I.
The apostle forewarns Timothy what the last days would be, with the reasons
thereof, ver. 1-9. II. Prescribes various remedies against them (ver. 10, to
the end), particularly his own example ("But thou hast fully known my
doctrine," &c.) and the knowledge of the holy scriptures, which are
able to make us wise unto salvation, and will be the best antidote against
the corruptions of the times we live in. In this chapter Paul tells Timothy
how bad others would be, and therefore how good he should be; and this use
we should make of the badness of others, thereby to engage us to hold our
own integrity so much the firmer.
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Marks
of Perilous Times.
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A. D. 66.
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1
This know also, that in the last days perilous times shall come.
2 For men shall be lovers of their own selves, covetous, boasters, proud,
blasphemers, disobedient to parents, unthankful, unholy, 3
Without natural affection, trucebreakers, false accusers, incontinent,
fierce, despisers of those that are good, 4 Traitors, heady,
highminded, lovers of pleasures more than lovers of God; 5
Having a form of godliness, but denying the power thereof: from such turn
away. 6 For of this sort are they which creep into houses, and
lead captive silly women laden with sins, led away with divers lusts,
7 Ever learning, and never able to come to the knowledge of the truth.
8 Now as Jannes and Jambres withstood Moses, so do these also resist the
truth: men of corrupt minds, reprobate concerning the faith. 9
But they shall proceed no further: for their folly shall be manifest unto
all men, as theirs also was.
Timothy must not think it
strange if there were in the church bad men; for the net of the gospel was
to enclose both good fish and bad, Matt. xxii. 47, 48. Jesus Christ had
foretold (Matt. xxiv.) that there would come seducers, and therefore we must
not be offended at it, nor think the worse of religion or the church for it.
Even in gold ore there will be dross, and a great deal of chaff among the
wheat when it lies on the floor.
I. Timothy must know that
in the last days (v. 1), in gospel times, there would come
perilous times. Though gospel times were times of reformation in many
respects, let him know that even in gospel times there would be perilous
times; not so much on account of persecution from without as on account of
corruptions within. These would be difficult times, wherein it would be
difficult for a man to keep a good conscience. He does not say,
"Perilous times shall come, for both Jews and Gentiles shall be
combined to root out Christianity;" but "perilous times shall
come, for such as have the form of godliness (v. 5) shall be
corrupt and wicked, and do a great deal of damage to the church." Two
traitors within the garrison may do more hurt to it than two thousand
besiegers without. Perilous times shall come, for men shall be wicked. Note,
1. Sin makes the times perilous. When there is a general corruption of
manners, and of the tempers of men, this makes the times dangerous to live
in; for it is hard to keep our integrity in the midst of general corruption.
2. The coming of perilous times is an evidence of the truth of
scripture-predictions; if the event in this respect did not answer to the
prophecy, we might be tempted to question the divinity of the Bible. 3. We
are all concerned to know this, to believe and consider it, that we may not
be surprised when we see the times perilous: This know also.
II. Paul tells Timothy
what would be the occasion of making these times perilous, or what shall be
the marks and signs whereby these times may be known, v. 2, &c.
1. Self-love will make the times perilous. Who is there who does not love
himself? But this is meant of an irregular sinful self-love. Men love their
carnal selves better than their spiritual selves. Men love to gratify their
own lusts, and make provision for them, more than to please God and do their
duty. Instead of Christian charity, which takes care for the good of others,
they will mind themselves only, and prefer their own gratification before
the church's edification. 2. Covetousness. Observe, Self-love brings in a
long train of sins and mischiefs. When men are lovers of themselves, no good
can be expected from them, as all good may be expected from those who love
God with all their hearts. When covetousness generally prevails, when every
man is for what he can get and for keeping what he has, this makes men
dangerous to one another, and obliges every man to stand on his guard
against his neighbour. 3. Pride and vain-glory. The times are perilous when
men, being proud of themselves, are boasters and blasphemers,
boasters before men whom they despise and look upon with scorn, and
blasphemers of God and of his name. When men do not fear God they will not
regard man, and so vice versâ. 4. When children are disobedient to
their parents, and break through the obligations which they lie under to
them both in duty and gratitude, and frequently in interest, having their
dependence upon them and their expectation from them, they make the times
perilous; for what wickedness will those stick at who will be abusive to
their own parents and rebel against them? 5. Unthankfulness and unholiness
make the times perilous, and these two commonly go together. What is the
reason that men are unholy and without the fear of God, but that they are
unthankful for the mercies of God? Ingratitude and impiety go together; for
call a man ungrateful, and you can call him by no worse name. Unthankful,
and impure, defiled with fleshly lusts, which is an instance of great
ingratitude to that God who has provided so well for the support of the
body; we abuse his gifts, if we make them the food and fuel of our lusts. 6.
The times are perilous when men will not be held by the bonds either of
nature or common honesty, when they are without natural affection,
and truce-breakers, v. 3. There is a natural affection due to
all. Wherever there is the human nature, there should be humanity towards
those of the same nature, but especially between relations. Times are
perilous when children are disobedient to their parents (v. 2) and
when parents are without natural affection to their children, v. 3.
See what a corruption of nature sin is, how it deprives men even of that
which nature has implanted in them for the support of their own kind; for
the natural affection of parents to their children is that which contributes
very much to the keeping up of mankind upon the earth. And those who will
not be bound by natural affection, no marvel that they will not be bound by
the most solemn leagues and covenants. They are truce-breakers, that
make no conscience of the engagements they have laid themselves under. 7.
The times are perilous when men are false accusers one of another, diaboloi--devils
one to another, having no regard to the good name of others, or to the
religious obligations of an oath, but thinking themselves at liberty to say
and do what they please, Ps. xii. 4. 8. When men have no government of
themselves and their own appetites: not of their own appetites, for they are
incontinent; not of their own passions, for they are fierce;
when they have no rule over their own spirits, and therefore are like a city
that is broken down, and has no walls; they are soon fired, upon the least
provocation. 9. When that which is good and ought to be honoured is
generally despised and looked upon with contempt. It is the pride of
persecutors that they look with contempt upon good people, though they are
more excellent than their neighbours. 10. When men are generally
treacherous, wilful, and haughty, the times are perilous (v. 4)--
when men are traitors, heady, high-minded. Our Saviour has foretold
that the brother shall betray the brother to death and the father the child
(Matt. x. 21), and those are the worst sort of traitors: those who delivered
up their Bibles to persecutors were called traditores, for they
betrayed the trust committed to them. When men are petulant and puffed up,
behaving scornfully to all about them, and when this temper generally
prevails, then the times are perilous. 11. When men are generally lovers
of pleasure more than lovers of God. When there are more epicures than
true Christians, then the times are bad indeed. God is to be loved above
all. That is a carnal mind, and is full of enmity against him, which prefers
any thing before him, especially such a sordid thing as carnal pleasure is.
12. When, notwithstanding all this, they have the form of godliness (v.
5), are called by the Christian name, baptized into the Christian faith, and
make a show of religion; but, how plausible soever their form of godliness
is, they deny the power of it. When they take upon them the form which
should and would bring along with it the power thereof, they will put
asunder what God hath joined together: they will assume the form of
godliness, to take away their reproach; but they will not submit to the
power of it, to take away their sin. Observe here, (1.) Men may be very bad
and wicked under a profession of religion; they may be lovers of themselves,
&c., yet have a form of godliness. (2.) A form of godliness is a very
different thing from the power of it; men may have the one and be wholly
destitute of the other; yea, they deny it, at least practically in their
lives. (3.) From such good Christians must withdraw themselves.
III. Here Paul warns
Timothy to take heed of certain seducers, not only that he might not be
drawn away by them himself, but that he might arm those who were under his
charge against their seduction. 1. He shows how industrious they were to
make proselytes (v. 6): they applied themselves to particular
persons, visited them in their houses, not daring to appear openly; for
those that do evil hate the light, John iii. 20. They were not forced into
houses, as good Christians often were by persecution; but they of choice
crept into houses, to insinuate themselves into the affections and good
opinion of people, and so to draw them over to their party. And see what
sort of people those were that they gained, and made proselytes of; they
were such as were weak, silly women; and such as were wicked, laden
with sins, and led away with divers lusts. A foolish head and a filthy
heart make persons, especially women, an easy prey to seducers. 2. He shows
how far they were from coming to the knowledge of the truth, though they
pretended to be ever learning, v. 7. In one sense we must all
be ever learning, that is, growing in knowledge, following on to know the
Lord, pressing forward; but these were sceptics, giddy and unstable, who
were forward to imbibe every new notion, under pretence of advancement in
knowledge, but never came to a right understanding of the truth as it is in
Jesus. 3. He foretels the certain stop that should be put to their progress
(v. 8, 9), comparing them to the Egyptian magicians who withstood
Moses, and who are here named, Jannes and Jambres; though the names
are not to be met with in the story of the Old Testament, yet they are found
in some old Jewish writers. When Moses came with a divine command to fetch
Israel out of Egypt, these magicians opposed him. Thus those heretics resisted
the truth and like them were men of corrupt minds, men who had
their understandings perverted, biassed and prejudiced against the truth,
and reprobate concerning the faith, or very far from being true
Christians; but they shall proceed no further, or not much further,
as some read it. Observe, (1.) Seducers seek for corners, and love
obscurity; for they are afraid to appear in public, and therefore creep into
houses. Further, They attack those who are the least able to defend
themselves, silly and wicked women. (2.) Seducers in all ages are much
alike. Their characters are the same--namely, Men of corrupt minds,
&c.; their conduct is much the same--they resist the truth, as Jannes
and Jambres withstood Moses; and they will be alike in their disappointment.
(3.) Those who resist the truth are guilty of folly, yea, of egregious
folly; for magna est veritas, et prævalebit--Great is the truth, and
shall prevail. (4.) Though the spirit of error may be let loose for a
time, God has it in a chain. Satan can deceive the nations and the churches
no further and no longer than God will permit him: Their folly shall be
manifest, it shall appear that they are imposters, and every man shall
abandon them.
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Marks of Perilous Times; Excellence of the Scriptures.
A. D. 66.
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10
But thou hast fully known my doctrine, manner of life, purpose, faith,
longsuffering, charity, patience, 11 Persecutions, afflictions,
which came unto me at Antioch, at Iconium, at Lystra; what persecutions I
endured: but out of them all the Lord delivered me. 12
Yea, and all that will live godly in Christ Jesus shall suffer
persecution. 13 But evil men and seducers shall wax worse and
worse, deceiving, and being deceived. 14 But continue thou in
the things which thou hast learned and hast been assured of, knowing of whom
thou hast learned them; 15 And that from a child thou
hast known the holy scriptures, which are able to make thee wise unto
salvation through faith which is in Christ Jesus. 16 All
scripture is given by inspiration of God, and is profitable
for doctrine, for reproof, for correction, for instruction in
righteousness: 17 That the man of God may be perfect, thoroughly
furnished unto all good works.
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
(v. 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 (Acts xx. 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 (v. 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 (v. 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,
Acts xx. 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.
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, &c., v. 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 (v. 14, 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, John viii. 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. iv. 14. Be not carried about with divers and strange doctrines; for
it is a good thing that the heart be established with grace, Heb. xiii.
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 (Luke i.
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 (v.
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, Acts xvii. 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 (v.
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, 2 Pet. i. 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. ii. 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. iv. 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, v. 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,
&c. [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.
