2nd Timothy Chapter 3
ANALYSIS OF THE CHAPTER.
IN the first part of this chapter, 2 Timothy 3:1-8, Paul reminds Timothy
of the great apostasy which was to be expected in the church, and
states some of the characteristics of it. In 2 Timothy 3:9, he says that
that apostasy would not always continue; but would be at some
time arrested, and so arrested as to show to all men the folly of those
who were concerned in it. In 2 Timothy 3:10,11, he refers Timothy to
his own manner of life in the midst of persecutions, as an encouragement
to him to bear the trials which might be expected to occur to him in a
similar manner. "Perilous times" were to come, and Timothy might be
expected to be called to pass through trials similar to those which Paul
himself had experienced. In those times the remembrance of his example
would be invaluable. In 2 Timothy 3:12,13, he assures Timothy that
persecutions and trials were to be expected by all who aimed to lead
holy lives, and that it was as certainly to be expected that evil men
would become worse and worse. And in 2 Timothy 3:14-17, he exhorts him
to be steadfast in maintaining the truth; and to encourage him to do this,
reminds him of his early training in the Holy Scriptures, and of the
value of those Scriptures. To the Scriptures he might repair in all
times of trial, and find support in the Divine promises. What he
had learned there was the inspired truth of God, and was able to
make him wise, and to furnish him abundantly for all that he was
to do or to suffer.
Verse 1. This know also. The object of this reference to the
perilous times which were to occur, was evidently to show the necessity
of using every precaution to preserve the purity of the church,
from the fact that such sad scenes were to open upon it. The
apostle had dwelt upon this subject in his first epistle to Timothy,
1 Timothy 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.
See Barnes "1 Timothy 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
See Barnes "2 Thessalonians 2:1"; seq. See Barnes "1 Timothy 4:1", seq.
There can be no doubt that in all these passages the apostle refers to
the same events.
{b} "that" 1 Timothy 4:1; 2 Peter 3:3; 1 John 2:18; Jude 1:17,18
Verse 2. For men shall be lovers of their own selves. It shall be
one of the characteristics of those times, that men shall be eminently
selfish, evidently under the garb of religion. 2 Timothy 3:5.
The word here used \~filautov\~--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
Luke 16:14. See Barnes "1 Timothy 6:10".
Boasters. See Barnes "Romans 1:30".
Proud. See Barnes "Romans 1:30".
Blasphemers. See Barnes "Matthew 9:3".
Disobedient to parents. See Barnes "Romans 1:30".
Unthankful. See Luke 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. See Barnes "1 Timothy 1:9".
{c} "men" Romans 1:29-31
Verse 3. Without natural affection. See Barnes "Romans 1:31".
Trucebreakers. The same word in Romans 1:31, is rendered
implacable. See Barnes "Romans 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
\~diaboloi\~--devils --the primitive meaning of which is,
calumniator, slanderer, accuser. Comp. See Barnes "1 Timothy 3:11",
where the word is rendered slanderers.
Incontinent. 1 Corinthians 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-- \~anhmerov\~ 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. See Barnes "2 Timothy 2:24".
Despisers of those that are good. In Titus 1:8, it is said of a
bishop that he must be "a lover of good men." This, in every condition
of life, is a virtue; and hence the opposite of it is here set down as
one of the characteristics of that evil age of which the apostle speaks.
{1} "false accusers" "makebates"
Verse 4. Traitors. This word is used in the New Testament only here
and in Luke 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. See Barnes "1 Timothy 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" 2 Peter 2:10
{+} "high-minded" "headstrong"
{b} "lovers" Philippians 3:19
Verse 5. Having a form of godliness. That is, they profess religion,
or are in connexion with the church. This shows that the apostle
referred to some great corruption in the church; and there can be
little doubt that he had his eye on the same great apostasy to
which he refers in 2 Thessalonians 2,; 1 Timothy 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. 2 John 1:10,11; See Barnes "2 Corinthians 6:17".
{c} "form" Titus 1:16
Verse 6. For of this sort are they which creep into houses. Who go
slyly and insidiously into families. They are not open and manly in
endeavouring to propagate their views, but they endeavour by
their address to ingratiate themselves first with weak women, and
through them to influence men. Comp. Titus 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-- \~epiyumiaiv\~ --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" Titus 1:16
Verse 7. Ever learning. That is, these "silly women;" for so the
Greek demands. The idea is, that they seem to be disciples. They
put themselves wholly under the care of these professedly religious
teachers, but they never acquire the true knowledge of the way of
salvation.
And never able to come to the knowledge of the truth. They may learn
many things, but the true nature of religion they do not learn. There
are many such persons in the world, who, whatever attention they may pay
to religion, never understand its nature. Many obtain much speculative
acquaintance with the doctrines of Christianity, but never become
savingly acquainted with the system; many study the constitution and
government of the church, but remain strangers to practical piety; many
become familiar with the various philosophical theories of religion, but
never become truly acquainted with what religion is; and many embrace
visionary theories, who never show that they are influenced by the
Spirit of the gospel. Nothing is more common than for persons to be very
busy and active in religion, and even to learn many things about it,
who still remain strangers to the saving power of the gospel.
Verse 8. Now as Jannes and Jambres withstood Moses. The names of
these two men are not elsewhere mentioned in the Bible. They
are supposed to have been two of the magicians who resisted Moses,
Exodus 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. See Barnes "1 Timothy 6:5".
Reprobate concerning the faith. So far as the Christian faith is
concerned. On the word rendered reprobate, See Barnes "Romans 1:28".
See Barnes "1 Corinthians 9:27", rendered cast-away.
See Barnes "2 Corinthians 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" Exodus 7:11
{f} "of corrupt minds" 1 Timothy 6:5
{2} "reprobate" "of no judgment"
{&} "concerning" "disproved"
Verse 9. 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. Exodus 8:18,19. In regard to the
time to which the apostle referred in this description, it has already
been observed See Barnes "2 Timothy 3:1", that it was probably to that
great apostasy of the "latter days," which he has described in
2 Thessalonians 2; 1 Timothy 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 2 Thessalonians 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.
Verse 10. 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,
(Luke 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. 2 Timothy 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.
See Barnes "1 Timothy 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 2 Timothy 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. 1 Thessalonians 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 See Barnes "1 Corinthians 13:4".
Charity. See Barnes "1 Corinthians 13:1", seq.
Patience, "A calm temper, which suffers evils without murmuring or
discontent." Webster.
{1} "fully known" "been a diligent follower of"
Verse 11. Persecutions. On the meaning of this word,
See Barnes "Matthew 5:10".
Afflictions. Trials of other kinds than those which arose from
persecutions. The apostle met them everywhere.
See Barnes "Acts 20:23".
Which came unto me at Antioch. The Antioch here referred to is not
the place of that name in Syria, See Barnes "Acts 11:19"; but a city
of the same name in Pisidia, in Asia Minor. See Barnes "Acts 13:14".
Paul there suffered persecution from the Jews. Acts 13:46.
At Iconium. See Barnes "Acts 13:51". On the persecution there,
See Barnes "Acts 14:3", seq.
At Lystra. Acts 14:6. At this place, Paul was stoned.
See Barnes "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" Psalms 34:19
Verse 12. 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,"
Matthew 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.
Verse 13. 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, 2 Timothy 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 \~gohv\~--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" 2 Thessalonians 2:1
Verse 14. 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.
See Barnes "2 Timothy 1:13".
Knowing of whom thou hast learned them. To wit, of his mother
2 Timothy 1:5) and of Paul, 2 Timothy 1:13. The reference seems to be
particularly to the fact that he had learned these truths first from the
lips of a mother, 2 Timothy 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" 2 Timothy 1:13
Verse 15. And that from a child thou hast known the holy Scriptures.
That is, the Old Testament; for the New Testament was not then
written. See Barnes "John 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 Deuteronomy 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, (\~apo brefouv\~) 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
\~brefov\~ denotes,
(1.) a babe unborn, Luke 1:41,44;
(2.) an infant, babe, suckling. In the New Testament, it is rendered
babe and babes, Luke 1:41,44; 2:12,16; 1 Peter 2:2; infants,
Luke 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. See Barnes "Mark 16:16".
See Barnes "Romans 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" John 5:39
Verse 16. 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. 2 Peter 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 \~yeopneustov\~ theopneustos. This word occurs nowhere else in
the New Testament. It properly means, God-inspired--from
\~yeov\~, God, and \~pnew\~, 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, Genesis 2:7; and thus the Saviour breathed on his
disciples, and said, "Receive ye the Holy Ghost," John 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. \~touv oneirouv touv yeopneustouv\~;
Phocylid. 121. \~thv de yeopneustou sofihv logov estin aristov\~. 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, \~kata t hn epipnoian thn\~
\~apo tou yeou\~" 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.
Matthew 22:43; 2 Peter 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.
See Barnes "1 Timothy 4:16".
For reproof. On the meaning of the word here rendered reproof
\~elegcov\~--See Barnes "Hebrews 11:1". It here means, probably, for
convincing; that is, convincing a man of his sins, of the truth and
claims of religion, etc., See Barnes "John 16:8".
For correction. The word here used--\~epanorywsiv\~--occurs nowhere else
in the New Testament. It means properly, a setting to rights,
reparation, restoration, (from \~epanoryow\~, 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" 2 Peter 1:21
{b} "is profitable" Romans 15:4
Verse 17. 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" Psalms 119:98-100
{1} "thoroughly finished" "perfected"
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