His Word Today

¹⁰ You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, ¹¹ my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me.” (2 Timothy 3:10–11 (ESV)

What happens to us when leaders fail?  Leaders, be they personal acquaintances or people we know only through their ministries and occupations, are persons of influence. They may have a good influence or a bad influence, but their impact is unquestionable. But what happens to us when our mentor’s fail?

Today’s featured text should not provide us a mistaken perspective of the Apostle Paul. He was not a perfect man prior to his conversion to Christ and it would be wrong of us presume he was errorless following his conversion. He made mistakes, like all of us.

However, it was not the perfection of his life he wanted Timothy to remember, but rather the overall direction of his life. For Paul, what was most important was not only to leave a legacy but also to live a legacy. Remember, Paul was facing certain, and soon, execution. These were perhaps the last words he would communicate to his beloved son in the faith. He wanted Timothy to follow his example.

“In this section Paul’s references to Timothy stand in strong contrast to the description of the false teachers in the preceding section. This is brought out by the emphatic pronoun You. Timothy is first given an historical reminder (10–12). He has had the advantage of observing Paul’s teaching and his manner of life. The fact that Paul notes that Timothy knows all about his teaching should caution us against drawing any unwarranted assumptions from the absence of some of Paul’s great themes from the Pastoral Letters, as if this could be an argument against his being the author. It is worth noting moreover that the reference to those spiritual qualities (faith, patience, love, endurance) which Paul had shown are the very qualities that he has already urged on Timothy himself (cf. 1 Tim. 6:11). As to his sufferings, Paul cites the incidents on his first missionary journey, presumably because it was at that time that he first made Timothy’s acquaintance. Timothy would vividly remember what Paul had had to endure and it is not impossible that the experience had been a powerful factor in persuading Timothy to become involved in the work of the gospel. When Paul says Yet the Lord rescued me from them all, Timothy would know from personal observation how true that was.”^[1]

What examples did Paul have in mind for his young protégé to follow? The apostle listed “nine” particular areas of his life and ministry. What Paul listed, while not exhaustive, was extensive. It was wide-ranging, all-embracing, and far-reaching.

What did Paul include in his list for Timothy to use as a standard to follow? Notice each of the items listed is preceded by the pronoun my (μου; mou). These were personal and poignant. They came not only from the Holy Spirit (2 Tim. 3:16-17; 2 Peter1:20-21), but also from the apostle’s heart and soul.

“Does the list of nine particulars show any definite order or grouping? It is impossible to answer this question categorically. Surely, if any sequence is pointed out, it should be a natural one, characteristic (at least to some extent) of Paul. An arbitrary division is of no help whatever. It must be admitted, however, that we today cannot be sure that our attempt to point out why one item in the list follows another corresponds with Paul’s own reasoning. If it be permissible, nevertheless, to make such an attempt—with the definite understanding that it is merely an attempt, which may or may not be entirely successful—I would suggest the following: All the items express or imply obedience to the Lord. The seven items in verse 10 are the manifestations of active obedience (even endurance, that is, “steadfast perseverance,” is active; and so is longsuffering, “the exercise of patience toward others”). The two items in verse 11 are the manifestations of a more passive type of obedience: a person is persecuted; as a result, he suffers.” ^[2]

It is this list of nine which we will give our attention to when next we meet. However, until then consider what list of examples you are currently living you desire to leave as your legacy. Consider what you live is what you leave.

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

Soli deo Gloria!  

---

^[1] 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), 1309.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 290.

¹⁰ You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, ¹¹ my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me.” (2 Timothy 3:10–11 (ESV)

“One commentator has noted that Paul’s instructions to Timothy in 2 Timothy 1:1–3:9 are largely given by way of a negative example in that the godless character the apostle describes is the antithesis of what Timothy is to be like. This is especially evident in 3:1–9, for Timothy and, indeed, all Christians must not be “heartless, slanderous,” and “lovers of pleasure rather than lovers of God.” With 3:10, however, Paul begins to instruct Timothy in a positive manner, that is, through telling him what to do instead of what not to do,” explains Dr. R. C. Sproul.  

Who do you recognize as mentors in your life? Realizing any one individual may have many counselors, guides, tutors, teachers and advisors. Let’s limit the focus to a spiritual and godly mentor. This may have been a pastor, a Bible college professor, or para-church ministry director who impacted your life for good and for God. Many such individuals come to my mind. How about yours?

Here’s another question to consider. Who would you say in your life views you as a mentor? It may be a fellow believer who was/is a member of your church, a former student, or a current colleague in ministry. Don’t minimize the Lord’s impact in their lives through your example of faithfulness and godliness.

Consider one more thought. What if your mentor committed a moral failure?  What if you did?  How would you feel, not only as a follower but also as a leader? The impact others have in our lives, and the impact we have in the lives of others, can be incalculable. It can also be devastating if we are not careful to guard our hearts (Prov. 4:20-27).

For Timothy, his mentor arguably was the Apostle Paul. Today’s featured biblical text portrays the apostle as a mentor to a younger man in ministry. One of the key pieces of evidence which demonstrates this idea in today’s text is the verbal phrase have followed (παρηκολούθησάς; parekolouthesas). It means to wholeheartedly, actively, realistically and faithfully follow or carefully investigate. It refers to a thorough examination of something or someone. Paul acknowledged the impact he had in his young protégé’s life and ministry.

“With the problem of false teachers fully in view, Paul once more turns to exhorting Timothy to faithfulness, first in terms of the example Paul has set (and implicitly that of Timothy’s mother and grandmother), and then in terms of confidence in and obedience to Scripture,” comments Dr. Sproul. “Once again, Paul appeals to his own life, both his faithfulness and his sufferings, as an example for Timothy (1:11-13; 2:8-10).”

“Between the false teachers and Timothy there had been a sharp contrast, so that Paul is able to exclaim, “You (with great emphasis on this pronoun), however, followed my teaching,” etc. The verb followed, in Greek as well as in English, when it is used in a figurative sense, can mean either watched, observed, investigated (cf. Luke 1:3); or took as a model, adhered to, copied. Though the latter meaning will do very well when associated with “my teaching, my conduct, my purpose, my faith,” etc., it will not do nearly as well with “the things which happened to me at Antioch,” etc. Probably what the apostle means is this, “Timothy, in contrast with our opponents, you took a deep, sympathetic interest in my teaching, my conduct,” etc. So interpreted, the verb implies that Timothy had actually taken Paul as his model, and had also listened to him with keen interest when he related his experiences, in some of which (for example, those at Lystra) the younger man had become intimately involved.”^[1]   

“Paul, soon to die, clearly is looking back upon his whole life of service to Christ, especially upon that part of it which began with his first missionary journey and extended to this very day here in the Roman dungeon. With respect to that entire long journey he says, in summary, “You … followed my teaching, conduct,” etc.

In the original each of the particulars with respect to which Timothy has “followed” Paul is definite. Hence, the correct rendering is not “my teaching, conduct, purpose,” etc. (A.V. and A.R.V.), but “my teaching, my conduct, my purpose,” etc., with “my” repeated before each item.”^[2]

It is to this list particular list of Paul’s pastoral mentorship we will examine when next we meet. Again, consider the questions which began today’s devotional. Who do you recognize as mentors in your life? Who would you say in your life views you as a mentor? What if your mentor committed a moral failure?  What if you did?  How would you feel, not only as a follower but also as a leader?

The impact others have in our lives, and the impact we have in the lives of others, can be incalculable. It can also be devastating if we are not careful to guard our hearts. May the Lord’s truth and grace be found here.

Soli deo Gloria!

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 289–290.

^[2] Ibid., 290.

⁸ Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. ⁹ But they will not get very far, for their folly will be plain to all, as was that of those two men.” (2 Timothy 3:8–9 (ESV)

The following is John Calvin’s commentary on today’s featured text.

And as Jannes and Jambres resisted Moses. This comparison confirms what I have already said about the “last times”, for he means that the same thing happens to us under the gospel, which the Church experienced almost from her very commencement, or at least since the law was published. In like manner the Psalmist also speaks largely about the unceasing battles of the Church.

“Often did they fight against me from my youth, now let Israel say. The wicked ploughed upon my back, they made long their furrows.” (Psalms 129:1)

Paul reminds us, that we need not wonder if adversaries rise up against Christ to oppose his gospel, since Moses likewise had those who contended with him; for these examples drawn from a remote antiquity yield us strong consolation.

It is generally believed; that the two who are mentioned, “Jannes and Jambres,” were magicians put forward by Pharaoh. But from what source Paul learned their names are doubtful, except that it is probable, that many things relating to those histories were handed down, the memory of which God never permitted to perish. It is also possible that in Paul’s time there were commentaries on the prophets that gave more fully those narratives which Moses touches very briefly. However that may be, it is not at random that he calls them by their names. The reason why there were two of them may be conjectured to have been this, that, because the Lord had raised up for his people two leaders, Moses and Aaron, Pharaoh determined to place against them the like number of magicians.

9But they shall not proceed further He encourages Timothy for the contest, by the confident hope of victory; for, although false teachers give him annoyance, he promises that they shall be, within a short time, disgracefully ruined. ⁽¹⁸⁴⁾ Yet the event does not agree with this promise; and the Apostle appears to make a totally different declaration, a little afterwards, when he says that they will grow worse and worse. Nor is there any force in the explanation given by Chrysostom, that they will grow worse every day, but will do no injury to any person; for he expressly adds, “deceived and deceiving;” and, indeed, the truth of this is proved by experience. It is more correct to say, that he looked at them in various aspects; for the affirmation, that they will not make progress, is not universal; but he only means, that the Lord will discover their madness to many whom they had, at first, deceived by their enchantments.

For their folly shall be manifest to all. When he says, to all, it is by a figure of speech, in which the whole is taken for a part. And, indeed, they who are most successful in deceiving do, at first, make great boasting, and obtain loud applause; and, in short, it appears as if nothing were beyond their power. But speedily their tricks vanish into air; for the Lord opens the eyes of many, so that they begin to see what was concealed from them for a time. Yet never is the “folly” of false prophets discovered to such an extent as to be known to all. Besides, no sooner is one error driven away than new errors continually spring up.

Both admonitions are therefore necessary. That godly teachers may not despair, as if it were in vain for them to make war against error, they must be instructed about the prosperous success which the Lord will give to his doctrine. But that they may not think, on the other hand, that they are discharged from future service, after one or two battles, they must be reminded that there will always be new occasion for fighting. But on this second point we shall speak afterwards; at present, let it suffice us, that he holds out to Timothy the sure hope of a successful issue, that he may be time more encouraged to fight, And he confirms this by the example which he had quoted; for, as the truth of God prevailed against the tricks of the magicians, so he promises that the doctrine of the gospel shall be victorious against every kind of errors that may be invented.

“Thus, we see, that the Holy Spirit, by the mouth of Paul, holds out two reasons to fortify us. When we see that Satan opposes, and that the truth of God is not received by all, but that there are bad men who labor to pervert everything, and who slander and falsify the truth, here are consolations provided for us. In the first place, that our Lord treats us in the same manner as he has treated the Church in all ages, that those who lived before us were not better situated in this respect; for God tried them by sending false pastors, or rather by giving free scope to Satan for sending them. Let us know what has happened since the law was published. Here is Moses, who was before the other prophets. Yet already the war was begun, and that evil has never ceased.

If we must now endure the like, let us bear it with patience; for it is not reasonable to expect that our condition shall be better or easier than that of Moses, and of others who followed him. That is one argument. The second is that the result shall be prosperous and successful. Although we dislike fighting, and though it appears as if the truth of God were about to perish utterly, let us wait till God come forth in defense of it, for he will cause wicked men to be completely disgraced. After they have triumphed, God will, undoubtedly, discover their baseness, and we shall see how God takes care to support his cause, though that may not be evident for a time.”

May the Lord’s truth and grace be found here. Remain committed to biblical truth and not the uncertainty of foolishness of false teachers.

Soli deo Gloria!

⁸ Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. ⁹ But they will not get very far, for their folly will be plain to all, as was that of those two men.” (2 Timothy 3:8–9 (ESV)

The opposition to God’s truth began in the Garden of Eden when the serpent (Satan) spoke to Eve, “Did God actually say” (Gen. 3:1). Throughout history, there have been those who not only challenged what God said, but whether He existed (Psalm 14:1). Consequently, false teachers who oppose the existence and revelation of God, also oppose those who affirm God’s existence and His revealed truth.

The Apostle Paul provided his young protégé Timothy, and believers in Christ today, an example form biblical history; Jannes and Jambres. As these two men opposed Moses, the false teachers of Paul’s day, and ours, oppose the truth (ἀληθείᾳ; aletheia). Truth is what is actual and real.

Thos who oppose God’s truth will not get very far (προκόψουσιν πλεῖον; prokopsousin pleion). This phrase is a future active indicative plural verb. It means false teachers will not progress, advance of accomplish in any significant or far-reaching way. In thinking they will, false teachers reveal their ignorance of God’s Word and of His sovereignty. This applies to the false teachers in Paul’s lifetime and throughout church history including our present day.  

Why will false teachers not get very far with their heresies? This is because their folly will be plain to all. The word folly (ἄνοια; anoia) refers to foolishness and a lack of understanding. It also means extreme fury. False teachers often become furious when advocates for biblical truth confront and confound them because of their heretical beliefs.  

Paul continued to say the folly of false teachers will be plain to all. The phrase will be (ἔσται; estai) is a future middle indicative singular verb. It means something will assuredly happen in the future. What will be is the folly of false teachers becomes plain (ἔκδηλος; ekdelos) meaning quite evident and obvious. As was the case with Jannes and Jambres, will be the result of false teachers in the future.

Dr. William Hendriksen writes, “To be sure, the enemies of the faith advance to constantly increasing ungodliness, and their word devours like a gangrene (2 Tim. 2:16, 17), so that for a while it may seem that their purpose is going to be achieved and that the entire organism of the church will be destroyed. But this never happens, not in any of the many periods of the church’s history, not even toward the end of the age. The purpose is always to lead astray: if possible, even the elect (Mark 13:22), but this is ever impossible! The thought here is like that in 2 Tim. 2:17, 18, followed by the comforting verse 19. God’s, solid foundation remains standing. And in that sense, it is true that the errorists “will not get very far” (for ἐπὶ πλεῖον in this sense consider also Acts 20:9).”^[1]

“Their folly (lack of understanding, senselessness) will become entirely clear to all. No doubt, God’s true children see this folly first of all. Afterward, others too will see it; for worldly people have a tendency to follow first one deceiver, then another. For example, those who yesterday glorified Joseph Stalin, today condemn him in no uncertain terms! Exactly that same thing happened in the case of Jannes and Jambres.”^[2]

May the Lord’s truth and grace be found here. Remain committed to biblical truth and not the uncertainty of foolishness of false teachers.

Soli deo Gloria!

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 288–289.

^[2] Ibid., 289.

⁸ Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. ⁹ But they will not get very far, for their folly will be plain to all, as was that of those two men.” (2 Timothy 3:8–9 (ESV)

The opposition to God’s truth began in the Garden of Eden when the serpent (Satan) spoke to Eve, “Did God actually say” (Gen. 3:1). Throughout history, there have been those who not only challenged what God said, but whether He existed (Psalm 14:1). Consequently, false teachers who oppose the existence and revelation of God, also oppose those who affirm God’s existence and His revealed truth.

The Apostle Paul provided his young protégé Timothy, and believers in Christ today, an example form biblical history; Jannes and Jambres. Who exactly were these two individuals?

“Jannes and Jambres were two of Pharaoh’s magicians, who opposed Moses and tried to show that they were as effective as he at working miracles (Ex 7–9). Jewish legend regarded Jannes and Jambres (somewhat improbably) as sons of Balaam, the Midianite prophet of Numbers 22–24. Curiously, the Exodus chapters do not identify them by name. The only biblical reference to them appears in the NT. The Apostle Paul saw similarity between Jannes and Jambres and the false teachers of debased intellect who were enemies of the truth in his day (2 Tm 3:6–8).”^[1]

“Much speculation has arisen about the two names. They are apparently Semitic, but their precise derivation is unclear. They are referred to in the Qumran documents and in late Jewish, pagan, and early Christian literature. Variations include “Yohanneh and his brother” (Qumran), “Yohane and Mamre” (Babylonian Talmud), and “Mambres” (the translation in most Latin and some Greek manuscripts of 2 Tm 3:8). The names appear also in the writings of Pliny (first century ad) and of Apuleius and Numenius (both second century), though both names are not always cited.”^[2]

“When Moses told Pharaoh, “Let my people go” (Ex. 5:1), and when he proved his divine commission by performing genuine miracles through the power of God (Ex. 7:10, 20, etc.), Pharaoh’s magicians performed their counter-miracles (Ex. 7:11, 22; 8:7; but see also 8:18, 19). From Jewish tradition, with which Paul was very familiar (having been a student of Gamaliel, Acts 22:3), he cites the example of those two ring-leaders among the magicians who, whatever their real names may have been, were known to the Jews as “Jannes and Jambres” (Aram. probably: “he who seduces and he who makes rebellious”). The apostle had in mind the following comparison:”^[3]

“This point of comparison is definitely stated. (For another undoubted third of comparison see below, on verse 9.) Whether here in verse 8 any further resemblances are implied cannot be proved. The following are mere possibilities:

(1) Jannes and Jambres were deceivers; so are the purveyors of strange doctrine against whom Paul warns Timothy.

(2) If Jewish tradition can be credited in this respect, Jannes and Jambres became proselytes, faking “conversion” to the Jewish religion. When they saw that they could not prevent Israel’s exodus from Egypt, they are said to have joined the departing multitude. Later (according to Jewish tradition!) they were the ones who induced the people to make a golden calf and to worship it. They were pretenders, therefore; hypocrites, and as such very dangerous. —Similarly, the false leaders whom Paul describes are all the more dangerous because they pretend to be genuine converts to the Christian religion.”^[4]

As these two men opposed Moses, the false teachers of Paul’s day, and ours, oppose the truth. To oppose (ἀνθίστανται; anthistantai) is a present middle indicative plural verb. It means to continuously, personally, sincerely and collectively resist, withstand, and be hostile to truth (ἀληθείᾳ; aletheia). Truth is what is actual and real.

TRUTH is what is real and verifiable by experience. In Scripture, truth is a very important concept because God is the God of all truth (Ps. 31:5; 108:4; 146:6), who speaks and judges truly (57:3; 96:13). He is the real source and cause of the whole universe. Scripture also focuses on the revealed truth in the gospel of God’s redeeming grace through Christ. This is the truth Christ and the apostles proclaimed (Jn 8:44–46; 18:37; Rom 9:1; 2 Cor 4:2), which was foreshadowed in the OT (1 Pt. 1:10–12), and witnessed to by the Holy Spirit (Jn 16:13). The OT teaching was never false, but it was shadowy and incomplete in comparison with the revealed truth of the NT. So, Christ brought spiritual reality (Jn 1:17), and the Holy Spirit leads believers into the experience of all that is real in Christ (16:13).”^[5]

“Christ is the truth because, being God, his words carry divine authority. They are truth and life (Jn 6:63). In addition, the life of Christ epitomized truthfulness and utter reliability. When people live in obedience to the truth, they themselves are true and reliable. Scripture calls upon people to “do the truth” (Jn 3:21, kjv). Those who have experienced God’s reality in Christ know, by experience, that Christ is the way, the truth, and the life (Jn 14:6).”^[6]

Paul continued to write false teachers were “men corrupted in mind and disqualified regarding the faith.” To be corrupted in mind (κατεφθαρμένοι νοῦν; katephtharmenoi noun). This refers to a past completed action with continuing results of depravity in thinking and manner of thought. This results in being disqualified regarding the faith (ἀδόκιμοι pistin; adokimoi pistin). This refers to a worthlessness.

“God in His providence has often used false teaching to move His church to state more clearly the truths taught in Scripture. This does not mean heresy is good, only that even in others’ deceptions God is working all things together for the church’s good (Rom. 8:28). A good book on church history will encourage you as you see the truth of God’s Word triumph again and again. Try to find time to read one that you might be encouraged in your faith,” concludes Dr. R. C. Sproul.

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

Soli deo Gloria!

---

^[1] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 669.

^[2] Ibid., 669.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 287–288.

^[4] Ibid., 287-288.

^[5] Walter A. Elwell and Philip Wesley Comfort, Tyndale Bible Dictionary, Tyndale Reference Library (Wheaton, IL: Tyndale House Publishers, 2001), 1276.

^[6] Ibid., 1276.

⁶ For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, ⁷ always learning and never able to arrive at a knowledge of the truth.” (2 Timothy 3:6–7 (ESV)

The following commentary is pastor Dr. J. Ligon Duncan. He preached this excerpted text Sunday May 8, 2005. The sermon is entitled The Last Days.

I want you to see in verses 6 and 7, because here Paul’s going to remind us
of the importance of spiritual discernment. He’s telling Timothy about the
tactics of those who are desiring to infiltrate the church, and he’s telling
Timothy and that congregation at Ephesus, and he’s telling you and me as
Christians today that we must be aware of the methods of deceptive teachers.
And he says this: “For among them are those who enter into households and
captivate weak women weighed down with sins….” — (and I would get this text on
Mother’s Day!).

But you understand the Apostle Paul is not making a derisive, demeaning remark about women here. Remember how he began this book. Do you remember how he began this book? He takes Timothy by the lapels, and he says, ‘Timothy, I want you to know something. I knew your grandmother and I knew your mother, and I know that the faith that’s in you was in them first. They were godly women. They were wise women. They were consecrated women. Timothy, you’ve got a lot to live up to, because you’ve heard the truth from the lap of your grandmother and your mother.’ This is a man who loved godly women; this is a man who loved strong, biblical women. Paul’s not slagging women in this passage.

What’s he doing then? He’s doing two things. First of all, Paul is actually
telling you the tactic that was being used by these false prophets. 

They were literally going into homes of (especially the wealthy, middle, upper-class) women of that Greco-Roman culture who had been introduced to faith in Christ through the preaching of faithful teachers like Timothy and Titus and Paul. They were actually going into their homes. They were actually going into their homes while their husbands were away, and they were tickling their ears with false
teaching. They were making disciples out of them. They were bringing them into
the fold of this false teaching.

Now, it’s interesting. That very thing is one of the ways that Christianity spread in the Greco-Roman world. Christians had the opportunity to preach the word to women who were at home managing household affairs, and the gospel spread through households in that very way. But the false teachers had figured that technique out, and they were now using it for devious ends: they were sneaking in bringing division, bringing their false teaching. So, Paul is telling you this for one reason because this was precisely what the false teachers are doing. He’s warning another pastor, ‘Watch this, Timothy. They’re going to try and do this in your own church.’ (By the way, my friends, I’ve told you this story before. I’ve seen this happen. I’ve seen it happen.)

But secondly, he’s telling you this for another reason, and that is because he wants you to look at the leverage, at the things that the false prophets try and hook into in the lives of these people.

Look at the five things that Paul tells you here–first in verse 6: He tells you that the false teachers will try and take advantage of a lack of spiritual discernment, a lack of biblical truth and knowledge. 

You say, ‘Well, where does that come from?’ Well, look–what does he call these women? They are “weak willed” or “weak minded.” Their minds, their hearts, their wills have not been sufficiently formed by biblical truth so that they are spiritually discerning, and therefore they are easy targets. My friends, if your mind has not been formed and shaped by the truth of the word of God, you’re an easy target.

And Paul says, ‘Timothy, look. That’s the first thing they do. They go to people who haven’t really grasped the truth that you’ve been teaching Lord’s Day after Lord’s Day, in prayer meetings, in groups all over the city. They haven’t really grasped it. So, they go for those, and they grab them, they hook them.’

Secondly, notice what he says: These people are unstable in their sense of purpose and direction in life.

You say, ‘Well, where does that come from?’ Well, look what it says about them.
They’re led on by various impulses. They’re not led by a sense of principle that
has been derived from God’s word. They don’t understand that the chief end of
man is to glorify God and enjoy Him forever. That’s what I’m here for.

No, they’re led on by various impulses. Their sense of purpose and direction in life is not derived from the word of God, it’s from whatever they feel drawn to at a particular time. And Paul says the false prophets are using that.

Thirdly, look at what he says: He says these people have guilty consciences. 

They’ve got sin in their life that has not been dealt with. You say, ‘Where does that come from?’ Look at what he says: They are “weighed down with sins.” And not only are they objectively weighed down with sins, they’re subjectively weighed down with sins. In other words, they have a desire to get out from under that guilt
complex, but they really have not fully understood the glory and the provision
of God in Jesus Christ for the forgiveness of their sin, for the breaking of its
penalty and power. And so, they’re weighed down with sins, and they’re looking
for a way to get out from under that guilt complex.

And then, notice that these are people that take in everything, and they don’t properly question it.

They’re not like the Bereans. The Bereans hear Paul teach, and they say, ‘Paul,
that’s great. We’re going to go check our Bibles and we’ll get back with you.’
No, these people, they take it in. Look at what it says: “…Always learning
and never able to come to the knowledge of the truth.”

There are a lot of people that will quote the motto Semper Reformanda (which means “always reforming”) today in the church, and they very often mean that to say that we need to stop believing something that the Christian church has always believed. And when they use that motto that way, I always think of II Timothy 3:7– “…always learning, but never coming to the knowledge of the truth.”

Now Paul says, ‘Look, Timothy, at those five things that the false prophets will get ahold of, and they’ll draw someone away.’ You see, that false prophet’s going to say, ‘I’m going to get you to God. I’m going to get you to God better than the preacher can. I’m going to get you to God, and it’s not going to be through the Bible. It’s not going to be Truth with a capital “T”–that’s for fundamentalist preachers. It’s not going to be through Jesus. It’s not going to be through the cross. It’s not going to involve a life of obedience, of taking up our cross and dying daily. No, I’ve got a better way to God.’

Now you say to me, ‘Well, that’s all fine and well, preacher, but this thing happened nineteen hundred and fifty years ago! What Paul is describing in verses 1-7 does not happen today!’…Want to bet?

About three years ago many of you heard that a very famous and controversial actress had been led to faith in Christ through Bible studies that she was attending. Her chauffeur went on a web site and said that he had led her to Jesus Christ, and then suddenly things went very quiet for a number of years and we didn’t hear much.

Well, just a few weeks ago her biography was released, and a few days ago she did an interview about her Christian profession of faith. And here is what she said: “When we talk about God, the Almighty, or Sophia, or the greater power or whatever…”–now, let me just stop right there. We’re already down the road in a direction we don’t want to go! –she goes on to say this: she had been turned off by the Jesus that she had been taught in these fundamentalist Bible studies, but, she says, “…then I read Elaine Pagels, I read The Gnostic Gospels, and it really impressed me. In fact, I read it when I was first feeling God. And then I read her book, Beyond Belief, which is a book that came out recently, and it had a lot
of references to the early Christians and to The Gnostic Gospels, and so
I read the originals. In fact, I got the whole Nag Hammadi Library and
started reading. And then I began to realize, ‘I’m on the right path now.’”

Gnosticism! Twenty-first century America! A woman starts off in a Bible-believing church’s Bible study–ends up in ancient Gnosticism! The Apostle Paul was nineteen hundred and fifty years ahead of time, my friends. This is precisely what he’s warning Timothy, and precisely what he’s warning you and me.

Always be alert to guard the deposit entrusted to you (I Timothy 6:20; 2 Timothy 1:14). This is the gospel.

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

⁶ For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, ⁷ always learning and never able to arrive at a knowledge of the truth.” (2 Timothy 3:6–7 (ESV)

The following is a commentary on today’s text by John Calvin.

Of those are they who creep into families. You would say, that here Paul intentionally draws a lively picture of the order of monks. But without saying a single word about monks, those marks by which Paul distinguishes false and pretended teachers are sufficiently clear; creeping into houses, snares for catching silly women, mean flattery, imposing upon people by various superstitions. These marks it is proper to observe carefully, if we wish to distinguish between useless drones and faithful ministers of Christ. These former are here marked by so black a coal, that it is of no use for them to shuffle. To “creep into families” means to enter stealthily, or to seek an entrance by cunning methods.

And lead captive silly women laden with sins. Now, he speaks of “women” rather than men, because the former are more liable to be led astray in this manner. He says that they “are led captive,” because false prophets of this sort, through various tricks, gain their ear, partly by prying curiously into all their affairs, and partly by flattery. And this is what he immediately adds, “laden with sins;” for, if they had not been bound by the chain of a bad conscience, they would not have allowed themselves to be led away, in every possible manner, at the will of others.

By various sinful desires. I consider “sinful desires” to denote generally those foolish and light desires by which women, who do not seek God sincerely, and yet wish to be reckoned religious and holy, are carried away. There is no end of the methods adopted by them, when, departing from a good conscience, they are constantly assuming new masks. Chrysostom is more disposed to refer it to disgraceful and immodest desires; but, when I examine the context, I prefer the former exposition; for it immediately follows —

Always learning, while yet they never can come to the knowledge of the truth. That fluctuation between various desires, of which he now speaks, is when, having nothing solid in themselves, they are tossed about in all directions. They “learn,” he says, as people do who are under the influence of curiosity, and with a restless mind, but in such a manner as never to arrive at any certainty or truth. It is ill-conducted study, and widely different from knowledge. And yet such persons think themselves prodigiously wise; but what they know is nothing, so long as they do not hold the truth, which is the foundation of all knowledge.

Matthew Henry admonishes us: “A foolish head and a filthy heart make persons an easy prey to seducers.”

“If we would be discerning men and women, we must cultivate a pure heart and a wise mind through the study and application of Scripture. Meditating on things that are not true, good, or beautiful makes us unable to recognize those things that are. Spend time this month meditating on a few chapters of the book of Proverbs that you might learn to be wise,” concludes Dr. R. C. Sproul.

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

Soli deo Gloria!

⁶ For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, ⁷ always learning and never able to arrive at a knowledge of the truth.” (2 Timothy 3:6–7 (ESV)

“The religious life, role, and instruction of women is a prominent theme in the Pastoral Epistles (1 and 2 Tim., Titus), which tells us that the problems facing Timothy and Titus involved some of the women in their churches. Paul has to make explicit the biblical teaching that only men may be ordained as elders in the church (1 Tim. 2:8–15) because certain women were taking upon them- selves the prerogative to lead. He must also give instructions for caring for older widows and tell young widows to remarry (5:9–16), for it seems that the propagators of error were taking advantage of those women whose husbands had died. Similarly, the apostle instructs older women in the church to disciple the younger women (Titus 2:3–5), as sound teaching could prevent the false teachers’ message from taking root in the hearts of the young ladies,” states Dr. R. C. Sproul.

The Apostle Paul addressed the issue of the character and behavior of false teachers during the last days prior to the return of Jesus Christ (2 Timothy 3:1-5). In today’s featured text, the apostle also acknowledged the false teachers’ pattern of influencing women in the church. They were sneaking into households.

To creep (ἐνδύνοντες; endynontes) is a present active plural participle. It means to continuously, actively and collectively enter secretly with ulterior motives. Where these false teachers enter into are households (οἰκίας; oikias). These are homes, residences, and family dwellings. During the first century, the false teachers would do so physically. Today, they do so electronically through many avenues of media and communication such as television, radio, and the internet.

The false teachers creep into homes to capture weak women. To capture (αἰχμαλωτίζοντες; aichmalotizontes) means to presently, actively and collectively get control of something. In this instance, the objects false teachers seek to control are weak women (γυναικάρια; gynaikaria). These women are foolish, silly and frivolous.

Paul additionally wrote these women were burdened (σεσωρευμένα ; sesoreumena). This means to fully engage in something in one’s past which remains in the present. What these weak women were engaged in were their sins (ἁμαρτίαις; hamartias). This refers to their guiltiness, of engaging in wrongdoing.

If that was not enough, Paul wrote they were also led astray by various passions. To be led astray (ἀγόμενα; agomena) means to be carried and brought along. In this context, what was leading these women astray were their passions (ἐπιθυμίαις; epithymiais). This refers to their covetous lusts, evil desires, and sinful cravings. The adjective various (ποικίλαις; poikilais) means diversified passions.

Additionally, these women were always learning but never able to arrive at a knowledge of the truth. Always learning (πάντοτε μανθάνοντα; pantote manthanonta) refers to a present, active and collective desire on every occasion to be instructed, taught and to learn. This was not a bad thing. However, the women of whom Paul had in mind were those who were never able to arrive (ἐλθεῖν δυνάμενα; elthein dunamena) or to understand the truth they sought to learn. The word knowledge (ἐπίγνωσιν; epignosin) means to understand. Truth (ἀληθείας; aletheias) is reality or the way things truly are. These women were not able to discern the truth they desired to know.

“First of all, then, these women are “heaped up with sin” (for the verb see Rom. 12:20). They are very wicked, and the fact that they welcome the smooth talkers seems to indicate that their sins have given them an uneasy feeling, though not in the sense of Rom. 7:24. These women are probably afraid of the consequences of their sins, but are not necessarily ashamed of them.” ^[1]

“Secondly, they are “swayed by various impulses” (or “desires,” see explanation of 2 Tim. 2:22 for word-study). What these evil incentives are is not stated. Perhaps we may think of such things as the following: the desire to find an easy way out of their guilt-complex, the desire to gain recognition, to be considered “well-informed,” to satisfy their curiosity, to have attention bestowed upon them by “prominent” representatives of the opposite sex, etc.”^[2]

“Thirdly, these weak-minded women are ever learning. Eager disciples are they, “taking it all in,” as with rapt attention they sit down to listen to their licentious teachers and to admire them. But their unwillingness openly to confess and to resist the evil promptings of their nature results in their being “never able to arrive at the acknowledgment of (the) truth” as revealed in the gospel (cf. 1 Tim. 2:4; 2 Tim. 2:25).”^[3]

“Paul in today’s passage indicates that many of the followers of the false teachers in the Ephesian church were women. Those corrupt men he describes in 2 Timothy 3:1–5 were sneaking into households and stealing away “weak” or as may also be rendered, “foolish” women (vv. 6–7). This is probably a reference to the fact that the early church often met in the homes of individuals, especially those belonging to wealthy women. Many commentators believe that the heretics were able to gain a hearing in these households because there were not many outlets for women of high social status in the first century. Women on the lower rungs of the social ladder tended to be uneducated and were busy all day with the household chores. on the other hand, wealthy women had an opportunity to be educated and led a life of relative leisure because of their many servants. For those women who were theologically naive, spending time with the false teachers was attractive because it gave them something to do. Indeed, Scripture is clear that idleness can beget trouble (Eccl. 9:10; 2 Thess. 3:10–12),” explains Dr. Sproul.

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

Soli deo Gloria!

---

^[1] William Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles, vol. 4, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 287.

^[2] Ibid., 287.

^[3] Ibid., 287.

“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!