This know (τοῦτο γίνωσκε)

The phrase N.T.o. Comp. Paul's γινώσκειν ὑμᾶς βούλομαι I would have you to know, Philippians 1:12; and θέλω δὲ ὑμᾶς εἰδέναι I would you should know, 1 Corinthians 11:3.

In the last days (ἐπ' ἐσχάταις ἡμέραις)

The phrase only here in Pastorals, Acts 2:17, James 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ in the last season, 1 Peter 1:5 : ἐπ' ἐσχάτου τῶν χρόνων at the last of the times, 1 Peter 1:20 : ἐπ' ἐσχάτου χρόνου at the last time, Jde 1:18 : ἐπ' ἐσχάτων τῶν ἡμερῶν at the last of the days, 2 Peter 3:3 : ἐν ὑστέροις καιροῖς in the latter seasons, 1 Timothy 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Hebrews 1:2; James 5:3.

Perilous times (καιροὶ χαλεποί)

Only here and Matthew 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Matthew 12:1; see on Acts 1:17.

Shall come (ἐνστήσονται)

Or will set in. Mostly in Paul. Only here in Pastorals. See on Galatians 1:4.

Better, lovers of self. N.T.o. lxx. Aristotle, De Repub. ii. 5, says: "It is not loving one's self, but loving it unduly, just as the love of possessions."

Covetous (φιλάργυροι)

Better, lovers of money. Only here and Luke 16:14. For the noun φιλαργυρία love of money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης; see 1 Corinthians 5:10, 1 Corinthians 5:11; Ephesians 5:6. See on Romans 1:29.

Boasters (ἀλαζόνες)

Or swaggerers. Only here and Romans 1:30. See on ἀλαζονείαις boastings, James 4:16.

Proud (ὑπερήφανοι)

Or haughty. See on ὑπερηφανία pride, Mark 7:22.

Blasphemers (βλάσφημοι)

See on 1 Timothy 1:13. Better, railers. See also on, βλασφημία blasphemy, Mark 7:22.

Unthankful (ἀχάριστοι)

Only here and Luke 6:35.

Unholy (ἀνόσιοι)

Only here and 1 Timothy 1:9 (note).

Only here and Romans 1:31. olxx. See on ἀγάπη love, Galatians 5:22, under στέργειν to love with a natural affection.

Truce-breakers (ἄσπονδοι)

N.T.o. olxx. Rend. implacable. From ἀ not, and σπονδαί a treaty or truce. The meaning is, refusing to enter into treaty, irreconcilable.

Incontinent (ἀκρατεῖς)

Or intemperate, without self-control. N.T.o. Once in lxx, Proverbs 27:20. Ἁκρασία incontinence, Matthew 23:25; 1 Corinthians 7:5; 1 Macc. 6:26; Ps. of Sol. 4:3.

Fierce (ἀνήμεροι)

Or savage. N.T.o. olxx. Comp. ἀνελεήμονες merciless, Romans 1:31.

Despisers of those that are good (ἀφιλάγαθοι)

Better, haters of good. N.T.o. olxx, oClass. Comp. the opposite, φιλάγαθον lover of good, Titus 1:8.

Or betrayers. Only here, Luke 6:16; Acts 7:52.

Heady (προπετεῖς)

Precipitate, reckless, headstrong in the pursuit of a bad end under the influence of passion. Only here and Acts 19:36. In lxx, slack, loose, hence foolish, Proverbs 10:14, and dividing or parting asunder, as the lips; of one who opens his lips and speaks hastily or thoughtlessly, Proverbs 13:3. Comp. Sir. 9:18.

High-minded (τετυφωμένοι)

Better, besotted or clouded with pride. See on 1 Timothy 3:6, and comp. 1 Timothy 6:4.

Lovers of pleasure more than lovers of God (φιλήδονοι μᾶλλον ἢφιλόθεοι)

Pleasure-lovers rather than God-lovers. Both words N.T.o. olxx.

Only here and Romans 2:20. Μορφὴ Form (for the want of any other rendering) is the expression or embodiment of the essential and permanent being of that which is expressed Μόρφωσις, lit. forming or shaping. Yet the meaning differs in different passages. In Romans 2:20, μόρφωσις is the truthful embodiment of knowledge and truth as contained in the law of God. Here, the mere outward semblance, as distinguished from the essential reality.

The power (τὴν δύναμιν)

The practical virtue. Comp. 1 Corinthians 4:20. It is impossible to overlook the influence of Romans 1:29-31 in shaping this catalogue.

Turn away (ἀποτρέπου)

N.T.o. Comp. παραιτοῦ avoid, 2 Timothy 2:23; ἐκτρεπόμενος turning away, 1 Timothy 6:20; and ἐκκλίνετε turn away, Romans 16:17.

Lit. of these. The formula often in Paul.

Which creep (οἱ ἐνδύνοντες)

N.T.o. Thrust themselves into. Comp. Jde 1:4, παρεισεδύησαν crept in privily (see note); 2 Peter 2:1 (note), παρεισάξουσιν shall privily bring in; and Galatians 2:4, παρεισάκτους brought in by stealth.

Lead captive (αἰχμαλωτίζοντες)

Only here in Pastorals. See on captives, Luke 4:18; and see on 2 Corinthians 10:5.

Silly women (γυναικάρια)

N.T.o. olxx. Silly is expressed by the contemptuous diminutive. Comp. Vulg. mulierculas.

Laden (σεσωρευμένα)

Only here and Romans 12:20, citation. In lxx, see Judith 15:11, of loading a wagon with the property of Holofernes. It implies heaped up; heavily laden.

Led away (ἀγόμενα)

Away is superfluous. It is only an inference. The meaning is under the direction of. Comp. Romans 8:14; Galatians 5:18.

Divers (ποικίλαις)

In Pastorals only here and Titus 3:3. Lit. variegated, of different tints. See on manifold wisdom, Ephesians 3:10.

From any one who will teach them. See on 1 Timothy 5:13. It is a graphic picture of a large class, by no means extinct, who are caught and led by the instructions of itinerant religious quacks.

Never able (μηδέποτε δυνάμενα)

Because they have not the right motive, and because they apply to false teachers. Ellicott thinks that there is in δυνάμενα a hint of an unsuccessful endeavor, in better moments, to attain to the truth.

The formula occurs in the Synoptic Gospels (see Matthew 23:37; Luke 13:34), and in Acts (Acts 1:11; Acts 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exodus 7:11, Exodus 7:22.

Of corrupt minds (κατεφθαρμένοι τὸν νοῦν)

Better, corrupted in mind. The verb, N.T.o. Comp. διεφθαρμένων τὸν νοῦν corrupted in mind, 1 Timothy 6:5.

Reprobate (ἀδόκιμοι)

In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27.

See on 2 Timothy 2:16.

Folly (ἄνοια)

Only here and Luke 6:11 (note). The senselessness of their teaching, with an implication of its immoral character.

Manifest (ἔκδηλος)

N.T.o. lxx, 3 Macc. 3:19; 6:5.

Better, thou didst follow. See on 1 Timothy 4:6. oP.

Manner of life (ἀγωγῇ)

Or conduct. N.T.o. lxx, mostly 2nd and 3rd Macc. Often in Class., but mostly in a transitive sense, leading, conducting.

Purpose (προθέσει)

See on Acts 11:23; see on Romans 9:11. In Paul, only of the divine purpose.

Long-suffering, charity, patience

For long-suffering, see on James 5:7. For charity rend. love, and see on Galatians 5:22. For patience, see on 2 Peter 1:6; see on James 5:7.

Διωγμός persecution, only here in Pastorals. Occasionally in Paul. Πάθημα, only here in Pastorals. Often in Paul, usually in the sense of sufferings, but twice of sinful passions, Romans 7:5; Galatians 5:24.

Antioch, Iconium, Lystra

See Acts 13:50; Acts 14:2 ff.; Acts 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Acts 16:1, Acts 16:2. Antioch is mentioned by Paul, Galatians 2:11. Iconium and Lystra nowhere in his letters.

Delivered (ἐρύσατο)

Often in Paul. Originally, to draw to one's self; to draw out from peril. Paul, in Romans 11:26, applies the prophecy of Isaiah 59:20 to Christ, who is called a ὁ ῥυόμενος the deliverer, lxx.

Whose will is to live, or who are bent on living.

Godly (εὐσεβῶς)

Only here and Titus 2:12. Comp. κατ' εὐσέβειαν according to godliness, 1 Timothy 6:3; Titus 1:1; and ἐν πάσῃ εὐσεβείᾳ in all godliness, 1 Timothy 2:2. See also 1 Timothy 4:7; 1 Timothy 6:11, and on godliness, 1 Timothy 2:2.

Shall suffer persecution (διωχθήσονται)

In this sense only here in Pastorals.

N.T.o. Better, impostors or deceivers. From γοᾶν to howl. Originally, one who chants spells; a wizard, sorcerer. Hence, a cheat.

Shall wax worse and worse (προκόψουσιν ἐπὶ τὸ χεῖρον)

Lit. shall proceed to the worse. The formula, Pasto. Comp. 2 Timothy 3:9 and 2 Timothy 2:16.

Deceiving (πλανῶντες)

Properly, leading astray. See on πλάνοις seducing, 1 Timothy 4:1.

N.T.o. Quite often in lxx. So 2 Samuel 7:16, shall be established (of the house of David): Psalm 78:37, steadfast in his covenant.

Mostly in Luke. oP. Only here in Pastorals. See on 1 Peter 2:2. Comp. Mark 9:21, ἐκ παιδιόθεν from a child.

The holy Scriptures (ἱερὰ γράμματα)

Note particularly the absence of the article. Γράμματα is used in N.T. in several senses. Of characters of the alphabet (2 Corinthians 3:7; Galatians 6:11): of a document (Luke 16:6, take thy bill): of epistles (Acts 28:21): of the writings of an author collectively (John 5:47): of learning (Acts 26:24, πολλά γράμματρα much learning). In lxx, ἐπιστάμενος γράμματα knowing how to read (Isaiah 29:11, Isaiah 29:12). The Holy Scriptures are nowhere called ἱερὰ γράμματα in N.T. In lxx, γράμματα is never used of sacred writings of any kind. Both Josephus and Philo use τὰ ἱερὰ γράμματα for the O.T. Scriptures. The words here should be rendered sacred learning. The books in the writer's mind were no doubt the Old Testament. Scriptures, in which Timothy, like every Jewish boy, had been instructed; but he does not mean to designate those books as ἱερὰ γράμματα. He means the learning acquired from Scripture by the rabbinic methods, according to which the Old Testament books were carefully searched for meanings hidden in each word and letter, and especially for messianic intimations. Specimens of such learning may be seen here and there in the writings of Paul as 1 Corinthians 9:9 f.; 1 Corinthians 10:1 f.; Galatians 3:16.; Galatians 4:21 f. In Acts 4:13, the council, having heard Peter's speech, in which he interpreted Psalm 118:22 and Isaiah 28:16 of Christ, at once perceived that Peter and John were ἀγράμματοι, not versed in the methods of the schools. Before Agrippa, Paul drew the doctrine of the Resurrection from the Old Testament, whereupon Festus exclaimed, "much learning (πολλὰ γράμματα, thy acquaintance with the exegesis of the schools) hath made thee mad" (Acts 26:24). To Agrippa, who was "expert in all customs and questions which are among the Jews" (Acts 26:3), the address of Paul, a pupil of Hillel, was not surprising, although he declared that Paul's reasoning did not appeal to him. In John 7:15, when Jesus taught in the temple, the Jews wondered and said: "How knoweth this man letters?" That a Jew should know the Scriptures was not strange. The wonder lay in the exegetical skill of one who had not been trained by the literary methods of the time.

To make thee wise (σε σοφίσαι)

Only hero and 2 Peter 1:16. See note there on cunningly devised. To give thee understanding of that which lies behind the letter; to enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ Jesus. Jesus Christ was the key of Scripture, and through faith in him Scripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives' fables (1 Timothy 4:7; 2 Timothy 2:16). Const. through faith, etc., with make wise, not with salvation.

Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as αἱ γραφαί or αἱ γραφαί ἅγιαι. Ἱερά is never used with γραφὴ. Γραφὴ is the single passage, usually defined by this, or that, or the, or which saith.

Is given by inspiration of God (θεόπνευστος)

N.T.o. olxx. From θεὸς God and πνεῖν to breathe. God-breathed. The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is, and rend. as attributive of γραφὴ every divinely-inspired Scripture.

And is profitable (καὶ ὠφέλιμος)

According to A.V., καὶ and is merely the copula between two predicates of γραφὴ. It is divinely inspired and is profitable. According to the interpretation given above, καὶ has the force of also. Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Ὡφέλιμος profitable, Pasto. See on 1 Timothy 4:8.

For doctrine (πρὸς διδασκαλίαν)

Better, teaching. Comp. to make thee wise, 2 Timothy 3:15.

Reproof (ἐλεγμόν)

Better, conviction. N.T.o. oClass. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of Solomon 10:1, but the reading is disputed with ἐλέγχῳ. See on the verb ἐλέγχειν, John 3:20.

Correction (ἐπανόρθωσιν)

N.T.o. Twice in lxx. Restoring to an upright state (ὀρθός erect); setting right.

Instruction (παιδείαν)

Better, chastisement or discipline. See on Ephesians 6:4. In lxx mostly correction or discipline, sometimes admonition. Specially of God's chastisement by means of sorrow and evil.

N.T.o. lxx. Rev. complete; but the idea is rather that of mutual, symmetrical adjustment of all that goes to make the man: harmonious combination of different qualities and powers. Comp. κατάρτισις perfecting, 2 Corinthians 13:9 : καταρτισμός perfecting (as accomplished), Ephesians 4:12 : καταρτίσαι make perfect or bring into complete adjustment, Hebrews 13:21.

Thoroughly furnished (ἐξηρτισμένος)

The same root as ἄρτιος. It fills out the idea ἄρτιος; fitted out. Only here and Acts 11:5 (note). oClass.

Unto all good works (πρὸς πᾶν ἔργον ἀγαθὸν)

More correctly, every good work. Any writing which can produce such profitable results vindicates itself as inspired of God. It is to be noted that the test of the divine inspiration of Scripture is here placed in its practical usefulness.

See on 1 Timothy 5:21.

At his appearing (καὶ τὴν ἐπιφάνειαν)

Rend. "and by his appearing," ἐπιφάνειαν thus depending on διαμαρτύρομαι, and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading κατὰ at. For ἐπιφάνεια appearing, see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. For, βασιλεία kingdom, see on Luke 6:20.

Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, "I preached at the instant request of a curate." So N.T., Romans 12:12, "Continuing instant in prayer."

In season (εὐκαίρως)

Only here and Mark 14:11. lxx once, Sir. 18:22. Comp. ἀκαιρεῖσθαι to have leisure or opportunity, Mark 6:31; 1 Corinthians 16:12 : εὐκαιρία opportunity, Matthew 26:16 : εὔκαιρος seasonable, convenient, Mark 6:21; Hebrews 4:16.

Out of season (ἀκαίρως)

N.T.o. lxx once, Sir. 35:4. Comp. ἀκαιρεῖσθαι to lack opportunity, Philippians 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not.

Reprove (ἔλεγξον)

Rather, convict of their errors. See on 1 Timothy 5:20 and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction, 2 Timothy 3:16.

Rebuke (ἐπιτίμησον)

In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα that or λέγων saying (Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21. The word implies a sharp, severe rebuke, with, possibly, a suggestion in some cases of impending penalty (τιμή); charge on pain of. This might go to justify the rendering of Holtzmann and von Soden, threaten. To charge on pain of penalty for disobedience implies a menace, in this case of future judgment.

Exhort (παρακάλεσον)

See on consolation, Luke 6:24; see on comfort, Acts 9:31. Tischendorf changes the order of the three imperatives, reading ἔλεγξον, παρακάλεσον, ἐπιτίμησον. In that case there is a climax: first convict of error, then, exhort to forsake error, finally threaten with the penalty of persistence in error.

With all longsuffering and doctrine (ἐν πασῃ μακροθυμίᾳ)

Πάσῃ, every possible exhibition of longsuffering, etc. For doctrine rend. teaching. The combination is suggestive. Longsuffering is to be maintained against the temptations to anger presented by the obstinacy and perverseness of certain hearers; and such are to be met, not merely with rebuke, but also with sound and reasonable instruction in the truth. So Calvin: "Those who are strong only in fervor and sharpness, but are not fortified with solid doctrine, weary themselves in their vigorous efforts, make a great noise, rave,... make no headway because they build without foundation." Men will not be won to the truth by scolding. "They should understand what they hear, and learn by perceive why they are rebuked" (Bahnsen). Διδαχή teaching, only here and Titus 1:9 in Pastorals. The usual word is διδασκαλία. Paul uses both.

Ground for the preceding exhortations in the future opposition to sound teaching.

Endure (ἀνέξονται)

Only here in Pastorals. Mostly in Paul. Comp. Acts 18:14; 2 Corinthians 11:4; Hebrews 13:22.

Sound doctrine (τῆς ὑγιαινούσης διδασκαλίας)

Or healthful teaching. The A.V. overlooks the article which is important. The teaching plays a prominent part in these Epistles, and signifies more than teaching in general. See on 1 Timothy 1:10.

Shall they heap to themselves teachers (ἑαυτοῖς ἐπισωρεύ σουσιν διδασκάλους)

A vigorous and graphic statement. Ἑπισωρεύειν to heap up, N.T.o. Comp. σεσωρευμένα laden, 2 Timothy 3:6. The word is ironical; shall invite teachers en masse. In periods of unsettled faith, skepticism, and mere curious speculation in matters of religion, teachers of all kinds swarm like the flies in Egypt. The demand creates the supply. The hearers invite and shape their own preachers. If the people desire a calf to worship, a ministerial calf-maker is readily found. "The master of superstition is the people, and in all superstition wise men follow fools" (Bacon, Ess. 17).

Having itching ears (κνηθόμενοι τὴν ἀκοήν)

Or, being tickled in their hearing. Κνήθειν to tickle, N.T.o. olxx. Κνηθόμενοι itching. Hesychius explains, "hearing for mere gratification." Clement of Alexandria describes certain teachers as "scratching and tickling, in no human way, the ears of those who eagerly desire to be scratched" (Strom. v.). Seneca says: "Some come to hear, not to learn, just as we go to the theater, for pleasure, to delight our ears with the speaking or the voice or the plays" (Ephesians 108). Ἁκοή, A.V. ears, in N.T. a report, as Matthew 4:24; Matthew 14:1; Matthew 24:6 : in the plural, ears (never ear in singular), as Mark 7:35; Luke 7:1 : hearing, either the act, as Acts 28:26; Romans 10:17, or the sense, 1 Corinthians 12:17, here, and 2 Timothy 4:4.