2 Timothy 3 commentary

Even in gospel times there would be perilous times; on account of persecution from without, still more on account of corruptions within. Men love to gratify their own lusts, more than to please God and do their duty. When every man is eager for what he can get, and anxious to keep what he has, this makes men dangerous to one another. When men do not fear God, they will not regard man. When children are disobedient to their parents, that makes the times perilous. Men are unholy and without the fear of God, because unthankful for the mercies of God. We abuse God's gifts, if we make them the food and fuel of our lusts. Times are perilous also, when parents are without natural affection to children. And when men have no rule over their own spirits, but despise that which is good and to be honoured. God is to be loved above all; but a carnal mind, full of enmity against him, prefers any thing before him, especially carnal pleasure. A form of godliness is very different from the power; from such as are found to be hypocrites, real Christians must withdraw. Such persons have been found within the outward church, in every place, and at all times. There ever have been artful men, who, by pretences and flatteries, creep into the favour and confidence of those who are too easy of belief, ignorant, and fanciful. All must be ever learning to know the Lord; but these follow every new notion, yet never seek the truth as it is in Jesus. Like the Egyptian magicians, these were men of corrupt minds, prejudiced against the truth, and found to be quite without faith. Yet though the spirit of error may be let loose for a time, Satan can deceive the nations and the churches no further, and no longer, than God will permit.

The more fully we know the doctrine of Christ, as taught by the apostles, the more closely we shall cleave to it. When we know the afflictions of believers only in part, they tempt us to decline the cause for which they suffer. A form of godliness, a profession of Christian faith without a godly life, often is allowed to pass, while open profession of the truth as it is in Jesus, and resolute attention to the duties of godliness, stir up the scorn and enmity of the world. As good men, by the grace of God, grow better, so bad men, through the craft of Satan, and the power of their own corruptions, grow worse. The way of sin is down-hill; such go on from bad to worse, deceiving and being deceived. Those who deceive others, deceive themselves, as they will find at last, to their cost. The history of the outward church, awfully shows that the apostle spake this as he was moved by the Holy Ghost.

Those who would learn the things of God, and be assured of them, must know the Holy Scriptures, for they are the Divine revelation. The age of children is the age to learn; and those who would get true learning, must get it out of the Scriptures. They must not lie by us neglected, seldom or never looked into. The Bible is a sure guide to eternal life. The prophets and apostles did not speak from themselves, but delivered what they received of God, 2Pe 1:21. It is profitable for all purposes of the Christian life. It is of use to all, for all need to be taught, corrected, and reproved. There is something in the Scriptures suitable for every case. Oh that we may love our Bibles more, and keep closer to them! then shall we find benefit, and at last gain the happiness therein promised by faith in our Lord Jesus Christ, who is the main subject of both Testaments. We best oppose error by promoting a solid knowledge of the word of truth; and the greatest kindness we can do to children, is to make them early to know the Bible.

CHAPTER 3

2 Timothy 3:1-7

1. This know also, that in the last days perilous times shall come:

1. Illhud autem scito, quod in exremis diebus instabunt tempora periculosa (vel. gravia)

2. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

2. Erunt enim homines sui amantes, avari, fastuosi, superbi, maledici, parentibus immorigeri, ingrati, impii,

3. Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,

3. Carentes affectu, nescii faederis, calumniatores, intermperantes, inmites, negligentes bonorum,

4. Traitors, heady, highminded, lovers of pleasures more than lovers of God;

4. Proditores protervi tumidi voluptatium amatores magis quam Dei

5. Having a form of godliness, but denying the power thereof: from such turn away.

5. Habentes speciem quidem pietatis virtutem autem eius abnegantes et hos devita

6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

6. Ex iis enim sunt qui subintrant in familias, et captivas ducunt mulierculas oneratas peccatis, quae ducuntur concupiscentiis variis,

7. Ever learning, and never able to come to the knowledge of the truth.

7. Semper discentes, quum tamen numquam ad cognitionem veritatis pervenire valeant.

1 But know this By this prediction he intended still more to sharpen his diligence; for, when matters go on to our wish, we become more careless; but necessity urges us keenly. Paul, therefore informs him, that the Church will be subject to terrible diseases, which will require in the pastors uncommon fidelity, diligence, watchfulness, prudence, and unwearied constancy; as if he enjoined Timothy to prepare for arduous and deeply anxious contests which awaited him. And hence we learn, that, so far from giving way, or being terrified, on account of any difficulties whatsoever, we ought, on the contrary. to arouse our hearts for resistance.

In the last days Under “the last days,” he includes the universal condition of the Christian Church. Nor does he compare his own age with ours, but, on the contrary, informs Timothy what will be the future condition of the kingdom of Christ; for many imagined some sort of condition that would be absolutely peaceful, and free from any annoyance. “Why does the holy Apostle, both here and elsewhere, speak of the ‘last days,’ when he forewarns believers that they must prepare themselves, and make provision for many troubles and annoyances? It is because this fancy was so common, that matters would go much better than before; because, formerly, the prophets, when speaking of the kingdom of our Lord Jesus Christ, said that everything would be astonishingly reformed, that the world would obey God, that his majesty would be adored by the high and the low, that every mouth would sing his praise, and every knee would bow before him. In short, when we hear such promises, we think that we must be in a state of angelical holiness, now that Christ has appeared. Many concluded, in their mistaken fancy, that, since the coming of the Redeemer, nothing but the most correct virtue and modesty would ever be seen, and that everything would be so thoroughly regulated, that there would be no more vices in the world.” — Fr. Ser. In short, he means that there will not be, even under the gospel, such a state of perfection, that all vices shall be banished, and virtues of every kind shall flourish; and that therefore the pastors of the Christian Church will have quite as much to do with wicked and ungodly men as the prophets and godly priests had in ancient times. Hence it follows, that there is no time for idleness or for repose.

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].

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.

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).

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.

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.

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].

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.

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).

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).

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).

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.

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.

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].

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.

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.

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).

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.

In the last days - This often means the days of the Messiah, and is sometimes extended in its signification to the destruction of Jerusalem, as this was properly the last days of the Jewish state. But the phrase may mean any future time, whether near or distant.

For men shall be - The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, etc.; but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity.

Lovers of their own selves - Φιλαυτοι· Selfish, studious of their own interest, and regardless of the welfare of all mankind.

Covetous - Φιλαργυροι· Lovers of money, because of the influence which riches can procure.

Boasters - Αλαζονες· Vain glorious: self-assuming; valuing themselves beyond all others.

Proud - Ὑπερηφανοι· Airy, light, trifling persons; those who love to make a show - who are all outside; from ὑπερ, above, and φαινω, to show.

Blasphemers - Βλασφημοι· Those who speak impiously of God and sacred things, and injuriously of men.

Disobedient to parents - Γονευσιν απειθεις· Headstrong children, whom their parents cannot persuade.

Unthankful - Αχαριστοι· Persons without grace, or gracefulness; who think they have a right to the services of all men, yet feel no obligation, and consequently no gratitude.

Unholy - Ανοσιοι· Without piety; having no heart reverence for God.

Without natural affection - Αστοργοι· Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes.

Truce-breakers - Ασπονδοι· From α, negative, and σπονδη, a libation, because in making treaties libations both of blood and wine were poured out. The word means those who are bound by no promise, held by no engagement, obliged by no oath; persons who readily promise any thing, because they never intend to perform.

False accusers - Διαβολοι· Devils; but properly enough rendered false accusers, for this is a principal work of the devil. Slanderers; striving ever to ruin the characters of others.

Incontinent - Ακρατεις· From α, negative, and κρατος, power. Those who, having sinned away their power of self-government, want strength to govern their appetites; especially those who are slaves to uncleanness.

Fierce - Ανημεροι· From α, negative, and ἡμερος, mild or gentle. Wild, impetuous, whatever is contrary to pliability and gentleness.

Despisers of those that are good - Αφιλαγαθοι· Not lovers of good men. Here is a remarkable advantage of the Greek over the English tongue, one word of the former expressing five or six of the latter. Those who do not love the good must be radically bad themselves.

Traitors - Προδοται· From προ, before, and διδωμι, to deliver up. Those who deliver up to an enemy the person who has put his life in their hands; such as the Scots of 1648, who delivered up into the hands of his enemies their unfortunate countryman and king, Charles the First; a stain which no lapse of ages can wipe out.

Heady - Προπετεις· From προ, forwards, and πιπτω, to fall; headstrong, precipitate, rash, inconsiderate.

High-minded - Τετυφωμενοι· From τυφος, smoke; the frivolously aspiring; those who are full of themselves, and empty of all good.

Lovers of pleasures more than lovers of God - This is nervously and beautifully expressed in the Greek, φιληδονοι μαλλον η φιλοθεοι lovers of pleasure rather than lovers of God; i.e. pleasure, sensual gratification, is their god; and this they love and serve; God they do not.

Having a form of godliness - The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, etc., while destitute of the life of God in their souls; and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances. From such turn away - not only do not imitate them, but have no kind of fellowship with them; they are a dangerous people, and but seldom suspected, because their outside is fair.

For of this sort are they - He here refers to false teachers and their insinuating manners, practising upon weak women, who, seeing in them such a semblance of piety, entertain them with great eagerness, and at last become partakers with them in their impurities. Among the Jews there are remarkable cases of this kind on record, and not a few of them among the full fed monks of the Romish Church. But in what sect or party have not such teachers been occasionally found? yet neither Judaism, Protestantism, nor Roman Catholicism makes any provision for such men.

Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity.

There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.

Now as Jannes and Jambres withstood Moses - This refers to the history of the Egyptian magicians, given in Exodus 7 (see on Exo 7:11 (note) and Exo 7:12 (note)), and particularly the concluding observations at the end of that chapter, (note) where several things are said concerning these two men.

Men of corrupt minds - It appears as if the apostle were referring still to some Judaizing teachers who were perverting the Church with their doctrines, and loudly calling in question the authority and doctrine of the apostle.

Reprobate concerning the faith - Αδοκιμοι· Undiscerning or untried; they are base metal, unstamped; and should not pass current, because not standard. This metaphor is frequent in the sacred writings.

But they shall proceed no farther - Such teaching and teachers shall never be able ultimately to prevail against the truth; for the foundation of God standeth sure.

Their folly shall be manifest - As the Scriptures, which are the only rule of morals and doctrine, shall ever be preserved; so, sooner or later, all false doctrines shall be tried by them: and the folly of men, setting up their wisdom against the wisdom of God, must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people. The religion that fears the Bible is not the religion of God. Is Popery or Protestantism this religion?

Thou hast fully known my doctrine - And having long had the opportunity of knowing me, the doctrine I preached, my conduct founded on these doctrines, the object I have in view by my preaching, my fidelity to God and to my trust, my long-suffering with those who walked disorderly, and opposed themselves to the truth, and did what they could to lessen my authority and render it suspected, my love to them and to the world in general, and my patience in all my adversities; thou art capable of judging between me and the false teachers, and canst easily discern the difference between their doctrines, conduct, motives, temper, spirit, etc., and mine.

Persecutions - which came unto me at Antioch - The Antioch mentioned here was Antioch in Pisidia, to which place Paul and Barnabas came in their first apostolic progress, and where Paul delivered that memorable discourse which is preserved in the 13th chapter of Acts, Acts 13:16-43. In this city, it is said, the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts; but they shook of the dust of their feet against them, and came to Iconium, Act 13:50, Act 13:51. Here there was an assault made both of the Gentiles and also of the Jews with their rulers, to treat them despitefully, and to stone them, and they fled unto Lystra and Derbe; and there came thither certain Jews, who persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead. The historian informs us that his life was miraculously restored, and that he departed thence, and came to Derbe, and afterwards returned to Lystra, Iconium, and Antioch, where they had lately been so grievously persecuted. See Act 14:5, Act 14:6, Act 14:19-21. These are the persecutions, etc., to which the apostle alludes; and we find that he mentions them here precisely in the same order in which, according to the relation of St. Luke, they occurred. Now it is said here that Timothy fully knew all these things; and we may naturally suppose they could not be unknown to him, when it is evident he was either a native of, or resided in, those parts; for when the apostle, sometime after the above, visited Derbe and Lystra, behold, a certain disciple was there named Timotheus, well reported of by the brethren that were at Lystra and Iconium; Act 16:1, Act 16:2. As these things happened in his own neighborhood, Timothy must have known them; for a person who had such a religious education as he had could not be unacquainted with these persecutions, especially as we may believe that his mother and grandmother had been converts to Christianity at that time. See several useful remarks in Dr. Paley's Horae Paulinae, on these circumstances, page 312.

All that will live godly - So opposite to the spirit and practice of the world is the whole of Christianity, that he who gives himself entirely up to God, making the Holy Scriptures the rule of his words and actions, will be less or more reviled and persecuted. "If religion gives no quarter to vice, the vicious will give no quarter to religion and its professors."

Evil men and seducers shall wax worse - They will yet get on for a season, deceiving themselves and deceiving others; but, by and by, their folly will become manifest to all, 2Tim 3:9. The word γοητες, which we render seducers, signifies jugglers, pretenders to magical arts; probably persons dealing in false miracles, with whom the Church in all ages has been not a little disgraced.

But continue thou - No man, however well instructed in the things of God, or grounded in Divine grace, is out of the reach of temptation, apostasy, and final ruin; hence the necessity of watching unto prayer, depending upon God, continuing in the faith, and persevering unto the end.

From a child thou hast known the Holy Scriptures - The early religious education of Timothy has been already sufficiently noticed; see 2Tim 1:5, and the preface to the first epistle. St. Paul introduces this circumstance again here for the confirmation of Timothy's faith. He had learned the doctrines of Christianity from a genuine apostle; and, as Christianity is founded on the law and the prophets, Timothy was able to compare its doctrines with all that had been typified and predicted, and consequently was assured that the Christian religion was true.

Able to make thee wise unto salvation - The apostle is here evidently speaking of the Jewish Scriptures; and he tells us that they are able to make us wise unto salvation provided we have faith in Jesus Christ. This is the simple use of the Old Testament. No soul of man can be made wise unto salvation by it, but as he refers all to Christ Jesus. The Jews are unsaved though they know these Scriptures, because they believe not in Christ; for Christ is the end of the law for the justification of all that believe.

All Scripture is given by inspiration of God - This sentence is not well translated; the original πασα γραφη θεοκνευστος ωφιλιμος προς διδασκαλιαν, κ. τ. λ. should be rendered: Every writing Divinely inspired is profitable for doctrine, etc. The particle και, and, is omitted by almost all the versions and many of the fathers, and certainly does not agree well with the text. The apostle is here, beyond all controversy, speaking of the writings of the Old Testament, which, because they came by Divine inspiration, he terms the Holy Scriptures, 2Tim 3:15; and it is of them alone that this passage is to be understood; and although all the New Testament came by as direct an inspiration as the Old, yet, as it was not collected at that time, not indeed complete, the apostle could have no reference to it.

The doctrine of the inspiration of the sacred writings has been a subject of much discussion, and even controversy, among Christians. There are two principal opinions on the subject:

1. That every thought and word were inspired by God, and that the writer did nothing but merely write as the Spirit dictated.

2. That God gave the whole matter, leaving the inspired writers to their own language; and hence the great variety of style and different modes of expression.

But as I have treated this subject at large in my Introduction to the Four Gospels and Acts of the Apostles, I must refer the reader to that work.

Is profitable for doctrine - To teach the will of God, and to point out Jesus Christ till he should come.

For reproof - To convince men of the truth; and to confound those who should deny it, particularly the Jews.

For correction - Προς επανορθωσιν· For restoring things to their proper uses and places, correcting false notions and mistaken views.

Instruction in righteousness - Προς παιδειαν την εν δικαιοσυνῃ. For communicating all initiatory religious knowledge; for schooling mankind. All this is perfectly true of the Jewish Scriptures; and let faith in Christ Jesus be added, see 2Tim 3:15, and then all that is spoken in the following verse will be literally accomplished.

That the man of God - The preacher of righteousness, the minister of the Gospel, the person who derives his commission from God, and always appears as his herald and servant.

May be perfect - Αρτιος· From αρω, to fit or adapt. It properly signifies an integer or whole number in arithmetic, to which nothing needs to be added to make it complete.

Throughly furnished - Εξηρτισμενος· From εξ, intensive, and αρτιος, complete; see above. Not only complete in himself as to his integrity, religious knowledge, faith in Jesus, and love to God and man, but that he should have all those qualifications which are necessary to complete the character, and insure the success of a preacher, of the Gospel. Timothy was to teach, reprove, correct, and instruct others; and was to be to them a pattern of good works.

From what the apostle says here concerning the qualifications of a Christian minister, we may well exclaim: Who is capable of these things? Is it such a person as has not intellect sufficient for a common trade or calling? No. A preacher of the Gospel should be a man of the soundest sense, the most cultivated mind, the most extensive experience, one who is deeply taught of God, and who has deeply studied man; one who has prayed much, read much, and studied much; one who takes up his work as from God, does it as before God, and refers all to the glory of God; one who abides under the inspiration of the Almighty, and who has hidden the word of God in his heart, that he might not sin against him. No minister formed by man can ever be such as is required here. The school of Christ, and that alone, can ever form such a preacher.

In the last days - The time of the gospel dispensation, commencing at the time of our Lord's death, is peculiarly styled the last days. Grievous - Troublesome and dangerous.

For men - Even in the church. Will be - In great numbers, and to an higher degree than ever. Lovers of themselves - Only, not their neighbours, the first root of evil. Lovers of money - The second.

Without natural affection - To their own children. Intemperate, fierce - Both too soft, and too hard.

Lovers of sensual pleasure - Which naturally extinguishes all love and sense of God.

Having a form - An appearance of godliness, but not regarding, nay, even denying and blaspheming, the inward power and reality of it. Is not this eminently fulfilled at this day?

Of these - That is, mere formalists.

Ever learning - New things. But not the truth of God.

Several ancient writers speak of Jannes and Jambres, as the chief of the Egyptian magicians. Men of corrupt minds - Impure notions and wicked inclinations. Void of judgment - Quite ignorant, as well as careless, of true, spiritual religion.

They shall proceed no farther - In gaining proselytes.

All that are resolved to live godly - Therefore count the cost. Art thou resolved? In Christ - Out of Christ there is no godliness. Shall suffer persecution - More or less. There is no exception. Either the truth of scripture fails, or those that think they are religious, and are not persecuted, in some shape or other, on that very account, deceive themselves.

Deceiving and being deceived - He who has once begun to deceive others is both the less likely to recover from his own error, and the more ready to embrace the errors of other men.

From whom - Even from me a teacher approved of God.

From an infant thou hast known the holy scriptures - Of the Old Testament. These only were extant when Timothy was an infant. Which are able to make thee wise unto salvation, through faith in the Messiah that was to come. How much more are the Old and New Testament together able, in God's hand, to make us more abundantly wise unto salvation! Even such a measure of present salvation as was not known before Jesus was glorified.

All scripture is inspired of God - The Spirit of God not only once inspired those who wrote it, but continually inspires, supernaturally assists, those that read it with earnest prayer. Hence it is so profitable for doctrine, for instruction of the ignorant, for the reproof or conviction of them that are in error or sin, for the correction or amendment of whatever is amiss, and for instructing or training up the children of God in all righteousness.

That the man of God - He that is united to and approved of God. May be perfect - Blameless himself, and throughly furnished - By the scripture, either to teach, reprove, correct, or train up others.

1 THis know also, that in the last dayes perillous times shall come .

We met with this term last dayes, 1 Tim. 4.1. and there said that the Scripture by that term understands all the time from Christs Ascension, to the end of the World. We meet with the term, Gen. 49.1. Isa. 2.2. Micah 4.1. Acts 2.17. Heb. 1.2. Iam. 5.3. 2 Pet. 3.3. of these dayes some are latter than other, but it appears by Acts 2.17. Heb. 1.2. that that whole period of time is so called.

In the Greek it is difficult times, that is times, when it will be difficult for Christians to keep their Lives or Estates, or any happy station in the World with a good Conscience, by reason of the plenty of ill men that should live in those times, and make them so difficult.

Marginal references: Jude 18.

2 For men shall be lovers of their own selves , covetous , boasters , proud , blasphemers disobedient to parents , unthankful , unholy .

That is, the generality of men shall be persons that will neither love God, nor men, in comparison with themselves; Charity which seeketh not her own shall wax cold, men shall be wholly for themselves.

Lovers of Silver immoderately so as they will get it any way, and when they have it will be as sordidly tenacious of it.

Vaunting of themselves, vain-glorious, boasting of what they have not.

Lifted up in an opinion of themselves.

Speaking evil of God and Men.

Stubborn and Rebellious against those that bare them.

Unthankful both to God and men for kindnesses received from either.

Prophane and impure.

3 Without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good .

Having no kindness for such as nature obligeth them to love and honour.

Men that will be held by no bonds or leagues. Or rather implacable, so we translate the same Greek word, Rom. 1.31. Men so full of malice that they will admit no terms, or Covenants of peace.

Gr. Devils, venting their malice by informing against, and accusing others without any regard to truth.

Intemperate, Drunkards, Gluttons, Unclean persons, &c.

Men without any gentleness, cruel.

Men that have no kindness for any good men, haters of them.

Marginal references: Or, make [illegible: 1 word].

4 Traytors , heady , high-minded , lovers of pleasures more then lovers of God .

[non-Latin text not transcribed] signifies the betraying of any Trust, or a Falshood to any person to whom we are obliged. It is in Scripture applied to Iudas, Luk. 6.16 and to the Iewes that Cruc[illegible: 1 letter]fied Christ, Acts 7.52. the Verb whence it derives is by Authors applyed to Persons, Places and Causes; it signifies that in the latter times, there should be a general falshood amongst men. See Math, 10.21. falshood towards their Superiors, their Relation, Profession, &c.

Rash, inconsiderate.

Blown up as bladders with an opinion of their own deserts.

Voluptuous m[illegible: 1 letter]n not using what God hath given them with a moderate satisfaction and delight in them, but contrary to Gods commandments, and thereby shewing, that they have more love for the gratification of their sensitive appetite, than the pleasing of God.

5 Having a form of godliness , but denying the power thereof : From such also turn away y.

A form here is the same with a mask, or vizor or appearance, an accidental form, opposed to substance and reality. It signifieth that in the latter times there should be many such as owned themselves Christians and pretended to a right way of worshipping God, to be the Church, the onely Church of God.

But in practice though not in words denying all substantial godliness which lieth not in assuming the empty name of Christians, and making a profession, but lies in truth, righteousness, love and peace, self-denial, mortifying our Members, it being a thing attended with life and power, a man being no more a Christian, than he acts and lives like a Christian.

From such kind of Professors as were before described, the Apostle willeth Timothy to turn away, both as to having any Church Fellowship, or communion, or any intimacy of converse with them.

Marginal references: 1 Tim. 5.8. Tit. 1.16.; 2 Thess. 3.6.

6 For of this sort are those which creep into houses , and lead captive silly women laden with sins , led away with divers lusts .

Who do not onely privily enter in at the doors of houses, but pierce into the secrets of them, making it their business to pry into all Families, and

take their advantages upon women (the weaker sex) and not the wisest of them) but [non-Latin text not transcribed], the diminutive word, is used to vilifie the little despicable women of no judgment in sound Religion, whom they by their Tongues and pleasing Errors make their captives.

Nor do they deal with the most pious, and honest Women, but such as are laden with the guilt of much sin

and who being possest of divers sinful inclinations, not only lusts of the Flesh, but any other, such as Pride, &c. are easily led away; Lust alwayes smoothing the way for such Errors as will be principles to justifie it against the reflections of Conscience. Their Vices rather than Sex made them easily seduced.

Marginal references: Mat. 23.14, Tit. 1.11.

7 Ever learning , and never able to come to the knowledge of the truth .

Women that pretend to be ever learning the Truth, but

cannot obtain of their Lusts a leave to acknowledge the truth in their practice. The word is [non-Latin text not transcribed], which rather signifies a practical acknowledgment, than a Notional knowledge.

8 Now as Jannes, and Jambres, withstood Moses , so do these also resist the truth : men of corrupt minds , reprobate concerning the faith .

Concerning this resistance of Moses by Iannes and Iambres, the holy Scripture saith nothing but in this Text. It is said by Interpreters, that they were two brethren, the chief of Pharaohs Magicians, who opposed Moses in the Miracles he wrought Exod. 7.11. whose names might be known in Pauls time by Tradition, or the publike writings of the Iews.

So will corrupt Teachers under the Gospel resist the Truth of the Gospel published by Christs Ministers.

Men whose hearts are corrupted with sordid Lusts.

[non-Latin text not transcribed], of no sound judgment, as to the Doctrine of Faith, or not approved of God, or good men as to their Sentiments about our Faith.

Marginal references: 1 Tim. 6.5.; Tit. 1.16▪

9 But they shall proceed no further , for their folly shall be made manifest all men , as theirs also was .

God will preserve those in his Church that are sincere; though they may captivate a few, poor, ignorant, women, they shall have no great success.

For God will in his providence so order it, that their folly or madness shall appear to all, and their party shall decline. The Divine Providence that governs all things by the invincible light of truth discovers and confounds the most specious and subtle seducers in his own time. And this prediction of the Apostle was exactly fulfill'd with respect to those primitive seducers.

As God by his Providence laid open Iannes and Iambres.

10 But ‖ thou hast fully known my doctrine , manner of life , purpose , faith , long-suffering , charity , patience .

Our translation here seemeth a little strange, for the Greek Thou hast diligently followed me in doctrine, [non-Latin text not transcribed]. That is, thou wert in my company, thou wert a follower of me, and so must know what Doctrine I preached.

What Life I lived.

What my whole Scope and design was.

What Faith I taught and professed.

What long-suffering I used, both towards my malicious Adversaries, and my weaker brethren.

What love I shewed towards all men, whether friends or foes.

What patience I shewed in bearing injuries.

11 Persecutions , afflictions which came to me at Antioch , at Iconium , at Lystra , what persecutions I indured , but out of them all the Lord delivered me .

What Prosecutions for the preaching of the Gospel I was under.

What afflictions I met with at Antioch in Pisidia, Acts 13.14, 45, 50.

At Iconium, whither he went from Pisidia; of the afflictions he met with there also. Read Acts 14▪

The Apostle went from Iconium to Lystra, Acts 14.6.

There also he was persecuted, Acts 14.19. now it seemeth that in all these motions Timothy was in Pauls company and a follower of him, so as he was a witness to all; which assureth us that though we first read of Timothy, Acts 16.3. when he was Circumcised, yet Paul knew him before.

Yet God delivered Paul from all these, and that Timothy being all that time in company with Paul knew, from whence the Apostle would have him take courage, exercise patience under suffering for such preaching, and such living, being assured that God would deliver him also, preaching the same truth, and living the same holy life though he met with the same troubles, persecutions and afflictions.

Marginal references: 2 Cor. 1.10.

12 Yea, and all that will live godly in Christ Jesus shall suffer persecution .

Such is the disposal of Divine Providence, such the malice of the men in the world, that though not every individual person, yet 'tis the usual lot of them who will keep a pure Faith and a good Conscience, to suffer presecution in some kind or other; either in their Persons, or Reputation or Estates. Men may live profanely, or may be morally honest men, and be safe enough, but if they will profess Faith in Christ, or Love to him in keeping his Commandments, they will be exposed to troubles: The world will not indure men to live in Peace, that will not live as they live, and believe as they believe.

Marginal references: Psal. 34.19. Act. 14.20. 1 Thes. 3.3.

13 But evil men and seducers shall wax worse and worse , deceiving and being deceived .

Neither do thou expect that the times should mend, for men that are given up to their Lusts and [non-Latin text not transcribed], such as go about to deceive others, will grow worse and worse, as the world groweth older, both in their endeavours to deceive, and in their malice and hatred, to those that oppose them.

Deceiving others, and being left by the just judgment of God to deceive and ruine their own Souls.

14 But continue thou in the things which thou hast learned , and hast been assured of , knowing of whom thou hast learned them .

In the Doctrines relating to Faith: and the precepts relating to thy Life as a Minister, or as a Christian,

and hast assented to steadily, hitherto believing them.

Remembring that thou hast learned them of me the Apostle of our Lord Jesus Christ, which is the same as from Christ himself.

Marginal references: chap. 2.2.

15 And that from a child thou hast known the holy scriptures , which are able to make thee wise unto Salvation , through faith which is in Christ Jesus .

From thy infancy by the instruction of thy mother Eunice, and thy Grandmother Lois, chap. 1.5.

Thou hast had a Notion of the writings of Moses and the Prophets, the Holy Scriptures of the old Testament (for at this time no others were written)

Which holy Scriptures (without the help of the writings of Plato or Pithagoras, or any other Pagan Philosophers) have in them a sufficiency of Doctrine to make thee or any other wise enough to get to heaven.

But not without a Faith in Christ Jesus, receiving him as thy and their Saviour, besides a Faith asse[illegible: 1 letter]ting and agreeing to those holy Writings as the Revelation of the Divine Will.

16 All scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness o.

Scripture signifies no more than writing. Some therefore translate this Text thus, All scripture which is inspired of God, not all writings but all the books of the Old Testament is [non-Latin text not transcribed], this is expounded by Peter, 2 Pet. 1.20, 21. for the prophesie came not in old time by the will of man; but holy men of God spake, as they were moved by the Holy Ghost.

And it is profitable to instruct us in all propositions of Truth, which we need believe in order to Salvation.

[non-Latin text not transcribed], to convince us either of any Truth, that we may believe it without any haesitation, or of any sin that we may be humbled for it, without any extenuation.

For Reproof or Correction or Reformation, to reprove us in what we are to be reproved, to correct us in any Error, to shew us the way to bring us to rights and to reform us.

17 That the man of God may be perfect , throughly furnished unto all good works .

That both Ministers and all godly Men may be as perfect as they can be in the state of mortality, fitted for the duties of their several Callings and Places.

And be prepared to every work which is good, acceptable and well-pleasing unto God, whether it be a work of Piety, or Justice and Charity. The Scripture as to all, is so full a direction, that Christians need not go down to the Philistines to whet their Tools, nor be beholden to unwritten Traditions, or to the writings of Pagan Philosophers, for directions what to do, how to Worship God, or manage any part of their Conversation, either as to their general calling, or as to their particular Relations.

To instruct us in the true righteousness in which we must appear before God; for in it the righteousness of God is revealed from faith to faith, Rom. 1.17.

Marginal references: Or, perfected.

Marks of Perilous Times. (a. d. 66.)

1 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

Timothy must not think it strange if there were in the church bad men; for the net of the gospel was to enclose both good fish and bad, Matt. xxii. 47, 48. Jesus Christ had foretold (Matt. xxiv.) that there would come seducers, and therefore we must not be offended at it, nor think the worse of religion or the church for it. Even in gold ore there will be dross, and a great deal of chaff among the wheat when it lies on the floor.

I. Timothy must know that in the last days (v. 1), in gospel times, there would come perilous times. Though gospel times were times of reformation in many respects, let him know that even in gospel times there would be perilous times; not so much on account of persecution from without as on account of corruptions within. These would be difficult times, wherein it would be difficult for a man to keep a good conscience. He does not say, "Perilous times shall come, for both Jews and Gentiles shall be combined to root out Christianity;" but "perilous times shall come, for such as have the form of godliness (v. 5) shall be corrupt and wicked, and do a great deal of damage to the church." Two traitors within the garrison may do more hurt to it than two thousand besiegers without. Perilous times shall come, for men shall be wicked. Note, 1. Sin makes the times perilous. When there is a general corruption of manners, and of the tempers of men, this makes the times dangerous to live in; for it is hard to keep our integrity in the midst of general corruption. 2. The coming of perilous times is an evidence of the truth of scripture-predictions; if the event in this respect did not answer to the prophecy, we might be tempted to question the divinity of the Bible. 3. We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times perilous: This know also.

II. Paul tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs whereby these times may be known, v. 2, &c. 1. Self-love will make the times perilous. Who is there who does not love himself? But this is meant of an irregular sinful self-love. Men love their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to please God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind themselves only, and prefer their own gratification before the church's edification. 2. Covetousness. Observe, Self-love brings in a long train of sins and mischiefs. When men are lovers of themselves, no good can be expected from them, as all good may be expected from those who love God with all their hearts. When covetousness generally prevails, when every man is for what he can get and for keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neighbour. 3. Pride and vain-glory. The times are perilous when men, being proud of themselves, are boasters and blasphemers, boasters before men whom they despise and look upon with scorn, and blasphemers of God and of his name. When men do not fear God they will not regard man, and so vice versâ. 4. When children are disobedient to their parents, and break through the obligations which they lie under to them both in duty and gratitude, and frequently in interest, having their dependence upon them and their expectation from them, they make the times perilous; for what wickedness will those stick at who will be abusive to their own parents and rebel against them? 5. Unthankfulness and unholiness make the times perilous, and these two commonly go together. What is the reason that men are unholy and without the fear of God, but that they are unthankful for the mercies of God? Ingratitude and impiety go together; for call a man ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an instance of great ingratitude to that God who has provided so well for the support of the body; we abuse his gifts, if we make them the food and fuel of our lusts. 6. The times are perilous when men will not be held by the bonds either of nature or common honesty, when they are without natural affection, and truce-breakers, v. 3. There is a natural affection due to all. Wherever there is the human nature, there should be humanity towards those of the same nature, but especially between relations. Times are perilous when children are disobedient to their parents (v. 2) and when parents are without natural affection to their children, v. 3. See what a corruption of nature sin is, how it deprives men even of that which nature has implanted in them for the support of their own kind; for the natural affection of parents to their children is that which contributes very much to the keeping up of mankind upon the earth. And those who will not be bound by natural affection, no marvel that they will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the engagements they have laid themselves under. 7. The times are perilous when men are false accusers one of another, diaboloi—devils one to another, having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Ps. xii. 4. 8. When men have no government of themselves and their own appetites: not of their own appetites, for they are incontinent; not of their own passions, for they are fierce; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; they are soon fired, upon the least provocation. 9. When that which is good and ought to be honoured is generally despised and looked upon with contempt. It is the pride of persecutors that they look with contempt upon good people, though they are more excellent than their neighbours. 10. When men are generally treacherous, wilful, and haughty, the times are perilous (v. 4)— when men are traitors, heady, high-minded. Our Saviour has foretold that the brother shall betray the brother to death and the father the child (Matt. x. 21), and those are the worst sort of traitors: those who delivered up their Bibles to persecutors were called traditores, for they betrayed the trust committed to them. When men are petulant and puffed up, behaving scornfully to all about them, and when this temper generally prevails, then the times are perilous. 11. When men are generally lovers of pleasure more than lovers of God. When there are more epicures than true Christians, then the times are bad indeed. God is to be loved above all. That is a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is. 12. When, notwithstanding all this, they have the form of godliness (v. 5), are called by the Christian name, baptized into the Christian faith, and make a show of religion; but, how plausible soever their form of godliness is, they deny the power of it. When they take upon them the form which should and would bring along with it the power thereof, they will put asunder what God hath joined together: they will assume the form of godliness, to take away their reproach; but they will not submit to the power of it, to take away their sin. Observe here, (1.) Men may be very bad and wicked under a profession of religion; they may be lovers of themselves, &c., yet have a form of godliness. (2.) A form of godliness is a very different thing from the power of it; men may have the one and be wholly destitute of the other; yea, they deny it, at least practically in their lives. (3.) From such good Christians must withdraw themselves.

III. Here Paul warns Timothy to take heed of certain seducers, not only that he might not be drawn away by them himself, but that he might arm those who were under his charge against their seduction. 1. He shows how industrious they were to make proselytes (v. 6): they applied themselves to particular persons, visited them in their houses, not daring to appear openly; for those that do evil hate the light, John iii. 20. They were not forced into houses, as good Christians often were by persecution; but they of choice crept into houses, to insinuate themselves into the affections and good opinion of people, and so to draw them over to their party. And see what sort of people those were that they gained, and made proselytes of; they were such as were weak, silly women; and such as were wicked, laden with sins, and led away with divers lusts. A foolish head and a filthy heart make persons, especially women, an easy prey to seducers. 2. He shows how far they were from coming to the knowledge of the truth, though they pretended to be ever learning, v. 7. In one sense we must all be ever learning, that is, growing in knowledge, following on to know the Lord, pressing forward; but these were sceptics, giddy and unstable, who were forward to imbibe every new notion, under pretence of advancement in knowledge, but never came to a right understanding of the truth as it is in Jesus. 3. He foretels the certain stop that should be put to their progress (v. 8, 9), comparing them to the Egyptian magicians who withstood Moses, and who are here named, Jannes and Jambres; though the names are not to be met with in the story of the Old Testament, yet they are found in some old Jewish writers. When Moses came with a divine command to fetch Israel out of Egypt, these magicians opposed him. Thus those heretics resisted the truth and like them were men of corrupt minds, men who had their understandings perverted, biassed and prejudiced against the truth, and reprobate concerning the faith, or very far from being true Christians; but they shall proceed no further, or not much further, as some read it. Observe, (1.) Seducers seek for corners, and love obscurity; for they are afraid to appear in public, and therefore creep into houses. Further, They attack those who are the least able to defend themselves, silly and wicked women. (2.) Seducers in all ages are much alike. Their characters are the same—namely, Men of corrupt minds, &c.; their conduct is much the same—they resist the truth, as Jannes and Jambres withstood Moses; and they will be alike in their disappointment. (3.) Those who resist the truth are guilty of folly, yea, of egregious folly; for magna est veritas, et prævalebit—Great is the truth, and shall prevail. (4.) Though the spirit of error may be let loose for a time, God has it in a chain. Satan can deceive the nations and the churches no further and no longer than God will permit him: Their folly shall be manifest, it shall appear that they are imposters, and every man shall abandon them.

Marks of Perilous Times; Excellence of the Scriptures. (a. d. 66.)

10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, thoroughly furnished unto all good works.

Here the apostle, to confirm Timothy in that way wherein he walked,

I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul (v. 10): Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the apostles, the more closely we shall cleave to it; the reason why many sit loose to it is because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or not know them fully; those who knew them best loved and honoured them the most. Now what is it that Timothy had so fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God (Acts xx. 27), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation: Thou hast fully know my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: "Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men." 4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well (v. 11): "Thou hast fully known the persecutions and afflictions that came unto me" (he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lystra); "and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before." 6. He knew what care God had taken of him: Notwithstanding out of them all the Lord delivered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that cause which they suffer for; when we know only the hardships they undergo for Christ, we may be ready to say, "We will renounce that cause that is likely to cost us so dear in the owning of it;" but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things (v. 12): All that will live godly in Christ Jesus shall suffer persecution: not always alike; at that time those who professed the faith of Christ were more exposed to persecution than at other times; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; those who will live godly must expect it, especially those who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Acts xx. 23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of them all, for Timothy's and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly in Jesus Christ—this is their practice; and they shall suffer persecution—this is the usage they must expect in this world.

II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as it is in Jesus: But evil men and seducers shall wax worse and worse, &c., v. 13. Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so at last, to their cost.

III. He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures (v. 14, 15): Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ's disciples indeed, John viii. 31. We should not be any more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph. iv. 14. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb. xiii. 9. And for this reason we should continue in the things we have learned from the holy scriptures; not that we ought to continue in any errors and mistakes which we may have been led into, in the time of our childhood and youth (for these, upon an impartial enquiry and full conviction, we should forsake); but this makes nothing against our continuing in those things which the holy scriptures plainly assert, and which he that runs may read. If Timothy would adhere to the truth as he had been taught it, this would arm him against the snares and insinuations of seducers. Observe, Timothy must continue in the things which he had learned and had been assured of.

1. It is a great happiness to know the certainty of the things wherein we have been instructed (Luke i. 4); not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of, that, being grounded in the truth, we may be guarded against error, for certainty in religion is of great importance and advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves experienced the power of the truths they taught thee, and been ready to suffer for them, and thereby would give the fullest evidence of their belief of these truths." (2.) "Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture (v. 15): That from a child thou hast known the holy scriptures."

2. Those who would acquaint themselves with the things of God, and be assured of them, must know the holy scriptures, for these are the summary of divine revelation.

3. It is a great happiness to know the holy scriptures from our childhood; and children should betimes get the knowledge of the scriptures. The age of children is the learning age; and those who would get true learning must get it out of the scriptures.

4. The scriptures we are to know are the holy scriptures; they come from the holy God, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy and to lead us in the way of holiness to happiness; being called the holy scriptures, they are by this distinguished from profane writings of all sorts, and from those that only treat morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the noble Bereans did, Acts xvii. 11. They must not lie by us neglected, and seldom or never looked into. Now here observe,

(1.) What is the excellency of the scripture. It is given by inspiration of God (v. 16), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2 Pet. i. 21. The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style,—from the truth, purity, and sublimity, of the doctrines contained in it,—from the harmony of its several parts,—from its power and efficacy on the minds of multitudes that converse with it,—from the accomplishment of many prophecies relating to things beyond all human foresight,—and from the uncontrollable miracles that were wrought in proof of its divine original: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb. ii. 4.

(2.) What use it will be of to us. [1.] It is able to make us wise to salvation; that is, it is a sure guide in our way to eternal life. Note, Those are wise indeed who are wise to salvation. The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith." Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb. iv. 2. For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? [3.] That the man of God may be perfect, v. 17. The Christian, the minister, is the man of God. That which finishes a man of God in this world is the scripture. By it we are thoroughly furnished for every good work. There is that in the scripture which suits every case. Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it.

(3.) On the whole we here see, [1.] That the scripture has various uses, and answers divers ends and purposes: It is profitable for doctrine, for reproof, for correction of all errors in judgment and practice, and for instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was designed for the man of God, the minister as well as the Christian who is devoted to God, for it is profitable for doctrine, &c. [3.] If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than ever! and then shall we find the benefit and advantage designed thereby, and shall at last attain the happiness therein promised and assured to us.

CHAP. III. Verſe 1. Perillous times]

GR. Hard times. Hard hearts make hard times. [non-Latin text not transcribed]. Ejuſixodi tempora d[illegible: 1 letter]ſcripſit (ſaith Caſaubon of Tacitus, and the ſame may we ſay of St Paul) quibus nulla unquam aut vir[illegible: 2 letters]tum ſteriliora, aut virtutibus inimiciora: He deſcribeth theſe last and looſest times of the world, barren of vertues, but abounding with vices. There was never any but Noah, that with two faces, ſaw both before and behinde. But that ancient of daies, to whom all things are preſent, hath here told us, that the laſt ſhall be the worſt.

Verſe 2. Lovers of their own ſelves] This ſinfull ſelf-love is the root of all the reſt, that follow in this black bed-[illegible: 1 letter]oll.

Boaſters] Or, Arrogant, as that Pyrgopolynices, Iſa. 10.8,9, 10, 11.Vide Jun in loc. Thraſ[illegible: 1 letter]nicall Lamech, Gen. 4 23. where he brags and goes on to out-dare God himſelf. Spaniards are ſaid to be impudent braggers, and extremely proud in the loweſt [illegible: 1 letter]bbe of fortune.

Verſe 3. Without naturall affection, &c.] True Chriſtians live ſoberly, as touching themſelves, righteouſly toward men,Tit 2 12. and godly towards their God. But theſe Antipodes are as touching themſelves, ſelf-lovers, ſilver-lovers, pleaſure-mongers, incontinent, boaſters, proud, heady, high-minded. As for their carriage towards others, they are blaſphemers, diſobedient to parents, [non-Latin text not transcribed]. without naturall affection, truce-breakers, or irreconcileable, falſe accuſers, or devils, fierce or ſavage, deſpiſers of thoſe that are good, traitours, &c. And as to God, they are not lovers of God, but unthankfull, unholy. And ſuch duſt-heaps as theſe, a man may finde in every corner of the Chu[illegible: 1 letter]ch.

Verſe 4. Heady] Head long and head-ſtrong, [non-Latin text not transcribed]. raſh and inconſiderate, Qui non vident [non-Latin text not transcribed], that look not well about them, but make deſperate adventures.

Lovers of pleaſure] Not conſidering that the pleaſure paſſeth, [non-Latin text not transcribed] Chryſoſt. but the pain that attends it is perpetuall. Momentaneum est quod d[illegible: 1 letter]lectat, aternum quod cruciat. Let not men take pleaſure in pleaſure. It was not ſimply a ſin in Eſau to go a hunting [illegible: 1 letter] But yet the more he uſed it, the more profane he waxed, and came at length to contemn his birth-right. Who are void of the ſpirit, but ſenſuall ones, Jude 18, 19? Who ſay to God, Depart from us, but thoſe that dance? Job 21.10, 11. Better be preſerved in brine, then rot in honey. Theſe pleaſure-mongers are ſet laſt, as the worſt of all.

Verſe 5. Having a form of godlineſſe] Hollow profeſſours are as hollow trees in an old wood; tall, but pithleſſe, ſapleſſe, unſound. Their formality is fitly compared to a bulruſh, whereof the colour is freſh, [illegible: 1 word] 58.3. the skin ſmooth, he is very exact that can finde a knot in a bulruſh: But pill it, and what ſhall you finde within but a kinde of ſpongeous unſubſtantiall ſubſtance, &c. Theſe as if religion were a Comedy, do in voice and geſture act divine duties, in heart renounce them.

Verſe 6. Creep into houſes] [non-Latin text not transcribed] [illegible: 1 span] [non-Latin text not transcribed]. Gr. Shoot themſelves into the inner rooms of houſes, Quiſeſe immergunt. by their p[illegible: 1 letter]thanology and counterfeit humility, as the Jeſuites and many of our modern Sectaries.

Lead captive ſilly women] Gr. Take them priſoners, and then make prize of them, 2 Pet. 2.3. Egregiam verò landem, & spolia amplareſertis, &c. But omnes ha[illegible: 1 letter]eſes ex Gynae[illegible: 1 letter]ijs. It is the guiſe of heretikes to abuſe the help of women, to ſpread their poiſonfull opinions. They get an Eudoxia, Juſtina, Conſtantia on their ſide: and ſo work upon Adam by Eve. Of women they have ever made their profit, that have attempted any innovation in religion.

Verſe 7. Ever learning, and never able] Becauſe reſolved not to loſe their luſts. Intùs existens prohibebat alienum: There was that within that kept out holy learning. It was therefore an excellent praier of holy Zuinglius before his publ[illegible: 1 letter]ke Lectures, Father of lights,Scu'tet. A[illegible: 2 letters]a. illighten our mindes, and open our hearts, ſo as that we may both underſtand thine oracles, and be transformed into them, &c.

Verſe 8. Now as Iannes and Iambres] Numenius the Pythagorean calleth him Mambres. Theſe were thoſe Aegyptian ſorcerers: their names S. Paul had either by tradition, or out of ſome Jewiſh records.Tract Menachoth, cap 9. Apuleius in his ſecond Apology, mentioneth one Ioa[illegible: 1 letter]nes among the chief Magicians. The Babylonian Thalmud alſo maketh mention of theſe two by name, as chief of the Sorcerers of Aegypt.

Verſe 9. As theirs alſo was] Exod. 8.19. When they were ſet, and could not with all their skill make a louſe: but by further reſiſtance manif[illegible: 1 letter]ſted their folly unto all men. So did that jugler of Antwerp, all whoſe enchantments were made void by Mr Tindall the Martyr preſent at that ſupper, where and when he ſhould,Act and Mon. fol. 985. but could not play his feats, and ſhew his cunning.

Verſe 10. But thou haſt fully known] Or, [non-Latin text not transcribed]. Thou haſt exactly trod in my track, followed my foot-ſteps: as Irenaeus did Polycarps, as Pareus did Ʋ [illegible: 1 letter]ſins: whence that Poet,

—ſacra docente Parco

Vividus Ʋrſini spiritus or a movet. Paulus Meliſſus

Verſe 11. What perſecutions I endured] Gr. [non-Latin text not transcribed]. What manner of perſecutions. A Chriſtian may without ſin be ſenſible of injuries and indignities. Only it muſt be the mourning of Doves, and not the roaring of Bears. A ſheep may be as ſenſible of the biting of a dog, as a ſwine is, though he raiſe not ſuch a duſt, make not ſuch a dinne.

Verſe 12. Yea, and all that will live] Carry they the matter never ſo diſcreetly, they muſt ſuffer. Many dream of a delicacy, they conceit a godly life without perſecution. Theſe would pull a roſe without pricks. Armat spinaroſas, mella tegunt apes. Thucydides complains of his countrey-men,Boetius. that none of them would [non-Latin text not transcribed], ſuffer ought for goodnes ſake. Too few there are, that now-adaies will do ſo.

Verſe 13. Shall wax worſe and worſe] In deteriùs proficient, a ſorry kinde of profiting, Quandò And batarum more res procedat. Thus the Illuminates (as they called themſelves) a peſtilent ſect in Arragon, profeſſing and affecting in themſelves a kinde of Angelicall purity,Spec. Europ. fell ſuddenly to the very counterpoint of juſtifying beſtiality. And though theſe men and their light are quenched ſome while ſince, yet under pretence of new lights have not our C[illegible: 1 letter]urch-forſakers wheeled, and wheeled about ſo long to th[illegible: 1 letter]ng[illegible: 1 letter]t-h[illegible: 1 letter]nd, that they are perfectly come round to the left?

Verſe 14. But continue thou, &c.] Gr. [non-Latin text not transcribed]. Abide, Keep thy ſtation: Thou ſhalt ſurely be put to't, as that propheticall man in the eccleſiaſticall hiſtory went to the pillars a little afore an earthquake, and bad them ſtand faſt, for they ſhould ſhortly be ſhaken.

Verſe 15. And that from a childe] Gr. From a ſuckling. as all children, [non-Latin text not transcribed]. ſo thoſe eſpecially that are dedicated to the work of the Miniſtery, ſhould be betimes inured to Scripture-learning.

To make thee wiſe] [non-Latin text not transcribed]. Gr. To wiſe thee, that thou maiſt wiſe others, as Dan. 12.3. The ſame Hebrew word ſignifies, 1. To underſtand. [non-Latin text not transcribed]. 2. To inſtruct others. 3. To proſper.

To ſalvation] He is the wiſe man that provides for eternity. And when all the worlds wiſards ſhall very wiſely cry out in hell, Nos inſenſati, Sapientes ſapien[illegible: 1 letter]èr deſcendunt in infernil. [non-Latin text not transcribed] We ſools counted their lives madneſſe, &c. They ſhall ſhine as the brightnes of the fi[illegible: 1 letter]mament, Dan. 12.3.

Verſe 16. All Scripture is given] Gr. Breathed by God, both for matter and words. What frontleſſe heretikes then are our upſtart Anti-ſcripturists, M Edwards his Gangrene, p. 18, 19. that dare affirm, That the Scriptures are not divine, but humane invention: and that the pen-men wrote as themſelves conceived; they were the actions of their own ſpirit, &c? Alſo that the Scriptures are unſufficient and uncertain, &c.

And is profitable for inſtruction] See my True Treaſure, pag 40 And hereunto adde for Conſolation according to Rom. 15.4. though this alſo is here comprehended in Doctrine and Inſtruction for righteouſneſſe. [non-Latin text not transcribed]. The ſame Greek word ſignifieth to exhort and to comfort.

Verſe 17. That the man of God] The Miniſter, and ſo conſequently the people too, [non-Latin text not transcribed] omnibus [illegible: 1 letter]umeris abſolutus. for whoſe uſe the Miniſter hath all.

May be perfect] With a perfection of parts, able and apt to make uſe of the holy Scriptures to all the former purpoſes, for the behoof or benefit of his hearers. The authority of the Fathers (ſaith a grave and learned Div[illegible: 1 letter]ne)M. Bol[illegible: 2 letters]on [illegible: 1 letter] is four laſt things pag. 147. I never urge for neceſſity of proof (the Scripture is thereto all-ſufficient and ſuperabundant) but only either in ſome ſingular poin[illegible: 1 letter]s to ſhew conſent: Or, 2. In our controverſies againſt Antichriſtians, Antinomiſts, Neopelagians, &c. Or, 3. When ſome honeſt paſſage of ſanct[illegible: 1 letter]fication or ſeaſonable oppoſition to the corruption of the times, is falſly charged with novelty, ſingularity, and too much preciſenes.

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

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.

(c) "men" Rom 1:29-31

Without natural affection. Rom 1:31.

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"

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

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

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

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.

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"

But they shall proceed no further. There is a certain point beyond which they will not be allowed to go. Their folly will become manifest, and the world will understand it. The apostle does not say how far these false teachers would be allowed to go, but that they would not be suffered always to prosper and prevail. They might be plausible at first, and lead many astray; they might, by art and cunning, cover up the real character of their system, but there would be a fair development of it, and it would be seen to be folly. The apostle here may be understood as declaring a general truth in regard to error. It often is so plausible at first, that it seems to be true. It wins the hearts of many persons, and leads them astray. It flatters them personally, or it flatters them with the hope of a better state of things in the church and the world. But the time will always come when men will see the folly of it. Error will advance only to a certain point, when it will be seen to be falsehood and folly, and when the world will arise and cast it off. In some cases, this point may be slower in being reached than in others; but there is a point, beyond which error will not go. At the reformation under Luther, that point had been reached when the teachings of the great apostasy were seen to be "folly," and when the awakened intellect of the world would allow it to "proceed no farther," and aroused itself and threw it off. In the workings of society, as well as by the direct appointment of God, there is a point beyond which error cannot prevail; and hence there is a certainty that truth will finally triumph.

For their folly shall be manifest unto all men. The world will see and understand what they are, and what they teach. By smooth sophistry, and cunning arts, they will not be able always to deceive mankind.

As their's also was. That of Jannes and Jambres. That is, it became manifest to all that they could not compete with Moses and Aaron; that their claims to the power of working miracles were the mere arts of magicians, and that they had set up pretensions which they could not sustain. Comp. Ex 8:18,19. In regard to the time to which the apostle referred in this description, it has already been observed 2Ti 3:1, that it was probably to that great apostasy of the "latter days," which he has described in 2Thes 2, 1Timm 4. But there seems to be no reason to doubt that he had his eye immediately on some persons who had appeared then, and who had evinced some of the traits which would characterize the great apostasy, and whose conduct showed that the great "falling away" had already commenced. In 2Thes 2:7, he says that the "mystery of iniquity" was already at work, or was even then manifesting itself; and there can be no doubt that the apostle saw that there had then commenced what he knew would yet grow up into the great defection from the truth. In some persons, at that time, who had the form of godliness, but who denied its power; who made use of insinuating arts to proselyte the weak and the credulous; who endeavoured to imitate the true apostles, perhaps by attempting to work miracles, as Jannes and Jambres did, he saw the germ of what was yet to grow up into so gigantic a system of iniquity as to overshadow the world. Yet he consoled Timothy with the assurance that there was a point beyond which the system of error would not be allowed to go, but where its folly must be seen, and where it would be arrested.

But thou hast fully known my doctrine, etc. Marg., been a diligent follower of. The margin is more in accordance with the usual meaning of the Greek word, which means, properly, to accompany side by side; to follow closely; to trace out; to examine, (Lk 1:3 ;) and to conform to. The meaning here, however, seems to be, that Timothy had an opportunity to follow out; i.e., to examine closely the manner of life of the apostle Paul. He had been so long his companion, that he had had the fullest opportunity of knowing how he had lived and taught, and how he had borne persecutions. The object of this reference to his own life and sufferings is evidently to encourage Timothy to bear persecutions and trials in the same manner. Comp. 2Ti 3:14. He saw, in the events began already to develop themselves, that trials must be; he knew that all who would live holy lives must suffer persecution; and hence he sought to prepare the mind of Timothy for the proper endurance of trials, by a reference to his own case. The word doctrine, here, refers to his teaching, or manner of giving instruction. It does not refer, as the word now does, to the opinions which he held. 1Timm 4:16. In regard to the opportunities which Timothy had for knowing the manner of Paul's life, see the introduction to the epistle, and Paley, Hor. Paul., in loc. Timothy had been the companion of Paul during a considerable portion of the time after his conversion. The persecutions referred to here 2Ti 3:11 are those which occurred in the vicinity of Timothy's native place, and which he would have had a particular opportunity of being acquainted with. This circumstance, and the fact that Paul did not refer to other persecutions in more remote places, is one of the "undesigned coincidences," of which Paley has made so much in his incomparable little work, the Horae Paulinae.

Manner of life. Literally, leading, guidance; then, the method in which one is led--his manner of life. Comp. 1Thes 2:1.

Purpose. Plans, or designs.

Faith. Perhaps fidelity, or faithfulness.

Long-suffering. With the evil passions of others, and their efforts to injure him. See the word explained 1Cor 13:4.

Charity. 1Cor 13:1, seq.

Patience, "A calm temper, which suffers evils without murmuring or discontent." Webster.

(1) "fully known" "been a diligent follower of"

Persecutions. On the meaning of this word, Mt 5:10.

Afflictions. Trials of other kinds than those which arose from persecutions. The apostle met them everywhere.

Acts 20:23.

Which came unto me at Antioch. The Antioch here referred to is not the place of that name in Syria, Acts 11:19; but a city of the same name in Pisidia, in Asia Minor. Acts 13:14. Paul there suffered persecution from the Jews. Acts 13:46.

At Iconium. Acts 13:51. On the persecution there, Acts 14:3, seq.

At Lystra. Acts 14:6. At this place, Paul was stoned. Acts 14:19. Timothy was a native of either Derbe or Lystra, cities near to each other, and was doubtless there at the time of this occurrence. Acts 16:1.

But out of them all the Lord delivered me. See the history in the places referred to in the Acts of the Apostles.

(a) "Antioch" Acts 13:45,50 (b) "Iconium" Acts 14:5,6,19 (c) "all" Ps 34:19

Yea, and all that will live godly in Christ Jesus shall suffer persecution. Paul takes occasion from the reference to his own persecutions, to say that his case was not peculiar. It was the common lot of all who endeavoured to serve their Redeemer faithfully; and Timothy himself, therefore, must not hope to escape from it. The apostle had a particular reference, doubtless, to his own times; but he has put his remark into the most general form, as applicable to all periods. It is undoubtedly true at all times, and will ever be, that they who are devoted Christians--who live as the Saviour did --and who carry out his principles always, will experience some form of persecution. The essence of persecution consists in subjecting a person to injury or disadvantage on account of his opinions. It is something more than meeting his opinions by argument, which is always right and proper; it is inflicting some injury on him: depriving him of some privilege, or right; subjecting him to some disadvantage, or placing him in less favourable circumstances, on account of his sentiments. This may be either an injury done to his feelings, his family, his reputation, his property, his liberty, his influence; it may be by depriving him of an office which he held, or preventing him from obtaining one to which he is eligible; it may be by subjecting him to fine or imprisonment, to banishment, torture, or death. If, in any manner, or in any way, he is subjected to disadvantage on account of his religious opinions, and deprived of any immunities and rights to which he would be otherwise entitled, this is persecution. Now, it is doubtless as true as it ever was, that a man who will live as the Saviour did, will, like him, be subjected to some such injury or disadvantage. On account of his opinions, he may be held up to ridicule, or treated with neglect, or excluded from society to which his attainments and manners would otherwise introduce him, or shunned by those who might otherwise value his friendship. These things may be expected in the best times, and under the most favourable circumstances; and it is known that a large part of the history of the world, in its relation to the church, is nothing more than a history of persecution. It follows, from this,

(1.) that they who make a profession of religion, should come prepared to be persecuted. It should be considered as one of the proper qualifications for membership in the church, to be willing to bear persecution, and to resolve not to shrink from any duty in order to avoid it.

(2.) They who are persecuted for their opinions, should consider that this may be one evidence that they have the Spirit of Christ, and are his true friends. They should remember that, in this respect, they are treated as the Master was, and are in the goodly company of the prophets, apostles, and martyrs; for they were all persecuted. Yet,

(3.) if we are persecuted, we should carefully inquire, before we avail ourselves of this consolation, whether we are persecuted because we "live godly in Christ Jesus," or for some other reason. A man may embrace some absurd opinion, and call it religion; he may adopt some mode of dress irresistibly ludicrous, from the mere love of singularity, and may call it conscience; or he may be boorish in his manners, and uncivil in his deportment, outraging all the laws of social life, and may call this "deadness to the world;" and for these, and similar things, he may be contemned, ridiculed, and despised. But let him not infer, therefore, that he is to be enrolled among the martyrs, and that he is certainly a real Christian. That persecution which will properly furnish any evidence that we are the friends of Christ, must be only that which is "for righteousness' sake," Mt 5:10, and must be brought upon us in an honest effort to obey the commands of God.

(4.) Let those who have never been persecuted in any way, inquire whether it is not an evidence that they have no religion. If they had been more faithful, and more like their Master, would they have always escaped? And may not their freedom from it prove that they have surrendered the principles of their religion, where they should have stood firm, though the world were arrayed against them? It is easy for a professed Christian to avoid persecution, if he yields every point in which religion is opposed to the world. But let not a man who will do this, suppose that he has any claim to be numbered among the martyrs, or even entitled to the Christian name.

But evil men and seducers shall wax worse and worse. That is, it is the character of such men to do this; they may be expected to do it. This is the general law of depravity--that if men are not converted, they are always growing worse, and sinking deeper into iniquity. Their progress will be certain, though it may be gradual, since nemo repente turpissimus. The connexion here is this: that Timothy was not to expect that he would be exempt from persecution, 2Ti 3:12, by any change for the better in the wicked men referred to. He was to anticipate in them the operation of the general law in regard to bad men and seducers--that they would grow worse and worse, from this fact, he was to regard it as certain that he, as well as others, would be liable to be persecuted. The word rendered seducers γοης--occurs nowhere else in the New Testament. It means, properly, a juggler, or diviner; and then, a deceiver, or impostor. Here it refers to those who, by seductive arts, lead persons into error.

Deceiving. Making others believe that to be true and right, which is false and wrong. This was, of course, done by seductive arts.

And being deceived. Under delusion themselves. The advocates of error are often themselves as really under deception, as those whom they impose upon. They are often sincere in the belief of error, and then they are under a delusion; or, if they are insincere, they are equally deluded in supposing that they can make error pass for truth before God, or can deceive the Searcher of hearts. The worst victims of delusion are those who attempt to delude others.

(*) "wax" "grow" (a) "being deceived" 2Thes 2:1

But continue thou in the things which thou hast learned and hast been assured of. To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence. Comp. 2Ti 1:13.

Knowing of whom thou hast learned them. To wit, of his mother 2Ti 1:5) and of Paul, 2Ti 1:13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother, 2Ti 3:15; and the doctrine taught here is, that the fact that we have received the views of truth from a parent's lips, is a strong motive for adhering to them. It is not to be supposed, indeed, that this is the highest motive, or that we are always to adhere to the doctrines which have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because,

(1.) a parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he knew to be false;

(2.) a parent usually has had much more experience, and much better opportunities of examining what is true, than his child has;

(3.) there is a degree of respect which nature teaches us to be due to the sentiments of a parent. A child should depart very slowly from the opinions held by a father or mother; and, when it is done, it should be only as the result of prolonged examination and prayer. These considerations should have the greater weight, if a parent has been eminent for piety, and especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately adopts opinions which he knows that father or mother would regard as wrong.

(b) "continue" 2Ti 1:13

And that from a child thou hast known the holy Scriptures. That is, the Old Testament; for the New Testament was not then written. Jn 5:39. The mother of Timothy was a pious Hebrewess, and regarded it as one of the duties of her religion to train her son in the careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason to believe that it was commonly faithfully performed. The Jewish writings abound with lessons on this subject. Rabbi Judah says, "The boy of five years of age ought to apply to the study of the sacred Scriptures." Rabbi Solomon, on De 11:19, says, "When the boy begins to talk, his father ought to converse with him in the sacred language, and to teach him the law; if he does not do that he seems to bury him." See numerous instances referred to in Wetstein, in loc. The expression used by Paul--from a child, (αποβρεφους) does not make it certain at precisely what age Timothy was first instructed in the Scriptures, though it would denote an early age. The word used βρεφος denotes,

(1.) a babe unborn, Lk 1:41,44;

(2.) an infant, babe, suckling. In the New Testament, it is rendered babe and babes, Lk 1:41,44, 2:12,16, 1Pet 2:2; infants, Lk 18:15; and young children, Acts 7:19. It does not elsewhere occur, and its current use would make it probable that Timothy had been taught the Scriptures as soon as he was capable of learning anything. Dr. Doddridge correctly renders it here "from infancy." It may be remarked then,

(1.) that it is proper to teach the Bible to children at as early a period of life as possible.

(2.) That there is reason to hope that such instruction will not be forgotten, but will have a salutary influence on their future lives. The piety of Timothy is traced by the apostle to the fact that he had been early taught to read the Scriptures, and a great proportion of those who are in the church have been early made acquainted with the Bible.

(3.) It is proper to teach the Old Testament to children-- since this was all that Timothy had, and this was made the means of his salvation.

(4.) We may see the utility of Sabbath schools. The great and almost the sole object of such schools is to teach the Bible; and from the view which Paul had of the advantage to Timothy of having been early made acquainted with the Bible, there can be no doubt that if Sunday schools had then been in existence, he would have been their hearty patron and friend.

Which are able to make thee wise unto salvation. So to instruct you in the way of salvation, that you may find the path to life. Learn hence,

(1.) that the plan of salvation may be learned from the Old Testament. It is not as clearly revealed there as it is in the New, but it is there; and if a man had only the Old Testament, he might find the way to be saved. The Jew, then, has no excuse if he is not saved.

(2.) The Scriptures have power. They are "able to make one wise to salvation." They are not a cold, tame, dead thing. There is no book that has so much power as the Bible; none that is so efficient in moving the hearts, and consciences, and intellects of man-kind. There is no book that has moved so many minds; none that has produced so deep and permanent effects on the world.

(3.) To find the way of salvation, is the best kind of wisdom; and none are wise who do not make that the great object of life.

Through faith which is in Christ Jesus. Mk 16:16. Rom 1:17. Paul knew of no salvation, except through the Lord Jesus. He says, therefore, that the study of the Scriptures, valuable as they were, would not save the soul unless there was faith in the Redeemer; and it is implied, also, that the proper effect of a careful study of the Old Testament, would be to lead one to put his trust in the Messiah.

(c) "which are able" Jn 5:39

All Scripture. This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of the Scriptures. Comp. 2Pet 3:15,16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.

Is given by inspiration of God. All this is expressed in the original by one word θεοπνευστος theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired--from θεος, God, and πνεω, to breathe, to breathe out. The idea of breathing upon, or breathing into the soul, is that which the word naturally conveys. Thus God breathed into the nostrils of Adam the breath of life, Gen 2:7; and thus the Saviour breathed on his disciples, and said, "Receive ye the Holy Ghost," Jn 20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. B. ix, p. 683, 9. τουςονειρουςτουςθεοπνευστους; Phocylid. 121. τηςδεθεοπνευστουσοφιηςλογοςεστιναριστος. Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch., 8. poetam--quasi divino quodam spiritu infiari. The word does not occur in the Septuagint, but is found in Josephus, C. Ap. i. 7. "The Scriptures of the prophets who were taught according to the inspiration of God, κατατηνεπιπνοιαντην αποτουθεου" In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can he learned from the use of this word. It asserts a fact--that the Old Testament was composed under a Divine influence, which might be represented by breathing on one, and so imparting life. But the language must be figurative, for God does not breathe; though the fair inference is that those Scriptures are as much the production of God, or as much to be traced to him as life is. Comp. Mt 22:43, 2Pet 1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these Notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they never could have arrived at by the unaided exercise of their own minds. Comp. Intro. to Isaiah and Job.

And is profitable. It is useful, it is adapted to give instruction, to administer reproof, etc. If "all" Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss.

For doctrine. For teaching or communicating instruction. Comp. 1Timm 4:16.

For reproof. On the meaning of the word here rendered reproof ελεγχος--Heb 11:1. It here means, probably, for convincing; that is, convincing a man of his sins, of the truth and claims of religion, etc., Jn 16:8.

For correction. The word here used--επανορθωσις--occurs nowhere else in the New Testament. It means properly, a setting to rights, reparation, restoration, (from επανορθοω, to right up again, to restore;) and here means, the leading to a correction or amendment of life--a reformation. The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God.

For instruction in righteousness. Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is reformed, or converted, he should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

(a) "All scripture" 2Pet 1:21 (b) "is profitable" Rom 15:4

That the man of God may be perfect. The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.

Thoroughly furnished unto all good works. Marg., or "perfected" The Greek means, to bring to an end; to make complete. The idea is, that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of revealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear, in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting him even yet into higher and purer regions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor has man ever advanced into a region so bright that its light has become dim, or where it has not thrown its beams of glory on still far distant objects. We are often in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the word of God. How precious is the book Divine, By respiration given! Bright as a lamp its doctrines shine, To guide our souls to heaven.

It sweetly cheers our drooping hearts In this dark vale of tears; Life, light, and joy, it still imparts, And quells our rising fears.

This lamp, through all the tedious night Of life, shall guide our way; Till we behold the clearer light Of an eternal day.

(c) "perfect" Ps 119:98-100 (1) "thoroughly finished" "perfected"

As if our apostle had said "O my son Timothy, be not thou discouraged, neither let any of thy successors be dismayed, at the sects and schisms, at the heresies and blasphemies, at the vice and impiety, which will be found in and among persons in the last days, when certainly know, that perilous times shall come; where, by the last days, understand all the times from Christ's first coming in the flesh, to his second coming to judgment; in the beginning of times several sorts of persons, yea, several sects and parties of men, arose, to whom the following characters did belong; namely, proud, covetous, boasters, and the like.

As the judaizing teachers, who urged the necessity of circumcision, and the observation of the ceremonial law; also the Gnostics, and followers of Simon Magus, have these characters applied to them in those early days; and it were well if the church of Rome, in these latter days, could clear herself of these characters, which are found upon her, as the marks and badges of an apostate church.

Learn hence, 1. That the days we now live in are the last days, and our times the last times.

2. That the last times are, and will be, the worst times, perilous times, full of sin and full of trouble. Old age is the dregs of life, the world draws upon its lees, the dregs are apparent: In the last days perilous times shall come.

Here our apostle reckons up the several sins which would abound in these last days, and make the times perilous: persons professing Christianity shall appear inordinate self-lovers, insatiably covetous, vain-glorious, boasters, proud, despisers of others, blasphemers of God, and Christ, and the Holy Spirit, by denying the prescience and foreknowledge of the former, the divinity and godhead of the latter.

Learn hence, That sins, especially great sins, seldom go single and alone, but commonly generate and beget one another. Thus here, self-love begets covetousness, covetousness pride, and pride blasphemy. Thus men fall from one sin to another, and proceed from one degree of wickedness to another.

This is the last, but not the least sin of the perilous times: the apostle,

1. Tells us what these men have, a form of godliness; that is, a vain, empty show of piety and religion, which discovers itself in external devotion, in a profession of the Christian faith, in an external show of mortification, in a great zeal for some particular party, or private opinion.

2. What they want, the power of godliness, that is, the truth and sincerity of it, consisting in true love to God and our neighbour.

3. The apostle directs us as to our behaviour towards such men, From these turn away.

Learn hence,1. That a person may go far, and advance high, in an external profession of piety and religion, and yet have no more than a form of godliness.

2. That notwithstanding this, there is such a thing as the internal and inward power of godliness and religion, which few maintain, but most deny.

Learn, 3. That Christians must shun familiarity with such as have the brand of the foregoing infamous sins upon them, and not hold correspondency with such as are the avowed enemies of Christ and his kingdom.

In these words our apostle renders a reason why we should turn away from the forementioned sins and sinners, namely, because these heretical and false teachers before characterized are of an insinuating temper; they vent not their errors openly, but in corners; they creep into houses, and there set upon women with their temptations, who have less ability to detect them: and first upon women, that they may better win their husbands over to compliance with them; and upon silly women, and such as were laden with sins and led way with divers lusts; they make a prey of such women as are weak in their intellectuals, and corrupt and wicked in their morals: which women always pretend to be learned, but are never able to come to the knowledge of the truth, and consequently, are an easy prey to seducers, and very capable receptive objects for such deceivers to draw away.

Learn hence, That seducers observe a method in seducing. They begin with women, weak women, and usually wicked and loose women. Carefully ought that sex to resolve, and shun conversing and disputing with them.

Jannes and Jambres were two famous magicians in Egypt, who withstood Moses when he was working miracles before Pharaoh to hinder him from believing; their names are not mentioned in scripture, but taken by St. Paul, either from public tradition, or from some ancient Jewish records. Now, says the apostle, as the magicians resisted Moses, so these heretical seducers resist the truth, making a violent and rancorous opposition against it.

Thence learn, That there have been false teachers in all ages, who have with vehemency opposed the truth, and the professors of it. Neither the members nor the ministers of Christ shall ever want enemies to war with, whilst the seed of the serpent remains in the world.

Observe, 2. The character of these men who resist the truth, they are men of corrupt minds, and reprobate concerning the faith; they have lost all sound judgment, and made shipwreck of faith and a good conscience.

A corrupt head, a corrupt heart, and a vicious life, usually attend and accompany one another; loose principles dispose men to loose and licentious practices; such as are latitudinarians in opinion, and oftentimes so in practice too.

An heretical head and an upright heart are incompatible; a good conscience and a true faith, like Hippocrate's twins, live and die together.

Here our apostle encourages Timothy, and in him all the succeeding ministers of the gospel, to the end of the world, against all the discouragements which either he or they might meet with from the impostors and seducers of the times, by assuring them of the issue and event of these trials;

first, That God will put a bar in their way, that they proceed no farther in their hypocritical and juggling practices.

Learn thence, That heretics and seducers are limited and bounded by God: They cannot do all the mischief they would, and they shall not do all they can.

Secondly, That God would make their folly and madness manifest to their own confusion: Their folly shall be discovered, and then abhorred, as was the folly and madness of Jannes and Jambres.

Learn, That God will, in his own time, by the preaching of the word, discover false teachers and their delusions to the world.

A special mean is here propounded, how Timothy and his successors may be preserved from the seduction of false teachers, namely, by setting before themselves the example of the great apostle St. Paul; we are more easily led by precedents than by precepts; therefore the apostle propounds his own example as a pattern; Thou hast fully known my doctrine, my manner of life and conversation, my purpose to adhere to, my faith in Christ, my long-suffering and patience in undergoing persecution for him at Antioch, at Iconium, at Lystra, and how God was graciously pleased to deliver me out of all.

Learn hence, 1. That younger ministers ought especially to observe the doctrine and conversation of the elder, the pious way and walking of the graver ministers, and must follow them. Aged Paul propounds his virtues to young Timothy for imitation; Thou hast fully known my doctrine and manner of life; my doctrine to be sound and sincere, my life to be holy and unblameable.

Learn, 2. That it is both lawful and laudable, at sometimes, and upon some occasions, to mention both the graces which God hath wrought in us, and also the sufferings and persecutions which we endure and undergo for him; Thou knowest what persecutions I endured at Antioch, Iconium, and Lystra.

Learn, 3. That always opposition, and often persecution, attends the preaching of the gospel wherever it goes. St. Paul went to Antioch, from Antioch to Iconium, from Iconium to Lystra, preaching the gospel; but pesecution followed him hard at the heels wherever he went. But observe how the goodness of God accompanied him too; Out of them all the Lord delivered me; not only our dangers, but our deliverances also, must be recorded and observed.

Observe, farther, How the apostle argues, from his own persecutions in particular, to all the godly's persecutions in general; Yea, and all that will live godlily in Christ Jesus, shall suffer persecution;

Mark, Not this or that godly man, but all, every one without exception; the better the men, the sooner persecuted; the devil shoots his arrow at the whitest and fairest mark.

Again, all that will, he doth not say, All that wish well to godliness, but All that will, all that are absolutely resolved so to do.

And farther, if he will live, if he can or will keep his godliness in his heart, and not discover it in his life, he may escape hatred and persecution: but if he will live religiously, let him look for persecution.

Observe, farther, It is said, He that will live godlily, and not civilly, but living godlily, exposes to the world's scorn and hatred; In a word, his godliness in Christ Jesus, that is, such godliness as is exerted in the virtue, strength, and power of Christ Jesus particularly.

Godliness in Christ Jesus is real and true godliness; 'tis exact godliness, 'tis an active godliness, 'tis a prevailing godliness, it is a world condemning godliness; such godliness cannot escape the world's hatred.

Learn, That all those that shew forth the power of religion in an holy conversation, must certainly look for persecution.

Our apostle having acquainted us, in the former verse, with the condition of the godly, that they must expect and prepare for persecution; he lets us in this verse understand the miserable condition of the wicked, that they wax worse and worse; their proficiency is mere apostasy, they actively deceive others, and are passively deceived themselves, by the devil, that lying spirit, that grand imposter.

Learn hence, That the prosperous estate of wicked men is much more dangerous and miserable than the afflicted, persecuted conditon of the godly; the good by persecution grow better, but the wicked by living easy wax worse and worse.

Several arguments are here made use of, by St. Paul, to press Timothy to the duty of perseverance in the doctrine of Christ, contained in the holy scriptures; the first is drawn from the authority of the person from whom he had received that doctrine, to wit, St. Paul himself, an inspired apostle of Jesus Christ.

Continue in the things which thou hast learned; that is, from me, and by me as an authorized apostle. All the servants of God, but especially the ministers of God, must continue constant in the faith, and steadfast in the truth received.

The second argument of Timothy's adhering to the doctrine of the scriptures, is drawn from his long acquaintance with the scriptures, even from his childhood, yea, from his infancy: From a child thou hast known the holy scriptures, &c. And the argument lies thus, "Thou, O Timothy, hast learnt the scriptures from thy infancy; now what a shame would it be for thee, who hast been taught so early the true religion, to turn from it and forsake it; from a child thou hast known the holy scriptures, from a suckling, as the word signifies."

From whence learn, That it is the duty of parents to instruct their children betimes in the holy and good word of God; we read before of the care that Timothy's mother and grandmother took in that matter,

Observe, 2. The title given to the word of God, - the holy scriptures; they are holy in their author, holy in their matter, holy in their penman, holy in their end and design, which is to make us holy, Joh 16:17. The word of God is not only pure but purifying, not only clean but cleansing.

Observe, 3. the high commendation given of the word, It is able to make thee wise unto salvation; no knowledge can bring us to salvation without the knowledge of the holy scriptures; the philosophers will teach you moral wisdom, but not a word of salvation by a Redeemer, without whom our salvation is impossible; it is here added, -wise unto salvation through faith which is in Christ Jesus.

Learn, thence, that the holy scriptures, though they instruct us in the way of salvation, yet cannot save us without faith in Christ Jesus.

Our apostle closes this chapter with an exhortation to Timothy to persevere in his study of the holy scriptues, by an argument drawn,

1. From the dignity and authority of the scriptures; 2. From their utility; 3. From their perfection.

1. From their dignity and authority,They are given by the inspiration of God: that is, they are not the contrivance of any man's wit and fancy, but a revelation of the mind and will of God; and those that wrote them were excited to it, and assisted in it, by the Spirit of God; no part of scripture had either angels or men for its author, but every part of scripture is divinely inspired or breathed by God, both for matter and order, style and words.

A second argument is drawn from the utility and sufficiency of the holy scriptures; they are profitable for doctrine and instruction, teaching us what to know and believe in order to salvation, concerning God, and Christ, and ourselves, &c. for reproof of error, and confutation of false doctrines, for correction of sin and evil manners, for instruction in righteousness, directing us how to lead a holy and righteous life, according to the will of God.

A third argument is taken from the perfection of them; they are able to make the man of God perfect, thoroughly furnished unto all good works; that is, to make the ministers of Christ complete in knowledge, faith, and holiness, every way fitted for their work and duty, as Christians, and as ministers.

Observe here, 1. That the scriptures of the Old Testament, and not of the New, must be the scriptures here intended, they being the only scriptures which Timothy had known from a child; that was before the scriptures of the new Testament were written.

Observe, 2. That the apostle doth not say that these scriptures were of themselves sufficient to make Timothy wise unto salvation, but only that with faith in Christ Jesus they were sufficient for that end; much more then must the scriptures both of the Old and New Testament together, when accompanied with faith in Jesus Christ, be sufficent for that end.

Observe, 3. That the scriptures are a perfect, plain, and sufficient rule, in all things necessary to salvation.

1. They are a perfect rule; because the writers of them were inspired, and consequently their writings are infallible.

2. They are a plain rule; otherwise they would be no rule at all, of no more use to direct our faith and practice than a sun-dial in a dark room is to tell us the hour of the day. A rule that is not plain, whatever it may be in itself, is of no use to us till it is made plain.

3. They are a sufficient rule; they are able to make the man of God perfect, and wise to salvation. Here the church of Rome distinguishes, and says, the scriptures are sufficient to salvation, but not to instruction, to whom one of the martyrs replied, "If so, God send me the salvation and you the instruction."

It is conceived by some that this was the last epistle that ever St. Paul wrote; if so, this is the last charge that ever he gave, and concerns us the more to attend to the solemnity of it. The chapter before us is St. Paul's Cygnea Cantio, his last and sweetest song; by a spiritual sagacity he saw his end approaching, and the time of his martyrdom to be at hand; he therefore, like a dying man, adjures TImothy in a most awful and tremendous manner, to preach the word with all diligence and care, which he had so highly extolled in the foregoing chapter, as being able to make all persons wise unto salvation.