2 Timothy 3

Cuapr. II. Ver. 1—17. Paul admonishes Timothy of the great degeneracy to be expected in the times of the grand apostacy.— It is not necessary to enter into a minute inquiry as to all the vices here enumerated—a few general observations may suffice. 1. We are not disposed to confine these vices, any more than the grand apostacy itself, to the popish clergy: they may be all expected, wherever the form of godliness subsists without the power. 2. We may remark, how many vices and vicious tempers may co-exist with the mere form of godliness? 3. “It is observable, (says Dr. Macknight,) that this description begins with extreme selfishness as the root, and concludes with the excessive love of sensual pleasure as the end, of all [these] corruptions.”—‘Lovers of pleasures more [or rather] than lovers of God.’ This applies particularly to those professors who, with little or no hesitation, enter into all the enjoyments of the world, and frequent its places of fashionable amusements, without appearing to suspect that they renounce Christ by preferring these before him.

‘‘There has she (says Wilberforce) much argument concerning the lawfulness of theatrical amusements. Let it be sufficient to remark, that the controversy would be short indeed, if the question were to be tried by this criterion of love to the Supreme Being. If there were any thing of that sensibility for the honour of God, and of that zeal in his service, which we show in behalf of our earthly friends, or of our political connexions, should we seek our pleasure in that place which the debauchee, inflamed with wine, or bent on the gratification of other licentious appetites, finds most congenial to his state and temper of mind? In that place, from the neighbourhood of which (how justly termed a school of morals) might hence alone be barred decorum, and modesty, and regularity retire, while riot and lewdness are invited to the spot, and invariably select it for their chosen residence!

where the sacred name of God is often profaned! where sentiments are often heard with delight, and motions and gestures often applauded, which would not be tolerated in private company!….. where, when moral principles are inculcated, they are not such as a Christian ought to cherish in his bosom, but such as it must be his daily endeavour to extirpate: not those which scripture warrants, but those which it condemns as false and spurious; being founded in pride and ambition, and the overvaluation of human favour! where, surely, if a Christian should trust himself at all, it would be requisite for him to prepare himself with a double portion of watchfulness and seriousness of mind, instead of selecting it as the place in which he may throw off his guard, and unbend without danger!”

most other fashionable diversions, the leading object of which is, to divert the mind from every thing serious and devout; and which, consequently, is utterly inconsistent with the love of God our Saviour. it is not strange, therefore, that such should be denounced by our apostle as enemies to the truth and reprobates concerning the faith: but it is an awful and alarming circumstance that men of this character should be found among the professed teachers of Christianity; and it is much to be lamented that, among professing females, there should be any silly enough to be led captive by them. As a striking contrast to the preceding characters, we may here contemplate those of Paul and his son Timothy; the latter having not only ‘fully known,”

-but copied the virtues of the former. Hence we may see the utility of scripture biography, and other Christian memoirs, because, “Herein we see how grace operates in men like ourselves; having the same passions, frailties, and imperfections with ourselves; and placed in similar circumstances of duty, labour, difficulty, trial, and temptation.” Timothy faithfully followed the same course of doctrine, manner of life, and virtues of his venerable father in Christ, St. Paul; and, in so doing, became exposed to the same trials and persecutions as he had suffered. He also derived his knowledge from the same source—the sacred Scriptures, in which he had been initiated in his infancy—had subsequently made them the chief subject of his study and attention—and they had made him ‘wise unto salvation.”

Here the apostle lays down two important propositions which demand our particular attention. 1. All Scripture is given by inspiration; and, 2. Is profitable for instruction, &c. 1. When we read ‘all Scripture” is given by inspiration, we must recollect that but little of the New Testament was yet written, and still less got into circulation: consequently, when a child, Timothy could have known nothing of it: yet, when brought into circulation, none but a Jew would place it in authority inferior to the Old. 2. The Holy Scriptures are here commended as able to make us wise unto salvation, and more particularly as profitable for doctrine, reproof, &c. that is, furnishing every thing necessary to ‘‘complete the man of God,”

or the perfect Christian—so far as perfection is attainable in the present life. From this we may infer the folly and wickedness of keeping back the Scriptures from the common people—all of whom equally need them with ourselves: on the other hand, it is a distinguishing mark of a true minister of Christ, that he studies them himself, and recommends them to his hearers.

Notes on the verses

Such a fowler is Satan.——Snare of the devil (diabolos)—taken captive.—Greek, ‘taken alive.” Chap. Ill. Ver. 1. In the last days.—See (1 Timothy 4:1). Ver. 3. False accusers.—Margin, ‘Make-bates:” according to Minsheu, a make-bate, is a make-strife; or, a mischievous, contentious person. The devil himself has his name (Diabolos) from this word, because he is an “accuser of the brethren.” Ver. 8. Jannes and Jambres.—These are the principal Magicians who withstood Moses. ‘Their names are preserved in Jonathan’s Chaldee Paraphrase in Eusebius, in Pliny, and in an old Pythagorean Philosopher.’ Ver. 11. Persecutions…. at Antioch, at Iconium, at Lystra.—See (Acts 12:50); xiv. 2, 5, 19. Ver. 16. All ee e.

Holy Scripture as in the preceding verse — Grotius, Dr. Geddes, and the Unitarian Version, render this “All Scripture given by inspiration of God (is) profitable,” &c. changing the place of the verb supplied; and this, it appears, has the sanction of the old Syriac, the Vulgate, and most ancient versions. The question, what writings are inspired, must be decided by internal and historical evidence. The sense much depends on the copulative and (Greek ka?) which is wanting in the ancient versions generally, but if retained, justifies our authorized translation; to which agree Doddridge, Macknight, and most English commentators; and for a full defence of which, in answer to Dr. Geddes, see an Essay “On the Divine Inspiration of the Jewish Scriptures, by Dr.

Findlay, of Glasgow.” Ver. 17. That the man of God may be perfect.—Margin, “perfected;” i.e., completely and thoroughly furnished for every good work. Chap. IV. Ver. 1. The quick and the dead—i.e. those who are alive as well as those in their graves. See (1 Corinthians 15:51), &c.