2 Timothy 3

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“THE SECOND EPISTLE TO TIMOTHY”

Chapter Three IN THIS CHAPTER

To learn about the moral decline that will occur in the last days
To appreciate the value of all Scripture, including the Old Testament

SUMMARY From exhortations to steadfast service in the first two chapters, Paul now proceeds to offer exhortations to sound doctrine in this chapter and into the next. He warns of perilous times to come in the last days, describing the condition of the people during these times. Such people Timothy was to turn away from, for they would be just like Jannes and Jambres who resisted Moses in the Old Testament (2 Timothy 3:1-9).

Reminding Timothy of how he had carefully followed Paul’s doctrine and manner of life up to that point, Paul warns of the persecution to befall those who desire to live godly in Christ Jesus. While evil men and impostors will grow worse and deceive many (being deceived themselves), Timothy is exhorted to continue in those things he has learned. Paul has special reference to the Scriptures Timothy had known since childhood, which like all Scripture is inspired of God and has the value of making one wise for the salvation which is by faith in Christ, instructing one in such a way as to make him complete and thoroughly equipped for every good work (2 Timothy 3:10-17).

OUTLINE I. TIMES TO COME (2 Timothy 3:1-9) A. A OF THESE TIMES (2 Timothy 3:1-5 a)1. They will come in the last days (2 Timothy 3:1) 2. There will be perilous times because of the condition of men (2 Timothy 3:2-5 a) a. Lovers of themselves, lovers of money b. Boasters, proud, blasphemers, disobedient to parents c. Unthankful, unholy, unloving, unforgiving d. Slanderers, without self-control, brutal, despisers of good e. Traitors, headstrong, haughty f. Lovers of pleasure rather than lovers of God g. Having a form of godliness but denying its power

B. REASONS TO TURN AWAY FROM SUCH PEOPLE (2 Timothy 3:5 b and 2 Timothy 3:6-9)1. A warning to turn away from such people (2 Timothy 3:5 b) 2. Reasons to do so (2 Timothy 3:6-9) a. For such lead gullible people astray b. For such are always learning but never able to come to the knowledge of the truth c. Just like Jannes and Jambres who resisted Moses…

These resist the truth
They are men of corrupt minds, disapproved concerning the faith
They will not progress, and their folly will become manifest to all

II. A OF PAUL’S EXAMPLE (2 Timothy 3:10-13) A. TIMOTHY HAD PAUL’S AND LIFE (2 Timothy 3:10-11)1. His doctrine, manner of life, purpose, faith, love, perseverance (2 Timothy 3:11) 2. Even his persecutions and afflictions at Antioch, Iconium and Lystra (2 Timothy 3:11 a) 3. Yet the Lord delivered him out of them all (2 Timothy 3:11 b)

B. EXPECT (2 Timothy 3:12-13)1. For those who live godly in Christ Jesus will suffer persecution (2 Timothy 3:12) 2. Evil men and impostors will grow worse, deceiving and being deceived (2 Timothy 3:13)

III. TO ABIDE IN THE (2 Timothy 3:14-17) A. IN THE THINGS HE HAD LEARNED (2 Timothy 3:14-15)1. Things he had been assured of, knowing from whom he had learned them (2 Timothy 3:14) 2. In particular that which he learned from childhood, the Holy Scriptures (2 Timothy 3:15 a) 3. For they are able to make him wise for salvation through faith in Christ (2 Timothy 3:15 b)

B. THE ALL- OF THE (2 Timothy 3:16-17)1. All scripture is given by inspiration of God (2 Timothy 3:16 a) 2. It is profitable for doctrine, reproof, correction, instruction in righteousness (2 Timothy 3:16 b) 3. So the man of God can be complete, thoroughly complete for every good work (2 Timothy 3:17)

REVIEW FOR THE CHAPTER

What are the main points of this chapter?- Perilous times to come (2 Timothy 3:1-9)

A reminder of Paul’s example (2 Timothy 3:10-13)
Exhortation to abide in the Scriptures (2 Timothy 3:14-17)

When will perilous times come? (2 Timothy 3:1)- In the last days
During these perilous times, what three things will men love? (2 Timothy 3:2-4)- Themselves, money, and pleasure
What sort of godliness will they have? (2 Timothy 3:5)- Just a form of godliness, denying its power
How will such men gain followers? (2 Timothy 3:6)- Leading gullible women away by various lusts
What is said about their learning? (2 Timothy 3:7)- Always learning and never able to come to the knowledge of the truth
What two men will these individuals in perilous times be like? (2 Timothy 3:8)- Jannes and Jambres, who resisted Moses
What had Timothy carefully followed in regards to Paul? (2 Timothy 3:10-11)- His doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions
What did Paul say about those who desire to live godly in Christ Jesus? (2 Timothy 3:12)- They will suffer persecution
What will happen in regards to evil men and impostors? (2 Timothy 3:13)- They will grow worse and worse, deceiving and being deceived
In what was Timothy to continue? (2 Timothy 3:14)- The things he had learned and been assured of
What had he known from his childhood? (2 Timothy 3:15)- The Holy Scriptures (i.e., the Old Testament)
What was the value of those things he had known since childhood? (2 Timothy 3:15)- They were able to make him wise for salvation through faith in Christ Jesus
What two things are stated about all scripture? (2 Timothy 3:16)- Given by inspiration

Profitable for doctrine, reproof, correction, instruction in righteousness

What are the scriptures designed to produce? (2 Timothy 3:17)- The man of God who is complete, thoroughly equipped for every good work

Exegesis of 2nd Timothy Chapter 3 (2 Timothy 3:1-5) “This know,” is like Paul’s, “I would have you to know” (Philippians 1:12) and, “I would you should know” (1 Corinthians 11:3), literally, “this be knowing,” that is, “be keeping this in your mind.” The demonstrative pronoun “this” points to the contents of (2 Timothy 3:2-5. The expression, “in the last days,” refers to the time immediately preceding the Rapture of the Church and the second Advent of the Lord Jesus. “Times” is kairos, which Trench defines as follows: “a critical, epoch-making period foreordained of God when all that has been slowly, and often without observation, ripening through long ages, is mature and comes to the birth in grand decisive events, which constitute at once the close of one period and the commencement of another.” “Perilous” is chalepos, literally, “hard times,” schwere zeiten, in the German language. Expositors defines: “grievous (R.V.), but not necessarily perilous to those who feel their grievousness.” Moulton and Milligan define the word as follows: “hard, difficult.” They mention an account of an audience granted by Trajan to certain Greek and Jewish envoys from Alexandria, when the Emperor does not return the salute of the Alexandrian envoys, but exclaims, “Do you give me greeting like men deserving to receive one, when you are guilty of such outrages to the Jews?” The word “outrages” is our word chalepos. The word speaks of the difficult, dangerous times which Christians, living just before the Rapture, will encounter. “Shall come” is enistηmi, “to set in.” “Men” is anthrτpos, the generic, racial term referring, not to male individuals only, but to the race, mankind. “Lovers of their own selves” is philautos, made up of phileτ, “to be fond of,” and autos, “self,” thus, “fond of self.” The word agapaτ, referring to the love produced in the heart of the believer by the Holy Spirit, is not used here. It is phileτ, which speaks of a fondness, a liking, an affection. “Covetous” is philarguros, made up of phileτ, “to be fond of,” and arguros, “silver,” thus “fond of money.” “Boasters” is alazτn, its root, the same as that of ale, “wandering,” its meaning, “an empty pretender, a boaster, a swaggerer.” “Proud” is huperηphanos, “to show above,” thus, speaks of one who shows himself to be above other people. Vincent defines it by the word “haughty.” “Blasphemous” is blasphηmos, “speaking evil, slanderous, reproachful, reviling, railing, abusive.” “Without natural affection” is astorgos.

This is the Greek word denoting natural affection, with Alpha, which when prefixed to a word negates its meaning. The word is stergτ.

Benjamin B. Warfield, in his excellent article in The Princeton Theological Review of April 1918, The Terminology of Love in the New Testament, defines it as follows: It designates “that quiet and abiding feeling within us, which, resting on an object as near to us, recognizes that we are closely bound up with it and takes satisfaction in its recognition.” It is a love that is “a natural movement of the soul, something almost like gravitation or some other force of blind nature.” It is the love of parents for children, and children for parents, of husband for wife, and wife for husband. It is a love of obligatoriness, the term being used here, not in its moral sense, but in a natural sense. It is a necessity under the circumstances. This is the binding factor by which any natural or social unit is held together. “Trucebreakers” is aspondos. The word is made up of spondη, “a libation,” which is a kind of sacrifice, and which accompanied the making of treaties and compacts.

The Alpha prefixed, negates the word, and it means “refusing to enter into a treaty, irreconcilable, implacable.” “False accusers” is diabolos, the: word used for the devil, literally, “slanderers.” “Incontinent” is akratηs. Kratos means “power,” and with Alpha privative means “without power,” thus, “without power over one’s self,” thus, “without self-control.” “Fierce” is anηmeros, “not tame; savage, fierce.” “Despisers of those that are good,” is aphilagathos, literally, “not fond of that which is good,” the good being such things that are true, honorable, just, pure, lovely, and of good report (Philippians 4:8).

Vincent translates, “Haters of good,” R.V., “no lovers of good.” “Traitors” is prodotηs, “a betrayer or traitor.” “Heady” is propetηs, from pro, “before” and piptτ, “to fall,” thus, “falling forwards, headlong; precipitous.” It describes a person who is reckless, headstrong, in the pursuit of a bad end, under the influence of passion (Vincent). “Highminded” is tuphoτ, “to raise a smoke, to wrap in a mist.” It is used metaphorically, “to make proud, puff up with pride, render insolent.” The participle here is perfect in tense, and speaks of a person who in the past has come to a state of such pride, and is so puffed up, that his mind as a permanent result is beclouded and besotted with pride. “Lovers of pleasure, lovers of God”; the word is phileτ, “to be fond of.” “Form” is morphτsis. Vincent says: “morphη, form is the expression or embodiment of the essential and permanent being of that which is expressed . . . yet the meaning differs in different passages. In Romans 2:20, morphτsis is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward resemblance, as distinguished from the essential reality.” “Godliness” is eusebeia, not “godlikeness,” but “reverence, respect, piety toward God.” “Power” is Dunamis, “power” in the sense of that which overcomes resistance. It is used in Romans 1:16 of the power of God which results in salvation. Here it refers to that same power which those who only have an outward semblance of piety toward God and not the inward reality, refuse to allow access to their lives that they might be saved. Translation: This be constantly knowing, that in the last days, difficult times will set in, for men shall be fond of self, fond of money, swaggerers, haughty, revilers, disobedient to parents, unthankful, unholy, without natural affection, implacable, slanderers, lacking self-control, savage, haters of good, betrayers, headstrong, besotted with pride, fond of pleasure rather than having an affection for God, having a mere outward semblance of piety toward God, but denying the power of the same. And these be constantly shunning.((2 Timothy 3:6-7) “Of this sort” is ek toutτn, literally, “out of these.” The idea is, “from these evil doers seen as a group, which are mentioned in (2 Timothy 3:2-5, there are certain ones who creep into houses, etc.” “Creep into” is endunτ, “to envelope in, to hide in, to put on, to clothe with.” It is used of a person clothing himself with a garment. From the meaning of “enveloping one’s self in something,” the word thus comes to mean, “to insinuate one’s self into, to enter, to creep into.” By trickery, stealth, under false pretences, these insinuate themselves into the homes of people. Expositors quotes Chrysostom, “Observe how he (Paul) shows their impudence by this expression, their dishonorable ways, their deceitfulness.” “Lead captive” is aichmalτtizτ, “to lead away captive, subjugate, bring under control, take captive one’s mind.” “Silly women” is gunaikarion, “a little woman,” and is used here contemptuously, the diminutive form of the word expressing the idea of contempt and giving us the adjective “silly.” Expositors says: “Chrysostom acutely implies that the victims of the crafty heretics were ‘silly women’ of both sexes. ‘He who is easy to be deceived is a silly woman, and nothing like a man; for to be deceived is the part of silly women.’ St. Paul, however, refers to women only.” Alford, Robertson, and Vincent concur with Expositors in limiting the expression to women. One of the great virtues of womanhood, namely, that of trusting another, is turned into a weakness by Satan here.

Eve was deceived. Adam sinned with his eyes wide open. “Laden” is sτreuτ, “to heap together, to heap up.” It is used in the LXX, of loading a wagon. It implies “heavily laden.” Expositors translates, “overwhelmed,” and asks: “Is there any contrast implied between the diminutive, indicating the insignificance of the women, and the load of sins which they carry? DeWette (quoted by Alford), notes that a sin-laden conscience is easily tempted to seek the easiest method of relief.” And that method of getting relief from a sin-laden conscience, is the embracing of a false religion, one that satisfies the religious instinct of the individual, and at the same time fails to deal with the sin question and the true way of salvation. “Led away” is ago, “to move, impel,” used of forces and influences affecting the mind. “Lusts” is epithumia, “a craving, a passionate desire.” “Divers” is poikilos, “variegated, of many different kinds.” Vincent comments on the words, “ever learning,” as follows: “From anyone who will teach them. . . . It is a graphic picture of a large class, by no means extinct, who are caught and led by the instruction of itinerant religious quacks.” With reference to the words, “never able,” he says: “Because they have not the right motive, and because they apply to false teachers. Ellicott thinks that there is in dunamena (able) a hint of an unsuccessful endeavor, in better moments, to attain to the truth.” “Knowledge” is epignτsis, “a knowledge gained by experience,” the prefixed preposition making the compound word mean “precise and correct experiential knowledge.” This would mean, not merely an intellectual understanding of the truth, but a heart submission and appropriation of the same, resulting in salvation. Translation: For of these are those who by means of insinuation, slink into houses and take captive the minds of silly women who have been in times past heavily laden with sins, and who are at present heavily loaded down with them, who are under the impelling urge of variegated, passionate desires, ever learning and never able to come to a precise and experiential knowledge of the truth.((2 Timothy 3:8) Paul now leaves the matter of silly women led astray in doctrinal matters by the false teachers, to consider the latter again, whom he compares with the two instruments of Satan who withstood Moses and Aaron (Exodus 7:11; Exodus 7:22). “Withstood” is anistηmi, “to set one’s self against.” “So” is houtτs, which Expositors says, “refers rather to the degree of their hostility, than to the manner in which it was expressed, i.e., by magical arts. At the same time, it is possible that magic was practiced by the false teachers; they are styled impostors in verse 13: Ephesus was a home of magic. See Acts 19:19.” Vincent suggests, “men corrupted in mind,” as better than “men of corrupt minds.” “Reprobate” is adokimos, “rejected after having been tested for the purpose of approving,” thus, “disapproved.” Translation: Now, in the same manner as Jannes and Jambres set themselves against Moses, so also these set themselves against the truth, men corrupted in mind; after having been put to the test, disapproved concerning the truth.((2 Timothy 3:9) “Proceed” is prokoptτ, “to lengthen out by hammering,” metaphorically, “to promote, further, forward.” The word speaks of progress made in some activity. “Folly” is anoia, “want of understanding, folly,” “madness” expressing itself in rage. Vincent comments: “The senselessness of their teaching, with an implication of its immoral character.” Expositors uses the word “dementia” as an approximation of its meaning. In the case of Jannes and Jambres, Aaron’s rod swallowed up their rods, they failed to produce lice, they could not stand before Moses because of the boils with which they were afflicted. Translation: But they shall make no further progress, for their insane folly shall become evident to all, as their folly became evident.(2 Timothy 3:10-11) “Thou hast fully known” is parakoloutheτ, “to follow after, so to follow one as to be always at his side, to follow faithfully (a standard or rule), to conform one’s self to.” The simple verb akoloutheτ means “to join one as a disciple, become his disciple, conform wholly to another’s example.” Expositors translates, “Thou wert attracted as a disciple to me on account of.” This same authority comments: “It is not necessarily implied that Timothy had copied his master in all these respects. The A.V., Thou hast fully known, follows the A.V. of Luke 1:3. This translation fails to bring out the appeal to Timothy’s loyalty which underlies this passage. The aorist is appropriate here, because St. Paul is recalling to Timothy’s recollection the definite occasion in the past when the youth cast in his lot with him. He is not thinking, as in 1 Timothy 4:6, of Timothy’s consistent discipleship up to the moment of writing.” The pronoun is used here for emphasis. It is, “But as for you in distinction from others.” “Manner of life” is agτgη, which both Vincent and Expositors translate “conduct,” the latter authority commenting; “The A.V., manner of life has perhaps reference to guiding principles of conduct rather than to the external expression of them, which is meant here.” “Charity” is agapη, the word for the divine love produced in the heart of the yielded saint by the Holy Spirit. Translation: But as for you, you were attracted as a disciple to me because of my teaching, conduct, purpose, faith, longsuffering, love, patience, persecutions, afflictions such as came to me in Antioch, in Iconium, in Lystra, what manner of persecutions I endured; and out of them all the Lord delivered me.(2 Timothy 3:12) “Will live” is thelτ, “to desire.” Vincent translates, “Whose will is” to live, or, “who are bent on” living. “Godly” is eusebτs, “piously, godly.” The word describes a life of piety towards God. Expositors comments: “Consistency in the life in Christ must necessarily be always opposed by the world.” Translation: And all indeed who desire to be living a life of piety towards God in Christ Jesus, shall be persecuted.(2 Timothy 3:13) “Evil” is ponηros, “evil in active opposition to the good,” thus, “pernicious.” “Seducers” is goηs, “a wailer, a howler, a juggler, an enchanter” (incantations used to be uttered in a kind of howl), thus, one who chants spells, a wizard, a sorcerer," hence “a cheat.” Translate, “imposter, deceiver.” “Wax” is prokoptτ, “to increase, make progress.” “Deceiving” is planaτ, “to lead astray, to deceive.” Expositors comments: “Those who deceive others impair, in so doing, their sense of the distinction between truth and falsehood, and thus weaken their power of resistance to self-deceit and to imposition by others.” Translation: But pernicious men and impostors shall progress to the worst, leading astray and being led astray.(2 Timothy 3:14-15) “The holy scriptures” is hiera grammata, referring here to the Old Testament scriptures which Timothy was taught. The word gramma means, “that which has been written, any writing, a document, a record.” The word “scripture” comes from the Latin scriptura and means “anything written.” The author has retained this word in preference to the word “writing,” since it has by usage come to signify the Word of God. Josephus used the above expression of the sacred writings of the Old Testament “Child” is brephos, “a new-born child, an infant, a babe.” Timothy’s tutorship in the scriptures began at a very early age. Translation: But, as for you, remain as you are in the things which you learned and have been assured of, knowing from whom you have personally learned them, and that from a very young child you knew the sacred scriptures which are able to make you wise with respect to salvation through faith in Christ Jesus.(2 Timothy 3:16-17) After exhorting Timothy to hold fast to the sacred scriptures he was taught, and those were the Old Testament scriptures, Paul now proceeds to describe them. “All” is pas, which when used with a singular substantive without the article, means “every,” not “all.” “Scripture” here is graphη, “a writing, thing written,” used of the writings of the O.T. prophets (Matthew 26:56), and of the O.T. scriptures in general (Matthew 26:54). The expression pasa graphη (“every scripture”) speaks, not of the O.T. scriptures as a whole, but of each separate passage considered as a unit. The first thing Paul says about the O.T. scriptures which Timothy was taught, is that every part of them is inspired of God. The verb of being is often left out, as it is here, and the reader or translator must supply it. “Inspired of God” is theopneustos, made up of theos, “God,” and pneustos, from pnein, “to breathe.” The compound word means “God-breathed.” The statement therefore is, “Every scripture is God-breathed.” The context in which Paul is writing is limited to the O.T. scriptures. One could translate, “Every scripture is God-breathed.” The context limits these writings to the O.T. writings. Thus, does Paul declare the divine inspiration of the O.T.

The N.T. had not yet been completed, and Paul does not refer here to its divine inspiration. His classic passage on this subject Isaiah 1 Corinthians 2:9-16 which includes the inspiration of the N.T. “Doctrine” is didaskalia, “teaching,” that is, “teaching material.” “Reproof” is elegmos, “conviction.” The verbal form elegchτ means “to rebuke another with such effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction of his sin” (Trench). “Correction” is epanorthτsis, “restoration to an upright or right state, correction or improvement” of life or character. Vincent translates, “setting right.” “Instruction” is paideia, “the whole training and education of children which relates to the cultivation of mind and morals, and employs for this purpose, now commands and admonitions, now reproof and punishment; whatever in adults also cultivates the soul, especially by correcting mistakes and curbing passions, hence, instruction which aims at the increase of virtue; in biblical usage, chastisement, chastening” (Thayer). In the LXX, the word means primarily either “correction” or “discipline.” It is used in the N.T. especially of God’s chastisement by means of sorrow and evil. We must be careful to note that the word does not have a punitive connotation. “Perfect” is artios, “complete, fitted,” having reference to special aptitude for given uses. It speaks of “a mutual, symmetrical adjustment of all that goes to make a man: a harmonious combination of different qualities and powers” (Vincent). “Throughly furnished” is exartizτ, “to complete, finish.” It has the same root as artios, the word for “perfect.” The prefixed preposition ex means “out,” and makes the compound verb mean, “fitted out.” Translation: Every scripture is God-breathed, and is profitable for teaching, for conviction, for correction, for training with respect to righteousness, in order that the man of God may be complete, fitted out for every good work._____________________________________________________________ Commentary by David LipscombGRIEVOUS TIMES 2 Timothy 3:1-172 Ti 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. 2 Timothy 3:1 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 as 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. 2 Timothy 3:2 For men shall be lovers of self,–Selfishness will be a general characteristic of the period. It denotes one who assigns to himself a larger share of wealth, honors, and bodily pleasures than to others. This trait is mentioned first because, as the root of the essence of all sin, it is the source of the other evil characteristics mentioned. 2 Timothy 3:2 lovers of money,–Filled with selfish greed for the accumulation of wealth; improperly desirous of gain. 2 Timothy 3:2 boastful,–These arrogate to themselves honors which do not fairly belong to them. 2 Timothy 3:2 haughty,–These are they who contemptuously look down on others beneath them either in social position or wealth or in natural gifts. 2 Timothy 3:2 railers,–Are scornful, insolent, and blame with bitterness. They carry the war of their tongues into the camp of the enemy and give vent to their vengeance against God or man. It is sinful in either case. 2 Timothy 3:2 disobedient to parents,–No character has been more condemned by God that those disobedient to parents. Under the law of Moses the stubborn and rebellious son who would not obey his parents was to be stoned to death. (Deuteronomy 21:18-20.) The parents stood in the place of God to the child, and if it would not obey them they could not expect it to obey God. [Christ has set up a new standard of individual responsibility which sometimes makes it necessary for children, when they have come to years of responsibility, to act contrary to the wishes of their parents in order that they may obey God. The Lord said: “He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me.” (Matthew 10:37.) Yet parents have not forfeited all their natural rights, and in all matters where obedience to God is not at stake children are even more bound to yield them respect, obedience, and tender affection.] 2 Timothy 3:2 unthankful,–[Children who begin life with disobedience to their parents with rare exceptions are ungrateful to all others who may show them kindness in their life journey. Ingratitude has always been regarded as one of the worst of crimes. It is said here that it would characterize that wicked age of which Paul speaks.] 2 Timothy 3:2 unholy,–Not consecrated to God through their want of purity; defiled with sin, irreligious. [Those who scoff at holiness of life and character in its deepest sense.] 2 Timothy 3:3 without natural affection,–Without affection for parents or children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and determined wickedness. [An affection which is common to every class of brutes, consequently men and women without it are worse than brutes.] 2 Timothy 3:3 implacable,–Those who will not be bound by any oath or held by any engagement or obligated by any promise. They readily promise anything, but never intend to perform. Nothing could be more indicative of the lowest state of degradation than that in which all compacts and agreements are utterly disregarded. 2 Timothy 3:3 slanderers,–Accusation maliciously uttered with the purpose or effect of damaging the reputation of another. As a rule, it is a false charge (Matthew 5:11), but it may be a truth treacherously circulated with the purpose of destroying the good reputation of another. 2 Timothy 3:3 without self-control,—-Persons of unbridled appetites and passions who do not control their evil propensities. [This seems to mean that in a man’s soul there are two elements, a better and a worse, and when the better controls the worse , then he is said to be a master of himself. The lowest bodily pleasures are a sphere in which this virtue of self-control is specially displayed; that is those bodily pleasures which the other animals share with man and which are consequently shown to be slavish and brutal–pleasure of touch and taste. It is manifest that in order to be a virtuous man at all one must at least have control over one’s own appetites. When this virtue is illuminated by the gospel its meaning is intensified. Its sphere is not confined to the lowest sensual enjoyments , self-mastery with regard to such things is still included; but other things are included also. There is a spiritual frenzy , and there are spiritual self-indulgencies analogous to spiritual madness and there are spiritual self-indulgencies analogous to bodily indulgence. For these things self-mastery is needed.) 2 Timothy 3:3 fierce,–[In this resembling savages and wild beasts, the denial of godliness ending in their having no power over their angry passions.] 2 Timothy 3:3 no lovers of good,–Hostile to every good thought and work. 2 Timothy 3:4 traitors,–Those ready to betray any person or trust committed to their keeping. Treason has been in all ages regarded as one of the worst crimes that man can commit. 2 Timothy 3:4 headstrong,–[Stubbornly bent on pursuing one’s own plans or accomplishing one’s own ends; obstinate; willful, ungovernable.] 2 Timothy 3:4 puffed up, [Self-conceit, like smoke without substance , puffed out into great volume, envelops and blinds them, distorting and magnifying their views of themselves as compared with others.] 2 Timothy 3:4 lovers of pleasure rather than lovers of God;–More ready to follow sensual pleasures than to follow the law of God. [They are people who would make any sacrifice to procure a fleeting pleasure and who would give nothing up in order to do honor to the God and Father of the Lord Jesus Christ. The sorrowful catalogue which has just passed before our minds began with “lovers of self, " that unhappy vice which excludes all love for others, closes with the lovers of pleasure which shuts out all love of God.] 2 Timothy 3:5 holding a form of godliness,–All who so live while claiming to be Christians have the “form, " the profession of godliness, while they fail to live according to its laws. [Keeping up a show by formally keeping the Lord’s appointment, but renouncing its power and influnce over the heart and life ; showing openly that they neither acknowledge its guidance or even wish to do so. These claiming to be Christians, wearing the name of Christ, but by their lives denouncing his name, do the gravest injury to his cause. Another shameful catalogue of vices Paul gives (Romans 1:28-32), but in that passage he points to the sins of heathenism. Here he describes the characteristics of a class of people who went under the name of Christ.] 2 Timothy 3:5 but having denied the power thereof:–They deny its power by failing to let its spirit well in their hearts, and its laws rule in their lives. Anyone denies the power of godliness when he professes to honor God, but refuses to obey his commandments. 2 Timothy 3:5 from these also turn away.–These persons who, while pretending to serve the Lord, lived the degraded life of the heathen were to be shunned. No friendly intercourse was possible between the hypocrite and the devoted Christian. It was a declaration that they had in vain exhausted all scriptural means to save him before withdrawing; now this is the last resort. Deliver him to Satan for the destruction of the flesh that he may be saved. If they have followed the law of God in the steps leading to it, their action has the full sanction of the divine law, and their act is the act of God himself. A man excluded by a church acting according to the divine law is excluded by God himself and without repentance as surely damned as he will be when God says, “I never knew you: depart from me.” The churches and individuals come to regard this act too lightly.

But the letter and spirit of God’s law should be followed in trying to save the sinner. When this is done, it is an awful sentence of God himself as to his condition. 2 Timothy 3:6 For of these are they that creep into houses,–The men with these unworthy characters are described as insinuating themselves into the homes of the Christians, and their influence must have been great, and the church suffered much. The power they acquired over women of this type was great , and their influence abounded everywhere in the apostolic age. 2 Timothy 3:6 and take captive silly women–These hypocritical men busied themselves in securing popularity among the women of the church. The way by which this was accomplished was by easing their guilty consciences. 2 Timothy 3:6 laden with sins, led away by divers lusts,–[As if sins were heaped upon them. Their consciences were oppressed with sins, and in this morbid state they lay open to the insidious attacks of these corrupt men who promise them ease of conscience if they will follow them.] Those who reject the truth of God and are not subject to his authority are slaves of sin and are led into the excesses and immoralities of lust. 2 Timothy 3:7 ever learning,–Those who reject the authority of Jesus Christ and the law of God as the standard of right have no standard, and so led by their selfish desires and lusts are always reasoning, always speculating, and always learning. 2 Timothy 3:7 and never able to come to the knowledge of the truth.–Because they reject the only standard by which to determine the truth–the word of God. [As there lies in the womanly character the foundation for the highest development of the power of faith, so also for the highest revelation of the power of sin.] 2 Timothy 3:8 And even as Jannes and Jambres withstood Moses,–These names are not mentioned elsewhere by name in the Bible. They are supposed by early Jewish writers to have been the magicians in Egypt that wrought wonders before Pharaoh when Moses performed his miracles to cause him to let the Israelites go. They used these magical arts to withstand Moses and prevent the delivery of Israel from Egypt. 2 Timothy 3:8 so do these also withstand the truth;–So did these men who now opposed Paul and sought to destroy his influence. Probably they used some magical powers to deceive the people with the idea that they exerted miraculous powers as well as Paul and others of the inspired men. God sometimes permitted evil men to manifest wonder-working power from the devil which his servants wrought for him. 2 Timothy 3:8 men corrupted in mind,–They were men who had once been Christians, but had become corrupt in mind and were enemies of the truth. reprobate concerning the faith.–Their faith had become so perverted by sin that God condemned it as unworthy, leading to ruin instead of salvation. It is possible for man to believe that Jesus is the Christ and yet his faith is so mixed up with error that it will not lead to salvation. This may mean that they are so given over to sin that they lose he ability to distinguish between good and evil. 2 Timothy 3:9 But they shall proceed no further:–They shall proceed in their wicked course no longer. [After the apostle had pointed out the fearful ravages in the Ephesian church by the evil men , he proceeds to comfort Timothy with the assurance that , great as the mischief accomplished was, it should proceed no further. To human eyes such a state of things as here described would appear desperate. It was as though a deadly and incurable disease was eating away the life of the whole body of believers, but Timothy need nor fear–the evil would be allowed to reach a certain point. Since Paul thus wrote the same prophecy, not only at Ephesus, but in numerous other churches, has been fulfilled to the very letter. Still the same old foes under new leaders make havoc of the church. But, as a rule, they never advance beyond a certain point, and after all the centuries the church of the Lord Jesus Christ is still full of faith and life, bright, too, in spite of all the discouragements and the perpetual presence of these treacherous men with promise for future triumphs.] 2 Timothy 3:9 for their folly shall be evident unto all men, as theirs also came to be.–Moses exposed the folly of Jannes and Jambres , and Paul will do the same to those perverters of the faith and bring heir evil ways to an end. Adam Clarke says: “As the Scriptures are the only rule of morals and doctrine, and shall ever be preserved, no sooner or later all false doctrines shall be tried by them; and the folly of men setting up their wisdom against the wisdom of God must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people.” 2 Timothy 3:10 But thou didst follow my teaching,–Timothy followed the instruction given by Paul with full sympathy and approval. The reference is to Timothy’s conversion of which the teaching, life, and sufferings of Paul were the means through which it was brought about. No other man knew the history of Paul’s life like Timothy, who had been carefully trained to assist in carrying on the Lord’s work after Paul should be removed. This earnest appeal to Timothy’s recol lection of the past was for two distinct purposes: (1) it was to contrast the life of Paul, with which Timothy was so well acquainted, with the lives of the false teachers who were engaged in the destructive work in the Ephesian church; and (2) his memory of Paul and his devoted and self-sacrificing service of the Lord to stir Timothy to greater zeal in faithfulness in service to the Lord regardless of the cost of suffering and persecution in contending “earnestly for the faith which was once for all delivered unto the saints.” (Jude 1:3.) 2 Timothy 3:10 conduct,–Timothy had modeled his life after that of Paul’s in teaching, fidelity to God, his long-suffering and bearing opposition, and his love and patience under all the suffering brought upon him. 2 Timothy 3:10 purpose,–This refers to Paul’s steadfast purpose to devote himself without reserve to the ministry of the gospel, to which the Lord had called him. 2 Timothy 3:10 faith,–In the sense of fidelity to God; but probably to be taken in the usual sense of trust in God’s word as an actuating principle of life taking God at his word. 2 Timothy 3:10 longsuffering,–Long-suffering toward his many bitter adversaries, especially toward those of his own countrymen. In spite of all that unwearied, sleepless persecution which he endured at the hands of the Jews, he loved Israel to the end with a love as intense as it was changeless. 2 Timothy 3:10 love,–It was with eager efforts that he ever sought to realize the wonderful grace of love by resisting temptations to any course of conduct that would hinder it and by using every opportunity to further it. 2 Timothy 3:10 patience,–Paul bore patiently all things that came upon him. It is among the chief virtues and describes one who has been tested and who cannot be swerved from his course by any opposition or suffering. Jesus forewarned his disciples that they would have much to endure and had strengthened them by the promise that he who endured to the end would be saved. (Matthew 10:22.) 2 Timothy 3:11 persecutions, sufferings;–[Not only were his plans foiled, his hopes baffled, his friends alienated through the persistent enmity of his opponents, but bodily sufferings were inflicted on him–stoning, scourging, long imprisonments were among the repeated sufferings he endured for his Master’s sake.] 2 Timothy 3:11 what things befell me at Antioch, at Iconium, at Lystra ;–He recalls the persecutions and afflictions he had endured at Antioch, Iconium, and Lystra. These were neighboring cities. Timothy was reared at Lystra and was no doubt acquainted with the facts, which are as follows: “The Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders.” (Acts 13:50.) “And when there was made an onset both of the Gentiles and of the Jews with their rulers, to treat them shamefully and to stone them, they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about and there they preached the gospel.” (Acts 14:5-7.) When these persecutions occurred, Timothy may not have been a member of the church, but lived at Lystra, and knew of them , and at a subsequent visit of Paul and Silas became a companion of Paul and Silas. (Acts 16:11.) 2 Timothy 3:11 what persecutions I endured:–Timothy was acquainted with the facts of Paul’s persecutions, and he mentions them to encourage him in his work and to strengthen him for the trials which would certainly come upon him in his work. 2 Timothy 3:11 and out of them all the Lord delivered me.–[He was cared for by the Lord, who said: “All authority bath been given unto me in heaven and on earth” (Matthew 28:18), to whom he belonged to order the earthly destiny of his servants. The Lord, who had more work for him to do, delivered him out of the hands of his enemies–gave him up to friends when he was left for dead by his enemies.] 2 Timothy 3:12 Yea, and all that would live godly in Christ Jesus shall suffer persecution.–From this consideration of his own sufferings and afflictions for Christ’s sake, he lays down this proposition. This truth is universal. A man that is faithful to God in all things will be opposed and persecuted. The persecution takes different forms in different ages and countries. Sometimes it is ridicule, oppositions of various kinds. Even the light-minded and those in the church who lack devotion and earnestness will ridicule, oppose, and persecute those who seek to live and lead others to pure, holy, godly lives. There is an antagonism between the flesh and the desires of the spirit, so they oppose. [It is the duty of the Christian so to teach and to live as to commend himself to everyone in the sight of God, as Paul says: “But we have renounced the hidden things of shame , not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (2 Corinthians 4:2), and thus compel the inward respect of even wicked men for his sincerity and consistency; but a decided, earnest Christian spirit and life will always evoke some form of opposition from the ungodly.] 2 Timothy 3:13 But evil men and impostors shall wax worse and worse,–Men who are given over to evil themselves and who beguile and lead others into sin wax worse and worse. There is no standing still morally or religiously. If a man is not improving, he is going backward. If he is going downward, he grows worse and worse every day he follows this course. 2 Timothy 3:13 deceiving and being deceived.–One who starts out in a wrong course that seeks to deceive others deceives himself worse than he does others. As a rule, men deceive themselves as to their own course and character more than they deceive their fellow men. When one imagines he gains anything by deceiving others, he badly deceives himself. When a man wrongs another, he commits a greater wrong against himself. [He who perverts the truth in the very act destroys his own power to see the truth and opens his soul to the influx of error.] 2 Timothy 3:14 But abide thou in the things which thou hast learned and hast been assured of,–Paul had been Timothy’s spiritual father and chief teacher in the gospel. He taught under the direction of the Holy Spirit, and always maintained the divine authority of that teaching, and reminded him to continue in this teaching, which he had learned, and of which he had been assured by the spiritual power manifested to confirm them. This course would make Timothy grow better, wiser and wiser, in contrast with the evil men who wax worse and worse. 2 Timothy 3:14 knowing of whom thou hast learned them;–This refers to Paul, from whom Timothy had heard the gospel, as he had learned the Scriptures of the Old Testament from his mother and grandmother. 2 Timothy 3:15 and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation–[These words are corrective and explanatory of the foregoing assertion, indicating the only means whereby the salvation in question can be attained; provided we superadd faith in Christ Jesus, who is “the end of the law unto righteousness to every one that believeth.” (Romans 10:4.) Thus we are drawn from the letter of the law to its spirit in the gospel. (John 5:39-40; John 5:46.) The apostle here grants that the Old Testament Scriptures were able to make him wise unto salvation, but he adds: 2 Timothy 3:15 through faith which is in Christ Jesus.– [Wherefore, without the teaching of the New Testament that Christ bath wrought the redemption of the world, which redemption the Old Testament did foreshow he should work, it is not the Old Testament alone which can perform so much as Paul claims who presupposes this when he magnifies that so highly. Of the intent of the Old Testament as compared with that of the New Testament, the general end of both is one, the difference between them consisting in this: the Old Testament did make wise by teaching salvation through the Messiah that should come; the New Testament, by teaching that Christ the Savior is come, and that Jesus, whom the Jews did crucify and whom God did raise again from the dead, is he.] 2 Timothy 3:16 Every scripture inspired of God is also profitable–There have been doubts as to the proper translation of this sentence , but the translations–King James and the American Standard –make no material difference in the meaning. The two Versions give the point in the difference of translation. One says: “All scripture” (the Old Testament Scripture), referred to in verse 15, that had made Timothy wise unto salvation, “is given by inspiration of God, and is profitable.” The other says: “Every scripture inspired of God is also profitable.” They both declare the Scriptures of God that had gone before were profitable to the man of God–him who believed in Christ Jesus–for teaching. The same thing is in the following: “Now these things happened unto them by way of example and they were written for our admonition, upon whom the ends of the ages are come.” (1 Corinthians 10:11.) 2 Timothy 3:16 for teaching,–The man of God can find teaching and example, warning and instruction in God’s dealings with the Jewish people to help him in every temptation and trial through which he is called to pass. 2 Timothy 3:16 for reproof,–For reproving mistakes and wrongs in ourselves and others. 2 Timothy 3:16 for correction,–The Scripture is perceived as the rule of faith, convicting of error and guiding to truth. 2 Timothy 3:16 for instruction which is in righteousness:–The Scripture trains by guiding and inspiring the soul in holiness and right living. These instructions are given as in accordance with the will of God as revealed through Christ Jesus and the Holy Spirit. 2 Timothy 3:17 that the man of God may be complete, furnished completely unto every good work.–The teachings of Jesus and the apostles, in connection with examples, teachings, and the warnings of the Old Testament Scriptures, are sufficient to make the man of God perfect–perfect him in the knowledge of God’s will as revealed through Jesus Christ. Man should not treat the New Testament requirements in a way he does not find authority for treating them in the Old Testament. As God punished for disobeying, rejecting, turning aside, adding to or going beyond the requirements of the Old Testament, so he will punish for a similar course toward the requirements of the New Testament. As he blessed for faithful and trusting obedience to the Old Testament, so he will bless for faithful requirements of the New Testament.

2 Timothy 3:1

2 Timothy 3:1 2 Timothy 3:1 ————————— τουτοG5124 δεG1161 BUT THIS γινωσκεG1097 [G5720] KNOW THOU, οτιG3754 THAT ενG1722 IN “THE” εσχαταιςG2078 LAST ημεραιςG2250 DAYS ενστησονταιG1764 [G5695] WILL BE PRESENT καιροιG2540 TIMES χαλεποιG5467 ; in: 2 Timothy 4:3, Genesis 49:1, Isaiah 2:2, Jeremiah 48:47, Jeremiah 49:39, Ezekiel 38:16, Daniel 10:14, Hosea 3:5, Micah 4:1, 1 Timothy 4:1, 2 Peter 3:3, 1 John 2:18, Jude 1:17 perilous: Daniel 7:8, Daniel 7:20-25, Daniel 8:8-14, Daniel 11:36-45, Daniel 12:1, Daniel 12:7, Daniel 12:11, 2 Thessalonians 2:3-12, 1 Timothy 4:1-3, Revelation 8:1 - Revelation 17:18 Numbers 24:14 - the latter Deuteronomy 31:29 - corrupt yourselves Psalms 37:18 - the days Psalms 102:23 - He weakened Isaiah 5:20 - them Ezekiel 18:24 - and doeth Daniel 2:28 - in the Daniel 11:34 - cleave Amos 5:13 - an evil Matthew 18:7 - for John 16:13 - he will show Acts 1:7 - It 2 Corinthians 11:3 - so Philippians 3:2 - evil 1 Timothy 1:19 - which 2 Peter 2:1 - even Revelation 9:1 - a star Revelation 11:2 - it is Revelation 16:13 - three Revelation 17:5 - mystery 2 Timothy 3:1. ———————– Last days. I shall explain these words separately, then comment on the phrase as a whole. The first is from , 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 (1 Corinthians 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 , 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. 2 Timothy 3:1 ——————————————————————————– Comp. the beginning of 1 Timothy 4. ——————————————————————————– This know (τοῦτογίνωσκε) The phrase N.T.o. Comp. Paul’s γινώσκεινὑμᾶςβούλομαι I would have you to know, Philippians 1:12; and θέλωδὲὑμᾶςεἰδέναι I would you should know, 1 Corinthians 11:3. ——————————————————————————– In the last days (ἐπ’ ἐσχάταιςἡμέραις) The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐνκαιρῳἐσχάτῳ in the last season, 1 Peter 1:5 : ἐπ’ ἐσχάτουτῶνχρόνων at the last of the times, 1 Peter 1:20 : ἐπ’ ἐσχάτουχρόνου at the last time, Jude 1:18 : ἐπ’ ἐσχάτωντῶνἡμερῶν at the last of the days, 2 Peter 3:3 : ἐνὑστέροιςκαιροῖς in the latter seasons, 1 Timothy 4:1. The times immediately preceding Christ’s second appearing are meant. Comp.

Hebrews 1:2; James 5:3. ——————————————————————————– Perilous times (καιροὶχαλεποί) Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Matthew 12:1; see on Acts 1:17. ——————————————————————————– Shall come (ἐνστήσονται) Or will set in. Mostly in Paul. Only here in Pastorals. See on Galatians 1:4. 2 Timothy 3:1 ——————————————————————————– Know this (touto ginτske).

See 1 Corinthians 11:3; Philippians 1:12. ——————————————————————————– In the last days (en eschatais hηmerais). See James 5:3; 1 Timothy 4:1. ——————————————————————————– Grievous (chalepoi). Hard. See Ephesians 5:16. ——————————————————————————– Shall come (enstηsontai). Future middle of enistηmi (intransitive use), old verb, to stand on or be at hand, as in 2 Thessalonians 2:2.

2 Timothy 3:2

2 Timothy 3:2 Ti 3:2 ————————— εσονταιG2071 [G5704] γαρG1063 οιG3588 FOR WILL BE ανθρωποιG444 MEN φιλαυτοιG5367 LOVERS OF SELF, φιλαργυροιG5366 LOVERS OF MONEY, αλαζονεςG213 , υπερηφανοιG5244 PROUD, βλασφημοιG989 EVIL . γονευσινG1118 TO PARENTS απειθειςG545 , αχαριστοιG884 , ανοσιοιG462 UNHOLY, lovers: 2 Timothy 3:4, Romans 15:1-3, 2 Corinthians 5:15, Philippians 2:21, James 2:8 covetous: Luke 12:15, Romans 1:29, Colossians 3:5, 2 Peter 2:3, 2 Peter 2:14, 2 Peter 2:15, Jude 1:11, Jude 1:16, Revelation 18:12, Revelation 18:13 boasters: Psalms 10:3, Psalms 49:6, Psalms 52:1, Isaiah 10:15, Acts 5:36, Romans 1:29-31, Romans 11:18, 2 Thessalonians 2:4, James 4:16, 2 Peter 2:18, Jude 1:16 proud: Proverbs 6:17, 1 Timothy 6:4, James 4:6, 1 Peter 5:5 blasphemers: Daniel 7:25, Daniel 11:36, 1 Timothy 1:20, 2 Peter 2:12, Jude 1:10, Revelation 13:1, Revelation 13:5, Revelation 13:6, Revelation 16:9, Revelation 16:11, Revelation 16:21 disobedient: Matthew 15:6, Mark 7:11, Mark 7:12, Romans 1:30 Leviticus 11:29 - creeping things that creep Psalms 107:31 - Oh that men Proverbs 14:2 - but Proverbs 24:19 - Fret Isaiah 48:1 - not in truth Jeremiah 7:9 - steal Daniel 7:8 - a mouth Micah 7:6 - son Matthew 13:47 - and gathered Luke 10:32 - General Luke 20:47 - for Acts 8:9 - giving Acts 17:17 - daily Romans 1:21 - they glorified Romans 3:10 - none Romans 16:18 - by Ephesians 5:3 - covetousness Titus 3:3 - living 2 Timothy 3:2. ———————– Lovers of their own selves. They will be selfish and interested chiefly in that which gives themselves the enjoyments of life. Such characters will often insist on such gratification even when it causes discomfort to others. Covetous is from , which Thayer defines, “loving money, avaricious.” It is easy to understand how such characters would make it hard for others to get along. Boasters is from ALAZON and Thayer defines it, “an empty pretender, a boaster.” It is unbecoming for a man to manifest the spirit of a boaster, even when he has accomplished something worth while. It is more so when one boasts of some merit that he does not actually have.

Proud includes much of the same spirit as the word just explained, and goes further to include an exalting of one’s self above others. It means a person who is overbearing and shows a “holier-than-thou” attitude toward others.

Blasphemers. I can do no better at explaining this word than to quote the definition of the original given by Thayer as follows: “Speaking evil, slanderous, reproachful, railing, abusive;” and that of Robinson, “Hurtful to the good name of any one, detractive.” Disobedient to parents. The simple fact of disobedient children was nothing new when Paul wrote this epistle, as may be seen by reading Deuteronomy 21:18; Proverbs 19:18; Hebrews 12:9-11. Hence it is well to consider again the comment at verse 1, that is was the increase of the evils that was predicted. We do not know how soon after Paul’s day this predicted increase began, but we do know that disobedience and other forms of disrespect to parents are rampant today. However, the children are not the only ones who are responsible for this condition; parents also are to blame.

They will throw up their hands in a gesture of despair, and wonder what is to be done about the “problem of the young people,” as if a radical change had come into the natural relation between parents and their offspring. Nothing of that kind has happened, for the children have always been just as they are now, except that their natural tendency toward disobedience has become worse according to the prediction.

The change has come on the part of parents, in that they are too indolent to exercise the discipline they should. This situation is made worse by the modern teaching of public schools, where it is said that the youth should be left to form their own conclusions regarding their personal conduct. They have always wanted to do that, hence it is no new idea. Another thing that encourages this increased rebellion is the daily public press. Many of the “columns” in the papers advocate such notions as “proper handling” of our children. In some instances, this “advice” comes from persons who never had any children of their own, and may even never have been married. The world would be better off if these features were ruled out of the papers. Unthankful.

Ingratitude is one of the worst characteristics manifested by humanity. Many people will grasp the favors that come within reach, and act as if such things were to be taken for granted, and that the obligations all traveled in one direction. Unholy. This is a general term, and applies to all forms of evil conduct considered in this passage. Any form of un-righteousness may truly be described as unholy. 2 Timothy 3:2 ——————————————————————————– Lovers of their own selves (φίλαυτοι) Better, lovers of self. N.T.o. lxx. Aristotle, De Repub. ii. 5, says: “It is not loving one’s self, but loving it unduly, just as the love of possessions.” ——————————————————————————– Covetous (φιλάργυροι) Better, lovers of money. Only here and Luke 16:14. For the noun love of money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης; see 1 Corinthians 5:10-11; Ephesians 5:6. See on Romans 1:29. ——————————————————————————– Boasters (ἀλαζόνες) Or swaggerers.

Only here and Romans 1:30. See on ἀλαζονείαις boastings, James 4:16. ——————————————————————————– Proud (ὑπερήφανοι) Or haughty. See on ὑπερηφανία pride, Mark 7:22. ——————————————————————————– Blasphemers (βλάσφημοι) See on 1 Timothy 1:13. Better, railers. See also on, βλασφημία blasphemy, Mark 7:22. ——————————————————————————– Unthankful (ἀχάριστοι) Only here and Luke 6:35. ——————————————————————————– Unholy (ἀνόσιοι) Only here and 1 Timothy 1:9 (note). 2 Timothy 3:2 ——————————————————————————– Lovers of self (philautoi). Old compound adjective (philos, autos), here only in N.T. ——————————————————————————– Lovers of money (philarguroi).

Old compound adjective, in N.T. only here and Luke 16:14. See 1 Timothy 6:10. ——————————————————————————– Boastful (alazones).

Old word for empty pretender, in N.T. only here and Romans 1:30. ——————————————————————————– Haughty (huperηphanoi). See also Romans 1:30 for this old word. ——————————————————————————– Railers (blasphηmoi). See 1 Timothy 1:13. ——————————————————————————– Disobedient to parents (goneusin apeitheis). See Romans 1:30. ——————————————————————————– Unthankful (acharistoi). Old word, in N.T. only here and Luke 6:35. ——————————————————————————– Unholy (anosioi). See 1 Timothy 1:9. ——————————————————————————– Without natural affection (astorgoi). See Romans 1:31.

2 Timothy 3:3

2 Timothy 3:3 2 Timothy 3:3 ————————— αστοργοιG794 WITHOUT NATURAL , ασπονδοιG786 , διαβολοιG1228 , ακρατειςG193 , ανημεροιG434 SAVAGE, αφιλαγαθοιG865 NOT LOVERS OF GOOD, natural: Matthew 10:21, Romans 1:31 trucebreakers: 2 Samuel 21:1-3, Psalms 15:4, Ezekiel 17:15-19, Romans 1:31,*Gr. false accusers: or, make-bates, Matthew 4:1, John 6:70, 1 Timothy 3:11, Titus 2:3, All in Gr incontinent: 1 Corinthians 7:5, 1 Corinthians 7:9, 2 Peter 2:14, 2 Peter 2:19, 2 Peter 3:3, Jude 1:16, Jude 1:18 fierce: Genesis 49:7, Daniel 8:23, Revelation 13:15, Revelation 13:17, Revelation 16:6, Revelation 17:6 despisers: Psalms 22:6, Isaiah 53:3, Isaiah 60:14, Luke 10:16, Luke 16:14, 1 Thessalonians 4:8, James 2:6 Exodus 20:16 - General Exodus 23:1 - an unrighteous witness Leviticus 19:16 - talebearer 1 Kings 3:26 - give her 2 Chronicles 16:3 - break Proverbs 14:2 - but Ezekiel 17:16 - whose oath Hosea 10:4 - swearing Micah 3:2 - hate Micah 7:6 - son Romans 11:20 - Be Ephesians 4:31 - evil speaking Titus 3:3 - living James 4:11 - Speak 2 Timothy 3:3. ———————– Without natural affection. These words all come from the Greek word ASTORGS, and the only other place it is used is in Romans 1:31, and in each place the translation is the same, which is also according to Thayer’s lexicon. The word is derived by inflection from the Greek word STORGE which means “love of kindred,” the inflection giving it a negative meaning. The thought is that children should be inclined to obey their parents from the motive of the close kindred if from no other. But if they do not have such love, that will help to explain their disobedience to parents mentioned in the preceding verse. Trucebreakers is from the same word as “implacable” in Romans 1:31, and Thayer defines it. “without a treaty or covenant; that cannot be persuaded to enter into a covenant.” Such people are so unwilling to be at peace with others that they will not even talk about “terms” of agreement.

False accusers is from which is one of the names or Satan, and is elsewhere translated “devil.” This is an appropriate name since he is the father of lies (John 8:44). Incontinent means “without self-control, intemperate.” Fierce is from a Greek word that is defined “savage” in the lexicon of Thayer. Such a characteristic does not necessarily mean bodily attacks, but is a vicious attitude toward those who oppose their unrighteous ways. Despisers of those that are good. There is no personal pronoun in the original, but:the statement means they despise or belittle anything that is good. Not being good themselves, they pretend to have no respect for anything that is good. 2 Timothy 3:3 Without natural affection (ἄστοργοι) Only here and Romans 1:31. olxx. See on ἀγάπη love, Galatians 5:22, under στέργειν to love with a natural affection. ——————————————————————————– Truce-breakers (ἄσπονδοι) N.T.o. olxx. Rend. implacable. From ἀ not, and σπονδαί a treaty or truce. The meaning is, refusing to enter into treaty, irreconcilable. ——————————————————————————– Incontinent (ἀκρατεῖς) Or intemperate, without self-control. N.T.o.

Once in lxx, Proverbs 27:20. Ἁκρασία incontinence, Matthew 23:25; 1 Corinthians 7:5; 1Ma 6:26; Son 4:3. ——————————————————————————– Fierce (ἀνήμεροι) Or savage. N.T.o. olxx. Comp. ἀνελεήμονες merciless, Romans 1:31. ——————————————————————————– Despisers of those that are good (ἀφιλάγαθοι) Better, haters of good. N.T.o. olxx, oClass. Comp. the opposite, φιλάγαθον lover of good, Titus 1:8. 2 Timothy 3:3 ——————————————————————————– Implacable (aspondoi). Truce-breakers.

Old word, only here in N.T. though in MSS. in Romans 1:31 (from a privative and spondη, a libation). ——————————————————————————– Slanderers (diaboloi). See 1 Timothy 3:11; Titus 2:3. ——————————————————————————– Without self-control (akrateis). Old word (a privative and kratos), here only in N.T. ——————————————————————————– Fierce (anηmeroi). Old word (a privative and hηmeros, tame), only here in N.T. ——————————————————————————– No lovers of good (aphilagathoi). Found only here (a privative and philagathos, for which see Titus 1:8). See also Philippians 4:8.

A papyrus describes Antoninus as philagathos and has aphilokagathia.

2 Timothy 3:4

2 Timothy 3:4 2 Timothy 3:4 ————————— προδοταιG4273 , προπετειςG4312 , τετυφωμενοιG5187 [G5772] PUFFED UP, φιληδονοιG5369 LOVERS OF μαλλονG3123 RATHER ηG2228 THAN φιλοθεοιG5377 LOVERS OF GOD; Traitors: 2 Peter 2:10-22, Jude 1:8, Jude 1:9 highminded: Romans 11:20, 1 Timothy 6:17 lovers of God: Romans 16:18, Philippians 3:18, Philippians 3:19, 1 Timothy 5:6, 2 Peter 2:13, 2 Peter 2:15, Jude 1:4, Jude 1:19 Deuteronomy 32:41 - them that hate Psalms 52:3 - lovest Proverbs 21:17 - loveth Matthew 22:5 - one Luke 12:19 - take John 15:24 - hated Romans 1:25 - the creature Romans 8:7 - the carnal mind 1 Timothy 6:4 - He 2 Timothy 3:2 - lovers James 5:5 - have lived 2 Timothy 3:4. ———————– Traitors are those who will turn against their best friends if they oppose their evil ways, using underhanded means to overcome them. Heady means to be rash, inclined to plunge forward without “thinking twice before the leap.” Highminded is another word for “proud,” and it is used for those who are puffed up over some imaginary personal merit. Lovers of pleasures. The last word does not occur here as a separate term, hence we cannot give a specified definition of it as we can in other passages. It is also true that the simple word “pleasure” is not definite as to whether lawful or unlawful enjoyment is meant; the context in each case must determine that. But regardless of this distinction, the sin in our passage consists in loving pleasure more than loving God. Even things that are right in themselves will become evil if they are preferred above God. (See Matthew 10:37.) 2 Timothy 3:4 ——————————————————————————– Traitors (προδόται) Or betrayers. Only here, Luke 6:16; Acts 7:52. ——————————————————————————– Heady (προπετεῖς) Precipitate, reckless, headstrong in the pursuit of a bad end under the influence of passion. Only here and Acts 19:36. In lxx, slack, loose, hence foolish, Proverbs 10:14, and dividing or parting asunder, as the lips; of one who opens his lips and speaks hastily or thoughtlessly, Proverbs 13:3. Comp. Sir 9:18. ——————————————————————————– High-minded (τετυφωμένοι) Better, besotted or clouded with pride.

See on 1 Timothy 3:6, and comp. 1 Timothy 6:4. ——————————————————————————– Lovers of pleasure more than lovers of God (φιλήδονοιμᾶλλονἢφιλόθεοι) Pleasure-lovers rather than God-lovers. Both words N.T.o. olxx. 2 Timothy 3:4 ——————————————————————————– Traitors (prodotai). Old word (from prodidτmi), in N.T. only here, Luke 6:16; Acts 7:52. ——————————————————————————– Headstrong (propeteis). Old word (from pro and piptτ), falling forward, in N.T. only here and Acts 19:36. ——————————————————————————– Puffed up (tetuphτmenoi). Perfect passive participle of tuphoτ. See 1 Timothy 3:6. ——————————————————————————– Lovers of pleasure (philηdonoi).

Literary Koinι word (philos, hηdonη), only here in N.T. ——————————————————————————– Lovers of God (philotheoi). Old word (philos, theos), only here in N.T.

2 Timothy 3:5

2 Timothy 3:5 2 Timothy 3:5 ————————— εχοντεςG2192 [G5723] HAVING μορφωσινG3446 A FORM ευσεβειαςG2150 OF PIETY, τηνG3588 δεG1161 BUT THE δυναμινG1411 POWER αυτηςG846 OF IT ηρνημενοιG720 [G5768] DENYING : καιG2532 AND τουτουςG5128 THESE αποτρεπουG665 [G5732] TURN AWAY FROM. a form: Isaiah 29:13, Isaiah 48:1, Isaiah 48:2, Isaiah 58:1-3, Ezekiel 33:30-32, Matthew 7:15, Matthew 23:27, Matthew 23:28, Romans 2:20-24, 1 Timothy 5:8, Titus 1:16 from: 2 Timothy 2:16, 2 Timothy 2:23, Romans 16:17, Romans 16:18, Ephesians 4:14, 2 Thessalonians 3:6, 2 Thessalonians 3:14, 1 Timothy 6:5, Titus 3:10, 2 John 1:10-12 Leviticus 11:5 - but divideth Deuteronomy 14:7 - General 1 Samuel 4:3 - it may save 1 Samuel 14:35 - built 1 Samuel 15:30 - that I may worship Proverbs 30:12 - that are Jeremiah 5:2 - though Micah 2:7 - named Matthew 21:19 - and found Matthew 23:3 - for Matthew 25:3 - foolish Mark 7:6 - honoureth Mark 10:20 - General Luke 11:39 - Now Luke 13:26 - We John 10:5 - General Acts 8:9 - giving Acts 17:17 - daily Acts 19:9 - he departed 2 Corinthians 11:13 - false Ephesians 5:11 - no 1 Timothy 4:2 - lies 2 Peter 1:6 - godliness 2 Peter 3:16 - unstable 2 Timothy 3:5. ———————– Having a form of godliness. They make a profession of some form of religion that is supposed to cause a man to do right. Denying the power thereof. These people claim that they have a system of religious conduct that is adapted to the right kind of life, yet they will not let that system have any effect upon their own lives. They deny the system the chance to have the said good effects upon their own conduct. Timothy not only must not join with these empty pretenders in their inconsistent course, but he must turn away from them. 2 Timothy 3:5 ——————————————————————————– A form (μόρφωσιν) Only here and Romans 2:20. Μορφὴ Form (for the want of any other rendering) is the expression or embodiment of the essential and permanent being of that which is expressed Μόρφωσις, lit. forming or shaping. Yet the meaning differs in different passages. In Romans 2:20, μόρφωσις is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward semblance, as distinguished from the essential reality. ——————————————————————————– The power (τὴνδύναμιν) The practical virtue. Comp. 1 Corinthians 4:20. It is impossible to overlook the influence of Rom 1:29-31 in shaping this catalogue. ——————————————————————————– Turn away (ἀποτρέπου) N.T.o.

Comp. παραιτοῦ avoid, 2 Timothy 2:23; ἐκτρεπόμενος turning away, 1 Timothy 6:20; and ἐκκλίνετε turn away, Romans 16:17. 2 Timothy 3:5 ——————————————————————————– A form of godliness (morphτsin eusebeias). For morphτsin, see Romans 2:20. The outward shape without the reality. ——————————————————————————– Having denied (ηrnηmenoi). Perfect middle participle of arneomai (see 2 Timothy 2:12-13). ——————————————————————————– Power (dunamin). See 1 Corinthians 4:20. See Romans 1:29-31 for similar description. ——————————————————————————– Turn away (apotrepou).

Present middle (direct) imperative of apotrepτ, “turn thyself away from.” Old verb, only here in N.T. See 4Ma 1:33.

2 Timothy 3:6

2 Timothy 3:6 2 Timothy 3:6 ————————— εκG1537 τουτωνG5130 γαρG1063 FOR OF THESE εισινG1526 [G5748] ARE οιG3588 THOSE WHO ενδυνοντεςG1744 [G5723] “ARE” ειςG1519 ταςG3588 INTO οικιαςG3614 HOUSES καιG2532 AND αιχμαλωτευοντεςG162 [G5723] ταG3588 LEADING CAPTIVE γυναικαριαG1133 SILLY WOMEN σεσωρευμεναG4987 [G5772] LADEN αμαρτιαιςG266 WITH SINS, αγομεναG71 [G5746] LED AWAY επιθυμιαιςG1939 BY LUSTS ποικιλαιςG4164 VARIOUS, of this: Matthew 23:14, Titus 1:11, Jude 1:4 laden: Psalms 38:4, Isaiah 1:4, Matthew 11:28 led: 1 Corinthians 12:2, 2 Peter 3:17 divers: Mark 4:19, 1 Timothy 6:9, Titus 3:3, 2 Peter 2:18, Jude 1:16, Jude 1:18 Job 5:2 - one Jeremiah 23:27 - think Amos 8:12 - shall run Mark 12:40 - devour Luke 20:47 - devour Galatians 2:4 - unawares Ephesians 4:14 - tossed 1 Thessalonians 5:21 - hold 2 Timothy 4:3 - but 2 John 1:10 - come 2 Timothy 3:6. ———————– This sort refers to the characters described in the preceding verses. Such persons might be expected to accomplish their unrighteous schemes by means of this kind. Creep into houses. According to the Greek sense of the words, they mean men who manage to get inside the houses after the manner of an insistent salesman. They make their approach to the silly women (“little women”–Thayer) who are already in a state of uncertainty on account of their many sins. Since they are already led away with their various lusts, they would be easy prey for these intruding men who will capture their attention for evil purposes. 2 Timothy 3:6 ——————————————————————————– Of this sort (ἐκτούτων) Lit. of these. The formula often in Paul. ——————————————————————————– Which creep (οἱἐνδύνοντες) N.T.o. Thrust themselves into. Comp. Jude 1:4, παρεισεδύησαν crept in privily (see note); 2 Peter 2:1 (note), παρεισάξουσιν shall privily bring in; and Galatians 2:4, παρεισάκτους brought in by stealth. ——————————————————————————– Lead captive (αἰχμαλωτίζοντες) Only here in Pastorals. See on captives, Luke 4:18; and see on 2 Corinthians 10:5. ——————————————————————————– Silly women (γυναικάρια) N.T.o. olxx.

Silly is expressed by the contemptuous diminutive. Comp.

Vulg. mulierculas. ——————————————————————————– Laden (σεσωρευμένα) Only here and Romans 12:20, citation. In lxx, see Jdt 15:11, of loading a wagon with the property of Holofernes. It implies heaped up; heavily laden. ——————————————————————————– Led away (ἀγόμενα) Away is superfluous. It is only an inference. The meaning is under the direction of. Comp. Romans 8:14; Galatians 5:18. ——————————————————————————– Divers (ποικίλαις) In Pastorals only here and Titus 3:3. Lit. variegated, of different tints.

See on manifold wisdom, Ephesians 3:10. 2 Timothy 3:6 ——————————————————————————– That creep (hoi endunontes). Old and common verb (also enduτ) either to put on (1 Thessalonians 5:8) or to enter (to slip in by insinuation, as here). See same idea in Jude 1:4 (pareiseduηsan), 2 Peter 2:1 (pareisaxousin), Galatians 2:4 (pareisηlthon and pareisaktous). These stealthy “creepers” are pictured also in Titus 1:11. ——————————————————————————– Take captive (aichmalτtizontes). “Taking captive.” Present active participle of aichmalτtizτ, for which see 2 Corinthians 10:5; Romans 7:23. ——————————————————————————– Silly women (gunaikaria). Literally, “little women” (diminutive of gunη), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural.

Used contemptuously here (only N.T. example). Ramsay suggests “society ladies.” It is amazing how gullible some women are with religious charlatans who pose as exponents of “new thought.” ——————————————————————————– Laden with sins (sesτreumena hamartiais).

Perfect passive participle of sτreuτ, old word from Aristotle down (from sτros, a heap) to heap up. In N.T. only here and Romans 12:20. Associative instrumental case hamartiais. ——————————————————————————– Divers (poikilais). Many coloured. See Titus 3:3. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his “heavenly harem” in Illinois and the recent infamous “House of David” in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. Agomena (present passive participle) means “continually led astray or from time to time.”

2 Timothy 3:7

2 Timothy 3:7 2 Timothy 3:7 ————————— παντοτεG3842 ALWAYS μανθανονταG3129 [G5723] καιG2532 AND μηδεποτεG3368 NEVER ειςG1519 TO “THE” επιγνωσινG1922 αληθειαςG225 OF “THE” TRUTH ελθεινG2064 [G5629] TO COME δυναμεναG1410 [G5740] ABLE. learning: 2 Timothy 4:3, 2 Timothy 4:4, Deuteronomy 29:4, Proverbs 14:6, Isaiah 30:10, Isaiah 30:11, Ezekiel 14:4-10, Matthew 13:11, John 3:20, John 3:21, John 5:44, John 12:42, John 12:43, 1 Corinthians 3:1-4, Ephesians 4:14, Hebrews 5:11 never: 1 Timothy 2:4 the knowledge: 2 Timothy 2:25 Isaiah 28:10 - For precept Amos 8:12 - shall run John 8:32 - ye shall 1 Corinthians 3:12 - wood 1 Timothy 1:7 - understanding 2 Timothy 3:7. ———————– Ever learning means these silly women are always curious to hear something different, hence they eagerly listen to these corrupt men. But while they are thus ever learning–are always seeking to hear something–it is not the truth they obtain. 2 Timothy 3:7 ——————————————————————————– Ever learning From any one who will teach them. See on 1 Timothy 5:13. It is a graphic picture of a large class, by no means extinct, who are caught and led by the instructions of itinerant religious quacks. ——————————————————————————– Never able (μηδέποτεδυνάμενα) Because they have not the right motive, and because they apply to false teachers. Ellicott thinks that there is in δυνάμενα a hint of an unsuccessful endeavor, in better moments, to attain to the truth. 2 Timothy 3:7 ——————————————————————————– Never able to come to the knowledge of the truth (mηdepote eis epignτsin alηtheias elthein dunamena). Pathetic picture of these hypnotized women without intellectual power to cut through the fog of words and, though always learning scraps of things, they never come into the full knowledge (epignτsin) of the truth in Christ. And yet they even pride themselves on belonging to the intelligentsia!

2 Timothy 3:8

2 Timothy 3:8 2 Timothy 3:8 ————————— ονG3739 τροπονG5158 δεG1161 NOW IN THE WAY ιαννηςG2389 JANNES καιG2532 AND ιαμβρηςG2387 JAMBRES αντεστησανG436 [G5627] μωυσειG3475 MOSES, ουτωςG3779 THUS καιG2532 ALSO ουτοιG3778 THESE ανθιστανταιG436 [G5731] τηG3588 THE αληθειαG225 TRUTH, ανθρωποιG444 MEN κατεφθαρμενοιG2704 [G5772] τονG3588 UTTERLY νουνG3563 IN MIND, αδοκιμοιG96 FOUND περιG4012 AS REGARDS τηνG3588 THE πιστινG4102 FAITH. as: Exodus 7:11, Exodus 7:22, Exodus 8:7, Exodus 8:18 resist: 2 Timothy 4:15, 1 Kings 22:22-24, Jeremiah 28:1-17, Acts 13:8-11, Acts 15:24, Galatians 1:7-9, Galatians 2:4, Galatians 2:5, Ephesians 4:14, 2 Thessalonians 2:9-11, Titus 1:10, 2 Peter 2:1-3, 1 John 2:18, 1 John 4:1, Revelation 2:6, Revelation 2:14, Revelation 2:15, Revelation 2:20 men: Acts 8:21, Acts 8:22, Romans 1:28, Romans 16:18, 2 Corinthians 11:13-15, 1 Timothy 1:19, 1 Timothy 4:2, 1 Timothy 6:5, Titus 1:16, 2 Peter 2:14, Jude 1:18, Jude 1:19 reprobate: or, of no judgment, 2 Corinthians 13:5, 2 Corinthians 13:6 Exodus 9:11 - General 1 Kings 18:29 - voice 1 Kings 22:11 - horns of iron 2 Chronicles 18:10 - horns of iron Ezra 4:2 - Let us Nehemiah 6:14 - on the prophetess Proverbs 22:12 - he Ecclesiastes 1:10 - it hath Ecclesiastes 9:18 - sinner Jeremiah 29:27 - which Ezekiel 13:20 - and will Daniel 1:20 - the magicians Daniel 4:7 - but Micah 3:7 - the seers Matthew 23:13 - for ye shut Luke 20:7 - that Luke 20:26 - they could Acts 8:9 - used Acts 13:6 - a false Acts 16:16 - possessed 1 Corinthians 8:13 - if meat 2 Timothy 3:9 - their 2 Timothy 3:13 - evil Revelation 9:4 - that they Revelation 13:13 - he maketh Revelation 13:16 - or 2 Timothy 3:8. ———————– Jannes and Jambres were the magicians who stood against Moses and Aaron in Exodus 7:11-12. According to Thayer, their names were given in the Jewish commentaries. Paul is making the comparison of the simple fact that both sets of evil workers resisted the principles of truth that would have been accepted of the Lord. Out of the heart the mouth speaks (Matthew 12:34), and since these were men of corrupt minds, is was in line for them to act against the principles of righteousness. Reprobate (unfit or useles) concerning the faith. There was nothing in the character of these men that was of any use for the faith. 2 Timothy 3:8 ——————————————————————————– As (ὃντρόπον) The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11; Exodus 7:22. ——————————————————————————– Of corrupt minds (κατεφθαρμένοιτὸννοῦν) Better, corrupted in mind. The verb, N.T.o. Comp. διεφθαρμένωντὸννοῦν corrupted in mind, 1 Timothy 6:5. ——————————————————————————– Reprobate (ἀδόκιμοι) In Pastorals only here and Titus 1:16.

A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27. 2 Timothy 3:8 ——————————————————————————– Like as (hon tropon). “In which manner.” Adverbial accusative and incorporation of the antecedent tropon into the relative clause. ——————————————————————————– Jannes and Jambres (Iannηs kai Iambrηs).

Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). ——————————————————————————– Withstood (antestηsan). Second aorist active (intransitive) of anthistηmi, to stand against, “they stood against” (with dative Mτusei). Same word used of Elymas in Acts 13:8 and repeated here anthistantai (present middle indicative). Paul here pictures the seducers of the gunaikaria above. ——————————————————————————– Corrupted in mind (katephtharmenoi ton noun). Perfect passive participle of kataphtheirτ, old compound, in N.T. only here in critical text. See 2 Corinthians 11:3; 1 Timothy 6:5 for diaphtheirτ.

The accusative noun is retained in the passive. ——————————————————————————– Reprobate (adokimoi). See 1 Corinthians 9:27; Titus 1:16.

They had renounced their trust (pistin) in Christ.

2 Timothy 3:9

2 Timothy 3:9 2 Timothy 3:9 ————————— αλλG235 BUT ουG3756 προκοψουσινG4298 [G5692] THEY SHALL NOT ADVANCE επιG1909 πλειονG4119 ηG3588 FARTHER, γαρG1063 FOR ανοιαG454 FOLLY αυτωνG846 THEIR εκδηλοςG1552 FULLY εσταιG2071 [G5704] SHALL BE πασινG3956 TO ALL, ωςG5613 AS καιG2532 ALSO ηG3588 THAT εκεινωνG1565 OF THOSE εγενετοG1096 [G5633] BECAME. their: 2 Timothy 3:8, Exodus 7:12, Exodus 8:18, Exodus 8:19, Exodus 9:11, 1 Kings 22:25, Psalms 76:10, Jeremiah 28:15-17, Jeremiah 29:21-23, Jeremiah 29:31, Jeremiah 29:32, Jeremiah 37:19, Acts 13:11, Acts 19:15-17 1 Kings 18:29 - voice Proverbs 22:12 - he Ezekiel 13:3 - foolish Ezekiel 13:20 - and will Ezekiel 13:23 - ye shall see Daniel 1:20 - the magicians Daniel 4:7 - but Micah 3:7 - the seers Luke 13:17 - all his Luke 20:7 - that Luke 20:26 - they could Acts 8:9 - used 1 Corinthians 3:13 - man’s 1 Corinthians 8:13 - if meat Galatians 1:7 - pervert 1 John 2:19 - they might Revelation 9:4 - that they 2 Timothy 3:9. ———————– The first two pronouns (they and their) refer to the men being considered in this chapter, the third one (theirs) means Jannes and Jambres. The magicians finally were exposed as frauds, and likewise these evil men in Paul’s case were destined to be brought to shame. 2 Timothy 3:9 ——————————————————————————– Shall proceed (προκόψουσιν) See on 2 Timothy 2:16. ——————————————————————————– Folly (ἄνοια) Only here and Luke 6:11 (note). The senselessness of their teaching, with an implication of its immoral character. ——————————————————————————– Manifest (ἔκδηλος) N.T.o. lxx, 3Ma 3:19; 3Ma 6:5. 2 Timothy 3:9 ——————————————————————————– They shall proceed no further (ou prokopsousin epi pleion). Future active of prokoptτ. See 2 Timothy 2:16. ——————————————————————————– Folly (anoia). Old word (from anoos, a privative and nous), want of sense, here only in N.T. ——————————————————————————– Evident (ekdηlos). Old word (ek, dηlos, outstanding), here only in N.T. ——————————————————————————– Theirs (ekeinτn). Of Jannes and Jambres (Exodus 7:12).

2 Timothy 3:10

2 Timothy 3:10 2 Timothy 3:10 ————————— συG4771 δεG1161 BUT THOU παρηκολουθηκαςG3877 [G5758] HAST CLOSELY μουG3450 τηG3588 MY διδασκαλιαG1319 τηG3588 , αγωγηG72 τηG3588 CONDUCT, προθεσειG4286 τηG3588 PURPOSE, πιστειG4102 τηG3588 FAITH, μακροθυμιαG3115 τηG3588 , αγαπηG26 τηG3588 LOVE, υπομονηG5281 , thou hast fully known: or, thou hast been a diligent follower of, Luke 1:3, Philippians 2:22, 1 Timothy 4:6,*Gr. my: 2 Timothy 3:16, 2 Timothy 3:17, 2 Timothy 4:3, Acts 2:42, Romans 16:17, Ephesians 4:14, 1 Timothy 1:3, 1 Timothy 4:12, 1 Timothy 4:13, Titus 2:7, Hebrews 13:9, 2 John 1:9, 2 John 1:10 manner: Acts 20:18, Acts 26:4, 1 Thessalonians 1:5, 2 Peter 3:11 purpose: Daniel 1:8, Acts 11:23, 2 Corinthians 1:17 faith: 2 Timothy 2:22, 2 Corinthians 6:4-10, 1 Timothy 4:12, 1 Timothy 6:11, 2 Peter 1:5-7 Romans 12:12 - patient 1 Corinthians 4:17 - my ways 1 Corinthians 13:4 - suffereth 1 Corinthians 14:6 - doctrine 2 Corinthians 6:6 - knowledge 1 Thessalonians 2:10 - how 1 Thessalonians 3:7 - in all 1 Timothy 4:10 - therefore 2 Timothy 1:12 - the which 2 Timothy 4:2 - all 2 Timothy 4:5 - endure 3 John 1:11 - follow 2 Timothy 3:10. ———————– Hast fully known all comes from which Thayer defines as follows: “To follow faithfully, namely, a standard or rule, to conform one’s self to.” Robinson defines it, “To follow, to conform unto.” I have consulted four translations which also render the word according to these lexicon definitions. So that Timothy not only learned the truth from his father in the Gospel, but he imitated the example of faithfulness that was shown amidst various trials. Doctrine refers to the teaching, and manner of life is the putting of that teaching into practice. (See 1 Timothy 4:16.) Purpose. Timothy had heard and seen enough from Paul to learn his sincere motive in life; that it harmonized with his conduct. It also was a practical demonstration of his faith which was according to the Gospel. Longsuffering means a submissive spirit under persecutions, and patience denotes that submission to his lot was enduring or followed with perseverance. Charity in this passage means sincere interest in the welfare of others. 2 Timothy 3:10 ——————————————————————————– Hast fully known (παρηκολούθησας) Better, thou didst follow. See on 1 Timothy 4:6. oP. ——————————————————————————– Manner of life (ἀγωγῃ) Or conduct. N.T.o. lxx, mostly 2nd and 3rd Macc. Often in Class., but mostly in a transitive sense, leading, conducting. ——————————————————————————– Purpose (προθέσει) See on Acts 11:23; see on Romans 9:11. In Paul, only of the divine purpose. ——————————————————————————– Long-suffering, charity, patience For long-suffering, see on James 5:7. For charity rend. love, and see on Galatians 5:22.

For patience, see on 2 Peter 1:6; see on James 5:7. 2 Timothy 3:10 ——————————————————————————– Didst follow (parηkolouthηsas). First aorist active indicative of parakoloutheτ, for which see 1 Timothy 4:6. Some MSS. have perfect active parηkolouthηkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, didaskaliβi, Romans 12:7; conduct, agτgηi, old word here only in N.T.; purpose, prothesei, Romans 8:28; faith, pistei, 1 Thessalonians 3:6; longsuffering, makrothumiβi, Colossians 1:11; persecutions, diτgmois, 2 Thessalonians 1:4; sufferings, pathηmasin, 2 Corinthians 1:6-7). The two last items belong to 2 Timothy 3:11.

2 Timothy 3:11

2 Timothy 3:11 2 Timothy 3:11 ————————— τοιςG3588 διωγμοιςG1375 τοιςG3588 , παθημασινG3804 : οιαG3634 SUCH μοιG3427 AS TO ME εγενετοG1096 [G5633] ενG1722 IN αντιοχειαG490 ANTIOCH, ενG1722 IN ικονιωG2430 ICONIUM, ενG1722 IN λυστροιςG3082 LYSTRA; οιουςG3634 WHAT MANNER OF διωγμουςG1375 υπηνεγκαG5297 [G5656] I ENDURED; καιG2532 AND εκG1537 OUT OF παντωνG3956 ALL μεG3165 ME ερρυσατοG4506 [G5673] οG3588 THE κυριοςG2962 LORD. Persecutions: Acts 9:16, Acts 20:19, Acts 20:23, Acts 20:24, Romans 8:35-37, 1 Corinthians 4:9-11, 2 Corinthians 1:8-10, 2 Corinthians 4:8-11, 2 Corinthians 11:23-28, Hebrews 10:33-34 at Antioch: Acts 13:45, Acts 13:50, Acts 13:51, Acts 14:2, Acts 14:5, Acts 14:6, Acts 14:19-21 but: 2 Timothy 4:7, 2 Timothy 4:17, 2 Timothy 4:18, Genesis 48:16, 2 Samuel 22:1, 2 Samuel 22:49, Job 5:19, Job 5:20, Psalms 34:19, Psalms 37:40, Psalms 91:2-6, Psalms 91:14, Isaiah 41:10, Isaiah 41:14, Isaiah 43:2, Jeremiah 1:19, Daniel 6:27, Acts 9:23-25, Acts 21:32, Acts 21:33, Acts 23:10, Acts 23:12-24, Acts 25:3, Acts 25:4, Acts 26:17, Acts 26:22, 2 Corinthians 1:10, 2 Peter 2:9 1 Samuel 23:14 - but God Psalms 107:6 - he delivered Isaiah 33:18 - heart Jeremiah 38:28 - General Matthew 5:10 - are Luke 6:22 - when men Acts 14:21 - Lystra Acts 16:1 - to Derbe Acts 16:2 - Iconium 1 Corinthians 4:11 - and are buffeted 1 Corinthians 13:7 - endureth 2 Corinthians 6:4 - afflictions 1 Thessalonians 3:3 - we are 2 Timothy 2:3 - endure Hebrews 11:25 - Choosing 2 Timothy 3:11. ———————– Persecutions and afflictions denote the same experiences referred to in the preceding verse, but are repeated in connection with the places where the apostle had the experiences. At Antioch (Acts 13:14 Acts 13:50), at Iconium (Acts 14:2), at Lystra (Acts 14:6 Acts 14:19). Paul does not mention these things out of a desire to “feel sorry for himself,” but to give force to his next declaration that out of them all the Lord delivered me, which is added for the encouragement of Timothy and others. 2 Timothy 3:11 ——————————————————————————– Persecutions, afflictions (διωγμοῖς, παθήμασιν) Διωγμός persecution, only here in Pastorals. Occasionally in Paul. Πάθημα, only here in Pastorals. Often in Paul, usually in the sense of sufferings, but twice of sinful passions, Romans 7:5; Galatians 5:24. ——————————————————————————– Antioch, Iconium, Lystra See Acts 13:50; Acts 14:2 ff.; Acts 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Acts 16:1-2. Antioch is mentioned by Paul, Galatians 2:11.

Iconium and Lystra nowhere in his letters. ——————————————————————————– Delivered (ἐρύσατο) Often in Paul. Originally, to draw to one’s self; to draw out from peril. Paul, in Romans 11:26, applies the prophecy of Isa 59:20 to Christ, who is called a ὁῥυόμενος the deliverer, lxx. 2 Timothy 3:11 ——————————————————————————– What things befell me (hoia moi egeneto). Qualitative relative (hoia) referring to actual experiences of Paul (egeneto, second aorist middle indicative of ginomai) more fully described in 2 Corinthians 11:30-33. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Acts 13:14; Acts 13:45; Acts 13:50), in Iconium (Acts 14:1-5), in Lystra (Acts 14:6-19). See also Galatians 2:11. ——————————————————————————– What persecutions I endured (hoious diτgmous hupηnegka).

Qualitative relative again with diτgmous. The verb is first aorist active indicative of hupopherτ, old verb, to bear under as in 1 Corinthians 10:13. ——————————————————————————– Delivered me (me erusato). First aorist middle of ruomai, old verb, with ek here as in 1 Thessalonians 1:10. Used again of the Lord Jesus in 2 Timothy 4:18.

2 Timothy 3:12

2 Timothy 3:12 2 Timothy 3:12 ————————— καιG2532 AND παντεςG3956 ALL δεG1161 INDEED οιG3588 WHO θελοντεςG2309 [G5723] WISH ευσεβωςG2153 PIOUSLY ζηνG2198 [G5721] TO LIVE ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS διωχθησονταιG1377 [G5701] WILL BE . live: 2 Corinthians 1:12, 1 Timothy 2:2, 1 Timothy 3:16, 1 Timothy 6:3, Titus 1:1, Titus 2:12, 2 Peter 3:11 shall: Joshua 17:14, Psalms 37:12-15, Matthew 5:10-12, Matthew 10:22-25, Matthew 16:24, Matthew 23:34, Mark 10:30, Luke 14:26, Luke 14:27, John 15:19-21, John 16:2, John 16:33, John 17:14, Acts 14:22, 1 Corinthians 15:19, 1 Thessalonians 3:3, 1 Thessalonians 3:4, Hebrews 11:32-38, 1 Peter 2:20, 1 Peter 2:21, 1 Peter 3:14, 1 Peter 4:12-16, 1 Peter 5:9, 1 Peter 5:10, Revelation 1:9, Revelation 1:10, Revelation 7:14, Revelation 12:4, Revelation 12:7-10 Genesis 32:7 - greatly Joshua 10:4 - we may Psalms 34:19 - Many Mark 10:21 - take Luke 6:22 - when men Luke 9:23 - If 2 Corinthians 6:4 - afflictions 1 Timothy 4:7 - exercise Hebrews 11:25 - Choosing 2 Peter 2:9 - the godly 1 John 3:13 - if 2 Timothy 3:12. ———————– This verse is Paul’s comment on the preceding two verses, to the effect that his experience was no exception to the rule of the faithful in Christ. Persecutions are caused by people who are enemies of the Lord. They generally do not make much ado over the mere fact that a man is not a bad character in his personal life, hence to live godly means more than merely abstaining from evil practices; it includes activity against the things that are evil. A Christian must not only “have no fellowship” with the sinful conduct of others, but he must “rather reprove it” (Ephesians 5:11). When this is done it will arouse the anger of evil workers, and their usual procedure is to persecute the one who opposes them. It is no real compliment to say of a man that “he never had an enemy,” as we frequently hear.

Jesus said, “Woe unto you, when all men shall speak well of you” (Luke 6:26). This is why the apostles in Acts 5:41 could rejoice over the shame they were enduring for His name. 2 Timothy 3:12 ——————————————————————————– Who will live (οἱθέλοντεςζῃν) Whose will is to live, or who are bent on living. ——————————————————————————– Godly (εὐσεβῶς) Only here and Titus 2:12. Comp. κατ’ εὐσέβειαν according to godliness, 1 Timothy 6:3; Titus 1:1; and ἐνπάσῃεὐσεβείᾳ in all godliness, 1 Timothy 2:2. See also 1 Timothy 4:7; 1 Timothy 6:11, and on godliness, 1 Timothy 2:2. ——————————————————————————– Shall suffer persecution (διωχθήσονται) In this sense only here in Pastorals. 2 Timothy 3:12 ——————————————————————————– That would live godly (hoi thelontes zηin eusebτs). “Those who desire (will, determine) to live godly.” Paul does not regard his experience as peculiar, but only part of the price of loyal service to Christ. ——————————————————————————– Shall suffer persecution (diτchthηsontai). Future passive of diτkτ, “shall be persecuted” (shall be hunted as wild beasts).

2 Timothy 3:13

2 Timothy 3:13 2 Timothy 3:13 ————————— πονηροιG4190 δεG1161 BUT WICKED ανθρωποιG444 MEN καιG2532 AND γοητεςG1114 προκοψουσινG4298 [G5692] SHALL ADVANCE επιG1909 τοG3588 TO χειρονG5501 WORSE, πλανωντεςG4105 [G5723] καιG2532 AND πλανωμενοιG4105 [G5746] BEING MISLEAD. evil: 2 Timothy 3:8, 2 Timothy 2:16, 2 Timothy 2:17, 2 Thessalonians 2:6-10, 1 Timothy 4:1, 2 Peter 2:20, 2 Peter 3:3, Revelation 12:9, Revelation 13:14, Revelation 18:23 being: Job 12:16, Isaiah 44:20, Ezekiel 14:9, Ezekiel 14:10, 2 Thessalonians 2:11 Genesis 19:5 - General Leviticus 13:3 - deeper Leviticus 13:35 - General 1 Samuel 19:1 - And Saul 1 Kings 13:33 - made again 2 Chronicles 33:23 - trespassed more and more Psalms 119:118 - their deceit Proverbs 10:16 - the fruit Proverbs 14:8 - folly Isaiah 30:1 - add Jeremiah 9:3 - for they Jeremiah 16:12 - worse Jeremiah 29:8 - Let Ezekiel 8:13 - greater Ezekiel 8:15 - Hast Ezekiel 13:10 - seduced Hosea 13:2 - now Malachi 2:12 - the master and the scholar Matthew 7:15 - which Luke 6:39 - Can Luke 21:8 - Take 1 Corinthians 3:12 - wood 1 Corinthians 3:18 - deceive 2 Corinthians 11:3 - so Galatians 6:3 - he deceiveth Ephesians 4:14 - tossed Colossians 2:4 - lest Colossians 2:8 - philosophy Titus 1:10 - there James 1:22 - deceiving 1 John 1:8 - we deceive 1 John 2:26 - concerning 1 John 4:1 - many Revelation 16:11 - and repented not Revelation 22:11 - that is unjust 2 Timothy 3:13. ———————– Evil men is general and could apply to all persons who are not righteous, while seducers specifies one of the evil things such men will do. The word is from GOES, a Greek term which originally meant “a wizard, juggler,” according to Robinson, and a “juggler, enchanter,” according to Thayer. Such a word is appropriate, because in verse 8 the apostle makes reference to the magicians in Egypt. Both lexicons give the word also the meaning of “impostor,” which would apply to any of the means these evil men might use to mislead the people. Deceiving and being deceived. It is possible for a man to formulate and utter false doctrines so persistently, that he will come to believe in them himself and thus be deceived.

The magicians in Egypt evidently were devoted to their witchcraft until a shameful defeat convinced them that they had been misled, for they admitted that “this [the work of Moses and Aaron is the finger of God” (Exodus 8:19). Paul says that all of this shall wax worse and worse, which is really the prophetic phase of this chapter. 2 Timothy 3:13 ——————————————————————————– Seducers (γόντες) N.T.o. Better, impostors or deceivers. From γοᾶν to howl. Originally, one who chants spells; a wizard, sorcerer. Hence, a cheat. ——————————————————————————– Shall wax worse and worse (προκόψουσινἐπὶτὸχεῖρον) Lit. shall proceed to the worse. The formula, Pasto.

Comp. 2 Timothy 3:9 and 2 Timothy 2:16. ——————————————————————————– Deceiving (πλανῶντες) Properly, leading astray. See on πλάνοις seducing, 1 Timothy 4:1. 2 Timothy 3:13 ——————————————————————————– Impostors (goηtes). Old word from wailers (goaτ, to bewail), professional mourners, deceivers, jugglers. Here only in the N.T. Modern impostors know all the tricks of the trade. ——————————————————————————– Shall wax worse and worse (prokopsousin epi to cheiron). “Shall cut forward to the worse stage.” See 2 Timothy 2:16 for prokoptτ. Cheiron is comparative of kakos, “to the worse than now.” ——————————————————————————– Deceiving and being deceived (planτntes kai planτmenoi).

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

2 Timothy 3:14

2 Timothy 3:14 2 Timothy 3:14 ————————— συG4771 δεG1161 BUT THOU μενεG3306 [G5720] ABIDE ενG1722 IN οιςG3739 THE THINGS εμαθεςG3129 [G5627] THOU DIDST LEARN, καιG2532 AND επιστωθηςG4104 [G5681] WAST ASSURED OF, ειδωςG1492 [G5761] HAVING KNOWN παραG3844 FROM τινοςG5101 WHOM εμαθεςG3129 [G5627] THOU DIDST LEARN “THEM”; continue: 2 Timothy 1:13, 2 Timothy 2:2, 1 Timothy 4:16 assured: Acts 17:31, Romans 14:5, *marg. Colossians 2:2, 1 Thessalonians 1:5, Hebrews 6:11, Hebrews 10:22 knowing: 2 Timothy 3:15, 1 Thessalonians 2:13 John 5:39 - Search John 8:31 - If Acts 2:42 - they 1 Timothy 4:6 - nourished 1 Timothy 6:20 - keep 2 Timothy 3:14. ———————– This verse is an exhortation for Timothy not to be swerved from the course of truth that had influenced him all his life. The assurance of being right is based on the reliable source of his information, of which he was fully aware. His mother and grandmother had taught him the scriptures, which is the subject of the rest of this chapter. (See 2 Timothy 1:5.) 2 Timothy 3:14 ——————————————————————————– Hast been assured of (ἐπιστώθης) N.T.o. Quite often in lxx. So 2 Samuel 7:16, shall be established (of the house of David): Psalms 78:37, steadfast in his covenant. 2 Timothy 3:14 ——————————————————————————– But abide thou (su de mene). Emphatic contrast (su de), “But thou.” Present active imperative of menτ, common verb, to remain. ——————————————————————————– In the things which (en hois). The antecedent to hois is not expressed (“in which things”) and the relative is attracted from ha accusative with emathes (didst learn, second aorist active indicative of manthanτ) to the case of the unexpressed antecedent (locative with en). ——————————————————————————– Hast been assured of (epistτthηs). First aorist passive indicative of pistoτ, old verb (from pistos, faithful), to make reliable, only here in N.T. ——————————————————————————– Knowing from whom (eidτs para tinτn).

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

2 Timothy 3:15

2 Timothy 3:15 2 Timothy 3:15 ————————— καιG2532 AND οτιG3754 THAT αποG575 FROM βρεφουςG1025 A BABE ταG3588 THE ιεραG2413 SACRED γραμματαG1121 LETTERS οιδαςG1492 [G5758] THOU HAST KNOWN, ταG3588 WHICH “ARE” δυναμεναG1410 [G5740] ABLE σεG4571 THEE σοφισαιG4679 [G5658] TO MAKE WISE ειςG1519 TO σωτηριανG4991 , διαG1223 THROUGH πιστεωςG4102 FAITH τηςG3588 WHICH “IS” ενG1722 IN χριστωG5547 CHRIST ιησουG2424 JESUS. from: 2 Timothy 1:5, 1 Samuel 2:18, 2 Chronicles 34:3, Psalms 71:17, Proverbs 8:17, Proverbs 22:6, Ecclesiastes 12:1, Luke 1:15, Luke 2:40 the holy: Daniel 10:21, Matthew 22:29, Luke 24:27, Luke 24:32, Luke 24:45, Acts 17:2, Romans 1:2, Romans 16:26, 1 Corinthians 15:3, 1 Corinthians 15:4, 2 Peter 1:20, 2 Peter 1:21, 2 Peter 3:16 which: Psalms 19:7, John 5:39, John 5:40, Acts 10:43, Acts 13:29, Acts 13:38, Acts 13:39, 1 Peter 1:10-12, 1 John 5:11, 1 John 5:12, Revelation 19:10 Genesis 18:19 - command Exodus 35:29 - the Lord Numbers 3:15 - General Deuteronomy 4:6 - this is your Deuteronomy 17:19 - General Deuteronomy 31:12 - men 1 Samuel 1:28 - he worshipped 1 Kings 18:12 - from my youth Psalms 34:11 - Come Psalms 49:3 - mouth Psalms 71:5 - my trust Psalms 111:10 - a good understanding Psalms 119:9 - by taking Psalms 119:24 - my counsellors Psalms 119:99 - for thy Psalms 119:130 - it giveth Psalms 147:19 - showeth Proverbs 1:2 - General Proverbs 2:7 - layeth Proverbs 4:4 - He Proverbs 14:8 - wisdom Proverbs 18:15 - General Proverbs 22:20 - General Proverbs 28:26 - but Proverbs 31:1 - his Proverbs 31:28 - children Son 8:2 - who Isaiah 8:20 - the law Jeremiah 8:9 - lo Daniel 9:2 - understood Matthew 19:15 - General Matthew 20:2 - he sent Mark 10:14 - Suffer Mark 12:24 - Do Luke 11:36 - the whole Luke 16:29 - have John 15:16 - that your John 20:30 - General Acts 8:28 - and sitting Acts 16:1 - which Acts 16:2 - was Acts 17:11 - and searched Romans 2:18 - being instructed Romans 3:2 - because Romans 16:19 - yet 1 Corinthians 1:30 - wisdom Galatians 3:8 - the scripture Ephesians 1:13 - the gospel Ephesians 6:4 - but Colossians 2:3 - In whom Colossians 3:16 - the word 2 Thessalonians 2:13 - belief 1 Timothy 5:10 - if she have brought 2 Timothy 1:3 - whom 2 Timothy 3:14 - knowing James 1:21 - which 1 Peter 1:5 - through 2 Timothy 3:15. ———————– From a child has the same meaning as “from my forefathers” (chapter 1:3). The thought is that he had been reared in the spiritual surroundings that are mentioned here and in chapter 1:5. Holy scriptures refers to the Old Testament, for the New had not been written when Timothy was growing up. Able to make thee wise. The Old Testament was the law for salvation with the Jews, it being the one that was in force during that age. And its use as a source of wisdom or information was still available for the evangelist, even though he had become a disciple of Christ; and that is one reason that volume was preserved unto the Christian Dispensation (Romans 15:4).

However, the wisdom that was possible through the Old Testament would not alone bring salvation, now that Christ has put an end to that law “for righteousness” (Romans 10:4). Hence Paul adds what is necessary for Timothy (and all others) to do that he might be saved, namely, accept the faith (the New Testament system) which is in Christ Jesus. 2 Timothy 3:15 ——————————————————————————– From a child (ἀπὸβρέφους) Mostly in Luke. oP. Only here in Pastorals. See on 1 Peter 2:2. Comp. Mark 9:21, ἐκπαιδιόθεν from a child. ——————————————————————————– The holy Scriptures (ἱερὰγράμματα) Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill): of epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλάγράμματρα much learning). In lxx, ἐπιστάμενοςγράμματα knowing how to read (Isaiah 29:11-12). The Holy Scriptures are nowhere called ἱερὰγράμματα in N.T.

In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰἱερὰγράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer’s mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰγράμματα. He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9 f; 1 Corinthians 10:1 f.; Galatians 3:16 f; Galatians 4:21 f.

In Acts 4:13, the council, having heard Peter’s speech, in which he interpreted Psalms 118:22 and Isaiah 28:16 of Christ, at once perceived that Peter and John were ἀγράμματοι, not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, “much learning (πολλὰγράμματα, thy acquaintance with the exegesis of the schools) hath made thee mad” (Acts 26:24). To Agrippa, who was “expert in all customs and questions which are among the Jews” (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul’s reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: “How knoweth this man letters?” That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time. ——————————————————————————– To make thee wise (σεσοφίσαι) Only hero and 2 Peter 1:16. See note there on cunningly devised.

To give thee understanding of that which lies behind the letter; to enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ Jesus.

Jesus Christ was the key of Scripture, and through faith in him Scripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives’ fables (1 Timothy 4:7; 2 Timothy 2:16). Const. through faith, etc., with make wise, not with salvation. 2 Timothy 3:15 ——————————————————————————– From a babe (apo brephous). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy’s recollections.

See Mark 9:21 ek paidiothen, from a child. ——————————————————————————– Thou has known (oidas). Present active indicative, progressive perfect reaching from a babe till now.

Would that Christian parents took like pains today. ——————————————————————————– The sacred writings (hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective hieros occurs in 1 Corinthians 9:13 of the temple worship, and gramma in contrast to pneuma in 2 Corinthians 3:6-7; Romans 2:29 and in John 5:47 of Moses’ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Ephesia grammata that were bebηla (Acts 19:19), not hiera. ——————————————————————————– To make thee wise (se sophisai). First aorist active infinitive of sophizτ, old verb (from sophos), in N.T. only here, and 2 Peter 1:16. ——————————————————————————– Which is in (tηs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.”

2 Timothy 3:16

2 Timothy 3:16 2 Timothy 3:16 ————————— πασαG3956 EVERY γραφηG1124 “IS” θεοπνευστοςG2315 GOD καιG2532 AND ωφελιμοςG5624 προςG4314 FOR διδασκαλιανG1319 , προςG4314 FOR ελεγχονG1650 , προςG4314 FOR επανορθωσινG1882 , προςG4314 FOR παιδειανG3809 τηνG3588 WHICH “IS” ενG1722 IN δικαιοσυνηG1343 ; All: 2 Samuel 23:2, Matthew 21:42, Matthew 22:31, Matthew 22:32, Matthew 22:43, Matthew 26:54, Matthew 26:56, Mark 12:24, Mark 12:36, John 10:35, Acts 1:16, Acts 28:25, Romans 3:2, Romans 15:4, Galatians 3:8, Hebrews 3:7, Hebrews 4:12, 2 Peter 1:19-21 and is: Psalms 19:7-11, Psalms 119:97-104, Psalms 119:130, Micah 2:7, Acts 20:20, Acts 20:27, 1 Corinthians 12:7, Ephesians 4:11-16 for doctrine: 2 Timothy 3:10 for reproof: 2 Timothy 4:2, Proverbs 6:23, Proverbs 15:10, Proverbs 15:31, John 3:20, Ephesians 5:11-13, Hebrews 11:1,*Gr. for instruction: 2 Timothy 2:25, Deuteronomy 4:36, Nehemiah 9:20, Psalms 119:9, Psalms 119:11, Matthew 13:52, Acts 18:25, Romans 2:20 Deuteronomy 4:8 - General Deuteronomy 29:29 - revealed Job 32:8 - the inspiration Job 36:4 - perfect Psalms 102:18 - This Psalms 119:160 - Thy word is true from the beginning Zephaniah 1:1 - word Acts 16:1 - which Romans 4:23 - General Romans 12:2 - good 1 Corinthians 14:6 - doctrine Hebrews 5:13 - the word James 2:23 - the scripture 1 Peter 2:6 - it 2 Peter 1:21 - the prophecy 2 Timothy 3:16. ———————– All scripture. Having proceeded to include the faith in Christ in the general subject of divine law, the term scripture here means both the Old and New Testaments as to their divine source. Given by inspiration of God. All of these words are from the Greek term , which Thayer defines, “inspired by God,” and which Robinson defines, “God-inspired, inbreathed of God.” When an author puts his ideas in a book, the volume is said to be inspired by the said author. That is true whether lie does the writing bodily himself, or dictates it and has some other person to do the writing. Likewise, God dictated (by means of the Holy Spirit) to the writers of the Bible what He wished to go into the Sacred Text, and for that reason it is said to be a volume inspired of God.

Profitable means it is useful or serviceable for the following purposes. Doctrine is the same as teaching, stating what is the truth about the whole system of “the faith,” and instruction, in righteousness is the information that shows how to put the above doctrine into practice. All re-proof is correction, but not all correction is reproof; the difference is mainly in .the degree of intensity. If a man is in error through weakness or lack of information, he needs correction only. But if he is wrong when he knows better or could have known better, then he deserves to be reproved. (See Jude 1:22-23.) 2 Timothy 3:16 ——————————————————————————– All Scripture (πᾶσαγραφὴ) Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as αἱγραφαί or αἱγραφαίἅγιαι. Ἱερά is never used with γραφὴ. Γραφὴ is the single passage, usually defined by this, or that, or the, or which saith. ——————————————————————————– Is given by inspiration of God (θεόπνευστος) N.T.o. olxx. From θεὸς God and πνεῖν to breathe. God-breathed. The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is, and rend. as attributive of γραφὴ every divinely-inspired Scripture. ——————————————————————————– And is profitable (καὶὠφέλιμος) According to A.V., καὶ and is merely the copula between two predicates of γραφὴ.

It is divinely inspired and is profitable. According to the interpretation given above, καὶ has the force of also.

Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Ὡφέλιμος profitable, Pasto. See on 1 Timothy 4:8. ——————————————————————————– For doctrine (πρὸςδιδασκαλίαν) Better, teaching. Comp. to make thee wise, 2 Timothy 3:15. ——————————————————————————– Reproof (ἐλεγμόν) Better, conviction. N.T.o. oClass. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of Solomon 10:1, but the reading is disputed with ἐλέγχῳ. See on the verb ἐλέγχειν, John 3:20. ——————————————————————————– Correction (ἐπανόρθωσιν) N.T.o. Twice in lxx.

Restoring to an upright state (ὀρθός erect); setting right. ——————————————————————————– Instruction (παιδείαν) Better, chastisement or discipline. See on Ephesians 6:4. In lxx mostly correction or discipline, sometimes admonition. Specially of God’s chastisement by means of sorrow and evil. 2 Timothy 3:16 ——————————————————————————– Every scripture inspired of God is also profitable (pβsa graphη theopneustos kai τphelimos). There are two matters of doubt in this clause. One is the absence of the article hη before graphη, whether that makes it mean “every scripture” or “all scripture” as of necessity if present.

Unfortunately, there are examples both ways with both pβs and graphη. Twice we find graphη in the singular without the article and yet definite (1 Peter 2:6; 2 Peter 1:20).

We have pβs Israηl (Romans 11:26) for all Israel (Robertson, Grammar, p. 772). So far as the grammatical usage goes, one can render here either “all scripture” or “every scripture.” There is no copula (estin) in the Greek and so one has to insert it either before the kai or after it. If before, as is more natural, then the meaning is: “All scripture (or every scripture) is inspired of God and profitable.” In this form there is a definite assertion of inspiration. That can be true also of the second way, making “inspired of God” descriptive of “every scripture,” and putting estin (is) after kai: “All scripture (or every scripture), inspired of God, is also profitable.” ——————————————————————————– Inspired of God (theopneustos). “God-breathed.” Late word (Plutarch) here only in N.T. Perhaps in contrast to the commandments of men in Titus 1:14. ——————————————————————————– Profitable (τphelimos). See 1 Timothy 4:8.

See Romans 15:4. Four examples of pros (facing, with a view to, for): didaskalian, teaching; elegmon, reproof, in LXX and here only in N.T.; epanorthτsin, correction, old word, from epanorthoτ, to set up straight in addition, here only in N.T., with which compare epidiorthoτ in Titus 1:5; paideian, instruction, with which compare Ephesians 6:4.

2 Timothy 3:17

2 Timothy 3:17 2 Timothy 3:17 ————————— ιναG2443 THAT αρτιοςG739 ηG5600 [G5753] MAY BE οG3588 τουG3588 THE θεουG2316 OF GOD ανθρωποςG444 MAN, προςG4314 TO πανG3956 EVERY εργονG2041 WORK αγαθονG18 GOOD εξηρτισμενοςG1822 [G5772] FULLY FITTED. the man: Psalms 119:98-100, 1 Timothy 6:11 thoroughly furnished: or, perfected, 2 Timothy 2:21, Nehemiah 2:18, Acts 9:36, 2 Corinthians 9:8, Ephesians 2:10, Titus 2:14, Titus 3:1, Hebrews 10:24 Deuteronomy 4:8 - General Deuteronomy 33:1 - the man Joshua 14:6 - the man 2 Chronicles 25:7 - a man of God Nehemiah 12:24 - the man Job 36:4 - perfect Psalms 102:18 - This Jeremiah 35:4 - a man Matthew 13:52 - scribe Mark 14:6 - a good Acts 20:20 - profitable Romans 4:23 - General Romans 12:2 - good Romans 15:4 - whatsoever 2 Corinthians 13:9 - even Philippians 3:15 - as 1 Timothy 5:10 - good 2 Timothy 3:10 - my James 1:4 - perfect and 2 Timothy 3:17. ———————– Man of God. This phrase is used of the evangelist in 1 Timothy 6:11, and I wish the reader would turn back and see the comments at that place, for they include a reference to our present passage. Man is from , and the universal meaning as given in Thayer’s lexicon is, “A human being, whether male or female.” Any human being, therefore, who has given himself to God may truly take the phrase underscored. It is expected that a servant of God will work for Him, and to do so lie needs the kind of equipment that is adapted to the work that his Master will approve. The inspired scriptures will provide such an equipment, making him perfect which is another word for “complete.” With the word of God, a Christian has the complete outfit necessary in his service for the Lord. The rest of the verse is along the line of emphasis, specifying what Paul means by being perfect.

Thoroughly furnished means completely prepared unto all good works. It is evident, then, that if a man attempts or desires to do something in his religious life for which the scriptures do not furnish the authority and instruction, lie is seeking to be active in something that is not a good work. 2 Timothy 3:17 ——————————————————————————– Perfect (ἄρτιος) N.T.o. lxx. Rev. complete; but the idea is rather that of mutual, symmetrical adjustment of all that goes to make the man: harmonious combination of different qualities and powers. Comp. κατάρτισις perfecting, 2 Corinthians 13:9 : καταρτισμός perfecting (as accomplished), Ephesians 4:12 : καταρτίσαι make perfect or bring into complete adjustment, Hebrews 13:21. ——————————————————————————– Thoroughly furnished (ἐξηρτισμένος) The same root as ἄρτιος. It fills out the idea ἄρτιος; fitted out. Only here and Acts 11:5 (note). oClass. ——————————————————————————– Unto all good works (πρὸςπᾶνἔργονἀγαθὸν) More correctly, every good work. Any writing which can produce such profitable results vindicates itself as inspired of God.

It is to be noted that the test of the divine inspiration of Scripture is here placed in its practical usefulness. 2 Timothy 3:17 ——————————————————————————– The man of God (ho tou theou anthrτpos). See 1 Timothy 6:11. ——————————————————————————– May be complete (hina ηi artios). Final clause with hina and present subjunctive of eimi. Artios is old word (from root arτ, to fit), specially adapted, here only in N.T. Furnished completely (exηrtismenos). Perfect passive participle of exartizτ, rare verb, to furnish (fit) fully (perfective use of ex), in N.T. only here and Acts 21:5.

In Josephus. For katartizτ, see Luke 6:40; 2 Corinthians 13:11.

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