---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Timothy 3"
description: "CHAPTER 3   :-. COMING EVIL
DAYS: SIGNS
OF EVIL ALREADY:
CONTRAST IN THE DOCTRINE
AND LIFE OF PAUL,
WHICH TIMOTHY
SHOULD FOLLOW
IN ACCORDANCE WITH
HIS EAR"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-timothy/3"
---

CHAPTER 3

. COMING EVIL
DAYS: SIGNS
OF EVIL ALREADY:
CONTRAST IN THE DOCTRINE
AND LIFE OF PAUL,
WHICH TIMOTHY
SHOULD FOLLOW
IN ACCORDANCE WITH
HIS EARLY
TRAINING IN SCRIPTURE.

**1. also**—*Greek,* "but."
**last days**—preceding
Christ's second coming ([2 Peter 3:3](../../../kjv/2-peter/3/3);
[Judges 1:18](../../../kjv/judges/1/18)). "The *latter*
times," [1 Timothy 4:1](../../../kjv/1-timothy/4/1), refer to a
period not so remote as "the *last* days," namely, the
long days of papal and Greek anti-Christianity.
**perilous**—literally,
"*difficult* times," in which it is difficult to know
what is to be done: "grievous times."
**shall come**—*Greek,*
"shall be imminent"; "shall come unexpectedly"
[BENGEL].

**2. men**—in the professing
Church. Compare the catalogue, , c., where much the same sins are attributed to heathen men
it shall be a relapse into virtual heathendom, with all its
beast-like propensities, whence the symbol of it is "a beast"
([Revelation 13:1](../../../kjv/revelation/13/1); [Revelation 13:11](../../../kjv/revelation/13/11);
[Revelation 13:12](../../../kjv/revelation/13/12); [Revelation 17:3](../../../kjv/revelation/17/3);
[Revelation 17:8](../../../kjv/revelation/17/8); [Revelation 17:11](../../../kjv/revelation/17/11)).
**covetous**—Translate,
"money-loving," a distinct *Greek* word from that for
"covetous" (see on [Revelation 17:11](../../../kjv/revelation/17/11)).
The cognate *Greek* substantive ([Revelation 17:11](../../../kjv/revelation/17/11)) is so translated, "the *love of money* is a
(*Greek,* not 'the') root of all evil."
**boasters**—empty boasters
[ALFORD]; boasting of
having what they have not.
**proud**—overweening:
literally, *showing* themselves *above* their fellows.
**blasphemous**—rather,
"evil-speakers," revilers.
**disobedient to parents**—The
character of the times is even to be gathered especially from the
manners of the young [BENGEL].
**unthankful**—The
obligation to *gratitude* is next to that of *obedience to
parents.*
**unholy**—irreligious
[ALFORD]; inobservant of
the offices of piety.

**3. truce-breakers**—rather as
the *Greek* is translated in , "implacable."
**false accusers**—slanderers
([1 Timothy 3:11](../../../kjv/1-timothy/3/11); [Titus 2:3](../../../kjv/titus/2/3)).
**incontinent, fierce**—at
once both soft and hard: incontinently indulging themselves, and
inhuman to others.
**despisers,** c.—"no
lovers of good" [ALFORD]
the opposite of "a lover of good" ([Titus 2:3](../../../kjv/titus/2/3)).

**4. heady**—precipitate in action
and in passion.
**high-minded**—literally,
"puffed up" with pride, as with smoke blinding them.
**lovers of pleasure . . .
God**—Love of pleasure destroys the love and sense of God.

**5. form**—outward semblance.
**godliness**—piety.
**denying**—rather as
*Greek,* "*having* denied," that is, renounced.
**the power**—the living,
regenerating, sanctifying influence of it.
**turn away**—implying that
some of such characters, forerunners of the last days, were already
in the Church.

**6. of this sort**—*Greek,*
"of these," such as were described ().
**creep into**—stealthily.
**laden with sins**— (); applying to the "silly women" whose consciences
are burdened with sins, and so are a ready prey to the false teachers
who promise ease of conscience if they will follow them. A bad
conscience leads easily to shipwreck of faith ().
**divers lusts**—not only
animal lusts, but passion for change in doctrine and manner of
teaching; the running after fashionable men and fashionable tenets,
drawing them in the most opposite directions [ALFORD].

**7. Ever learning**—some new
point, for mere curiosity, to the disparagement of what they seemed
to know before.
**the knowledge**—*Greek,*
"the *perfect* knowledge"; the only safeguard against
further novelties. Gnosticism laid hold especially of the female sex
[ESTIUS, 1.13.3]: so Roman
Jesuitism.

**8. Now**—*Greek,* "But";
it is no wonder there should be now such opponents to the truth, for
their prototypes existed in ancient times [ALFORD].
**Jannes . . .
Jambres**—traditional names of the Egyptian magicians who
resisted Moses ([Exodus 7:11](../../../kjv/exodus/7/11); [Exodus 7:22](../../../kjv/exodus/7/22)),
derived from "the unwritten teaching of the Jews"
[THEODORET]. In a point so
immaterial as the names, where Scripture had not recorded them, Paul
takes the names which general opinion had assigned the magicians.
EUSEBIUS [*Preparation
of the Gospel*], quotes from NUMENIUS,
"Jannes and Jambres were *sacred scribes* (a lower order of
priests in Egypt) skilled in magic." HILLER
interprets "Jannes" from the Abyssinian language *a
trickster,* and "Jambres" *a juggler*" ([Exodus 7:22](../../../kjv/exodus/7/22)).
**resist**—"withstand,"
as before. They did so by trying to rival Moses' miracles. So the
false teachers shall exhibit lying wonders in the last days ([Matthew 24:24](../../../kjv/matthew/24/24);
[2 Thessalonians 2:9](../../../kjv/2-thessalonians/2/9); [Revelation 13:14](../../../kjv/revelation/13/14);
[Revelation 13:15](../../../kjv/revelation/13/15)).
**reprobate**—*incapable
of testing* the truth ([Romans 1:28](../../../kjv/romans/1/28))
[BENGEL]. ALFORD
takes passively, "not abiding the test"; rejected on being
tested ([Jeremiah 6:30](../../../kjv/jeremiah/6/30)).

**9. they shall proceed no
further**—Though *for a time* () "they shall *advance* or *proceed* (*English
Version,* 'increase') unto more ungodliness," yet there is a
*final* limit beyond which they shall not be able to "proceed
further" ([Job 38:11](../../../kjv/job/38/11); [Revelation 11:7](../../../kjv/revelation/11/7);
[Revelation 11:11](../../../kjv/revelation/11/11)). They themselves shall
"wax worse and worse" ([Revelation 11:11](../../../kjv/revelation/11/11)), but they shall at last be for ever prevented from seducing
others. "Often malice proceeds deeper down, when it cannot
extend itself" [BENGEL].
**their folly**—literally,
"dementation": *wise* though they think themselves.
**shall be manifest**—*Greek,*
"shall be brought forth from concealment into open day"
[BENGEL], ([Revelation 11:11](../../../kjv/revelation/11/11)).
**as theirs . . . was**—as
that of those magicians was, when not only could they no longer try
to rival Moses in sending boils, but the boils fell upon themselves:
so as to the lice ([Exodus 8:18](../../../kjv/exodus/8/18);
[Exodus 9:11](../../../kjv/exodus/9/11)).

**10. fully known**—literally,
"fully followed up" and traced; namely, with a view to
following me as thy pattern, so far as I follow Christ; the same
*Greek* as in [Luke 1:3](../../../kjv/luke/1/3),
"*having had perfect understanding of* all things."
His pious mother Eunice and grandmother Lois would recommend him to
*study fully* Paul's Christian course as a pattern. He had not
been yet the companion of Paul at the time of the apostle's
persecutions in Antioch, Iconium, and Lystra ([Acts 13:50](../../../kjv/acts/13/50);
[Acts 14:5](../../../kjv/acts/14/5); [Acts 14:19](../../../kjv/acts/14/19)),
but is first mentioned as such [Acts 14:19](../../../kjv/acts/14/19). However, he was "a disciple" already, when
introduced to us in [Acts 14:19](../../../kjv/acts/14/19); and as Paul calls him "my own son in the faith,"
he must have been converted by the apostle previously; perhaps in the
visit to those parts three years before. Hence arose Timothy's
knowledge of Paul's persecutions, which were the common talk of the
churches in those regions about the time of his conversion. The
*incidental* allusion to them here forms an *undesigned
coincidence* between the history and the Epistle, indicating
genuineness [PALEY, *Horæ
Paulinæ*]. A forger of Epistles from the Acts would never allude
to Timothy's *knowledge* of persecutions, when that knowledge is
not expressly mentioned in the history, but is only arrived at by
indirect inference; also the omission of *Derbe* here, in the
Epistle, is in minute accordance with the fact that in Derbe *no
persecution* is mentioned in the history, though *Derbe and
Lystra* are commonly mentioned together. The reason why he
mentions his persecutions before Timothy became his companion, and
not those subsequent, was because Timothy was familiar with the
latter as an eye-witness and Paul needed not to remind him of them,
but the former Timothy had *traced up* by seeking the
information from others, especially as the date and scene of them was
the date and scene of his own conversion.
**doctrine**—"teaching."
**manner of life**—"conduct,"
"behavior."
**purpose**—The *Greek*
is elsewhere usually used of *God's* "purpose." But
here, as in [Acts 11:23](../../../kjv/acts/11/23), of
Paul's determined "purpose of heart in cleaving unto the Lord."
My *set aim,* or *resolution,* in my apostolic function,
and in every action is, not my selfish gain, but the glory of God in
Christ.
**long-suffering**—towards
my adversaries, and the false teachers; towards brethren in bearing
their infirmities; towards the unconverted, and the lapsed when
penitent ([2 Timothy 4:2](../../../kjv/2-timothy/4/2); [2 Corinthians 6:6](../../../kjv/2-corinthians/6/6);
[Galatians 5:22](../../../kjv/galatians/5/22); [Ephesians 4:2](../../../kjv/ephesians/4/2);
[Colossians 3:12](../../../kjv/colossians/3/12)).
**charity**—*love* to
all men.
**patience**—"endurance";
*patient continuance* in well-doing amidst adversities ([2 Timothy 3:11](../../../kjv/2-timothy/3/11);
[Romans 2:7](../../../kjv/romans/2/7)).

**11. afflictions**—"sufferings."
**which**—*Greek,*
"such as."
**in Antioch**—of Pisidia
([Acts 13:14](../../../kjv/acts/13/14); [Acts 13:50](../../../kjv/acts/13/50);
[Acts 13:51](../../../kjv/acts/13/51)).
**Iconium**— ([Acts 13:51](../../../kjv/acts/13/51)).
**Lystra**— ([Acts 14:6](../../../kjv/acts/14/6);
[Acts 14:19](../../../kjv/acts/14/19)).
**what**—How grievous.
**out of . . . all . . . Lord
delivered me**— ([2 Timothy 4:17](../../../kjv/2-timothy/4/17);
[Psalms 34:17](../../../kjv/psalms/34/17); [2 Corinthians 1:10](../../../kjv/2-corinthians/1/10)).
An encouragement to Timothy not to fear persecutions.

**12. Yea, and**—an additional
consideration for Timothy: if he *wishes to live godly in Christ,*
he must make up his mind to encounter persecution.
**that will,** c.—*Greek,*
"all whose *will is to* live," &c. So far should
persecution be from being a stumbling-block to Timothy, he should
consider it a mark of the pious. So the same *Greek* is used of
the same thing, [Luke 14:28](../../../kjv/luke/14/28) [Luke 14:33](../../../kjv/luke/14/33),
"intending (*Greek,* '*wishing*') to build a tower . .
. counteth the cost."
**live godly in Christ**—
([Galatians 2:20](../../../kjv/galatians/2/20); [Philippians 1:21](../../../kjv/philippians/1/21)).
There is no godliness (*Greek,* "piously") or *piety*
out of Christ. The world easily puts up with the mask of a religion
which depends on itself, but the piety which derives its vigor
directly from Christ is as odious to modern Christians as it was to
the ancient Jews [BENGEL].
**shall suffer persecution**—and
will not decline it ([Galatians 5:11](../../../kjv/galatians/5/11)).
BISHOP PEARSON
proves the divine origination of Christianity from its success being
inexplicable on the supposition of its being of human origin. The
nature of its doctrine was no way likely to command success: (1) it
condemns all other religions, some established for ages; (2) it
enjoins precepts ungrateful to flesh and blood, the mortifying of the
flesh, the love of enemies, and the bearing of the cross; (3) it
enforces these seemingly unreasonable precepts by promises seemingly
incredible; not good things such as afford complacency to our senses,
but such as cannot be obtained till after this life, and presuppose
what then seemed impossible, the resurrection; (4) it predicts to its
followers what would seem sure to keep most of the world from
embracing it, *persecutions.*

**13.** Reason why persecutions must
be expected, and these becoming worse and worse as the end
approaches. The breach between light and darkness, so far from being
healed, shall be widened [ALFORD].
**evil men**—in contrast to
the "godly" ([2 Timothy 3:12](../../../kjv/2-timothy/3/12)).
**seducers**—literally,
"conjurers." Magical arts prevailed at Ephesus ([2 Timothy 3:12](../../../kjv/2-timothy/3/12)), and had been renounced by many Ephesians on embracing
Christianity: but now when Paul was writing to Ephesus, symptoms of a
return to *conjuring* tricks appeared: an undesigned coincidence
[BURTON]. Probably *sorcery*
will characterize the final apostasy ([Revelation 13:15](../../../kjv/revelation/13/15);
[Revelation 18:23](../../../kjv/revelation/18/23); [Revelation 22:15](../../../kjv/revelation/22/15)).
**wax worse**—literally,
"advance in the direction of worse" (see on [Revelation 22:15](../../../kjv/revelation/22/15)). Not contradictory to that verse: there the *diffusion*
of the evil was spoken of; here its *intensity* [ALFORD].
**deceiving, and being
deceived**—He who has once begun to deceive others, is the less
easily able to recover himself from error, and the more easily
embraces in turn the errors of others [BENGEL].

**14. But . . . thou**—Whatever
they may do. Resuming the thread begun at .
**learned**—from me and thy
mother and grandmother ([2 Timothy 1:5](../../../kjv/2-timothy/1/5);
[2 Timothy 2:2](../../../kjv/2-timothy/2/2)).
**assured of**—from
Scripture ([2 Timothy 3:15](../../../kjv/2-timothy/3/15)).
**of whom**—plural, not
singular, in the oldest manuscripts, "from what teachers."
Not only from me, but from Lois and Eunice.

**15. from a child**—literally,
"from an infant." The tender age of the first dawn of
reason is that wherein the most lasting impressions of faith may be
made.
**holy scriptures**—The Old
Testament taught by his *Jewish* mother. An undesigned
coincidence with [2 Timothy 1:5](../../../kjv/2-timothy/1/5); [Acts 16:1-3](../../../kjv/acts/16/1-3).
**able**—in themselves:
though through men's own fault they often do not *in fact* make
men savingly alive.
**wise unto salvation**—that
is, *wise* unto the attainment of salvation. Contrast "folly"
([2 Timothy 3:9](../../../kjv/2-timothy/3/9)). *Wise* also in
extending it to others.
**through faith**—as the
*instrument* of this wisdom. Each *knows* divine things
only as far as *his own experience* in himself extends. He who
has not faith, has not *wisdom* or *salvation.*
**which is in**—that is,
rests on Christ Jesus.

**16. All scripture**—*Greek,*
"Every Scripture," that is, Scripture in its every part.
However, *English Version* is sustained, though the *Greek*
article be wanting, by the technical use of the term "Scripture"
being so well known as not to need the article (compare *Greek,*
[Ephesians 3:15](../../../kjv/ephesians/3/15); [Ephesians 2:21](../../../kjv/ephesians/2/21)).
The *Greek* is never used of *writings* in general, but
only of the sacred Scriptures. The position of the two *Greek*
adjectives closely united by "and," forbids our taking the
one as an epithet, the other as predicated and translated as ALFORD
and ELLICOTT. "Every
Scripture given by inspiration of God is *also* profitable."
*Vulgate* and the best manuscripts, favor *English Version.*
Clearly the adjectives are so closely connected that as surely as one
is a predicate, the other must be so too. ALFORD
admits his translation to be harsh, though legitimate. It is better
with *English Version* to take it in a construction legitimate,
and at the same time *not harsh.* The *Greek,*
"God-inspired," is found nowhere else. Most of the New
Testament books were written when Paul wrote this his latest Epistle:
so he includes in the clause "All Scripture is God-inspired,"
not only the *Old Testament,* in which alone Timothy was taught
when a child ([2 Timothy 3:15](../../../kjv/2-timothy/3/15)), but
the New Testament books according as they were recognized in the
churches which had men gifted with "discerning of spirits,"
and so able to distinguish really inspired utterances, persons, and
so their writings from spurious. Paul means, "All Scripture is
God-inspired *and therefore* useful"; because *we* see
no utility in any words or portion of it, it does not follow it is
not God-inspired. It is *useful,* because *God-inspired;*
not *God-inspired,* because useful. One reason for the article
not being before the *Greek,* "Scripture," may be
that, if it had, it *might* be supposed that it limited the
sense to the *hiera grammata,* "Holy Scriptures" ([2 Timothy 3:15](../../../kjv/2-timothy/3/15)) *of the Old Testament,* whereas here the assertion is
more general: "*all* Scripture" (compare *Greek,*
[2 Peter 1:20](../../../kjv/2-peter/1/20)). The translation,
"all Scripture that is God-inspired is also useful," would
imply that there is some *Scripture* which is not God-inspired.
But this would exclude the appropriated sense of the word
"Scripture"; and who would need to be told that "all
divine Scripture is *useful* ('profitable')?" [2 Peter 1:20](../../../kjv/2-peter/1/20) would, in ALFORD'S
view, have to be rendered, "All naked things are *also*
open to the eyes of Him," c.: so also [2 Peter 1:20](../../../kjv/2-peter/1/20), which would be absurd [TREGELLES,
*Remarks on the Prophetic Visions of the Book of Daniel*]. Knapp
well defines inspiration, "An extraordinary divine agency upon
teachers while giving instruction, whether oral or written, by which
they were taught how and what they should speak or write"
(compare [2 Samuel 23:1](../../../kjv/2-samuel/23/1) [Acts 4:25](../../../kjv/acts/4/25);
[2 Peter 1:21](../../../kjv/2-peter/1/21)). The *inspiration*
gives the divine *sanction* to all the words of Scripture,
though those words be the utterances of the individual writer, and
only in special cases *revealed* directly by God ([2 Peter 1:21](../../../kjv/2-peter/1/21)). *Inspiration* is here predicated of the *writings,*
"all Scripture," not of the persons. The question is not
*how* God has done it; it is as to the *word,* not the *men*
who wrote it. What we must believe is that He *has* done it, and
that all the sacred writings are every where inspired, though not all
alike matter of special *revelation:* and that even the very
*words* are stamped with divine sanction, as Jesus used them
(for example in the temptation and [John 10:34](../../../kjv/john/10/34);
[John 10:35](../../../kjv/john/10/35)), for deciding all
questions of doctrine and practice. There are degrees of *revelation*
in Scripture, but not of *inspiration.* The sacred writers did
not even always know the full significancy of their own God-inspired
words ([1 Peter 1:10](../../../kjv/1-peter/1/10); [1 Peter 1:11](../../../kjv/1-peter/1/11);
[1 Peter 1:12](../../../kjv/1-peter/1/12)). Verbal inspiration
does not mean mechanical dictation, but all "Scripture is (so)
inspired by God," that everything in it, its narratives,
prophecies, citations, the whole—ideas, phrases, and words—are
such as He saw fit to be there. The *present condition* of the
text is no ground for concluding against the *original text*
being inspired, but is a reason why we should use all critical
diligence to restore the original inspired text. Again, inspiration
may be accompanied by revelation or not, but it is as much needed for
writing *known* doctrines or facts authoritatively, as for
communicating *new* truths [TREGELLES].
The omission here of the substantive verb is,' I think, designed to
mark that, not only the Scripture *then* existing, but what was
*still to be written till the canon should be completed,* is
included as *God-inspired.* The Old Testament law was the
schoolmaster to bring us to Christ; so it is appropriately said to be
"able to make *wise* unto salvation through faith in Jesus
Christ": the term *wisdom* being appropriated to a
knowledge of the relations between the Old and New Testaments, and
opposed to the pretended *wisdom* of the false teachers ([1 Timothy 1:7](../../../kjv/1-timothy/1/7);
[1 Timothy 1:8](../../../kjv/1-timothy/1/8)).
**doctrine**—*Greek,*
"teaching," that is, *teaching the ignorant dogmatic*
truths which they cannot otherwise know. He so uses the Old
Testament, [Romans 1:17](../../../kjv/romans/1/17).
**reproof**—"refutation,"
*convicting the erring* of their error. Including *polemical*
divinity. As an example of this use of the Old Testament, compare
[Galatians 3:6](../../../kjv/galatians/3/6); [Galatians 3:13](../../../kjv/galatians/3/13);
[Galatians 3:16](../../../kjv/galatians/3/16). "Doctrine and
reproof" comprehend the *speculative* parts of divinity.
Next follow the *practical:* Scripture is profitable for: (1)
*correction* (*Greek,* "setting one right";
compare an example, [Galatians 3:16](../../../kjv/galatians/3/16)) and *instruction* (*Greek,* "disciplining,"
as a father does his child, see on [Galatians 3:16](../../../kjv/galatians/3/16); [Ephesians 6:4](../../../kjv/ephesians/6/4); [Hebrews 12:5](../../../kjv/hebrews/12/5);
[Hebrews 12:11](../../../kjv/hebrews/12/11), or "training"
by instruction, warning, example, kindnesses, promises, and
chastisements; compare an example, [Hebrews 12:11](../../../kjv/hebrews/12/11)). Thus the whole science of theology is complete in
Scripture. Since Paul is speaking of Scripture in general and in the
notion of it, the only *general* reason why, in order to
*perfecting* the godly ([Hebrews 12:11](../../../kjv/hebrews/12/11)), it should extend to *every department* of revealed
truth, must be that it was intended to be the *complete and
sufficient rule* in all things touching perfection. See Article
VI, *Common Prayer Book.*
**in**—*Greek,*
"instruction *which is in* righteousness," as
contrasted with the "instruction" in worldly rudiments
([Colossians 2:20](../../../kjv/colossians/2/20); [Colossians 2:22](../../../kjv/colossians/2/22)).

**17. man of God**—(See on ).
**perfect, throughly
furnished**—*Greek,* "thoroughly perfected," and
so "perfect." The man of God is perfectly accoutred out of
Scripture for his work, whether he be a minister (compare [2 Timothy 4:2](../../../kjv/2-timothy/4/2);
[2 Timothy 3:16](../../../kjv/2-timothy/3/16)) or a spiritual layman.
No oral tradition is needed to be added.

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