His Word Today

“But understand this, that in the last days there will come times of difficulty. ² For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, ³ heartless, unappeasable, slanderous, without self-control, brutal, not loving good, ⁴ treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, ⁵ having the appearance of godliness, but denying its power. Avoid such people.” (2 Timothy 3:1–5 (ESV)

The following excerpt is by J.C. Ryle (1816-1900). John Charles Ryle was an English Anglican bishop, preacher, and writer in the evangelical and Calvinist traditions. He was the first Anglican bishop of Liverpool, England. Taken from 2 Timothy 3:5, his article is entitled Formalism.

“Having a form of godliness but denying its power.”(2 Timothy 3:5

²⁸ For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. ²⁹ But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.” (Romans 2:28–29 (ESV)

The texts which head this paper deserve serious attention at any time. But they deserve special notice in this age of the Church and the world.  Never since the Lord Jesus Christ left the earth, was there so much formalism and false profession as there is in the present day. Now, more than ever, we ought to examine ourselves, and search our religion, that we may know what sort it really is.  Let us try to find out whether our Christianity is a thing of form or a thing of heart.

I know of no better way of unfolding the subject than by turning to a plain passage of the Word of God.  Let us listen to what Paul says about it.  He lays down the following great principles in his Epistle to the Romans: “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical.  No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code.  Such a man’s praise is not from men, but from God” (Romans 2:28-29). 

Three most instructive lessons appear to me to stand out on the face of that passage.  Let us see what they are.

1. We learn, first, that formal religion is not true religion, and a formal Christian is not a true Christian in God’s sight.

It is when a man is a Christian in name only, and not in reality–in outward things only, and not in his inward feelings–in profession only, and not in practice–when his Christianity in short is a mere matter of form, or fashion, or custom, without any influence on his heart or life–in such a case as this the man has what I call a “formal religion.” He possesses indeed the “form,” or shell, or surface of religion, but he does not possess its substance or its “power.”

II. We learn, secondly, that the heart is the seat of true religion, and that the true Christian is the Christian in heart.

The heart is the real test of a man’s character.  It is not what he says or what he does by which the man may be always known.  He may say and do things that are right, from false and unworthy motives, while his heart is altogether wrong.  The heart is the man.  “As he thinks in his heart, so he is” (Proverbs 23:7).

The heart is the right test of a man’s religion.  It is not enough that a man holds to correct doctrine, and maintains a proper outward form of godliness.  What is in his heart?  That is the great question.  That is what God looks at.  “Man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7).  This is what Paul lays down distinctly as the standard measure of the soul: “A man is a Jew if he is one inwardly; and circumcision is circumcision of the heart” (Romans 2:28).  Who can doubt that this mighty sentence was written for Christians as well as for Jews?  He is a Christian, the apostle would have us know, which is one inwardly, and baptism is that of the heart.

The heart is the place where saving religion must begin.  It is naturally irreligious, and must be renewed by the Holy Spirit.  “I will give you a new heart,” your old heart is naturally hard, and must be made tender and be broken.  “I will remove from you your heart of stone and give you a heart of flesh.”  “The sacrifices of God are a broken spirit; a broken and contrite heart.”  Man’s heart is a heart naturally closed and shut against God, and must be opened.  The Lord “opened the heart” of Lydia. (Ezekiel 36:26; Psalm 51:17; Acts 16:14).

The heart is the seat of true saving faith.  “For it is with your heart that you believe and are justified” (Romans 10:10).  A man may believe that Jesus is the Christ, as the demons do, and yet remain in his sins. He may believe that he is a sinner, and that Christ is the only Savior, and occasionally wish that he was a better man.  But no one ever lays hold of Christ, and receives pardon and peace, until he believes with the heart.  It is heart-faith that justifies.

The heart is the origin of true holiness and the source for continued obedience.  True Christians are holy because their hearts are committed to Christ.  They obey from the heart.  They do the will of God from the heart.  Weak, and feeble, and imperfect as all their deeds are, they please God, because they are done from a loving heart.  He who commended the widow’s offering of a few pennies more than all the offerings of the wealthy Jews, regards quality far more than quantity. What He likes to see is a thing done from “an honest and good heart” (Luke 8:15).  There is no real holiness without a right heart towards Christ.

III.  We learn, thirdly, that true religion must never expect to be popular.  It will not have the “praise of man, but praise from God.”

God’s truth and Scriptural Christianity are never really popular. They never have been.  They never will be as long as the world stands.  No one can calmly consider what human nature is, as described in the Bible, and reasonably expect anything else.  As long as man is what man is, the majority of mankind will always like a religion of form far better than a religion of heart.

Formal religion just suits an unenlightened conscience. Man must have some religion.  Atheism and downright unbelief, as a general rule, are never very popular.  But a man must have a religion which does not require very much–trouble his heart very much–interfere with his sins very much.  Formal Christianity satisfies him.  It seems to be the thing that he wants.

 Formal religion gratifies the secret self-righteousness of man.  All of us, more or less, are Pharisees.  We all naturally cling to the idea that the way to be saved is to do so many things, and go through so many religious observances, and that as a result we will get to heaven. Formalism meets us here.  It seems to show us a way by which we can make our own peace with God.

 Formal religion pleases the natural laziness of man.  It attaches an excessive importance to that which is the easiest part of Christianity–the shell and the form.  Man likes this.  He hates exertion in religion.  He wants something which will not meddle with his conscience and inner life.  Only leave his conscience alone, and, it will want to do works or actions.  Formalism seems to open a wider gate, and an easier way to heaven.

Let us thoroughly consider these great principles.  Two hundred years have passed away since a mighty Puritan preacher said, “Formalism, formalism, formalism is the great sin of this day, under which the whole country groans.  There is lighter than there was, but less life; more profession, but less holiness.” (Thomas Hall, on 2 Timothy 3:5, 1658).  What would this good man have said if he lived in our times?

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“But understand this, that in the last days there will come times of difficulty. ² For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, ³ heartless, unappeasable, slanderous, without self-control, brutal, not loving good, ⁴ treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, ⁵ having the appearance of godliness, but denying its power. Avoid such people.” (2 Timothy 3:1–5 (ESV)

Throughout our study of 2 Timothy. we’ll present biblical commentary from John Calvin.

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

In the last days. Under “the last days,” he includes the universal condition of the Christian Church. Nor does he compare his own age with ours, but, on the contrary, informs Timothy what will be the future condition of the kingdom of Christ; for many imagined some sort of condition that would be absolutely peaceful, and free from any annoyance. In short, he means that there will not be, even under the gospel, such a state of perfection, that all vices shall be banished, and virtues of every kind shall flourish; and that therefore the pastors of the Christian Church will have quite as much to do with wicked and ungodly men as the prophets and godly priests had in ancient times. Hence it follows, that there is no time for idleness or for repose.

For men will be. It is proper to remark, first, in what he makes the hardship of those “dangerous” or “troublesome” times to consist; not in war, nor in famine, nor in diseases, nor in any calamities or inconveniences to which the body is incident, but in the wicked and depraved actions of men. And, indeed, nothing is so distressingly painful to godly men, and to those who truly fear God, as to behold such corruptions of morals; for, as there is nothing which they value more highly than the glory of God, so they cannot but suffer grievous anguish when it is attacked or despised.

Secondly, it ought to be remarked, who are the persons of whom he speaks. They whom he briefly describes are not external enemies, who openly assail the name of Christ, but domestics, who wish to be reckoned among the members of the Church; for God wishes to try his Church to such an extent as to carry within her bosom such plagues, though she abhors to entertain them. So then, if in the present day many whom we justly abhor are mingled within us, let us learn to groan patiently under that burden, when we are informed that this is the lot of the Christian Church.

Next, it is wonderful that those persons, whom Paul pronounces to be guilty of so many and so aggravated acts of wickedness, can keep up the appearance of piety, as he also declares. But daily experience shows that we ought not to regard this as so wonderful; for such is the amazing audacity and wickedness of hypocrites, that, even in excusing the grossest crimes, they are excessively impudent, after having once learned falsely to shelter themselves under the name of God. In ancient times, how many crimes abounded in the life of the Pharisees? And yet, as if they had been pure from every stain, they enjoyed a reputation of eminent holiness.

Even in the present day, although the lewdness of the Popish clergy is such that it stinks in the nostrils of the whole world, still, in spite of their wickedness, they do not cease to arrogate proudly to themselves all the rights and titles of saints. Accordingly, when Paul says that hypocrites, though they are chargeable with the grossest vices, nevertheless deceive under a mask of piety, this ought not to appear strange, when we have examples before our eyes. And, indeed, the world deserves to be deceived by those wicked scoundrels, when it either despises or cannot endure true holiness. Besides, Paul enumerates those vices which are not visible at first sight, and which are even the ordinary attendants of pretended holiness. Is there a hypocrite who is not proud, who is not a lover of himself, who is not a despiser of others, who is not fierce and cruel, who is not treacherous? But all these are concealed from the eyes of men. 

To spend time in explaining every word would be superfluous; for the words do not need exposition. Only let my readers observe thatφιλαυτία, 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.

From those turn away. This exhortation sufficiently shows that Paul does not speak of a distant posterity, nor foretell what would happen many ages afterwards; but that, by pointing out present evils, he applies to his own age what he had said about “the last times;” for how could Timothy “turn away” from those who were not to arise till many centuries afterwards? So then, from the very beginning of the gospel, the Church must have begun to be affected by such corruptions.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

“But understand this, that in the last days there will come times of difficulty. ² For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, ³ heartless, unappeasable, slanderous, without self-control, brutal, not loving good, ⁴ treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, ⁵ having the appearance of godliness, but denying its power. Avoid such people.” (2 Timothy 3:1–5 (ESV)

What type of difficulties will occur during the period of time the Scriptures call the last days? How may the believer in Christ not be shocked by the latter days while ministering to others at the same time? It involves being biblically aware of the nature of this time period. Scripture commands each believer to understand what the fallen world will be like prior to Jesus Christ’s return.

“Daniel 12:1–2 is an important text when considering the troubles in the last days, and it may have been on Paul’s mind when he wrote 2 Timothy 3:1. In verses 2–5 the apostle expands upon his reminder that the church would have to endure difficulties in the period between Christ’s first and second advents, fleshing out exactly what kind of trials we should expect,” explains Dr. R. C. Sproul.

Continuing our examination of 2 Timothy 3:1-5, today’s focus will be from vs. 4 & 5. I encourage you to read the previous blog concerning vs. 2 & 3.  

The ungodly will be treacherous (προδόται; prodotai). They will be traitors and betrayers. This will be their disposition.

They will be reckless (προπετεῖς; propeteis). This refers to being thoughtless, impetuous and rash. The proceed headlong into circumstances with little to no thought regarding the consequences of their actions.

They will be swollen with conceit (τετυφωμένοι; tetyphomenoi). This means to be insanely arrogant or extremely proud. This attitude began in their past and continues in their present and future.

The unconverted will also be lovers of pleasure (φιλήδονοι; philedonoi). They will be hedonists. They will love, and live for, personal enjoyment rather than lovers of God (μᾶλλον φιλόθεοι; mallon philotheoi). They will have no affection for God.

Finally, they will be people having an appearance of godliness. The word having (ἔχοντες; echontes) is a present active plural participle. It means to own and to possess. The word appearance (μόρφωσιν; morphosin) refers to an outward shape of godliness (εὐσεβείας; eusebeias) or holiness.

“Living among undesirable characters, whose traits are defined in verses 2–4, is part of this time of trouble. Paul’s list is not exhaustive but represents the many ways unrepentant sin manifests itself in people. That the apostle first says people will be “lovers of self” (v. 2) in the last days is likely intended to tell us that selfishness is a root from which many evils emerge. This is confirmed in the demarcation of troublemakers as “lovers of pleasure rather than lovers of God” at the end of the list (v. 4). Inordinate self-love feeds the vices, leading them to yield even greater self-love. When love is misdirected toward the self and not the Lord, only sin follows, which cautions us against some manifestations of the modern self-esteem movement. Proper self-assessment has its place (Rom. 12:3), but a preoccupation with the self inevitably breeds narcissism,” states Dr. Sproul.

What was the Apostle Paul’s counsel to Timothy? It was an abrupt and forceful command; avoid such people (τούτους ἀποτρέπου; toutous apotrepou). This means to continuously, personally, and obediently have nothing to do with such individuals.

“Though they would intensify with time, Timothy had to beware of such people and have nothing to do with them. No doubt Paul had in mind here Timothy’s official associations, since he had already instructed Timothy to be kind to everyone (cf. 2 Tim. 2:24).”^[1]

“Paul’s call to have nothing to do with those described in 2 Timothy 3:2–5 means not to ignore relationships with non-Christians but to ensure that those who practice sin unrepentantly receive no affirmation from the church (1 Cor. 5:9–13). People who pay lip service to right doctrine without repentance of sin and earnest hunger for personal righteousness have only a form of godliness, not its power (2 Tim. 3:5) — the Holy Spirit who drives us to repent, forgive others, and chase after holiness. Without Him, the professing Christian ultimately produces only destruction in his wake and must be rooted out,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria! 

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^[1] A. Duane Litfin, “2 Timothy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 756.

“But understand this, that in the last days there will come times of difficulty. ² For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, ³ heartless, unappeasable, slanderous, without self-control, brutal, not loving good, ⁴ treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, ⁵ having the appearance of godliness, but denying its power. Avoid such people.” (2 Timothy 3:1–5 (ESV)

What type of difficulties will occur during the period of time the Scriptures call the last days? How may the believer in Christ not be shocked by the latter days while ministering to others at the same time? It involves being biblically aware of the nature of this time period. Scripture commands each believer to understand what the fallen world will be like prior to Jesus Christ’s return.

“Paul wants Timothy to know how bad these last days really are (“mark this,” v. 1). To be forewarned is to be forearmed. By “last days” he means the New Testament age ushered in by Jesus Christ (Acts 2:14–17; Heb. 1:1–2). He then describes in nineteen vivid terms the sins and sinners that will characterize this age (vv. 2–5).”^[1]

Continuing our examination of 2 Timothy 3:1-5, today’s focus will be from vs. 3. I encourage you to read the previous blog concerning vs. 2.

The Apostle Paul explained to Timothy the godless, prior to Jesus Christ’s return, will be heartless (ἄστοργοι; astorgoi). This refers to not having normal human affection. It is to be without love for others. It means to be without feelings.

The godless will be unappeasable (ἄσπονδοι; aspondoi). This mean to be without peace with others. It is being irreconcilable. It means to never seek a truce with other people.

The unconverted will be slanderous (διάβολοι; diaboloi). The English word diabolical originates from this Greek adjective. It means to be devilish and malicious in speech towards others. It isa to have the speech like the devil.

The godless will also be without self-control (ἀκρατεῖς; akrateis). This means to be indulgent. It is being decadent, greedy and pleasure-seeking no matter what the cost.

They will be brutal (ἀνήμεροι; anemeroi). This is savageness. It refers to being vicious, fierce and untamed.

The unconverted will be those not loving good (ἀφιλάγαθοι; aphilagathoi). It is being an enemy to what is good. It is having no interest in the public good.

“Grievous seasons will set in, for the people will be.… It is the people (the members of the human race; the men generically, not the “men” as distinguished from the “women”) living during these grievous seasons who will cause all the grief.”^[2]

Dr. R. C. Sproul writes, “Many Christians are tempted to read 2 Timothy 3:1 as a prediction of things that are still to come, yet we have just spoken as if Paul’s reference to the last days is for Timothy’s period, which might seem incredible since Timothy lived two thousand years ago and we are still waiting for the end. But the New Testament does not envision the “last days” as something for which we are still waiting but the entire period that began when Jesus atoned for sin, was raised from the dead, ascended into heaven, and poured out His Spirit on His people (Acts 2:14–21). These last days will end only when He returns to judge the living and the dead; thus, we are even now living in “the last hour” (1 John 2:18). That Paul understands the last days in this way is seen in his call for Timothy to avoid in his time those evildoers who live in the last days (2 Tim. 3:2–5).”

More to follow. May the Lord’s truth and grace be found here.

Soli deo Gloria! 

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^[1] George W. III Knight, “1-2 Timothy/Titus,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1113.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 283.

“But understand this, that in the last days there will come times of difficulty. ² For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, ³ heartless, unappeasable, slanderous, without self-control, brutal, not loving good, ⁴ treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, ⁵ having the appearance of godliness, but denying its power. Avoid such people.” (2 Timothy 3:1–5 (ESV)

What type of difficulties will occur during the period of time the Scriptures call the last days? How may the believer in Christ not be shocked by the latter days while ministering to others at the same time? It involves being biblically aware of the nature of this time period. Scripture commands each believer to understand what the fallen world will be like prior to Jesus Christ’s return.

“Paul wants Timothy to know how bad these last days really are (“mark this,” v. 1). To be forewarned is to be forearmed. By “last days” he means the New Testament age ushered in by Jesus Christ (Acts 2:14–17; Heb. 1:1–2). He then describes in nineteen vivid terms the sins and sinners that will characterize this age (vv. 2–5).”^[1]

To begin with, people will be lovers of self. People (ἄνθρωποι; anthropoi) refers to all types of humanity. These are the unconverted. The verb phrase will be (ἔσονται; esontai) is a future middle indicative plural verb. It means to have a quality of being. In the future, the Apostle Paul wrote sinners will personally, realistically and collectively have a particular character or nature. They will be lovers of self (φίλαυτοι; philautoi). This means sinful humanity will be characterized by affections chiefly concerned with themselves and their own advantages to the exclusion of others.

People will also be lovers of money (φιλάργυροι; philargyroi). In other words, they will ignore the biblical directive from I Timothy 6:6-10. Instead, the unconverted will have an immoderate desire to acquire wealth. Greed for money and wealth will be viewed as good.

The unconverted will be proud (ἀλαζόνες; alazones). They will be boasters and braggarts. They will possess a self-absorbed, self-exalting conceit of their own superiority. Whatever accomplishments they may experience, they will give themselves all the credit.

Fallen humanity will also be arrogant (ὑπερήφανοι; hyperephanoi). Pride refers to accomplishments. Arrogance refers to a personal perspective concerning of self-importance. They believe they are the smartest people in the room.

Additionally, they will be abusive (βλάσφημοι; blasphemoi). They will have an irreverence for the sacred. Instead of desiring the uncommon, the sacred, and the holy they will embrace the common, the secular and the profane.

They will be disobedient to parents. Disobedient (ἀπειθεῖς; apeitheis) means not obeying or complying with those in authority. The particular authority they rebel against are their parents (γονεῦσιν; goneusin). These are they who conceived, nurtured, and raised them.

The unconverted will be ungrateful (ἀχάριστοι; acharistoi). They will have an unthankful spirit. See Romans 1:18-32.

Finally, vs. 2 concludes with the word unholy (ἀνόσιοι; anosioi). To be unholy is to lack moral or spiritual purity. It is to be profane.

“Paul not infrequently mentions the last days, by which he seems to mean the time immediately preceding the consummation of this age. But elsewhere in the NT the last days represent the beginning of the Christian era (see Acts 2:17–21; Heb. 1:1). There is clearly a close connection between the present and the future since although in this passage Paul speaks of the false teachers in the future, he has previously referred to them in the present. He is most concerned about the moral degeneracy which sets in as a consequence of wrong teaching. In the list which occurs in vs 2–4 there is a mixture of wrong actions and wrong attitudes. The contrast between the first and the last words in the list brings out vividly the difference between love of self and love of God. This list shows, in fact, the disastrous consequences of self-centredness.”^[2]

What the Apostle Paul stated was the future condition of the fallen world’s culture has become the present character of the contemporary world. What the Scriptures say rings true.

More to follow. May the Lord’s truth and grace be found here.

Soli deo Gloria! 

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^[1] George W. III Knight, “1-2 Timothy/Titus,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1113.

^[2] Donald Guthrie, “2 Timothy,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1308.

“But understand this, that in the last days there will come times of difficulty.” (2 Timothy 3:1 (ESV)

“Confined in a Roman prison (2 Tim. 2:9), the apostle Paul knows his execution is on its way (4:6), and so he sends one last epistle to Timothy, his dear friend and ministry partner. Paul knows that his death will not be the end of God’s work in his part of the world; therefore, Timothy and the church need guidance in his absence. His final letter prepares Christians for the tough job of ministry, explaining that suffering is inevitable and must be endured (chap. 1). Looking to Christ as the model of perseverance, we must teach the gospel to the generations after us (2:1–13), living a life of godliness as a witness to the world in hope that God might grant repentance to His and our enemies (vv. 14–26),” explains Dr. R. C. Sproul.

The Apostle Paul began today’s featured text with a present active imperative verb; understand. To understand (γίνωσκε; ginoske) is a command to comprehend, to perceive and to know. Understanding will not automatically come to this young pastor. It must be obediently pursued. The believer in Christ can never stop seeking to comprehend.

What did Paul specifically have in mind with this present active imperative? The text reveals two things Paul commanded Timothy to understand, comprehend and perceive.

Frist, there would be a period of time the apostle identified as the last days (Heb. 1:2). This is synonymous with the phrase “latter times” (I Tim. 4:1), “last times” (I Peter 1:20), and the “last hour (I John 2:18). The phrase Paul last days (ἐσχάταις hermerais) indicated a final period of time. However, Paul was not referring to the time immediately prior to the Lord’s return. Rather, it was/is the era Christ began by His first advent and concluded at His return. In other words, the church has always existed in the last days. 

Secondly, the last days will come with difficulty. The phrase there will come (ἐνστήσονται; enstesontai) is a future middle indicative plural verb. The future last days will personally be associated with something impending; events which will happen. What will occur will be times of difficulty. The word times (καιροὶ; kaipoi) refers to a season. Difficulty (χαλεποί; chalepoi) means violent, perilous, dangerous and distressful. This is a fitting description of the Christians’ experience throughout church history.

“Difficulty” is used to describe the savage nature of two demon-possessed men (Matt. 8:28). The word for “times” had to do with epochs, rather than clock or calendar time. Such savage, dangerous eras or epochs will increase in frequency and severity as the return of Christ approaches (2 Tim. 3:13). The church age is fraught with these dangerous movements accumulating strength as the end nears. Cf. Matt. 7:15; 24:11–12, 24; 2 Pet. 2:1–2,” states Dr. John MacArthur.

“Why does Paul introduce this chapter with such an emphatic command to Timothy to ‘understand this’? After all, the existence of active opposition to the gospel was evident. Paul himself had been arrested, chained and imprisoned because of his own loyalty to it (1:11, 12; 2:9). Everybody in Asia had repudiated him, as Timothy was well aware (1:15).”^[1]

“So why does the apostle enjoin Timothy to understand what he already knows? Surely because he wants to emphasize that opposition to the truth is not a passing situation, but a permanent characteristic of the age. Perhaps he fears that Timothy will be over-optimistic, hoping that if he lies low for a while, the storm will pass. But Paul gives him no such hope. We too should ‘understand this’, and be quite clear about the perils and troubles which will beset us if we stand firm in the truth of the gospel.”^[2]

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] John R. W. Stott, Guard the Gospel the Message of 2 Timothy, The Bible Speaks Today (Downers Grove, IL: InterVarsity Press, 1973), 81.

^[2] Ibid.,81-82.

The following is an excerpt from Dr. J. Ligon Duncan’s message entitled Flee and Pursue. His sermon text was from 2 Timothy 2:22-26. He preached this message on April 17, 2005.

If you have your Bibles, I’d invite you to turn with
me to II Timothy, chapter two. As we’ve been working through this great book
together, we’ve seen Paul in this chapter over and over give glorious
directions, imperatives, to this young minister, Timothy. And we’ve seen that
those directions are relevant to any age, any era of ministry.

But we’ve also seen that these instructions for
Timothy are not just for Timothy, and they’re not just for preachers, and
they’re not just for elders; but they’re for the whole church–the whole of the
people of God. Even when Paul is giving directions to Timothy, there is
something for us to learn in those directions. Sometimes those directions have a
direct application to us, wherein we are to have the same attitude or demeanor,
or to do the same things, that Paul is calling Timothy to do. Sometimes those
directions are indirect in their applications to us, in that we are, in light of
what Timothy and other faithful ministers are instructed to do, we are to
respond to them in light of the way that God tells them to carry out their work.

Now, in the passage today that we’re going to look
at (beginning in verse 22 and going down to verse 26, right at the end of the
chapter) we’re going to see eight of these imperatives… eight of these
directions…that God gives to Timothy; but, understand that the message is
actually simpler than that.

Paul’s message to Timothy–God’s message to you
and me today–is that Timothy’s teaching in the church is to have the focus, it
is to have the aim, it is to have the design of promoting edification and unity
in the local congregation.

All that he does in teaching and all that he does in
responding to those who are teaching error in the church is to have as its goal,
as its aim, as its end, the promotion of edification by the word of truth; and
thus, unity in the local congregation.

Each of the specific commands that Paul gives to
Timothy here fits in that larger design. Let me just walk you through those
specific commands so that you can see them as we read, in just a few moments.

First of all, in verse 22 he tells Timothy to
“flee…flee from youthful passions”, or youthful tendencies or desires.

Secondly, you’ll notice again in verse 22
that contrary to that he tells him to “pursue righteousness.” So, he’s supposed
to flee from youthful passions, but he’s supposed to pursue righteousness.

Thirdly, notice in verse 23 he’ll tell him to
refuse something. What? Foolish speculations, or, foolish and ignorant
speculations.

Fourthly, in verse 24, notice he says,
‘Timothy, you are not to be quarrelsome.’ Don’t be quarrelsome–the fourth
directive.

Fifth, again in verse 24, on the contrary,
“…be kind…be kind to all.” That’s the fifth direction he gives him.

Sixth, ‘Timothy, you must be able to
teach.’ And so, he directs him to cultivate this kind of practical teaching
ability.

Seventh, ‘You are to be patient when
wronged.’

Finally, if you look at verses 25 and 26, and
the very first phrase of verse 25, ‘You are to with gentleness correct those who
are in opposition.’

So, he gives these eight imperatives (or directives)
to Timothy, but his goal is simply this: again, just as we saw last week, he
desires Timothy to engage in a teaching ministry and in a correcting ministry
that ultimately has in view the promotion of unity and edification in the local
congregation.

We just have heard the choir singing some beautiful
words which are a paraphrase, Isaac Watts’ paraphrase of the Twenty-third
Psalm.

1. My Shepherd will supply my need;
Jehovah is His name;
In pastures fresh He makes me feed,
Beside the living stream.
He brings my wand’ring spirit back,
When I forsake His ways;
And leads me, for His mercy’s sake,
In paths of truth and grace.

2. When I walk thro’ the shades of death
Thy presence is my stay;
One word of Thy supporting breath
Drives all my fears away.
Thy hand, in sight of all my foes,
Doth still my table spread;
My cup with blessings overflows,
Thine oil anoints my head.

3. The sure provisions of my God
Attend me all my days;
O may Thy house be my abode,
And all my work be praise.
There would I find a settled rest,
While others go and come;
No more a stranger, nor a guest,
But like a child at home. – Isaac Watts

If you would look at the very end of that, and look at the petition:

“O may Thy house be my abode,
and all my work be praise!

There would I find a settled
rest while others go and come,

No more a stranger, nor a guest;
but like a child at home.”

And that petition of David’s is to be a part of the
edification that Timothy’s teaching is supposed to promote. In other words,
Timothy’s edifying is not just giving you seven principles for this, or twelve
steps for that, or five clues to this–but it is to cultivate an edification in
you in which you more and more desire, more than anything else in the world, to
have union and communion with God through Jesus Christ. That more than anything else in the world, you long to know God savingly, now and forever; and to live with Him, loving Him, loving His children, loving your neighbors. And so, it is an edification which is focused on glorifying and enjoying God, and everything
else falls into place when that teaching focus is understood.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

^“Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.” (2 Timothy 2:10 (ESV)

In 2 Timothy 2:8-13, the Apostle Paul wrote to his young protégé Timothy about the challenges of ministry. Ministry is difficult. Serving the Lord can be tough. What sustains the believer in Christ and the disciple of the Lord is the preeminence of Christ (2:8-9a) and the power of the Word of God (2:9b). Both of these biblical truths enable the servant of the Lord to endure.

Paul called Timothy to endure like a teacher, a soldier, and athlete, and a farmer (vs. 1-7). A teacher does not remain in the study or office but rather teaches in the classroom and from the pulpit. A soldier does not remain in the barracks but engages the enemy on the battlefield. An athlete does not compete sitting on the bleachers but rather on the field, track, diamond or court. A farmer does not remain in the farmhouse but spends his working hours in the field.

What does it mean to endure? What is endurance? Endurance is the capacity to withstand hardship or adversity, especially with faith and patience. Strength is need to endure, whether the work demands the physical strength of the body or the spiritual strength of the soul.

“Timothy has reached a low point, apparently, in his spiritual life and ministry. He is in danger of being ashamed of the Lord and ashamed of Paul. He is failing to use his gift as He ought to. He’s feeling the pressure of persecution from the elders of the church at Ephesus who have defected from the faith and whom he is trying to correct. He is also feeling some animosity and rejection from the congregation at the church at Ephesus because they’re living in ungodliness, and he must set them right,” explains Dr. John MacArthur.

“He definitely feels the heat of the Roman Empire as it moves to persecute Christians. Paul who writes him is in prison at the time of his writing and awaiting his own execution. And Timothy knows that could come to him. The ministry has not been easy. Timothy is young. He is naturally timid. He has his own sins to deal with. He tends to be a little bit weak in some areas of defending the faith against some high-powered philosophy. And so, he’s really struggling.”

“It would be a time in his life when he’s looking for sympathy, a time when he’s crawling into a corner and expecting somebody to come in the corner and soothe his brow, and give him a cold drink, and pat him a little bit, and endeavor to sort of raise his sense of worth. It’s a time in his life when he’s licking his wounds. There may be a little bit of a “poor me” mentality. Even self-pity may have sort of overwhelmed him because of the difficulty. In that situation, he is confronted by the apostle Paul, who doesn’t give him sympathy at all, but rather gives him strength. He says, in effect, “What you need, Timothy, is not sympathy for the difficulty of your situation, what you need is strength for the difficulty of your situation,” concludes Dr. MacArthur.

How is your endurance? Have your weeks been filled with difficult and long days. Do you go to sleep exhausted and wake up tired? Make sure you take a weekly sabbath day for rest, and guard it tenaciously. Learn to say no to good things when they interfere and conflict with the best thing.  Make sure to delegate (Eph. 4:11-12). Also realize you cannot do everything, but you can endure by doing the one thing the Lord called you to do; preach and proclaim the glorious gospel.

Scottish preacher High Black understood the church has always endured while in the midst of suffering.

“Christ’s Church has survived through her power to endure. She was willing to give up anything to hold her ground, willing to pour out blood like water in order to take root. The mustard seed, planted with ears and watered with blood, stood the hazard of every storm, gripped tenaciously the soil, twining its roots around the rocks, reared its head a little higher and spread out its branches a little fuller, and when the tempest came, held on for very life. And then, never hastening, never resting, went on in the divine task of growing, and at last became the greatest of trees, giving shelter to the birds of the air in its wide-spreading branches. So is the kingdom of heaven,” says Black.

“It is a true parable of the Church. She conquered violence not by violence, but by virtue. She overcame force not by force, but by patience. Her sons were ready to die, to die daily. ‘It was given unto them not only to believe in Christ, but also to suffer for his sake,’ Philippians 1:29. They would not be stamped out. When their persecutors thought they were scattered like chaff, it turned out they were scattered like seed. The omnipotent power of Rome was impotent before such resolution. The battle, not the barracks is the place to make soldiers. The Church met the empire and broke it through the sheer power to endure. She was willing to suffer and to suffer and to suffer, and afterward to conquer,” concludes Black

“Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. ² Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. ³ Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, ⁴ and endurance produces character, and character produces hope, ⁵ and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:1–5 (ESV)

May the Lord’s truth and grace be found here. Have an enduring day in the Lord.

Soli deo Gloria!

⁸ “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, ⁹ for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8–9 (ESV)

Throughout this study of 2 Timothy, I will extensively refer to John Calvin’s commentary on particular verses. I trust you will find them helpful, as I do, in understanding the biblical text.

Remember that Jesus Christ, being raised from the dead. He expressly mentions some part of his doctrine, which he wished to go down to posterity, entire and uncorrupted. It is probable that he glances chiefly at that part about which he was most afraid; as will also appear clearly from what follows, when he comes to speak about the error of “Hymenaeus and Philetus,” (2 Timothy 2:17😉 for they denied the resurrection, of which we have a sure pledge in this confession, when they falsely said that it was already past.

How necessary this admonition of Paul was, the ancient histories show; for Satan put forth all his strength, in order to destroy this article of our faith. There being two parts of it, that Christ was born “of the seed of David,” and that he rose from the dead; immediately after the time of the Apostles, arose Marcion, who labored to destroy the truth of the human nature in Christ; and afterwards he was followed by the Manichaeans; and even, in the present day, this plague is still spreading.

So far as relates to the resurrection, how many have been employed, and with what diversified schemes, in laboring to overthrow the hope of it! This attestation, therefore, means as much as if Paul had said, “Let no one corrupt or falsify my gospel by slanders; I have thus taught, I have thus preached, that Christ, who was born a man of the seed of David, rose from the dead.”

According to my gospel. He calls it “his gospel,” not that he professes to be the author but the minister of it. Now, in the resurrection of Christ we all have a sure pledge of our own resurrection. Accordingly, he who acknowledges that Christ has risen affirms that the same thing will take place with us also; for Christ did not rise for himself, but for us. The head must not be separated from his members. Besides, in the resurrection of Christ is contained the fulfillment of our redemption and salvation; for it is added, from the dead. Thus Christ, who was dead, arose. Why? and for what purpose? Here we must come to ourselves, and here too is manifested the power and fruit of both, namely, of his resurrection and of his death; for we must always hold by this principle, that Scripture is not wont to speak of these things coldly, and as matters of history, but makes indirect reference to the fruit.

Of the seed of David.  This clause not only asserts the reality of human nature in Christ, but also claims for him the honor and name of the Messiah. Heretics deny that Christ was a real man, others imagine that his human nature descended from heaven, and others think that there was in him nothing more than the appearance of a man. Paul exclaims, on the contrary, that he was “of the seed of David;” by which he undoubtedly declares that he was a real man, the son of a human being, that is, of Mary. This testimony is so express, that the more heretics labor to get rid of it, the more do they discover their own impudence. The Jews and other enemies of Christ deny that he is the person who was formerly promised; but Paul affirms that he is the son of David, and that he is descended from that family from which the Messiah ought to descend.

In which I am a sufferer. This is an anticipation, for his imprisonment lessened the credit due to his gospel in the eyes of ignorant people. He, therefore, acknowledges that, as to outward appearance, he was imprisoned like a criminal; but adds, that his imprisonment did not hinder the gospel from having free course; and not only so, but that what he suffers is advantageous to the elect, because it tends to confirm them. Such is the unshaken courage of the martyrs of Christ, when the consciousness of being engaged in a good cause lifts them up above the world; so that, from a lofty position, they look down with contempt, not only on bodily pains and agonies, but on every kind of disgrace.

Moreover, all godly persons ought to strengthen themselves with this consideration, when they see the ministers of the gospel attacked and outraged by adversaries, that they may not, on that account, cherish less reverence for doctrine, but may give glory to God, by whose power they see it burst through all the hindrances of the world. And, indeed, if we were not excessively devoted to the flesh, this consolation alone must have been sufficient for us in the midst of persecutions, that, if we are oppressed by the cruelty of the wicked, the gospel is nevertheless extended and more widely diffused; for, whatever they may attempt, so far are they from obscuring or extinguishing the light of the gospel, that it burns the more brightly. Let us therefore bear cheerfully, or at least patiently, to have both our body and our reputation shut up in prison, provided that the truth of God breaks through those fetters, and is spread far and wide.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!