But know this, that in the last days, grievous times will come.
KJV
This know also, that in the last days perilous times shall come.
Commentary
Commentary
I. The apostle forewarns Timothy what the last days would be, with the
reasons thereof, ver. 1-9 .
II. Prescribes various remedies against them
( ver. 10, to the end ),
particularly his own example ("But thou hast fully known my doctrine,"
&c.) and the knowledge of the holy scriptures, which are able to make
us wise unto salvation, and will be the best antidote against the
corruptions of the times we live in. In this chapter Paul tells Timothy
how bad others would be, and therefore how good he should be; and this
use we should make of the badness of others, thereby to engage us to
hold our own integrity so much the firmer.
1 This know also, that in the last days perilous times shall
come.
2 For men shall be lovers of their own selves, covetous,
boasters, proud, blasphemers, disobedient to parents, unthankful,
unholy,
3 Without natural affection, trucebreakers, false accusers,
incontinent, fierce, despisers of those that are good,
4 Traitors, heady, highminded, lovers of pleasures more than
lovers of God;
5 Having a form of godliness, but denying the power thereof:
from such turn away.
6 For of this sort are they which creep into houses, and lead
captive silly women laden with sins, led away with divers lusts,
7 Ever learning, and never able to come to the knowledge of the
truth.
8 Now as Jannes and Jambres withstood Moses, so do these also
resist the truth: men of corrupt minds, reprobate concerning the
faith.
9 But they shall proceed no further: for their folly shall be
manifest unto all men, as theirs also was.
Timothy must not think it strange if there were in the church bad men;
for the net of the gospel was to enclose both good fish and bad, Matt. xxii. 47, 48 .
Jesus Christ had foretold
( Matt. xxiv. )
that there would come seducers, and therefore we must not be offended
at it, nor think the worse of religion or the church for it. Even in
gold ore there will be dross, and a great deal of chaff among the wheat
when it lies on the floor.
I. Timothy must know that in the last days ( v. 1 ),
in gospel times, there would come perilous times. Though gospel
times were times of reformation in many respects, let him know that
even in gospel times there would be perilous times; not so much on
account of persecution from without as on account of corruptions
within. These would be difficult times, wherein it would be difficult
for a man to keep a good conscience. He does not say, "Perilous times
shall come, for both Jews and Gentiles shall be combined to root out
Christianity;" but "perilous times shall come, for such as have the
form of godliness ( v. 5 )
shall be corrupt and wicked, and do a great deal of damage to the
church." Two traitors within the garrison may do more hurt to it than
two thousand besiegers without. Perilous times shall come, for men
shall be wicked. Note,
1. Sin makes the times perilous. When there is a general corruption of
manners, and of the tempers of men, this makes the times dangerous to
live in; for it is hard to keep our integrity in the midst of general
corruption.
2. The coming of perilous times is an evidence of the truth of
scripture-predictions; if the event in this respect did not answer to
the prophecy, we might be tempted to question the divinity of the
Bible.
3. We are all concerned to know this, to believe and consider it, that
we may not be surprised when we see the times perilous: This know
also.
II. Paul tells Timothy what would be the occasion of making these times
perilous, or what shall be the marks and signs whereby these times may
be known, v. 2 ,
&c.
1. Self-love will make the times perilous. Who is there who does not
love himself? But this is meant of an irregular sinful self-love. Men
love their carnal selves better than their spiritual selves. Men love
to gratify their own lusts, and make provision for them, more than to
please God and do their duty. Instead of Christian charity, which takes
care for the good of others, they will mind themselves only, and prefer
their own gratification before the church's edification.
2. Covetousness. Observe, Self-love brings in a long train of sins and
mischiefs. When men are lovers of themselves, no good can be expected
from them, as all good may be expected from those who love God with all
their hearts. When covetousness generally prevails, when every man is
for what he can get and for keeping what he has, this makes men
dangerous to one another, and obliges every man to stand on his guard
against his neighbour.
3. Pride and vain-glory. The times are perilous when men, being proud
of themselves, are boasters and blasphemers, boasters before men
whom they despise and look upon with scorn, and blasphemers of God and
of his name. When men do not fear God they will not regard man, and so vice versâ. 4. When children are disobedient to their parents, and break through
the obligations which they lie under to them both in duty and
gratitude, and frequently in interest, having their dependence upon
them and their expectation from them, they make the times perilous; for
what wickedness will those stick at who will be abusive to their own
parents and rebel against them?
5. Unthankfulness and unholiness make the times perilous, and these two
commonly go together. What is the reason that men are unholy and
without the fear of God, but that they are unthankful for the mercies
of God? Ingratitude and impiety go together; for call a man
ungrateful, and you can call him by no worse name. Unthankful, and
impure, defiled with fleshly lusts, which is an instance of great
ingratitude to that God who has provided so well for the support of the
body; we abuse his gifts, if we make them the food and fuel of our
lusts.
6. The times are perilous when men will not be held by the bonds either
of nature or common honesty, when they are without natural
affection, and truce-breakers, v. 3 .
There is a natural affection due to all. Wherever there is the human
nature, there should be humanity towards those of the same nature, but
especially between relations. Times are perilous when children are
disobedient to their parents
( v. 2 )
and when parents are without natural affection to their children, v. 3 .
See what a corruption of nature sin is, how it deprives men even of
that which nature has implanted in them for the support of their own
kind; for the natural affection of parents to their children is that
which contributes very much to the keeping up of mankind upon the
earth. And those who will not be bound by natural affection, no marvel
that they will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the
engagements they have laid themselves under.
7. The times are perilous when men are false accusers one of
another, diaboloi -- devils one to another, having
no regard to the good name of others, or to the religious obligations
of an oath, but thinking themselves at liberty to say and do what they
please, Ps. xii. 4 .
8. When men have no government of themselves and their own appetites:
not of their own appetites, for they are incontinent; not of
their own passions, for they are fierce; when they have no rule
over their own spirits, and therefore are like a city that is broken
down, and has no walls; they are soon fired, upon the least
provocation.
9. When that which is good and ought to be honoured is generally
despised and looked upon with contempt. It is the pride of persecutors
that they look with contempt upon good people, though they are more
excellent than their neighbours.
10. When men are generally treacherous, wilful, and haughty, the times
are perilous
( v. 4 )--
when men are traitors, heady, high-minded. Our Saviour has
foretold that the brother shall betray the brother to death and the
father the child
( Matt. x. 21 ),
and those are the worst sort of traitors: those who delivered up their
Bibles to persecutors were called traditores, for they betrayed
the trust committed to them. When men are petulant and puffed up,
behaving scornfully to all about them, and when this temper generally
prevails, then the times are perilous.
11. When men are generally lovers of pleasure more than lovers of
God. When there are more epicures than true Christians, then the
times are bad indeed. God is to be loved above all. That is a carnal
mind, and is full of enmity against him, which prefers any thing before
him, especially such a sordid thing as carnal pleasure is.
12. When, notwithstanding all this, they have the form of
godliness ( v. 5 ),
are called by the Christian name, baptized into the Christian faith,
and make a show of religion; but, how plausible soever their form of
godliness is, they deny the power of it. When they take upon them the
form which should and would bring along with it the power thereof, they
will put asunder what God hath joined together: they will assume the
form of godliness, to take away their reproach; but they will not
submit to the power of it, to take away their sin. Observe here,
(1.) Men may be very bad and wicked under a profession of religion;
they may be lovers of themselves, &c., yet have a form of godliness.
(2.) A form of godliness is a very different thing from the power of
it; men may have the one and be wholly destitute of the other; yea,
they deny it, at least practically in their lives.
(3.) From such good Christians must withdraw themselves.
III. Here Paul warns Timothy to take heed of certain seducers, not only
that he might not be drawn away by them himself, but that he might arm
those who were under his charge against their seduction.
1. He shows how industrious they were to make proselytes
( v. 6 ):
they applied themselves to particular persons, visited them in their
houses, not daring to appear openly; for those that do evil hate the
light, John iii. 20 .
They were not forced into houses, as good Christians often were by
persecution; but they of choice crept into houses, to insinuate
themselves into the affections and good opinion of people, and so to
draw them over to their party. And see what sort of people those were
that they gained, and made proselytes of; they were such as were weak, silly women; and such as were wicked, laden with sins, and
led away with divers lusts. A foolish head and a filthy heart make
persons, especially women, an easy prey to seducers.
2. He shows how far they were from coming to the knowledge of the
truth, though they pretended to be ever learning, v. 7 .
In one sense we must all be ever learning, that is, growing in
knowledge, following on to know the Lord, pressing forward; but these
were sceptics, giddy and unstable, who were forward to imbibe every new
notion, under pretence of advancement in knowledge, but never came to a
right understanding of the truth as it is in Jesus.
3. He foretels the certain stop that should be put to their progress
( v. 8, 9 ),
comparing them to the Egyptian magicians who withstood Moses, and who
are here named, Jannes and Jambres; though the names are not to
be met with in the story of the Old Testament, yet they are found in
some old Jewish writers. When Moses came with a divine command to fetch
Israel out of Egypt, these magicians opposed him. Thus those heretics resisted the truth and like them were men of corrupt
minds, men who had their understandings perverted, biassed and
prejudiced against the truth, and reprobate concerning the
faith, or very far from being true Christians; but they shall
proceed no further, or not much further, as some read it. Observe,
(1.) Seducers seek for corners, and love obscurity; for they are afraid
to appear in public, and therefore creep into houses. Further, They
attack those who are the least able to defend themselves, silly and
wicked women.
(2.) Seducers in all ages are much alike. Their characters are the
same--namely, Men of corrupt minds, &c. their conduct is much
the same--they resist the truth, as Jannes and Jambres withstood Moses;
and they will be alike in their disappointment.
(3.) Those who resist the truth are guilty of folly, yea, of egregious
folly; for magna est veritas, et prævalebit--Great is the
truth, and shall prevail. (4.) Though the spirit of error may be let loose for a time, God has it
in a chain. Satan can deceive the nations and the churches no further
and no longer than God will permit him: Their folly shall be
manifest, it shall appear that they are imposters, and every man
shall abandon them.
10 But thou hast fully known my doctrine, manner of life,
purpose, faith, longsuffering, charity, patience,
11 Persecutions, afflictions, which came unto me at Antioch, at
Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.
12 Yea, and all that will live godly in Christ Jesus shall
suffer persecution.
13 But evil men and seducers shall wax worse and worse,
deceiving, and being deceived.
14 But continue thou in the things which thou hast learned and
hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures,
which are able to make thee wise unto salvation through faith
which is in Christ Jesus.
16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness:
17 That the man of God may be perfect, thoroughly furnished unto
all good works.
Here the apostle, to confirm Timothy in that way wherein he walked,
I. Sets before him his own example, which Timothy had been an
eye-witness of, having long attended Paul
( v. 10 ): Thou hast fully known my doctrine. The more fully we know the
doctrine of Christ and the apostles, the more closely we shall cleave
to it; the reason why many sit loose to it is because they do not fully
know it. Christ's apostles had no enemies but those who did not know
them, or not know them fully; those who knew them best loved and
honoured them the most. Now what is it that Timothy had so fully known
in Paul?
1. The doctrine that he preached. Paul kept back nothing from his
hearers, but declared to them the whole counsel of God
( Acts xx. 27 ),
so that if it were not their own fault they might fully know it.
Timothy had a great advantage in being trained up under such a tutor,
and being apprised of the doctrine he preached.
2. He had fully known his conversation: Thou hast fully know my
doctrine, and manner of life; his manner of life was of a piece
with his doctrine, and did not contradict it. He did not pull down by
his living what he built up by his preaching. Those ministers are
likely to do good, and leave lasting fruits of their labours, whose
manner of life agrees with their doctrine; as, on the contrary, those
cannot expect to profit the people at all that preach well and live
ill.
3. Timothy fully knew what was the great thing that Paul had in view,
both in his preaching and in his conversation: "Thou hast known my
purpose, what I drive at, how far it is from any worldly, carnal,
secular design, and how sincerely I aim at the glory of God and the
good of the souls of men."
4. Timothy fully knew Paul's good character, which he might gather from
his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in
Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and
over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and
Timothy knew it.
5. He knew that he had suffered ill for doing well
( v. 11 ):
"Thou hast fully known the persecutions and afflictions that came
unto me " (he mentions those only which happened to him while
Timothy was with him, at Antioch, at Iconium, at Lystra ); "and
therefore let it be no surprise to thee if thou suffer hard things, it
is no more than I have endured before."
6. He knew what care God had taken of him: Notwithstanding out of
them all the Lord delivered me; as he never failed his cause, so
his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a
temptation to us to decline that cause which they suffer for; when we
know only the hardships they undergo for Christ, we may be ready to
say, "We will renounce that cause that is likely to cost us so dear in
the owning of it;" but when we fully know the afflictions, not
only how they suffer, but how they are supported and comforted under
their sufferings, then, instead of being discouraged, we shall be
animated by them, especially considering that we are told before that
we must count upon such things
( v. 12 ): All that will live godly in Christ Jesus shall suffer
persecution: not always alike; at that time those who professed the
faith of Christ were more exposed to persecution than at other times;
but at all times, more or less, those who will live godly in Christ
Jesus shall suffer persecution. They must expect to be despised, and
that their religion will stand in the way of their preferment; those
who will live godly must expect it, especially those who will live
godly in Christ Jesus, that is, according to the strict rules of
the Christian religion, those who will wear the livery and bear the
name of the crucified Redeemer. All who will show their religion in
their conversation, who will not only be godly, but live godly, let
them expect persecution, especially when they are resolute in it.
Observe,
(1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life
of great sufferings; and none, I believe, came nearer to their great
Master for eminent services and great sufferings than Paul: he suffered
almost in every place; the Holy Ghost witnessed that bonds and
afflictions did abide him, Acts xx. 23 .
Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere.
(3.) The apostle mentions the Lord's delivering him out of them all,
for Timothy's and our encouragement under sufferings.
(4.) We have the practice and treatment of true Christians: they live
godly in Jesus Christ--this is their practice; and they shall suffer
persecution--this is the usage they must expect in this world.
II. He warns Timothy of the fatal end of seducers, as a reason why he
should stick closely to the truth as it is in Jesus: But evil men
and seducers shall wax worse and worse, &c., v. 13 .
Observe, As good men, by the grace of God, grow better and better, so
bad men, through the subtlety of Satan and the power of their own
corruptions, grow worse and worse. The way of sin is down-hill; for
such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw
others into error run themselves into more and more mistakes, and they
will find it so at last, to their cost.
III. He directs him to keep close to a good education, and particularly
to what he had learned out of the holy scriptures
( v. 14, 15 ): Continue thou in the things which thou hast learned. Note, It is
not enough to learn that which is good, but we must continue in it, and
persevere in it unto the end. Then are we Christ's disciples indeed, John viii. 31 .
We should not be any more children, tossed to and fro, and carried
about with every wind of doctrine, by the sleight of men and cunning
craftiness, whereby they lie in wait to deceive, Eph. iv. 14 . Be not carried about with divers and strange doctrines; for it is a
good thing that the heart be established with grace, Heb. xiii. 9 .
And for this reason we should continue in the things we have learned
from the holy scriptures; not that we ought to continue in any errors
and mistakes which we may have been led into, in the time of our
childhood and youth (for these, upon an impartial enquiry and full
conviction, we should forsake); but this makes nothing against our
continuing in those things which the holy scriptures plainly assert,
and which he that runs may read. If Timothy would adhere to the truth
as he had been taught it, this would arm him against the snares and
insinuations of seducers. Observe, Timothy must continue in the
things which he had learned and had been assured of.
1. It is a great happiness to know the certainty of the things wherein
we have been instructed
( Luke i. 4 );
not only to know what the truths are, but to know that they are of
undoubted certainty. What we have learned we must labour to be more and
more assured of, that, being grounded in the truth, we may be guarded
against error, for certainty in religion is of great importance and
advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast
learned them; not of evil men and seducers, but good men, who had
themselves experienced the power of the truths they taught thee, and
been ready to suffer for them, and thereby would give the fullest
evidence of their belief of these truths."
(2.) "Knowing especially the firm foundation upon which thou hast
built, namely, that of the scripture
( v. 15 ): That from a child thou hast known the holy scriptures. "
2. Those who would acquaint themselves with the things of God, and be
assured of them, must know the holy scriptures, for these are the
summary of divine revelation.
3. It is a great happiness to know the holy scriptures from our
childhood; and children should betimes get the knowledge of the
scriptures. The age of children is the learning age; and those who
would get true learning must get it out of the scriptures.
4. The scriptures we are to know are the holy scriptures; they come
from the holy God, were delivered by holy men, contain holy precepts,
treat of holy things, and were designed to make us holy and to lead us
in the way of holiness to happiness; being called the holy
scriptures, they are by this distinguished from profane writings of
all sorts, and from those that only treat morality, and common justice
and honesty, but do not meddle with holiness. If we would know the holy
scriptures, we must read and search them daily, as the noble Bereans
did, Acts xvii. 11 .
They must not lie by us neglected, and seldom or never looked into. Now
here observe,
(1.) What is the excellency of the scripture. It is given by
inspiration of God ( v. 16 ),
and therefore is his word. It is a divine revelation, which we may
depend upon as infallibly true. The same Spirit that breathed reason
into us breathes revelation among us: For the prophecy came not in
old time by the will of man, but holy men spoke as they were moved or
carried forth by the Holy Ghost, 2 Pet. i. 21 .
The prophets and apostles did not speak from themselves, but what they
received of the Lord that they delivered unto us. That the scripture
was given by inspiration of God appears from the majesty of its
style,--from the truth, purity, and sublimity, of the doctrines
contained in it,--from the harmony of its several parts,--from its
power and efficacy on the minds of multitudes that converse with
it,--from the accomplishment of many prophecies relating to things
beyond all human foresight,--and from the uncontrollable miracles that
were wrought in proof of its divine original: God also bearing them
witness, both with signs and wonders, and with divers miracles and
gifts of the Holy Ghost, according to his own will, Heb. ii. 4 .
(2.) What use it will be of to us.
[1.] It is able to make us wise to salvation; that is, it is a
sure guide in our way to eternal life. Note, Those are wise indeed who
are wise to salvation. The scriptures are able to make us truly wise,
wise for our souls and another world. "To make thee wise to salvation through faith. " Observe, The scriptures will make us wise to
salvation, if they be mixed with faith, and not otherwise, Heb. iv. 2 .
For, if we do not believe their truth and goodness, they will do us no
good.
[2.] It is profitable to us for all the purposes of the
Christian life, for doctrine, for reproof, for correction, for
instruction in righteousness. It answers all the ends of divine
revelation. It instructs us in that which is true, reproves us for that
which is amiss, directs us in that which is good. It is of use to all,
for we all need to be instructed, corrected, and reproved: it is of
special use to ministers, who are to give instruction, correction, and
reproof; and whence can they fetch it better than from the scripture?
[3.] That the man of God may be perfect, v. 17 .
The Christian, the minister, is the man of God. That which finishes a
man of God in this world is the scripture. By it we are thoroughly
furnished for every good work. There is that in the scripture which
suits every case. Whatever duty we have to do, whatever service is
required from us, we may find enough in the scriptures to furnish us
for it.
(3.) On the whole we here see,
[1.] That the scripture has various uses, and answers divers ends and
purposes: It is profitable for doctrine, for reproof, for
correction of all errors in judgment and practice, and for
instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was
designed for the man of God, the minister as well as the Christian who
is devoted to God, for it is profitable for doctrine, &c.
[3.] If we consult the scripture, which was given by inspiration of
God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for
rabbinical fables, nor popish legends, nor unwritten traditions, to
make us perfect men of God, since the scripture answers all these ends
and purposes. O that we may love our Bibles more, and keep closer to
them than ever! and then shall we find the benefit and advantage
designed thereby, and shall at last attain the happiness therein
promised and assured to us.
INTRODUCTION TO II TIMOTHY 3
In this chapter the apostle delivers out a prophecy of the last days, showing how perilous the times will be, describing the persons that will live in them, and what will be their end; and in opposition to these men, proposes himself an example in doctrine and sufferings; and encourages Timothy to persevere, and highly commends the sacred writings. The prophecy begins 2Ti 3:1 the description it gives of hypocrites, formal professors, and false teachers, that should rise up in the last days, and perilous times spoken of, is in 2Ti 3:2. And these are compared to the magicians of Egypt for the corruption of their minds, the badness of their principles, and their opposition to truth, and for their exit, and the issue of things; they will be stopped in their progress, and their folly exposed, 2Ti 3:8 and as the reverse of these men, the apostle gives an account of his own doctrine, conversation, and sufferings; which he proposes to Timothy for imitation, as being well known to him, and as also the common state of all godly persons in this life, being a suffering one, 2Ti 3:10 nor can it be expected that it should be otherwise, since false teachers, who are wicked and deceitful men, grow worse and worse, 2Ti 3:13. And then the apostle exhorts Timothy to abide by, and continue in the doctrines of the Gospel, from the assurance he had of the truth of them, from the consideration of his having learned them of the apostle, and especially from their agreement with the holy Scriptures, which he had knowledge of from a child, 2Ti 3:14 which Scriptures are commended, partly from the useful effect of them, making men wise unto salvation; and chiefly from the author of them, being by the inspiration of God; and also from the profitableness of them, both for doctrine and manners, and especially to furnish a Gospel minister for the work he is called unto, 2Ti 3:15.
Ver. 1. This know also,.... That not only men of bad principles and practices are in the churches now, as before described in the preceding chapter, but that in succeeding ages there would be worse men, if possible, and the times would be still worse; this the apostle had, and delivered by a spirit of prophecy, and informed Timothy, and others of it, that he and they might be prepared for such events, and fortified against them:
that in the last days perilous times shall come; "or hard" and difficult times to live in; not by reason of the outward calamities, as badness of trade, scarcity of provisions, the ravages of the sword, &c. but by reason of the wickedness of men, and that not of the profane world, but of professors of religion; for they are the persons afterwards described, who will make the times they live in difficult to others, to live soberly, righteously, and godly; the days will be evil, because of these evil men: or they will be "troublesome" times, very afflicting and distressing to pious minds; as the places and times, and men and customs of them were to Lot, David, Isaiah, and others: and also "dangerous" ones to the souls of men; who will be beguiled by their fair speeches, and specious pretences, to follow their pernicious ways, which will bring destruction upon them; their doctrines will eat as a gangrene, and their evil communications will corrupt good manners, before observed. And these times will be "in the last days" of the apostolic age, and onward to the end of the world: the Jews generally understand by this phrase, when used in the Old Testament, the days of the Messiah; and which are the last days of the world, in comparison of the times before the law, from Adam to Moses, and under the law, from thence to Christ; and even in the times of the apostles, at least towards the close of them, great numbers of men rose up under the Christian name, to whom the following characters well agree, as the Gnostics, and others; and who paved the way for the man of sin, the Romish antichrist, whose priests and votaries are here likewise described to the life: so that these last days may take in the general defection and apostasy of the church of Rome, as well as those times, which followed the apostles, and those which will usher in the second coming of Christ. The Ethiopic version renders it, "in the latter days will come an evil, or bad year".
2 Timothy 3:2
Ver. 2. For men shall be lovers of their own selves,.... Not in a good sense, as men may be, and as such are who love their neighbours as themselves, and do that to others they would have done to themselves; and who take all prudent and lawful care to preserve the life and health of their bodies, and seek in a right way the salvation of their immortal souls: but in a bad sense, as such may be said to be, who only love themselves; their love to God, and Christ, and to the saints, being only in pretence, not in reality; and who do all they do in a religious way, from a principle of self-love, and to selfish and mercenary ends; either to gain glory and applause from men, or to merit something for themselves at the hands of God, without any view to the glory of God, the honour and interest of Christ, and the good of others; and ascribe all they have and do to themselves, to their industry, diligence, power, free will, worth, and merit, and not to the grace of God: and this character may be seen in the principles and practices of the church of Rome, in their doctrines of merit and free will, in works of supererogation &c. "Coveteous"; lovers of silver, greedy of filthy lucre, doing nothing but for money; everyone looking for his gain from his quarter; making merchandise of the souls of men; and which are reckoned among the wares of Babylon, the Romish antichrist, Re 18:13. "No penny, no pater noster".
Boasters; of their wealth and riches, of their honour and grandeur; I sit a queen, &c. Re 18:7, of their numbers, of their holiness, of the infallibility of their popes, of their having the true knowledge, and certain sense of the Scriptures, and of having all power in heaven and in earth.
Proud; as have been the popes of Rome; exalting themselves above all that is called God, above all princes, kings, and emperors of the earth; deposing one, excommunicating another, treading upon their necks, obliging them to hold their stirrups while they mounted their horses; the pride of the popes, cardinals, priests, and the whole clergy of the church of Rome, is notorious.
Blasphemers; of God, and of his Son Jesus Christ; sitting in the temple as God, as antichrist does, showing himself that he is God; assuming that to himself which belongs to God only, which is to forgive sin; calling himself Christ's vicar on earth; taking upon him to enact new laws, and to dispense with the laws of God, and Christ; and has a mouth speaking great things, and blasphemies against God, his name, his tabernacle, and them that dwell in heaven, 2Th 2:4.
Disobedient to parents: as many of the votaries of the antichristian church have been; who have withdrew themselves from under the care of their parents, and their fortunes too out of their hands, when they have been in their power; and have shut themselves up in cloisters, monasteries, and nunneries, without the leave and consent, or knowledge of their parents.
Unthankful: to God, for what is enjoyed by them, ascribing all to themselves, and to their merit and good works; and to men, to the princes of the earth, by whom they were first raised to, and supported in their dignity; as the popes of Rome were by the Roman emperors, and whom they in return tyrannized over, and dethroned at pleasure.
Unholy; notwithstanding his holiness the pope at the head of them their holy father, and holy mother church, and holy priests, and holy orders they talk of; yet are without the fear of God, or any regard to him, living most unholy lives and conversations, Da 11:37.
2 Timothy 3:3
Ver. 3. Without natural affection,.... To parents, or children, or wife; parents thrusting their children into religious houses, cloisters, &c. against their wills; children leaving their parents without their knowledge or consent; married bishops and priests being obliged to quit their wives, and declare their children spurious; with many other such unnatural actions.
Trucebreakers; or covenant breakers; stirring up princes to break through their treaties and covenants with one another; dissolving the allegiance of subjects to their sovereigns, and moving them to rebellion against them; loosing the marriage bond between husband and wife; making void all oaths, contracts, and agreements, among men, which stand in the way of their designs; teaching that no faith is to be kept with heretics.
False accusers; or devils, being like Satan, the accuser of the brethren, charging all that depart from their communion with schism and heresy.
Incontinent; though they pretend to the gift of continency, yet give themselves up to all lasciviousness, and work all uncleanness with greediness; or "intemperate" in eating and drinking, indulging themselves in rioting and drunkenness: "she hath lived deliciously", Re 18:7.
Fierce; like beasts of prey; such was Rome Pagan, in the times of the ten persecutions; and such has been Rome Papal, exercising the greatest cruelties and barbarities on the saints, being drunk with their blood.
Despisers of those that are good; or without love to good; both to good works, to which they are reprobate, notwithstanding all their pretensions to them, and bluster about them; and to good men, whom they hate.
2 Timothy 3:4
Ver. 4. Traitors,.... To their princes and sovereigns, whose deaths they have contrived and compassed, and whom they have assassinated and murdered; and have been betrayers of the secrets of persons, which they have come at by auricular confession to them; and of their best and nearest friends, to preserve and secure themselves.
Heady; rash, daring, bold, and impudent, fit to say and do any thing, though ever so vile and wicked.
High, minded; puffed and swelled up with a vain conceit of themselves, and speaking great swelling words of vanity;
lovers of pleasure more than lovers of God; lovers of sinful pleasures, or the pleasures of sin, which are but for a season, and not God; serving divers lusts and pleasures, and not God; making a god of their belly; sensual idolaters, delighting themselves in their carnal lusts, and not in the service of God.
2 Timothy 3:5
Ver. 5. Having a form of godliness,.... Either a mere external show of religion, pretending great piety and holiness, being outwardly righteous before men, having the mask and visor of godliness; or else a plan of doctrine, a form of sound words, a scheme of truths, which men may have without partaking of the grace of God; and which, with respect to the doctrine of the Trinity, the church of Rome has; or else the Scriptures of truth, which the members of that church have, and profess to hold to, maintain and preserve; and which contains doctrines according to godliness, and tend to a godly life and godly edification:
but denying the power thereof; though in words they profess religion and godliness, the fear of God, and the pure worship of him, yet in works they deny all; and though they may have a set of notions in their heads, yet they feel nothing of the power of them on their hearts; and are strangers to experimental religion, and powerful godliness: or though they profess the Scriptures to be the word of God, yet they deny the use, the power, and efficacy of them; they deny the use of them to the laity, and affirm that they are not a sufficient rule of faith and practice, without their unwritten traditions; and that they are not able to make men wise, or give them a true knowledge of what is to be believed and done, without them; and that the sense of them is not to be understood by private men, but depends upon the infallible judgment of the church or pope:
from such turn away; have no fellowship with them, depart from their communion, withdraw from them, and come out from among them: this passage sufficiently justifies the reformed churches in their separation from the church of Rome.
2 Timothy 3:6
Ver. 6. For of this sort are they which creep into houses,.... Privily and unawares, in a clandestine manner, and insinuate themselves into families, by fawning and flattering, and under specious pretences to knowledge and virtue. The Syriac version uses a word, from whence comes
adlwx, "Chulda", which signifies "a weasel"; suggesting, that their entrance into houses was like to the way of that creature, which is sometimes covered, and sometimes open: there was also a gate of the temple, which was called "Huldah"; whether there is any allusion in the word to that, may be inquired {k}.
And lead captive silly women; the coming of antichrist is after the working of Satan; as Satan attacked the woman, and not the man, and beguiled Eve and not Adam, so these his instruments and emissaries, work themselves into the affections of the weaker vessel, and into the weaker sort of women, as the diminutive word here used signifies; and gain upon them, instil their principles into them, attach them to their interests, captivate them to them, and lead them as they please:
laden with sins; covered with them, full of them, and so ready to receive any set of principles that would encourage them to continue in them; or else were pressed down with a sense of them, their consciences being awakened, and they under some concern on account of them, and so fit persons for such deceivers to gain upon, by pretending to great sanctity and religion, and by providing them with pardons and indulgences, and putting them upon penance, &c. though the former sense seems most agreeable, and is confirmed by what follows,
led away with divers lusts. The Alexandrian copy adds, "and pleasures"; that is, sinful ones; though this may be understood, not of unclean lusts, but of the itch and desire after new teachers, and new doctrines, and practices, which prevail in weak women, and by which they are governed and led away.
{k} Vid. L. Empercur in Misn. Middot, c. 1. sect. 3.
2 Timothy 3:7
Ver. 7. Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth.
2 Timothy 3:8
Ver. 8. Now as Jannes and Jambres withstood Moses,.... These were not Jews, who rose up and opposed Moses, as Dathan and Abiram did, as some have thought; but Egyptian magicians, the chief of those that Pharaoh sent for, when Moses and Aaron came before him, and wrought miracles; and who did in like manner by their enchantments, Ex 7:11 upon which place the Targum of Jonathan has these words:
"and Pharaoh called the wise men and the magicians; and Janis and Jambres, the magicians of the Egyptians, did so by the enchantments of their divinations.''
And the same paraphrase on Ex 1:15 calls them by the same names; and this shows from whence the apostle had these names, which are not mentioned in any place in the Old Testament; namely, from the traditions and records of the Jews, with which he was well acquainted: there is no need to say he had this account by divine revelation, for some of the Heathens had knowledge of this story some such way. Numenius; the philosopher, speaks of Jannes and Jambres as Egyptian scribes, and famous for their skill in the magic art; and who opposed themselves to Moses when the Jews were driven out of Egypt {l}. Pliny also makes mention of Janme and Jotape as magicians; though he wrongly calls them Jews, and places Moses with them {m}, as Jannes likewise is by Apuleius {n}. It is commonly said by the Jews {o}, that these were the two sons of Balaam, and they are said to be the chief of the magicians of Egypt {p}; the latter of these is called in the Vulgate Latin version Mambres; and in some Jewish writers his name is Mamre {q} by whom also the former is called Jochane or John; and indeed Joannes, Jannes, and John, are the same name; and R. Gedaliah {r} says, that their names in other languages are John and Ambrose, which is not unlikely. Mention is made of the sons of Jambri in the Apocrypha:
"But the children of Jambri came out of Medaba, and took John, and all that he had, and went their way with it.'' (1 Maccabees 9:36)
whom Josephus {s} calls the sons of Amaraeus. These are said to be the persons that told Pharaoh, that a child should be born among the Israelites, by whom the whole land of Egypt should be destroyed, and which was the reason of Pharaoh's giving such a charge to the Hebrew midwives {t}; also the making of the golden calf is ascribed to them {u}; for, according to the Jews, they afterwards became proselytes; but these things are not to be depended on: however, certain it is, that they withstood Moses by their enchantments, and hardened Pharaoh's heart, so that, for a while, he would not let the children of Israel go. Now between these magicians, and the Papists before described, there is a very great agreement; as these men were Egyptians, so the Papists may be called, since Rome is spiritually called Sodom and Egypt, Re 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Re 9:20 and both sorcerers, using the magic art; Re 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, 2Th 2:9 and both agreed to keep the people of God in bondage, as much, and as long as they could: and particularly, as the magicians of Egypt withstood Moses,
so do these also resist the truth; the truth of one God, by their worshipping of images; and of one Mediator, by making use of angels, and saints departed, to intercede with God for them; and of justification by the righteousness of Christ, by introducing the doctrine of works, of merit, and supererogation; and of pardon and cleansing by the blood of Christ, and atonement by his sacrifice, by their pardons, indulgences, penance, purgatory, and the sacrifice of the Mass; yea, they resist the Scriptures of truth, not allowing them to be a sufficient rule without their unwritten traditions, and even Christ, who is truth itself, in all his offices, prophetic, priestly, and kingly.
Men of corrupt minds, of bad principles, holding antichristian tenets, derogatory to the grace of God, and glory of Christ; giving heed to seducing spirits, and doctrines of devils; like Jannes and Jambres, who were given to magic arts, and were under the influence of Satan:
reprobate concerning the faith; men of no judgment in the doctrine of faith; who have not their senses exercised to discern good and evil, to try things that differ, and approve the more excellent, but call good evil, and evil good: or as those who are disobedient and wicked in their lives, are said to be to every good work reprobate, Tit 1:16 so these are said to be reprobate to the faith; that is, to have no liking of it, or value for it, but despise it, hate it, and reject it; and upon that account, as they are like reprobate silver, whom God has rejected, they ought to be rejected by men.
{l} Apud Euseb. Praeparat. Evangel. l. 9. p. 411. {m} Nat. Hist. l. 30. c. 1. {n} Apolog. p. 248. {o} Targum Jon. in Numb. xxii. 22. & Zohar in Numb. fol. 78. 3. & Chronicon Mosis, fol. 6. 2. {p} Targum Jon. in Exod. i. 15. & vii. 11. & Zohar in Exod. fol. 75. 1. {q} T. Bab. Menachot, fol. 85. 1. Midrash Shemot Rabba, sect. 9. fol. 97. 3. & Aruch. in voce. {r} Shalsheleth Hakabala, fol. 7. 1. {s} Antiqu. l. 13. c. 1. sect. 2. {t} Targum Jon. in Exod. i. 15. {u} Zohar in Exod. fol. 75. 1. & in Numb. fol. 78. 3. Shalsheleth, ib.
2 Timothy 3:9
Ver. 9. But they shall proceed no further,.... They may proceed to more ungodliness, and wax worse and worse in error; but they shall proceed no further than the magicians of Egypt, who did lying wonders, hardened Pharaoh's heart, and deceived him and the Egyptians; but could not destroy the Israelites, nor hinder their departure out of Egypt, when their time was come: so these wicked men do false miracles, harden the popes of Rome, and deceive the nations subject to them; but they cannot deceive the elect of God, nor destroy the church of God, against which the gates of hell cannot prevail; nor could they hinder the reformation, or the departure of the Lord's people out of Babylon.
For their folly should be manifest unto all [men], as theirs also was; as the folly of Jannes and Jambres was, when Aaron's rod devoured theirs; and when they could not produce lice, but was obliged to own to Pharaoh, that that plague was the finger of God; and when they could not stand before Moses, because of the boils that were upon them, Ex 7:12. And so the Arabic version renders it, "as is manifest the folly, or madness of these two"; and it is notorious in how many instances the frauds, impostures, tricks, and villanies of the church of Rome, and its votaries, have been detected and exposed; which have been the means of hindering them from proceeding any further than they have. The Alexandrian copy reads, "their understanding"; that which they pretended to have of divine things.
2 Timothy 3:10
Ver. 10. But thou hast fully known my doctrine,.... This, with what follows, is said in opposition to the characters, principles, and practices of the above wicked men, and for the imitation and encouragement of Timothy, and of others, whether ministers or private believers: the apostle calls the doctrine he delivered, "my doctrine": not because he was the author of it, or that it was a scheme of principles formed and contrived by him; but because it was the doctrine which he had received from God, which was given him to preach, and which he did preach purely and faithfully; otherwise it was the doctrine of Christ, and the same with that which was preached by the rest of the apostles; and which was the doctrine of the Scriptures, and was according to godliness; and as preached by him, was all of a piece, and without any adulteration, or mixture, and was open and manifest, and well known to Timothy, and others; for he used no hidden things of dishonesty, nor did he conceal his principles, or keep back anything that was profitable. And as well known was his
manner of life; both his civil life, how he spent his time, not in ease and idleness, but oftentimes in labour with his own hands; nor did he live in a sensual and voluptuous manner, but frequently was in hunger, and thirst, and nakedness; and likewise his religious life, and conversation, not only in the church, which was spent in the ministry of the word, and ordinances; but in the world, which, by the grace of God, was in simplicity and godly sincerity, in a very just, holy, and unblamable manner: his life was agreeable to his doctrine, and ornamental to his profession: and even the secrets of his mind, his views, his aims and ends in all he did, which are signified by his
purpose, were open and manifest; and which were not to obtain glory and applause from men, nor to gather wealth and riches for himself; but that God might be glorified in the salvation of men; that Christ might be magnified both in his life and death; that his Gospel might be spread, his kingdom be enlarged, and that many souls might be converted and brought to the knowledge of him; and hence he became all things to all, that he might gain some. And as the doctrine of
faith, embraced, professed, and preached by him, was well known, so no less conspicuous was the grace of faith in him, with respect to his interest in God's everlasting love, in salvation by Jesus Christ, and in eternal glory and happiness; of which be had a full assurance, and which remained constant and firm in him to the end. Unless rather his faithfulness in the discharge of his ministerial work should be here designed, for which he was very remarkable; as also for his
longsuffering both towards those that were without, the open enemies and persecutors of the Gospel, and towards them that were within, the brethren, whose infirmities he bore; and also for the success of the Gospel as the husbandman has long patience, and waits long for the former and latter rain to which is added
charity; which suffers long, and is kind; and may include his love to God, to Christ, and to the souls of men; which was very great, and particularly to his countrymen, the Jews, and also to the Gentiles; and especially to the churches he was more immediately concerned with, and even to all the saints: this is left out in the Alexandrian copy: it follows,
patience; in bearing all indignities, reproaches, afflictions, and persecutions, for the sake of Christ and his Gospel; by which he was not in the least moved, but persevered with, great courage and constancy to the end.
2 Timothy 3:11
Ver. 11. Persecutions, afflictions, which came unto me at Antioch,.... In Pisidia; where the Jews that contradicted and blasphemed his doctrine, and envied his success, stirred up the chief of the city, both men and women, against him, and Barnabas; who persecuted them and expelled them out, of their coasts, Ac 13:45 and also at Iconium; where both Jews and Gentiles made an assault upon them, to use them ill, and stone them, Ac 14:5 and likewise at Lystra; where the apostle was stoned, and drawn out of the city, and left for dead, Ac 14:19. And these instances are the rather mentioned because they were done in those parts, where Timothy had lived, Ac 16:1 and so knew the truth of these things, not only from the apostle's mouth, but from the testimonies of others; and perhaps he might have been a witness to some of them himself;
what persecutions I endured: not only in the above places, but elsewhere; see a detail of them in 2Co 11:23,
but out of them all the Lord delivered me; see 2Co 1:10 2Ti 4:17, this he says to the glory of the grace and power of God, to whom he ascribes all his deliverances; and for the encouragement of Timothy, and other saints, under sufferings, who may hope and believe that the Lord will deliver them in his own time and way, Ps 34:19.
2 Timothy 3:12
Ver. 12. Yea, and all that will live godly in Christ Jesus,.... All that live according to the will of God revealed in his word; and to the glory of God, as the end of all their actions; and which the grace of God in the Gospel, and in their own hearts, teaches them; and who have the principles of a godly life from Christ, and derive the fresh supplies of grace and life from him, to maintain it; in whom their life is hid, and who live by faith upon him; all such that live, and that will live so, are desirous of living after this manner; in whom God has wrought in them both to will and to do, and are concerned when it is otherwise with them: these
shall suffer persecution; it is the will of God, and the appointment of heaven; Christ has foretold it, that so it shall be; and he the head has suffered it himself, and it is necessary that his members should, that they may be conformed unto him; it is the way Christ himself went to glory, and through many tribulations his people must enter the kingdom; and this is the common lot and certain case of all the saints, in one shape or another; for though all do not suffer confiscation of goods, beating, scourging, imprisonment, or a violent death; yet all are more or less afflicted and distressed by wicked men, and are subject to their reproaches and revilings, which are a branch of persecution; and that for professing Christ, and living a godly life in him and under his influence: and since such suffer as Christians, and not as evildoers; and this is the common condition of the people of God, in this world, it should not be thought strange, but be cheerfully endured; to encourage to which is the apostle's view in this passage.
2 Timothy 3:13
Ver. 13. But evil men and seducers shall wax worse and worse,.... By "evil men" are meant, not sinful men in common, as all are by nature and practice; nor only open profane sinners but rather wicked men under a form of godliness, as before; and who are full of wickedness and malice against truly godly persons, even as the devil himself, of whom the same word is used, when he is called the wicked one; and this is a reason why true professors of religion must expect persecution, seeing as there ever were, so there ever will be such sort of men, who will not grow better, but worse and worse. The word for "seducers", signifies sorcerers, enchanters, a sort of jugglers; and as the other, it well suits with the ecclesiastics of the church of Rome, who pretend to miracles, and do lying wonders, and by their sorceries deceive all nations, Re 18:23 and these "shall wax worse and worse"; in principle and in practice, in ungodliness, and in error, in wickedness and malice against the saints, and in the arts of deceiving; so the church of Rome is never to be expected to be better, but worse; at the time of the fall of Babylon she will be an habitation of devils, the hold of every foul spirit, and the cage of every unclean and hateful bird, Re 18:2
deceiving: not God, but themselves and others even all nations, excepting the elect of God; which they do by their good words and fair speeches, and by their show of devotion and religion, and by their pretended miracles and lying wonders:
and deceived by the old serpent, the devil, under whose power and influence they are, in whose snare they are taken, and by whom they are led captive, and will at last share the same fate with himself, and be cast into the same lake of fire and brimstone.
2 Timothy 3:14
Ver. 14. But continue thou in the things,.... That is, in the doctrines of the Gospel, and not be moved away from them, either through the malice or persecutions, or the cunning sleight of men that lie in wait to deceive; and which is an exhortation suitable to the godly in all ages: and what follow are so many reasons enforcing it:
which thou hast learned: not merely in a theoretical way, as arts and sciences are learned, but in a spiritual and experimental manner; a comfortable knowledge and experience of which he had attained unto; and were not like those in 2Ti 3:7, who had been ever learning, and yet could not come to the knowledge of the truth: and since therefore he had learned the truths of the Gospel, and had attained to a good understanding of them, it was his duty, as it is the duty of all such, to abide by them:
and hast been assured of: the doctrines of the Gospel are certain things; they are truths without controversy; there is a full assurance of understanding of them, which men may arrive unto, and which ministers should, since they are to affirm them with certainty. Scepticism is very unbecoming one that calls himself a minister of the Gospel; and when a man is assured of the truth and reality of Gospel doctrines, it would be shameful in him to drop them, or depart from them:
knowing of whom thou hast learned them. The apostle means himself, though he modestly forbears the mention of himself: and it is another argument why Timothy should continue steadfastly in the doctrines of the Gospel, seeing he had learned them of so great an apostle of Christ; whose mission, as such, was abundantly confirmed by miracles and success, and who had received these doctrines by immediate revelation from Christ; so that it was all one as if Timothy had learned them from Christ himself. The Alexandrian copy reads the word "whom", in the plural number, as if the apostle referred to more teachers of Timothy than himself; however, he doubtless was the principal one.
2 Timothy 3:15
Ver. 15. And that from a child thou hast known the holy Scriptures,.... And therefore must know that the doctrines he had learned were agreeable to them; and so is another reason why he should continue in them. The Jews very early learned their children the holy Scripture. Philo the Jew says {w}, ek prwthv hlikiav "from their very infancy"; a phrase pretty much the same with this here used. It is a maxim with the Jews {x}, that when a child was five years of age, it was proper to teach him the Scriptures. Timothy's mother being a Jewess, trained him up early in the knowledge of these writings, with which he became very conversant, and under divine influence and assistance, arrived to a large understanding of them; and it is a practice that highly becomes Christian parents; it is one part of the nurture and admonition of the Lord they should bring up their children in: the wise man's advice in
Pr 22:6 is very good. From hence the apostle takes occasion to enter into a commendation of the sacred writings; and here, from the nature and character of them, calls them the
holy Scriptures; to distinguish them from profane writings; and that because the author of them is the Holy Spirit of God; and even the amanuenses of him, and the penmen of them, were holy men of God; the matter of them is holy, both law and Gospel; and the end of writing them is to promote holiness; the precepts, promises, and doctrines contained in them are calculated for that purpose; and even the account they give of the sins and failings of others, are for the admonition of men: and next these Scriptures are commended from the efficacy of them:
which are able to make thee wise unto salvation. Men are not wise of themselves; they are naturally without an understanding of spiritual things; and the things of the Spirit of God cannot be known by natural men, because they are spiritually discerned; particularly they are not wise in the business of salvation, of which either they are insensible themselves, and negligent; or foolishly build their hopes of it upon their civility, morality, legal righteousness, or an outward profession of religion: but the Scriptures are able to make men wise and knowing in this respect; for the Gospel is one part of the Scriptures, which is the Gospel of salvation, and shows unto men the way of salvation. The Scriptures testify largely of Christ, the Saviour; and give an ample account both of him, who is the able, willing, suitable, complete, and only Saviour, and of the salvation which is wrought by him; and describe the persons who do, and shall enjoy it: not that the bare reading of the Scriptures, or the hearing of them expounded, are able to make men wise in this way; but these, when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, are; when he who endited the Scriptures removes the veil from their eyes, opens their understandings, and gives them light and knowledge in them: and then may persons be said to be wise unto salvation, when they not only have a scheme of it in their heads, but are in their hearts sensible of their need of it, and know that there is salvation in no other but in Christ; and when they look to him for it, to his righteousness for justification, to his blood for peace, pardon, and cleansing, to his sacrifice for atonement, and to his fulness of grace for a continual supply, and to him for eternal life and glory; when they rejoice in him and his salvation, and give him all the glory of it: the apostle adds,
through faith which is in Christ Jesus: wisdom to salvation lies not in the knowledge of the law the Jew boasted of; nor in the works of it, at least not in a trust and confidence in them for salvation; for by them there is no justification before God, nor acceptance with him, nor salvation: but true wisdom to salvation lies in faith, which is a spiritual knowledge of Christ, and a holy confidence in him; and that salvation which the Scriptures make men wise unto, is received and enjoyed through that faith, which has Christ for its author and object; which comes from him, and centres in him, and is a looking to him for eternal life.
{w} De Legat. ad Caium, p. 1022. {x} Pirke Abot, c. 5. sect. 21.
2 Timothy 3:16
Ver. 16. All Scripture is given by inspiration of God,.... That is, all holy Scripture; for of that only the apostle is speaking; and he means the whole of it; not only the books of the Old Testament, but of the New, the greatest part of which was now written; for this second epistle to Timothy is by some thought to be the last of Paul's epistles; and this also will hold good of what was to be written; for all is inspired by God, or breathed by him: the Scriptures are the breath of God, the word of God and not men; they are "written by the Spirit", as the Syriac version renders it; or "by the Spirit of God", as the Ethiopic version. The Scriptures are here commended, from the divine authority of them; and which is attested and confirmed by various arguments; as the majesty and loftiness of their style, which in many places is inimitable by men; the sublimity of the matter contained in them, which transcends all human understanding and capacity ever to have attained unto and discovered; as the trinity of persons in the Godhead, the incarnation of Christ, the resurrection of the dead, &c. The purity and holiness of them before observed, show them to be the word of him that is of purer eyes than to behold iniquity; as also their harmony and agreement, though wrote by different persons, in different places, and ages, and at sundry times, and in divers manners; what seeming inconsistencies are observed in them may, with labour and industry, by divine assistance, be reconciled. The predictions of future events in them, as particularly concerning Josiah and Cyrus, by name, long before they were born, and especially concerning Jesus Christ, and which have had their accomplishment, and many others in the New Testament both by Christ and his apostles, are a proof that they could not be the writings of men, but must have the omniscient God for their author; the impartiality of the writers of them, in not concealing the mean extract of some of them, the sins of others before conversion, and even their sins and failings afterwards, as well as those of their nearest relations and dearest friends, strengthens the proof of their divine authority; to which may be added, the wonderful preservation of them, through all the changes and declensions of the Jewish church and state, to whom the books of the Old Testament were committed; and notwithstanding the violence and malice of Heathen persecutors, particularly Dioclesian, who sought to destroy every copy of the Scriptures, and published an edict for that purpose, and notwithstanding the numbers of heretics, and who have been in power, as also the apostasy of the church of Rome; and yet these writings have been preserved, and kept pure and incorrupt, which is not the case of other writings; nor are there any of such antiquity as the oldest of these: to which may be subjoined the testimony of God himself; his outward testimony by miracles, wrought by Moses and the prophets, concerned in the writings of the Old Testament, and by the apostles in the New; and his internal testimony, which is the efficacy of these Scriptures on the hearts of men; the reading and hearing of which, having been owned for the conversion, comfort and edification of thousands and thousands, and ten thousand times ten thousand: and
is profitable for doctrine; for the discovering, illustrating, and confirming any doctrine concerning God, the being, persons, and perfections of God; concerning the creation and fall of man; concerning the person and offices of Christ, redemption by him, justification by his righteousness, pardon by his blood, reconciliation and atonement by his sacrifice, and eternal life through him, with many others. The Scripture is profitable for ministers to fetch doctrine from, and establish it by; and for hearers to try and prove it by:
for reproof; of errors and heresies; this is the sword of the Spirit, which cuts all down. There never was, nor is, nor can be any error or heresy broached in the world, but there is a sufficient refutation of it in the Scriptures; which may be profitably used for that purpose, as it often has been by Christ and his apostles, and others since in all ages:
for correction; of vice; there being no sin, but the evil nature of it is shown, its wicked tendency is exposed, and the sad effects and consequences of it are pointed out in these writings: for instruction in righteousness; in every branch of duty incumbent upon men; whether with respect to God, or one another; for there is no duty men are obliged unto, but the nature, use, and excellency of it, are here shown: the Scriptures are a perfect rule of faith and practice; and thus they are commended from the usefulness and profitableness of them.
2 Timothy 3:17
Ver. 17. That the man of God may be perfect,.... By the man of God may be meant everyone that in a special relation belongs to God; who is chosen by God the Father, redeemed by the Son, and called by the Spirit; but more especially a minister of the Gospel; for as it was usual to call a prophet under the Old Testament by this name, it seems to be transferred from thence to a minister of the New Testament, see 1Ti 6:11 and the design of the Scriptures and the end of writing them are, that both preachers of the word, and hearers of it, might have a perfect knowledge of the will of God; that the former might be a complete minister of the Gospel, and that nothing might be wanting for the information of the latter:
thoroughly furnished unto all good works, or "every good work"; particularly to the work of the ministry, which is a good one; and to every part and branch of it, a thorough furniture for which lies in the holy Scriptures; from whence, as scribes well instructed in the kingdom of heaven, do Gospel ministers bring forth things new and old, both for delight and profit: though this may be also applied to all good works in common, which the Scriptures point unto, give directions about, as well as show where strength is to be had to perform them.
John Gill's Exposition of the Entire Bible.
Even in gospel times there would be perilous times;
on account of persecution from without, still more on account of
corruptions within. Men love to gratify their own lusts, more than to
please God and do their duty. When every man is eager for what he
can get, and anxious to keep what he has, this makes men
dangerous to one another. When men do not fear God, they will not
regard man. When children are disobedient to their parents, that
makes the times perilous. Men are unholy and without the fear of
God, because unthankful for the mercies of God. We abuse God's
gifts, if we make them the food and fuel of our lusts. Times are
perilous also, when parents are without natural affection to children.
And when men have no rule over their own spirits, but despise that
which is good and to be honoured. God is to be loved above all; but
a carnal mind, full of enmity against him, prefers any thing before
him, especially carnal pleasure. A form of godliness is very different
from the power; from such as are found to be hypocrites, real
Christians must withdraw. Such persons have been found within the
outward church, in every place, and at all times. There ever have
been artful men, who, by pretences and flatteries, creep into the
favour and confidence of those who are too easy of belief, ignorant,
and fanciful. All must be ever learning to know the Lord; but these
follow every new notion, yet never seek the truth as it is in Jesus.
Like the Egyptian magicians, these were men of corrupt minds,
prejudiced against the truth, and found to be quite without faith. Yet
though the spirit of error may be let loose for a time, Satan can
deceive the nations and the churches no further, and no longer,
than God will permit.
Even in gospel times there would be perilous times;
on account of persecution from without, still more on account of
corruptions within. Men love to gratify their own lusts, more than to
please God and do their duty.
Like the Egyptian magicians, these were men of corrupt minds,
prejudiced against the truth, and found to be quite without faith. Yet
though the spirit of error may be let loose for a time, Satan can
deceive the nations and the churches no further, and no longer,
than God will permit.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary