2 Timothy 3
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
2 Timothy 3
Perilous Times in the Last Days
1This know also, that in the last days perilous times shall come.
Jamieson-Fausset-Brown
CHAPTER 3
2Ti 3:1-17. Coming Evil Days: Signs of Evil Already: Contrast in the Doctrine and Life of Paul, Which Timothy Should Follow in Accordance with His Early Training in Scripture.
1. also--Greek, "but."
last days--preceding Christ's second coming (2Pe 3:3; Jude 18). "The latter times," 1Ti 4:1, refer to a period not so remote as "the last days," namely, the long days of papal and Greek anti-Christianity.
perilous--literally, "difficult times," in which it is difficult to know what is to be done: "grievous times."
shall come--Greek, "shall be imminent"; "shall come unexpectedly" [Bengel].
CHAPTER 3
2Ti 3:1-17. Coming Evil Days: Signs of Evil Already: Contrast in the Doctrine and Life of Paul, Which Timothy Should Follow in Accordance with His Early Training in Scripture.
1. also--Greek, "but."
last days--preceding Christ's second coming (2Pe 3:3; Jude 18). "The latter times," 1Ti 4:1, refer to a period not so remote as "the last days," namely, the long days of papal and Greek anti-Christianity.
perilous--literally, "difficult times," in which it is difficult to know what is to be done: "grievous times."
shall come--Greek, "shall be imminent"; "shall come unexpectedly" [Bengel].
The Pulpit Commentary
But know this for this know also, A.V.; grievous for perilous, A.V. Grievous times (καιροὶ χαλεποί). "Grievous" is not a very good rendering. "Perilous," though in some contexts it is a right rendering, is a little too restricted here. "Difficult," "trying," "uneasy," or the like, is nearer the sense. They are times when a Christian hardly knows which way to turn or what to do. He has to live under a constant sense of hindrance and difficulty of one sort or another.
But know this for this know also, A.V.; grievous for perilous, A.V. Grievous times (καιροὶ χαλεποί). "Grievous" is not a very good rendering. "Perilous," though in some contexts it is a right rendering, is a little too restricted here. "Difficult," "trying," "uneasy," or the like, is nearer the sense. They are times when a Christian hardly knows which way to turn or what to do. He has to live under a constant sense of hindrance and difficulty of one sort or another.
2For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
Jamieson-Fausset-Brown
2. men--in the professing Church. Compare the catalogue, Ro 1:29, &c., where much the same sins are attributed to heathen men; it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (Re 13:1, 11, 12, &c.; 17:3, 8, 11).
covetous--Translate, "money-loving," a distinct Greek word from that for "covetous" (see on Col 3:5). The cognate Greek substantive (1Ti 6:10) is so translated, "the love of money is a (Greek, not 'the') root of all evil."
boasters--empty boasters [Alford]; boasting of having what they have not.
proud--overweening: literally, showing themselves above their fellows.
blasphemous--rather, "evil-speakers," revilers.
disobedient to parents--The character of the times is even to be gathered especially from the manners of the young [Bengel].
unthankful--The obligation to gratitude is next to that of obedience to parents.
unholy--irreligious [Alford]; inobservant of the offices of piety.
2. men--in the professing Church. Compare the catalogue, Ro 1:29, &c., where much the same sins are attributed to heathen men; it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (Re 13:1, 11, 12, &c.; 17:3, 8, 11).
covetous--Translate, "money-loving," a distinct Greek word from that for "covetous" (see on Col 3:5). The cognate Greek substantive (1Ti 6:10) is so translated, "the love of money is a (Greek, not 'the') root of all evil."
boasters--empty boasters [Alford]; boasting of having what they have not.
proud--overweening: literally, showing themselves above their fellows.
blasphemous--rather, "evil-speakers," revilers.
disobedient to parents--The character of the times is even to be gathered especially from the manners of the young [Bengel].
unthankful--The obligation to gratitude is next to that of obedience to parents.
unholy--irreligious [Alford]; inobservant of the offices of piety.
The Pulpit Commentary
Self for their own selves, A.V.; lovers of money for covetous, A.V.; boastful for boasters, A.V.; haughty for proud, A.V.; railers for blasphemers, A.V. Men (οἱἄνθρωποι); men in general, the bulk of men in the Church; for he is speaking, not of the world at large, but of professing Christians. Lovers of self (φίλαυτοι); only here in the New Testament, and not found in the LXX.; but used by Aristotle in a striking passage (quoted by Alford), where he distinguishes those who are φίλαυτοι in a good sense, and those who are justly blamed for being φίλαυτοι, i.e. selfish and greedy. The Christian character is exactly the opposite (see 1Co_10:24; 1Co_13:5). Lovers of money (φιλάργυροι); elsewhere in the New Testament only in Luk_16:14, though not uncommon in classical Greek; φιλαργυρία is found in 1Ti_6:10. Boastful (ἀλάζονες); as Rom_1:30, and in classical Greek. It the derivation of the word is ἄλη, wandering, we may compare the περιερχόμενοι of Act_9:13, "vagabond Jews." Such vagabonds were usually boasters. Hence ἀλαζών came to mean "a boaster." Haughty, railers. Υπερηφανία and βλασφημία are coupled together in Mar_7:22; and ὑπερηφάνους and ἀλάζονας in Rom_1:30. In the New Testament βλάσφημος and βλασφημία are most commonly used of evil speaking against God and holy things; but not always (see Eph_4:31; Col_3:8; 1Ti_6:4). Here apparently it means generally "evil speakers." Unthankful (ἀχάριστοι); as Luk_6:35. Found occasionally in the LXX., and common in classical Greek. The ingratitude which they showed to their parents was a part of their general character. We ought to take special note of this passive sin—the not being thankful for good received from God and man. Unholy (ἀνόσιοι); as 1Ti_1:9 (where see note).
Self for their own selves, A.V.; lovers of money for covetous, A.V.; boastful for boasters, A.V.; haughty for proud, A.V.; railers for blasphemers, A.V. Men (οἱἄνθρωποι); men in general, the bulk of men in the Church; for he is speaking, not of the world at large, but of professing Christians. Lovers of self (φίλαυτοι); only here in the New Testament, and not found in the LXX.; but used by Aristotle in a striking passage (quoted by Alford), where he distinguishes those who are φίλαυτοι in a good sense, and those who are justly blamed for being φίλαυτοι, i.e. selfish and greedy. The Christian character is exactly the opposite (see 1Co_10:24; 1Co_13:5). Lovers of money (φιλάργυροι); elsewhere in the New Testament only in Luk_16:14, though not uncommon in classical Greek; φιλαργυρία is found in 1Ti_6:10. Boastful (ἀλάζονες); as Rom_1:30, and in classical Greek. It the derivation of the word is ἄλη, wandering, we may compare the περιερχόμενοι of Act_9:13, "vagabond Jews." Such vagabonds were usually boasters. Hence ἀλαζών came to mean "a boaster." Haughty, railers. Υπερηφανία and βλασφημία are coupled together in Mar_7:22; and ὑπερηφάνους and ἀλάζονας in Rom_1:30. In the New Testament βλάσφημος and βλασφημία are most commonly used of evil speaking against God and holy things; but not always (see Eph_4:31; Col_3:8; 1Ti_6:4). Here apparently it means generally "evil speakers." Unthankful (ἀχάριστοι); as Luk_6:35. Found occasionally in the LXX., and common in classical Greek. The ingratitude which they showed to their parents was a part of their general character. We ought to take special note of this passive sin—the not being thankful for good received from God and man. Unholy (ἀνόσιοι); as 1Ti_1:9 (where see note).
3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
Jamieson-Fausset-Brown
3. truce-breakers--rather as the Greek is translated in Ro 1:31, "implacable."
false accusers--slanderers (1Ti 3:11; Tit 2:3).
incontinent, fierce--at once both soft and hard: incontinently indulging themselves, and inhuman to others.
despisers, &c.--"no lovers of good" [Alford]; the opposite of "a lover of good" (Tit 1:8).
3. truce-breakers--rather as the Greek is translated in Ro 1:31, "implacable."
false accusers--slanderers (1Ti 3:11; Tit 2:3).
incontinent, fierce--at once both soft and hard: incontinently indulging themselves, and inhuman to others.
despisers, &c.--"no lovers of good" [Alford]; the opposite of "a lover of good" (Tit 1:8).
The Pulpit Commentary
Implacable for truce breakers, A.V.; slanderers for false accusers, A.V.; without self-control for incontinent, A.V.; no lovers of good for despisers of those that are good, A.V. Without natural affection (ἄστοργοι); as in Rom_1:31, where in the T.R. it is coupled with ἄσπονδοι, as here. The verb στέργω is "to love," used primarily of the natural affection of parents to their children and children to their parents. And στοργή is that natural love. These persons were without this στοργή, of which Plato says, "A child loves his parents, and is loved by them;" and so, according to St. Paul's judgment in 1Ti_5:8, were "worse than infidels." Implacable (ἄσπονδοι); only here according to the R.T., not at all in the LXX., but frequent in classical Greek. Σπονδή was a solemn truce made over a libation to the gods. Ἁσπονδος at first merely expresses that anything was done, or any person was left, without such a truce. But, in a secondary sense, applied to a war, it meant an internecine war admitting of no truce; and thence, as here, applied to a person, it means "implacable," one who will make no truce or treaty with his enemy. The sense "truce breakers" is not justified by any example. Slanderers (διάβολοι); as 1Ti_3:11 and Tit_2:3. The arch-slanderer is ὁ διάβολος, the devil, "the accuser of the brethren (ὁ κατήγορυς τῶν ἀδελφῶν)" (Rev_12:10; see Joh_6:70). Without self-control (ἀκρατεῖς); here only in the New Testament, not in the LXX. but frequent in classical Greek, in the sense of intemperate in the pursuit or use of anything, e.g. money, the tongue, pleasure, the appetite, etc., which are put in the genitive case. Used absolutely it means generally "without self-control, as here rendered in the R.V. The A.V. "incontinent" expresses only one part of the meaning (see ἀκρασία, Mat_23:25). Fierce (from ferns, wild, savage); ἀνήμεροι; only here in the New Testament, and not found in the LXX., but frequent in the Greek tragedians and others, of persons, countries, plants, etc.; e.g. "Beware of the Chalubes, for they are savage (ἀνήμεροι), and cannot be approached by strangers". It corresponds with ἀνελεήμονες, unmerciful (Rom_1:31). No lovers of good (ἀφιλάγαθοι); only here in the New Testament, and not at all in the LXX. or in classical Greek. But φιλάγαθος is found in Wis. 7:22, and in Aristotle, in the sense of "lovers of that which is good;" and in Tit_1:8. The R.V. seems therefore to be right in rendering here "no lovers of good," rather than as the A.V. "despisers of those which are good," after the Vulgate and the new version of Sanctes Pagninus.
Implacable for truce breakers, A.V.; slanderers for false accusers, A.V.; without self-control for incontinent, A.V.; no lovers of good for despisers of those that are good, A.V. Without natural affection (ἄστοργοι); as in Rom_1:31, where in the T.R. it is coupled with ἄσπονδοι, as here. The verb στέργω is "to love," used primarily of the natural affection of parents to their children and children to their parents. And στοργή is that natural love. These persons were without this στοργή, of which Plato says, "A child loves his parents, and is loved by them;" and so, according to St. Paul's judgment in 1Ti_5:8, were "worse than infidels." Implacable (ἄσπονδοι); only here according to the R.T., not at all in the LXX., but frequent in classical Greek. Σπονδή was a solemn truce made over a libation to the gods. Ἁσπονδος at first merely expresses that anything was done, or any person was left, without such a truce. But, in a secondary sense, applied to a war, it meant an internecine war admitting of no truce; and thence, as here, applied to a person, it means "implacable," one who will make no truce or treaty with his enemy. The sense "truce breakers" is not justified by any example. Slanderers (διάβολοι); as 1Ti_3:11 and Tit_2:3. The arch-slanderer is ὁ διάβολος, the devil, "the accuser of the brethren (ὁ κατήγορυς τῶν ἀδελφῶν)" (Rev_12:10; see Joh_6:70). Without self-control (ἀκρατεῖς); here only in the New Testament, not in the LXX. but frequent in classical Greek, in the sense of intemperate in the pursuit or use of anything, e.g. money, the tongue, pleasure, the appetite, etc., which are put in the genitive case. Used absolutely it means generally "without self-control, as here rendered in the R.V. The A.V. "incontinent" expresses only one part of the meaning (see ἀκρασία, Mat_23:25). Fierce (from ferns, wild, savage); ἀνήμεροι; only here in the New Testament, and not found in the LXX., but frequent in the Greek tragedians and others, of persons, countries, plants, etc.; e.g. "Beware of the Chalubes, for they are savage (ἀνήμεροι), and cannot be approached by strangers". It corresponds with ἀνελεήμονες, unmerciful (Rom_1:31). No lovers of good (ἀφιλάγαθοι); only here in the New Testament, and not at all in the LXX. or in classical Greek. But φιλάγαθος is found in Wis. 7:22, and in Aristotle, in the sense of "lovers of that which is good;" and in Tit_1:8. The R.V. seems therefore to be right in rendering here "no lovers of good," rather than as the A.V. "despisers of those which are good," after the Vulgate and the new version of Sanctes Pagninus.
4Traitors, heady, highminded, lovers of pleasures more than lovers of God;
Jamieson-Fausset-Brown
4. heady--precipitate in action and in passion.
high-minded--literally, "puffed up" with pride, as with smoke blinding them.
lovers of pleasure ... God--Love of pleasure destroys the love and sense of God.
4. heady--precipitate in action and in passion.
high-minded--literally, "puffed up" with pride, as with smoke blinding them.
lovers of pleasure ... God--Love of pleasure destroys the love and sense of God.
The Pulpit Commentary
Headstrong for heady, A.V.; puffed up for high minded, A.V.; pleasure for pleasures, A.V.; rather for more, A.V. Traitors (προδόται); Luk_6:16; Act_7:52. It does not mean traitors to their king or country, but generally betrayers of the persons who trust in them, and of the cause of the trust committed to them; perhaps specially, as Bishop Ellicott suggests, of their brethren in times of persecution. Headstrong (προπετεῖς); as in Act_19:36. Neither "heady" nor "headstrong" gives the exact meaning of προπετής, which is "rash," "hasty," "headlong." "Headstrong" rather denotes obstinacy which will not be influenced by wise advice, but προπετής is the person who acts from impulse, without considering consequences, or weighing principles. Puffed up (τετυφωμένοι); see 1Ti_3:6, note. Lovers of pleasure (φιλήδονοι); only here in the New Testament, and not found in the LXX., but occasionally in classical Greek. "Fond of pleasure" (Liddell and Scott). It is used here as an antithesis to lovers of God (φιλόθεοι), which also occurs only here either in the New Testament or the LXX., but is used by Aristotle. Philo, quoted by Bishop Ellicott (from Wetstein), has exactly the same contrast: φιλήδονον … μᾶλλον ἢ … φιλόθεον. It looks as if the men spoken of claimed to be φιλόθεοι. A somewhat similar paronomasia occurs in Isa_5:7, where הפַשְׂםִis opposed to טפָשְׁםִ, and הקָעָץְ to הקָדָץְ.
Headstrong for heady, A.V.; puffed up for high minded, A.V.; pleasure for pleasures, A.V.; rather for more, A.V. Traitors (προδόται); Luk_6:16; Act_7:52. It does not mean traitors to their king or country, but generally betrayers of the persons who trust in them, and of the cause of the trust committed to them; perhaps specially, as Bishop Ellicott suggests, of their brethren in times of persecution. Headstrong (προπετεῖς); as in Act_19:36. Neither "heady" nor "headstrong" gives the exact meaning of προπετής, which is "rash," "hasty," "headlong." "Headstrong" rather denotes obstinacy which will not be influenced by wise advice, but προπετής is the person who acts from impulse, without considering consequences, or weighing principles. Puffed up (τετυφωμένοι); see 1Ti_3:6, note. Lovers of pleasure (φιλήδονοι); only here in the New Testament, and not found in the LXX., but occasionally in classical Greek. "Fond of pleasure" (Liddell and Scott). It is used here as an antithesis to lovers of God (φιλόθεοι), which also occurs only here either in the New Testament or the LXX., but is used by Aristotle. Philo, quoted by Bishop Ellicott (from Wetstein), has exactly the same contrast: φιλήδονον … μᾶλλον ἢ … φιλόθεον. It looks as if the men spoken of claimed to be φιλόθεοι. A somewhat similar paronomasia occurs in Isa_5:7, where הפַשְׂםִis opposed to טפָשְׁםִ, and הקָעָץְ to הקָדָץְ.
5Having a form of godliness, but denying the power thereof: from such turn away.
Jamieson-Fausset-Brown
5. form--outward semblance.
godliness--piety.
denying--rather as Greek, "having denied," that is, renounced.
the power--the living, regenerating, sanctifying influence of it.
turn away--implying that some of such characters, forerunners of the last days, were already in the Church.
5. form--outward semblance.
godliness--piety.
denying--rather as Greek, "having denied," that is, renounced.
the power--the living, regenerating, sanctifying influence of it.
turn away--implying that some of such characters, forerunners of the last days, were already in the Church.
The Pulpit Commentary
Holding for having, A.V.; hating denied for denyiny, A.V.; these also for such, A.V. Holding (ἔχοντες). There is no reason to change "having." Perhaps "indeed" after "having" would give the emphasis conveyed by ἔχοντες preceding the object. A form (μόρφωσιν). It should be the form; i.e. "the outward semblance," i.q. μόρφωμα, form, shape, figure (Liddell and Scott), here in contrast with δύναμις, the reality. In Rom_2:20, the only other place in the New Testament where μόρφωσις occurs, there is no contrast, and so it has the sense of a "true sketch" or "delineation." Having denied (ἠρνημένοι); possibly more correct than the A.V. "denying," though the difference, if any, is very slight. The meaning is that by their life and character and conversation they gave the lie to their Christian profession. Christianity with them was an outward form, not an inward living power of godliness. From these also does not give the sense at all clearly. The A.V. does, though it omits the καὶ, which is not wanted in English. In the Greek it marks an additional circumstance in the case of those of whom he is speaking, viz. that they are to be turned away from as hopeless. Turn away (ἀποτρέπου); only here in the New Testament, or, at least in the middle voice, in the LXX.; but frequent in classical Greek in different senses. St. Paul uses ἐκτρέπομενος in the same sense in 1Ti_6:20. "This command shows that the apostle treats the symptoms of the last times as in some respects present" (Alford). With this catena of epithets comp. Rom_1:29-31; and, though of an opposite character, the string of adjectives in Wis. 7:22, 23.
Holding for having, A.V.; hating denied for denyiny, A.V.; these also for such, A.V. Holding (ἔχοντες). There is no reason to change "having." Perhaps "indeed" after "having" would give the emphasis conveyed by ἔχοντες preceding the object. A form (μόρφωσιν). It should be the form; i.e. "the outward semblance," i.q. μόρφωμα, form, shape, figure (Liddell and Scott), here in contrast with δύναμις, the reality. In Rom_2:20, the only other place in the New Testament where μόρφωσις occurs, there is no contrast, and so it has the sense of a "true sketch" or "delineation." Having denied (ἠρνημένοι); possibly more correct than the A.V. "denying," though the difference, if any, is very slight. The meaning is that by their life and character and conversation they gave the lie to their Christian profession. Christianity with them was an outward form, not an inward living power of godliness. From these also does not give the sense at all clearly. The A.V. does, though it omits the καὶ, which is not wanted in English. In the Greek it marks an additional circumstance in the case of those of whom he is speaking, viz. that they are to be turned away from as hopeless. Turn away (ἀποτρέπου); only here in the New Testament, or, at least in the middle voice, in the LXX.; but frequent in classical Greek in different senses. St. Paul uses ἐκτρέπομενος in the same sense in 1Ti_6:20. "This command shows that the apostle treats the symptoms of the last times as in some respects present" (Alford). With this catena of epithets comp. Rom_1:29-31; and, though of an opposite character, the string of adjectives in Wis. 7:22, 23.
6For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,
Jamieson-Fausset-Brown
6. of this sort--Greek, "of these," such as were described (2Ti 3:5).
creep into--stealthily.
laden with sins--(Is 1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (1Ti 1:19).
divers lusts--not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [Alford].
6. of this sort--Greek, "of these," such as were described (2Ti 3:5).
creep into--stealthily.
laden with sins--(Is 1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (1Ti 1:19).
divers lusts--not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [Alford].
The Pulpit Commentary
These for this sort, A.V.; that for which, A.V.; take for lead, A.V.; by for with, A.V. Creep into (ἐνδύνοντες); here only in the New Testament. It has the sense of "sneaking into," "insinuating themselves into," as in Xenophon, 'Cyrop.,' 2. 1. 13. Take captive (αἰχμαλωτεύοντες); as in Eph_4:3. The other form, αἰχμαλωτίζοντες which is that of the R.T., is in Luk_21:24; Rom_7:23; 2Co_10:5. The word well describes the blind surrender of the will and conscience to such crafty teachers. Silly women (τὰ γυναικάρια, diminutive of γυνή); nowhere else in the New Testament or LXX., but is used by some late Greek authors. It is a term of contempt—he will not call them γυναῖκας—they are only γυναικάρια. In the passages quoted by Alford from Irenaeus and Epiphanius, the women made use of by the later Gnostics are called γυναικάρια. See, too, the striking quotation in the same note from Jerome, specifying by name the women whom Nicolas of Antioch, Marcion, Montanus, and others employed as their instruments in spreading their abominable heresies. So true is St. Paul's forecast in the text. Laden with sins (σεσωρευμένα ἁμαρτίαις); elsewhere only in Rom_12:20, "heap coals of fire." It occurs in Aristotle and other Greek writers in the sense of heaping one thing upon another, and heaping up anything with something else. The last is the sense in which it is here used. It seems to convey the idea of passive helplessness. Led away (ἀγόμενα); with a strong intimation of unresisting weakness. Lusts (ἐπιθυμίαις); all kinds of carnal and selfish desires (see Mat_4:19; Joh_8:44; Rom_1:24; Rom_6:12; Rom_7:7, Rom_7:8; Gal_5:24; Eph_2:3; Eph_4:22; Col_3:5; 1Ti_6:9; 2Ti_2:22; 2Ti_4:3 : Tit_2:12; fit. 3; 1Pe_1:14, etc.; 2Pe_2:18; 1Jn_2:16, etc.).
These for this sort, A.V.; that for which, A.V.; take for lead, A.V.; by for with, A.V. Creep into (ἐνδύνοντες); here only in the New Testament. It has the sense of "sneaking into," "insinuating themselves into," as in Xenophon, 'Cyrop.,' 2. 1. 13. Take captive (αἰχμαλωτεύοντες); as in Eph_4:3. The other form, αἰχμαλωτίζοντες which is that of the R.T., is in Luk_21:24; Rom_7:23; 2Co_10:5. The word well describes the blind surrender of the will and conscience to such crafty teachers. Silly women (τὰ γυναικάρια, diminutive of γυνή); nowhere else in the New Testament or LXX., but is used by some late Greek authors. It is a term of contempt—he will not call them γυναῖκας—they are only γυναικάρια. In the passages quoted by Alford from Irenaeus and Epiphanius, the women made use of by the later Gnostics are called γυναικάρια. See, too, the striking quotation in the same note from Jerome, specifying by name the women whom Nicolas of Antioch, Marcion, Montanus, and others employed as their instruments in spreading their abominable heresies. So true is St. Paul's forecast in the text. Laden with sins (σεσωρευμένα ἁμαρτίαις); elsewhere only in Rom_12:20, "heap coals of fire." It occurs in Aristotle and other Greek writers in the sense of heaping one thing upon another, and heaping up anything with something else. The last is the sense in which it is here used. It seems to convey the idea of passive helplessness. Led away (ἀγόμενα); with a strong intimation of unresisting weakness. Lusts (ἐπιθυμίαις); all kinds of carnal and selfish desires (see Mat_4:19; Joh_8:44; Rom_1:24; Rom_6:12; Rom_7:7, Rom_7:8; Gal_5:24; Eph_2:3; Eph_4:22; Col_3:5; 1Ti_6:9; 2Ti_2:22; 2Ti_4:3 : Tit_2:12; fit. 3; 1Pe_1:14, etc.; 2Pe_2:18; 1Jn_2:16, etc.).
7Ever learning, and never able to come to the knowledge of the truth.
Jamieson-Fausset-Brown
7. Ever learning--some new point, for mere curiosity, to the disparagement of what they seemed to know before.
the knowledge--Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [Estius, 1.13.3]: so Roman Jesuitism.
7. Ever learning--some new point, for mere curiosity, to the disparagement of what they seemed to know before.
the knowledge--Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [Estius, 1.13.3]: so Roman Jesuitism.
The Pulpit Commentary
Ever learning, etc. This is the crowning feature of this powerful sketch of those "silly women," whose thoughts are busied about religion without their affections being reached or their principles being influenced by it. They are always beating about the bush, but they never get possession of the blessed and saving truth of the gospel of God. Their own selfish inclinations, and not the grace of God, continue to be the motive power with them.
Ever learning, etc. This is the crowning feature of this powerful sketch of those "silly women," whose thoughts are busied about religion without their affections being reached or their principles being influenced by it. They are always beating about the bush, but they never get possession of the blessed and saving truth of the gospel of God. Their own selfish inclinations, and not the grace of God, continue to be the motive power with them.
8Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.
Jamieson-Fausset-Brown
8. Now--Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [Alford].
Jannes ... Jambres--traditional names of the Egyptian magicians who resisted Moses (Ex 7:11, 22), derived from "the unwritten teaching of the Jews" [Theodoret]. In a point so immaterial as the names, where Scripture had not recorded them, Paul takes the names which general opinion had assigned the magicians. Eusebius [Preparation of the Gospel], quotes from Numenius, "Jannes and Jambres were sacred scribes (a lower order of priests in Egypt) skilled in magic." Hiller interprets "Jannes" from the Abyssinian language a trickster, and "Jambres" a juggler" (Ac 13:8).
resist--"withstand," as before. They did so by trying to rival Moses' miracles. So the false teachers shall exhibit lying wonders in the last days (Mt 24:24; 2Th 2:9; Re 13:14, 15).
reprobate--incapable of testing the truth (Ro 1:28) [Bengel]. Alford takes passively, "not abiding the test"; rejected on being tested (Jr 6:30).
8. Now--Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [Alford].
Jannes ... Jambres--traditional names of the Egyptian magicians who resisted Moses (Ex 7:11, 22), derived from "the unwritten teaching of the Jews" [Theodoret]. In a point so immaterial as the names, where Scripture had not recorded them, Paul takes the names which general opinion had assigned the magicians. Eusebius [Preparation of the Gospel], quotes from Numenius, "Jannes and Jambres were sacred scribes (a lower order of priests in Egypt) skilled in magic." Hiller interprets "Jannes" from the Abyssinian language a trickster, and "Jambres" a juggler" (Ac 13:8).
resist--"withstand," as before. They did so by trying to rival Moses' miracles. So the false teachers shall exhibit lying wonders in the last days (Mt 24:24; 2Th 2:9; Re 13:14, 15).
reprobate--incapable of testing the truth (Ro 1:28) [Bengel]. Alford takes passively, "not abiding the test"; rejected on being tested (Jr 6:30).
The Pulpit Commentary
And like for now, A.V.; withstand for resist, A.V.; corrupted in mind for of corrupt minds, A.V. And; but would be better. Jannes and Jambres; the traditional names of the magicians who opposed Moses; and, if Origen can be trusted, there was an apocryphal book called by their names. But Theodoret ascribes their names to an unwritten Jewish tradition. Their names are found in the Targum of Jonathan on Exo_7:11; Exo_22:22; and are also mentioned, in conjunction with Moses, with some variation in the name of Jambres, by Pliny ('Hist. Nat.,' Exo_31:2), who probably got his information from a work of Sergius Paulus off magic, of which the materials were furnished by Elymas the sorcerer (Act_13:6-8). Withstood (ἀντέστησαν); the same word as is used of Elymas in Act_13:8 (so Act_4:15 and elsewhere). Corrupted in mind (κατεφθαρμένα τὸν νοῦν); elsewhere only in 2Pe_2:12, in the sense of" perishing," being "utterly destroyed," which is the proper meaning of καταφθείρομαι Here in a moral sense κατεφθαρμένοι τὸν νοῦν means men whose understanding is gone, and perished, as διεφθαρμένος τὴν ἀκοήν means one whose hearing has perished—who is deaf. In 1Ti_6:5 St. Paul uses the more common διεφθαρμένων. Reprobate (ἀδόκιμα); as Tit_1:16, and elsewhere frequently in St. Paul's Epistles. It is just the contrary to δόκιμος (2Ti_2:15, note).
And like for now, A.V.; withstand for resist, A.V.; corrupted in mind for of corrupt minds, A.V. And; but would be better. Jannes and Jambres; the traditional names of the magicians who opposed Moses; and, if Origen can be trusted, there was an apocryphal book called by their names. But Theodoret ascribes their names to an unwritten Jewish tradition. Their names are found in the Targum of Jonathan on Exo_7:11; Exo_22:22; and are also mentioned, in conjunction with Moses, with some variation in the name of Jambres, by Pliny ('Hist. Nat.,' Exo_31:2), who probably got his information from a work of Sergius Paulus off magic, of which the materials were furnished by Elymas the sorcerer (Act_13:6-8). Withstood (ἀντέστησαν); the same word as is used of Elymas in Act_13:8 (so Act_4:15 and elsewhere). Corrupted in mind (κατεφθαρμένα τὸν νοῦν); elsewhere only in 2Pe_2:12, in the sense of" perishing," being "utterly destroyed," which is the proper meaning of καταφθείρομαι Here in a moral sense κατεφθαρμένοι τὸν νοῦν means men whose understanding is gone, and perished, as διεφθαρμένος τὴν ἀκοήν means one whose hearing has perished—who is deaf. In 1Ti_6:5 St. Paul uses the more common διεφθαρμένων. Reprobate (ἀδόκιμα); as Tit_1:16, and elsewhere frequently in St. Paul's Epistles. It is just the contrary to δόκιμος (2Ti_2:15, note).
9But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.
Jamieson-Fausset-Brown
9. they shall proceed no further--Though for a time (2Ti 2:16) "they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond which they shall not be able to "proceed further" (Job 38:11; Re 11:7, 11). They themselves shall "wax worse and worse" (2Ti 3:13), but they shall at last be for ever prevented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself" [Bengel].
their folly--literally, "dementation": wise though they think themselves.
shall be manifest--Greek, "shall be brought forth from concealment into open day" [Bengel], (1Co 4:5).
as theirs ... was--as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Ex 8:18; 9:11).
9. they shall proceed no further--Though for a time (2Ti 2:16) "they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond which they shall not be able to "proceed further" (Job 38:11; Re 11:7, 11). They themselves shall "wax worse and worse" (2Ti 3:13), but they shall at last be for ever prevented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself" [Bengel].
their folly--literally, "dementation": wise though they think themselves.
shall be manifest--Greek, "shall be brought forth from concealment into open day" [Bengel], (1Co 4:5).
as theirs ... was--as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Ex 8:18; 9:11).
The Pulpit Commentary
Evident for manifest, A.V.; came to be for was, A.V. Shall proceed (προκόψουσιν); as 2Ti_2:16 (where see note) and 2Ti_2:13. The apostle's meaning here is, as explained by the example of the magicians, that heresies shall not prevail against the truth. Ἐπὶ πλεῖον means beyond the point indicated in his description of their future progressive evil. They would "proceed further in ungodliness," as he said in 2Ti_2:16, but not up to the point of destroying the gospel, as history has shown. The various forms of Gnosticism have perished. The gospel remains. As theirs also came to be (Exo_8:18, Exo_8:19). Surely the A.V. "was" is better.
Evident for manifest, A.V.; came to be for was, A.V. Shall proceed (προκόψουσιν); as 2Ti_2:16 (where see note) and 2Ti_2:13. The apostle's meaning here is, as explained by the example of the magicians, that heresies shall not prevail against the truth. Ἐπὶ πλεῖον means beyond the point indicated in his description of their future progressive evil. They would "proceed further in ungodliness," as he said in 2Ti_2:16, but not up to the point of destroying the gospel, as history has shown. The various forms of Gnosticism have perished. The gospel remains. As theirs also came to be (Exo_8:18, Exo_8:19). Surely the A.V. "was" is better.
Paul's Example Under Persecution
10But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,
Jamieson-Fausset-Brown
10. fully known--literally, "fully followed up" and traced; namely, with a view to following me as thy pattern, so far as I follow Christ; the same Greek as in Lu 1:3, "having had perfect understanding of all things." His pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Ac 13:50; 14:5, 19), but is first mentioned as such Ac 16:1-3. However, he was "a disciple" already, when introduced to us in Ac 16:1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts three years before. Hence arose Timothy's knowledge of Paul's persecutions, which were the common talk of the churches in those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the history and the Epistle, indicating genuineness [Paley, Horæ Paulinæ]. A forger of Epistles from the Acts would never allude to Timothy's knowledge of persecutions, when that knowledge is not expressly mentioned in the history, but is only arrived at by indirect inference; also the omission of Derbe here, in the Epistle, is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not those subsequent, was because Timothy was familiar with the latter as an eye-witness and Paul needed not to remind him of them, but the former Timothy had traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion.
doctrine--"teaching."
manner of life--"conduct," "behavior."
purpose--The Greek is elsewhere usually used of God's "purpose." But here, as in Ac 11:23, of Paul's determined "purpose of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function, and in every action is, not my selfish gain, but the glory of God in Christ.
long-suffering--towards my adversaries, and the false teachers; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (2Ti 4:2; 2Co 6:6; Ga 5:22; Ep 4:2; Col 3:12).
charity--love to all men.
patience--"endurance"; patient continuance in well-doing amidst adversities (2Ti 3:11; Ro 2:7).
10. fully known--literally, "fully followed up" and traced; namely, with a view to following me as thy pattern, so far as I follow Christ; the same Greek as in Lu 1:3, "having had perfect understanding of all things." His pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Ac 13:50; 14:5, 19), but is first mentioned as such Ac 16:1-3. However, he was "a disciple" already, when introduced to us in Ac 16:1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts three years before. Hence arose Timothy's knowledge of Paul's persecutions, which were the common talk of the churches in those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the history and the Epistle, indicating genuineness [Paley, Horæ Paulinæ]. A forger of Epistles from the Acts would never allude to Timothy's knowledge of persecutions, when that knowledge is not expressly mentioned in the history, but is only arrived at by indirect inference; also the omission of Derbe here, in the Epistle, is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not those subsequent, was because Timothy was familiar with the latter as an eye-witness and Paul needed not to remind him of them, but the former Timothy had traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion.
doctrine--"teaching."
manner of life--"conduct," "behavior."
purpose--The Greek is elsewhere usually used of God's "purpose." But here, as in Ac 11:23, of Paul's determined "purpose of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function, and in every action is, not my selfish gain, but the glory of God in Christ.
long-suffering--towards my adversaries, and the false teachers; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (2Ti 4:2; 2Co 6:6; Ga 5:22; Ep 4:2; Col 3:12).
charity--love to all men.
patience--"endurance"; patient continuance in well-doing amidst adversities (2Ti 3:11; Ro 2:7).
The Pulpit Commentary
Didst follow my teaching for hast fully known my doctrine, A.V. and T.R.; conduct for manner of life, A.V.; love for charity, A.V. Didst follow (παρηκολούθησας, which is the R.T. for παρηκολούθηκας, in the perfect, which is the T.R.). The evidence for the two readings is nicely balanced. But St. Paul uses the perfect in l Timothy 2Ti_4:6 (where see note), and it seems highly improbable that he here used the aorist in order to convey a rebuff to Timothy by insinuating that he had once followed, but that he was doing so no longer. The sentence, "thou didst follow," etc., is singularly insipid. The A.V. "thou hast fully known" gives the sense fully and clearly. Timothy had fully known St. Paul's whole career, partly from what he had heard, and partly from what he had been an eyewitness of. My teaching. How different from that of those impostors! Conduct (ἀγωγῇ); here only in the New Testament, but found in the LXX. in Est_2:20 (τὴν ἀγωγὴν αὐτῆς, "her manner of life"—her behaviour towards Mordecai, where there is nothing to answer to it in the Hebrew text); 2 Macc 4:16 (τὰς ἀγωγάς); 6:8; 11:24. Aristotle uses ἀγωγή for "conduct," or "mode of life" ('Ethics'), and Polybius (4:74, 14), quoted by Alford, has ἀγωγὴ and ἀγωγαὶ τοῦ βίου, "way" or "manner of life." The A.V. "manner of life" is a very good rendering. Purpose (πρόθεσιν); that which a person sets before him as the end to be attained (Act_11:23; Act_27:13; 2Ma Act_3:8; and in Aristotle, Polybius, and others). Used often of God's eternal purpose, as e.g. 2Ti_1:9; Eph_1:11, etc. In enumerating these and the following," faith, long suffering, charity, and patience," St. Paul doubtless had in view, not self-glorification, which was wholly alien to his earnest, self-denying character, but the mention of those qualities which he saw were most needed by Timothy. Long suffering (τῇ μακροθυμίᾳ); as 1Ti_1:16, of the long suffering of Jesus Christ towards himself, and elsewhere frequently of human patience and forbearance towards others. Patience (τῇ ὑπομονῇ). This is exercised in the patient endurance of afflictions for Christ's sake. It is coupled, as here, with μακροθυμία, long suffering, in Col_1:11.
Didst follow my teaching for hast fully known my doctrine, A.V. and T.R.; conduct for manner of life, A.V.; love for charity, A.V. Didst follow (παρηκολούθησας, which is the R.T. for παρηκολούθηκας, in the perfect, which is the T.R.). The evidence for the two readings is nicely balanced. But St. Paul uses the perfect in l Timothy 2Ti_4:6 (where see note), and it seems highly improbable that he here used the aorist in order to convey a rebuff to Timothy by insinuating that he had once followed, but that he was doing so no longer. The sentence, "thou didst follow," etc., is singularly insipid. The A.V. "thou hast fully known" gives the sense fully and clearly. Timothy had fully known St. Paul's whole career, partly from what he had heard, and partly from what he had been an eyewitness of. My teaching. How different from that of those impostors! Conduct (ἀγωγῇ); here only in the New Testament, but found in the LXX. in Est_2:20 (τὴν ἀγωγὴν αὐτῆς, "her manner of life"—her behaviour towards Mordecai, where there is nothing to answer to it in the Hebrew text); 2 Macc 4:16 (τὰς ἀγωγάς); 6:8; 11:24. Aristotle uses ἀγωγή for "conduct," or "mode of life" ('Ethics'), and Polybius (4:74, 14), quoted by Alford, has ἀγωγὴ and ἀγωγαὶ τοῦ βίου, "way" or "manner of life." The A.V. "manner of life" is a very good rendering. Purpose (πρόθεσιν); that which a person sets before him as the end to be attained (Act_11:23; Act_27:13; 2Ma Act_3:8; and in Aristotle, Polybius, and others). Used often of God's eternal purpose, as e.g. 2Ti_1:9; Eph_1:11, etc. In enumerating these and the following," faith, long suffering, charity, and patience," St. Paul doubtless had in view, not self-glorification, which was wholly alien to his earnest, self-denying character, but the mention of those qualities which he saw were most needed by Timothy. Long suffering (τῇ μακροθυμίᾳ); as 1Ti_1:16, of the long suffering of Jesus Christ towards himself, and elsewhere frequently of human patience and forbearance towards others. Patience (τῇ ὑπομονῇ). This is exercised in the patient endurance of afflictions for Christ's sake. It is coupled, as here, with μακροθυμία, long suffering, in Col_1:11.
11Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.
Jamieson-Fausset-Brown
11. afflictions--"sufferings."
which--Greek, "such as."
in Antioch--of Pisidia (Ac 13:14, 50, 51).
Iconium--(Ac 14:1-5).
Lystra--(Ac 14:6, 19).
what--How grievous.
out of ... all ... Lord delivered me--(2Ti 4:17; Psa 34:17; 2Co 1:10). An encouragement to Timothy not to fear persecutions.
11. afflictions--"sufferings."
which--Greek, "such as."
in Antioch--of Pisidia (Ac 13:14, 50, 51).
Iconium--(Ac 14:1-5).
Lystra--(Ac 14:6, 19).
what--How grievous.
out of ... all ... Lord delivered me--(2Ti 4:17; Psa 34:17; 2Co 1:10). An encouragement to Timothy not to fear persecutions.
The Pulpit Commentary
Suffering for afflictions, A.V.; what things befell me for which came unto me, A.V.; and for but, A.V. Persecutions (διωγμοῖς); as Mat_13:21; Act_8:1; Act_13:50; 2Co_12:10, etc. Sufferings (τοῖς παθήμασιν); usually so rendered in the A.V. (Rom_8:18; 2Co_1:5; Col_1:24. etc.); rendered "afflictions" in Heb_10:32; 1Pe_5:9. At Antioch; in Pisidia (Act_13:14). For an account of the persecutions encountered by St. Paul at Antioch, Iconium, and Lystra, see Act_13:1-52., 14. It was at St. Paul's second, or rather third, visit to Lystra that he chose Timothy for his companion (Act_16:1-3). I endured (ὑπενεγκα); not simply "suffered," but "underwent," willingly and firmly suffered (see 1Pe_2:19). As regards the construction, the antecedent to οἷα is παθήμασιν, and the difference between ἁ and οἷα is that ἁ would limit the reference to the actual παθήματα at Antioch, Iconium, and Lystra, but οἷα extends the reference to all similar sufferings. The proper English rendering is "such as befell me." But the clause at the end of the sentence should be rendered "what great persecutions I endured." As Bengel notes, "οἷος demonstrat rei gravitatem," and οἷους preceding the substantive with which it agrees (διώγμους), cannot be construed the same as οἷα the relative. The sentence, οἵους διώγμους ὑπένεγκα, is an amplification of the preceding διώγμοις: "Thou hast fully known my persecutions…viz. what great persecutions I endured." And out of them all, etc. This is added for Timothy's encouragement, that he might stand fast in the face of persecutions and sufferings. Delivered me (με ἐῤῥύσατο). Had the apostle in his mind the clause in the Lord's Prayer, "Deliver us from evil" (Mat_6:13)? Comp. 2Ti_4:18, where the resemblance is still more striking. Observe the testimony to Christ's omnipotence in this ascription to him, in both passages, of St. Paul's deliverance (comp. Act_18:10).
Suffering for afflictions, A.V.; what things befell me for which came unto me, A.V.; and for but, A.V. Persecutions (διωγμοῖς); as Mat_13:21; Act_8:1; Act_13:50; 2Co_12:10, etc. Sufferings (τοῖς παθήμασιν); usually so rendered in the A.V. (Rom_8:18; 2Co_1:5; Col_1:24. etc.); rendered "afflictions" in Heb_10:32; 1Pe_5:9. At Antioch; in Pisidia (Act_13:14). For an account of the persecutions encountered by St. Paul at Antioch, Iconium, and Lystra, see Act_13:1-52., 14. It was at St. Paul's second, or rather third, visit to Lystra that he chose Timothy for his companion (Act_16:1-3). I endured (ὑπενεγκα); not simply "suffered," but "underwent," willingly and firmly suffered (see 1Pe_2:19). As regards the construction, the antecedent to οἷα is παθήμασιν, and the difference between ἁ and οἷα is that ἁ would limit the reference to the actual παθήματα at Antioch, Iconium, and Lystra, but οἷα extends the reference to all similar sufferings. The proper English rendering is "such as befell me." But the clause at the end of the sentence should be rendered "what great persecutions I endured." As Bengel notes, "οἷος demonstrat rei gravitatem," and οἷους preceding the substantive with which it agrees (διώγμους), cannot be construed the same as οἷα the relative. The sentence, οἵους διώγμους ὑπένεγκα, is an amplification of the preceding διώγμοις: "Thou hast fully known my persecutions…viz. what great persecutions I endured." And out of them all, etc. This is added for Timothy's encouragement, that he might stand fast in the face of persecutions and sufferings. Delivered me (με ἐῤῥύσατο). Had the apostle in his mind the clause in the Lord's Prayer, "Deliver us from evil" (Mat_6:13)? Comp. 2Ti_4:18, where the resemblance is still more striking. Observe the testimony to Christ's omnipotence in this ascription to him, in both passages, of St. Paul's deliverance (comp. Act_18:10).
12Yea, and all that will live godly in Christ Jesus shall suffer persecution.
Jamieson-Fausset-Brown
12. Yea, and--an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.
that will, &c.--Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Lu 14:28, 33, "intending (Greek, 'wishing') to build a tower ... counteth the cost."
live godly in Christ--(Ga 2:20; Php 1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [Bengel].
shall suffer persecution--and will not decline it (Ga 5:11). Bishop Pearson proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions.
12. Yea, and--an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.
that will, &c.--Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Lu 14:28, 33, "intending (Greek, 'wishing') to build a tower ... counteth the cost."
live godly in Christ--(Ga 2:20; Php 1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [Bengel].
shall suffer persecution--and will not decline it (Ga 5:11). Bishop Pearson proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions.
The Pulpit Commentary
Would for will, A.V. Yea and all (καὶ πάντες δὲ). As though he had said. "Mine is not a solitary example of a servant of God being persecuted; it is the common lot of all who will live godly in Christ Jesus" (comp. Joh_15:20 and 1Pe_4:1, 1Pe_4:12, 1Pe_4:13).
Would for will, A.V. Yea and all (καὶ πάντες δὲ). As though he had said. "Mine is not a solitary example of a servant of God being persecuted; it is the common lot of all who will live godly in Christ Jesus" (comp. Joh_15:20 and 1Pe_4:1, 1Pe_4:12, 1Pe_4:13).
13But evil men and seducers shall wax worse and worse, deceiving, and being deceived.
Jamieson-Fausset-Brown
13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [Alford].
evil men--in contrast to the "godly" (2Ti 3:12).
seducers--literally, "conjurers." Magical arts prevailed at Ephesus (Ac 19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [Burton]. Probably sorcery will characterize the final apostasy (Re 13:15; 18:23; 22:15).
wax worse--literally, "advance in the direction of worse" (see on 2Ti 3:9). Not contradictory to that verse: there the diffusion of the evil was spoken of; here its intensity [Alford].
deceiving, and being deceived--He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [Bengel].
13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [Alford].
evil men--in contrast to the "godly" (2Ti 3:12).
seducers--literally, "conjurers." Magical arts prevailed at Ephesus (Ac 19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [Burton]. Probably sorcery will characterize the final apostasy (Re 13:15; 18:23; 22:15).
wax worse--literally, "advance in the direction of worse" (see on 2Ti 3:9). Not contradictory to that verse: there the diffusion of the evil was spoken of; here its intensity [Alford].
deceiving, and being deceived--He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [Bengel].
The Pulpit Commentary
Impostors for seducers, A.V. Evil men (πονηροί). In 2Ti_4:18 it is παντὸς ἕργου πονηροῦ. The adjective is applied indifferently to persons and things—evil men, evil servants, evil persons, evil generation, evil spirits, etc., and evil deeds, evil fruits, evil eye, evil works, etc. Satan, the embodiment of evil, is ὁ πονηρός. Impostors (γόντες); only here in the New Testament. In classical Greek γόης is a juggler, a cheat, an enchanter. St. Paul still had the Egyptian magicians in his mind. Shall wax worse and worse (προκόψουσιν ἐπὶ τὸ χεῖρον); see above, 2Ti_4:9, note.
Impostors for seducers, A.V. Evil men (πονηροί). In 2Ti_4:18 it is παντὸς ἕργου πονηροῦ. The adjective is applied indifferently to persons and things—evil men, evil servants, evil persons, evil generation, evil spirits, etc., and evil deeds, evil fruits, evil eye, evil works, etc. Satan, the embodiment of evil, is ὁ πονηρός. Impostors (γόντες); only here in the New Testament. In classical Greek γόης is a juggler, a cheat, an enchanter. St. Paul still had the Egyptian magicians in his mind. Shall wax worse and worse (προκόψουσιν ἐπὶ τὸ χεῖρον); see above, 2Ti_4:9, note.
Continue in the Scriptures
14But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them;
Jamieson-Fausset-Brown
14. But ... thou--Whatever they may do. Resuming the thread begun at 2Ti 3:10.
learned--from me and thy mother and grandmother (2Ti 1:5; 2:2).
assured of--from Scripture (2Ti 3:15).
of whom--plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.
14. But ... thou--Whatever they may do. Resuming the thread begun at 2Ti 3:10.
learned--from me and thy mother and grandmother (2Ti 1:5; 2:2).
assured of--from Scripture (2Ti 3:15).
of whom--plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.
The Pulpit Commentary
Abide for continue, A.V. Abide thou, etc. Be not like these juggling heretics, blown about by every wind of doctrine, and always seeking some new thing, but abide in the old truths which thou hast learnt from thy childhood. Hast been assured of (ἐπιστώθης); only here in the New Testament, but found in 2Ma 7:24 and 1Ki_1:36. In classical Greek it has the same sense as here (among others), "to be made sure of a thing." Of whom thou hast learned them (παρὰ τίνος ἔμαθες, or, according to another reading of nearly equal authority, παρὰ τίνων). If τίνος is the right reading, it must refer either to God or to St. Paul. In favour of its referring to God is the expression in the Prophet Isaiah commented upon by our Lord in Joh_6:45, where παρὰ τοῦ Πατρὸς answers to παρὰ τίνος; the promise concerning the Comforter, "He shall teach you all things" (Joh_14:26, etc.); and the very similar reasoning of St. John, when he is exhorting his "little children" to stand fast in the faith, in spite of those that seduced them: "Let that therefore abide in you which ye have heard from the beginning;" for "the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things,…and even as it hath taught yon, abide in him" (1Jn_2:24-28); and other similar passages. There would obviously be great force in reminding Timothy that he had received the gospel under the immediate teaching of the Holy Spirit, and that it would be a shameful thing for him to turn aside under the influence of those impostors. If τίνων does not refer to God, it must refer to St. Paul. If, on the other hand, τίνων is the true reading (which is less probable), it must refer to Lois and Eunice, which seems rather feeble.
Abide for continue, A.V. Abide thou, etc. Be not like these juggling heretics, blown about by every wind of doctrine, and always seeking some new thing, but abide in the old truths which thou hast learnt from thy childhood. Hast been assured of (ἐπιστώθης); only here in the New Testament, but found in 2Ma 7:24 and 1Ki_1:36. In classical Greek it has the same sense as here (among others), "to be made sure of a thing." Of whom thou hast learned them (παρὰ τίνος ἔμαθες, or, according to another reading of nearly equal authority, παρὰ τίνων). If τίνος is the right reading, it must refer either to God or to St. Paul. In favour of its referring to God is the expression in the Prophet Isaiah commented upon by our Lord in Joh_6:45, where παρὰ τοῦ Πατρὸς answers to παρὰ τίνος; the promise concerning the Comforter, "He shall teach you all things" (Joh_14:26, etc.); and the very similar reasoning of St. John, when he is exhorting his "little children" to stand fast in the faith, in spite of those that seduced them: "Let that therefore abide in you which ye have heard from the beginning;" for "the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things,…and even as it hath taught yon, abide in him" (1Jn_2:24-28); and other similar passages. There would obviously be great force in reminding Timothy that he had received the gospel under the immediate teaching of the Holy Spirit, and that it would be a shameful thing for him to turn aside under the influence of those impostors. If τίνων does not refer to God, it must refer to St. Paul. If, on the other hand, τίνων is the true reading (which is less probable), it must refer to Lois and Eunice, which seems rather feeble.
15And 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.
Jamieson-Fausset-Brown
15. from a child--literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.
holy scriptures--The Old Testament taught by his Jewish mother. An undesigned coincidence with 2Ti 1:5; Ac 16:1-3.
able--in themselves: though through men's own fault they often do not in fact make men savingly alive.
wise unto salvation--that is, wise unto the attainment of salvation. Contrast "folly" (2Ti 3:9). Wise also in extending it to others.
through faith--as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.
which is in--that is, rests on Christ Jesus.
15. from a child--literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.
holy scriptures--The Old Testament taught by his Jewish mother. An undesigned coincidence with 2Ti 1:5; Ac 16:1-3.
able--in themselves: though through men's own fault they often do not in fact make men savingly alive.
wise unto salvation--that is, wise unto the attainment of salvation. Contrast "folly" (2Ti 3:9). Wise also in extending it to others.
through faith--as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.
which is in--that is, rests on Christ Jesus.
The Pulpit Commentary
Babe for child, A.V.; sacred writings for Holy Scriptures, A.V. And that from a babe, etc. Another consideration urged as a reason for standing fast. He was no novice in the Scriptures. His mother and grandmother had been careful to imbue him with that sacred literature which should make him wise unto salvation through faith in Jesus Christ, from his very earliest years. Surely he would not throw away such a precious advantage. The sacred writings (τὰ ἱερὰ γράμματα); literally, the holy letters, or learning. An ordinarily educated child learns γράμματα (Joh_7:15), in contradistinction to the uneducated, who are ἀγράμματοι (Act_4:13). But Timothy had learnt τὰ ἱερὰ γράμματα, whose excellence is described in the next verse.
Babe for child, A.V.; sacred writings for Holy Scriptures, A.V. And that from a babe, etc. Another consideration urged as a reason for standing fast. He was no novice in the Scriptures. His mother and grandmother had been careful to imbue him with that sacred literature which should make him wise unto salvation through faith in Jesus Christ, from his very earliest years. Surely he would not throw away such a precious advantage. The sacred writings (τὰ ἱερὰ γράμματα); literally, the holy letters, or learning. An ordinarily educated child learns γράμματα (Joh_7:15), in contradistinction to the uneducated, who are ἀγράμματοι (Act_4:13). But Timothy had learnt τὰ ἱερὰ γράμματα, whose excellence is described in the next verse.
16All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
Jamieson-Fausset-Brown
16. All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Ep 3:15; 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Ellicott. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. Alford admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (2Ti 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (2Ti 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, 2Pe 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" He 4:13 would, in Alford's view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also 1Ti 4:4, which would be absurd [Tregelles, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 2Sa 23:1; Ac 4:25; 2Pe 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (1Co 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34, 35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (1Pe 1:10, 11, 12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [Tregelles]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (1Ti 1:7, 8).
doctrine--Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Ro 1:17.
reproof--"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Ga 3:6, 13, 16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Co 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on 2Ti 2:25; Ep 6:4; He 12:5, 11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Co 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (2Ti 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.
in--Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, 22).
16. All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Ep 3:15; 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Ellicott. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. Alford admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (2Ti 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (2Ti 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, 2Pe 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" He 4:13 would, in Alford's view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also 1Ti 4:4, which would be absurd [Tregelles, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 2Sa 23:1; Ac 4:25; 2Pe 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (1Co 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34, 35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (1Pe 1:10, 11, 12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [Tregelles]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (1Ti 1:7, 8).
doctrine--Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Ro 1:17.
reproof--"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Ga 3:6, 13, 16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Co 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on 2Ti 2:25; Ep 6:4; He 12:5, 11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Co 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (2Ti 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.
in--Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, 22).
The Pulpit Commentary
Every Scripture inspired of God is also profitable for all Scripture is given by inspiration of God, and is profitable, A.V.; teaching for doctrine, A.V.; which is in for in, A.V. Every Scripture, etc. There are two ways of construing this important passage: (A) As in the A.V., in which θεόπνευστος is part of the predicate coupled by καὶ with the following ὠφέλιμος; (B) as in the R.V., where θεόπνευστος is part of the subject (as πᾶν ἔργον ἀγαθόν, "every good work," 2Co_9:8, and elsewhere); and the following καὶ is ascensive, and to be rendered "is also." Commentators are pretty equally divided, though the older ones (as Origen, Jerome (Vulgate), the versions) mostly adopt (B). In favour of (A), however, it may be said
(1) that such a sentence as that which arises from (B) necessarily implies that there are some γραφαὶ which are not θεόπνευστοι, just as Πᾶν ἔργον ἀγαθόν implies that there are some works which are not good; πᾶσα εὐλογία πνευματική (Eph_1:3), that there are some blessings which are not spiritual; πᾶν ἔργον πονηρόν (2Ti_4:18), that there are some works which are not evil; and so on. But as γραφή is invariably used in the New Testament for "Scripture," and not for any profane writing: it is not in accordance with biblical language to say, "every inspired Scripture," because every Scripture is inspired.
(2) The sentence, taken according to (B), is an extremely awkward, and, as Alford admits. harsh construction, net supported in its entirety by one single parallel usage in the whole New Testament.
(3) The sentence, taken according to (A), is a perfectly simple one, and is exactly parallel with 1Ti_4:4, Πᾶν κτίσμα Θεοῦ καλόν καὶ οὐδὲν ἀπόβλητον, "Every creature of God is good, and nothing to be refused."
(4) It is in perfect harmony with the context. Having in the preceding verse stated the excellence of the sacred writings, he accounts for that excellence by referring to their origin and source. They are inspired of God, and hence their wide use and great power.
(5) This interpretation is supported by high authority: Chrysostom, Gregory of Nyssa, etc., among the ancients (Alford); and Bengel, Wiesinger, De Wette, etc., among modern. The advocates of (B), as Bishop Ellicott, Dean Alford, etc., speak very doubtfully. With regard to the rendering of πᾶσα γραφή, no doubt, strict grammar, in the absence of the article, favours the rendering in the R.V., "every Scripture," rather than that of the A.V., "all Scripture." But Alford's remark on Mat_1:20 applies with full force here: "When a word or an expression came to bear a technical conventional meaning, it was also common to use it without the article, as if it were a proper name, e.g. Θεός νόμος υἱὸς Θεοῦ," etc. Therefore, just as πᾶσα ̔Ιεροσόλυμα (Mat_2:3) means "all Jerusalem," not "every Jerusalem," so here πᾶσα γραφή means "all Scripture."£ What follows of the various uses of Holy Scripture is not true of "every Scripture." One Scripture is profitable for doctrine, another for reproof, and so on. Examples of γραφή without the article are 2Pe_1:20 and Rom_1:2; and of πᾶς not followed by the article, and yet meaning "all," are in Eph_2:21 and Eph_3:15. Inspired of God, etc. (θεόπνευστος); here only in the New Testament or LXX., but occasionally in classical Greek, as Plutarch. For teaching, etc. The particular uses for which Scripture is said to be profitable present no difficulty. Teaching, of which Holy Scripture is the only infallible source. Reproof (ἔλεγχον or ἐλεγμόν); only here and Heb_11:1; but in classical Greek it means "a proof," specially for the purpose of "refutation" of a false statement or argument. Here in the same sense for the "conviction" or "refutation" of false teachers (comp. Tit_1:9, Tit_1:13), but probably including errors in living (compare in the 'Ordering of Priests,' "That there be no place left among you, either for error in religion or for viciousness in life"). Correction (ἐπανόρθωσιν); only here in the New Testament, but occasionally in the LXX., and frequently in classical Greek, as Aristotle, Plato, etc., in the sense of "correction," i.e. setting a person or thing straight, "revisal," "improvement," "amendment," or the like. It may be applied equally to opinions and to morals, or way of life. Instruction which is in righteousness. There is no advantage in this awkward phraseology. "Instruction in righteousness" exactly expresses the meaning. The Greek, τὴν ἐν δικαιοσύνη, merely limits the παιδεία to the sphere of righteousness or Christian virtue. By the use of Holy Scripture the Christian is being continually more perfectly instructed in holy living.
Every Scripture inspired of God is also profitable for all Scripture is given by inspiration of God, and is profitable, A.V.; teaching for doctrine, A.V.; which is in for in, A.V. Every Scripture, etc. There are two ways of construing this important passage: (A) As in the A.V., in which θεόπνευστος is part of the predicate coupled by καὶ with the following ὠφέλιμος; (B) as in the R.V., where θεόπνευστος is part of the subject (as πᾶν ἔργον ἀγαθόν, "every good work," 2Co_9:8, and elsewhere); and the following καὶ is ascensive, and to be rendered "is also." Commentators are pretty equally divided, though the older ones (as Origen, Jerome (Vulgate), the versions) mostly adopt (B). In favour of (A), however, it may be said
(1) that such a sentence as that which arises from (B) necessarily implies that there are some γραφαὶ which are not θεόπνευστοι, just as Πᾶν ἔργον ἀγαθόν implies that there are some works which are not good; πᾶσα εὐλογία πνευματική (Eph_1:3), that there are some blessings which are not spiritual; πᾶν ἔργον πονηρόν (2Ti_4:18), that there are some works which are not evil; and so on. But as γραφή is invariably used in the New Testament for "Scripture," and not for any profane writing: it is not in accordance with biblical language to say, "every inspired Scripture," because every Scripture is inspired.
(2) The sentence, taken according to (B), is an extremely awkward, and, as Alford admits. harsh construction, net supported in its entirety by one single parallel usage in the whole New Testament.
(3) The sentence, taken according to (A), is a perfectly simple one, and is exactly parallel with 1Ti_4:4, Πᾶν κτίσμα Θεοῦ καλόν καὶ οὐδὲν ἀπόβλητον, "Every creature of God is good, and nothing to be refused."
(4) It is in perfect harmony with the context. Having in the preceding verse stated the excellence of the sacred writings, he accounts for that excellence by referring to their origin and source. They are inspired of God, and hence their wide use and great power.
(5) This interpretation is supported by high authority: Chrysostom, Gregory of Nyssa, etc., among the ancients (Alford); and Bengel, Wiesinger, De Wette, etc., among modern. The advocates of (B), as Bishop Ellicott, Dean Alford, etc., speak very doubtfully. With regard to the rendering of πᾶσα γραφή, no doubt, strict grammar, in the absence of the article, favours the rendering in the R.V., "every Scripture," rather than that of the A.V., "all Scripture." But Alford's remark on Mat_1:20 applies with full force here: "When a word or an expression came to bear a technical conventional meaning, it was also common to use it without the article, as if it were a proper name, e.g. Θεός νόμος υἱὸς Θεοῦ," etc. Therefore, just as πᾶσα ̔Ιεροσόλυμα (Mat_2:3) means "all Jerusalem," not "every Jerusalem," so here πᾶσα γραφή means "all Scripture."£ What follows of the various uses of Holy Scripture is not true of "every Scripture." One Scripture is profitable for doctrine, another for reproof, and so on. Examples of γραφή without the article are 2Pe_1:20 and Rom_1:2; and of πᾶς not followed by the article, and yet meaning "all," are in Eph_2:21 and Eph_3:15. Inspired of God, etc. (θεόπνευστος); here only in the New Testament or LXX., but occasionally in classical Greek, as Plutarch. For teaching, etc. The particular uses for which Scripture is said to be profitable present no difficulty. Teaching, of which Holy Scripture is the only infallible source. Reproof (ἔλεγχον or ἐλεγμόν); only here and Heb_11:1; but in classical Greek it means "a proof," specially for the purpose of "refutation" of a false statement or argument. Here in the same sense for the "conviction" or "refutation" of false teachers (comp. Tit_1:9, Tit_1:13), but probably including errors in living (compare in the 'Ordering of Priests,' "That there be no place left among you, either for error in religion or for viciousness in life"). Correction (ἐπανόρθωσιν); only here in the New Testament, but occasionally in the LXX., and frequently in classical Greek, as Aristotle, Plato, etc., in the sense of "correction," i.e. setting a person or thing straight, "revisal," "improvement," "amendment," or the like. It may be applied equally to opinions and to morals, or way of life. Instruction which is in righteousness. There is no advantage in this awkward phraseology. "Instruction in righteousness" exactly expresses the meaning. The Greek, τὴν ἐν δικαιοσύνη, merely limits the παιδεία to the sphere of righteousness or Christian virtue. By the use of Holy Scripture the Christian is being continually more perfectly instructed in holy living.
17That the man of God may be perfect, throughly furnished unto all good works.
Jamieson-Fausset-Brown
17. man of God--(See on 1Ti 6:11).
perfect, throughly furnished--Greek, "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (compare 2Ti 4:2 with 2Ti 3:16) or a spiritual layman. No oral tradition is needed to be added.
17. man of God--(See on 1Ti 6:11).
perfect, throughly furnished--Greek, "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (compare 2Ti 4:2 with 2Ti 3:16) or a spiritual layman. No oral tradition is needed to be added.
The Pulpit Commentary
Complete for perfect, A.V.; furnished completely for throughly furnished, A.V.; every good work for all good works, A.V. Complete (ἄρτιος); only here in the New Testament, but common in classical Greek. "Complete, perfect of its kind" (Liddell and Scott). Furnished completely (ἐξηρτισμένος, containing the same root as ἄρτιος); elsewhere in the New Testament only in Act_21:5 in the sense of "completing" a term of days. It is nearly synonymous with καταρτίζω (Ma Act_21:16; Luk_6:40; 2Co_13:11; Heb_13:21; 1Pe_5:10). In late classical Greek ἐξαρτίζω means, as here, "to equip fully." As regards the question whether the man of God is restricted in its meaning to the minister of Christ, or comprehends all Christians, two things seem to decide in favour of the former: the one that "the man of God" is in the Old Testament invariably applied to prophets in the immediate service of God (see 1Ti_6:11, note); the other that in 1Ti_6:11 it undoubtedly refers to Timothy in his character of chief pastor of the Church, and that here too the whole force of the description of the uses and excellence of Holy Scripture is brought to bear upon the exhortations in 1Ti_6:14, "Continue thou in the things which thou hast heard," addressed to Timothy as the Bishop of the Ephesian Church (see, too, 1Ti_4:1-5, where it is abundantly clear that all that precedes was intended to bear directly upon Timothy's faithful and vigorous discharge of his office as an evangelist).
Complete for perfect, A.V.; furnished completely for throughly furnished, A.V.; every good work for all good works, A.V. Complete (ἄρτιος); only here in the New Testament, but common in classical Greek. "Complete, perfect of its kind" (Liddell and Scott). Furnished completely (ἐξηρτισμένος, containing the same root as ἄρτιος); elsewhere in the New Testament only in Act_21:5 in the sense of "completing" a term of days. It is nearly synonymous with καταρτίζω (Ma Act_21:16; Luk_6:40; 2Co_13:11; Heb_13:21; 1Pe_5:10). In late classical Greek ἐξαρτίζω means, as here, "to equip fully." As regards the question whether the man of God is restricted in its meaning to the minister of Christ, or comprehends all Christians, two things seem to decide in favour of the former: the one that "the man of God" is in the Old Testament invariably applied to prophets in the immediate service of God (see 1Ti_6:11, note); the other that in 1Ti_6:11 it undoubtedly refers to Timothy in his character of chief pastor of the Church, and that here too the whole force of the description of the uses and excellence of Holy Scripture is brought to bear upon the exhortations in 1Ti_6:14, "Continue thou in the things which thou hast heard," addressed to Timothy as the Bishop of the Ephesian Church (see, too, 1Ti_4:1-5, where it is abundantly clear that all that precedes was intended to bear directly upon Timothy's faithful and vigorous discharge of his office as an evangelist).
THE HOLY BIBLE
2 Timothy
Chapter 3
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105