Chapter 3

1 He advertiseth him of the times to come, 6 describeth the enemies of the truth, 10 propoundeth unto him his own example, 16 and commendeth the holy scriptures.

1. Know. Or, “understand.” Paul had already foretold a departure from the genuine “faith” (1 Tim. 4:1–3). Here he urges Timothy to be acutely aware of the insidious dangers facing the church in his own day, dangers that would gravely threaten the purity and reputation of the church until Christ should return.

Last days. Compare 1 Tim. 4:1; see Additional Note on Rom. 13; see on Heb. 1:2; James 5:3; 2 Peter 3:3; 1 John 2:18. Ever since the entrance of sin the evils enumerated in 2 Tim. 3:1–5 have been rampant in the world. Thus it was in the days of Noah (see Gen. 6:5, 11) and in NT days (cf. DA 36, 37), and thus it will continue to be to the very close of time. Elsewhere Paul speaks of “this present evil world,” and John declares that “the whole world lieth in wickedness” (1 John 5:19). Thus, the presence of evil is not a unique characteristic of “the last days.” Nevertheless, the progressive moral depravity of the human race testifies to the utter inability of man to save himself. But with the increasing activity of the prince of evil (cf. Rev. 7:1; 12:12), it is to be expected that the agelong course of evil will reach a climax of intensity in “the last days.” In contradiction to the bland assertions of a myriad of misguided religionists who teach that man is getting better and better and that eventually the entire world will be converted, the Scriptures declare that evil men will “wax worse and worse” (2 Tim. 3:13). It is in this setting that the words of the apostle concerning “the last days” take on their full and complete meaning.

Perilous. Gr. chalepos, “hard,” “oppressive,” “troublesome.” The kinds of peril referred to are listed in vs. 1–5.

Times. Gr.kairoi, “seasons,” “periods” (see on Acts 1:7). Since the days of Paul the church has experienced seasons of grave peril occasioned by worldliness, persecution, or apostasy. But Inspiration here declares that in “the last days” God’s people may expect special temptations and dangers.

2. Men. Gr. anthroµpoi, “mankind.”

Lovers of their own selves. The antithesis of the genuine Christian spirit of unselfishness (see on 1 Cor. 13:5) and meekness (see on Matt. 5:5).

Covetous. Gr. philarguroi, “money-lovers” (see on Luke 16:14; cf. on 1 Tim. 6:10).

Boasters. Or, “empty pretenders” (see Rom. 1:30), that is, those who trust in their own abilities while defying the resources of God and the rights of their fellow men.

Proud. Or, “haughty” (see Rom. 1:30), that is, considering others with contempt or disrespect.

Blasphemers. Or, “slanderers,” “abusers,” that is, evil speaking that attempts to damage the reputation and worth of another, either God or man.

Disobedient. See on Rom. 1:30.

Unthankful. Or, “ungrateful,” that is, for the benefits received from both God and parents. Those who are “self-lovers” are rarely grateful to others. Modern inventions have contributed to a humanistic self-sufficiency that often obscures man’s continual need for God’s benefits.

Unholy. Or, “impious,” a pointed reference to a frame of mind that rules God out of thought and action (see Isa. 57:20, 21; Rom. 3:17, 18).

3. Without natural affection. See on Rom. 1:31.

Trucebreakers. Or, “irreconcilable,” “implacable.”

False accusers. Gr. diaboloi, “slanderers” (see on Matt. 4:1, Eph. 4:27), from which the English word “devil” is derived.

Incontinent. Or, “without self-control.” Those who live to please only themselves are ruled by personal impulses and not by principle. The selfish person wants his impulses satisfied when and how he chooses.

Fierce. Literally, “not tame.”

Despisers of those that are good. Gr. aphilagathoi, “those who do not love good men.”

4. Traitors. Or, “betrayers.”

Heady. Gr.propeteis, “rash,” “reckless,” translated “rashly” in Acts 19:36.

Highminded. Or, “blinded by pride” (see on 1 Tim. 6:4).

Lovers of pleasures. Those who love “their own selves” (v. 2) will naturally seek the narcotic of pleasure rather than comply with the holy demands of God’s way of life.

More than. More precisely, “rather than,” that is, these people are controlled by a love for pleasure rather than a love for God. Such a description may apply to members and nonchurch members alike.

5. Form of godliness. That is, the external characteristics of religion, such as church attendance, church gifts, and even personal service for the church. This characteristic applies specifically to those who identify themselves with Christianity.

The power thereof. That is, the power of God, which cooperates with the will of man for the eradication of all sinful tendencies (see on Rom. 1:16; 2 Cor. 13:4; Eph. 3:20).

Turn away. Paul counsels Timothy and all future leaders to be alert to the dangers confronting the church. Besides a personal vigilance lest he succumb to the evil practices here described (vs. 2–5), Timothy was to point out publicly these insidious tendencies and practices, which were curtailing the influence of Christianity. Through the years the behavior of nominal church members, that is, those who profess loyalty to God’s way of life and yet reveal no tangible evidence of a development in Christlikeness, has been a greater handicap to the progress of the gospel than any other factor. Compare 2 Cor. 2:14–16; 1 Tim. 4:16; 2 Peter 3:12.

6. This sort. Those who are religious charlatans or those who strive “about words” (see on 1 Tim. 6:3–5; 2 Tim. 2:14) often display the characteristics listed in ch. 3:2–5.

Creep. Gr.endunoµ, “to go in,” “to worm in,” “to insinuate.”

Silly women. Gr. gunaikaria, “little women,” used contemptuously. Paul here describes those gullible women who, because of insufficient religious discipline, are easy prey to the peddlers of fanciful interpretations of Scripture. Perhaps because of idle hours in the home these women have more time to satisfy their whims and curiosities. They are gratified by the special attention these false religious teachers extend to them, and hence respond with their silly obeisance. Such behavior by church members would not exist if each Christian determined to know personally the truths of Christianity. The tendency to be ever seeking something new and sensational is not a characteristic of the mature Christian (see on Eph. 4:14).

Laden. Or, “overwhelmed,” that is, with the habits of personal sin. Being concerned with their personal accountability to God, they appease conscience by frequent excursions into religious novelties. They repudiate the stern demands of a converted life in favor of a quasi-religious life, which is “ever learning, and never able to come to the knowledge of the truth” (v. 7).

Divers. Or, “various.”

Lusts. Gr.epithumiai, “desires,” “longings” (see on Mark 4:19; James 1:14).

7. Ever learning. That is, the “silly women” (v. 6) and all others who maintain the appearance of religion yet live in sin.

Knowledge. Gr. epignoµsis, “full knowledge,” “precise and correct knowledge.” The religious dabblers (v. 6) possess only scraps of truth mixed with various errors; they do not see truth as a whole. Every new religious fad or sensation captivates them.

8. Jannes and Jambres. Although not found in the OT, these names are preserved in a Jewish Targum (see Vol. V, pp. 95, 96) that comments on Ex. 7:11. Purportedly, these men were two of the magicians who imitated the miracles of Moses when he first appeared before Pharaoh.

Withstood. Literally, “stood against.”

So do these. That is, as Jannes and Jambres obstructed the communication of truth, so do false religious teachers.

Corrupt minds. The mind determines the direction of the will. Right conduct cannot be expected unless there is right thinking. Consequently, right doctrine precedes right living.

Reprobate. Gr. adokimoi, “not approved,” “not genuine.” The message, or “faith,” of these religious teachers does not ring true. Compare 2 Tim. 2:15.

9. Proceed no further. That is, they will get no further than the “silly women” and their kind, who will, for a time, follow these peddlers of religious fancies and diversions.

Folly. Gr.anoia, “want of understanding.” History confirms Paul’s prediction that the follies of men are sooner or later exposed and rejected, even by those most deceived.

Their’s also. That is, as the subterfuge of Jannes and Jambres (v. 8) was exposed before both the Egyptians and the Israelites.

10. Thou. The Greek emphasizes Timothy’s special acquaintance with Paul’s life, which stands in striking contrast with the behavior pattern of the pseudo teachers described in vs. 2–9. If there were any inconsistencies in Paul’s life, any hidden deeds that betrayed his sincerity and integrity, Timothy would surely be aware of them. Paul’s life would ever be a challenge and a guide for Timothy to emulate in the difficult days after Paul’s leadership ended. Compare 1 Thess. 2:1–12.

Doctrine. Gr. didaskalia, “teaching” (see 1 Tim. 6:1, 3; 2 Tim. 3:16; 4:3). Paul’s teaching, as its fruitage throughout Asia Minor could attest, was genuine. There it is contrasted with the “reprobate” “faith” (ch. 3:8) of the teachers of perverted doctrine.

Manner of life. Literally, “a leading,” hence, “conduct,” “course of life.”

Purpose. Paul’s aim after his conversion had always been the glorification of Christ, in order that all men might be drawn to Him. This purpose controlled his teaching and conduct.

Faith. Personal confidence in the love and daily guidance of God provided Paul with perspective amid the oppressive problems that surrounded him (see on 1 Tim. 1:14).

Longsuffering. Compare ch. 2:24.

Charity. Or, “love” (see on 1 Cor. 13:1).

Patience. See on James 1:3; Rev. 14:12.

11. Persecutions. Compare Acts 13:50; 2 Cor. 11:23–27; 12:10.

Afflictions. Or, “sufferings.” Compare 2 Cor. 1:5, 7; Col. 1:24.

Antioch. See Acts 13:14–50.

Iconium. See Acts 13:51 to 14:6.

Lystra. See Acts 14:6–20. The apostle may have chosen these three cities because Timothy was well acquainted with the district in which they were situated (see Acts. 16:1, 2).

I endured. Literally, “I bore up under.” Paul’s “purpose” (v. 10) helped him endure humiliation and pain; he purposed to advance the cause of Christ, not his own prestige or security.

Out of them all. Such a witness to God’s personal care would be a great source of encouragement to Timothy when the same persecutions and sufferings would sweep over his life.

Delivered. Compare Christ’s plea in His model prayer (Matt. 6:13). God did not spare Paul from the trials of life, neither did He spare Jesus. But God helps us to endure such trials. The stones of life become pillows. The tried saints are able, like Christ, to see “the joy” that is set before them (cf. Heb. 12:2), thus witnessing to the keeping power of the grace of God amid adverse circumstances.

12. All. Not only the ministers of the church, but all who dedicate themselves to follow Christ’s way of life, must expect to be misunderstood, maligned, and subjected to suffering of every kind (see on John 15:18–20; 1 Peter 4:12–19)

Will. Gr. theloµ, “to resolve,” “to determine.”

Godly. In contrast with the pretense of Christian living (v. 5).

In Christ Jesus. That is, no “godly” life exists apart from a vital connection with our Lord. He is the pattern as well as the sustainer of Christian life.

Shall suffer persecution. See on Phil. 1:29.

13. Evil men. Those described in vs. 2–5.

Seducers. Or, “impostors,” those described in vs. 5–9.

Shall wax worse and worse. That is, shall increasingly get worse. Paul here refers to the character of evil men and to the maliciousness of their plots. In v. 9 he refers to the success of their subterfuges. Moral habits, like all others, are difficult to break; habit makes easier the repetition of a deed, whether good or bad. Only the grace of God can break the chains of habit and redirect the course of life. Although Paul here speaks of the worsening condition of an evil life, it is also true that the repeated “perilous times” that would accompany the church until the end of the world were the consequences of “evil men and impostors.” In each generation evil men learn from their predecessors, adding to the intensity and volume of evil, and confirming Christ’s prophecy that “iniquity shall abound” (Matt. 24:12).

Deceiving. Gr. planaoµ, “to cause to go astray.”

Being deceived. Those who yield to error and urge it upon others thereby become susceptible to further deception.

14. Continue. Or, “remain.”

Learned. Timothy’s only defense against deceptive teachings would consist in his firm dependence upon the instructions of Paul and the other apostles (see on chs. 1:13; 2:2). These truths of the gospel not only convict the mind but also warm the heart. Personal experience substantiates the validity of gospel principles and thus builds increased assurance for the future.

Of whom. The pronoun is in the singular in the Greek. However, textual evidence (cf. p. 10) favors a plural reading. Timothy was fortunate to have been taught by his godly grandmother, Lois, and his mother, Eunice (see ch. 1:5), as well as by Paul and the other apostles. Some believe “of whom” refers to “the holy scriptures” (ch. 3:15), meaning that any authority Paul or Timothy’s mother and grandmother possessed rested finally in the Scriptures, not in themselves. The Scriptures alone give the life an unchangeable foundation for conviction and assurance.

15. From a child. Faithful Jewish parents began teaching the truths of the OT to their children at five years of age.

The. Textual evidence is divided (cf. p. 10) between retaining or omitting this word. If it is retained, specific passages of Scripture are here referred to; if omitted, the quality of the Scriptures is emphasized.

Holy scriptures. Literally, “holy writings,” that is, the OT. When Paul wrote, there was no NT collection of sacred writings, although there were in circulation certain written records of the life and sayings of Christ and a number of Paul’s own letters to the churches. For an account of the development of the NT canon see Vol. V, pp. 123–132.

Wise unto salvation. The essential purpose of the Bible is not merely to record history, nor even to describe the nature of God. The Bible was written to show men how they may be saved from their sins. There are many so-called sacred “writings” in the world, but only the Bible safely points the way to man’s redemption. The great world religions, such Mohammedanism, Buddhism, and Hinduism, have “holy scriptures,” but these cannot make anyone “wise unto salvation.” Only the Bible reveals how men may break the bonds of sinful habits and find pardon from God. Consequently man’s first duty should be to understand the Bible for himself.

Through faith. Even though a man may commit the Scriptures to memory and master every doctrine, this in itself does not ensure his salvation. The “devils also believe” (James 2:19), but their knowledge of the truth does not make them saints, nor does it guarantee them future redemption.

16. All scripture. Although Paul here refers specifically to the OT, his statement is also true of the NT. God does not authorize men to attempt to differentiate between that which they suppose to be divinely inspired and that which they assume to be merely a product of human ingenuity.

Given by inspiration of God. Gr. theopneustos, literally, “God-breathed,” “God-inspired.” Here Paul states why the Bible makes a man “wise unto salvation” (v. 15): it is the very thought of God communicated to men (see on 2 Peter 1:21). The vitality of the Scriptures is due to the life breathed into them by God Himself. The endurance of their charm and their adequacy to satisfy every need of man testifies to their divine authorship.

For a discussion of the nature of inspiration see GC v–xii; EGW Supplementary Material on 2 Peter 1:21.

Some commentators translate the first clause of this verse: “Every scripture inspired of God,” or “All inspired scripture.” They assume that theopneustos limits the word it modifies. Consequently, these commentators believe that only those passages of the OT, or any other body of writings, that are inspired are here referred to. However, even though the Greek permits this translation, the reading of the KJV comports more closely with what the Bible has to say about itself. An eminent modern scholar, C. F. D. Moule, contends that this phrase “is most unlikely to mean ‘every inspired scripture,’ and much more probably means ‘the whole of scripture [is] inspired’” (An Idiom Book of New Testament Greek, p. 95).

Other commentators have advocated the active sense of theopneustos, thus translating the clause, “All scripture breathes God.” However, grammatical usage and the testimony of the Scriptures themselves support the passive interpretation. Compare 2 Peter 1:21. The active reading nullifies the apparent assertion that all Scripture is inspired by God; the text would then state merely that the Bible, like other religious writings, is God-centered and contains man’s best thoughts about God.

Profitable. Paul here expands into four functions the underlying purpose of the Holy Word, thus revealing in precise detail how the Bible makes men “wise unto salvation” (v. 15).

Doctrine. Or, “teaching” (see on v. 10). The Bible alone is man’s textbook of salvation. Only God can offer man salvation; thus God alone can reveal its nature and scope. All that needs to be said regarding man’s responsibility to God has been said in the Scriptures.

Reproof. Gr. elegmos, “censure.” For the related verb, elegchoµ, see on John 8:46; 1 Tim. 5:20. Not only does the Bible censure the sinner; it also provides a refutation of perverted teachings such as those with which Timothy had to contend (see on 2 Tim. 2:14, 16–18, 23; 3:7–9, 13).

Correction. Or, “restoration to a right state,” “improvement.” Ever since its first page was written, the bible has manifested its re-creative, transforming power in the lives of men.

Instruction. Or, “discipline,” “training,” translated “nurture” in Eph. 6:4. As a child is taught the basic responsibilities of manhood, so the Christian finds in the Scriptures those principles that will help him to grow up to the “perfect man, unto the measure of the stature of the fullness of Christ” (Eph. 4:13). This process of growing up to be like Christ is known as sanctification, a training that continues throughout life.

Righteousness. Gr. dikaiosuneµ, that quality or condition of which God can approve. Only the Bible outlines a way of life of which God can approve.

17. Man of God. See on 1 Tim. 6:11. Only those who sincerely choose to be known as God’s men will seriously allow the Scriptures to perform their fourfold function as set forth in 2 Tim. 3:16. By adhering to Biblical instruction they will be known by all as men of God.

Perfect. Gr. artios, “fitted,” “complete,” “equipped,” for all that is required of a man as a Christian.

Thoroughly furnished. Gr. exartizoµ, “completely fitted,” “adequately equipped.” The word “throughly” is Old English for “thoroughly.”

All good works. The best service a “man of God” can give is to communicate the blessings of the Bible, which have brought incomparable strength and hope into his own life.

Ellen G. White comments

1    Ev 626; GC 321; PP 103

1, 2 AA 502; CG 229

1–44T 206

1–5COL 411; GC 444

2     FE 101; 3T 199

2, 3 1T 217

2–5MYP 347

4     AH 499; CT 281; FE 192, 220; ML 321; MYP 84; 2T 145, 285, 289, 293; 3T 41, 60; 5T 106, 363; 8T 55

4, 5 FE 460; MYP 142; TM 474; 3T 29

5     AA 502; FE 134; PP 317; 1T 162, 407, 2T 395, 442; 4T 377, 403; 5T 87, 258; 7T 42; 8T 86, 249, 294

6     5T 139, 140

7     TM 401; 1T 418; 3T 53

9     GC 275

12   AA 576; GC 48, 507, 608; ML 69; PP 608; SR 324

13   Ev 359; GC 321; 2T 390

13–17AA 502

14   CW 118

14, 15  ML 34

14–17CSW 24; FE 394

15   AA 203; FE 170, 240; MYP 260; PP 592; 3T 333; 4T 398; 5T 389; 6T 160; 8T 157

15–17CG 512; CT 139; FE 391

16   CT 462; Ed 191; Ev 134; GC v, 324; T 434, 747

16, 17  CSW 17; Ed 171; EW 136; FE 123, 169, 187, 408, 444; GC vii; GW 250, 309; TM 330; 4T 441; 8T 299

17   CSW 20; CT 447; MYP 274; 1T 135, 648; 2T 500, 710; 3T 228, 235, 374, 556; 4T 498