Chapter 3

Chapter 3

CHAPTER 3

2 Timothy 3:1-7

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

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

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

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

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

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

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

4. Proditores protervi tumidi voluptatium amatores magis quam Dei

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

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

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

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

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

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

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

In the last days Under “the last days,” he includes the universal condition of the Christian Church. Nor does he compare his own age with ours, but, on the contrary, informs Timothy what will be the future condition of the kingdom of Christ; for many imagined some sort of condition that would be absolutely peaceful, and free from any annoyance. 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.

Note 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.

Note 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.”

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.

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.

2 Timothy 3:8-12

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

8. Quemadmodum autem Iannes et Iambres restiterunt Mosi, ita et hi resistunt veritati, homines corrupti mente, reprobi circa fidem.

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

9. Sed non proficient amplius; amentia enim eorum manifesta erit omnibus, sicut et illorum fuit.

10. But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,

10. Tu autem assectatus es meam doctrinam institutionem, propositum, fidem, tolerantiam, dilectionem, patientiam,

11. Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.

11. Persequutiones, afflictiones, quae mihi acciderunt Antiochae, Iconii, Lystris, quas, inquam, persequutiones sustinuerim; sed ex omnibus me Dominus

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

12. Et omnes, qui piè volunt in Christo Iesu, persequutionem patientur.

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.” (Psalm 129:1,3)

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. 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.

Note 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.

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.

10 But thou hast followed 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.

Note 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 Having mentioned his own persecutions, he likewise adds now, that nothing has happened to him which does not await all the godly. 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.

Note 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.”

Note 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.”

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.