The holiness movement is destined to inaugurate a new era in the appreciation of the originals. Every young preacher should go straight to the Greek Testament and master it. As the Old Testament is all repeated and focalized in the New, and we are living under the New Testament dispensation, therefore the Greek of the New Testament is infinitely more important than the Hebrew of the Old. If possible, master and utilize the Greek Testament, giving sufficient attention to the Hebrew to handle it with dictionaries. O what a blessed privilege to read the very words which God breathed into the inspired writers, and enabled them to transmit to us! Profitable for teaching. The school of Christ, with the Bible as the only textbook, is next door to heaven. It is a blighting shame that the Bible is not studied and taught in every Church. God says, My people perish for lack of knowledge. How sadly do we see this truth verified on all sides! Outside of the holiness movement, Church members are shamefully ignorant of Gods Word, and the fewest number of preachers competent to teach it, in consequence of their deplorable experimental deficiencies, since the Bible is strictly and preeminently an experimental book, which must go through our hearts if we ever walk through the city of God. For conviction. Without conviction there can be no conversion, sanctification, nor anything else but damnation. Here is the radical deficiency in the popular ministry. As a rule, it is destitute of conviction, and very convenient for Satan to use as a greased plank over which to slide the people into hell. The true gospel, if faithfully preached, is the most stirring thing in the universe. It will burn people out or in; i. e, either bring them to God, or drive them away. When did Paul ever preach at any place without raising a row? For correction The Bible is the straightedge by which every human life is to be regulated In architecture everything has to come to the straight, or be thrown out. Hence, Gods Word is the effectual cure for all sin and heresy. For instruction in righteousness:

17. In order that the man of God may be perfect, having been thoroughly perfected unto every good work. Perfect is from the Latin facio, to make, and per, complete. Christ came to destroy the work of the devil, which is sin, thus restoring man to the image and likeness of God, and preparing him to do his will on earth as the angels do it in heaven. Hence, Christian perfection removes everything out of the heart impedimental to our full efficiency in the service of the Lord. We have Churches full of people dumb as the pews they encumber, deluded by the diabolical falsehood that they are excusable for their silly dumbhood and utter worthlessness in the Lords vineyard; meanwhile the Holy Spirit is grieved because they will not let him wholly sanctify them, and give them tongues of fire, thus making their religion enjoyable to themselves, profitable to others, and glorifying to God. Thus this beautiful grace of perfection qualifies you for every good work by eliminating all hindrances out of your heart, forever crowning every duty with delight.

Fuente: William Godbey’s Commentary on the New Testament

2Ti 3:1. 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. Mat 24:9; Mat 24:12.

2Ti 3:2. 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, , impious, profane, unholy. The last words indicate that those characters were remotely connected with some religious profession. Probably jews, irreclaimable from habits of sin.

2Ti 3:3. 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.

2Ti 3:6-7. 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?

2Ti 3:8. Jannes and Jambres. Two of the noted magicians who resisted Moses. Exo 7:11. They are mentioned by pagan writers.

2Ti 3:10-11. 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, Act 13:5; and when imprisoned and arraigned for his life before the governor at Iconium, on Theclas conversion. Dr. Lightfoot here agrees with the biblical critics, who place Theclas 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. Act 14:1-19.

2Ti 3:12-13. 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.

2Ti 3:15. 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.

2Ti 3:16. 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 Saviours 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.

2Ti 3:17. 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.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

2Ti 3:1 to 2Ti 4:8. Charge to Timothy concerning Future Error.

(a) 2Ti 3:1-9. Future Error and Its Present Germs.Timothy must consider future as well as present dangers. As the Second Advent (never believed by the apostles to be far distant) approaches, the Church will be threatened by men of outrageous life. These also Timothy must avoid. The germs of the evil, indeed, are already present (6), and the statement of its developed results (2Ti 3:2-5) will help him to detect its first beginning. For to this type belong such teachers as privately mislead sinful women who, with fickle curiosity, merely play at seeking instruction. Their forerunners were the magicians who opposed Moses (Exo 7:11 ff.). But their further progress shall be arrested, like theirs, by open exposure of their folly.

2Ti 3:2. cf. Rom 1:29 ff.money: 1Ti 6:10, Tit 1:11.

2Ti 3:5. Tit 1:16.

2Ti 3:8. Jannes, Jambres: Origen believed that Paul obtained these names from an apocryphal book (lamnes et Mambres liber) no longer extant. Alternatively, their source may have been unwritten tradition (see Bernard in CGT).

Fuente: Peake’s Commentary on the Bible

When Paul wrote this to Timothy, “the last days” had not yet come, so it is evident that the epistle is not written strictly for Timothy personally, but for every individual believer who would follow him. “The last days” here also go beyond “the latter times” mentioned in 1Ti 4:1; but there can be no doubt that the last days are present with us now.

The expression “perilous times” is more rightly rendered “difficult times,” and is defined in Vine’s Dictionary as indicating “hard to bear with, hard to deal with.” The list of evils such as would characterize men is most similar to the list in Rom 1:1-32, where the ungodly heathen are exposed in their repulsive guilt. The great difference however, is this, that here we are faced with the condition of Christendom, men having assumed the form of godliness, while not only lacking the power of it, but denying such power.

The various evils listed here need hardly be commented upon, though each reader may seriously consider and avoid these things. In fact, he is told, “From such turn away.” Those who are characterized by these things, while ostensibly claiming to be Christian, should be decidedly avoided: they have no place whatever in Christian fellowship.

The cunning deceit of such men is to be expected, creeping into houses, and leading captive silly women; for those who adopt a religion that encourages moral corruption are quite content to be living a lie, and they will be specially successful in making victims of women easily drawn by their emotions, who have willingly ignored their consciences. “Laden with sins,” having no desire to be rid of them, and “led away by their own lusts,” they are glad for a religion that submerges the serious voice of conscience.

These too will make a pretense of acquiring more and more light, but will never find the settled peace of knowing the truth as it is in Christ Jesus, for they are trifling with infinitely serious things.

Jannes and Jambres were the magicians of Egypt (Exo 7:22; Exo 8:7; Exo 8:18, etc.) who withstood Moses by means of imitating the miracles God wrought by him; thereby attempting to discredit these. Such imitations of God’s power we may expect in the last days, with claims of having revived former days of the miraculous. Jude shows us too that imitations would even invade the realm of God’s grace, through ungodly men turning the grace of God into lasciviousness (Jud 1:4). Such men are reprobate concerning the faith: being guilty of a calculated refusal of it, they choose to be rejected by God. But there is a definite limit: their folly will be exposed to all men: whatever success they claim is only momentary.

But this dark background serves to make all the more precious the contrast seen in verses 10 and 11. Timothy had fully known (or followed), Paul’s doctrine, that which introduced the blessedness of eternal heavenly things thereby separating from all man’s earthly-minded religion And Paul’s manner of life too was consistent with this, by manifestation of the truth commending [himself] to every man’s conscience in the sight of God” (2Co 4:2). His ‘purpose” was single, for its object was Christ at the right hand of God: the Mark and the Prize always in view. This is a most important accompaniment of a true manner of life. It is more than mere human determination, and more than any mere self-confident vow. Daniel purposed in his heart that he would not defile himself” (Dan 1:8). This is not like Peter, asserting loudly that he would not deny the Lord: it is rather the quiet decision made in the presence of God, and in the secret of his own heart’s communion with God, that he would depend simply and wholly upon the grace and power of God in reference to these matters of vital import. Would to God we all knew more of this firm purpose that is not swayed by all the circumstances of life, nor by all the cunning of the enemy. Barnabas expressed this beautifully too at Antioch, when he exhorted the disciples, “That with purpose of heart they would cleave unto the Lord” (Act 11:23). Compare also Php 3:13-14.

“Faith” is the precious complement of this, being the confidence that recognizes the hand of God in all experience, and God’s sovereign will in the place of predominance over all the corruptions of men or of Satan. And longsuffering finds its place alongside of faith, for it is the character that bears without discouragement the constantly recurring trials of faith that the servant of God must encounter in contact with men. “Love” is added to this, for the longsuffering must not be in any spirit of resentment, but with the positive, active exercise of genuine concern for the blessing of souls. And “patience” is the calm endurance that does not succumb to pressure. How beautifully these virtues shine out against a background of dark self-pleasing and self-will! How worthy of much meditation, and of our acting upon them!

But in verse 11 he speaks of experiences, and it is most salutary that he mentions nothing of those things in which he had wrought outstanding achievements for God, nothing of sublime spiritual victories such as religious men (and women) desire to attain. No, it is rather in contrast to this, the persecutions and afflictions he had endured for Christ’s sake, those of which Timothy had been well aware, at the three places Paul here mentions. Certainly he suffered elsewhere too, but he speaks only of these which Timothy knew well. And the intensity of them is further indicated in the expression, “What persecutions I endured.” Here is the solid, real character of Christianity, that which can make its way in steadfast endurance in the face of bitter opposition. This steadfastness through afflictions is a precious witness to the faithfulness of God. “But out of them all the Lord delivered me,” he says.

And verse 12 is emphatic: if one lives godly in Christ Jesus he will suffer persecution. Whatever may be the form this takes, whether ostracism, strong criticism, contempt, loss of property or goods, discrimination that infringes on proper rights, etc., yet all who live godly in Christ Jesus will know something of this. Let us take it patiently for Christ’s sake.

But evil men and juggling imposters (J.N.D. Trans.) would wax worse and worse, deceiving and being deceived. History has certainly proved this so, conscience so defiled and seared in such men that they hold in contempt the God they profess to serve. They are those who manipulate truth and error in the way they think will serve best their own interests, and the more attention they gain from those willingly deceived, the more bold they become, even to the point of being deceived by their own deceptions.

Against so dark a background, verse 14 now presses the responsibility of the individual child of God, in this case of course Timothy: “But continue thou.” Defections and falling by the wayside are all too common because of the pressures of evil. What mercy at such a time to have learned and been assured of the solid, pure truth of Christianity. But one must yet be exhorted to continue in it. If Paul had been the vessel through whom Timothy had learned these things, yet surely Paul has in mind God as the higher Source, from whom Timothy had actually learned. Only such learning will enable the soul to continue.

But more than this: Timothy’s background had been one of inestimable value: from a child he had known the Holy Scriptures, the Old Testament of course. No doubt it was this that prepared him for receiving the precious gospel of the grace of God in Christ Jesus, when Paul presented it to him. Certainly any true learning of the Old Testament would have prepared one for the reception of the message of the New. Even these Scriptures (the Old Testament) are able to make one wise unto salvation through faith which is in Christ Jesus. When Christ has been received into the heart, He Himself is the illumination that makes beautifully clear the gospel message contained in those Scriptures written long before His coming. With what full hearts would the disciples have studied these blessed Scriptures after Christ had been raised from the dead, every page being freshly illuminated by this marvellous light! Salvation was fully prophesied of in the law and the prophets; and the types and prophecies there will furnish us with great material for study and meditation.

Now verse 16 makes a most absolute and uncompromising claim, indeed a claim of stupendous magnitude. If it were not true, then Paul and his writings would be worthy of only utter contempt; but since it is true, then his writings, and all Scripture, command rather the utmost respect and allegiance: it is given by inspiration of God. Let us note, it is not said that all Scripture is revelation; but rather that it is given by direct inspiration of God, God Himself inspiring the words of every writer. Ecclesiastes, for instance, is not at all God’s revelation, but God’s inspiring of Solomon to write just what Solomon had experienced in his trying “everything under the sun,” and finding that “all is vanity and vexation of spirit.” The purpose and viewpoint of the whole book must be considered in the study of every book of Scripture; but it is a complete whole, every part perfect in its place, pure in its truth, with utterly no inconsistency in all of its parts, as it was given of course in the original languages.

If, in the translation, minor inaccuracies have occurred, these may be generally found and corrected by honest study. Of course, it is important that one should have a reliable translation, and we may be deeply thankful that the King James Version has been for centuries most prominent in English speaking countries, for in the main it is an excellent translation. A very few others will be helpful however, in giving a more correct rendering in certain passages, and this is advisable for study purposes. But many of the modern translations, and all paraphrased versions, should be avoided. For careful study, the New Translation by J.N. Darby is highly recommended.

Since all Scripture is from God, it is all profitable, even genealogies and names of cities, etc. If my interpretation of it does not give spiritual profit, then my interpretation of it is not right. First it is profitable for teaching, or doctrine, for this is the basis of all true practice. Secondly, for reproof or conviction, a matter we should deeply take to heart, for it is a wise man who hears reproof, and we should certainly allow the Word of God to fully convict us as regards any practice that cannot stand its precious, searching light. Thirdly, for correction: reproof without this would be pointless; and Scripture itself should be applied continually to correct every misapprehension I may have entertained. Fourthly, for instruction in righteousness. What righteousness really is, is found only in Scripture, and it is only here that one may be enlightened in the many aspects of this important matter that involves every relationship in which one may be placed.

Without the Word, godliness will not be rightly directed, therefore the man of God requires this in order to be perfect in the sense of mature or complete. Timothy himself is called a “man of God” (1Ti 6:11), though this cannot be said of all believers, sad as it may be; for it is true only of those whose one chief object is to honor God. In just the measure this is true, so we shall be furnished by the Word “unto all good work.” Compare here Chapter 2:21, where it is made clear that only by obeying the Word in separation from ungodliness can one be “prepared unto every good work.” The Word holds the complete furnishing, but it must be seriously and practically applied.

Fuente: Grant’s Commentary on the Bible

4 The Resources of the Godly in the Last Days

(2 Timothy 3)

In the second chapter we have been instructed as to the low condition of the professing church, manifesting itself already in that day. This third chapter gives a solemn description of the terrible condition into which the Christian profession will fall in the last days.

Living in these days we may be thankful that we are not left to form our own judgment as to the condition of Christendom. God has foretold and described this condition, so that we can have a just and divinely-given estimate of the professing people of God.

Having no true thought of Christianity as presented in Scripture, the mass of the Christian profession view Christianity merely as a religious system whereby the world will be gradually reformed and the heathen civilised. Even many of God’s children, with but a partial knowledge of the salvation that the gospel brings, cherish the false expectation that, by the spread of the gospel, the world will gradually be converted and the Millennium introduced.

Thus amongst mere professors, and with many of the true children of God, there is the wrong impression that Christendom is progressing towards a triumphant victory over the world, the flesh and the devil. The plain truth of Scripture is that the church, viewed as in the responsibility of men, has been so entirely ruined that the mass of those who form Christendom are passing on to judgment.

The inspired writers of the New Testament unite in warning us of the prevailing evil of the Christian profession in the last days and of the judgment that will overtake Christendom. James tells us that the Judge standeth before the door (Jam 5:7-9); Peter warns us that judgment must begin at the house of God and that, in the last days, the Christian profession will be marked by scoffers and gross materialism (1Pe 4:17; 2Pe 3:3-5); John warns us that in the last hour antichrists will arise from the Christian circle (1Jn 2:18; 1Jn 2:19); Jude tells us of the coming apostasy; and the apostle in this solemn passage prepares us for the appalling corruption that will mark the Christian profession at its close.

Nevertheless, if for our warning we have this detailed description of the end of the closing days, so for the encouragement of the godly we have an equally plain unfolding of the fulness of our resources to enable the believer to escape the corruptions of Christendom and live piously in Christ Jesus.

These, then, are the two great themes of this third chapter – the evil of professing Christendom in the last days and the resources of the godly in the presence of the evil.

(a)The corruption of Christendom in the last days (verses. 1-9)

(V. 1). God would not have us ignorant as to the condition of Christendom, nor, under any specious plea of charity, affect indifference to the evil. Therefore the servant of the Lord opens this part of his instruction with the words, This know also … He then proceeds to warn us that in the last days perilous (or ‘difficult’) times shall come.

(Vv. 2-5). The apostle proceeds to give with the utmost precision a terrible picture of the condition into which Christendom will fall by delineating in detail the outstanding characteristics of those who will form the mass of the Christian profession in these last days. The Spirit of God speaks of these religious professors as men for there is no ground for calling them saints or believers. Yet, be it noted, the apostle is not describing the condition of heathen men but of those who make a Christian profession by affecting the outward form of godliness. In this terrible picture nineteen characteristics are passed before us.

(1) Men shall be lovers of their own selves. The first and outstanding characteristic of Christendom in these last days is the love of self. This is in direct contrast with true Christianity which teaches us that Christ died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.

(2) Covetous or lovers of money. Loving self will lead to loving money, for therewith men can purchase that which will minister to the gratification of self. Christianity teaches us that the love of money is the root of all evil, and that those who covet it will wander from the faith and pierce themselves through with many sorrows (1Ti 6:10).

(3) Boasters. The love of money will turn men into boasters. We read in Scripture of those that trust in their wealth, and boast themselves in the multitude of their riches (Psa 49:6); and again, The wicked boasteth of his heart’s desire, and blesseth the covetous, whom the Lord abhorreth (Psa 10:3). Not only do men boast in their skill in acquiring wealth, but, having accumulated riches, they often take occasion to blazon forth their deeds of charity, in contrast with the lowly grace of Christianity which teaches us so to give that the left hand knows not what the right hand doeth.

(4) Proud or arrogant. The boastfulness that glories in self is closely allied with the arrogancy or pride that makes much of birth, social position and natural endowments, in contrast with Christianity which leads us to count these things but loss for the excellency of the knowledge of Christ Jesus our Lord.

(5) Blasphemers or evil speakers. Pride leads to blasphemy. Proud of their achievements and their intellectual abilities, men do not hesitate to speak evil of the things that they understand not (2Pe 2:12); and speak great words against the Most High and attack the Person and work of Christ, refusing revelation and scoffing at inspiration.

(6) Disobedient to parents. If men are capable of blasphemy against God, it is little wonder that they are disobedient to parents. If they have little respect for divine Persons, they will have no respect for human relationships.

(7) Unthankful or ungrateful. By those who are disobedient to parents, every mercy from God or men is received as a matter of right wherein there is no call for gratitude. Christianity teaches us that all creature mercies are to be received with thanksgiving of them which believe and know the truth (1Ti 4:3).

(8) Unholy or profane. If ungrateful for blessings temporal and spiritual, men will soon scorn and despise the mercy and grace that bestow the blessings. Esau profanely despised the birthright by which God would have blessed him.

(9) Without natural affection. The man who treats lightly the love and mercy of God will soon lose natural affection towards his fellow men. The love of self leads to indifference to the ties of family life, or even to view them as a hindrance to self- gratification.

(10) Truce breakers or implacable. The man who is proof against the appeal of natural affection will surely be implacable, or one that is not open to conviction and who cannot be appeased.

(11) False accusers or slanderers. The one whose vindictive spirit is proof against every appeal will not hesitate to slander or falsely accuse those who cross his will.

(12) Incontinent or of unsubdued passions. The man that does not hesitate to slander others with his tongue will be one that easily loses control of himself and acts without restraint.

(13) Fierce or savage. The one who slanders others in speech and is unrestrained in actions will exhibit a savage disposition wholly lacking in the gentleness that marks the Christian spirit.

(14) Despisers of those that are good or having no love for what is good. The savage disposition inevitably blinds men to what is good. It is not only that there are those in the Christian profession who love evil, but they actually hate what is good.

(15) Traitors. Having no love for that which is good, men will not hesitate to act with the malice that betrays confidences and has no respect for the intimacies of those that they profess to treat as friends.

(16) Heady or headlong. The man who can betray his friends is one who will determinedly pursue his own will indifferent to consequences and without consideration for others.

(17) High-minded or of vain pretensions. Filled with self-conceit, the heady man seeks to cover his self-will under the vain pretence that he is acting for the general good.

(18) Lovers of pleasure more than lovers of God. Men’s pretensions being vain, their pursuits will be equally lacking in all seriousness. The clouds of coming judgment may be gathering but Christendom, blinded by its own vanity and selfishness, abandons itself to a whirl of excitement, seeking to find its pleasure in sensuous enjoyment, too often the professed ministers of religion being the leaders in every kind of worldly pleasure.

(19) Having a form of godliness, but denying the power thereof. Thus in the closing days of Christendom the professing mass will be found abandoning themselves to every form of evil, while seeking to cover their wickedness with the cloak of sanctity. Thus nominal Christians become more wicked than pagans, for, while indulging in all the evils of paganism, they add to their wickedness by seeking to hide it under the form of Christianity, though utterly devoid of its spiritual power. What can be more desperately wicked than the effort to use the Name of Christ as a cloak for evil? It is this cloak of sanctity that constitutes the last days’ difficult times, for the show of piety at times deceives even true Christians.

It will be noticed that the first and outstanding evil in this terrible picture is the uncontrollable selfishness of men that leads to every other evil. Men, being lovers of self, will covet for self and boast in self. Boasting in self, they will be impatient of all restraint upon self, whether human or divine. The love of self and gratification of self will make men unthankful, unholy and lead them to over-ride natural affection, and make them unrelenting and slanderers. The love of self will lead men to give free rein to their passions, leading to savagery in the presence of all that thwarts their will. It will lead men to despise what is good, to betray confidences, and, with headlong vanity, to be lovers of pleasure rather than lovers of God.

Such is the terrible picture that Scripture presents of the last days of the Christian profession. Israel, that was set apart from all nations to bear witness to the true God, so thoroughly broke down in responsibility that at last it had to be said to them the Name of God is blasphemed among the Gentiles through you (Rom 2:24). But with far greater light and greater privileges, how much more terrible has been the breakdown of the professing church. Set up to be a witness for Christ in the time of His absence, the great mass of those who profess the Name of Christ have sunk below the level of the heathen and have become the expression of the will and passions of men, and so brought the blessed Name of Christ into reproach. Can we wonder that the end will be that that which professes the Name of Christ on earth will be spued out of His mouth?

Nevertheless, let us not forget that in the midst of this vast profession God has His own, and the Lord knoweth them that are His. Not one of His own will be lost, and at last those who form the true church of God will be presented to Christ without spot or wrinkle or any such thing.

In the meantime the true people of God – those who call upon the Lord out of a pure heart – are plainly instructed to turn away from the corrupt profession of Christendom. We are not called to strive with those who form this great profession, still less call down judgment upon them. We are to turn away from such and leave them to the judgment of God.

Only as we are separate from the corrupt profession of Christendom shall we truly appreciate its fearful condition or be any adequate witness to the truth.

Realising the condition of Christendom, we shall humble ourselves before God, confessing our failure and weakness, remembering that we too have the flesh in us that, but for His mercy, can easily betray us into any of these evils.

(Vv. 6-9). The writer has described the terrible condition that will mark Christendom as a whole in the last days. He now warns us against a particular evil that will develop out of this corruption. A special class will arise who are the active instruments in resisting the truth by teaching error.

Quite apart from their false teaching such are condemned by the underhand methods they adopt. We read that they creep into houses. It is characteristic of error that it shuns the light and must first be promulgated secretly. Then, when the ground has been secretly prepared by underhand methods, the propounders of the error do not fear to declare openly their false doctrine. The error being publicly declared, it generally comes to light that for years it has been secretly held and taught.

Further, these false teachers are condemned by the fact that they make their appeal to those characterised as silly women, who would be in a position to influence the homes and families of professing Christians. The apostle probably uses the contemptuous term silly women to set forth an effeminate class of persons (whether male or female) who are governed by their emotions and lusts, rather than by conscience and reason. With minds obsessed with error, though priding themselves that they are ever learning, they are never able to come to the knowledge of the truth. Error leaves its victims in the darkness of uncertainty.

Such teachers, like Jannes and Jambres of old, withstand the truth by the imitation of the outward forms of religion, while wholly destitute of all that is vital in Christianity. Such are men of corrupt minds, reprobate concerning the faith. Every false system in Christendom can be traced to men whose minds have been corrupted by evil and who are found worthless as regards the faith.

Nevertheless, God, in His governmental ways, often allows these false teachers to be thoroughly exposed before the eyes of all men. Again and again the folly of these religious systems, as well as the evil lives of many of their leaders, have been so fully exposed before the world that they have become objects of contempt in the eyes of all but their deluded victims.

(b)The resources of the godly in the presence of the evil (verses 10-17)

In the latter half of the chapter we are instructed in the rich provision that God has made in order that His people may be preserved from the corruptions of Christendom and act as becomes the man of God in the last days.

(Vv. 10, 11). Firstly, we are definitely told that the great safeguard against all that is false is the knowledge of that which is true. Thus the apostle can say to Timothy, Thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions. There is no necessity to know fully the evil, for we do not escape evil simply by the knowledge of it. It is by the knowledge of the truth that we can detect that which is false and contrary to the truth; and having detected the evil, we are exhorted not to be occupied with it, but to turn away from those who pursue it. The truth has been set forth in the apostle’s doctrine and unfolded to us in his Epistles. It may be summed up as the complete setting aside of man after the flesh as wholly corrupt and under death, the condemnation of the old man in the cross of Christ, and the bringing in of a new man in life and incorruptibility, set forth in Christ risen and glorified, to whom believers, from the Jews and Gentiles, are united in one body by the Holy Spirit.

This doctrine Paul can say to Timothy, Thou hast fully known. The more fully we enter into Paul’s doctrine the more definitely we shall be able to detect and turn away from the evil of these last days.

Secondly, the apostle can appeal to his manner of life. His life was wholly consistent with the doctrine that he taught. In this, doubtless, there is an intended contrast between the apostle and the evil teachers of whom he has been speaking. Their folly is exposed inasmuch as their lives are an evident contradiction to the piety they profess. It is manifest to all that their profession of the form of piety has no power over their lives. With the apostle it was far otherwise. In his doctrine he proclaimed the heavenly calling of the saints and, in consistency with his doctrine, his manner of life was that of a stranger and a pilgrim whose citizenship is in heaven. It was a life governed by a definite purpose, lived by faith, exhibiting the character of Christ in all long-suffering, love, endurance, involving persecutions and sufferings. Thus the first great safeguard from the evil of the last days is the knowledge of the truth; and the second safeguard is a life lived in consistency with the truth. There is, however, a further source of security, for, thirdly, we read of the support of the Lord. To this Paul can witness from his own experience, for, speaking of the sufferings and persecutions that his life involved, he can say, Out of them all the Lord delivered me. If we are diligent to know the doctrine, if we are prepared to live a life consistent with the doctrine, we shall realise the support of the Lord. Others may forsake us even as they did the apostle; others may think we are too extreme and too uncompromising; but, in contending for the faith, we shall find even as he did, that the Lord will stand by us, He will strengthen us, He will enable us to proclaim the truth, He will deliver us out of the mouth of the lion and from every evil work, and He will preserve us unto His heavenly kingdom (2Ti 3:11; 2Ti 4:17; 2Ti 4:18).

(Vv. 12, 13). We are reminded how needed is the support of the Lord by being warned that all that desire to live godly in Christ Jesus shall suffer persecution. The form the persecution takes may vary at different times and in different places, but it remains true that the one who stands apart from the evil of Christendom and seeks to maintain the truth must be prepared for desertion, insults and malice. How can it be otherwise when, in Christendom itself, evil men and seducers shall wax worse and worse, deceiving, and being deceived?

(V. 14). Fourthly, in the presence of evil, the godly will find safety and support by abiding in the things we have learned through the apostle. Thus he writes to Timothy, Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them. For the third time in the course of this short Epistle Paul emphasises the importance, not only of having the truth, but of receiving it from an inspired source if it is to be held with full assurance (see 2Ti 1:13; 2Ti 2:2).

Experience proves too often that believers can make no definite stand against error because they are not fully persuaded of the truth. In the presence of error, and especially of error mixed with truth, we need to be absolutely assured that the things we have learned are indeed true. This assurance we can only have by knowing that the one from whom we have received the truth speaks with inspired authority. A teacher can bring the truth before us, but no teacher can speak with inspired authority. He must direct us to the inspired writings of the apostles if we are to hold the truth in faith and assurance. In the presence of evil men and seducers, waxing worse and worse, ever bringing forth new developments of evil, we may well beware of all that professes to be new light and continue in the things we have learned.

(Vv. 15-17). Thus the final safeguard against error is the inspiration and sufficiency of the holy Scriptures. Men pour forth their endless and changing theories, but in the Scriptures we have every truth that would be for our profit preserved in a permanent form, guarded from error by inspiration, and presented with divine authority.

Doubtless, the Holy Scriptures which Timothy had known from a child would be the Old Testament Scriptures. But, when the apostle further states, Every Scripture is divinely inspired (N.T.), he includes the New Testament with all the apostolic writings. We know that Peter classes all Paul’s Epistles with the other Scriptures (2Pe 3:16).

Moreover, there is set before us the great gain of the Scriptures. Firstly, they are able to make us wise unto salvation through faith which is in Christ Jesus. Secondly, having been directed to Christ so that we find in Him salvation, we shall further discover that every Scripture is profitable for the believer, inasmuch as in the law of Moses, the prophets, and the Psalms, we shall discover things concerning Christ (Luk 24:27; Luk 24:44). Furthermore, we shall find how profitable the Scriptures are for conviction. Alas! we may be blind to our own faults, and so filled with our own self- importance that we are deaf to remonstrance from others; but, if subject to the word, we shall find that Scripture brings conviction for it is living and powerful, and sharper than any two-edged sword a discerner of the thoughts and intents of the heart.

Moreover, the Scriptures not only convict, but they are also profitable for correction. Having convicted they will correct; and having corrected they will instruct us in the way that is right. Having, then, the inspired Scriptures it is possible for the man of God to be completely established in the truth in the presence of abounding error, and to be fully fitted to every good work in an evil day.

Fuente: Smith’s Writings on 24 Books of the Bible

Week 8

2Ti 3:1-7

A FAITHFUL SERVANT IS SEPARATED

3:1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth.

“This know also, that in the last days perilous times shall come.”

Little did Paul know of the twenty-first century! He was speaking of what he saw on the horizon relating to the Roman Empire and its ways with people. He had his own experiences to relate to the subject as well.

I think we can all look forward and tell our children that we too are in perilous times and that further bad times are on the horizon. This doesn’t take a prophet, only someone with open eyes and half a mind.

Within the church I personally see perilous times. We have some really false teaching in some of the movements. We have major compromise of life in some of our movements. To see trouble for the church is simply looking at the facts.

We all know that the truth that will encourage in all of this is that Christ said there is nothing that will prevail against the church. This was not only a promise from almighty God but it was also a prophecy based on the decrees of God – don’t think we need to worry about the church ultimately – it will survive. It already has had its ups and downs, but it is moving forward as the Lord directs.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

3:1 This {1} know also, that in the last days perilous times shall come.

(1) The seventh admonition: we may not hope for a Church in this world without corruption: but there will be rather great abundance of most wicked men even in the very bosom of the Church, who will nonetheless make a show and countenance of great holiness, and charity.

Fuente: Geneva Bible Notes

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.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

IV. DIRECTIONS CONCERNING THE LAST DAYS 3:1-4:8

Paul anticipated dark days ahead for the church. He listed several characteristics of this time, clarified the most important conduct in it, and explained his own role to prepare Timothy and all his readers for what lay ahead.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Evidences of faithlessness 3:1-7

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul had given Timothy some instruction concerning the apostasy of the last days in his first epistle (1Ti 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). [Note: Kelly, p. 193; Earle, p. 406.] 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). [Note: Lea, p. 223.] 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.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 33

THE LAST DAYS-THE BEARING OF THE MENTION OF JANNES AND JAMBRES ON THE QUESTION OF INSPIRATION AND THE ERRORS CURRENT IN EPHESUS. – 2Ti 3:1-2; 2Ti 3:8

IN the first chapter the Apostle looks back over the past; in the second he gives directions about the present; in the third he looks forward into the future. These divisions are not observed with rigidity throughout, but they hold good to a very considerable extent. Thus in the first division he remembers Timothys affectionate grief at parting, his faith and that of his family, and the spiritual gift conferred on him at his ordination. And respecting himself he remembers his teaching Timothy, his being deserted by those in Asia, his being ministered to by Onesiphorus. In the second chapter he charges Timothy to be willing to suffer hardships with him, and instructs him how to conduct himself in the manifold difficulties of his present position. And now he goes on to forewarn and forearm him against dangers and troubles which he foresees in the future.

There are several prophecies in the New Testament similar to the one before us. There is that of St Paul to the Ephesian Church some ten years before, just before his final departure for the bonds and afflictions which awaited him at Jerusalem. “I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from your own selves shall men arise, speaking perverse things, to draw away disciples after.” {Act 20:29-30} The Epistles to Timothy show that this prediction was already being fulfilled during the Apostles lifetime. There is, secondly, the prophecy respecting the great falling away and the revealing of the man of sin, which is somewhat parallel to the one before us. {2Th 2:3-7} Thirdly, there is the similar prediction in the First Epistle to Timothy. {1Ti 4:1-3} And besides these three by St. Paul, there are those contained in 2Pe 2:1-2 about the rise of false teachers, and in the First Epistle of St. John {1Jn 2:18 and 1Jn 4:3} about the coming of antichrist. Those in 2 Thessalonians and 2 Peter should be compared with the one before us, as containing a mixture of present and future. This mixture has been made the basis of a somewhat frivolous objection. It has been urged that the shifting from future to present and back again indicates the hand of a writer who is contemporary with the events which he pretends to foretell. Sometimes he adopts the form of prophecy and uses the future tense. But at other times the influence of facts is too strong for him. He forgets his assumed part as a prophet, and writes in the present tense of his own experiences. Such an objection credits the feigned prophet with a very small amount of intelligence. Are we seriously to suppose that any one would be so stupid as to be unable to sustain his part for half a dozen verses, or less, without betraying himself? But, in fact, the change of tense indicates nothing of the kind. It is to be explained in some cases by the fact that the germs of the evils predicted were already in existence, in others by the practice (especially common in prophecy) of speaking of what is certain to happen as if it were already a fact. The prophet is often a seer, who sees as present what is distant or future; and hence he naturally uses the present tense, even when he predicts.

The meaning of the “last days” is uncertain. The two most important interpretations are:

(1) the whole time between Christs first and second coming, and

(2) the portion immediately before Christs second coming.

Probability is greatly in favor of the latter; for the other makes the expression rather meaningless. If these evils “were to come at all,” they must come between the two Advents; for there is no other time: and in that case why speak of this period as the “last days?” It might be reasonable to call them “these last days,” but not “last days” without such specification. At the present time it would not be natural to speak of an event as likely to happen in the last days, when we meant that it would happen between our own time and the end of the world. The expression used in 1Ti 4:1 very probably does mean no more than “in future times; hereafter” ( ). But here and in 2Pe 3:3 the meaning rather is “in the last days; when the Lord is at hand.” It is then that the enemy will be allowed to put forth all his power, in order to be more completely overthrown. Then indeed there will be perilous, critical, grievous times ( ). The Apostle treats it as possible, or even probable, that Timothy will live to see the troubles which will mark the eve of Christs return. The Apostles shared, and contributed to produce, the belief that the Lord would come again soon, within the lifetime of some who were then alive. Even at the close of a long life we find the last surviving Apostle pointing out to the Church that “it is the last hour,” {1Jn 2:18} obviously meaning by that expression that it is the time immediately preceding the return of Christ to judge the world. And some twenty years later we find Ignatius writing, to the Ephesians, “These are the last times ( ). Henceforth let us be reverent; let us fear the longsuffering of God, lest it turn into a judgment against us. For either let us fear the wrath which is to come, or let us love the grace which now is” {Ephesians 11} Only by the force of experience was the mind of the Church cleared so as to see the Kingdom of Christ in its true perspective. The warning which Jesus had given, that “of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father,” seems to have been understood as meaning no more than the declaration “in an hour that ye think not the Son of man cometh.” That is, it was understood as a warning against being found unprepared, and not as a warning against forming conjectures as to how near Christs return was. Therefore we need not be at all surprised at St. Paul writing to Timothy in a way which implies that Timothy will probably live to see the evils which will immediately precede Christs return, and must be on his guard against being amazed or overwhelmed by them. He is to “turn away from” the intense wickedness which will then be manifested, and go on undismayed with his own work, “Like as Jannes and Jambres withstood Moses, so do these also withstand the truth.” The Apostle is obviously referring to the Egyptian magicians mentioned in Exodus. But in the Pentateuch neither their number nor their names are given; so that we must suppose that St. Paul is referring to some Jewish tradition on the subject. The number two was very possibly suggested by the number of their opponents: Moses and Aaron on one side, and two magicians on the other. And on each side it is a pair of brothers; for the Targum of Jonathan represents the magicians as sons of Balaam, formerly instructors of Moses, but afterwards his enemies. The names vary in Jewish tradition. Jannes is sometimes Johannes, and Jambres is sometimes either Mambres or Ambrosius. The tradition respecting them was apparently widely spread. It was known to Numenius, a Platonic philosopher of Apameia in Syria, who is mentioned by Clement of Alexandria (“Strom.,” I 22.), and quoted by Origen and Eusebius as giving an account of Jannes and Jambres (“Con. Cels.,” IV 51.; “Praep. Evang.,” IX 8.). In Africa we find some knowledge of the tradition exhibited by Appuleius, the famous author of the “Golden Ass,” who like Numenius flourished in the second century. And in the previous century another Latin writer, Pliny the Elder, shows a similar knowledge. Both of them mention Jannes as a magician in connection with Moses, who is also in their eyes a magician; but Pliny appears to think that both Moses and Jannes were Jews. It is highly improbable that any of these writers derived their knowledge of these names from the passage before us; in the case of Pliny this would scarcely have been possible. His “Natural History” was published about A.D. 77, and at that time the Second Epistle to Timothy must have been known to but few, even among Christians. The author of the apocryphal Gospel of Nicodemus very possibly did derive his knowledge of the names from St. Paul; yet he may have had independent sources of information. He represents Nicodemus as pleading before Pilate that Jannes and Jambres worked miracles before Pharaoh; “but because they were not from God, what they did was destroyed.” Whereas “Jesus raised up Lazarus, and he is alive”. {1Ti 5:1-25}

One of the ablest of English commentators on these Epistles remarks upon this passage, “It is probable that the Apostle derived these names from a current and (being quoted by him) true tradition of the Jewish Church.” And in a similar spirit a writer in the “Dictionary of the Bible” thinks that it would be “inconsistent with the character of an inspired record for a baseless or incorrect current tradition to be cited.”

Let us look at the phenomena of the case and see whether the number and the names appear to be trustworthy or otherwise, and then consider the question of inspiration. To drag in the latter question in order to determine the former, is to begin at the wrong end.

That there should be a pair of brothers to oppose a pair of brothers, has been pointed out already as a suspicious circumstance. The jingling pairing of the names is also more like fiction than fact. Thirdly, the names appear to be in formation, not Egyptian, but Hebrew; which would naturally be the case if Jews invented them, but would be extraordinary if they were genuine names of Egyptians. Lastly, Jannes might come from a Hebrew root which means “to seduce,” and Jambres from one which means “to rebel.” If Jews were to invent names for the Egyptian magicians, what names would they be more likely to fasten on them than such as would suggest seductive error and rebellious opposition? And is it probable that a really trustworthy tradition, on such an unimportant fact as the names of the enchanters who opposed Moses, would have survived through so many centuries? Sober and unbiased critics will for the most part admit that the probabilities are very decidedly against the supposition that these names are true names, preserved from oblivion by some written or unwritten tradition outside Scripture.

But is it consistent with the character of an inspired writer to quote an incorrect tradition? Only those who hold somewhat narrow and rigid theories of inspiration will hesitate to answer this question in the affirmative. No one believes that inspired persons are in possession of all knowledge on all subjects. And if these names were commonly accepted as authentic by the Jews of St. Pauls day, would his inspiration necessarily keep him from sharing that belief? Even if he were well aware that the tradition respecting the names was untrustworthy, there would be nothing surprising in his speaking of the magicians under their commonly accepted names, when addressing one to whom the tradition would be well known. And if (as is more probable) he believed the names to be genuine, there is still less to surprise us in his making use of them to add vivacity to the comparison.

Nothing in Gods dealings with mankind warrants us in believing that He would grant a special revelation to an Apostle, in order to preserve him from so harmless a proceeding as illustrating an argument by citing the incorrect details which tradition had added to historical facts. And it is worth noting that nothing is based upon the names; they occur in what is mere illustration. And even in the illustration it is not the names that have point, but the persons, who are supposed to have borne them; and the persons are real, although the names are probably fictitious. Still less are we warranted in believing, as Chrysostom suggests, that St. Paul by inspiration had supernatural knowledge of the names. As we have seen, the names were known even to Gentiles who cannot well have derived their knowledge from him; and why should he have received a revelation about a trifle which in no way helps his argument? Such views of inspiration, although the product of a reverential spirit, degrade rather than exalt our conceptions of it. The main point of the comparison between the two cases appears to be opposition to the truth. But there is perhaps more in it than that. The magicians withstood Moses by professing to do the same wonders that he did; and the heretics withstood Timothy by professing to preach the same gospel as he did. This was frequently the line taken by heretical teachers; to disclaim all intention of teaching anything new, and to profess substantial, if not complete, agreement with those whom they opposed. They affirmed that their teaching was only the old truth looked at from another point of view. They used the same phraseology as Apostles had used: they merely gave it a more comprehensive (or, as would now be said, a more catholic) meaning. In this way the unwary were more easily seduced, and the suspicions of the simple were less easily aroused. But such persons betray themselves before long. Their mind is found to be tainted; and when they are put to the proof respecting the faith, they cannot stand the test ().

There is nothing improbable in the supposition that St. Paul mentions the magicians who withstood Moses as typical opponents of the truth, because the false teachers at Ephesus used magic arts; and the word which he uses for impostors () in ver. 13 {2Ti 3:13} fits in very well with such a supposition, although it by no means makes it certain. Ephesus was famous for its charms and incantations ( ) and around the statue of its goddess Artemis were unintelligible inscriptions, to which a strange efficacy was ascribed. The first body of Christians in Ephesus had been tainted by senseless wickedness of this kind. After accepting Christianity they had secretly retained their magic. The sons of the Jew Sceva had tried to use the sacred name of Jesus as a magical form of exorcism; and this brought about the crisis in which numbers of costly books of incantations were publicly burned. {Act 19:13-20} The evil would be pretty sure to break out again, especially among new converts; just as it does among Negro converts at the present day. Moreover, we know that in some cases there was a very close connection between some forms of heresy and magic: so that the suggestion that St. Paul has pretensions to miraculous power in his mind, when he compares the false teachers to the Egyptian magicians, is by no means improbable.

The connection between heresy and superstition is a very real and a very close one. The rejection or surrender of religious truth is frequently accompanied by the acceptance of irrational beliefs. People deny miracles and believe in spiritualism; they cavil at the efficacy of sacraments and accept as credible the amazing properties of an “astral body.” There is such a thing as the nemesis of unbelief. The arrogance which rejects as repugnant to reason and morality truths which have throughout long centuries satisfied the highest intellects and the noblest hearts, is sometimes punished by being seduced into delusions which satisfy nothing higher than a groveling curiosity.

Fuente: Expositors Bible Commentary