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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. (182) 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.
(182) “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.
2 For men will be It is proper to remark, first, in what he makes the hardship of those “dangerous” or “troublesome” times to consist; not in war, nor in famine, nor in diseases, nor in any calamities or inconveniences to which the body is incident, but in the wicked and depraved actions of men. And, indeed, nothing is so distressingly painful to godly men, and to those who truly fear God, as to behold such corruptions of morals; for, as there is nothing which they value more highly than the glory of God, so they cannot but suffer grievous anguish when it is attacked or despised.
Secondly, it ought to be remarked, who are the persons of whom he speaks. They whom he briefly describes are not external enemies, who openly assail the name of Christ, but domestics, who wish to be reckoned among the members of the Church; for God wishes to try his Church to such an extent as to carry within her bosom such plagues, though she abhors to entertain them. So then, if in the present day many whom we justly abhor are mingled within us, let us learn to groan patiently under that burden, when we are informed that this is the lot of the Christian Church.
Next, it is wonderful that those persons, whom Paul pronounces to be guilty of so many and so aggravated acts of wickedness, can keep up the appearance of piety, as he also declares. But daily experience shows that we ought not to regard this as so wonderful; for such is the amazing audacity and wickedness of hypocrites, that, even in excusing the grossest crimes, they are excessively impudent, after having once learned falsely to shelter themselves under the name of God. In ancient times, how many crimes abounded in the life of the Pharisees? And yet, as if they had been pure from every stain, they enjoyed a reputation of eminent holiness.
Even in the present day, although the lewdness of the Popish clergy is such that it stinks in the nostrils of the whole world, still, in spite of their wickedness, they do not cease to arrogate proudly to themselves all the rights and titles of saints. Accordingly, when Paul says that hypocrites, though they are chargeable with the grossest vices, nevertheless deceive under a mask of piety, this ought not to appear strange, when we have examples before our eyes. And, indeed, the world deserves to be deceived by those wicked scoundrels, when it either despises or cannot endure true holiness. Besides, Paul enumerates those vices which are not visible at first sight, and which are even the ordinary attendants of pretended holiness. Is there a hypocrite who is not proud, who is not a lover of himself, who is not a despiser of others, who is not fierce and cruel, who is not treacherous? But all these are concealed from the eyes of men. (183)
To spend time in explaining every word would be superfluous; for the words do not need exposition. Only let my readers observe that φιλαυτία, self-love, which is put first, may be regarded as the source from which flow all the vices that follow afterwards. He who loveth himself claims a superiority in everything, despises all others, is cruel, indulges in covetousness, treachery, anger, rebellion against parents, neglect of what is good, and such like. As it was the design of Paul to brand false prophets with such marks, that they might be seen and known by all; it is our duty to open our eyes, that we may see those who are pointed out with the finger.
(183) “ Mais ce sont tous vices cachez, et qui n’apparoissent pas devant les yeux des hommes.” — “But all these are concealed vices, and do not show themselves before the eyes of men.”
5 From those turn away. This exhortation sufficiently shows that Paul does not speak of a distant posterity, nor foretell what would happen many ages afterwards; but that, by pointing out present evils, he applies to his own age what he had said about “the last times;” for how could Timothy “turn away” from those who were not to arise till many centuries afterwards? So then, from the very beginning of the gospel, the Church must have begun to be affected by such corruptions.
6 Of those are they who creep into families You would say, that here Paul intentionally draws a lively picture of the order of monks. But without saying a single word about monks, those marks by which Paul distinguishes false and pretended teachers are sufficiently clear; creeping into houses, snares for catching silly women, mean flattery, imposing upon people by various superstitions. These marks it is proper to observe carefully, if we wish to distinguish between useless drones and faithful ministers of Christ. These former are here marked by so black a coal, that it is of no use for them to shuffle. To “creep into families” means to enter stealthily, or to seek an entrance by cunning methods.
And lead captive silly women laden with sins Now, he speaks of “women” rather than men, because the former are more liable to be led astray in this manner. He says that they “are led captive,” because false prophets of this sort, through various tricks, gain their ear, partly by prying curiously into all their affairs, and partly by flattery. And this is what he immediately adds, “laden with sins;” for, if they had not been bound by the chain of a bad conscience, they would not have allowed themselves to be led away, in every possible manner, at the will of others.
By various sinful desires I consider “sinful desires” to denote generally those foolish and light desires by which women, who do not seek God sincerely, and yet wish to be reckoned religious and holy, are carried away. There is no end of the methods adopted by them, when, departing from a good conscience, they are constantly assuming new masks. Chrysostom is more disposed to refer it to disgraceful and immodest desires; but, when I examine the context, I prefer the former exposition; for it immediately follows —
7 Always learning, while yet they never can come to the knowledge of the truth That fluctuation between various desires, of which he now speaks, is when, having nothing solid in themselves, they are tossed about in all directions. They “learn,” he says, as people do who are under the influence of curiosity, and with a restless mind, but in such a manner as never to arrive at any certainty or truth. It is ill-conducted study, and widely different from knowledge. And yet such persons think themselves prodigiously wise; but what they know is nothing, so long as they do not hold the truth, which is the foundation of all knowledge.
8 And as Jannes and Jambres resisted Moses This comparison confirms what I have already said about the “last times”, for he means that the same thing happens to us under the gospel, which the Church experienced almost from her very commencement, or at least since the law was published. In like manner the Psalmist also speaks largely about the unceasing battles of the Church.“
Often did they fight against me from my youth, now let Israel say. The wicked ploughed upon my back, they made long their furrows.” (Psalms 129:1)
Paul reminds us, that we need not wonder if adversaries rise up against Christ to oppose his gospel, since Moses likewise had those who contended with him; for these examples drawn from a remote antiquity yield us strong consolation.
It is generally believed; that the two who are mentioned, “Jannes and Jambres,” were magicians put forward by Pharaoh. But from what source Paul learned their names is doubtful, except that it is probable, that many things relating to those histories were handed down, the memory of which God never permitted to perish. It is also possible that in Paul’s time there were commentaries on the prophets that gave more fully those narratives which Moses touches very briefly. However that may be, it is not at random that he calls them by their names. The reason why there were two of them may be conjectured to have been this, that, because the Lord had raised up for his people two leaders, Moses and Aaron, Pharaoh determined to place against them the like number of magicians.
9 But they shall not proceed further He encourages Timothy for the contest, by the confident hope of victory; for, although false teachers give him annoyance, he promises that they shall be, within a short time, disgracefully ruined. (184) Yet the event does not agree with this promise; and the Apostle appears to make a totally different declaration, a little afterwards, when he says that they will grow worse and worse. Nor is there any force in the explanation given by Chrysostom, that they will grow worse every day, but will do no injury to any person; for he expressly adds, “deceived and deceiving;” and, indeed, the truth of this is proved by experience. It is more correct to say, that he looked at them in various aspects; for the affirmation, that they will not make progress, is not universal; but he only means, that the Lord will discover their madness to many whom they had, at first, deceived by their enchantments.
For their folly shall be manifest to all When he says, to all, it is by a figure of speech, in which the whole is taken for a part. And, indeed, they who are most successful in deceiving do, at first, make great boasting, and obtain loud applause; and, in short, it appears as if nothing were beyond their power. But speedily their tricks vanish into air; for the Lord opens the eyes of many, so that they begin to see what was concealed from them for a time. Yet never is the “folly” of false prophets discovered to such an extent as to be known to all. Besides, no sooner is one error driven away than new errors continually spring up.
Both admonitions are therefore necessary. That godly teachers may not despair, as if it were in vain for them to make war against error, they must be instructed about the prosperous success which the Lord will give to his doctrine. But that they may not think, on the other hand, that they are discharged from future service, after one or two battles, they must be reminded that there will always be new occasion for fighting. But on this second point we shall speak afterwards; at present, let it suffice us, that he holds out to Timothy the sure hope of a successful issue, that he may be time more encouraged to fight, And he confirms this by the example which he had quoted; for, as the truth of God prevailed against the tricks of the magicians, so he promises that the doctrine of the gospel shall be victorious against every kind of errors that may be invented.
(184) “Thus we see, that the Holy Spirit, by the mouth of Paul, holds out two reasons to fortify us. When we see that Satan opposes, and that the truth of God is not received by all, but that there are bad men who labor to pervert everything, and who slander and falsify the truth, here are consolations provided for us. In the first place, that our Lord treats us in the same manner as he has treated the Church in all ages, that those who lived before us were not better situated in this respect; for God tried them by sending false pastors, or rather by giving free scope to Satan for sending them. Let us know what has happened since the law was published. Here is Moses, who was before the other prophets. Yet already the war was begun, and that evil has never ceased. If we must now endure the like, let us bear it with patience; for it is not reasonable to expect that our condition shall be better or easier than that of Moses, and of others who followed him. That is one argument. The second is that the result shall be prosperous and successful. Although we dislike fighting, and though it appears as if the truth of God were about to perish utterly, let us wait till God come forth in defense of it, for he will cause wicked men to be completely disgraced. After they have triumphed, God will, undoubtedly, discover their baseness, and we shall see how God takes care to support his cause, though that may not be evident for a time.” — Fr. Ser.
10 But thou hast followed (185) In order to urge Timothy, he employs this argument also, that he is not an ignorant and untaught soldier, because Paul carried him through a long course of training. Nor does he speak of doctrine only; for those things which he likewise enumerates add much weight, and he gives to us, in this sentence, a very lively picture of a good teacher, as one who does not, by words only, train and instruct his disciples, but, so to speak, opens his very breast to them, that they may know, that whatever he teaches, he teaches sincerely. This is what is implied in the word purpose He likewise adds other proofs of sincere and unfeigned affection, such as faith, mildness, love, patience Such were the early instructions which had been imparted to Timothy in the school of Paul. Yet he does not merely bring to remembrance what he had learned from him, but bears testimony to his former life, that in this manner he may urge him to perseverance; for he praises him as an imitator of his own virtues; as if he had said, “Thou hast been long accustomed to follow my instructions; I ask nothing more than that thou shouldst go on as thou hast begun.” It is his wish, however; that the example of his “faith, love, and patience” should be constantly before the eyes of Timothy; and for that reason he dwells chiefly on his persecutions, which were best known to him.
(185) “Having spoken of the troubles which were to befall the Church, and having exhorted Timothy to be firm, so as not to shrink from them, the Apostle adds, that now, for a long time, he must have been prepared for all this, because he had been taught in a good school. ‘Thou hast known intimately,’ like one who had followed him step by step; for such is the import of the word which Paul uses: ‘Thou hast known well the course which I have pursued.’” — Fr. Ser.
11 But out of them all the Lord delivered me It is a consolation which mitigates the bitterness of afflictions, that they always have a happy and joyful end. If it be objected, that the success of which he boasts is not always visible, I acknowledge that this is true, so far as relates to the feeling of the flesh; for Paul had not yet been delivered. But when God sometimes delivers us, he testifies, in this manner, that he is present with us, and will always be present; for from the feeling, or actual knowledge, of present aid, our confidence ought to be extended to the future. The meaning, therefore, is as if he had said, “Thou hast known by experience that God hath never forsaken me, so that thou hast no right to hesitate to follow my example.”
12 And all who wish to live a godly life (186) Having mentioned his own persecutions, he likewise adds now, that nothing has happened to him which does not await all the godly. (187) And he says this, partly that believers may prepare themselves for submitting to this condition, and partly that good men may not view him with suspicion on account of the persecutions which he endures from wicked persons; as it frequently happens that the distresses to which men are subjected lead to unfavorable opinions concerning them; for he whom men regard with aversion is immediately declared by the common people to be hated by God.
By this general statement, therefore, Paul classes himself with the children of God, and, at the same time, exhorts all the children of God to prepare for enduring persecutions; for, if this condition is laid down for “all who wish to live a godly life in Christ,” they who wish to be exempt from persecutions must necessarily renounce Christ. In vain shall we endeavor to detach Christ from his cross; for it may be said to be natural that the world should hate Christ even in his members. Now hatred is attended by cruelty, and hence arise persecutions. In short, let us know that we are Christians on this condition, that we shall be liable to many tribulations and various contests.
But it is asked, Must all men be martyrs? for it is evident that there have been many godly persons who have never suffered banishment, or imprisonment, or flight, or any kind of persecution. I reply, it is not always in one way that Satan persecutes the servants of Christ. But yet it is absolutely unavoidable that all of them shall have the world for their enemy in some form or other, that their faith may be tried and their steadfastness proved; for Satan, who is the continual enemy of Christ, will never suffer any one to be at peace during his whole life; and there will always be wicked men that are thorns in our sides. Moreover, as soon as zeal for God is manifested by a believer, it kindles the rage of all ungodly men; and, although they have not a drawn sword, yet they vomit out their venom, either by murmuring, or by slander, or by raising a disturbance, or by other methods. Accordingly, although they are not exposed to the same assaults, and do not engage in the same battles, yet they have a warfare in common, and shall never be wholly at peace and exempt from persecutions.
(186) “ Et tous ceux aussi qui veulent vivre en la crainte de Dieu.” — “And all those also who wish to live in the fear of God.”
(187) “ Que rien ne luy est advenu que tous fideles ne doyvent aussi attendre.” — “That nothing has happened to him which all believers must not also look for.”
13 But wicked men and impostors This is the most bitter of all persecutions, when we see wicked men, with their sacrilegious hardihood, with their blasphemies and errors, gathering strength. Thus Paul says elsewhere, that Ishmael persecuted Isaac, not by the sword, but by mockery (Galatians 4:29.) Hence also we may conclude, that in the preceding verse, it was not merely one kind of persecution that was described, but that the Apostle spoke, in general terms, of those distresses which the children of God are compelled to endure, when they contend for the glory of their Father.
I stated, a little before, in what respect they shall grow worse and worse; for he foretells not only that they will make obstinate resistance, but that they will succeed in injuring and corrupting others. One worthless person will always be more effectual in destroying, than ten faithful teachers in building, though they labor with all their might. Nor are there ever wanting the tares which Satan sows for injuring the pure corn; and even when we think that false prophets are driven away, others continually spring up in other directions.
Again, as to the power of doing injury, (188) it is not because falsehood, in its own nature, is stronger than truth, or that the tricks of Satan exceed the energy of the Spirit of God; but because men, being naturally inclined to vanity and errors, embrace far more readily what agrees with their natural disposition, and also because, being blinded by a righteous vengeance of God, they are led, as captive slaves, at the will of Satan. (189) And the chief reason, why the plague of wicked doctrines is so efficacious, is, that the ingratitude of men deserves that it should be so. It is highly necessary for godly teachers to be reminded of this, that they may be prepared for uninterrupted warfare, and may not be discouraged by delay, or yield to the haughtiness and insolence of adversaries.
(188) “ Si on demande d’ou vient ceste puissance et facilite de nuire ?” — “If it be asked, Whence comes this power and facility of doing injury?”
(189) “ Satan les tire, d’un coste et d’autre, a son plaisir.” — “Satan leads them, on one side or another, at his pleasure.”
14 But as for thee, continue in those things which thou hast learned Although wickedness prevail, and push its way forward, he advises Timothy nevertheless to stand firm. And undoubtedly this is the actual trial of faith, when we offer unwearied resistance to all the contrivances of Satan, and do not alter our course for every wind that blows, but remain steadfast on the truth of God, as on a sure anchor.
Knowing from whom thou hast learned them This is said for the purpose of commending the certainty of the doctrine; for, if any one has been wrong instructed, he ought not to persevere in it. On the contrary, we ought to unlearn all that we have learned apart from Christ, if we wish to be his disciples; as, for example, it is the commencement of our pure instruction in the faith to reject and forget all the instruction of Popery. The Apostle therefore does not enjoin Timothy to defend indiscriminately the doctrine which has been delivered to him, but only that which he knows to be truth; by which he means, that he must make a selection. (190) Besides, he does not claim this as a private individual, that what he has taught shall be reckoned to be a divine revelation; but he boldly asserts his own authority to Timothy, who, he was aware, knew that his fidelity and his calling had been proved. And if he was fully convinced that he had been taught by an Apostle of Christ, he concluded that therefore it was not a doctrine of man, but of Christ.
This passage teaches us, that we ought to be as careful to guard against obstinacy in matters that are uncertain, (such as all the doctrines of men are,) as to hold within unshaken firmness the truth of God. Besides, we learn from it, that faith ought to be accompanied by prudence, that it may distinguish between the word of God and the word of men, so that we may not adopt at random everything that is brought forward. Nothing is more inconsistent with the nature of faith than light credulity, which allows us to embrace everything indiscriminately, whatever it may be, and from whomsoever it proceeds; because it is the chief foundation of faith, to know that it has God for its author.
And which have been intrusted to thee (191) When he adds, that the doctrine had been intrusted to Timothy, this gives ( αὔξησιν) additional force to the exhortation; for to “commit a thing in trust” is something more than merely to deliver it. Now Timothy had not been taught as one of the common people, but in order that he might faithfully deliver into the hands of others what he had received.
(190) “ Par lequel mot il signifie qu’il est requis d’user de jugement et discretion en cest endroit.” — “By this word, he means that it is necessary to use judgment and discretion in that matter.”
(191) “ Et qui to vent commises ou desquelles plene assurance t’a este donnee.” — “And which have been intrusted to thee, or of which full assurance hath been given to thee.”
15 And that from (thy) childhood This was also no ordinary addition, that he had been accustomed, from his infancy, to the reading of the Scripture; for this long habit may make a man much more strongly fortified against every kind of deception. It was therefore a judicious caution observed in ancient times, that those who were intended for the ministry of the word should be instructed, from their infancy, in the solid doctrine of godliness, that, when they came to the performance of their office, they might not be untried apprentices. And it ought to be reckoned a remarkable instance of the kindness of God, if any person, from his earliest years, has thus acquired a knowledge of the Scriptures.
Which are able to make thee wise unto salvation It is a very high commendation of the Holy Scriptures, that we must not seek anywhere else the wisdom which is sufficient for salvation; as the next verse also expresses more fully. But he states, at the same time, what we ought to seek in the Scripture; for the false prophets also make use of it as a pretext; and therefore, in order that it may be useful to us for salvation, it is necessary to understand the right use of it.
Through faith, which is in Christ Jesus What if any one give his whole attention to curious questions? What if he adhere to the mere letter of the law, and do not seek Christ? What if he pervert the natural meaning by inventions that are foreign to it? For this reason he directs us to the faith of Christ as the design, and therefore as the sum, of the Scriptures; for on faith depends also what immediately follows.
16 All Scripture; or, the whole of Scripture; though it makes little difference as to the meaning. He follows out that commendation which he had glanced at briefly. First, he commends the Scripture on account of its authority; and secondly, on account of the utility which springs from it. In order to uphold the authority of the Scripture, he declares that it is divinely inspired; for, if it be so, it is beyond all controversy that men ought to receive it with reverence. This is a principle which distinguishes our religion from all others, that we know that God hath spoken to us, and are fully convinced that the prophets did not speak at their own suggestion, but that, being organs of the Holy Spirit, they only uttered what they had been commissioned from heaven to declare. Whoever then wishes to profit in the Scriptures, let him first of all, lay down this as a settled point, that the Law and the Prophets are not a doctrine delivered according to the will and pleasure of men, but dictated by the Holy Spirit.
If it be objected, “How can this be known?” I answer, both to disciples and to teachers, God is made known to be the author of it by the revelation of the same Spirit. Moses and the prophets did not utter at random what we have received from their hand, but, speaking at the suggestion of God, they boldly and fearlessly testified, what was actually true, that it was the mouth of the Lord that spake. The same Spirit, therefore, who made Moses and the prophets certain of their calling, now also testifies to our hearts, that he has employed them as his servants to instruct us. Accordingly, we need not wonder if there are many who doubt as to the Author of the Scripture; for, although the majesty of God is displayed in it, yet none but those who have been enlightened by the Holy Spirit have eyes to perceive what ought, indeed, to have been visible to all, and yet is visible to the elect alone. This is the first clause, that we owe to the Scripture the same reverence which we owe to God; because it has proceeded from him alone, and has nothing belonging to man mixed with it.
And is profitable Now follows the second part of the commendation, that the Scripture contains a perfect rule of a good and happy life. When he says this, he means that it is corrupted by sinful abuse, when this usefulness is not sought. And thus he indirectly censures those unprincipled men who fed the people with vain speculations, as with wind. For this reason we may in the present day, condemn all who, disregarding edification, agitate questions which, though they are ingenious, are also useless. Whenever ingenious trifles of that kind are brought forward, they must be warded off by this shield, that “Scripture is profitable.” Hence it follows, that it is unlawful to treat it in an unprofitable manner; for the Lord, when he gave us the Scriptures, did not intend either to gratify our curiosity, or to encourage ostentation, or to give occasion for chatting and talking, but to do us good; and, therefore, the right use of Scripture must always tend to what is profitable. (192)
For instruction Here he enters into a detailed statement of the various and manifold advantages derived from the Scriptures. And, first of all, he mentions instruction, which ranks above all the rest; for it will be to no purpose that you exhort or reprove, if you have not previously instructed. But because “instruction,” taken by itself, is often of little avail, he adds reproof and correction
It would be too long to explain what we are to learn from the Scriptures; and, in the preceding verse, he has given a brief summary of them under the word faith. The most valuable knowledge, therefore, is “faith in Christ.” Next follows instruction for regulating the life, to which are added the excitements of exhortations and reproofs. Thus he who knows how to use the Scriptures properly, is in want of nothing for salvation, or for a Holy life. Reproof and correction differ little from each other, except that the latter proceeds from the former; for the beginning of repentance is the knowledge of our sinfulness, and a conviction of the judgment of God. Instruction in righteousness means the rule of a good and holy life.
(192) “Who is it that by nature will not desire his happiness and his salvation? And where could we find it but in the Holy Scripture, by which it is communicated to us? Woe to us if we will not listen to God when he speaks to us, seeing that he asks nothing but our advantage. He does not seek his own profit, for what need has he of it? We are likewise reminded not to read the Holy Scripture so as to gratify our fancies, or to draw from it useless questions. Why? Because it is profitable for salvation, says Paul. Thus, when I expound the Holy Scripture, I must be guided by this consideration, that those who hear me may receive profit from the doctrine which I teach, that they may be edified for salvation. If I have not that desire, and do not aim at the edification of those who hear me, I am a sacrilegious person, profaning the word of God. On the other hand, they who read the Scripture, or who come to the sermon to listen, if they are in search of some foolish speculation, if they come here to take their amusement, are guilty of having profaned a thing so holy.” — Fr. Ser.
17 That the man of God may be perfect. Perfect means here a blameless person, one in whom there is nothing defective; for he asserts absolutely, that the Scripture is sufficient for perfection. Accordingly, he who is not satisfied with Scripture desires to be wiser than is either proper or desirable.
But here an objection arises. Seeing that Paul speaks of the Scriptures, which is the name given to the Old Testament, how does he say that it makes a man thoroughly perfect? for, if it be so, what was afterwards added by the apostles may be thought superfluous. I reply, so far as relates to the substance, nothing has been added; for the writings of the apostles contain nothing else than a simple and natural explanation of the Law and the Prophets, together with a manifestation of the things expressed in them. This eulogium, therefore, is not inappropriately bestowed on the Scriptures by Paul; and, seeing that its instruction is now rendered more full and clear by the addition of the Gospel, what can be said but that we ought assuredly to hope that the usefulness, of which Paul speaks, will be much more displayed, if we are willing to make trial and receive it?
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Calvin, John. "Commentary on 2 Timothy 3". "Calvin's Commentary on the Bible". https://www.studylight.org/
the Week of Proper 12 / Ordinary 17