2Ti 3:1-8 | Barnes | STEP | 2nd Timothy Chapter 3 ANALYSIS OF THE CHAPTER. IN the first part of this chapter, , Paul reminds Timothy of the great apostasy which was to be expected in the church, and states some of the characteristics of it. In , he says that that apostasy would not always continue; but would be at some time arrested, and so arrested as to show to all men the folly of those who were concerned in it. In , he refers Timothy to his own manner of life in the midst of persecutions, as an encouragement to him to bear the trials which might be expected to occur to him in a similar manner. "Perilous times" were to come, and Timothy might be expected to be called to pass through trials similar to those which Paul himself had experienced. In those times the remembrance of his example would be invaluable. In , he assures Timothy that persecutions and trials were to be expected by all who aimed to lead holy lives, and that it was as certainly to be expected that evil men would become worse and worse. And in , he exhorts him to be steadfast in maintaining the truth; and to encourage him to do this, reminds him of his early training in the Holy Scriptures, and of the value of those Scriptures. To the Scriptures he might repair in all times of trial, and find support in the Divine promises. What he had learned there was the inspired truth of God, and was able to make him wise, and to furnish him abundantly for all that he was to do or to suffer. Verse 1. This know also . The object of this reference to the perilous times which were to occur, was evidently to show the necessity of using every precaution to preserve the purity of the church, from the fact that such sad scenes were to open upon it. The apostle had dwelt upon this subject in his first epistle to Timothy, , but its importance leads him to advert to it again. In the last days . Under the gospel dispensation; some time in that period during which the affairs of the world will be closed up. . Perilous times shall come . Times of danger, of persecution, and of trial. On the general meaning of this passage, and the general characteristics of those times, the reader may consult ; seq. , seq. There can be no doubt that in all these passages the apostle refers to the same events. (b) "that"

2 Timothy 3:1-8

2nd Timothy Chapter 3

ANALYSIS OF THE CHAPTER.

IN the first part of this chapter, 2Ti 3:1-8, Paul reminds Timothy of the great apostasy which was to be expected in the church, and states some of the characteristics of it. In 2Ti 3:9, he says that that apostasy would not always continue; but would be at some time arrested, and so arrested as to show to all men the folly of those who were concerned in it. In 2Ti 3:10,11, he refers Timothy to his own manner of life in the midst of persecutions, as an encouragement to him to bear the trials which might be expected to occur to him in a similar manner. "Perilous times" were to come, and Timothy might be expected to be called to pass through trials similar to those which Paul himself had experienced. In those times the remembrance of his example would be invaluable. In 2Ti 3:12,13, he assures Timothy that persecutions and trials were to be expected by all who aimed to lead holy lives, and that it was as certainly to be expected that evil men would become worse and worse. And in 2Ti 3:14-17, he exhorts him to be steadfast in maintaining the truth; and to encourage him to do this, reminds him of his early training in the Holy Scriptures, and of the value of those Scriptures. To the Scriptures he might repair in all times of trial, and find support in the Divine promises. What he had learned there was the inspired truth of God, and was able to make him wise, and to furnish him abundantly for all that he was to do or to suffer.

Verse 1. This know also. The object of this reference to the perilous times which were to occur, was evidently to show the necessity of using every precaution to preserve the purity of the church, from the fact that such sad scenes were to open upon it. The apostle had dwelt upon this subject in his first epistle to Timothy, 1Timm 4, but its importance leads him to advert to it again.

In the last days. Under the gospel dispensation; some time in that period during which the affairs of the world will be closed up. 1Timm 4:1, Heb 1:2.

Perilous times shall come. Times of danger, of persecution, and of trial. On the general meaning of this passage, and the general characteristics of those times, the reader may consult 2Thes 2:1; seq. 1Timm 4:1, seq. There can be no doubt that in all these passages the apostle refers to the same events.

(b) "that" 1Timm 4:1, 2Pet 3:3, 1Jn 2:18, Jude 1:17,18 Verse 2. For men shall be lovers of their own selves. It shall be one of the characteristics of those times, that men shall be eminently selfish, evidently under the garb of religion. 2Ti 3:5. The word here used φιλαυτος--does not elsewhere occur in the New Testament. It means a lover of one's self, selfish. Such a love of self as to lead us to secure our salvation is proper. But this interferes with the rights and happiness of no other persons. the selfishness which is condemned, is that regard to our own interests which interferes with the rights and comforts of others; which makes self the central and leading object of living; and which tramples on all that would interfere with that. As such it is a base and hateful and narrow passion; but it has been so common in the world that no one can doubt the correctness of the prophecy of the apostle that it would exist "in the last times."

Covetous. Gr., Lovers of silver; i.e., of money, see Lk 16:14. 1Timm 6:10.

Boasters. Rom 1:30.

Proud. Rom 1:30.

Blasphemers. Mt 9:3.

Disobedient to parents. Rom 1:30.

Unthankful. See Lk 6:35. The word here used occurs in the New Testament only in these two places. Ingratitude has always been regarded as one of the worst of crimes. It is said here that it would characterize that wicked age of which the apostle speaks, and its prevalence would, as it always does, indicate a decline of religion. Religion makes us grateful to every benefactor--to God, and to man.

Unholy. 1Timm 1:9.

Trucebreakers. The same word in Rom 1:31, is rendered implacable. Rom 1:31. It properly means, without treaty; that is, those who are averse to any treaty or compact. It may thus refer to those who are unwilling to enter into any agreement; that is, either those who are unwilling to be reconciled to others when there is a variance-- implacable; or those who disregard treaties or agreements. In either case, this marks a very corrupt condition of society. Nothing would be more indicative of the lowest state of degradation, than that in which all compacts and agreements were utterly disregarded.

False accusers. Marg., makebates. The word makebate means one who excites contentions and quarrels. Webster. The Greek here is διαβολοι--devils --the primitive meaning of which is, calumniator, slanderer, accuser. Comp. 1Timm 3:11, where the word is rendered slanderers.

Incontinent. 1Cor 7:5. Literally, without strength; that is, without strength to resist the solicitations of passion, or who readily yield to it.

Fierce. The Greek word used here-- ανημερος does not elsewhere occur in the New Testament. It means ungentle, harsh, severe, and is the opposite of gentleness and mildness. Religion produces gentleness; the want of it makes men rough, harsh, cruel. 2Ti 2:24.

Despisers of those that are good. In Tit 1:8, it is said of a bishop that he must be "a lover of good men." This, in every condition of life, is a virtue; and hence the opposite of it is here set down as one of the characteristics of that evil age of which the apostle speaks.

(1) "false accusers" "makebates" Verse 4. Traitors. This word is used in the New Testament only here and in Lk 6:16, Acts 7:52. It means any one who betrays-- whether it be a friend or his country. Treason has been in all ages regarded as one of the worst crimes that man can commit.

Heady. The same word in Acts 19:36, is rendered rashly. It occurs only there and in this place in the New Testament. It properly means falling forwards; prone, inclined, ready to do anything; then precipitate, headlong, rash. It is opposed to that which is deliberate and calm; and here means, that men would be ready to do anything without deliberation, or concern for the consequences. They would engage in enterprises which would only disturb society, or prove their own ruin.

High-minded. Literally, puffed up. 1Timm 3:6, where the same word is rendered lifted up with pride. The meaning is, that they would be inflated with pride or self-conceit.

Lovers of pleasures more than lovers of God. That is, of sensual pleasures, or vain amusements. This has been, and is, the characteristic of a great part of the world, and has often distinguished even many who profess religion. Of a large portion of mankind it may be said that this is their characteristic, that they live for pleasure; they have no serious pursuits; they brook no restraints which interfere with their amusements, and they greatly prefer the pleasures to be found in the gay assembly, in the ball-room, or in the place of low dissipation, to the friendship of their Creator.

(a) "heady" 2Pet 2:10 (+) "high-minded" "headstrong" (b) "lovers" Php 3:19 Verse 5. Having a form of godliness. That is, they profess religion, or are in connexion with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2Thes 2, 1Timm 4. All these things to which he refers here have been practised and tolerated in that apostate church, while no body of men, at any time, have been more zealous in maintaining a form of godliness; that is, in keeping up the forms of religion.

But denying the power thereof. Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities; but in all respects, except in the form of religion, they live as if they had none. This has been common in the world. The most regular and bigoted adherence to the forms of religion, furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for men to observe the forms of religion than it is to bring the heart under its controlling influence.

From such turn away. Have no intercourse with them as if they were Christians; show no countenance to their religion; do not associate with them. Comp. 2Jn 1:10,11; 2Cor 6:17.

(c) "form" Tit 1:16 Verse 6. For of this sort are they which creep into houses. Who go slyly and insidiously into families. They are not open and manly in endeavouring to propagate their views, but they endeavour by their address to ingratiate themselves first with weak women, and through them to influence men. Comp. Tit 1:11. The word translated "creep into," is rendered by Doddridge, insinuate themselves; by Bloomfield, wind their way into, in the manner of serpents; by Bretschneider, deceitfully enter; by Robinson and Passow, go in, enter in. It is not certain that the idea of deceit or cunning is contained in this word, yet the whole complexion of the passage implies that they made their way by art and deceitful tricks.

And lead captive silly women. One of the tricks always played by the advocates of error, and one of the ways by which they seek to promote their purposes. Satan began his work of temptation with Eve rather than with Adam, and the advocates of error usually follow his example. There are always weak-minded women enough in any community to give an opportunity of practicing these arts, and often the aims of the imposter and deceiver can be best secured by appealing to them. Such women are easily flattered; they are charmed by the graceful manners of religious instructors; they lend a willing ear to anything that has the appearance of religion, and their hearts are open to anything that promises to advance the welfare of the world. At the same time, they are just such persons as the propagators of error can rely on. They have leisure; they have wealth; they are busy; they move about in society, and by their activity they obtain an influence, to which they are by no means entitled by their piety or talents. There are, indeed, very many women in the world who cannot be so easily led away as men; but it cannot be denied also that there are those who are just adapted to the purposes of such as seek to spread plausible error. The word rendered silly women, means properly little women, and then weak women.

Laden with sins. With so many sins that they seem to be burdened with them. The idea is, that they are under the influence of sinful desires and propensities, and hence are better adapted to the purposes of deceivers.

Led away with divers lusts. With various kinds of passions or desires-- επιθυμιαις --such as pride, vanity, the love of novelty, or a susceptibility to flattery, so as to make them an easy prey to deceivers.

(d) "creep" Tit 1:16 Verse 7. Ever learning. That is, these "silly women;" for so the Greek demands. The idea is, that they seem to be disciples. They put themselves wholly under the care of these professedly religious teachers, but they never acquire the true knowledge of the way of salvation.

And never able to come to the knowledge of the truth. They may learn many things, but the true nature of religion they do not learn. There are many such persons in the world, who, whatever attention they may pay to religion, never understand its nature. Many obtain much speculative acquaintance with the doctrines of Christianity, but never become savingly acquainted with the system; many study the constitution and government of the church, but remain strangers to practical piety; many become familiar with the various philosophical theories of religion, but never become truly acquainted with what religion is; and many embrace visionary theories, who never show that they are influenced by the Spirit of the gospel. Nothing is more common than for persons to be very busy and active in religion, and even to learn many things about it, who still remain strangers to the saving power of the gospel. Verse 8. Now as Jannes and Jambres withstood Moses. The names of these two men are not elsewhere mentioned in the Bible. They are supposed to have been two of the magicians who resisted Moses, Ex 7:11, et al., and who opposed their miracles to those of Moses and Aaron. It is not certain where the apostle obtained their names; but they are frequently mentioned by the Hebrew writers, and also by other writers; so that there can be no reasonable doubt that their names were correctly handed down by tradition. Nothing is more probable than that the names of the more distinguished magicians who attempted to imitate the miracles of Moses, would be preserved by tradition; and though they are not mentioned by Moses himself, and the Jews have told many ridiculous stories respecting them, yet this should not lead us to doubt the truth of the tradition respecting their names. A full collection of the Jewish statements in regard to them may be found in Wetstein, in loc. They are also mentioned by Pliny, Nat. Hist. xxx. 7; and by Numenius, the philosopher, as quoted by Eusebius, ix. 8; and Origen, against Celsus, p. 199. See Wetstein. By the rabbinical writers, they are sometimes mentioned as Egyptian magicians who opposed Moses in Egypt, and sometimes as the sons of Balaam. The more common account is, that they were the princes of the Egyptian magicians. One of the Jewish rabins represents them as having been convinced by the miracles of Moses, and as having become converts to the Hebrew religion. There is no reason to doubt that these were, in fact, the leading men who opposed Moses in Egypt, by attempting to work counter miracles. The point of the remark of the apostle here, is, that they resisted Moses by attempting to imitate his miracles; thus neutralizing the evidence that he was sent from God. In like manner, the persons here referred to, opposed the progress of the gospel by setting up a similar claim to that of the apostles; by pretending to have as much authority as they had; and by thus neutralizing the claims of the true religion, and leading off weak-minded persons from the truth. This is often the most dangerous kind of opposition that is made to religion.

Men of corrupt minds. Comp. 1Timm 6:5.

Reprobate concerning the faith. So far as the Christian faith is concerned. On the word rendered reprobate, Rom 1:28. 1Cor 9:27, rendered cast-away. 2Cor 13:5. The margin here is, "of no judgment." The meaning is, that in respect to the Christian faith, or the doctrines of religion, their views could not be approved, and they were not to be regarded as true teachers of religion.

(e) "Jannes and Jambres" Ex 7:11 (f) "of corrupt minds" 1Timm 6:5 (2) "reprobate" "of no judgment" (&) "concerning" "disproved"