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Bible Commentaries

William Barclay's Daily Study Bible
2 Timothy 3

 

 

Verses 1-17

Chapter 3

TIMES OF TERROR (2 Timothy 3:1)

3:1 You must realize this--that in the last days difficult times will set in.

The early Church lived in an age when the time was waxing late; they expected the Second Coming at any moment. Christianity was cradled in Judaism and very naturally thought largely in Jewish terms and pictures. Jewish thought had one basic conception. The Jews divided all time into this present age and the age to come. This present age was altogether evil; and the age to come would be the golden age of God. In between there was The Day of the Lord, a day when God would personally intervene and shatter the world in order to remake it. That Day of the Lord was to be preceded by a time of terror, when evil would gather itself for its final assault and the world would be shaken to its moral and physical foundations. It is in terms of these last days that Paul is thinking in this passage.

He says that in them difficult times would set in. Difficult is the Greek word chalepos (Greek #5467). It is the normal Greek word for difficult, but it has certain usage's which explain its meaning here. It is used in Matthew 8:28 to describe the two Gergesene demoniacs who met Jesus among the tombs. They were violent and dangerous. It is used in Plutarch to describe what we would call an ugly wound. It is used by ancient writers on astrology to describe what we would call a threatening conjunction of the heavenly bodies. There is the idea of menace and of danger in this word. In the last days there would come times which would menace the very existence of the Christian Church and of goodness itself, a kind of last tremendous assault of evil before its final defeat.

In the Jewish pictures of these last terrible times we get exactly the same kind of picture as we get here. There would come a kind of terrible flowering of evil, when the moral foundations seemed to be shaken. In the Testament of Issachar, one of the books written between the Old and the New Testaments, we get a picture like this:

"Know ye, therefore, my children, that in the last times

Your sons will forsake singleness

And will cleave unto insatiable desire;

And leaving guilelessness, will draw near to malice;

And forsaking the commandments of the Lord,

They will cleave unto Beliar.

And leaving husbandry,

They will follow after their own wicked devices,

And they shall be dispersed among the Gentiles,

And shall serve their enemies."

(Testament of Issachar, 6: 1-2).

In 2Baruch we get an even more vivid picture of the moral chaos of these last times:

"And honour shall be turned into shame,

And strength humiliated into contempt,

And probity destroyed,

And beauty shall become ugliness ...

And envy shall rise in those who had not thought ought of

themselves,

And passion shall seize him that is peaceful,

And many shall be stirred up in anger to injure many;

And they shall rouse up armies in order to shed blood,

And in the end they shall perish together with them." (2Baruch 27).

In this picture which Paul draws he is thinking in terms familiar to the Jews. There was to be a final show-down with the forces of evil.

Nowadays we have to restate these old pictures in modern terms. They were never meant to be anything else but visions; we do violence to Jewish and to early Christian thought if we take them with a crude literalness. But they do enshrine the permanent truth that some time there must come the consummation when evil meets God in head-on collision and there comes the final triumph of God.

THE QUALITIES OF GODLESSNESS (2 Timothy 3:2-5)

3:2-5 For men will live a life that is centred in self; they will be lovers of money, braggarts, arrogant, lovers of insult, disobedient to their parents, thankless, regardless even of the ultimate decencies of life, without human affection, implacable in hatred, revelling in slander, ungovernable in their passions, savage, not knowing what the love of good is, treacherous, headlong in word and action, inflated with pride, lovers of pleasure rather than lovers of God. They will maintain the outward form of religion, but they will deny its power. Avoid such people.

Here is one of the most terrible pictures in the New Testament of what a godless world would be like, with the terrible qualities of godlessness set out in a ghastly series. Let us look at them one by one.

It is no accident that the first of these qualities will be a life that is centred in self. The adjective used is philautos (Greek #5367), which means self-loving. Love of self is the basic sin, from which all others flow. The moment a man makes his own will the centre of life, divine and human relationships are destroyed, obedience to God and charity to men both become impossible. The essence of Christianity is not the enthronement but the obliteration of self.

Men would become lovers of money (philarguros, Greek #5366). We must remember that Timothy's work lay in Ephesus, perhaps the greatest market in the ancient world. In those days trade tended to flow down river valleys; Ephesus was at the mouth of the River Cayster, and commanded the trade of one of the richest hinterlands in all Asia Minor. At Ephesus some of the greatest roads in the world met. There was the great trade route from the Euphrates valley which came by way of Colosse and Laodicea and poured the wealth of the east into the lap of Ephesus. There was the road from north Asia Minor and from Galatia which came in via Sardis. There was the road from the south which centred the trade of the Maeander valley in Ephesus. Ephesus was called "The Treasure-house of the ancient world," "The Vanity Fair of Asia Minor." It has been pointed out that the writer of Revelation may well have been thinking of Ephesus when he wrote that haunting passage which describes the merchandise of men: "The cargo of gold, silver, jewels and pearls, fine linen, purple, silk and scarlet, all kinds of scented wood, all articles of ivory, all articles of costly wood, bronze, iron and marble, cinnamon, spice, incense, myrrh, frankincense, wine, oil, fine flour and wheat, cattle and sheep, horses and chariots, and slaves, that is, human souls" (Revelation 18:12-13). Ephesus was the town of a prosperous, materialistic civilization; it was the kind of town where a man could so easily lose his soul.

There is peril when men assess prosperity by material things. It is to be remembered that a man may lose his soul far more easily in prosperity than in adversity; and he is on the way to losing his soul when he assesses the value of life by the number of things which he possesses.

THE QUALITIES OF GODLESSNESS (2 Timothy 3:2-5 continued)

In these terrible days men would be braggarts and arrogant. In Greek writings these two words often went together; and they are both picturesque.

Braggart has an interesting derivation. It is the word alazon (Greek #213) and was derived from the ale, which means a wandering about. Originally the alazon (Greek #213) was a wandering quack. Plutarch uses the word to describe a quack doctor. The alazon (Greek #213) was a mountebank who wandered the country with medicines and spells and methods of exorcism which, he claimed, were panaceas for all diseases. We can still see this kind of man in fairs and market-places shouting the virtues of a patent medicine which will act like magic. Then the word went on to widen its meaning until it meant any braggart.

The Greek moralists wrote much about this word. The Platonic Definitions defined the corresponding noun (alazoneia, Greek #212) as: "The claim to good things which a man does not really possess." Aristotle (Nicomachean Ethics, 7: 2) defined the alazon (Greek #213) as "the man who pretends to creditable qualities that he does not possess, or possesses in a lesser degree than he makes out." Xenophon tells us how Cyrus, the Persian king, defined the alazon (Greek #213): "The name alazon (Greek #213) seems to apply to those who pretend that they are richer than they are or braver than they are, and to those who promise to do what they cannot do, and that, too, when it is evident that they do this only for the sake of getting something or making some gain" (Xenophon: Cyropoedia, 2, 2, 12). Xenophon in the Memorabilia tells how Socrates utterly condemned such impostors. Socrates skid that they were to be found in every walk of life but were worst of all in politics. "Much the greatest rogue of all is the man who has gulled his city into the belief that he is fit to direct it."

The world is full of these braggarts to this day; the clever know-all's who deceive people into thinking that they are wise, the politicians who claim that their parties have a program which will bring in the Utopia and that they alone are born to be leaders of men, the people who crowd the advertisement columns with claims to give beauty, knowledge or health by their system, the people in the Church who have a kind of ostentatious goodness.

Closely allied with the braggart, but--as we shall see--even worse, is the man who is arrogant. The word is huperephanos (Greek #5244). It is derived from two Greek words which mean to show oneself above. The man who is huperephanos (Greek #5244), said Theophrastus, has a kind of contempt for everyone except himself. He is the man who is guilty of the "sin of the high heart." He is the man whom God resists, for it is repeatedly said in scripture, that God receives the humble but resists the man who is proud, huperephanos (Greek #5244) (James 4:6; 1 Peter 5:5; Proverbs 3:24). Theophylact called this kind of pride akropolis (compare Greek #206 and Greek #4172) kakon (Greek #2556), the citadel of evils.

The difference between the braggart and the man who is arrogant is this. The braggart is a swaggering creature, who tries to bluster his way into power and eminence. No one can possibly mistake him. But the sin of the man who is arrogant is in his heart. He might even seem to be humble; but in his secret heart there is contempt for everyone else. He nourishes an all-consuming, all-pervading pride; and in his heart there is a little altar where he bows down before himself.

THE QUALITIES OF GODLESSNESS (2 Timothy 3:2-5 continued)

These twin qualities of the braggart and the arrogant man inevitably result in love of insult (blasphemia, Greek #988). Blasphemia is the word which is transliterated into English as blasphemy. In English we usually associate it with insult against God, but in Greek it means insult against man and God alike. Pride always begets insult. It begets disregard of God, thinking that it does not need him and that it knows better than he. It begets a contempt of men which can issue in hurting actions and in wounding words. The Jewish Rabbis ranked high in the list of sins what they called the sin of insult. The insult which comes from anger is bad but it is forgivable, for it is launched in the heat of the moment; but the cold insult which comes from arrogant pride is an ugly and an unforgivable thing.

Men will be disobedient to their parents. The ancient world set duty to parents very high. The oldest Greek laws disfranchised the man who struck his parents; to strike a father was in Roman law as bad as murder; in the Jewish law honour for father and mother comes high in the list of the Ten Commandments. It is the sign of a supremely decadent civilization when youth loses all respect for age and fails to recognize the unpayable debt and the basic duty it owes to those who gave it life.

Men will be thankless (acharistos, Greek #884). They will refuse to recognize the debt they owe both to God and to men. The strange characteristic of ingratitude is that it is the most hurting of all sins because it is the blindest. Lear's words remain true:

"How sharper than a serpent's tooth it is

To have a thankless child!"

It is the sign of a man of honour that he pays his debts; and for every man there is a debt to God and there are debts to his fellow-men, which he must remember and repay.

Men will refuse to recognize even the ultimate decencies of life. The Greek word is that men will become anosios (Greek #462). Anosios does not so much mean that men will break the written laws; it means that they will offend against the unwritten laws which are part and parcel of the essence of life. To the Greek it was anosios (Greek #462) to refuse burial to the dead; it was anosios (Greek #462) for a brother to marry a sister, or a son a mother. The man who is anosios (Greek #462) offends against the fundamental decencies of life. Such offence can and does happen yet. The man who is mastered by his lower passions will gratify them in the most shameless way, as the streets of any great city will show when the night is late. The man who has exhausted the normal pleasures of life and still unsated, will seek his thrill in pleasures which are abnormal.

Men will be without human affection (astorgos, Greek #794). Storge is the word used especially of family love, the love of child for parent and parent for child. If there is no human affection, the family cannot exist. In the terrible times men will be so set on self that even the closest ties will be nothing to them.

Men will be implacable in their hatreds (aspondos, Greek #786). Sponde is the word for a truce or an agreement. Aspondos (Greek #786) can mean two things. It can mean that a man is so bitter in his hatred that he will never come to terms with the man with whom he has quarrelled. Or it can mean that a man is so dishonourable that he breaks the terms of the agreement he has made. In either case the word describes a certain harshness of mind which separates a man from his fellow-men in unrelenting bitterness. It may be that, since we are only human, we cannot live entirely without differences with our fellow-men, but to perpetuate these differences is one of the worst--and also one of the commonest--of all sins. When we are tempted to do so, we should hear again the voice of our blessed Lord saying on the Cross: "Father, forgive them."

THE QUALITIES OF GODLESSNESS (2 Timothy 3:2-5 continued)

In these terrible days men will be slanderers. The Greek for slanderer is diabolos (Greek #1228) which is precisely the English word devil. The devil is the patron saint of all slanderers and of all slanderers he is chief. There is a sense in which slander is the most cruel of all sins. If a man's goods are stolen, he can set to and build up his fortunes again; but if his good name is taken away, irreparable damage has been done. It is one thing to start an evil and untrue report on its malicious way; it is entirely another thing to stop it. As Shakespeare had it:

"Good name in man and woman, dear my lord,

Is the immediate jewel of their souls:

Who steals my purse steals trash; 'tis something, nothing;

'Twas mine, 'tis his, and has been slave to thousands:

But he that filches from me my good name

Robs me of that which not enriches him

And makes me poor indeed."

Many men and women, who would never dream of stealing, think nothing--even find pleasure--in passing on a story which ruins someone else's good name, without even trying to find out whether or not it is true. There is slander enough in many a church to make the recording angel weep as he records it.

Men will be ungovernable in their desires (akrates, Greek #193). The Greek verb kratein (Greek #2902) means to control. A man can reach a stage when, so far from controlling it, he can become a slave to some habit or desire. That is the inevitable way to ruin, for no man can master anything unless he first masters himself.

Men will be savage. The word is anemeros (Greek #434) and would be more fittingly applied to a wild beast than to a human being. It denotes a savagery which has neither sensitiveness nor sympathy. Men can be savage in rebuke and savage in pitiless action. Even a dog may be sorry when he has hurt his master, but there are people who, in their treatment of others, can be lost to human sympathy and feeling.

THE QUALITIES OF GODLESSNESS (2 Timothy 3:2-5 continued)

In these last terrible days men will come to have no love for good things or good persons (aphilagathos, Greek #865). There can come a time in a man's life when the company of good people and the presence of good things is simply an embarrassment. He who feeds his mind on cheap literature can in the end find nothing in the great masterpieces. His mental palate loses its taste. A man has sunk far when he finds even the presence of good people something which he would only wish to avoid.

Men will be treacherous. The Greek word (prodotes, Greek #4273) means nothing less than a traitor. We must remember that this was written just at the beginning of the years of persecution, when it was becoming a crime to be a Christian. At this particular time in the ordinary matters of politics one of the curses of Rome was the existence of informers (delatores, compare Greek #1213). Things were so bad that Tacitus could say: "He who had no foe was betrayed by his friend." There were those who would revenge themselves on an enemy by informing against him. What Paul is thinking of here is more than faithlessness in friendship--although that in all truth is wounding enough--he is thinking of those who to pay back an old score would inform against the Christians to the Roman government.

Men would be headlong in words and action. The word is propetes (Greek #4312), precipitate. It describes the man who is swept on by passion and impulse to such an extent that he is totally unable to think sensibly. Far more harm is done from want of thought than almost anything else. Many and many a time we would be saved from hurting ourselves and from wounding other people, if we would only stop to think.

Men will be inflated with conceit (tetuphomenos, Greek #5187). The word is almost exactly the English swelled-headed. They will be inflated with a sense of their own importance. There are still Church dignitaries whose main thought is their own dignity; but the Christian is the follower of him who was meek and lowly in heart.

They will be lovers of pleasure rather than lovers of God. Here we come back to where we started; such men place their own wishes in the centre of life. They worship self instead of God.

The final condemnation of these people is that they retain the outward form of religion but deny its power. That is to say, they go through all the correct movements and maintain all the external forms of religion; but they know nothing of Christianity as a dynamic power which changes the lives of men. It is said that, after hearing an evangelical sermon, Lord Melbourne once remarked: "Things have come to a pretty pass when religion is allowed to invade the sphere of private life." It may well be that the greatest handicap to Christianity is not the scarlet sinner but the sleek devotee of an unimpeachable orthodoxy and a dignified convention, who is horrified when it is suggested that real religion is a dynamic power which changes a man's personal life.

SEDUCTION IN THE NAME OF RELIGION (2 Timothy 3:6-7)

3:6-7 For from among these there come those who enter into houses, and take captive foolish women, laden with sins and driven by varied desires, ready to listen to any teacher but never able to come to a knowledge of the truth.

The Christian emancipation of women inevitably brought its problems. We have already seen how secluded the life of the respectable Greek woman was, how she was brought up under the strictest supervision, how she was not allowed "to see anything, to hear anything, or to ask any questions," how she never appeared, even on a shopping expedition, alone on the streets, how she was never allowed even to appear at a public meeting. Christianity changed all that and a new set of problems arose. It was only to be expected that certain women would not know how to use their new liberty. There were false teachers who were quick to take advantage of that.

Irenaeus draws a vivid picture of the methods of just such a teacher in his day. True, he is telling of something which happened later than this, but the wretched story would be the same (Irenaeus: Against Heresies, 1, 13, 3). There was a certain heretic called Marcus who dealt in magic. "He devotes himself specially to women, and those such as are well-bred, and elegantly attired, and of great wealth." He tells such women that by his spells and incantations he can enable them to prophesy. The woman protests that she has never done so and cannot do so. He says: "Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." The woman, thrilled to the heart, does so and is deluded into thinking that she can prophesy. "She then makes the effort to reward Marcus, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him." The technique would be the same in the days of Timothy as it was in the later days of Irenaeus.

There would be two ways in which these heretics in the days of Timothy could exert an evil influence. We must remember that they were Gnostics and that the basic principle of Gnosticism was that spirit was altogether good and matter altogether evil. We have already seen that that teaching issued in one of two things. The Gnostic heretics taught, either that, since matter is altogether evil, a rigid asceticism must be practiced and all the things of the body as far as possible eliminated, or that it does not matter what we do with the body and its desires can be indulged in to the limit because they do not matter. The Gnostic insinuators would teach these doctrines to impressionable women. The result would often be either that the woman broke off married relationships with her husband in order to live the ascetic life, or that she gave the lower instincts full play and abandoned herself to promiscuous relationships. In either case home and family life were destroyed.

It is still possible for a teacher to gain an undue and unhealthy influence over others, especially when they are impressionable.

It is Paul's charge that such people are "willing to learn from anyone, and yet never able to come to a knowledge of the truth." E. F. Brown has pointed out the danger of what he calls "intellectual curiosity without moral earnestness." There is a type of person who is eager to discuss every new theory, who is always to be found deeply involved in the latest fashionable religious movement, but who is quite unwilling to accept the day-to-day discipline--even drudgery--of living the Christian life. No amount of intellectual curiosity can ever take the place of moral earnestness. We are not meant to titillate our minds with the latest intellectual crazes; we are meant to purify and strengthen ourselves in the moral battle to live the Christian life.

THE OPPONENTS OF GOD (2 Timothy 3:8-9)

3:8-9 In the same way as Jannes and Jambres opposed Moses, so these also oppose the truth, men whose minds are corrupt, and whose faith is counterfeit. But they will not get much further, for their folly will be as clear to all as that of those ancient impostors.

In the days between the Old and the New Testaments many Jewish books were written which expanded the Old Testament stories. In certain of these books Jannes and Jambres figured largely. These were the names given to the court magicians of Pharaoh who opposed Moses and Aaron, when Moses was leading the children of Israel out of their slavery in Egypt. At first these magicians were able to match the wonders which Moses and Aaron did, but in the end they were defeated and discredited. In the Old Testament they are not named, but they are referred to in Exodus 7:11; Exodus 8:7; Exodus 9:11.

A whole collection of stories gathered round their names. They were said to be the two servants who accompanied Balaam when he was disobedient to God (Numbers 22:22); they were said to have been part of the great mixed multitude who accompanied the children of Israel out of Egypt (Exodus 12:38); some said that they perished at the crossing of the Red Sea; other stories said that it was Jannes and Jambres who were behind the making of the golden calf and that they perished among those who were killed for that sin (Exodus 32:28); still other stories said that in the end they became proselytes to Judaism. Amidst all the stories one fact stands out--Jannes and Jambres became legendary figures typifying all those who opposed the purposes of God and the work of his true leaders.

The Christian leader will never lack his opponents. There will always be those who have their own twisted ideas of the Christian faith, and who wish to win others to their mistaken beliefs. But of one thing Paul was sure--the days of the deceivers were numbered. Their falsity would be demonstrated and they would receive their appropriate reward.

The history of the Christian Church teaches us that falsity cannot live. It may flourish for a time, but when it is exposed to the light of truth it is bound to shrivel and die. There is only one test for falsity--"You will know them by their fruits." The best way to overcome and to banish the false is to live in such a way that the loveliness and the graciousness of the truth is plain for all to see. The defeat of error depends not on skill in controversy but in the demonstration in life of the more excellent way.

THE DUTIES AND THE QUALITIES OF AN APOSTLE (2 Timothy 3:10-13)

3:10-13 But you have been my disciple in my teaching, my training, my aim in life, my faith, my patience, my love, my endurance, my persecutions, my sufferings, in what happened to me at Antioch, at Iconium, at Lystra, in the persecutions which I underwent; and the Lord rescued me from them all. And those who wish to live a godly life in Christ Jesus will be persecuted; while evil men and impostors will go from bad to worse, deceived themselves and deceiving others.

Paul contrasts the conduct of Timothy, his loyal disciple, with the conduct of the heretics who were doing their utmost to wreck the Church. The word we have translated to be a disciple includes so much that is beyond translation in any single English word. It is the Greek parakolouthein (Greek #3877) and literally means to follow alongside; but it is used with a magnificent width of meaning. It means to follow a person physically, to stick by him through thick and thin. It means to follow a person mentally, to attend diligently to his teaching and fully to understand the meaning of what he says. It means to follow a person spiritually, not only to understand what he says, but also to carry out his ideas and be the kind of person he wishes us to be. Parakolouthein (Greek #3877) is indeed the word for the disciple, for it includes the unwavering loyalty of the true comrade, the full understanding of the true scholar and the complete obedience of the dedicated servant.

Paul goes on to list the things in which Timothy has been his disciple; and the interest of that list is that it consists of the strands out of which the life and work of an apostle are woven. In it we find the duties, the qualities and the experiences of an apostle.

First, there are the duties of an apostle. There is teaching. No man can teach what he does not know, and therefore before a man can teach Christ to others he must know him himself. When Carlyle's father was discussing the kind of minister his parish needed, he said: "What this parish needs is a man who knows Christ other than at secondhand." Real teaching is always born of real experience. There is training. The Christian life does not consist only in knowing something; it consists even more in being something. The task of the apostle is not only to tell men the truth; it is also to help them do it. The true leader gives training in living.

Second, there are the qualities of the apostle. First and foremost he has an aim in life. Two men were talking of a great satirist who had been filled with moral earnestness. "He kicked the world about," said one, "as if it had been a football." "True," said the other, "but he kicked it to a goal." As individuals, we should sometimes ask ourselves: what is our aim in life? As teachers we should sometimes ask ourselves: what am I trying to do with these people whom I teach? Once Agesilaus, the Sparta king, was asked, "What shall we teach our boys?" His answer was: "That which will be most useful to them when they are men." Is it knowledge, or is it life, that we are trying to transmit?

As members of the Church, we should sometimes ask ourselves, what are we trying to do in it? It is not enough to be satisfied when a church is humming like a dynamo and every night in the week has its own crowded organization. We should be asking: what, if any, is the unifying purpose which binds all this activity together? In all life there is nothing so creative of really productive effort as a clear consciousness of a purpose.

Paul goes on to other qualities of an apostle. There is faith, complete belief that God's commands are binding and that his promises are true. There is patience. The word here is makrothumia (Greek #3115); and makrothumia, as the Greeks used it, usually meant patience with people. It is the ability not to lose patience when people are foolish, not to grow irritable when they seem unteachable. It is the ability to accept the folly, the perversity, the blindness, the ingratitude of men and still to remain gracious, and still to toil on. There is love. This is God's attitude to men. It is the attitude which bears with everything men can do and refuses to be either angry or embittered, and which will never seek anything but their highest good. To love men is to forgive them and care for them as God forgave and cares--and it is only he who can enable us to do that.

THE EXPERIENCES OF AN APOSTLE (2 Timothy 3:10-13 continued)

Paul completes the story of the things in which Timothy has shared, and must share, with him, by speaking of the experiences of an apostle; and he prefaces that list of experiences by setting down the quality of endurance. The Greek is hupomone (Greek #5281), which means not a passive sitting down and bearing things but a triumphant facing of them so that even out of evil there can come good. It describes, not the spirit which accepts life, but the spirit which masters it.

And that quality of conquering endurance is necessary, because persecution is an essential part of the experience of an apostle. Paul cites three instances when he had to suffer for Christ. He was driven from Antioch in Pisidia (Acts 13:50); he had to flee from Iconium to avoid lynching (Acts 14:5-6); in Lystra he was stoned and left for dead (Acts 14:19). It is true that these things happened before the young Timothy had definitely entered on the Christian way, but they all happened in the district of which he was a native; and he may well have been an eyewitness of them. It may well be a proof of Timothy's courage and consecration that he had seen very clearly what could happen to an apostle and had yet not hesitated to cast in his lot with Paul.

It is Paul's conviction that the real follower of Christ cannot escape persecution. When trouble fell on the Thessalonians, Paul wrote to them: "When we were with you, we told you beforehand that we were to suffer affliction; just as it has come to pass, and as you know" (1 Thessalonians 3:4). It is as if he said to them: "You have been well warned." He returned after the first missionary journey to visit the Churches he had founded, "strengthening the souls of the disciples, exhorting them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God" (Acts 14:22). The Kingdom had its price. And Jesus himself had said: "Blessed are those who are persecuted for righteousness' sake" (Matthew 5:10). If anyone proposes to accept a set of standards quite different from the world's, he is bound to encounter trouble. If anyone proposes to introduce into his life a loyalty which surpasses all earthly loyalties, there are bound to be clashes. And that is precisely what Christianity demands that a man should do.

Persecution and hardships will come, but of two things Paul is sure.

He is sure that God will rescue the man who puts his faith in him. He is sure that in the long run it is better to suffer with God and the right than to prosper with men and the wrong. Certain of the temporary persecution, he is equally certain of the ultimate glory.

He is sure that the ungodly man will go from bad to worse and that there is literally no future for the man who refuses to accept the way of God.

THE VALUE OF SCRIPTURE (2 Timothy 3:14-17)

3:14-17 But as for you, remain loyal to the things which you have learned, and in which your belief has been confirmed, for you know from whom you learned them, and you know that from childhood you have known the sacred writings which are able to give you the wisdom that will bring you salvation through the faith which is in Christ Jesus. All God-inspired scripture is useful for teaching, for the conviction of error, for correction, and for training in righteousness, that the man of God may be complete, fully equipped for every good work.

Paul concludes this section with an appeal to Timothy to remain loyal to all the teaching he had received. On his mother's side Timothy was a Jew, although his father had been a Greek (Acts 16:1); and it is clear that it was his mother who had brought him up. It was the glory of the Jews that their children from their earliest days were trained in the law. They claimed that their children learned the law even from their swaddling clothes and drank it in with their mother's milk. They claimed that the law was so imprinted on the heart and mind of a Jewish child that he would sooner forget his own name than he would forget it. So from his earliest childhood Timothy had known the sacred writings. We must remember that the scripture of which Paul is writing is the Old Testament; as yet the New Testament had not come into being. If what be claims for scripture is true of the Old Testament, how much truer it is of the still more precious words of the New.

We must note that Paul here makes a distinction. He speaks of "all God-inspired scripture." The Gnostics had their own fanciful books; the heretics all produced their own literature to support their claims. Paul regarded these as man-made things; but the great books for a man's soul were the God-inspired ones which tradition and the experience of men had sanctified.

Let us then see what Paul says of the usefulness of scripture.

(i) He says that the Scriptures give the wisdom which will bring salvation. A. M. Chirgwin in The Bible in World Evangelism tells the story of a ward sister in a children's hospital in England. She had been finding life, as she herself said, futile and meaningless. She had waded through book after book and laboured with philosophy after philosophy in an attempt to find satisfaction. She had never tried the Bible, for a friend had convinced her by subtle arguments that it could not be true. One day a visitor came to the ward and left a supply of gospels. The sister was persuaded to read a copy of St. John. "It shone and glowed with truth," she said, "and my whole being responded to it. The words that finally decided me were those in John 18:37 : 'For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.' So I listened to that voice, and heard the truth, and found my Saviour."

Again and again Scripture has opened for men and women the way to God. In simple fairness, no man seeking for the truth has any right to neglect the reading of the Bible. A book with a record such as it has cannot be disregarded. Even an unbeliever is acting unfairly unless he tries to read it. The most amazing things may happen if he does, for there is a saving wisdom here that is in no other book.

(ii) The Scriptures are of use in teaching. Only in the New Testament have we any picture of Jesus, any account of his life and any record of his teaching. For that very reason it is unanswerable that, whatever a man might argue about the rest of the Bible, it is impossible for the Church ever to do without the Gospels. It is perfectly true--as we have so often said--that Christianity is not founded on a printed book but on a living person. The fact remains that the only place in all the world where we get a first-hand account of that person and of his teaching is in the New Testament. That is why the church which has no Bible Class is a church in whose work an essential element is missing.

(iii) The Scriptures are valuable for reproof. It is not meant that the Scriptures are valuable for finding fault; what is meant is that they are valuable for convincing a man of the error of his ways and for pointing him on the right path. A. M. Chirgwin has story after story of how the Scriptures came by chance into the hands of men and changed their lives.

In Brazil Signor Antonio of Minas bought a New Testament which he took home to burn. He went home and found the fire was out. Deliberately he lit it. He flung the New Testament on it. It would not burn. He opened out the pages to make it burn more easily. It opened at the Sermon on the Mount. He glanced at it as he consigned it to the flames. His mind was caught; he took it back. "He read on, forgetful of time, through the hours of the night, and just as the dawn was breaking, he stood up and declared, 'I believe'."

Vincente Quiroga of Chile found a few pages of a book washed up on the seashore by a tidal wave following an earthquake. He read them and never rested until he obtained the rest of the Bible. Not only did he become a Christian; he devoted the rest of his life to the distribution of the Scriptures in the forgotten villages of northern Chile.

One dark night in a forest in Sicily a brigand held up a colporteur at the point of a revolver. He was ordered to light a bonfire and burn his books. He lit the fire, and then he asked if he might read a little from each book before he dropped it in the flames. He read the twenty-third psalm from one; the story of the Good Samaritan from another; from another the Sermon on the Mount; from another 1 Corinthians 13:1-13 . At the end of each reading, the brigand said: "That's a good book; we won't burn that one; give it to me." In the end not a book was burned; the brigand left the colporteur and went off into the darkness with the books. Years later that same brigand turned up again. This time he was a Christian minister, and it was to the reading of the books that he attributed his change.

It is beyond argument that the Scriptures can convict a man of his error and convince him of the power of Christ.

(iv) The Scriptures are of use for correction. The real meaning of this is that all theories, all theologies, all ethics, are to be tested against the Bible. If they contradict the teaching of the Bible, they are to be refused. It is our duty to use our minds and set them adventuring; but the test must ever be agreement with the teaching of Jesus Christ as the Scriptures present it to us.

(v) Paul makes a final point. The study of the Scriptures trains a man in righteousness until he is equipped for every good work. Here is the essential conclusion. The study of the Scriptures must never be selfish, never simply for the good of a man's own soul. Any conversion which makes a man think of nothing but the fact that he has been saved is no true conversion. He must study the Scriptures to make himself useful to God and to his fellow-men. No man is saved unless he is on fire to save his fellow-men.

-Barclay's Daily Study Bible (NT)

 


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Bibliography Information
Barclay, William. "Commentary on 2 Timothy 3:4". "William Barclay's Daily Study Bible". https://www.studylight.org/commentaries/dsb/2-timothy-3.html. 1956-1959.

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Tuesday, February 19th, 2019
the Sixth Week after Epiphany
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