We stop at the last epistle of Paul to Timothy with something of the same interest with which one pauses at the last hamlet of the cultivated valley when there is nothing but moor beyond. It is the end, or all but the end, of our real knowledge of primitive Christianity; there we take our last distinct look around; further, the mist hangs thick, and few and distorted are the objects that we can discern in the midst of it.
I. But this last distinct view is overcast with gloom. "In the last days perilous times shall come." Then there follows a picture of what men would be, who in word and form were Christians, but indeed led the lives of the worst heathens. But the Apostle relies that Timothy would in his own generation struggle against this evil, because he had from a child been familiar with that revelation of God which is profitable for the teaching of truth and for the removing of error, for correcting all that was amiss, and fostering every seed of good in us, for the perfecting of God's servants in all good works. This is St. Paul's testimony to the importance of the Scriptures of the Old Testament, when as yet the truths of Christ's Gospel were known more by the hearing of the Apostle's teaching than by the teaching of their written words.
II. The predominant characteristic of the Old Testament is awe. In it we see one thing above all others insisted on, the worship of God and the keeping of His law. God is everywhere exalted; whilst the wisdom, the glory, the power, and the pretended righteousness of man, are all humbled in the dust together. Is not this the very impression which we need, in order to go with true and wholesome feelings to the cross of Christ? The Old Testament makes us understand that as the law of faith exalts most highly the law of works, so the law of works, on the other hand, is no less the highest and only true exaltation of the law of faith in Christ Jesus.
T. Arnold, Sermons, vol. vi., p. 245.
References: 2Ti 3:1-16 .-Expositor, 1st series, vol. x., p. 365. 2Ti 3:4 .-G. Johnson, Christian World Pulpit, vol. xxxii., p. 36. 2Ti 3:4-17 .-H. W. Beecher, Ibid., vol. i., p. 154; Preacher's Monthly, vol. v., p. 193. 2Ti 3:5 .-Homilist, vol. v., p. 131; J. S. Pearsall, Christian World Pulpit, vol. vi., p. 193; J. H. Hitchens, Ibid., vol. xxvi., p. 284; Clergyman's Magazine, vol. i., p. 28; vol. iii., p. 11. 2Ti 3:10-17 .-H. W. Beecher, Christian World Pulpit, vol. xi., p. 148. 2Ti 3:13 .-Preacher's Monthly, vol. ix., p. 103. 2Ti 3:14 .-Clergyman's Magazine, vol. iii., p. 80. 2Ti 3:14 , 2Ti 3:15 .-Ibid., vol. ii., p. 1.
2Ti 3:14-17 There can be no reasonable doubt what is meant by the sacred writings with which Timothy had been familiar from his infancy. His mother, Eunice, was "a Jewess which believed," and the first care of a devout Jewish mother would be to instruct her child in the knowledge of those "oracles of God," the charge of which was one of the chief glories of her nation, and to fulfil the Divine precept: "These words which I command thee this day, shall be in thine heart, and thou shalt teach them diligently to thy children." The term "sacred writings" which St. Paul employs here is a peculiar one. It is found nowhere else in the New Testament. It designates the Old Testament scriptures as a collection of writings clearly defined and separated by an acknowledged line of demarcation from ordinary secular books, a collection round which the tradition of the Jewish Church had, so to speak, erected a fence, enclosing them like the hallowed precinct of a consecrated building.
I. The Old Testament is a trustworthy historical record. This is repeatedly implied, though not directly asserted, in the discourses of our Lord. He stamps with His own authority the essential truth contained in the account of man's creation in the book of Genesis, when He appeals to the primeval order as the basis of the sanctity of the marriage bond, and quotes as the ordinance of the Creator Himself words which we read there as the historian's comment upon the facts which He records.
II. No less full is the Lord's own testimony to the prophetic and typical character of the Old Testament scriptures. He blames the Jews who searched them, because they failed to learn the lesson which they were intended to convey. They thought that eternal life lay in the letter, not in Him of whom the letter testified. A true insight would have made them recognise in Jesus the Messiah for whom they waited. But while they boasted of their trust in Moses, they failed to believe his writings, and missed the sight of the Prophet of whom he wrote. Our Lord teaches that the Old Testament is full of types. Actions and events, and ordinances therein recorded, held concealed within them a deep significance of spiritual or prophetic meaning.
III. Our Lord deduces from the Scriptures authoritative rules of conduct and far-reaching moral principles. "The two commandments, on which hang all the law and the prophets," form an epitome of religion and morality, which is of universal application, and they are the sum and substance of the Old Testament teaching. The Old Testament supplies a principle of conduct, yet withal it is not in every respect a perfect director. For-IV. Its rules require expansion. The law was the lesson given for man's childhood, and childhood requires clear and definite rules for its guidance. But now, in the full age of the new kingdom, the principles which underlay and animated the old rules must take their place. The more we study the New Testament, the more we are convinced that the Old Testament is a part and parcel of the same Divine revelation, and that the two cannot be divorced or sundered. In the words of St. Jerome, "Those who banish the doctrine of the Old Testament from the commonwealth of God, while they reject the Old Testament do not follow the New, for the New is confirmed by the testimonies of the Old.
A. F. Kirkpatrick, Oxford Undergraduates' Journal, Jan. 31st, 1878.
References: 2Ti 3:14-17 .-H. W. Beecher, Christian World Pulpit, vol. vii., p. 27; Clergyman's Magazine, vol. vi., p. 171. 2Ti 3:15 .-Spurgeon, Sermons, vol. xxxi., No. 1866; J. N. Norton, The Kings Ferry Boat, p. 81; Fletcher, Thursday Penny Pulpit, vol. ix., p. 267; H. W. Beecher, Forty-Eight Sermons, vol. i., p. 165; R. D. B. Rawnsley, Village Sermons, 3rd series, p. 256; Church of England Pulpit, vol. xiii., p. 39; H. W. Beecher, Christian World Pulpit, vol. ix., p. 72; A. Saphir, Ibid., vol. xix., p. 305; W. Braden, Ibid., vol. xxxii., p. 250; R. F. Horton, Ibid., vol. xxxvi., p. 56; Clergyman's Magazine, vol. ii., p. 159.
2Ti 3:15-16 The Bible the True Guide.
What are we to say to objections that may be raised to this or that portion of the Old Testament? Are we to close our ears to these objections? The answer to this question must depend in a great measure on the condition of life in which God has been pleased to place us, and upon our own opportunities, attainments, and means of examining these objections thoroughly. The main end for which we have been sent into the world is to serve God, to promote His glory, and to save our souls and the souls of others. St. Paul tells Timothy he had great reason to bless God that from a child he had known the Holy Scriptures, which were the things that were able to make him wise unto salvation, through faith in Christ Jesus, and that "All scripture is given by inspiration of God." St. Paul therefore clearly implies that children may know the Scriptures, and be made wise unto salvation by them, through faith in Christ Jesus, without being troubled and perplexed with any of those objections to which I have referred. It is enough for them to know that Jesus Christ, as the Son of God, received the whole of the Old Testament as the Word of God.
I. If we men are to have true wisdom we also must become as little children; we must approach Divine things in a reverent spirit of love; mysteries are revealed to the meek. How many persons now approach the Bible as the Pharisees approached Jesus Christ, to entangle Him in His talk! They approach the Bible in order to criticise, cavil, and carp at it; they reverse the true order of things; they walk, shortsighted men, treating the word of God as if it were a culprit; they treat the Bible as a magistrate would treat a criminal; they forget that the day is coming when they themselves will stand as prisoners at the bar of Jesus' awful judgment-seat, and that they themselves will be tried there, and that the Bible itself will judge them at that awful day. No wonder that they are stricken with blindness; blindness is the inevitable punishment of pride and presumption; and their cavils at the Bible are the natural fruit of their boldness, which is their retribution.
II. Another requisite for readers of the Bible is patience. If we wait patiently with faith, God rewards us for our patience by explaining these hard sayings. Thus he tried Abraham by promises which seemed impossible; but Abraham believed God, and what seemed impossible thus came to pass, and Abraham thus became the father of the faithful. We ought to expect difficulties in a revelation from such a being as God with such a creature as man; therefore, we ought not to be staggered by them. These difficulties in the Old Testament are not as great as the difficulty of rejecting Jesus Christ who received the whole of the Old Testament. These difficulties are but as molehills compared with that mountain of difficulty. All these difficulties are dissolved in the crucible of faith; we even rejoice in them because they are trials of our faith in Christ; and this we know is "the victory that overcometh the world, even our faith." And so these difficulties are to us like fair leaves and like beautiful flowers, of which our unfading wreath and celestial garland of angelic glory will be woven.
Bishop Wordsworth, Penny Pulpit, No. 3934.
2Ti 3:16 Unity of Plan in the Old Testament.
I. The most cursory glance will show us that the Old Testament is divided into four parts-the Pentateuch, the historical books, the poetical books, the prophetical books, and I may say at once that I regard the Song of Solomon as the climax of the whole; all that precedes leads up to it, all that follows flows from it. It is a mountain summit, where you may see Jesus only in His transfiguration glory: a Pisgah height where the Moses of the law gives up the ghost, and whence, gazing down the vista of prophecy, you may see the good land which God has prepared for His people; or, varying the metaphor, I see the river of life, whose sources are in eternity, in the Pentateuch, dashing down the crags of Sinai and of the law; in the historical books, meandering through the broad plains of history; in the poetical books, rushing through the narrow rocky bed of personal religion, until it flows into this lovely little Loch Katrine of the Song of Solomon, and thence flows forth in fuller volume through the prophetical books until it loses itself at last in the ocean of eternal love. In the Pentateuch God appeals to man's conscience; in the historical books, to man's intellect; in the poetical books, to man's heart, and in the prophetical books He opens to men the future.
II. In the Pentateuch God appeals to man's conscience; in the historical books, to man's intellect; and he is bidden to survey human history, and see whether it is not always well with them who fear the Lord, and ill with those who reject Him. The historical books, for the most part, run in pairs, in which the positive and the negative side of this truth is put before us. In Joshua and Judges God is brought before us as the Deliverer, and we are asked to examine the history of the children of Israel from this point of view. In I. and II. Samuel God is regarded as the King; in I. and II. Kings we are asked to trace the history of those who revere and those who despise God's prophets; in I. and II. Chronicles the same period of history is examined, but from a different point of view-namely, the reverence which different kings showed, or neglected to show, for the public worship of God.
III. In the poetical books we come to personal religion; in the prophetical books the future is spread out before you, and, gazing down the avenue of the prophets, the Lord will not hide from you those things which He is about to do; but, in spite of sin, failure, and rebellion, you will see the purposes of God remaining true, until, in the last chapter of the last of the minor prophets, you see the Sun of righteousness arising with healing in His wings, and you wait on the tiptoe of expectation for the opening of the New Testament, when the dayspring will arise and the earth shall be filled with the glory of the Lord.
E. A. Stuart, Children of God, p. 11.
Dogmatic Truth our Heritage.
By the "mystery" St. Paul here seems to mean a knowledge, Divine in its source, concealed and kept back for a time, but now imparted, or as we say, revealed. Now this Divine knowledge is chiefly summed up under two heads, according to the subject on which it treats. It treats, firstly, of God as teaching us concerning Himself; and secondly, of human nature, man as related to God.
I. The mistaken complaint of many at present is not so much that God has not given enough knowledge in revealing the mystery of godliness, but that He has given too much. They claim, that is, to set it aside wholly or in part, as involving a needless restriction on the free action of the mind, or to remould and alter it, as clashing with some conclusions of human wisdom. The forms of error are endless, and shift with the shifting phases of the human mind. But truth in its relation to them is older than them all, and stands fast through them all, and will doubtless survive them all, as it has already survived many. Thus the best, nay the only possible complete defence against error lies in active living convictions of the truth.
II. Repeatedly in Scripture is the Gospel faith spoken of as something held in common by all Christians. It is not matter of opinion, of deduction, or of induction. God's truth is given for all alike. He makes himself known in Christ, not to a priestly coterie but to mankind. Therefore the Church has educated the nation: men of the purest lives and brightest gifts have thought it their highest privilege to trim the lamp of Divine truth. And before literature was diffused, and access to comments, or indeed to Scripture itself was common, the creeds of the Church did their work in keeping alive a saving knowledge amongst the people, and yet remain as standards of doctrine, and compendiums of Scripture truth. No term of science conveys to our minds what it ought, until we draw out all that it implies: and thus when we wish to be exact in our statements we are forced to be somewhat cumbrous in our terms. Men submit to this in science, but they seem to fret against it in theology; and then they reproach it as being dogmatic, without considering that this is the necessary characteristic of truth Divine in origin, and dealing with subjects to which human experience cannot reach.
H. Hayman, Rugby Sermons, p. 8.
References: 2Ti 3:16 .-R. Thomas, Christian World Pulpit, vol. xii., p. 261; H. W. Beecher, Ibid., vol. xxviii., p. 97; F. W. Farrar, Ibid., vol. xxix., p. 88; H. Wace, Ibid., vol. xxxvi., p. 241; J. Clifford, Daily Strength for Daily Living, p. 373; F. W. Farrar, Everyday Christian Life, p. 143.
2Ti 3:16-17 The Profitableness of Scripture.
We have here two great affirmations concerning the Scriptures. First, they are inspired of God; next, they are religiously profitable.
I. First, however, it is necessary to bear in mind the distinction between inspiration and revelation. Inspiration is an inbreathing and vital quickening of whatever may be the normal faculties of a man, whereby their natural force and religious sensibilities are augmented; such as we conceive the processes of the Holy Ghost to be in ordinary religious life, only, here, special in its forms and measures. Revelation is knowledge imparted from without: facts and truths of which we are ignorant are made known to us. If every inspiration is not a supernatural revelation, neither is supernatural revelation a mere inspiration of natural faculty. Both are to be distinctly recognised.
II. The Apostle affirms that the sacred writers are inspired of God-God-breathed, the recipients of a Divine afflatus. The range and variety of the profitableness of Scripture must be noted. It is a book for human life; not for churches nor for devotions only, but for every domain and relationship of human beings. (1) It is profitable for doctrine, for teaching true ideas or principles of religious life. It makes men wise unto salvation. Men feel and act according to the thoughts and sentiments which they entertain. No wise man will undervalue correct theological notions: they are indispensable conditions of goodness. According to the Apostle the Scriptures are the distinctive source of our theological teaching. True doctrines concerning God and religion are revealed in the Bible. (2) The other great idea of the profitableness of Scripture is represented by the words "reproof," "correction." Be the book historically what it may, come whence it may, its moral and religious ministry to men cannot be denied it: and it is the most conclusive evidence of its Divine authority. As a book of moral and religious truth only will it live: as such only need we wish it to live. So long as human souls feel sin and sorrow, so long will they prize the salvation and comfort of the Scripture.
H. Allon, The Indwelling Christ, p. 123.
References: 2Ti 4:1 .-Clergyman's Magazine, vol. v., p. 272. 2Ti 4:1 , 2Ti 4:2 .-Church of England Pulpit, vol. xvii., p. 157. 2Ti 4:1-22 .-Expositor, 1st series, vol. x., p. 443. 2Ti 4:2 .-Clergyman's Magazine, vol. i., p. 129. 2Ti 4:4 .-Christian World Pulpit, vol. xx., p. 40; Plain Sermons by Contributors to "Tracts for the Times," vol. v., p. 287.
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 thatφιλαυτία, 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.” (Psa 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.
10But 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.
11But 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.”
12And 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.”
13But 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 (Gal 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.”
14But 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.”
15And 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.
16All 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.
17That 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?
2Ti 3:1. This know also,- What follows is thought by some to contain part of the prophesy concerning the grand apostacy which was to happen in the latter times. If we keep our eye too closely upon the place, and consider what is here said alone, and without comparing it with what St. Paul had said and written to Timothy before, we shall perhaps doubt whether this refers to any other time than that in which the apostle wrote; or, at the furthest, to the time which was immediately to succeed. But if we enlarge our view, and take in the whole compass of what he has said about the great apostacy, and endeavour to put ourselves in the situation in which the apostle and the evangelist then were, we shall probably see things ina very different light: see 2Th 2:7. 1Ti 4:1; 1Ti 4:16 from a comparison of which places it will appear, that he is here prophesying of the same grand apostacy as was there foretold. Besides, he never says that this prophesy concerning the dreadful times which were to come, was then fulfilled; but on the contrary, 2Ti 3:13.-he shews that the mystery of iniquity was then only beginning to work, and these wicked men and impostors would grow still worse, deceiving others as well asthemselves: and in Ch. 2Ti 4:3-4 after he had bid Timothyuse his utmost diligence, he intimates, that there was still a future time, when men would not endure sound doctrine; and charges Timothy to do what he could to prevent any steps toward that amazing scene of wickedness.
2Ti 3:3. Without natural affection- The word Στοργη, signifies that natural affection which even the brute creatures, as well as men, manifest, in cherishing, feeding, and taking care of their young ones; and the word αστοργοι signifies persons divested of that natural tenderness. The apostle does not mean that God would not implant such a principle in those apostates, as well as in other men; but that they would, by their cruelty and other wickedness, do all they could to root it out; or at least they would refuse to act as such a principle would dictate. The word ασπονδοι, rendered truce-breakers, signifies not only implacable, but treacherous persons; and may be applied to men, who, when once offended, will come to no treaty of reconciliation;-and also to those, who will not think themselves bound by such treaties, when they may accomplish any purposes of their own by a violation of them.
2Ti 3:4. Traitors- Betrayers of civil and sacred trusts, and delivering up even their nearer relations to miseries and death.
2Ti 3:6. For of this sort are they, &c.- Some begin this verse with the last clause of the preceding. The word rendered creep, ενδυνοντες, signifies to insinuate, or slide in, like snakes. Some read who dive into families. This and the next verse contain a lively description of the practices of the monks and friars and other religious orders in the church of Rome, who creep into houses, and by auricular confession, and many other wicked arts, not only dive into the secrets of families, but, under the form and pretence of extraordinary sanctity, delude and corrupt their votaries.
2Ti 3:8. As Jannes and Jambres- Jannes and Jambres are not mentioned Exodus 7 nor any where else in the Old Testament; but their names are said to be mentioned, though with some variety as to the spelling, in both the Talmuds, and in the Targum of Jonathan on Exo 7:11. It is remarkable, that the former of them is mentioned together with Moses by Pliny, and both of them by Numenius the philosopher (quoted byEusebius) as celebrated magicians. The Jews affirmed them to have been princes of Pharaoh's magicians, and greatly to have resisted Moses. See Plin. Nat. Hist. 1. 30. c. 1. and Euseb. lib. ix. c. 8.
2Ti 3:9. But they shall proceed no further, &c.- "But I foresee, that they shall not proceed much farther in these artifices, for their folly shall be manifested to all; as theirs also was, when God sent upon the Egyptians plagues; which, far from being able to remove, or mitigate, they could not, as in former instances, so much as imitate."
2Ti 3:10. But thou hast fully known- Having in the preceding verses described the apostates of the last days, and shewn how much the wicked Judaizers made way for that apostacy, the apostle here, by way of opposition, proposes his own example and doctrine, that Timothy might observe and follow them: to incite him to which, he appeals to his many and great sufferings, as proofs of his sincerity; and he not only intimates that Timothy had been instructed by one who had sufficient attestations to his apostolic character, but that the true Christian revelation was agreeable to the scriptures of the Old Testament, with which Timothy had been acquainted from his infancy, and which might still be profitably read, if carefully compared with, and made subservient to the true Christian revelation. In this view the study of them would not lead him aside, as it did the Judaizers, but would help to make him a proper and perfect instructor of mankind in the Christian religion.
2Ti 3:12. Yea, and all that will live godly, &c.- This may import something peculiar to the godliness to be exercised by Christians, as being agreeable to the revelation of Christ, animated by his example, and dependant on his Spirit for assistance, and his atonement for acceptance with God:-important topics, upon which all who desire to obtain and promote godliness, ought to dwell much.
2Ti 3:13. Seducers.- The word Γοητες properly signifies sorcerers, magicians, jugglers, witches, or enchanters. Jannes and Jambres were evidently such; impostors, who endeavoured to vend a false religion for a true one, and to support it by their incantations.
2Ti 3:14. Knowing of whom thou hast learned,- Meaning himself, but modestly declining to say so. Timothy was to continue in these things, because he knew of whom he had learned them,-namely, of a true apostle; and that they were agreeable to the scripture of the Old Testament, with which he had been acquainted from his infancy, through the instructions of his grandmother and mother, who were both Jewesses. See ch. 2Ti 1:5.
2Ti 3:16. All scripture is given by inspiration of God,- The scriptures with which Timothy had been acquainted from his infancy were evidently those of the Old Testament; for none of the books of the New Testament were then committed to writing. The same thing seems plainly to be intended here byall scripture, which, in the preceding verse, is called the sacred scripture, and which St. Paul asserts to be divinelyinspired. The Old Testament revelations were not final, but preparatory to the New Testament; and therefore the scriptures of the Old Testament are here represented as able to make Timothy wise unto salvation, through faith which is in Christ Jesus. There is, however, no reason to confine St. Paul's assertion, that all scripture is given by inspiration of God, to the Old Testament. If in the Mosaic dispensation the written rule was given by inspiration of God, where the church was conducted in every step at first by divine oracular responses, and afterwards by a long series and continued succession of prophets; and all this under an extraordinary administration of Providence, such as might well seem to supersede the necessity of scriptural inspiration; how confidently may we conclude that the same divine goodness would give the infallible guide of an inspired scripture to the Christian church, where the miraculous influence of the Holy Spirit is supposed to have ceased with the apostolic ages? Nor can it be said, that what St. Paul predicates of scripture, must be confined to the law, and what is prefatory to it, since the largeness of his term, all scripture, extends to the whole canon of the Old Testament, as then received by the two churches. The canonical books of the Old Testament therefore being inspired, the reason of things directs us to expect the same quality in the New, if there were not a thousand unanswerable arguments besides. And as in the Old, among several occasional writings, there was the fundamental record, or the great charter of the Pentateuch; and in the volumes of the prophets, the oracular predictions of the future states of the church, to the first coming of the Messiah, and so indeed more obscurely to the second coming; so in the New, there is, besides the occasional Epistles, the authentic record or great charter of the Gospel-covenant; and in the Revelations of St. John, the same divine predictions continued, and more fully predicted, to the second coming of the Saviour of the world. We may therefore venture to say, that the general proposition which affirms that all scripture is given by inspiration of God, necessarily includes the scriptures in question; what it predicates of all scripture, taking in the New as well as the Old; as well that which was to be written, as that which was already collected into a canon. For the term scripture, as the context leads us to understand it, is general, and means a religious rule, perfect in its direction for the conduct of human life in belief and practice, it being under this idea that St. Paul recommends the scripture to Timothy. The assertion therefore is universal, and amounts to this, "That divine inspiration is an essential quality of every scripture, which constitutes the law or rule of a religion coming from God." On the whole then we conclude, that all the scriptures of the New Testament were given by the inspiration of God; and accordingly these scriptures are fitted for doctrine, as laying down the most fundamental doctrines and rules of religion, and every necessary truth; for reproof or conviction, as guarding us from all pernicious errors, and shewing us the turpitude of vice; for correction, as affording the strongest arguments under the grace of God for amendment; and for instruction in righteousness, as not only recommending holiness of heart and life in general, but likewise exciting us to a continual progress in holy and virtuous habits.
2Ti 3:17. That the man of God may be perfect,- "That the furniture of the man of God may be complete, and that he may be thoroughly fitted for every good work which his holy calling may require."
Inferences.-Must we not, on the survey of this chapter, in comparison with what we every day behold in life, cry out, "Verily, these are the last days?" They are assuredly times of difficulty and peril. Self-love, pride, ingratitude, treachery, intemperance, insolence, the contempt of all authority, human and divine, each, all of these characters may too plainly declare it: but none with more striking evidence than the excessive love of pleasure, on which so many are doting to destruction, while every consideration, both of religion and of prudence, falls at the shrine of this favourite idol. Men are lovers of pleasure more than lovers of God, more than lovers of their families, yea, though self-interest be in many instances so scandalously pursued, yet more than lovers of themselves; and when they have sacrificed every thing else to their gain, they sacrifice even that gain to luxury. And would to God there were none such, even among those that retain the form of godliness, which so many indeed have scornfully cast off. But O! how vain the form, where the power of it is thus denied! And how peculiarly scandalous are these characters in those who call themselves teachers of religion! Yet to such they are here originally applied; and their race is not yet extinct.
Blessed be God, there are those yet remaining who are the happy reverse of these; ministers, who can appeal to the consciences of men, as to their doctrine, their conversation, their resolution, their fidelity, their gentleness, their charity, and their patience. Happy are they, how ill soever they may be treated in the world! Happy would they be, though exposed to all the terrors of persecution which the apostles and their first followers endured! but we are all warned to prepare for some degree of it; and indeed who can wonder if, amid so many evils, they who will not go on with the multitude, should sometimes be rudely pressed by them; and it may be, in some instances, cast down and trampled under foot. But be it so; though cast down, they shall not be destroyed: (2Co 4:9.) A little time will balance all. An hour of eternity will more than balance it. Let us guard against the deceits by which so many suffer. Let us guard, above all, against those deceits which men practise upon themselves, and whereby they hurt themselves infinitely more than all their fraud or violence can hurt any who are not accessary to their own undoing.
REFLECTIONS.-1st, The apostle apprizes Timothy of the dangerous days which were hastening on. This know also, that in the last days perilous times shall come, when sad corruptions, creeping into the church, shall make it difficult to preserve a pure conscience. For men shall be lovers of their ownselves, wholly devoted to the pursuits of their worldly honour and interests; covetous, insatiate after filthy lucre; proud, and vain-glorious boasters; blasphemers of God and man; disobedient to parents; unthankful to their benefactors; unholy in heart and conversation; without natural affection, which appears even in brutes; truce breakers, perfidious to the most solemn engagements; false accusers, like devils incarnate, blackening, with every opprobrious calumny, their opponents; incontinent, indulging every bestial appetite; fierce and furious in their tempers; despisers of those that are good, and treating men, far their betters, with contempt; traitors, false to their trusts, betraying their nearest friends; heady, driving furiously in their wicked courses, impatient of controul; high minded, puffed up with a vain conceit of their own superiority; lovers of pleasures more than lovers of God; and what is the aggravation of all their other abominations, in making great pretensions to piety, having a form of godliness and affecting rigid attachment to the externals of worship, but denying the power thereof, real enemies to vital religion: from such turn away, and shun them as the plague.
These corruptions began in the Gnostick's, who in the apostle's days appeared; and the perilous times advanced to their height, when the Roman pontiffs, after a train of diabolical practices, raised their blasphemous hierarchy, and consecrated their abominations. And to the papal apostacy are all these characters strikingly applicable.
2nd, The apostle proceeds,
1. To point out the artful and pernicious practices of the seducers. For of this sort are they which creep into houses, with every wheedling art, and lead captive silly women laden with sins, led away with divers lusts, imposing upon them with flattering speeches, and gaining them to their party, ever learning of these vain teachers, and never able to come to the knowledge of the truth, but bewildered in the endless mazes of error. Now as Jannes and Jambres withstood Moses, setting up their pretended miracles in opposition to his divine commission, so do these also resist the truth of the gospel-men of like corrupt minds as these Egyptian sorcerers, reprobate concerning the faith, rejected and abhorred of God.
2. He foretells that all their efforts should be impotent. But they shall proceed no further than the magicians did, nor be able essentially and finally to deceive the faithful saints of God; for an effectual check shall be given to them, and their folly shall be manifest unto all men, as theirs also was; and all their lying miracles shall be detected. Note; Error may, for a time, prevail; but truth shall finally be triumphant.
3rdly, Nothing could better serve to guard Timothy against these seducers, than the striking contrast between their conduct and that of the blessed Paul.
1. He reminds him of what he had seen. But thou hast fully known my doctrine, and the uniform tenor of my preaching; my exemplary manner of life, steady purpose to advance God's glory and the good of men's souls, unshaken faith, fervent charity, unwearied patience amid the many and grievous persecutions, afflictions which came unto me at Antioch, at Iconium, at Lystra: what persecutions I endured: but out of them all the Lord delivered me. With such an example Timothy should be animated to fidelity, and might surely expect the same supports and deliverances.
2. He informs him that suffering must be more or less every Christian's lot, and especially in those times. Yea, and all that will live godly in Christ Jesus, shall suffer persecution, of one kind or other, from mockery to martyrdom. There is indeed a godliness in form that the world speaks well of; but to be godly in Christ Jesus, in spirit and temper conformed to him, will ever render us abhorred of a world that lieth in wickedness.
3. He predicts the fatal end of these deceivers. But evil men and seducers shall wax worse and worse, hurried on from one excess of wickedness to another, deceiving and being deceived, till, having filled up the measure of their iniquities, they perish with the arch-deceiver in everlasting burnings.
4thly, As he would be exposed to great temptations, the apostle exhorts him to cleave to the Scriptures, as the only infallible guide to truth.
But continue thou in the things which thou hast learned, and hast been assured of, the pure and unadulterated doctrines of the gospel, which on the most satisfying evidence thou hast believed, knowing of whom thou hast learned them, even from me, divinely commissioned from the great Redeemer: and that from a child thou hast known the holy scriptures, early initiated in these sacred records, which are able to make thee wise unto salvation, through faith which is in Christ Jesus, who is the sum and substance of the whole, and to whom both the law and the prophets bear witness. All scripture is given by inspiration of God, both the Old and New Testament have the same divine original; and is profitable for doctrine, no doctrine demanding our credence and submission, but what can be clearly proved from thence; for reproof of errors, heresies, and all manner of evil; for correction of whatever is found amiss in the church; for instruction in righteousness, how holiness can be obtained, and how we can be enabled so to walk as to please God: that the man of God, the true believer, may be perfect, throughly instructed in all the mind of God, and furnished unto all good works, whether as a Christian for those of his station, or as a minister for the arduous service in which he is engaged. Note; (1.) Parents should betimes endeavour to lead their children to the Bible. (2.) All the volumes of mere human learning can never teach us so much wisdom as one page, one line of the book of God; after all these labours we must have been left to perish in ignorance; but in the oracles of truth, life and immortality are brought to light, and the poorest and most unlettered saint of God is wiser, in the things which make for his everlasting peace, than the deepest metaphysician, or the most profound philosopher. (3.) All scripture is of divine authority, therefore on God's testimony to be received with faith. Our wisdom, where any thing mysterious is revealed, is, not to reason, but to believe. (4.) The book of God is the Christian's great magazine; he can be in no state and condition, but he will there find direction, instruction, reproof, or comfort, exactly suited to his circumstances.
