For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, unforgiving, slanderers, without self-control, fierce, not lovers of good, traitors, headstrong, conceited, lovers of pleasure rather than lovers of God, holding a form of godliness, but having denied its power. Turn away from these, also. For some of these are people who creep into houses and take captive gullible women loaded down with sins, led away by various lusts, always learning, and never able to come to the knowledge of the truth. Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. But you followed my teaching, conduct, purpose, faith, patience, love, steadfastness, persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. The Lord delivered me out of them all. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. But evil men and impostors will grow worse and worse, deceiving and being deceived.
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2 Timothy 3:2-13 sits inside this longer paragraph.
But know this: that in the last days, grievous times will come. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, unforgiving, slanderers, without self-control, fierce, not lovers of good, traitors, headstrong, conceited, lovers of pleasure rather than lovers of God, holding a form of godliness, but having denied its power. Turn away from these, also. For some of these are people who creep into houses and take captive gullible women loaded down with sins, led away by various lusts, always learning, and never able to come to the knowledge of the truth. Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. But you followed my teaching, conduct, purpose, faith, patience, love, steadfastness, persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. The Lord delivered me out of them all. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. But evil men and impostors will grow worse and worse, deceiving and being deceived. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. From infancy, you have known the holy Scriptures which are able to make you wise for salvation through faith, which is in Christ Jesus. Every Scripture is God-breathed and profitable for teaching, for reproof, for correction, and for instruction in righteousness, that each person who belongs to God may be complete, thoroughly equipped for every good work.
Parallel Translations
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For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy,
without natural affection, unforgiving, slanderers, without self-control, fierce, not lovers of good,
traitors, headstrong, conceited, lovers of pleasure rather than lovers of God,
holding a form of godliness, but having denied its power. Turn away from these, also.
For some of these are people who creep into houses and take captive gullible women loaded down with sins, led away by various lusts,
always learning, and never able to come to the knowledge of the truth.
Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected.
But they will proceed no further. For their folly will be evident to all men, as theirs also came to be.
But you followed my teaching, conduct, purpose, faith, patience, love, steadfastness,
persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. The Lord delivered me out of them all.
Yes, and all who desire to live godly in Christ Jesus will suffer persecution.
But evil men and impostors will grow worse and worse, deceiving and being deceived.
-
For the me shalbe lovers of their awne selves coveteous bosters proude cursed speakers disobedient to father and mother vnthakfull vnholy
vnkinde trucebreakers stubborn falce accusars ryatours fearce despisers of the which are good
traytours heddy hye mynded gredy apon volupteousnes more then the lovers of god
havynge a similitude of godly lyvynge but have denyed the power ther of and soche abhorre.
Of this sorte are they which entre in to houses and brynge into bondage wymmen laden with synne which wemen are ledde of divers lustes
ever learnynge and never able to come vnto the knowledge of the trueth.
As Iannes and Iambres withstode Moses even so do these resist the trueth men they are of corrupt myndes and leawde as concernynge the fayth:
but they shall prevayle no lenger. For their madnes shalbe vttered vnto all men as theirs was.
But thou hast sene the experience of my doctrine fassion of lyuynge purpose fayth longe sufferynge love pacience
persecucions and affliccions which happened vnto me at Antioche at Iconium and at lystra: which persecucions I suffered paciently. And from them all the lorde delivered me.
Ye and all that will live godly in Christ Iesu must suffre persecucions.
But the evyll men and disceavers shall wexe worsse and worsse whill they deceave and are deceaved them selves.
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For men shalbe louers of their owne selues, couetous, boasters, proud, cursed speakers, disobedient to parents, vnthankefull, vnholy,
Without naturall affection, truce breakers, false accusers, intemperate, fierce, no louers at all of them which are good,
Traitours, headie, high minded, louers of pleasures more then louers of God,
Hauing a shewe of godlinesse, but haue denied the power thereof: turne away therefore from such.
For of this sort are they which creepe into houses, and leade captiue simple women laden with sinnes, and led with diuers lustes,
Which women are euer learning, and are neuer able to come to the acknowledging of the trueth.
And as Iannes and Iambres withstoode Moses, so doe these also resist the trueth, men of corrupt mindes, reprobate concerning the faith.
But they shall preuaile no longer: for their madnesse shalbe euident vnto all men, as theirs also was.
But thou hast fully knowen my doctrine, maner of liuing, purpose, faith, long suffering, loue, patience,
Persecutions, and afflictions which came vnto me at Antiochia, at Iconium, and at Lystri, which persecutions I suffered: but from them all the Lord deliuered me.
Yea, and all that will liue godly in Christ Iesus, shall suffer persecution.
But the euill men and deceiuers, shall waxe worse and worse, deceiuing, and being deceiued.
Examined in Scripture Analysis
Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (272)
- Isaiah 29:13 (v5) The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from…
- Titus 1:16 (vv5, 8) They profess that they know God, but by their deeds they deny him, being abominable, disobedient, and unfit for any good work.
- Matthew 23:27-28 (v5) “Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of…
- 1 Peter 3:14 (v12) But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.”
- 1 Timothy 5:8 (v5) But if anyone doesn’t provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever.
Show all 100 cross-references
- 1 Peter 4:12-16 (v12) Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. But because…
- Romans 2:20-24 (v5) a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. You therefore who teach another,…
- Romans 1:29-31 (v2) being filled with all unrighteousness, sexual immorality, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil…
- Philippians 2:21 (v2) For they all seek their own, not the things of Jesus Christ.
- Matthew 7:15 (v5) “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.
- 1 Peter 2:20-21 (v12) For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is…
- Titus 3:10 (v5) Avoid a factious man after a first and second warning,
- Ezekiel 33:30-32 (v5) “As for you, son of man, the children of your people talk about you by the walls and in the doors of the houses, and speak to one another,…
- Acts 14:22 (v12) strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
- Jude 1:16 (vv2, 3, 6) These are murmurers and complainers, walking after their lusts—and their mouth speaks proud things—showing respect of persons to gain…
- Psalms 10:3 (v2) For the wicked boasts of his heart’s cravings. He blesses the greedy and condemns Yahweh.
- 2 Timothy 4:3-4 (v7) For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after…
- Ephesians 4:14 (vv5, 7, 8) that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in…
- Matthew 5:10-12 (v12) Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. “Blessed are you when people…
- Matthew 16:24 (v12) Then Jesus said to his disciples, “If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.
- Romans 16:17-18 (v5) Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you…
- 1 Timothy 4:1 (v13) But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of…
- 1 Timothy 6:11 (v10) But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, perseverance, and gentleness.
- 2 Timothy 2:16 (v5) But shun empty chatter, for it will go further in ungodliness,
- 2 Timothy 3:4 (v2) traitors, headstrong, conceited, lovers of pleasure rather than lovers of God,
- 2 John 1:10-12 (v5) If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, for he who welcomes him…
- John 16:2 (v12) They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
- Jude 1:4 (vv4, 6) For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the…
- Jude 1:18 (vv3, 6) They said to you, “In the last time there will be mockers, walking after their own ungodly lusts.”
- Exodus 7:11 (v8) Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments.
- Psalms 34:19 (v11) Many are the afflictions of the righteous, but Yahweh delivers him out of them all.
- Isaiah 58:1-3 (v5) “Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins.…
- Acts 13:8-11 (v8) But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the faith. But Saul,…
- 1 Timothy 2:4 (v7) who desires all people to be saved and come to full knowledge of the truth.
- 2 Timothy 2:23 (v5) But refuse foolish and ignorant questionings, knowing that they generate strife.
- 1 Peter 5:9-10 (v12) Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. But may the God…
- 2 Peter 2:14-15 (v2) having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing;…
- Revelation 2:20 (v8) But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to…
- 1 Timothy 6:5 (vv5, 8) constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself…
- Proverbs 14:6 (v7) A scoffer seeks wisdom, and doesn’t find it, but knowledge comes easily to a discerning person.
- John 5:44 (v7) How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- John 15:19-21 (v12) If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore…
- 2 Timothy 2:25 (v7) in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
- Titus 2:7 (v10) In all things be showing yourself an example of good works. In your teaching, be showing integrity, seriousness, incorruptibility,
- Hebrews 5:11 (v7) About him we have many words to say, and hard to interpret, seeing you have become dull of hearing.
- Titus 3:3 (vv6, 13) For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating…
- Isaiah 30:10-11 (v7) who tell the seers, “Don’t see!” and the prophets, “Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits. Get out…
- Isaiah 48:1-2 (v5) “Hear this, house of Jacob, you who are called by the name of Israel, and have come out of the waters of Judah. You swear by Yahweh’s name,…
- John 3:20-21 (v7) For everyone who does evil hates the light, and doesn’t come to the light, lest his works would be exposed. But he who does the truth comes…
- John 12:42-43 (v7) Nevertheless even many of the rulers believed in him, but because of the Pharisees they didn’t confess it, so that they wouldn’t be put out…
- Romans 1:31 (v3) without understanding, covenant breakers, without natural affection, unforgiving, unmerciful;
- 1 Corinthians 3:1-4 (v7) Brothers, I couldn’t speak to you as to spiritual, but as to fleshly, as to babies in Christ. I fed you with milk, not with meat; for you…
- 1 Timothy 6:10 (v2) For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves…
- 2 Peter 3:17 (v6) You therefore, beloved, knowing these things beforehand, beware, lest being carried away with the error of the wicked, you fall from your…
- 2 Timothy 3:8 (vv9, 13) Even as Jannes and Jambres opposed Moses, so these also oppose the truth, men corrupted in mind, who concerning the faith are rejected.
- Deuteronomy 29:4 (v7) But Yahweh has not given you a heart to know, eyes to see, and ears to hear, to this day.
- Matthew 10:21 (v3) “Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to…
- Matthew 13:11 (v7) He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them.
- Philippians 3:18-19 (v4) For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, whose end is destruction,…
- 2 Thessalonians 3:6 (v5) Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion,…
- 1 Timothy 3:6 (v4) not a new convert, lest being puffed up he fall into the same condemnation as the devil.
- 2 Peter 1:5-7 (v10) Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;…
- 2 Peter 2:14 (vv3, 8) having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing;
- 2 Peter 2:18 (vv2, 6) For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping…
- Exodus 7:12 (v9) For they each cast down their rods, and they became serpents; but Aaron’s rod swallowed up their rods.
- Psalms 37:12-15 (v12) The wicked plots against the just, and gnashes at him with his teeth. The Lord will laugh at him, for he sees that his day is coming. The…
- Mark 10:30 (v12) but he will receive one hundred times more now in this time: houses, brothers, sisters, mothers, children, and land, with persecutions; and…
- John 16:33 (v12) I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world.”
- Acts 14:5-6 (v11) When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to mistreat and stone them, they became aware of it…
- 2 Corinthians 11:23-28 (v11) Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in…
- Colossians 3:5 (v2) Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and…
- 2 Thessalonians 3:14 (v5) If any man doesn’t obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed.
- 2 Timothy 4:15 (v8) of whom you also must beware; for he greatly opposed our words.
- Titus 1:11 (v6) whose mouths must be stopped: men who overthrow whole houses, teaching things which they ought not, for dishonest gain’s sake.
- James 4:6 (v2) But he gives more grace. Therefore it says, “God resists the proud, but gives grace to the humble.”
- 2 Peter 2:20 (v13) For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again…
- 1 John 4:1 (v8) Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the…
- Revelation 2:14-15 (v8) But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling…
- Romans 16:18 (vv4, 8) For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the…
- 2 Peter 3:3 (vv3, 13) knowing this first, that in the last days mockers will come, walking after their own lusts
- Exodus 7:22 (v8) The magicians of Egypt did the same thing with their enchantments. So Pharaoh’s heart was hardened, and he didn’t listen to them, as Yahweh…
- Exodus 8:18 (v8) The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal.
- Jeremiah 28:15-17 (v9) Then the prophet Jeremiah said to Hananiah the prophet, “Listen, Hananiah! Yahweh has not sent you, but you make this people trust in a…
- Ezekiel 14:4-10 (v7) Therefore speak to them, and tell them, ‘The Lord Yahweh says: “Every man of the house of Israel who takes his idols into his heart, and…
- Daniel 8:23 (v3) “In the latter time of their kingdom, when the transgressors have come to the full, a king of fierce face, and understanding dark…
- Daniel 11:36 (v2) “The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things…
- Matthew 4:1 (v3) Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
- Mark 4:19 (v6) and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes…
- Luke 12:15 (v2) He said to them, “Beware! Keep yourselves from covetousness, for a man’s life doesn’t consist of the abundance of the things which he…
- Acts 13:45 (v11) But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
- 2 Corinthians 11:13-15 (v8) For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an…
- Galatians 2:4-5 (v8) This was because of the false brothers secretly brought in, who stole in to spy out our liberty which we have in Christ Jesus, that they…
- Philippians 2:22 (v10) But you know the proof of him, that as a child serves a father, so he served with me in furtherance of the Good News.
- 2 Thessalonians 2:6-11 (v13) Now you know what is restraining him, to the end that he may be revealed in his own season. For the mystery of lawlessness already works.…
- 2 Thessalonians 2:9-11 (v8) even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
- 1 Timothy 1:19 (v8) holding faith and a good conscience, which some having thrust away made a shipwreck concerning the faith,
- 1 Timothy 3:11 (v3) Their wives in the same way must be reverent, not slanderers, temperate, and faithful in all things.
- 1 Timothy 4:2 (v8) through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron,
- 1 Timothy 4:6 (v10) If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the…
- 1 Timothy 6:4 (v2) he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil…
100 distinct cross-references across this passage (272 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv2, 5, 6, 7, 8, 9, 10, 11, 12, 13 2 For men will be It is proper to…
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.
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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.
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 5, 9, 10, 11, 13 Which make no account, either of right or honesty.
Which make no account, either of right or honesty.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–13 2 For men shall be lovers of their own…
2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
Ver. 2. Lovers of their own selves] This sinful self-love is the root of all the rest that follow in this black beadroll.
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Boasters] Or, arrogant, as that Pyrgopolynices, Isa 10:8-11, Thrasonical {a} Lamech, Gen 4:23, where he brags and goes on to out dare God himself. Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune.
{a} Resembling Thraso or his behaviour; given to or marked by boasting; bragging, boastful, vainglorious. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–13 For men shall be lovers of their own selves;…
For men shall be lovers of their own selves; that is, the generality of men shall be persons that will neither love God nor men, in comparison with themselves; charity, which seeketh not her own, shall wax cold, men shall be wholly for themselves.
Covetous; lovers of silver immoderately, so as they will get it any way, and when they have it will be as sordidly tenacious of it.
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Boasters; vaunting of themselves, vain-glorious, boasting of what they have not.
Proud; lifted up in an opinion of themselves.
Blasphemers; speaking evil of God and men.
Disobedient to parents; stubborn and rebellious against those that bare them.
Unthankful, both to God and men, for kindnesses received from either.
Unholy; profane and impure.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2, 5, 6, 8, 9, 10, 13 Here our apostle reckons up the several sins which…
Here our apostle reckons up the several sins which would abound in these last days, and make the times perilous: persons professing Christianity shall appear inordinate self-lovers, insatiably covetous, vain-glorious, boasters, proud, despisers of others, blasphemers of God, and Christ, and the Holy Spirit, by denying the prescience and foreknowledge of the former, the divinity and godhead of the latter.
Learn hence, That sins, especially great sins, seldom go single and alone, but commonly generate and beget one another. Thus here, self-love begets covetousness, covetousness pride, and pride blasphemy. Thus men fall from one sin to another, and proceed from one degree of wickedness to another.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v10 Here the apostle, to confirm Timothy in that way…
Here the apostle, to confirm Timothy in that way wherein he walked,
I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul (Ti2 3:10): Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the apostles, the more closely we shall cleave to it; the reason why many sit loose to it is because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or not know them fully; those who knew them best loved and honoured them the most. Now what is it that Timothy had so fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God (Act 20:27), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation: Thou hast fully know my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: "Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men." 4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well (Ti2 3:11): "Thou hast fully known the persecutions and afflictions that came unto me" (he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lystra); "and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before." 6. He knew what care God had taken of him: Notwithstanding out of them all the Lord delivered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that cause which they suffer for; when we know only the hardships they undergo for Christ, we may be ready to say, "We will renounce that cause that is likely to cost us so dear in the owning of it;" but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things (Ti2 3:12): All that will live godly in Christ Jesus shall suffer persecution: not always alike; at that time those who professed the faith of Christ were more exposed to persecution than at other times; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; those who will live godly must expect it, especially those who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Act 20:23. Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of them all, for Timothy's and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly in Jesus Christ - this is their practice; and they shall suffer persecution - this is the usage they must expect in this world.
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II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as it is in Jesus: But evil men and seducers shall wax worse and worse, etc., Ti2 3:13. Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so at last, to their cost.
III. He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures (Ti2 3:14, Ti2 3:15): Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ's disciples indeed, Joh 8:31. We should not be any more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph 4:14. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb 13:9. And for this reason we should continue in the things we have learned from the holy scriptures; not that we ought to continue in any errors and mistakes which we may have been led into, in the time of our childhood and youth (for these, upon an impartial enquiry and full conviction, we should forsake); but this makes nothing against our continuing in those things which the holy scriptures plainly assert, and which he that runs may read. If Timothy would adhere to the truth as he had been taught it, this would arm him against the snares and insinuations of seducers. Observe, Timothy must continue in the things which he had learned and had been assured of.
1. It is a great happiness to know the certainty of the things wherein we have been instructed (Luk 1:4); not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of, that, being grounded in the truth, we may be guarded against error, for certainty in religion is of great importance and advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves experienced the power of the truths they taught thee, and been ready to suffer for them, and thereby would give the fullest evidence of their belief of these truths." (2.) "Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture (Ti2 3:15): That from a child thou hast known the holy scriptures."
2. Those who would acquaint themselves with the things of God, and be assured of them, must know the holy scriptures, for these are the summary of divine revelation.
3. It is a great happiness to know the holy scriptures from our childhood; and children should betimes get the knowledge of the scriptures. The age of children is the learning age; and those who would get true learning must get it out of the scriptures.
4. The scriptures we are to know are the holy scriptures; they come from the holy God, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy and to lead us in the way of holiness to happiness; being called the holy scriptures, they are by this distinguished from profane writings of all sorts, and from those that only treat morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the noble Bereans did, Act 17:11. They must not lie by us neglected, and seldom or never looked into. Now here observe,
(1.) What is the excellency of the scripture. It is given by inspiration of God (Ti2 3:16), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, Pe2 1:21. The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style, - from the truth, purity, and sublimity, of the doctrines contained in it, - from the harmony of its several parts, - from its power and efficacy on the minds of multitudes that converse with it, - from the accomplishment of many prophecies relating to things beyond all human foresight, - and from the uncontrollable miracles that were wrought in proof of its divine original: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb 2:4.
(2.) What use it will be of to us. [1.] It is able to make us wise to salvation; that is, it is a sure guide in our way to eternal life. Note, Those are wise indeed who are wise to salvation. The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith." Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb 4:2. For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? [3.] That the man of God may be perfect, Ti2 3:17. The Christian, the minister, is the man of God. That which finishes a man of God in this world is the scripture. By it we are thoroughly furnished for every good work. There is that in the scripture which suits every case. Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it.
(3.) On the whole we here see, [1.] That the scripture has various uses, and answers divers ends and purposes: It is profitable for doctrine, for reproof, for correction of all errors in judgment and practice, and for instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was designed for the man of God, the minister as well as the Christian who is devoted to God, for it is profitable for doctrine, etc. [3.] If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than ever! and then shall we find the benefit and advantage designed thereby, and shall at last attain the happiness therein promised and assured to us.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–13 For men shall be lovers of their own selves,....…
For men shall be lovers of their own selves,.... Not in a good sense, as men may be, and as such are who love their neighbours as themselves, and do that to others they would have done to themselves; and who take all prudent and lawful care to preserve the life and health of their bodies, and seek in a right way the salvation of their immortal souls: but in a bad sense, as such may be said to be, who only love themselves; their love to God, and Christ, and to the saints, being only in pretence, not in reality; and who do all they do in a religious way, from a principle of self-love, and to selfish and mercenary ends; either to gain glory and applause from men, or to merit something for themselves at the hands of God, without any view to the glory of God, the honour and interest of Christ, and the good of others; and ascribe all they have and do to themselves, to their industry, diligence, power, free will, worth, and merit, and not to the grace of God: and this character may be seen in the principles and practices of the church of Rome, in their doctrines of merit and free will, in works of supererogation &c. "Coveteous"; lovers of silver, greedy of filthy lucre, doing nothing but for money; everyone looking for his gain from his quarter; making merchandise of the souls of men; and which are reckoned among the wares of Babylon, the Romish antichrist, Rev 18:13. "No penny, no pater noster".
Boasters; of their wealth and riches, of their honour and grandeur; I sit a queen, &c. Rev 18:7, of their numbers, of their holiness, of the infallibility of their popes, of their having the true knowledge, and certain sense of the Scriptures, and of having all power in heaven and in earth.
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Proud; as have been the popes of Rome; exalting themselves above all that is called God, above all princes, kings, and emperors of the earth; deposing one, excommunicating another, treading upon their necks, obliging them to hold their stirrups while they mounted their horses; the pride of the popes, cardinals, priests, and the whole clergy of the church of Rome, is notorious.
Blasphemers; of God, and of his Son Jesus Christ; sitting in the temple as God, as antichrist does, showing himself that he is God; assuming that to himself which belongs to God only, which is to forgive sin; calling himself Christ's vicar on earth; taking upon him to enact new laws, and to dispense with the laws of God, and Christ; and has a mouth speaking great things, and blasphemies against God, his name, his tabernacle, and them that dwell in heaven, Th2 2:4.
Disobedient to parents: as many of the votaries of the antichristian church have been; who have withdrew themselves from under the care of their parents, and their fortunes too out of their hands, when they have been in their power; and have shut themselves up in cloisters, monasteries, and nunneries, without the leave and consent, or knowledge of their parents.
Unthankful: to God, for what is enjoyed by them, ascribing all to themselves, and to their merit and good works; and to men, to the princes of the earth, by whom they were first raised to, and supported in their dignity; as the popes of Rome were by the Roman emperors, and whom they in return tyrannized over, and dethroned at pleasure.
Unholy; notwithstanding his holiness the pope at the head of them their holy father, and holy mother church, and holy priests, and holy orders they talk of; yet are without the fear of God, or any regard to him, living most unholy lives and conversations, Dan 11:37.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 12, 13 For men - Even in the church. Will be…
For men - Even in the church. Will be - In great numbers, and to an higher degree than ever. Lovers of themselves - Only, not their neighbours, the first root of evil. Lovers of money - The second.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–13 Verse 2. For men shall be] The description in…
Verse 2. For men shall be] The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, c. but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity.
Lovers of their own selves] φιλαυτοι. Selfish, studious of their own interest, and regardless of the welfare of all mankind.
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Covetous] φιλαργυροι. Lovers of money, because of the influence which riches can procure.
Boasters] αλαζονες. Vain glorious: self-assuming; valuing themselves beyond all others.
Proud] υπερηφανοι. Airy, light, trifling persons; those who love to make a show-who are all outside; from υπερ, above, and φαινω, to show.
Blasphemers] βλασφημοι. Those who speak impiously of God and sacred things, and injuriously of men.
Disobedient to parents] γονευσιν απειθεις. Headstrong children, whom their parents cannot persuade.
Unthankful] αχαριστοι. Persons without grace, or gracefulness; who think they have a right to the services of all men, yet feel no obligation, and consequently no gratitude.
Unholy] ανοσιοι. Without piety; having no heart reverence for God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 6, 8, 10 2Ti 3:3-5. Without natural affection — Even to their…
2Ti 3:3-5. Without natural affection — Even to their own children, as well as of piety toward their parents. “The clergy of the Church of Rome, being forbidden to marry, can have neither wives nor children openly; and so are without the affections natural to mankind. At least they dare not avow their having these affections. It may likewise be meant of the laity, who shut up their female children in nunneries, on pretence of superior sanctity; but in reality from interested motives.” Truce, or rather, covenant breakers — For this sin the Roman Catholic clergy have been remarkable, having not long ago professedly held it as a principle of religion, that no faith is to be kept with heretics; and having set subjects free from their oaths of allegiance to their princes. But ασπονδοι may signify persons who, being offended, will enter into no treaty of reconciliation, and so may be translated implacable, as in Rom 1:31. False accusers — Or slanderers, as διαβολοι may be properly rendered; in which, as the word implies, they will imitate that diabolical malignity which renders the great enemy of mankind so justly odious. Thus the Romish clergy have imputed all manner of crimes to those who have resisted their corruptions. Incontinent — Or intemperate in their pleasures. Fierce — Against their opposers, and in their resentments cruel in their revenge. Despisers of those that are good — That is, of those who maintain the truth, and are real followers of Christ. Or, as αφιλαγαθοι may be translated, without love to goodness, or good men. Traitors — To those that place the greatest confidence in them; yea, such base traitors as to give up their brethren into the hands of persecutors, and even their nearest relations, who oppose their corrupt practices, to death. Heady — Rash in enterprising things which can only issue in the disturbance of society, or the ruin of those that undertake them. High-minded — Puffed up with such insolence and self-sufficiency as to despise any remonstrance which can be made to bring them to a wiser and more decent conduct. Lovers of pleasure — Namely, sensual pleasure, rather than lovers of God — And who will therefore sacrifice all considerations of religion to the gratification of their appetites. Indeed, the love of pleasure naturally extinguishes all sense of God and love to him. “It is observable, that the apostle’s description begins with mentioning extreme selfishness as the root, and concludes with the excessive love of sensual pleasure as the end, of all the corruptions that were to prevail in the latter times. Hence we may learn what a pernicious thing the excessive love of sensual pleasure is! It has been the source of those monstrous perversions of religion which took place among Christians in the dark ages. And, governed by it, many, in every age, destroy their health, their fortune, their reputation, the comfort of their families, and every thing valuable in life, for the sake of gratifying their appetites.” — Macknight. Having a form — Or appearance; of godliness — In observing with exactness the rituals and external ordinances of religion, but not regarding, nay, even denying and blaspheming the inward power and reality of it. A prediction too evidently fulfilled even at this day and that not only among the Papists. From such — Even from all in whom thou discernest a temper like that here described; turn away — Avoid all intimacy with them, lest they should avail themselves of it as an advantage for doing further mischief. Let it therefore evidently appear that thou givest them no countenance. Or, as some would render the original expression, τουτους αποτρεπου, these turn away; that is, turn out of the church all teachers who have any resemblance to the persons I have mentioned. For they are introducing the corruptions which, in after times, their successors will carry to the height I have described.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–13 For men shall be lovers of their own selves…
For men shall be lovers of their own selves - It shall be one of the characteristics of those times that men shall be eminently selfish - evidently under the garb of religion; 2Ti 3:5. The word here used - φίλαυτος philautos - does not elsewhere occur in the New Testament. It means a lover of oneself, “selfish.” Such a love of self as to lead us to secure our salvation, is proper. But this interferes with the rights and happiness of no other persons. The selfishness which is condemned, is that regard to our own interests which interferes with the rights and comforts of others; which makes self the central and leading object of living; and which tramples on all that would interfere with that. As such, it is a base, and hateful, and narrow passion; but it has been so common in the world that no one can doubt the correctness of the prophecy of the apostle that it would exist “in the last times.”
Covetous - Greek, Lovers of silver; i. e., of money; Luk 6:14; see the notes at 1Ti 6:20.
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Boasters - see the notes at Rom 1:30.
Proud - see the notes at Rom 1:30.
Blasphemers - see the notes at Mat 9:3.
Disobedient to parents - see the notes at Rom 1:30.
Unthankful - see Luk 6:35. The word here used occurs in the New Testament only in these two places. Ingratitude has always been regarded as one of the worst of crimes. It is said here that it would characterize that wicked age of which the apostle speaks, and its prevalence would, as it always does, indicate a decline of religion. Religion makes us grateful to every benefactor - to God, and to man.
Unholy - see the notes at 1Ti 1:9.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 5, 6, 7, 8, 9 St. Cyprian, expounding these words, says: "Let not faithful…
St. Cyprian, expounding these words, says: "Let not faithful man, who keepeth in mind our Lord’s and apostle’s admonition, marvel, if he see in latter times proud and stubborn men, enemies of God’s priests, go out of the Church to attack the same, since both our Lord and his apostle have predicted that such things would be."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v10 Warm praise of Timothy on account of his better…
VII
Warm praise of Timothy on account of his better disposition, and incitement to continue therein
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2Ti_3:10-17
10But thou hast fully known7[followed] my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, 11Persecutions, afflictions, which came upon me at Antioch, at Iconium,8 at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12Yea, and all that will [desire to] live godly9 [piously] in Christ Jesus shall [will] suffer persecution. 13But evil men and seducers shall wax worse and worse, deceiving and being deceived.10 14But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; [,] 15And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation 16through faith which is in Christ Jesus. All Scripture is given by inspiration of God,11 and is profitable for doctrine, for reproof,12 for correction, for instruction in righteousness: [,] 17That the man of God may be perfect [complete], thoroughly furnished unto [for] all good works [every good work].
EXEGETICAL AND CRITICAL
2Ti_3:10. But thou, &c., Σὺ δέ. But thou; with these words the Apostle returns to Timothy, not to praise him unnecessarily, but to appeal to Timothy himself, as to a witness, that his teacher and friend had walked an entirely different path from that of those false teachers. The recurrence to the example furnished him by the Apostle (2Ti_3:10-13) serves to introduce also the exhortation to enduring fidelity (2Ti_3:14-17).—Thou hast fully known my doctrine, παρηκολούθη σ α ς (after A. C. F. G.; Tischendorf has, after D. E. I. K., and others, παρηκολούθη κ α ς, as in 1Ti_4:6); either, thou hast attended to my doctrine, &c., as an eye-witness (or in thought), or, Thou hast followed my doctrine, &c., as if it were a pattern. The latter most probably. “The Apostle’s διδασκαλίαι, &c., are regarded as the leaders by which Timothy allowed himself to be directed in the course of his life—guiding stars, as it were, which he followed;” (Huther).—Manner of life, τῇ ἀγωγῇ (comp. Est_2:20); general designation of the rule of conduct pursued by Paul, the ratio vivendi et agendi (Luther: “My way”).—Purpose, τῇ προθέσει (comp. Act_11:23); the decided resolution of the heart to remain true to the high calling of his life.—Faith, long-suffering, charity, patience. There is nothing incongruous in the thought that Timothy also had suffered for the cause of Christ, but under this suffering, true to the example of Paul, had been as little discouraged as to allow himself to be allured into resistance. The mention of the ὑπομονή gives the Apostle occasion for a still more definite communication respecting the circumstances in which this Christian virtue had particularly served his turn.
2Ti_3:11. Persecutions, afflictions, &c. (comp. 2Co_11:24-28; Col_1:24, and other places).—Which came unto me at Antioch, at Iconium, at Lystra (comp. Act_13:50; Act_14:19). The question has been asked, why the Apostle selected just these pages from the journal of the history of his sufferings. The reason is obvious. In those regions Timothy was known from childhood; there had he first met the Apostle; there had he received the first impression of his word and work; and perhaps the lofty spirit of Paul’s faith, which he evinced under these persecutions, had co-operated in the conversion of Timothy. Besides this also, before all, towards the end of his course, the recollection of the first deeds and sufferings of the servant of Christ came forcibly into the foreground.—What persecutions I endured, οἵους διωγμοὺς ὑπήνεγκα; no exclamation (Erasmus, Flatt, Mack, Heydenreich), but a simple relative proposition in proof of his ὑπομονή, but at the same time a transition to the humble glorifying of God.—But out of (them) all the Lord delivered me (comp. 2Ti_4:17-18). Calvin: “Consolatio, quæ temperat afflictionum acerbitatem, quod scil. prosperum finem habent. Ergo perinde hoc valet, ac si dixisset: expertus es, deum mihi nunquam defuisse, ita non est, quod dubites, meo exemplo ipsum sequi.”
2Ti_3:12. yea, and all … suffer persecution. Just as the Apostle desires to avoid the appearance even of regarding his persecutions for the cause of the Lord as anything entirely exceptional, on account of which he might be not a little proud, he adds the observation, to what has already been said, that in the kingdom of God, on the contrary, the rule is of force for all, to enter into glory through suffering, and that therefore Timothy also, if he desired it even, would not be able to avoid this suffering, unless he wished wholly to deny his calling. Although it is not improbable that he utters this prophecy of distress especially in view of the approaching καιροὶ χαλεποί (comp. 2Ti_3:13), his word need not be at all restricted thereto. He proclaims persecution for all that will live godly in Christ Jesus.Θέλοντες used here, with emphasis, of the governing determination to follow after godliness in spite of all hindrances. The words have the sense, all who resolve, who are discreet therein, to live piously, &c. (see Winer, Gramm., p. 541). The Christian life is represented here designedly as a life of godliness, with a side glance at the immoral life and endeavor of the false teachers. But that no other godliness than that which springs forth from the roots of a living faith is here under consideration, is sufficiently clear from the additional clause, in Christ Jesus.
2Ti_3:13. But evil men and seducers, &c. Once again the Apostle comes back to what has been said, 2Ti_3:1-9, as well to refer to one of the immediate causes of the predicted persecutions, 2Ti_3:12, as also to remove from Timothy the possible misconception that he would be able to disarm wholly the enemies of the truth by a godly walk and endurance.—Evil men and seducers, γόητες; here no species of the general genus πονηροὶ ἄνθρωποι, but a more specific designation of these latter, in proof that he speaks expressly of those bad men whom he had described before, and, 2Ti_3:8, had compared with Egyptian magicians. (Upon these Goëtæ generally, see Lechler, “Acts,” p. 103.) It is a very flat explanation to translate the word, without farther signification, only in the sense of deceivers.—Shall wax worse and worse (see upon 2Ti_2:16; 2Ti_3:9).—Deceiving and being deceived, πλανῶντες καὶ πλανώμενοι; occupied continually in deceiving, and in error. He who leads others in the way of error, remains himself, by no possibility, in the right way.
2Ti_3:14. But continue thou, &c. Here also, as in 2Ti_3:10, is Timothy placed, in a complimentary way, over against the false teachers, but at the same time is warned emphatically to continue to walk in the way already struck upon.—But continue thou in the things, εʼν οἷς = ἐν τούτοις,ἅ ἔμαθες (comp. Joh_8:31; Mat_24:13).—Which thou hast learned and hast been assured of. The last word is added, because, without this subjective conviction of the heart, it would not have been possible for Timothy to hold out in the things he had learned, amid so many persecutions. Πιστόω = confirmo, πιστοῦν τινα; to convince any one of anything, to furnish him with authentic knowledge (the Vulgate incorrectly: quæ tibi credita sunt; and Luther: “And to thee is entrusted”). The Apostle will simply state that the thing learned was the possession of Timothy not objectively only, but subjectively also. Still one, but one touching (intime) recollection, he now adds: Knowing of whom thou hast learned them; in other words, Thou knowest that thou hast not learned the truth from an unknown and suspicious quarter, but from a quarter which deserves thy highest confidence. If the Recepta, παρὰ τίνος, be the genuine reading, then we must not, with some interpreters, think of Christ, but of Paul exclusively, as the teacher of Timothy (comp. 2Ti_3:10). If, on the other hand, with Tischendorf and others, we adopt the reading in the plural, παρὰτινων, according to the rule, lectio difficilior præferenda, then this reminder is related to 2Ti_1:5, and recalls to the memory of Timothy the religious instruction of Lois and Eunice, the benefit of which he had received so early, and the power and value of which it was impossible for him now to mistake. In no event, in the meanwhile, are we to think here of the πολλοὶ μάρτυρες (2Ti_2:2).
2Ti_3:15. And that from a child, &c. A second motive, which runs parallel with the first, and concludes with an encomium upon Holy Scripture itself (2Ti_3:16-17). That, ὅτι; not to be understood in the sense of because (Vulg., Luther), but to be conjoined with εἰδώς; “which particle is used to denote not merely knowledge, but also reflection;” (De Wette).—From a child up, ἀπὸ βρέφους (comp. 2Ti_1:5).—Thou hast known the holy Scriptures. [“The word ἱερά, sacred, is to be distinguished from ἅγια, holy, sancta. The former word, ἱερά, expresses the reverence with which these writings were regarded. It bespeaks the sacredness of the Scriptures in the general esteem and veneration of the Jewish and Christian churches; and as separated from all common writings. Cf. Horat., A. P. 2Tim 397: “Secernere sacra profanis;” Wordsworth, in loco.—E. H.] The Holy Scriptures here are exclusively those of the Old Testament, not at all these of the New Testament (upon an alleged citation of Luke in 1Ti_5:18, see upon this place). As memoranda of the especial revelation of God to His chosen people, they are called elsewhere, ἡ γραφή, γραφαὶ ἃγιαι, &c Upon their division at that time, amongst the Jews, see upon Luk_24:44.—Which are able to make thee wise unto salvation.Σοφίσαι, used in a somewhat different sense in 2Pe_1:16 also, is here not to be understood of elementary, mere foundation-laying instruction, but of practical knowledge, penetrating ever deeper and deeper. Δυνάμενα must not be construed as Præteritum (Bengel: quæ poterant), but as Præsens. It signifies not only what the Holy Scriptures did in the youth of Timothy, but also what they are able to accomplish continuously. To make wise unto salvation, εἰς σωτηρίαν, is to make so wise that one becomes actually, for one’s self, a partaker of the Messianic σωτηρία. The Holy Scriptures of the Old Covenant do this indeed, not in a magical-mechanical, but in an ethical-psychological way; and therefore Paul adds, through faith which is in Christ Jesus; i.e., by means of faith, if indeed the faith in Christ Jesus be in thee. The Apostle names an indispensably necessary subjective condition for the right use of the Old Testament, through the absence of which, it is much to be feared that the use of it will not leave behind the wished-for fruit. Not every one can be made wise unto salvation by the writings of the Old Covenant, but only every one who believes in Christ. Faith in Christ is, as it were, a torch, by the light of which we can first read aright and understand the dim colonnades and mysterious inscriptions in the ancient venerable temple of the Old Covenant. [“Observe that the Apostle doth not say that these Scriptures were of themselves sufficient to make Timothy wise to salvation, but only that with ‘faith in Christ Jesus’ they were sufficient for that end;” Whitby, in loco. “Or may not the due appreciation of the Scriptures collectively be more safely relied on as the result and consequence of the belief in Christ …?” S. T. Coleridge.—“Das Ansehen der heiligen Schrift kann nicht den Glauben an Christum begründen, vielmehr muss dieser schon vorausgesetzt werden um der heiligen Schrift ein besonderes Ansehen einzuräumen;” Schleiermacher, Glaubenslehre, § 128.—The two foregoing extracts refer to Canonical Scripture as we recognize it. “Do we receive the Holy Scripture first, as authority in matters to be believed, and therefore Christ? Or do we receive Chrst first, and therefore the Scriptures? The question is not, whether we must know anything of Scripture, whether we must receive any of its statements, whether we must accept its witness for Christ prior or subsequent to faith in Him; but it is, whether we shall receive it as coming, in some special sense, from God, as bearing His mark, as vested with some authority, prior or subsequent to faith in our Lord. Commonly, the order now insisted upon by preachers and apologists for the gospel is, the Holy Scriptures first, and therefore Christ. I believe in the reversal of this order, and maintain, Christ first, and therefore the Scriptures;” Sermon on the “Order in Things to be Believed.”—E. H.]
2Ti_3:16. All Scripture is given by inspiration of God. [“Every portion of Scripture, being inspired (i.e., because it is inspired), is also profitable;” Wordsworth on the place.] Although the article is wanting here, nevertheless, by virtue of the connection, it is not to be doubted a moment that the Apostle is speaking decidedly and exclusively of the γραφή of the Old Covenant, as of a well-completed whole. All Scripture is to be taken in the same sense as πᾶσα οἰκοδομή (Eph_2:21), the whole building; πᾶσα πατρία (Eph_3:15), the whole race; πᾶσα ἀναστροφή (1Pe_1:15), the whole conversation. In no case can the absence of the article in a word so frequently used as γραφή surprise us, since it is employed, in fact, almost as a proper name. The Apostle speaks also of the collection of the Old Testament Scriptures, without excepting any portion either directly or indirectly, although he will not have attributed, naturally, to all the books of this collection an equal value. Had he wished to say only: Each Scripture which is given by God is useful also (De Wette), he would not only have written something very vague and of little importance, but also he would have lost sight of the whole distinction between sacred and profane Scripture, which in this place, least of all, could have been his purpose.—Given by inspiration of God, Θεόπνευστος; first attribute of Scripture, whereupon further, in a breath, the other praise follows, καὶ ὠφέλιμος,κ.τ.λ. Luther incorrectly: All Scripture, given by God, is useful, &c.; Bengel, better: “Θεόπν. est pars, non subjecti, sed prædicati quam enim scripturam dicit Paulus, per se patet.” It is just as arbitrary to leave out καὶ, as it is to translate it here by also (Heinrichs). That an inspired composition was also useful, was intelligible of itself indeed; but it is evidently here the design of the Apostle to give his witness to Scripture by a general commendation, and to direct the attention of Timothy to it for (in view of) the time when Paul would no longer be here. “Etiam post Pauli obitum Timotheus eo magis ad Scripturam alligatur. Non ad sese unum Paulus adstringit Timotheum, sed eum quamlibet adultum in fide filium Scripturas jubet adhibere. Hoc perpendere, debent, qui doctoribus suis, quorum discipline semel innutriti erant, ita se addicunt, ut extra eorum circulum nihil e scriptura deinceps oblatum admittant;” Bengel.—Given by inspiration of God, Θεόπνευστος; to be taken, like ἔμπνευστος, and others, in a passive sense (see Winer, p. 88) = diviniter inspirata, breathed through and inspired by God; so that the Divine Spirit makes up its principle (comp. 2Pe_1:21). For the behoof, further, of the right conception of the matter, the passages of the classical writers, where they make mention of the divine afflatus, are to be compared; e.g., the known word of Cicero, “Nemo vir magnus sine aliquo afflatu divino unquam fuit.” De Nat. Deo, ii. 66, &c., quoted by De Wette upon this place.—And is profitable for doctrine, πρὸς διδασκαλίαν; for theoretical instruction in everything in the sphere of religion, which without it would remain unknown to us.—For reproof, πρὸς ἔλεγχον (or ἐλεγμόν) (comp. Tit_2:15; 1Ti_5:20); for the reproving conviction of all that is unholy and ungodly in man.—For correction, πρὸς ἐπανόρθωσιν (ἅπαξ λεγόμ.) = emendatio; strictly, the placing right again.—For instruction, πρὸς παιδείαν, ad institutionem (comp. Tit_2:12). The Holy Scripture of the Old Testament remains the instruction-book for the new man in Christ Jesus.—In righteousness, τὴν (sc, παιδείαν) ἐν δικαιοσύνῃ; a more precise exhibition of the sphere of life in which the just-named παιδεία moves, namely, that of unfeigned godliness.
2Ti_3:17. That the man of God, &c.; statement not of the aim of Scripture in general, but of the design of the just-named instruction, which indeed is secured only through the Scripture. The man of God (1Ti_6:11); a special description of Timothy (see the place) here, of the Christian generally, as of a man who is born of God through the Holy Ghost, and is affiliated with God. For every Christian who makes the prescribed use of the Scripture, aims at the instruction it imparts, there is the same high goal.—Perfect, ἄρτιος (ἃπαξ λεγόμ.) = τέλειος (Col_1:28); strictly, fitting.—Thoroughly furnished unto all good works (comp. Eph_2:10); in other words: Aptus ad omne bonum opus peragendum. Usually the word ἔργον ἀγαθόν is construed here in an official relation (Bengel: “Genera talium operum enumerantur” 2Ti_3:16); but there is nevertheless no reason for confining the meaning of the Apostle in such narrow limits. He wishes to say, in a wholly general manner, what instruction by the Scripture will secure for every believer, continuous, growing, inward capacity and readiness for the accomplishment of everything pleasing to the Lord.
DOCTRINAL AND ETHICAL
1. Paul, also in this portion of his communication to Timothy, himself an example of a true and conscientious pastor. “Ars artium est regimen animarum.” Saying of Gregory the Great in his cura pastoralis.
2. It is an inestimable privilege, when one feels free, as Paul, to refer not only to his word, but also to his example. This can he only, who, with the same fidelity as the great Apostle, knows how to surrender himself to the principle, that with the preacher even everything must preach.
3. The history of the sufferings and of the deliverance of Paul, is in many respects typical for subsequent ministers of the word.
4. The education of Timothy is a convincing proof of the blessing of family devotion to God Church and school must be inwardly united, if they will work upon the heart for faith and conversion. There is no more effectual agency for the unchristianizing of a State, than the banishment of the Holy Scriptures from the schools, in consideration of in differentists, deists, and Jews, as is the case now, e, g., in Holland [and likely to become the case in the United States. A very serious matter for the Christian people of this country. We are organized under a Constitution which guarantees liberty of conscience. There are some millions of our citizens who are conscientiously opposed to the use of the Bible in the public schools. The Constitution was framed by Protestants; but the unforeseen character of the immigration has demanded, and demands now, an utterly unforeseen application of our organic laws. Positive Christianity cannot therefore be taught in the public schools of the country, under the sanction of the Constitution.—E. H.]
5. There was a time when the Old Testament was placed unhesitatingly side by side with the New, and the theologian confirmed religious truths promiscuously by a number of citations from both, as the jurist appealed to the Corpus Juris. Through the influence of the Schleiermacher-theology, on the other hand, an undervaluation of the Old Testament has come up, which likewise has brought no blessing upon the Church. For the development of modern theology, much will depend upon the relation in which it will place itself to the Scriptures of the Old Covenant. The Apostle gives us here (2Ti_3:15) a valuable hint for the right decision, which is as far removed from an undervaluation, as from an overestimate of it.
6. Upon this statement of the Apostle (2Ti_3:15-17) is founded the churchly doctrine of the perspicuitas ct sufficientia sacræ Scripturæ. What is said here actually of the Old Testament, can be affirmed with far higher propriety of the New; and the Roman Catholic prohibition of the Bible has difficulty in maintaining itself against such convincing testimonies (comp. Joh_5:39; Luk_16:31, and other places). It is worthy of remark, that Paul, in view of death, has likewise given such a testimony concerning Scripture. Certainly it is proof that he, the Apostle of liberty, bowed unqualifiedly and humbly before the well-understood authority of the word of God. It is as if he foresaw the whole calamity which departure from the words of Scripture would one day bring upon the Church of the Lord. A faithful and honest adherence to Scripture is the best Palladium for the Church against rationalism, mysticism, and Romanism.
7. The dogma of the inspiration of Scripture belongs also to those which urgently demand a new treatment and development. [John Sterling, according to the late Archdeacon Hare, “grew to regard an intelligent theory of inspiration, and of the relation of the Bible to the faith which it conveys, as the most pressing want of our Church. That it is a most pressing one, is indeed certain; and such it has long been acknowledged to be by those who meditate on theology.” (Hare, “Mem.,” p. 130.). This is only one voice; but the echoes of it are audible in every quarter. It may be doubted if the subject admit of reduction to dogmatic form. What the authority of the sacred Scripture is, may be readily stated; what its inspiration is, will inevitably be stated under a variety of forms—certainly until men will, by common consent, observe the difference between inspiration and an infallible intelligence in the person inspired. I look, therefore, to an “intelligent theory” rather than to a satisfactory setting forth, under new forms, of the dogma of inspiration.—E. H.] While the notion of a purely mechanical inspiration, according to which the sacred writers were nothing more than scribæ et actuarii Spiritus Sancti, simply without volition, has been properly relinquished as untenable, very little has as yet been done, comparatively, for the development of the conception of Scripture as an organic whole, by which as well the divine as the human side must be distinctly set forth. An article by Richard Rothe, Zur Dogmatik, in the Theologische Studien und Kritiken, 1859 [and published in book form, Zur Dogmatik, 1863], contains valuable hints. Our passage has always been regarded correctly, in this respect, as classical, since what the Apostle here says of the Old Testament is still more emphatically true of the New. We must nevertheless acknowledge that this passage alone is not sufficient to found a theory of inspiration upon, since the relation of human activity to the disposing power of the Spirit of God in the composition of Holy Scripture is not stated in words, and the question, whether we must consider here an inspiration of words, or of things, remains wholly unanswered. A correct theory of inspiration will not rest upon this or the other passage of Scripture, but can truly and vitally result only from a consideration of the object which is the product of Divine inspiration. The Baconian observation—method (induction) carries us farther here, than the atomistic procedure of those who, in their critical zeal, cut up Scripture into a number of pieces, but who, amid this, have no eye for the complete unity of Scripture, and who do not observe the forest, in their preference for particular trees. One can consult farther, upon this disputed point, the dogmatic writings of Twesten, Martensen, Nitzsch, Lange, and others, and also particularly what always remains a significant work, even when one cannot follow in all respects the views of the author: Gaussen, Theopneustie ou inspiration plenière des saintes Écritures, as well as also the weighty letters of Fred. de Rougemont, Christ et ses Témoins, Paris, 1856, 2 vols. Furthermore, the sterling French productions of P. Jalaguyer, Merle d’Aubigné, not to mention others of late years. Among the ablest advocates for the authority and inspiration of Holy Writ against modern unbelief in the Dutch Reformed Church, the name of Isaac da Costa (1860) deserves always to be held in honor. We need also here the “non nova, sed nove” of Vincentius of Lirins.
8. The quadruplex usus of the Sacred Scripture of the Old Covenant, is confirmed by the Apostle’s own example, who, in his writings, often, employs the Old Testament for all these different ends. For doctrine, he makes use, e.g., of the history of Abraham (Gen_15:6), in the discussion of the doctrine of justification, Romans 4. For reproof, as often as he puts to shame his opponents by citations from the Old Testament, e.g., Romans 9-11. For correction, e.g., 1Co_10:1-10. For instruction (comp. Heb_12:7), Rom_15:4. Amongst all the Apostles, no one deserves in a higher degree than Paul the honorable title of a doctor biblicus. The manner and way in which he has considered, employed, and quoted the Old Testament, alone would deserve to constitute the subject-matter of a special inquiry.
9. “Holy Scripture is the treasury and armory of the Christian Church. It meets every need of the children of God. Each irresolute, struggling Christian, powerless in doubt, must lay the blame upon himself if he do not employ this source of strength and of life;” Heubner.
HOMILETICAL AND PRACTICAL
Timothy a pattern of true devotion: (1) To the example of Paul; (2) to the words of Holy Scripture.—Well for the teacher who has a disciple like Timothy, but well also for the scholar who has a leader like Paul.—The path of suffering of the Apostle Paul a revelation: (1) Of the power of sin which pursued him; (2) of the greater power of faith which sustained him; (3) of the omnipotence of the Lord who delivered him out of all.—The way of suffering the way of glory for every disciple of Christ: (1) An old way; (2) a difficult way; (3) a safe way; (4) a blessed way.—Fanaticism and intentional deception are usually most closely connected in false teachers.—“Hold fast that which thou hast learned” (text for confirmation address).—The overestimation and the undervaluation of the Old Testament are both condemned by Paul.—The blessings of a God-fearing education.—The value, the authority, and the right use of Holy Scripture.—The bread of life, by means of which the new man shall grow up.—The effect of the word of truth a convincing proof of its heavenly origin.—The entire pericope (2Ti_3:14-17) pre-eminently adapted for discourses at Bible-celebrations or Reformation-sermons.—The value of the Sacred Scripture especially for the evangelical Church.
Starke: Cramer: If there be many corrupting and evil babblers, there are notwithstanding, here and there, also truthful and good teachers.—Let the former go, follow the latter.—Wilt thou be pious, and have good days only? Thou errest. Consider ! So it has been good for no saint; here do battle, there rest.—Hedinger: If one be persecuted, he must not therefore conclude at once that he is a hypocrite or godless.—To have been led away, does not exculpate, yet has the seducer the greater sin, although both are ruined.—Osiander: He who will teach others rightly, and will himself live rightly, must beforehand learn rightly.—Langii Op.: Let each Christian consider that, by virtue of his baptis mal covenant, he must be a man of God, who does not live unto himself, nor unto the world, but with denial of self and of the world, unto God.—The perfection of a Christian shows itself amid the imperfection therein, that he apply sincerely and continually the received divine power of grace not only for one and for another, but for all good works (Heb_13:21).
Heubner: Are we able to bear witness before God, that we, for Christ’s sake, would suffer persecution? then have we in so far forth abundant consolation (Mat_5:11).—There is no standing still in evil.—Is there a more melancholy spectacle than a man who ever sinks deeper and deeper?—An actual conviction, not a more outwardly received opinion, alone gives courage in preaching.—It is especially the mother’s duty to make the children acquainted with the Bible.—The Bible should be the proper storehouse for the clergy.—Lisco: As the walk, so the reward.—Search the Scripture.—Of the power of the Divine word.—The word of God an indispensable teacher, a severe ruler, and a genuine helper to salvation.—Tholuck: Seven remarkable sermons upon Holy Scripture, as means of grace, according to the leading of this text, in the fourth volume of his “Sermons,” 1843, pp. 48–139.—Van Oosterzee, Sermon on 2Ti_3:14-17. Upon the value and right use of Holy Writ: (1) Its value (2Ti_3:16-17); (a) Its origin; (b) its uses; (c) its power; (2) its use (2Ti_3:14-15; (a) Search the Scriptures early; (b) use them believingly; (c) remain true to them always.
Tholuck: “A Book that has had such a past as the Bible, will have also a future.”
Footnotes:
[7]2Ti_3:10.—[See the exposition. Lachmann reads, παρηκολούθησας; so likewise the Cod. Sin. Wordsworth agrees with Tischendorf, and reads παρηκολούθηκας, perf.—E. H.]
[8]2Ti_3:11.—[The spelling here in the Cod. Sin. is peculiar: ἀντιοχίᾳ,εἰκονίῳ.—E. H.]
[9]2Ti_3:12.—[Cod. Sin., ζῆν εὐσεβῶς, instead of the usual order; so also A., Orig.—E. H.]
[10]2Ti_3:14.—With A. C. F. G., and others, τίνων, instead of τίνος, must be read. Also Lachmann, Tischendorf, Cod. Sin.
[11]2Ti_3:16.—[Vulg., “Omnis Scriptura divinitus inspirata utilis est,” &c. Murdock’s Syriac-English Version: “Al scripture that was written by the Spirit is profitable,” &c. Origen once (quoted by Huther), θεόπνευστος οὖσα, ὠφἐλιμος ἐστι. Bishop Pearson: “All scripture was given,” &c. (“Creed,” Am. ed., p. 490). Wordsworth’s critical note upon this passage is simply amazing. See the place, vol. ii., p. 477. He renders: “Every portion of Scripture being inspired (i.e., because it is inspired), is also profitable,” and makes it apply not only to the Old Testament, but also to all the books of the New Testament, which were written before A. D. 67.—The following, by the late Henry Nelson Coleridge, who edited Samuel Taylor Coleridge’s “Confessions of an Inquiring Spirit,” may interest the reader (pp. 96, 97): “The English version is: ‘All scripture is given by inspiration of God, and is profitable,’ &c. And in this rendering of the original, the English is countenanced by the established version of the Dutch Reformed Church: ‘Alle de Schrift ist van Godt ingeven, en de is mittigh,’ &c. And by Diodati: ‘Tutta la Scrittura è divinamente inspirata, ed util,’ &c. And by Beza: ‘Tota Scriptura divinitus est inspirata, et utilis,’ &c.—The other rendering is supported by the Vulgate: ‘Omnis Scriptura, divinitus inspirata, utilis est ad,’ &c. By Luther: ‘Denn alle Schrift, von Gott eingegeben, ist nütze zur,’ &c. And by Calmet: ‘Toute l’Ecriture, qui est inspirée de Dieu, est utile,’ &c. And by the common Spanish translation: ‘Toda Escritura, divinamente inspirada, es util para enseñar,’ &c. This is also the rendering of the Syriac (Peach.), and the Arabic version, and is followed by Clement of Alexandria, Origen, and most of the Fathers. See the note in Griesbach. Tertullian represents the sense thus: ‘Legimus, Omnen Scripturam, ædificatione habitem, divinitus inspirari,’ De Habit. Mal., c. 3. Origen has it several times, θεόπνευστος οὖσα, ὠφἐλιμός ἐστι, and once as in the received text.”—E. H.]
[12]2Ti_3:16.—[Lachmann reads ἐλεγμόν, after A. C. G., instead of ἔλεγχον; so, too, Sin. The meaning is the same.—E. H.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–13 men--in the professing Church. Compare the catalogue, Rom 1:29,…
men--in the professing Church. Compare the catalogue, Rom 1:29, &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" (Rev 13:1, Rev 13:11-12, &c.; Rev 17:3, Rev 17:8, Rev 17:11).
covetous--Translate, "money-loving," a distinct Greek word from that for "covetous" (see on Col 3:5). The cognate Greek substantive (Ti1 6:10) is so translated, "the love of money is a (Greek, not 'the') root of all evil."
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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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13 2. Men—The men with the article; the people, that…
2. Men—The men with the article; the people, that is, of the Church and professedly religious community, (and much worse as in Rom_1:25-32.) This catalogue of qualities belonged, of course, to the paganism of the age, as the history of the times plentifully and sadly shows.
Lovers of their own selves—Not merely possessing rational self-love but selfishness.
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Covetous—Silver-loving. Note on Luk_16:14.
Boasters— Braggarts of qualities superior to others.
Proud—With a reserved sense of their own excellence.
Blasphemers—Reproachers not only of God, but of man also.
Unholy—Unjust and irreligious.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–13 2. For men shall be lovers of their own…
2. For men shall be lovers of their own selves] ‘The article is generic; the men who shall live in those times,’ Alford. Self-lovers, money-lovers; the first pair of adjectives in the description go naturally together; the first of the words occurs only here in N.T., the second only in Luk_16:14, ‘the Pharisees also who were lovers of money.’ The first and an almost exact synonym of the second occur together in Ar. Pol. ii. v. where Plato’s question is being discussed whether there ought to be private property or not. ‘It is clear then that the better plan is for the property to be held separately while the produce is common. Besides even for the pleasure of the thing it makes an unspeakable difference to regard a piece of property as one’s own. Indeed it is probably no mere chance that makes each of us hold himself first in his regard. It is human nature. But being a self-lover is rightly blamed. By this is not meant loving oneself, but doing so too much; just as we speak of the man who is a money-lover, since all love what belongs to them. But to support and succour friends or guests or comrades is a very delightful thing and this requires our having property of our own. The “community” idea robs us of the virtue of generosity in the use of property.’ See note on 1Ti_6:10.
boasters, proud, blasphemers] R.V. better, boastful, haughty, railers. Theophrastus (Characters c. 23) describes (‘boastfulness’ to be ‘an endeavour to pass for a man of greater consequence than one really is.’ In the next chapter he describes ‘haughtiness’ to be ‘a contempt for every one but a man’s self.’ The climax is (1) a spirit of vain glory in themselves, (2) an overweening treatment of others, (3) actual abuse and reviling of others. The first word describes a man who sins against truth, the second a man who sins against love, the third a man who sins against both. Cf. Rom_1:30; 1Jn_2:16 (and Westcott’s note); Trench, Syn. § 29. For this general meaning of ‘railers’ rather than ‘blasphemers,’ cf. 1Ti_6:4 ‘envy, strife, railings.’
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disobedient to parents] Or, in one word, unfilial; this with ‘unthankful, unholy,’ makes another triad: breakers of the fifth commandment go on to be breakers of the tenth; and thus throwing aside the second table go on to throw aside also the first, ‘unfilial, unthankful, unholy.’ The word for ‘unthankful’ occurs elsewhere only Luk_6:35 in the Sermon on the Mount. For ‘unholy’ see notes on 1Ti_1:9.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–13 (2) For men shall be lovers of their own…
(2) For men shall be lovers of their own selves.—Hofmann and others have attempted to portion out these vices into groups. But any such effort seems artificial. A certain connection seems to exist in some part; but when pressed to preserve the groups, a strained meaning has to be given to some of the terms. It seems, therefore, best simply to understand the catalogue as representing the various more prominent vices which appeared on the surface of Christian society, and threatened the very existence of the Church, even in those early times when Timothy ruled over the congregations of Christians at Ephesus. Hofmann, however, divides the catalogue contained in 2Ti_3:2-4 into three groups, consisting of five, six, and seven terms, respectively.
Lovers of their own selves.—Selfishness well heads the dreary list. It is the true root of all sin.
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Covetous.—More accurately rendered, lovers of money. This “love of money” has been happily termed “the daughter of selfishness.”
Boasters.—Those who arrogate to themselves honour which does not fairly belong to them.
Proud.—These are they who contemptuously look down on others beneath them, either in social position or wealth, or perhaps in natural gifts. The Latin, ostentatio, represents the vice which affects the first of these classes—“the boasters;” and superbia, that which affects the second class—“the proud.”
Blasphemers.—The two vices just mentioned refer to man’s conduct to his brother man; this alludes to his behaviour towards his God. The pride with which he looks down on his fellows develops itself into insolence in thought, if not in word, towards his God: and this is termed blasphemy.
Disobedient to parents.—The blasphemer of the Father which is in heaven is only too likely to train up little ones who, in their turn, will display a disobedience and disrespect of their earthly parents. The home life of the man who chooses not to know God in his heart will too easily reflect his evil thoughts and senseless pride.
Unthankful.—Or, ungrateful. The children who begin life with disobedience to their parents, with rare exceptions, are ungrateful to all others who may show them kindness in their life journey.
Unholy.—Unholy through their want of inward purity. (See 1Ti_1:9.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–13 Self for their own selves, A.V; lovers of money…
Self for their own selves, A.V; lovers of money for covetous, A.V; boastful for boasters, A.V; haughty for proud, A.V; railers for blasphemers, A.V Men (oiJanqrwpoi); men in general, the bulk of men in the Church; for he is speaking, not of the world at large, but of professing Christians. Lovers of self (filautoi); only here in the New Testament, and not found in the LXX; but used by Aristotle in a striking passage (quoted by Alford), where he distinguishes those who are filautoi in a good sense, and those who are justly blamed for being filautoi, i.e. selfish and greedy. The Christian character is exactly the opposite. (see 1Co_10:24 1Co_13:5) Lovers of money (filarguroi); elsewhere in the New Testament only ina Luk_16:14, though not uncommon in classical Greek; filarguri is found inzonev); 1Ti_6:10. Boastful (ajla) aslh, Rom_1:30, and in classical Greek. It the derivation of the word is a wandering, we may compare the periercomenoi ofn Act_9:13, "vagabond Jews." Such vagabonds were usually boasters. Hence ajlazw came to mean "a boaster." Haughty, railers. Uperhfania and blasfhmia are coupled together innouv Mar_7:22; and uJperhfa and ajlazonav insfhmov Rom_1:30. In the New Testament bla and blasfhmia are most commonly used of evil speaking against God and holy things; but not always (see Eph_4:31; Col_3:8; 1Ti_6:4) Here apparently it means generally "evil speakers." Unthankful (ajcaristoisioi); Luk_6:35. Found occasionally in the LXX, and common in classical Greek. The ingratitude which they showed to their parents was a part of their general character. We ought to take special note of this passive sin the not being thankful for good received from God and man. Unholy (ajno) as. 1Ti_1:9 (where see note)
Vers. 2-5.
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Characteristics of the apostasy.
The doctrinal degeneracy is marked by a widespread moral decay. The apostle, after his usual manner, groups the characters into classes for more distinct consideration.
I THE SELFISH CLASS. "For men shall be lovers of self, lovers of money." Selfishness heads the dreary list. It is regarded by many theologians as the root principle of all sin. As the opposite of love, however, is not selfishness, but hatred, this position cannot be maintained. Yet selfishness is, above all things, the hard represser of love. The "love of money" has been called "the daughter of selfishness.
II THE CLASS OF ARROGANT BOASTERS. "Boasters, arrogant, railers." The first are ostentatious in speech; the second, full of pride and contempt for others; the third are full of insults to men.
III THE CLASS WHICH IS DEFIANTLY REGARDLESS OF HUMAN RELATIONSHIPS. "Disobedient to parents, unthankful, unholy, without natural affection, implacable." He who is regardless of filial duty will he ungrateful to others, and he that is ungrateful will have no regard for holiness of character; for he will keep covenant with no one who disregards his parent or his benefactor.
IV THE CLASS DISTINGUISHED BY RECKLESS AND PASSIONATE DEFIANCE OF GOOD. "Slanderers, without self-control, fierce, no lovers of good, traitors." The first term points to the disposition to bring the good down to the level of the base; the second, to the absence of all restraint from law, human or Divine; the third, to the savage temper that delights in cruelty; the fourth, to the spirit that "loves darkness rather than light;" the fifth, to the class of men who could betray their Christian brethren to their persecutors, or behave falsely in any of their existing relationships.
V THE CLASS OF HEADY AND CONCEITED ACTORS. "Headstrong, puffed up." Rashness and conceit are often allied.
VI THE CLASS OF PLEASURE SEEKERS. "Lovers of pleasure rather than lovers of God." It represents a dissipated class under a Christian profession, who have no serious pursuits, and prefer the friendship of the world to the friendship of God.
Thus, the long catalogue of moral enormity developed by the apostasy began with "the love of self," and ends with "the love of pleasure," to the utter exclusion, first and last, of the "love of God. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 5, 6, 7, 8, 10, 12, 13 Men shall be lovers of their own selves.
2Ti_3:2-5
Men shall be lovers of their own selves.
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The nature and kinds of self-love
I. Self-love, considered in the general, abstracting from particular circumstances, is neither a vice nor a virtue. It is nothing but the inclination of every man to his own happiness. A passionate desire to be always pleased and well-satisfied, neither to feel nor fear any pain or trouble, either of body or mind. It is an instinct of nature common to all men, and not admitting of any excess or abatement. Self-love directed to, and pursuing, what is, upon the whole, and in the last result of things, absolutely best for us, is innocent and good; and every deviation from this is culpable, more or less so, according to the degrees and the circumstances of it.
II. When we blindly follow the instinct of self-love, coveting everything which looks fair, and running greedily upon it without weighing circumstances or considering consequences; or when, to get rid of any present pain or uneasiness, we take any method which first offers, without reflecting how dearly we may pay for it afterwards; I say, when we do thus, then it is that our self-love beguiles us, degenerates into a vicious, or at least, silly appetite, and comes under the name of an overweening, excessive, and inordinate self-love. He suffers the natural instinct of self-love to carry him too far after present satisfaction, farther than is consistent with his more real and durable felicity. To understand the nature of this enchantment, and how it comes to pass that those who love themselves so well, can thus consent to ruin themselves, both bodies and souls, for ever; let us trace its progress.
1. To begin with pride. All the happiness of life is summed up in two articles--pleasing thoughts and pleasing sensations. Now, pride is founded in self-flattery, and self-flattery is owing to an immoderate desire of entertaining some kind of pleasing thoughts.
2. Another instance of inordinate, ill-conducted self-love is sensuality. This belongs to the body more than to the mind, is of a gross taste, aiming only at pleasing sensations. It so far agrees with pride that it makes men pursue the present gratification at the expense of the public peace and to their own future misery and ruin.
3. A third instance of blind and inordinate self-love is avarice or self-interestedness. This is of larger and more diffusive influence than either of the former. So great a part of temporal felicity is conceived to depend upon riches, that the men of this world lie under the strongest temptations to this vine of any. If the case be such, that treachery and fraud, guile and hypocrisy, rapine and violence, may be serviceable to the end proposed; the blind self-lover will charge through all rather than he defeated of his covetous designs, or bear the uneasiness of a disappointment. Thus he comes to prefer his own private, present interest, before virtue, honour, conscience, or humanity. He considers not what would be good for him upon the whole and in the last result, but lives extempore, contrives only for a few days, or years at most, looking no farther. The height of his ambition reaches not beyond temporal felicity, and he miscalculates even in that.
III. Considerations proper to prevent or cure it. It is very evident that the self-lovers are not greater enemies to others in intention than they are in effect to themselves. Yet it is not less evident that they love themselves passionately all the time, and whatever hurt they do to their own selves they certainly mean none. They run upon it as a horse rushes into the battle, as an ox goeth to the slaughter, and as a bird hasteth to the snare, and know not that it is for their life. It is for want of thinking in a right way that men fall into this fatal misconduct, and nothing but serious and sober thought can bring them out of it. I shall just suggest two or three useful considerations, and then conclude.
1. We should endeavour to fix in our minds this great and plain truth, that there can be no such thing as true happiness, separate from the love of God and the love of our neighbour.
2. A second consideration, proper to be hinted, is, that man is made for eternity, and not for this life only. No happiness can be true and solid which is not lasting as ourselves.
3. To conclude, the way to arrive at true happiness is to take into consideration the whole extent and compass of our being; to enlarge our views beyond our little selves to the whole creation round us, whereof we are but a slender part; and to extend our prospect beyond this life to distant glories. Make things future appear as if they were now present, and things distant as if they were near and sensible. (D. Waterland, D. D.)
Self-love
1. Self-love is vicious, when it leads us to judge too favourably of our faults.
(1) Sometimes it finds out other names for them, and by miscalling them endeavours to take away their bad qualities.
(2) Sometimes it represents our sins as weaknesses, infirmities, the effect of natural constitution, and deserving more pity than blame.
(3) Sometimes it excuses them upon account of the intent, pretending that some good or other is promoted by them, and that the motive and the end sanctify the means, or greatly lessen the faultiness of them.
(4) It leads us to set our good in opposition to our bad qualities, and to persuade ourselves that wharfs laudable in us far outweighs what is evil.
(4) It teaches us to compare ourselves with others, and thence to draw favourable conclusions, because we are not so bad as several whom we could name; it shows us the general corruption that is in the world, represents it worse than it is, and then tells us that we must not hope, and need not endeavour to be remarkably and singularly good.
2. Our self-love is irregular, when we think too well of our righteousness, and overvalue our good actions, and are pure in our own eyes.
3. Our self-love is blameable when we overvalue our abilities, and entertain too good an opinion of our knowledge and capacity; and this kind of self-love is called self-conceit. One evil which men reap from it is to be disliked and despised. The reason why self conceit is so much disliked is that it is always attended with a mean opinion of others. From self-conceit arise rash undertakings, hasty determinations, stubbornness, insolence, envy, censoriousness, confidence, vanity, the love of flattery, and sometimes irreligion, and a kind of idolatry, by which a man worships his own abilities, and places his whole trust in them. The unreasonableness of this con ceit appears from the imperfections of the human understanding, and the obstacles which lie between us and wisdom.
4. Our self-love is irregular when we are proud and vain of things inferior in nature to those before mentioned, when we value our selves upon the station and circumstances in which not our own deserts, but favour or birth, hath placed us, upon mere show and outside, upon these and the like advantages in which we surpass others. This conceit is unreasonable and foolish; for these are either things which the possessors can hardly call their own, as having done little or nothing to acquire them, or they are of small value, or they are liable to be irrecoverably lost by many unforeseen accidents.
5. Lastly, our self-love is vicious when we make our worldly interest, convenience, humour, ease, or pleasure, the great end of our actions. This is selfishness, a very disingenuous and sordid kind of self-love. It is a passion that leads a man to any baseness which is joined to lucre, and to any method of growing rich which may be practised with impunity. (J. Jortin, D. D.)
Self.love
I. I shall endeavour to trace out more particularly the workings of this noxious principle, as it respects matters of religion; for it is said of these lovers of themselves, that they have the form of godliness, but deny the power thereof.
1. Self-love may carry men out in desires after Christ (see Mar_1:37; Joh_6:26). Many would partake of Christs benefits, who reject His government; receive glory from Him, but give no glory to Him. If they can but go to heaven when they die, they care not how little they have of it before; and are unconcerned about the dominion of sin, if they can but obtain the pardon of it; so that their seeking and striving are now over.
2. Self-love may be the sole foundation of mens love to, and delight in, God. And indeed it is so with all hypocrites and formalists in religion. Many mistake a conviction of mind, that God is to be loved, for a motion of the heart towards Him; and because they see it to be reasonable that He should be regarded by them, they imagine that He is so. But the highest regard that a natural man can have to the Divine Being, if traced back to its origin, or followed to its various actings, will be found to be self-love.
3. Self-love may be the principle that first excites, and then puts fervour and ardency into our prayers. How coldly do some put up those requests, Hallowed be Thy Name, Thy kingdom come; but are much more earnest when they come to those petitions in which their present comfort and future happiness are so much inter ested: Forgive us our trespasses, and Give us our daily bread, Let me die the death of the righteous.
4. Self-love insinuates itself into the severer acts of mortification; nay, it often runs through and corrupts the whole course of religious duties. It is like the dead fly which taints the whole box of precious ointment. From this principle some neglect duties as burdensome, and only seek privileges; a reward without labours, victory without fighting.
5. Self-love runs through all their affections, exertions, and actions, with respect to their fellow-creatures. If they rejoice at others prosperity, it is because they themselves may be benefited by it. If, on the other hand, they grieve at their calamities, it is because they are likely to be sharers in them, or some way or other injured by them.
II. from what has been said, you see that self-love is an insinuating principle, appearing in various forms, even in the religious world, and under many artful disguises, hard to be discerned, but harder still to be guarded against. To stir you up to this, let me set before you some of the evils resulting from this easily-besetting, and alas, too universally prevailing sin.
1. It is the root of hypocrisy. So far as self-love and self-seeking influence, we are void of sincerity and integrity.
2. It promotes pride, envy, strife, uncharitableness, and an evil temper and conduct towards all with whom we are conversant. A man who loves himself too well, will never love his God or his neighbour as he ought.
3. All evil may, perhaps, be reduced to this one point: All our desires, passions, projects, and endeavours, centred in self. This was the first sin: Ye shall be as gods; and it has continued the master-sin ever since. It is the corrupt fountain, sending forth so many impure and filthy streams. (B. Beddome, M. A.)
A sermon against self-love, etc
1. What kind of self-love is it which St. Paul does here so severely censure?
2. By what manner of influence self-love makes times and seasons become perilous.
3. What times the apostle means by the Last Days; and whence it is that self-love operates with such successful prevalence in those days as to render them the Evil Days.
4. What reflections are fit to be made by us, upon occasion of this argument in relation to our age, and to ourselves, and our present affairs, in order to that which all ought to fast and pray, and labour for the stability of our times and the peace of Jerusalem?
I. To consider what kind of self-love St. Paul speaks against as the fountain of public mischief; for there is a self-love which is a very natural and a very useful principle. No man ever yet hated his own flesh; no man, without the loving of himself, does either preserve or improve himself. If Almighty God would not have suffered men to love themselves, He would not have moved them to their duty by their personal benefit, and especially by so great a recompense as is that of life eternal. It would conduce to the felicity of men, even in this world, if they truly loved themselves; for then they would not waste their fortunes by an unaccountable profuseness, nor destroy their bodies by the extravagances of rage, and luxury, and lust. The self-love here condemned by St. Paul is that narrow wicked affection which either wholly or principally confines a man to his seeming personal good on earth. An affection which either opposeth all public good, or at least all that public good which comes in competition with mans private advantage. Of such lovers of themselves the apostle gives a very ill character in the words that follow the text. He says of them, in 2Ti_3:2, that they are covetous; their heart is like the mouth of a devouring gulf, which sucks in all into itself with deep and unsatiable desire. He continues to mark them, in 2Ti_3:3, as persons without natural affection, as people who have no bowels for the miserable part of mankind; as such who rejoice at a public wreck, not considering the loss of others, nor the dismal circumstances of it; but minding with their whole intention the profit which they may gather up for their inhuman selves. He adds, in the same verse, that they are despisers of those who are good. They vilify men of a public spirit.
II. This straight and uncharitable affection is of so malignant an influence, that where it prevails no age can be calm, no government stable, no person secure. And that it is of such perilous consequence may be demonstrated on this manner. God, who is good and does good, designed, that whilst man was here on earth, it should be competently well with him in case of his obedience, though He intended not to give him all his portion in this life. He knew that men could not subsist apart with such conveniences as they might obtain by being knit into regular societies. He, therefore, united them in civil and sacred bodies, that by conjoined strength they might procure those benefits which, in a separate state, and by their single selves, they could not come at. For, consider, how void of comfort a life of entire solitude would have been to man; with what a life of fear would they have been crucified who had stood perpetually by themselves on their own defence; with what a life of labour and meanness would men have been burdened if every one of them must have been his own only servant; if every one had been obliged to build and plant, and till the ground, and provide food and physic and garments for himself by his own solitary power. And how could a man serve himself in any of these necessary offices in times of sickness, lameness, delirium, and decrepit old age? To such a perilous and laborious life as I have been speaking of, indiscreet and vicious self-love tends; for as far as men do mind and seek themselves alone, so far they dissolve society and lessen its benefits, being rather in it than of it. So that the soul which animates society, whose advantages are so considerable, is the great and generous spirit of charity. That violates no compacts, that raises no commotions, that interrupts no good mans peace, that assaults no innocent mans person, that invades no mans property, that grinds no poor mans face, that envies no man, that supplants no man, that submits its private convenience to the public necessities. Concerning this vile affection, St. Paul taught that it would possess the men of the last days.
III. To consider what times he means by those days, and in what sense he speaks of self-love as the distemper of the last days, seeing it has been the disease of every age. By the last days he means the last age of the world, the age of the Messiah, not excluding that part of it in which he himself lived. There were several precedent periods: that of the fathers before the flood, that of the patriarchs before the Law, that of Moses and the prophets under the Law. But after the age of the Messiah, time itself shall be no more. To this age all evil self-love cannot be confined, for that dotage had a being in the world from the very beginning of it. The murder of Cain was so early, that he sinned without example; and from his selfishness his murder proceeded. We therefore misunderstand St. Paul, if we interpret him as speaking, not of the increase, but of the being; of self-love; for it is not its existence, but its abundance, which he foretells. What he wrote has been true in fact, from the times of Demas and Diotrephes, to this very hour. Light is come into the world, a glorious gospel which shines everywhere; and men love darkness rather than light, and shut up themselves in their own hard and rough and private shells. Selfishness cannot be the direct natural effect of the gospel of Christ, which, of all other dispensations, depresseth the private under the public good. The age of the Messiah is the best of ages in His design, and in the means of virtue which He gives the world; and if the men of it be worse than those of other generations, the greater is the aggravation of their guilt, whilst, under a gospel of the widest charity, they exercise the narrowest selfishness. But, however, so it is: whether it be that wicked men, by a spirit of contradiction, oppose charity where they are most earnestly pressed to it; or that the devil, having but a short time, is the more passionately industrious in promoting the interests of his kingdom; or that the further men are from the age of Divine revelations, the less firmly they believe them. It concerns us then--
IV. To make serious reflections upon this argument, and to suffer our selves to be touched with such deep remorse for the guilt of our partiality, that God may be appeased, and our sins pardoned, and our lives reformed, and that perilous times may be succeeded by many prosperous days. And--
1. Let us give glory to God, and take shame to ourselves, upon the account of that selfish principle which hath long wrought among us, and still worketh.
2. May we not only bewail but amend this great defect in our nature, and in our civil and Christian duty.
(1) The regaining of a public spirit is at all times worthy our care. We can do no greater thing than to follow God, who is concerned for all, as if they were but one man; and for every single person, as if he were a world. God hath disposed all things in mutual subserviency to one another: the light, the air, the water, are made for common good; and because they are common, they are the less, but they ought, for that reason, to be the more esteemed. There is not an humble plant that grows to itself, or a mean ex that treads out the corn merely for his own service; and shall man be the only useless part of the creation? It is a most unworthy practice, upon the account of self-interest, to multiply the moral perils of the world, whilst there are inconveniences enough in insensible Nature. It is enough that the natural seasons are tempestuous; mens passions should not raise more storms. It is enough that famine can destroy so many; uncharitableness should not do it. What is it that is worthy the daily thoughts and the nightly studies of a man of under standing, and of an excellent spirit? Is it the supplanting of a credulous friend, or the oppressing of an helpless neighbour? Alas! these are designs so base and low, that he who calls himself a man should not stoop to them. But that which is worthy of a man is the service of his God, his Church, his country; the generous exposing of himself when a kingdom is in hazard.
(2) A public spirit, as it is worthy our care at all times, so at all times it needs it. For it requires the utmost application of our minds, seeing self-love insinuates with great art and subtlety into all our designs and actions. (Thomas Tenison, D. D.)
Self-love odious
Here you see how far self-love is from being proposed to our practice, when you find it standing in the front of a black and dismal catalogue of the most odious and abhorred qualities. That I may contribute, if possible, to the making men less tenacious, and more communicative, I shall make it my present business to set the two characters in an opposite light, and to show--
I. The odiousness of self-love.
II. The amiableness of a generous and public spirit. There is, indeed, a kind or degree of self-love which is not only innocent; but necessary. The laws of nature strongly incline every man to be solicitous for his own welfare, to guard his person by a due precaution from hurts and accidents; to provide food and raiment, and all things needful for his bodily sustenance, by honest industry and labour; to repair as far as he is able, such decays as may attend his bodily constitution, by proper helps and the best means that are afforded him; and much more to make it his grand concern to secure the everlasting happiness of his immortal part. Such a self-love as this goes little farther than self-preservation, without which principle implanted in us the human species would be soon lost and extinguished, and the work of our great Creator be defeated. But that which St. Paul speaks of with abhorrence is a love merely selfish, that both begins and terminates in a mans single person, exclusive of all tender regards for any one else: this is, in the worst and most criminal sense, taking care of one only. If we will but look into our own nature, and reflect on the end and design of our creation, the reach and extent of our faculties, our subordination to one another, and the insufficiency of every man as he stands by himself alone, we shall soon be convinced, that doing good and affording each other reciprocal assistance is that for which we were formed and fashioned, that we are linked together by our common wants, as well as by inclination, and that tenderness of disposition and natural sympathy that is implanted in us. That we are born and educated, that we enjoy either necessaries or comforts, that we are preserved from perils in our greener, or ever arrive at riper years, next under the watchfulness and protection of Almighty God, is owing to the care of others. And can anything be more just and reasonable than that we, too, in our turn, should give that succour we have received, and do, not only as we willingly would, but as we actually have been done unto? There is a certain proportion of trouble and uneasiness, as well as of pleasure and satisfaction, that must of necessity be borne by the race of men; insomuch that he who will not sustain some share of the former, is unworthy to partake of any of the comforts of the latter. But here the selfling will interpose, and say: It is true I have occasion for the help of others, and the help of others I have. I have occasion for the attendance of servants, and by servants I am attended. I want to be supplied with those conveniences of life which artificers provide in their respective occupations, and I am supplied accordingly. So long as I am furnished with sufficient store to pay them an equivalent, I am in no danger of being left destitute of anything that money can procure. This is the commerce I carry on in the world; thus I approve myself a social member of the commonwealth. But what have I to do in parting with my substance to them who can give nothing to me in return? And sometimes we see it does please Almighty God to make examples of this sort: to humble such haughty and self-confiding men, by reducing them from their towering height, and all the wantonness of prosperity, to the extremity of want and misery. And whenever this happens to be the case, who are then so pitifully abjected? But the universal hatred which such a person naturally contracts will not always be suppressed, nor his former aversion to doing good offices be covered by a charitable oblivion, nor be lost under the soft relentings and a melting commiseration of his present sufferings. In short, since every man has an equal right to confine all his care and endeavours to the promoting his own separate interest, that any one man has, what must be the consequence if such a narrow way of thinking and acting should become universal? Love and friendship terminate at once if every man were to regard himself alone, and to extend his care no farther! Such a situation would put an end to all intercourse and commerce; men would be destitute of all confidence and security, and afraid to trust each other. And this may suffice to show that odious and malignant quality of selfishness, or mere self-love. Let us now consider--
II. The amiableness of a generous and public spirit. He who has a heart truly open and enlarged, over and above that reasonable thoughtfulness and contrivance with which every prudent man will be possessed, about providing for his own, and how to proportion his expenses to his revenue, as well as how to obtain more ample acquisitions, if fair and honourable methods of advancing his fortunes present themselves in his way; I say, beyond this domestic care, he will have room enough in his thoughts to let them be employed sometimes in the service of his friends, his neighbours, and his country; which have not only his best wishes and hearty desires for the success of their affairs, but he makes it his study to promote their welfare, and puts himself to a voluntary trouble and expense in order to extricate them from difficulties and free them from dangers. He has the pleasure of reflecting that a beneficial act is done, and that although he has not been able to animate others to promote it in the same degree with himself, he has, however, been instrumental in causing some good to be done, and the receivers are heartily welcome both to his pains and his contributions. This may appear but a poor satisfaction to little and grovelling minds, who have no idea of any joy that can arise from the reflection on anything that is not attended with present profit, and look upon everything as a losing bargain where more is expended than received. But large and capacious souls have far nobler sentiments; they know how to value and enjoy a loss, and find a secret pleasure in the diminution of their fortune when honourably and worthily employed. We are sure that God Almighty, who gives everything, and receives nothing, is a most perfectly blest and happy being; and the nearer we resemble Him in any of our actions, by so much we advance our own happiness. Such a friendly promoter of the good of others may survey the objects of his love with some degree of that satisfaction wherewith God beheld His workmanship when He had finished the several parts of the Creation, and pronounced that they were good. And as for a mans name and character, who would not rather choose not to have it mentioned at all, than not mentioned with respect? This seems to be the only end that is sought after by those who delight in show and pomp; and yet this very end might be much better compassed by another way than by that which they affect. For does it not give a sweeter fragrancy to a mans name? And does not every one speak of him with higher expressions of honour and esteem, who has been a common benefactor, and relieved a multitude of necessitous persons? (Andrew Snape, D. D.)
Self-love the great cause of bad times
1. To inquire what this self-love is which the apostle here speaks of, and wherein the nature and evil of it consists.
2. To show that wherever such self-love spreads and becomes general there must needs be perilous or bad times.
3. To use several arguments to prevent mens being poisoned and over-run with this dangerous and pernicious principle of self-love.
I. Let us inquire what this self-love is which the apostle here speaks of, and wherein the nature and evil of it consists. Now all self-love when taken in an ill sense, as it is plain this is here by the apostle, must come under one or other of these following notions.
1. Self-love may be considered in opposition to a love of God, and a making His glory and the interests of religion the principal and ultimate end of all our designs and actions; to our loving Him with all our hearts, with all our souls, and with all our minds, and our seeking first, or before all other things, His kingdom and righteousness. And then we may be properly said to be self-lovers in this sense, when we are so very intent upon ourselves and our own interests as not to concern ourselves at all, or to be sure not much and chiefly about God and religion.
2. Self-love may be considered in opposition to that honest and commendable self-love which every man oweth to himself, which is a love of our whole beings, soul as well as bodies, and of every part of them in due measure and proportion to the excellence and worth of them; and then it signifieth a love only of one part of ourselves, or at least an immoderate and disproportionate love of one part above any or all the rest. And in this sense it is to be feared most men are guilty of self-love. And, agreeably to this notion, we find the word self used in Scripture to signify the sensual and carnal part of man.
3. Self-love may be considered in opposition to charity or a love of our brethren; and then it signifieth such a stinginess and narrowness of soul as will not suffer us to have any concern, or take any care for anybody but ourselves, such a temper as is the exact reverse of that which the apostle commendeth, which seeketh not its own, but the things of another, and hardly ever thinks, much less acts, but for itself. Nature has implanted in us a most tender and compassionate sense and fellow-feeling of one anothers miseries, a most ready and prevailing propension and inclination to assist and relieve them; insomuch that pity and kindness towards our brethren have a long time passed under the name of humanity, as properties essential to, and not without violence to be separated from, human nature. And then as to reason, what can possibly be more reasonable than that we who are of the same mass, of one blood, members of each other, and children of the same Father, should love as brethren? That we, who live in a very fluctuating and uncertain state, and though rich to-day, may be poor to-morrow, should act so now towards others as we shall then wish others may act towards us?
4. And then, lastly, as to religion, especially the Christian, besides that this doth acquaint us with a new and intimate relation to each other in Christ Jesus, and consequently a new ground and obligation to love and assist each other. Nay, so great a value do the Scriptures set upon this duty of mercy or charity to our brethren, that wherever they give us, either in the Old or New Testament, a short summary of religion, this is sure to be mentioned, not only as a part, but a main and principal part of it. Nay, farther yet, it sometimes stands for the whole of religion, as that universal name of righteousness given to it is said to be the fulfilling of the law.
5. Self-love may be considered in opposition to a love of the public and a zeal for the common good, and then it signifieth a preferring of our own particular and private interests to those of the whole body.
II. To show that wherever such self-love spreads and becomes general there must needs be perilous or bad times.
1. I say, self-love will make men neglect the public and decline the service of it, especially in times of danger, when their service is most needed. And for this reason we always find it a very difficult task, if not impossible, to engage such men in any public service merely upon a prospect of doing public good. They will use a thousand little shifts and artifices to get themselves excused. Nay, and which is rare in self-lovers, who have always a good stock of self-conceit, rather than fail, they will speak modestly and humbly of themselves, and plead incapacity and want of ability for their excuse. But never is this so plainly to be seen as in times of public danger, when there is most occasion for their assistance. For self-love is constantly attended with a very great degree of self-fear, and this makes mere weather-cocks of such people as are acted by it, continually bandying them about, hither and thither, backwards and forwards, and never suffering them to fix any where till the storm is over, the weather begins to clear up, and they can pretty certainly discern the securest side.
2. That though they do pretend to serve the public, yet it is for their own private ends, and consequently their self-love will suffer them to serve it no farther or longer than these shall be advanced by their so doing. And this but a very poor and uncertain service, and even worse than none at all; for their supreme end being their own private interest, all other ends must of course crouch and become subordinate to this.
3. Their self-love will probably turn them against the public, and instead of preserving and securing it, make them undermine and destroy it; and if so, it is still better they should have no concern with it, because the more concern they have with it the greater will be their opportunity of doing mischief to it. Self-love is a very tyrannical and domineering principle, and generally makes perfect slaves of her subjects, and carrieth them on to all such excesses and extravagances as she shall think fit. For, alas! self-love is the blindest, as well as the greediest, and least able to deny itself of all loves, and will very hardly be brought to see any objections against itself; or at least, if it must see them, it will accept of very easy answers to them, and be a wondrous gentle casuist to itself; so, that, if there but come a good lusty temptation in our way, it is too much to be feared that our self-love will close with it, be it attended with never such hard terms, and that, out of eagerness for the bait, hook and all will go down.
III. To use all the arguments we can to prevent mens being poisoned and overrun with this dangerous and pernicious principle. And--
1. As to ourselves, there cannot certainly be a better argument than the danger which we were brought into by some mens immoderate love of their private interest in the late reign.
2. Let us consider that this principle of self-love is a very foolish principle, and really defeats its own end. For this, I take it for granted, I may lay down as a maxim, that every mans private good is best secured in the public, and, consequently, whatever weakens the public, doth really weaken every private mans security; and, therefore--
3. This self-love is a most base, pitiful, and mean principle, and will certainly make us odious and contemptible in the sight both of God and man. (William Dawes, D. D.)
Sin multitudinous
See here what a concatenation of sins there is, and how they are linked together--self-lovers, covetous, boasters, proud, etc. Sins (especially great sins)seldom go alone. As great men have great attendance, so great sins have many followers; and as he that admits of a great man into the house must look to have all his ragged regiment and blackguard to follow him, so he that admits but one great sin into his heart must look for Gad, a troop of ugly lusts to throng in after. Sin is like a tryant, the more you yield to it, the worse it tyrannises over you. (T. Hall, B. D.)
Self-love foolish
This is, with the silly bird, to mind nothing but the building of our own nests when the tree is cutting down; and to take more care of our private cabin than of the ship itself when it is sinking. (T. Hall, B. D.)
Self-love hereditary
Hereditary diseases are hardly cured. Self-love is hereditary to us; we are apt to have high conceits of ourselves from the very birth; till grace humble and abase us, all our crows are swans, our ignorance knowledge, our folly wisdom, our darkness light, and all our own ways best though never so bad. (T. Hall, B. D.)
Self-love a manifold disease
This is a disease that hath many other diseases included in it, and so is more hard to cure. Hence spring all those errors and heresies which are so rife in these last days. (T. Hall, B. D.)
Self-love self-deceptive
As a man that is in love doth think the very blemishes in his love to be beautiful, so those that are in love with themselves, and dote on their own opinions, think their heresy to be verity, and their vices virtues. This will bring vexation at last; it troubles us to be cheated by others in petty matters, but for a man to cheat himself wilfully, and that in a matter of the highest concernment, is the trouble of troubles to aa awakened conscience. (T. Hall, B. D.)
Self-love odious to God
The more lovely we are in our own eyes, the more loathsome in Gods; but the more we loathe ourselves, the more God loves us (Jer_31:18; Jer_31:20). (T. Hall, B. D.)
Self-love a primary sin
This sinful self-love is set in the front, as the leader of the file, and the cause of all those eighteen enormities which follow: tis the root from whence these branches spring, and the very fountain from whence those bitter streams do issue. (T. Hall, B. D.)
Pious self-love communicative
There is a pious and religious self-love, considered in relation to God and the common good; thus a man may love himself as an instrument of Gods glory, and as a servant for the good of others, else our Saviour would never set our love to ourselves before us as a pattern of our love to our neighbours. Now, upon these grounds, and in relation to these ends, we may not only love ourselves, but seek ourselves too. This love spreads and dilates itself for God and the good of others. The more noble and excellent things, the more communicative and diffusive they are of themselves. The sun is herein a more noble thing than a torch, and a fountain than a ditch. Christ emptied Himself of His glory, not for His own, but for our benefit (Php_23:6); it will make us part with our own right for peace (Gen_13:8-9; 1Co_6:7); it will make us condescend to those of the lower sort (Rom_12:16), not seeking our own profit, but the profit of many (1Co_10:33); yea, and though they be free, yet love will make them servants to all (1Co_9:19). On the contrary, self-love contracts the soul, and hath an eye still at self in all its undertakings. Tis the very hedgehog of conversation, that rolls and laps itself within its own soft down, and turns out bristles to all the world besides. (T. Hall, B. D.)
On self-conceit
Sometimes in our imagination we assume to ourselves perfections not belonging to us, in kind or degree. Sometimes we make vain judgments on the things we possess, prizing them beyond their true worth and merit, and consequently overvaluing ourselves on their account. There is indeed no way wherein we do not thus impose on ourselves, either assuming false, or misrating true advantages, so that our minds become stuffed with fantastic imaginations, instead of wise and sober thoughts, and we misbehave ourselves towards ourselves.
1. We are apt to conceit ourselves on presumption of our intellectual endowments or capacities, whether natural, or acquired, especially of that which is called wisdom, which in a manner comprehends the rest, and manages them: on this we are prone to pride ourselves greatly, and to consider that it is presumption, hardly pardonable to contest our dictates: yet this practice is often prohibited and blamed in Scripture. Be not wise in thine own eyes, saith the wise man; and Be not wise in your own conceits, saith the apostle. If we do reflect either on the common nature of men, or on our own constitution, we cannot but find our conceits of our wisdom very absurd; for how can we take ourselves for wise, if we observe the great blindness of our mind, and feebleness of human reason, by many palpable arguments discovering itself? if we mark how painful the search, and how difficult the comprehension is of any truth; how hardly the most sagacious can descry any thing, how the most learned everlastingly dispute, about matters seeming most familiar and facile; how often the most wary and steady do shift their opinions; how dim the sight is of the most perspicacious, and how shallow the conceptions of the most profound; how narrow is the horizon of our knowledge, and how immensely the origin of our ignorance is distended; how imperfectly and uncertainly we know those few things to which our knowledge reacheth. If also a man particularly reflected on himself, the same practice must needs appear very foolish; for that every man thence may discover in himself peculiar impediments of wisdom; every man in his condition may find things apt to pervert his judgment, and obstruct his acquisition of true knowledge. Such conceitedness therefore is very absurd, and it is no less hurtful; for many great inconveniences spring from it, such as gave the prophet cause to denounce Woe unto them that are wise in their own eyes. It hath many ways bad influence on our souls, and on our lives; it is often our case, which was the case of Babylon, when the prophet said of it, Thy wisdom and thy knowledge hath perverted thee; for thou hast said in thy heart, I am, and none else beside me. It is a great bar to the receiving instruction about things; for he that taketh himself to be incomparably wise, will scorn to be taught. It renders men in difficult cases unwilling to seek, and unapt to take advice; hence he undertaketh and easily is deceived, and incurreth disappointment, damage in his affairs. It renders us very rash in judging; for the first show of things, or the most slender arguments, which offer themselves, being magnified, do sway our judgment. Hence also we persist incorrigible in error; for what reason can be efficacious to reclaim him whose opinion is the greater reason? It renders men peevish; also insolent in imposing their conceits on others. Hence they become censorious of those who do not agree with their notions.
2. Again, we are apt to prize highly and vainly our moral qualities and performances, taking ourselves for persons of extraordinary goodness, without defects or blemishes; which practice is both foolish and mischievous. It is very foolish; for such is the imperfection and impurity of all men, even of the best, that no man who strictly searches his heart can have reason to he satisfied with himself or his doings. Every man is in some degree sinful; conceit therefore of our virtue is very foolish; and it breeds great mischiefs. Hence springs a great carelessness of correcting our faults, a contempt of any means conducive to our amendment, such as good advice and wholesome reproof. It breeds arrogance even in our devotions to God, like that of the conceited Pharisee; also a haughty contempt of others: it disposes men to expect more than ordinary regard from others; and as it causes a man to behave himself untowardly to them, so thence he behaves unseemingly towards himself, of whom he becomes a flatterer, and profane idolater.
3. Self-conceit is also frequently grounded on other inferior advantages: on gifts of nature, or of fortune; but seeing that these things are in themselves of little value, and serving no great purpose; seeing they are not commendable, as proceeding from chance; seeing they are not durable or certain, but easily may be severed from us, the vanity of self-conceit founded on them is so notorious, that it need not be more insisted on. (Isaac Barrow.)
On vain-glory
When a regard to the opinion or desire of the esteem of men is the main principle from which their actions do proceed, or the chief end which they propound to themselves, instead of conscience of duty, love and reverence of God, hope of the rewards promised, a sober regard to their true good, this is vain-glory. Such was the vain-glory of the Pharisees, who fasted, who prayed, who gave alms, who did all their works that they might be seen of men, and from them obtain the reward of estimation and applause: this is that which St. Paul forbiddeth: Let nothing be done out of strife or vain-glory.
1. It is vain, because unprofitable. Is it not a foolish thing for a man to affect that which little concerns him, and by which he is not considerably benefited? Yet such is the opinion of men; for how do we feel the motions of their fancy?
2. It is vain, because uncertain. How easily are the judgments of men altered I how fickle are their conceits!
3. It is vain because unsatisfactory; for how can one be satisfied with the opinion of bad judges, who esteem a man Without good grounds, commonly for things which deserve not regard?
4. It is vain, because fond. It is ugly and unseemly to others, who despise nothing more than acting on this principle.
5. It is vain, because unjust. If we seek glory to ourselves, we wrong God thereby, to whom glory is due: if there be in us any considerable endowment of body or mind, it is from God, the author of our being, who worketh in us to will and to do according to His good pleasure.
6. It is vain because mischievous. It corrupts our mind with a false pleasure that chokes the purer pleasures of a good conscience, of spiritual joy and peace, bringing Gods displeasure on us, and depriving us of the reward due to good works performed out of a pure conscience, etc. Verily they have their reward. (Isaac Barrow.)
Some general remedies of self-love
1. To reflect on ourselves seriously and impartially, considering our natural nothingness, infirmity, unworthiness; the meanness and imperfection of our nature, the defects and deformities of our souls, the failings and misdemeanours of our lives.
2. To consider the loveliness of other beings superior to us; comparing them with ourselves, and observing how very far in excellency, worth, and beauty they transcend us.
(1) If we view the qualities and examples of other men, who in worth, in wisdom, in virtue, and piety, do far excel us; their noble endowments, what they have done and suffered in obedience to God, their self-denial, their patience, how can we but in comparison despise ourselves?
(2) If we consider the blessed angels and saints in glory--their purity, their humility, their obedience--how can we think of ourselves without abhorrence?
(3) Especially if we contemplate the perfection, the purity, the majesty of God; how must this infinitely debase us in our opinion concerning ourselves, and consequently diminish our fond affection toward things so vile and unworthy?
3. To study the acquisition and improvement of charity toward God and our neighbour. This will employ and transfer our affections; these drawing our souls outward, and settling them on other objects, will abolish or abate the perverse love toward ourselves.
4. To consider that we do owe all we are and have to the free bounty and grace of God: hence we shall see that nothing of esteem or affection is duo to ourselves; but all to Him, who is the fountain and author of all our good.
5. To direct our minds wholly toward those things which rational self-love requireth us to regard and seek: to concern ourselves in getting virtue, in performing our duty, in promoting our salvation, and arriving to happiness; this will divert us from vanity: a sober self-love will stifle the other fond self-love. (Isaac Barrow.)
Self-centred
Original cause of all wickedness, so that they make their own I the centre of their thinking, feeling, willing and doing. (Van Oosterzee.)
Self-love
Such a love of self as to lead us to secure our salvation is proper. But this interferes with the rights arid happiness of no other persons. The selfishness which is condemned is that regard to our own interests which interferes with the rights and comforts of others; which makes self the central and leading object of living; and which tramples on all that would interfere with that. As such, it is a base, and hateful, and narrow passion. (A. Barnes.)
Selfishness common
How many are there who occupy public places with private spirits? While they pretended to undertake everything for the good of others it has appeared that they undertook nothing but for the good of themselves. Such suckers at the roots have drawn away the sap and nourishment from the tree. They have set kingdoms on fire, that they might roast their own venison at the flames. These drones stealing into the hive have fed upon the honey, while the labouring bees have been famished. Too many resemble ravenous birds, which at first seem to bewail the dying sheep; but, at last, are found picking out their eyes. These people never want fire, so long as any yard affords fuel. They enrich their own sideboard with other mens plate. There is a proverb, but none of Solomons, Every man for himself and God for us all. But where every man is for himself, the devil will have all. Whosoever is a seeker of himself is not found of God. Though he may find himself in this life, he will lose himself in death. (T. Seeker.)
Selfishness condemned by philosophy
Plato anticipated one half of a Christian doctrine by saying, Ye are not your own, but the States. (J. F. B. Tinling, B. A.)
The Divine Nemesis
It is a remarkable revelation of the Divine Nemesis, that they who, with the denial of the faith, begin not seldom with the beautiful phrase, that they are zealous for morality, and wish to maintain the morals of the gospel, while they reject dogma, just upon this road advance gradually to the most decided immorality. He who digs out the tree, cannot also enjoy the fruit. Emancipation from all authority theoretically leads practically to the promulgation of the rights of the flesh. (Van Oosterzee.)
Covetous.
Covetous
If selfshness be the prevailing form of sin, covetousness may be regarded as the prevailing form of selfishness. Entering with the first transgression, and violating the spirit of the whole law, it has polluted and threatened the existence of each dispensation of religion; infected all classes and relations of society; and shown itself capable of the foulest acts. (J. Harris, D. D.)
Covetousness seen in human life
Commerce is covetous; competition is without bounds; rapid fortunes, sudden falls, speculations without end, hazards, excitements for gaining under all forms; such is the new mode of satisfying the old thirst for gold. Industry is covetous: those admirable inventions which are continually succeeding one another aim less at the progress of art than at the making of money; produced by the hope of gain, they hasten toward gain. Ambition is covetous; that solicitude for office which crowds all the avenues to authority aims less than formerly at honour, and more at money. The struggle of parties is covetous. Legislation is covetous: in it money is the chief corner-stone; money chooses the arbiters of our social and political destinies. Marriage is sometimes covetous: the union of man and woman becomes a secondary matter. Literature is covetous; impatient of producing, and more impatient of acquiring, the literature of the present day spends its strength in unfinished, defective, extravagant works, perhaps immoral and impious, which cater for the tastes of the multitude, and pour into the hands of their authors streams of gold unaccompanied by glory. (A. Monod, D. D.)
Covetousness barren of grace
We may as soon expect a crop of corn on the tops of barren mountains, as a crop of grace in the hearts of covetous cormorants. (T. Hall, D. D.)
Covetousness rerealed in talk
Out of the abundance of the heart doth the mouth speak. (Mat_12:34.) What is in the warehouse will appear in the shop, what is in the heart, the tongue tells you. As is the man, such is his language; as we know what countryman a man is by his language; a Frenchman speaks French, etc. So we may guess at men by their language; a good man hath good language, he speaks the language of Canaan; an evil man speaks the language of the world (Isa_32:6.), discourse with him of that, and he is in his element; he can talk all day of it, and not be weary: but talk to him of spiritual things, and he is tanquam piscis in arido, out of his element, he hath nothing to say. It is a sure sign men are of the world, when they speak only of the world (1Jn_4:5). (T. Hall, D. D.)
Boasters.--
Meanness of boasting
Lord Bacon told Sir Edward Cooke when he boasted, The less you speak of your greatness, the more I shall think of it. Mirrors are the accompaniments of dandies, not heroes. The men of history were not perpetually looking in the glass to make sure of their own size. Absorbed in their work they did it, and did it so well that the wondering world saw them to be great and labelled them accordingly. (S. Coley.)
Vain boasting
A gourd had wound itself around a lofty palm, and in a few weeks climbed to its very top. How old mayest thou be? asked the new-comer. About a hundred years. About a hundred years and no taller? Only look: I have grown as tall as you in fewer days than you count years! I know that very well, replied the palm; every summer of my life a gourd has climed up around me, as proud as thou art, and as short-lived as thou wilt be.
Boasters
This sin is fitly linked to the former; for when men by covetous practices, have gained riches, then they begin to boast and glory in them (Pro_18:11; 1Ti_6:17), because of the supposed good which they think riches will procure them, as friends, honours, fine clothes, fine buildings. The Greek word is diversely rendered, yet all tend to one and the same thing, and are coincident; for he that is a boaster is usually a vain-glorious, lofty, insolent, arrogant man: it notes one that is inordinately lifted up with a high esteem and admiration of his own supposed or real excellencies; and thereupon arrogates and assumes more to himself than is meet; or, one that boasts of the learning, virtues, power, riches, which he hath not, and brags of acts which he never did. The proud man boasts of what he hath, and the boaster brags of what he hath not. This vice is opposed to verity; and in proper speaking it consists in words, rather than in the heart; for as pride, in exact and proper speaking, hath relation to the heart, rather than the words; so this sin of boasting hath relation to our words, rather than our hearts: so that this sin is the daughter of pride, for when pride lieth hid in the heart, it shows itself by arrogant boastings, and high-flown words. (T. Hall, D. D.)
Boasters discontented
Thus when men set a high rate upon their own parts and perfections, they be very impatient and discontented, if others will not come to their price, and because other men will not, they will canonise themselves for saints. (T. Hall, D. D.)
Boasting of vice
It is dangerous to excuse and defend sin, but to boast of vices, as if they were virtues, is the height of villany. (T. Hall, D. D.)
Boasting no recommendation
When mens mouths are so full of their own praise, it augurs an emptiness of grace within; full vessels make little noise, when empty ones sound loud. Empty carts make a great rattle, when the loaded ones go quietly by you; your poor pedlars that have but one pack, do in every market show all they have, when the rich merchant makes but a small show of that whereof he hath great plenty within. The worst mettle rings loudest, and the emptiest ears of corn stand highest. Labour therefore for the contrary grace of modesty. (T. Hall, D. D.)
Proud.--
Downfall of pride
A kite having risen to a very great height, moved in the air as stately as a prince, and looked down with much contempt on all below. What a superior being I am now! said the kite; who has ever ascended so high as I have? What a poor grovelling set of beings are all those beneath me! I despise them. And then he shook his head in derision, and then he wagged his tail; and again he steered along with so much state as if the air were all his own, and as if everything must make way before him, when suddenly the string broke, and down fell the kite with greater haste than he ascended, and was greatly hurt in the fall, Pride often meets with a downfall. (Cobbin.)
Pride abounding
And is not this the master-sin of this last and loose age of the world; when did pride ever more abound in city and country, in body and soul, in heart, head, hair, habit; in gestures, vestures, words, works? (T. Hall, B. D.)
Pride hated by the proud
It is so base a sin, that even the proud themselves hate it in others. (T. Hall, D. D.)
The natural heart full of pride
Naturally we are all as full of pride as a toad is of poison. The sea is not more full of monsters, the air of flies, the earth of vermin, and the fire of sparks, than our corrupt natures are of proud, rebellious imaginations against God. (T. Hall, D. D.)
Pride poisons virtuous actions
It is the poison of virtuous actions; the meat may be good in itself, but if there be poison in it, it becomes deadly. Praying, preaching, alms, are good in themselves, but if pride get into them, it leavens and sours the best performances. It is a worm that devours the wood that bred it. He that is proud of his graces, hath no grace; his pride hath devoured it all. (T. Hall, D. D.)
Blasphemers.--
Gradation in sin
He tells us, men shall be self-lovers, silver-lovers, boasters, proud, insulting over their brethren, and, which is worse, they spare not God Himself, but are blasphemers of Him. (T. Hall, D. D.)
Blasphemy ungrateful
It argues the highest ingratitude in the world for a man, like a mad dog, to fly in the face of his master, who keeps and feeds him, and to Use that heart and tongue which God made for His praise, to the dispraise and disparagement of his Creator, to load Him with injuries, who every day loads us with mercies, and to curse Him who blesseth us. What greater ingratitude? (T. Hall, D. D.)
Unthankful.--
Enormity of ingratitude
Philip, King of Macedonia, caused a soldier of his, that had offered unkindness to one that had kindly entertained him to be branded in the forehead with these two words, Hospes ingratus. Unthankfulness is a monster in nature, a solecism in manners, a paradox in divinity, a parching wind to dry up the fountain of further favour. (J. Trapp.)
Connection of ingratitude with other evils
There be three usual causes of ingratitude upon a benefit received--envy, pride, covetousness; envy, looking more at others benefits than our own; pride, looking more at ourselves than the benefit; covetousness, looking more at what we would have, than what we have. (Bp. Hall.)
Ingratitude mars friendship
It is a lump of soot, which, falling into the dish of friendship, destroys its scent and flavour. (Basil.)
Without natural affection.--
Want of affection
Fontaines character was such that it seemed incompatible with strong attachments. He married at the persuasion of his family, and left his wife behind him when he went to live at Paris at the invitation of the Duchess of Bouillon. His only son was adopted by Harley, the archbishop, at the age of fourteen. Meeting the youth long afterwards, and being pleased with his conversation, he was told that this was his son. Ah, said he calmly, I am very glad of it.
Cruelty to children
Twice in six months one father had to be sent to prison whom it seemed a shame to send at all. When he had gone his second time, there was found on his table The Floating Matter of the Air, by Tyndall, With his book-mark at page 240, to which he had read. Had you passed him and his wife together in the street, you would have unconsciously felt a certain pride in the British workman; yet was he not ashamed to express openly a desire to be rid of the tasks and limitations his children set to his life, and twice in one night he gave an infant of fifteen months old a caning for crying of teething. His clenched fist could have broken open a door at a blow, and with it, in his anger, he felled a child three years and a half old, making the little fellow giddy for days, and while he was thus giddy felled him again; and because the terrible pain he inflicted made the child cry, he pushed three of his huge fingers down the little weepers throat--plugging the little devils windpipe, as he laughingly described it. He denied none of the charges, and boldly claimed his right--the children were his own, he said. (Contemporary Review.)
Natural affection
A. team was running away with a small child, when a mother, seeing its danger, cried in agony, Stop that waggon, and save the child! as loud as she could. A heartless man said, Silly woman I dont fret yourself; it isnt your child. The woman replied, I know that; but its somebodys child.
Truce breakers.--
Covenant proof
They will make no more of a covenant than a monkey doth of his collar, which he can slip off and on at his pleasure. In the last days, men will not only be sermon-proof and judgment-proof, but covenant-proof; no bonds so strong, so sacred, but they can as easily break them as Samson did the bonds of the Philistines. It is not personal, sacramental, or national vows that can keep the men of the last times within the circle of obedience. (T. Hall, B. D.)
How rightly to covenant
Now that we may covenant rightly, we must do it--
1. Judiciously.
2. Sincerely.
3. Unanimously.
4. Affectionately, with--
(1) Fear.
(2) Love.
(3) Joy. (T. Hall, B. D.)
False Accusers.--
Faults invented
If they can find no faults, they will invent some, as the devil did by Job (Job_2:9-11; Job_2:5), and this properly is slandering. (T. Hall, B. D.)
The backbiter
As those buy at one place and sell at another, so these pedling devils make merchandise of their words, hearing a false tale at one house and selling it at another. The back-biter is a mouse that is always gnawing on the good name of his neighbour. Sometimes he whispers in secret, and anon he openly defames, yet subtlely covering all with a deep sigh, professing his great sorrow for such an cues fall; when they should delight in the virtues of others, they feed upon their vices. (T. Hall, B. D.)
Actions to be kindly interpreted
It is a rule in heraldry, and it holds good in divinity, that in blazoning arms and ensigns the animals must be interpreted in the best sense, according to their noble and generous qualities--e.g., if a lion or a fox be the charge, we must conceive his quality represented to be wit and courage, not rapine and pilfering. So, and much more, in blazoning my brothers name, I must find out what is best, and mention that; if I meet with a sin of infirmity and humane frailty, I must conceal it; it is the glory of a man to pass it by (Pro_19:11.) (T. Hall, B. D.)
Slander poisonous
It is the custom in Africa for hunters, when they have killed a poisonous snake, to cut off its head and carefully bury it deep in the ground, a naked foot stepping on one of these fangs would be fatally wounded; the poison would spread in a very short time all through the system. This venom lasts a long time, and is as deadly after the snake is dead as before. The Red Indians used to dip the points of their arrows in this poison; so, if they made the least wound, their victim would be sure to die. The snakes poison is in its teeth; but there is something quite as dangerous, and much more common, in communities, which has its poison on its tongue. Indeed, your chances of escape from a serpent are greater. The worst snakes usually glide away in fear at the approach of man, unless disturbed or attacked. But this creature, whose poison lurks in its tongue, attacks without provocation, and follows up its victim with untiring perseverence. We will tell you his name, so you will always be able to shun him. He is called Slanderer. He poisons worse than a serpent. Often his venom strikes to the life of a whole family or neighbourhood, destroying all peace and confidence. (Dictionary of Illustrations.)
Slander, overruled
After reading a slanderous article in an evening paper, an anonymous friend sent to the Church Missionary Society, as a protest, a cheque for £1,000. Livingstone said, I got two of my best friends through being ill-spoken of. (J. F. B. Tinling, B. A.)
Incontinent.--Rules to be observed in our feasting:--
1. It must be done seasonably.
2. Soberly.
3. Discreetly.
4. Religiously. (T. Hall, B. D.)
How to know a drunkard
Question: But how shall we know a drunkard? Answer: By his affections, words, and actions. (T. Hall, B. D.)
Preservatives against incontinency
1. Take heed of intemperance in eating and drinking; when men are fed to the full, then, like pampered stallions, they neigh after their neighbours wives (Jer_5:9; Eze_16:49). Take away the fuel, and the fire goeth out; take away the provender, and you will tame the beast. Drunkenness and whoring are joined together (Pro_23:31; Pro_23:33; Hos_4:11.)
2. Idleness breeds uncleanliness, as standing pools do mud.
3. Take heed of evil company; come not near the house of the harlot (Pro_5:8-11). He that would not be burnt, must not come too near the fire.
4. Set a watch over the eyes. The devil gets into our hearts by these windows of the soul. (T. Hall, B. D.)
Fierce.--
The fierceness of sin
This is the thirteenth sin which helps to make the last days perilous. Men will then more especially be of a fierce, rude, savage, barbarous, inhuman disposition. They will be cruelly and bloodily disposed. There will be in them no meekness nor mildness to regulate the passions; but, like brute beasts, they will be ready to slay all such as oppose them. This is a fruit of that self-love and covetousness before mentioned. (T. Hall, B. D.)
Wickedness ferocious
This verity is made one special note of the wicked (Pro_12:10; Pro_17:3; Gen_49:7). Hence in Scripture they are compared to lions (Job_4:10); to wolves (Hab_1:8): bears (Pro_17:12); horses, which must be restrained from hurting with bit and bridle (Psa_32:9); serpents (Psa_74:13-14); dogs (Php_3:2; Mat_7:6); boars (Psa_80:13); threshers, which bruise and oppress the people of God (Amo_1:3): millers, that grind them with their cruelty; and to butchers, which do not only fleece, but slay the sheep. (T. Hall, B. D.)
Lessons
1. Then let men get grace, that breeds humanity, civility, and candid carriage towards all. Such will not, dare not, hurt their brethren in body, soul, goods, or good name (Psa_15:3). We need not fear those that truly fear God.
2. As grace will keep you from being fierce against others actively, so it will be a shield to keep you from the rage of fierce men passively (Isa_33:15; Isa_33:19). It is disobedience which brings fierce men against a people (Deu_28:50); but when we are obedient, God will restrain their rage, and bound them, as he doth the proud waves of the sea (Job_38:11).
3. Admire the goodness of the Lord, who preserves His lambs in the midst of so many fierce lions. Did not the great Lord, Keeper of the world, watch His vineyard night and day, the boar out of the wood would soon lay it waste. The thorns would soon over-top this lily, and the birds of prey devour Gods turtle. (T. Hall, B. D.)
Despisers of those that are good.--
Antipathy between good and evil
I. If we consider that strong antipathy and enmity which is between the righteous and the wicked, there is an irreconcileable war and hatred between them (Gen_3:15).
2. In respect of the dissimilitude of their manners. They have contrary principles, practices, ends, and aims.
3. To try and exercise the faith, hope, patience, and constancy of His people (Isa_27:9; 2Th_1:4; Dan_12:10).
4. To wean them from the world. It is easy to love a good man for his riches, learning, parts, gifts; this is but a carnal love, and springs from carnal ends and principles (Jam_2:1-4). True love is a spiritual love, springing from spiritual considerations; it makes men love the saints for their faith, zeal, etc., and not for any by-respect. (T. Hall, B. D.)
Traitors.--Now of these traitors there are three sorts--
1. Traitors political.
2. Ecclesiastical.
3. Domestical. (T. Hall, B. D.)
Fidelity
Let us be faithful to the truth of God, faithful to the land of our nativity, and faithful in all our relations. Fidelity is the chiefest bond of human society; take away this, and you take away all peace and commerce from amongst men. It is only to the faithful that the promises run (Psa_31:23). The Lord will preserve the faithful, and make them to abound with blessings (Pro_28:10). (T. Hall, B. D.)
William Tyndales betrayal
The immediate agent of Tyndales troubles is known to have been an English ecclesiastic, Phillips by name, who acted the part of a Judas, by artfully ingratiating himself into the translators confidence, and then conspiring with Pierre Dufief, the procureur at Brussels, to arrest him. The martyrs capture was effected in the street, as Tyndale and Phillips were leaving the house of Poyntz to dine together. Poyntz had expressed to his friend his suspicions of the lurking Englishman; but so adroitly did Phillips act the hypocrite by affecting zeal for the Reformation and love for the Bible, that he found himself courted and trusted, while Tyndale disregarded all warnings. (Sword and Trowel.)
Heady.--In the last days men will be heady, hasty, rash, inconsiderate; they will be carried by the violence of their lusts without wit or reason. They will set upon things too high and too hard for them, like young birds which, flying before they are fledged, fall to the ground, and so break their bones: so much the word implies. They will make desperate adventures; they will be rash in their words and works, precipitate and inconsiderate in all their undertakings; what they do will be raw, rude, indigested, unconcocted. Hence the word is rendered rash and unadvised. (T. Hall, B. D.)
Lovers of pleasures more than lovers of God.--
Lovers of pleasure described and warned
I. Who belong to this number.
1. All whose fondness for pleasure leads them to violate the commands of God--
(1) By indulging in forbidden pleasures.
(2) By inordinate pursuit of pleasures not in themselves sinful or expressly forbidden.
2. All who are led by a fondness for pleasure to indulge in amusements which they suspect may be wrong, or which they do not feel certain are right. When we love any person supremely, we are careful to avoid not only those things which we know will displease him, but such as we suspect may do it.
3. All who find more satisfaction in the pursuit of worldly pleasures than they do in Gods service.
4. All who are deterred from immediately embracing the Saviour, and commencing a religious life, by an unwillingness to renounce the pleasures of the world, are most certainly lovers of pleasures more than lovers of God.
II. Their sinful, guilty, and dangerous condition.
1. That the apostle considered them as sinful, in no common degree, is evident from the company in which he has placed them. It is still farther evident from the description which he gives of them in some of the verses succeeding the text. For instance, he there informs us that such are persons of corrupt minds. What can be a more satisfactory proof of a corrupt state of mind in a rational, immortal being, than a preference of unsatisfying, transitory, sinful pleasures to his Creator.
2. In the second place the apostle informs us that they resist the truth. This they must do, for their deeds are evil. Such persons hate the truth, because the truth condemns their sinful but beloved pleasures.
3. Hence they are represented as despisers of good men. They consider such men, whose conduct reproves them, as the enemies of their happiness, and ridicule them as rigid, morose, superstitious, or hypocritical persons, and who will neither enjoy the world themselves, nor allow others to do it.
4. Lastly, the persons we are describing are represented as being dead in trespasses and sins. She that liveth in pleasure, is dead while she liveth. They are dead as it respects the great end of their existence; dead to everything that is good; dead in the sight of a holy God; loathsome to Him as a corpse is to us, and as unfit for the society of the living Jehovah, as the naturally dead are for the society of the living. (E. Payson, D. D.)
The Christian view of amusements
I. Amusement is to be used as recreation. The clerk who has been hours at the desk, the mechanic in his shop, the student with his books, will take exercise and bring the unused muscles into play, and so reinvigorate the frame, or the weary brain will be soothed by the excitement and absorption of some game, or the mind, perplexed with lifes mysteries and sorrows, will wander away into the world of imagination under the spell of some master spirit, while another will plunge into long-hidden secrets of nature revealed by our modern science, and wonderingly learn the Creators wisdom, power, and love. But do you observe the assumption underlying this principle? The assumption is, that you are hard at work at your lifes task. But now, supposing you have found, and are engaged in, your lifes work, apply this principle of amusement as recreation. Nothing is lawful which deteriorates any of your powers or hinders the effectual discharge of duty. What is helpful in moderation becomes harmful in excess; amusement begun as a recreation may end in dissipation. If a man spends his holiday in toil some excursions by day and revellings at night, and returns to his work unfitted for his daily calling, he loves pleasure rather than God. Had he loved God supremely, he would have always kept in mired that he was having a holiday to fit himself for the due discharge of his God-given work; but he has thought of amuse ment for its own sake, and has been abusing it. Further, if that is unlawful which dissipates, that which corrupts is still worse. If your recreation brings you necessarily into corrupting companionships, it is thereby condemned, and it is to be renounced,
II. We must observe in our recreations the golden rule of doing to others as we would have them do to us. We must ask at what cost to them selves do others produce what amuses and recreates us. If your amusement demands loss of modesty, it demands what must harm you, as well as injure her who loses modesty. In the old slave days our fathers and mothers denied themselves sugar, refusing to eat the forced produce of their outraged brothers and sisters. But this principle applies still more widely, not only to woman, but to man; not only to human beings, but to animals as well; with regard to all these, we shall require that our recreation involves the shame, suffering, and ruin of none. A word should be said with regard to the waste of time involved in many harmless recreations. (A. N. Johnson, M. A.)
The love of pleasure
The moral effects of this exorbitant and over-mastering love of pleasure are very awful. In cases of the greatest excess, the very body gives way under it. Gluttony, drunkenness, licentiousness, not only eclipse the mental lights, and scorch the moral sensibilities of the soul, but they hasten the body to dissolution; they dig many a dishonoured grave. But apart from these physical consequences, and even in those cases where they do not follow, the moral effects of the love of pleasure are very sad. Take a tree that needs firm rooting and fresh air, and put it in a hothouse, or in some steamy vaporous place where no winds reach it, and where light is dim, and see how weak and how faded it will become. Such is the man who has blotted out the word duty from the plan of his life, and written pleasure there in its stead; who feels life no longer to be a moral strife, with God and goodness as its end, but only a low and ignoble endeavour to snatch enjoyment and secure comfort. That man must wither even while he seems to bloom; he must fall, however he may appear to rise; to him there are no stirrings of noble impulse, no victories of the will, no clear light of supreme law. Life is a song, a play, a picture, a feast, a superficial shallow thing--for the man is a lover of pleasure more than a lover of God. And when men sink thus far, it is very hard to raise them. The worm is at the heart of the tree--the corrosive stain is beneath the surface--it is eating the metal through and through. She that liveth in pleasure is dead while she liveth. Dead in this sin, the love of pleasure. The noblest things have gone now. There is nothing left to which we can appeal.
I. From such turn away, not only from the wicked men described in the passage, but from pleasure lovers. Turn away from them, from the frivolous, the butterfly race, who find no seriousness in life, who take no time for thought, who have no spirit of prayer, and no love of God. Such people can do you only harm. If they were willing to bless you, they have no means of doing it. Their life is a scanty rill; and if you find that you cannot influence them, then turn from them, lest you put your own soul in peril.
II. We may take this as a guiding rule of invariable and universal application--that duty is to stand morally supreme in our life. It is to be far above enjoyment of every kind. We shall never be safe otherwise. If life is moral, it must be moral all through--from its lowest to its highest things.
III. There must be self-denial in every true human life. We are not safe without that. We shall not keep our life wholesome, green, and growing, without a good deal of self-denial in it. Self-denial is like the pulling of the reins now and again, just to see that we have those fiery coursers, the passions, well in hand. It is like the touching of the helm when the sea runs high, or the tides are treacherous, to make sure that the ship will answer to it if there should be sudden need to turn her course.
IV. The love of God, possessed and cultured, will certainly save us from the degradation and the doom of such a life as that against which we are here warned. The love of pleasure is not put in the text against the love of God, as if they were direct opposites. The sin is to love pleasure more than God; the cure is to love God more than pleasure, and pleasure only in a moderated sense in Him. (A. Raleigh, D. D.)
Amusements
I. The spirit of amusements. Amusements are dangerous things. Can any of you explain how it comes to be that in amusements in general there is such a lack of all reference to God? Where is the party that will more brutally resent the intrusion of religion, or flee more abashed at its mention, than just the party of pleasure? Instinctively there is felt an incongruity between the two. The startled response to Mr. Blackwood in a ball-room, I take to be the outspeaking of the universal feeling--For goodness sake, Mr. Blackwood, dont introduce that here! In the lull of a dance, he had spoken to his partner something about the Saviour. This utter absence of God in amusements is an ominous symptom. As a rule they are thoroughly secular. Even when they begin with a mixture of religion, how soon that drops, and the secular takes its place. The natural history of entertainments has been one away from God. The several stages of their course have been religious, semi-secular, worldly, the profane, the lewd. I must ask you Christians to look that fact straight in the face, and ponder it to its full weight, because it is full of import. To me it is a revelation of the spirit of all these amusements, for it is by this means that we can most certainly discern the spirit. Generally speaking, the initial beginning between right and wrong has the form of a narrow fork like the points in a railway line. With the slightest jolt, you are shunted from one track to the other. Can you determine the exact point when you have left the right line? But soon as the divergence grows you know to your pains. Two seeds are before you. Each has within it a hidden germ, the image and ideal of a great tree. Can you determine their species in the seed? You may not be able, and argument will be useless. But plant them, and when one has grown into an ash and another into a maple, then the difference and the kind is patent. Yet these seeds were specifically different. A different germ, a different life principle, resided in each; and they could grow only into what they originally were. Each had a potency to become what they eventually grew into. Your pleasures grow from a germ, a spirit. A life principle pervades the whole. I refuse to argue the matter at a microscopic stage, the seed difference, the narrow railway point. Taking the Masters great principle, we know them by their fruit. Can that be right which needs the Bible laid aside, prayer neglected, God forgotten, and to which the name of Jesus is a jar?
II. The desire for pleasure a morbid symptom. The healthiest tone in manhood and society is when people are busy, when they are bent on some great ideal, and do not need to be amused. Even a healthy child needs far less to be amused than mothers and nurses think. Its great idea of amusement is to do something. The honest workman, the colonist, say, in a new country, busy in felling timber, reclaiming land--his own now--erecting his homestead, and in other works of homely husbandry, give him the solace of his wifes society, the prattle of his children, his Bible, a rest in the evening, and the church on Sabbath, and he will live a life above entertainment--a life of such solid satisfaction, that entertainments would be a mockery to it. The kingdom that is at its best, the society that is at its healthiest, and the Church of God at its most useful stage, do not need entertainments. In the old days, when old Rome was slowly climbing the splendid height of mistress-ship of the world, her citizens were sober, frugal, and industrious. Her dictators held the plough, and her matrons the distaff. Then the gladiatorial shows had no existence, and adultery was unknown. The men were freemen, and the women virtuous. It was when the citizens had let themselves be debauched by the games and consented to be amused, that they sank into the position of public beggars, issuing of a morning from their squalid cabins for their daily dole of the public bread, to idle away the livelong day on the benches of the amphitheatre and circus, with an occasional lounge in the public baths, doing no work, all labour being considered degrading as the lot of slaves. Then was the time of Romes decay, till at last they lost to the hardier Goths that semblance of liberty they were too effeminate to defend. Drill your minds, steer your course through life with the grand helm of duty, and not let yourselves roll on the wave of self-indulgence and entertainment.
III. What, then, should be the Christians attitude towards amusements? In answering this, let me distinguish between Christians in their collective capacity as the Church, and the Christian by himself as an individual. As for the Church of Christ, or Christians collectively, I fail to see that she has got anything to do with amusements whatever. God never instituted the Church to amuse people; so to speak, it is outside her commission. Since Christians cannot go down to the worlds pleasures, all the more sedulously should they cultivate that domain which relates to the pleasant in their own religion; for there is distinctly a pleasurable department in Christianity. The restfulness, the kindness, the sincerity, the readiness to oblige and put ones self about to please, the unfeigned humility and readiness to commend--yea, and relish for all that beauty so copiously strewed in nature without. The cause of conversion often is said to be, These Christians seemed so much happier than I was. Instinctively, somehow or other, the unsaved feel that if you profess religion you belong to another party from them, and ought to be better; and when they see you indulging in the amusements they indulge in, and which they probably have a shrewd idea are not just the right thing, they are the first to feel the incongruity and to wonder at you. Their idea of religion is taken from you, and you are found false witnesses of God. Perhaps the impression your conduct may produce on their minds is utter scepticism of the reality of all vital religion whatever. The Christian that goes down to worldly pleasures is guilty of bringing a slander on his religion.
IV. Amusements and the unsaved. I know that in touching your amusements I am touching the apple of your eye.
1. Let me tell you frankly, then, that your worldly entertainments and amusements are sinful. Sinful, for they are to you the rivals of Christ, and keep you from salvation--yea, even more than ridicule and persecution.
2. They are also unseasonable. There are positions in life in which all acknowledge that anything like jollity or mirth is out of place. If a man has committed a crime, and he is placed in the dock to be tried for his life, frivolity and laughter would be counted exceedingly unbecoming. If you, as the Bible tells you, are a sinner; if you have done things that have angered God that is above, and if His wrath is abiding in your souls, is mirth seemly in your state? Sorrow, repentance, prayer, a turning to Christ, realising that your state is one of sin against the Infinite Jehovah--that is the becoming state for you to be in. (Alex. Bisset, M. A.)
Worldly pleasures
Worldliness is often condemned in the New Testament. It is not, as some seem to think, any particular object or pursuit. It is nothing external, but resides in ourselves. It is a condition of soul, not of circumstance--a mind which is more carnal than spiritual, more earthly than heavenly, more self-seeking than God-fearing. Persons who have no relish for society, or music, or public amusements, may yet be intensely worldly in the prosecution of business, in the gaining and spending or hoarding of money, in the management of a household, in the manner of bearing trials, in excessive care, in intellectual pursuits, and even in the affairs of benevolence and religion. It is especially tested in the selection of our pleasures and the degree in which they are indulged. Pleasure-providing is a trade in which, as in others, there is fierce competition. Many places of amusement are not remunerative, and every effort is put forth to increase the revenue. For this end the lowest tastes must be pandered to, and new excitements must be found. Must not such pleasures tend to corrupt a nation? Christians cannot hesitate as regards their own duty. We do not denounce pleasure as such. Rest as well as labour is from God, laughter as well as tears, recreation as well as toil. Pleasure becomes sin when we are lovers of pleasure more than lovers of God. This is always the case when our pleasures are opposed to purity and piety. Besides this, we may love inordinately that which is in itself innocent and useful. Excess in what is lawful may become wrong by violating a higher obligation. Whenever we find that our pleasures are interfering with our piety, that they occupy the chief place in our minds, that we are loving them more than we love God, then we may be sure that we are wrong, whatever the nature of those pleasures may be, or whatever the sanction which they claim. (Newman Hall, LL. B.)
Carnal pleasure ruling in man
Such were those libertines (Jam_5:5; 2Pe_2:13; Jdg_4:18-19). Peradventure they may give God some external worship of cap and knee; but they keep their hearts and best rooms for their carnal lusts and pleasures. (T. Hall, B. D.)
Godly pleasure
Many are so bewitched with their lusts and pleasures, that they do even sacrifice their time, wit, wealth, lives, souls, and all unto them. They are even led by them (2Pe_2:10), as an ox to the slaughter (Pro_7:22-23). They make them their chiefest good, and place their happiness in them. How many spend their precious time in playing, which they should spend in praying and in serving God in some vocation. (T. Hall, B. D.)
The poison of pleasure
1. That sensual pleasures are the very poison and bane of all grace in the soul; they war against the peace and purity of it (1Pe_2:11); they blind the eye, that it cannot attain to saving knowledge (chap. 3:6, 7); the love of pleasures eats out the love of God and goodness out of the soul.
2. It is these sensual pleasures which stop the ears against Gods call, so that no reason nor religion can work on men. These choke the good seed of the Word, that it cannot grow (Luk_8:14). That is the best pleasure which springs from the knowledge and love of God. We call not upon you to forsake, but to change your pleasures. Change your sordid, sinful, sensual delights, into sublime, spiritual, and noble delights.
3. The better to wean your hearts from carnal pleasures, consider the vanity and shortness of them. They are like a fire of straw--a blast, and gone. Do not, then, for a mite of pleasure, purchase a mountain of misery; for momentary joys, endure eternal sorrows.
4. They do emasculate and weaken the mind. Whoever was made more learned, wise, courageous, or religious by them? They rob man of his reason, and besot him (Hos_4:11); they take away the man, and leave a swine or beast in his room.
5. This world is a place of weeping, conflicting, labouring, to all the godly, and not of carnal mirth and rejoicing; carnal mirth must be turned into mourning (Jam_4:9-10); the way to heaven lies through many afflictions.
6. Consider those sensual pleasures end in sorrow. The end of such mirth (what ever the beginning is) is sorrow. Men call them by the name of pleasures, pastimes, delights; but in Gods dictionary their name is Madness (Ecc_1:17; Ecc_2:2), Sorrow (Pro_14:13), and is attended with poverty. (T. Hall, B. D.)
Voluptas
Voluptas, the goddess of sensual pleasures, was worshipped at Rome where she had a temple. She was represented as a young and beautiful woman, well dressed and elegantly adorned, seated on a throne, and having virtue under her feet. This representation is just enough; the love of pleasure is too often attended with the sacrifice of virtue. (C. Buck.)
Culling pleasure
The world may have many pleasures; but it is culling flowers from the enemys land, and we Christians must take care that no nightshade and henbane mix unwittingly with our garland.
Worldly pleasures vain
Pleasures, like the rose, are sweet, but prickly; the honey doth not countervail the sting; all the worlds delights are vanity, and end in vexation; like Judas, while they kiss they betray. I would neither be a stoic nor an epicure; allow of no pleasure, nor give way to all; they are good sauce, but nought to make a meal of. I may use them sometimes for digestion, never for food. (J. Henshaw.)
Pleasure-mongers
Better be preserved in brine than rot in boney. These plea sure-mongers are at last as the worst of all. Such a one was Catullus, who wished all his body was nose, that he might spend all his time in sweet smells. Such was Philoxenus, who likewise wished that his neck was as long as a cranes, that he might take more delight in meats and drinks. Such was Boccas, the poet, who said that he was born for the love of women. (J. Trapp.)
Pleasure-loving professors
It is always a terrible condemnation of a church member that no one should suspect him of being one. We have heard of a young lady who engaged for many months in a round of frivolities, utterly forgetful of her covenant with Christ. One Sunday morning, on being asked by a gay companion to accompany him to a certain place, she declined on the ground that it was the communion Sunday in her own church. Are you a communicant? was the cutting reply. The arrow went to her heart. She felt that she had denied the Lord who died for her. That keen rebuke brought her to repentance and a recon version. Are there not many other professors of Christ who appear to be lovers of pleasure more than lovers of God? (T. L. Cuyler, D. D.)
Emblem of worldly pleasure
It was a remarkably hot and sultry day. We were scrambling up the mountain which rises above the east shore of the Dead Sea, when I saw before me a fine plum-tree loaded with fresh-blooming plums. I cried to my fellow traveller, Now, then, who will arrive first at that plum-tree? And as he caught a glimpse of so refreshing an object, we both pressed our horses into a gallop, to see which should get the first plum from the branches. We both arrived at the same time, and each snatching a fine ripe plum put it at once into our mouths, when, on biting it, instead of the cool, delicious, juicy fruit which we expected, our mouths were filled with a dry, bitter dust, and we sat under the tree upon our horses, sputtering and hemming, and doing all we could to be relieved of the nauseous taste of this strange fruit. We then perceived, to my great delight, that we had discovered the famous apple of the Dead Sea, the existence of which has been doubted and canvassed since the days of Strabo and Pliny, who first described it. (R. Curzon.)
Death of a lover of pleasure
Monsieur de LEnelos, a man of talent in Paris, educated his daughter Ninon with a view to the gay world. On his death-bed, when she was about fifteen, he addressed her in this language: Draw near, Ninon; you see, my dear child, that nothing more remains for me than the sad remembrance of those enjoyments which I am about to quit for ever. But, alas I my regrets are useless as vain. You, who will survive me, must make the best of your precious time.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–13 2. For men shall be. Some of the characteristics…
2. For men shall be. Some of the characteristics of men in that period are given. Such men probably exist in all ages, but at the time referred to by Paul they shall be in the predominance. Lovers of their own selves. Selfish.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv6, 10 2Ti_3:6. Silly women.—The diminutive term (“little women”) is not…
CRITICAL AND EXPLANATORY NOTES
2Ti_3:6. Silly women.—The diminutive term (“little women”) is not found again in New Testament. The contemptuous epithet indicates their weakness and proneness to temptation.
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2Ti_3:7. Never able.—In the nature of things whilst such conditions lasted. To come to the knowledge.—I.e. the complete knowledge.
2Ti_3:8. Jannes and Jambres.—According to Jewish tradition, sons of Balaam, at first teachers, then opponents, of Moses. They perished with the Egyptians in the Red Sea.
2Ti_3:9. Shall be manifest.—“Thoroughly exposed.” As theirs also was.—R.V. “came to be.” The pronoun points to these men far removed as monitory specimens of those who oppose truth.
MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_3:6-9
Characteristics of False Teachers.
I. They furtively insinuate themselves into the midst of domestic life.—“For of this sort are they which creep into houses” (2Ti_3:6). As a serpent crawls towards its prey, or as a wolf stealthily attacks the sheepfold. The peace of many a home has been destroyed by the cunning of unprincipled men.
II. They practise their wiles on weak women.—
1. Women whose sinful lives make them a prey to conflicting passions. “And lead captive silly women laden with sins, led away with divers lusts” (2Ti_3:6). The most abandoned woman has her moments of remorse, when her conscience is roused and her soul bowed down under the load of conscious sin. It is then that the false teacher, who promises ease of conscience, is eagerly listened to, especially if too much restriction is not placed on the indulgence of unholy desire.
2. Women who crave for novelty rather than the knowledge of the truth. “Ever learning, and never able to come to the knowledge of the truth” (2Ti_3:7). They quickly disparage what they already know by the restless desire and curiosity to gain something new. It is not a paradox but a truth to say that their constant craving for knowledge leaves them utterly ignorant, for nothing can be known that is forgotten as soon as it is learned. The Gnostic teachers, like more recent heretics, laid hold of the female sex and encouraged them to use all their seductive arts in popularising their theories.
III. They have their prototypes in past ages.—
1. In men who audaciously opposed the truth. “Now as Jannes and Jambres withstood Moses, so do these also resist the truth” (2Ti_3:8). These were the traditional names of the Egyptian magicians who sought by their conjuring tricks to discredit the authority of Moses. It is the ambition of false teachers to-day to imitate and if possible outrival the preacher of the gospel.
2. In men whose degraded minds rendered them incapable of appreciating the truth. “Men of corrupt minds, reprobate concerning the faith” (2Ti_3:8). Their own vitiated tastes and misused powers incapacitated them from testing the truth. They were bewitched and misled by their own foolish errors, and infatuated by their own sins.
IV. The inevitable exposure of their wicked and insensate folly limits their power for mischief.—“But they shall proceed no further: for their folly shall be manifest” (2Ti_3:9). Wise as they may seem, their folly shall be exposed. In all wickedness there is an element of weakness which limits its power to do evil. They who seek to deceive others end in being most deceived themselves.
Lessons.—
1. False teachers are not particular as to the instruments they employ.
2. Error hopelessly degrades its victims.
3. False teachers expose themselves.
GERM NOTES ON THE VERSES
2Ti_3:8-9. Opposition to the Truth—
I. Is the offspring of ignorance and obstinate wickedness.
II. Is limited in its power.
III. The folly of such an attitude will be exposed and the opponents signally punished.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v5 2 Timothy
2 Timothy
FORM AND POWER
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2Ti 3:5
IN this, his last letter and legacy, the Apostle Paul is much occupied with the anticipation of coming evils. It is most natural that the faithful watchman, knowing that the hour of relieving guard was very near at hand, should eagerly scan the horizon in quest of the enemies that might approach when he was no longer there to deal with them. Old men are apt to take a gloomy view of coming days, but the frequent references to the corruptions of the Church which occur in this letter are a great deal more than an old man’s pessimism. They were warnings, which were amply vindicated by the history of the post-apostolic age of the Church, which was the seed-bed of all manner of corruptions, and they point to permanent dangers, the warning against which is as needful for us as for any period.
The Apostle draws here a very dark picture of the corrupt forms of Christianity, the advent of which he tremblingly anticipated. I do not mean to enter at all upon the dark catalogue of the vices which he enumerates, except to point out that its beginning and the middle and the end are very significant. It begins with ‘lovers of self’ - that is the root of all forms of sin. In the centre there stands ‘lovers of pleasure more than lovers of God’; and at the end, summing up the whole, are the words of our text, ‘having the form of godliness, but denying the power thereof.’
I do not suppose that these words need much explanation. ‘Godliness,’ in the New Testament, means not only the disposition which we call piety, but the conduct which flows from it, and which we may call practical religion. The form or outward appearance of that we all understand. But what is the ‘denying the power thereof?’ It does not consist in words, but in deeds. In these latter epistles we find ‘denying’ frequently used as equivalent to abjuring, renouncing, casting off. For instance, in a passage singularly and antithetically parallel to that of my text, we read ‘denying ungodliness and worldly lusts,’ which simply means throwing off their dominion. And in like manner the denial here is no verbal rejection of the principles of the gospel, which would be inconsistent with the notion of still retaining the form of godliness; but it is the practical renunciation of the power, which is inherent in all true godliness, of moulding the life and character - the practical renunciation of that even whilst preserving a superficial, unreal appearance of being subject to it.
This, then, being the explanation, and the rough out. line of the state of things which the Apostle contemplates as hurrying onwards to corrupt the Church after his departure, let us look at some of the thoughts connected with it.
I. Observe the sad frequency of such a condition.
Wherever any great cause or principle is first launched into the world, it evokes earnest enthusiasm, and brings men to heroisms of consecration and service. And so when Christianity was first launched, there was less likelihood of its attracting to itself men who were not in earnest, and who were mere formalists. But even in the Apostolic Church there were an Ananias and a Sapphira, a Simon Magus, and a Demas. As years go on, and primitive enthusiasms die out, and the cause which was once all freshly radiant and manifestly heaven-born becomes an earthly institution, there is a growing tendency to gather round it superficial, half-and-half adherents. What. soever is respectable, and whatsoever is venerable, and whatsoever is customary will be sure to have attached to it a mass of loose and nominal adherents; and the gospel has had its full share of such. I was talking not very long ago to a leading man belonging to another denomination than my own; and he quietly, as a matter of course said, ‘Our communicants are so many hundred thousands. I reckon that a quarter of them, or thereabouts, are truly spiritual men!’ and he seemed to think that nobody Would question the correctness of the calculation and the proportion. Why, ‘Christendom’ is largely a mass of pagans masquerading as Christians.
And every church has its full share of such people; loose adherents, clogs upon all movement, who bring down the average of warmth like the great icebergs that float in the Atlantic and lower the temperature of the summer all over Europe. They make consecration ‘eccentric’; they make consistent, out-and-out Christian living ‘odd,’ ‘unlike the ordinary thing,’ and they pull down the spirituality of the Church almost to the level of the world. Every communion of so-called Christian men has its full share of these. The same thing applies to us, and every Church of God on the face of the earth has a little core of earnest Christians, who live the life, and a great envelope and surrounding of men who, as my text says, have the form of godliness, and practically deny the power thereof. Widespread, and all but universal, this condition of things is. And so let each of us say, ‘Lord! Is it I?’
II. Think, next, of the underground working of this evil
These people about whom Paul is speaking in my text were, I suppose, mostly, though by no means exclusively, conscious pretenders to what they did not possess. But the number of hypocrites, in the full sense of the word, is amazingly small, and the men whom you would brand as most distinctly so, if you came to talk to them, would amaze you to find how entirely ignorant they were of the fact that they were dramatising and pretending to piety, and that there was next to no reality of it in them. A very little bit of gold, beaten out very thin, will cover over, with a semblance of value, an enormous area. And men beat out the little modicum of sincerity that they have so very thin that it covers, and gives a deceptive appearance of brilliancy and solidity to an enormous amount of windy flatulence and mere pretence. Hypocrites, in the rude, vulgar sense of the word, are, I was going to say, as rare as, but I will say a great deal rarer than, thoroughgoing and intensely earnest and sincere Christians. These men, the precursors of Gnostic heresies and a hundred others, had no notion that their picture was like this, and if they had been shown Paul’s grim catalogue they would have said, ‘Oh! a gross caricature, and not the least like me.’ And that is what a great many other men do as well.
But it is an unconscious hypocrisy, an unconscious sliding away from the basis of reality on to the slippery basis of pretence and appearance that I want to say a word or two about. The worse a man is, the less he knows it. The more completely a professing Christian has lost his hold of the substance and is clinging only to the form, the less does he suspect that this indictment has any application to him. The very sign and symptom of spiritual degeneracy and corruption is unconsciousness, as the great champion of Israel, when his locks were cropped in Delilah’s lap, went out to exercise his mighty limbs as at other times, and knew not, till he vainly tried feats which their ebbing strength was no longer equal to perform, that the Spirit of the Lord had departed from him. The more completely a man’s limbs are frost-bitten the more comfortable and warm they are, and the less does he know it. If a man says, ‘Your text has no sort of application to me,’ he thereby shows that it has a very close application to him.
I need say little about the reasons for this unconsciousness. We are all accustomed to take very lenient views, when we take any at all, of our own character; and the tendency of all conduct is to pull down conscience to the level of conduct, and to vindicate that conduct by biased decisions of a partial conscience. And so I have no doubt that there are people thinking how well my words fit some other man from whom there has, without there knowing it, ebbed away, by slow, sad drops, almost all the lifeblood of their Christianity, like some great tree that stands in the woods, fair to appearance, with solid bole and widespread leafage, and expanded branches, and yet the heart is out of it; and when the tempest comes and it falls, everybody can look into the hollow trunk and see that for years it has been rotten.
Brethren, the underground enemies of our Christian earnestness are far more dangerous than the apparent and manifest antagonists; and there are many men amongst us who would repel with indignation a manifest assault against their godliness, who yield without resistance, and almost without consciousness, to the sly seductions of unsuspected evil. The arrow that flies in darkness is more deadly than the pestilence that wasteth at noonday.
III. Further, notice the ever-operating causes that produce this condition.
I suppose that one, at any rate, of the main examples of this ‘form’ was participation in the simple worship of the primitive Church And although the phrase by no means refers merely to acts of worship, still that is one of the main fields in which this evil is manifest. Many of us substitute outward connection with the Church for inward union with Jesus Christ. All external forms have a tendency to assert themselves, and to detain in themselves, instead of helping to rise above themselves, our poor sense-ridden natures. How many of us are there whose religion consists very largely in coming to this place, standing up when other people sing, seeming to unite in prayer and praise, perhaps participating in the sacred rites of the Church; but having most of their religion safely locked up in their pews along with their hymn-books when they leave the chapel, and waiting for them quietly, without troubling them, until next Sunday! We need outward forms of worship. It is a sign of our weakness that we do, but they are so full of danger that one sometimes wishes that they could be broken up and made fluent, and, at least for a time, that something else could be substituted for them.
Seeing that the purest and the simplest of forms may become like a dirty window, an obscuring medium which shuts out instead of lets in the light, it seems to me that the Churches are wisest which admit least of the dangerous element into their external worship, and try to have as little of form as may keep the spirit. I know that simple forms may be abused quite as much am elaborate ones. I know that a Quakers’ meetinghouse is often quite as much a house of formal and not of real communion as a Roman Catholic cathedral. Let us remember how full of dangers they all, and always are. And let us be very sure that we do not substitute church membership, coming to church or chapel, going to prayer-meeting, teaching in Sunday-schools, reading devout books, and the like, for inward submission to the power.
Another cause always operating is the tendency which all action of every kind has to escape from the dominion of its first motives, and to become merely mechanical and habitual Habit is a most precious ally of goodness, but habitual goodness tends to become involuntary and mechanical goodness, and so to cease to be goodness at all And the more that we can, in each given case, make each individual act of godliness, whether it be in worship or in practical life, the result of a fresh approach to the one central and legitimate impulse of the Christian life, the better it will be for ourselves. All great causes, as I was saying a moment or two ago, tend to pass from the dominion of impulse into that of use and wont and mere routine, and our religion and practical godliness in daily life is apt to do that, as well as all our other actions.
And then, still further, there is the constant operation of earth and sense and daily duties and pressing cares, which war against the reality and completeness of our submission to the power of godliness. Grains of sand, microscopically minute in the aggregate, bury the temples and the images of the gods in the Nile Valley. The multitude of small cares and duties which are blown upon us by every wind have the effect of withdrawing us, unless we are continually watchful, from that one foundation of all, the love of Jesus Christ felt in our daily lives. Unless we perpetually tighten our hold, it will loosen, by very weariness of the muscles. Unless the boat be firmly anchored it will be drifted down the stream. Unless we take care, our Christian life and earnestness will ooze out at our finger-tips, and we shall never know that it is gone. The world, our own weakness, our very tasks and duties, the pressure of circumstances, the sway of our senses, and the very habit of doing right - all of these may tend to make us mechanical and formal participators in the religious life, and unconscious hypocrites.
IV. So, lastly, let me point you to the discipline which may avert this evil.
First and foremost, I would say, let us cherish a clear and continual recognition of the reality of ‘the danger Forewarned is forearmed. He that will take counsel of his own weakness, and be taught by God’s Word how unreliable he himself is, and how strong the forces are which tend to throw his religion all to the surface, will thereby be, if not insured against the danger, at least made a great deal more competent to deal with it. ‘Blessed is the man that feareth always,’ and that knows how likely he is to go wrong unless he carefully seeks to keep himself right.
Rigid, habitual self-inspection, in the light of God’s Word, is an all-important help to prevent this sliding of our Christian life into superficiality. If what I was saying about the unconsciousness of decline be at all true, then most eloquently and impressively does it say to us all, ‘Watch! for we know not what may be going on underground unless we have a continual carefulness of inspection.’ We should watch our own characters, the movement of our spiritual nature, and the effect and operation of our habits and of our participation in outward forms of Christianity; we should watch these as carefully as men in the tropics look into their beds and their clothing before they put them on, or get into them, for snakes and scorpions. In a country which is only preserved by the dykes from Being swallowed up by the sea, the minutest inspection of the rampart is the condition of security, and if there be a hole big enough for a mouse to creep through, the water will come in and make a gap wide enough to drown a province in a little while. And so, brethren, seeing that we have such dangers round about us, and that the most formidable of them all are powers that work in the dark, let us be very sure that our eyes have searched, as well as we can, the inmost corners of our lives, and that no lurking vermin lie beneath the unturned up stones.
And then, lastly, and as that without which all else is vain, let us make continual and earnest and contrite efforts day by day to renew and deepen our personal communion with Jesus Christ. He is the source of the power which godliness operates in our lives, and the closer we keep to Him the more it will flood our hearts and make us real, out-and-out Christians, and not shallow and self-deceived pretenders.
The tree that had nothing but leaves upon it hid its absence of fruit by its abundance of foliage. The Master came, as He comes to you and to me, seeking fruit, and if He finds it not He will perpetuate the barrenness by His blasting word, ‘No fruit grow upon thee henceforward for ever.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 Sin. (See Scofield "Rom 3:23").
sins
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv8, 10 The certainty of the ultimate exposure of the errorists:
The certainty of the ultimate exposure of the errorists:
v. 8. Now, as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith.
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v. 9. But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was.
According to Jewish tradition the men here mentioned, Jannes and Jambres, were sons of Balaam and belonged to the Egyptian magicians that were such strong opponents of Moses. By inspiration of the Spirit, St. Paul here changed tradition into history, thus supplementing the Old Testament account. These magicians had heard the Word of God from the mouth of Moses and Aaron, but they had deliberately and maliciously hardened their hearts against the truth, they had persisted in offering the most stubborn resistance to all the evidence of God’s power. In the very same manner the errorists of Ephesus were resisting the truth as taught by Paul and Timothy, at the same time hindering the labor of the apostles by their secret opposition. The reason for their actions is found in the condition of their hearts: Men corrupt in their mind, not approved with respect to their faith. Men of that stamp have not only spoiled their minds for the acknowledgment of the truth, but they have also hardened their consciences. Any attempt to change this corruption seems doomed to failure from the outset. They may have a head-knowledge of the Christian doctrine, but they are void of all sound judgment in affairs of true Christian religion; if they are put to a test, they fail most lamentably. Since the knowledge of the Christian truth includes repentance and faith, self-denial and love, they are not at all pleased with the outlook. But their chief danger lies in this, that men of this kind are usually very clever in hiding their real sentiments.
The apostle, however, gives the comforting assurance that they will eventually be exposed: But they will not continue very much longer; for their lack of sense will become manifest to all, just as was that of those men. This statement is not at variance with chap. 2:16; for in that passage the apostle speaks of the increasing influence of the false teachers, while he here refers to the revelation of a hypocritical Christianity, such as may be hidden from the eyes of men for a long time. It is a matter of comfort that there will be a limit to the measure of hypocrisy which people may reach without being detected. The eyes of men will finally be opened to the real status of affairs; the lack of sense and wisdom in the hypocritical Christians will finally become manifest and an end thus put to their machinations. Note: This is a source of great consolation also in our days, since it happens time and again that certain sordid spirits will manage to gain adherents for themselves. Eventually all the opposition of error is bound to break down before the power of the truth. God does not permit the rule to be torn from His hand.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 8, 10 They will have a shape of godliness, but they…
They will have a shape of godliness, but they will deny its power
Paul speaks of godliness, the habit of honoring God, as if it were a physical object that had a shape and had physical power. AT: "They will appear to honor God, but they way they act will show that they do not really believe in God's power" (See: Metaphor)
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have a shape of godliness
"appear to have godliness" or "appear to honor God"
Turn away from these people
"Turn away" here is a metaphor for avoiding someone. AT: "Avoid these people" (See: Metaphor)
enter into households and captivate
"enter into houses and greatly influence"
foolish women
"women who are spiritually weak." These women may be spiritually be weak because they fail to work at becoming godly or because they are idle and have many sins.
who are heaped up with sins
Paul speaks of the attraction of sin as if sin were heaped up on the backs of these women. Possible meanings are 1) "who sin often" or 2) "who feel terrible guilt because they continue to sin." The idea is that these men can easily influence these women because the women are unable to stop sinning. (See: Metaphor)
are led away by various desires
Paul speaks about these various desires as if they could lead another person away. This can be stated in active form. AT: "they desire to sin in various ways rather than obey Christ" (See: Metaphor and Active or Passive)
translationWords
godly
power
turn
household
fool
sin
true
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 6, 8, 11 3:5 People like that (3:2-4) had rejected sound teaching…
3:5 People like that (3:2-4) had rejected sound teaching and cut themselves off from the power that could make them godly (see 1 Tim 1:5-11; Col 2:16-23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.