Vincent's Word Studies, by Marvin R. Vincent, [1886], at sacred-texts.com
2 Timothy Chapter 3
Comp. the beginning of 1 Timothy 4.
This know (τοῦτο γίνωσκε)
The phrase N.T.o. Comp. Paul's γινώσκειν ὑμᾶς βούλομαι I would have you to know, Phi 1:12; and θέλω δὲ ὑμᾶς εἰδέναι I would you should know, Co1 11:3.
In the last days (ἐπ' ἐσχάταις ἡμέραις)
The phrase only here in Pastorals, Act 2:17, Jam 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ in the last season, Pe1 1:5 : ἐπ' ἐσχάτου τῶν χρόνων at the last of the times, Pe1 1:20 : ἐπ' ἐσχάτου χρόνου at the last time, Jde 1:18 : ἐπ' ἐσχάτων τῶν ἡμερῶν at the last of the days, Pe2 3:3 : ἐν ὑστέροις καιροῖς in the latter seasons, Ti1 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Heb 1:2; Jam 5:3.
Perilous times (καιροὶ χαλεποί)
Only here and Mat 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Mat 12:1; see on Act 1:17.
Shall come (ἐνστήσονται)
Or will set in. Mostly in Paul. Only here in Pastorals. See on Gal 1:4.
Lovers of their own selves (φίλαυτοι)
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 Luk 16:14. For the noun φιλαργυρία love of money, see on Ti1 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης; see Co1 5:10, Co1 5:11; Eph 5:6. See on Rom 1:29.
Boasters (ἀλαζόνες)
Or swaggerers. Only here and Rom 1:30. See on ἀλαζονείαις boastings, Jam 4:16.
Proud (ὑπερήφανοι)
Or haughty. See on ὑπερηφανία pride, Mar 7:22.
Blasphemers (βλάσφημοι)
See on Ti1 1:13. Better, railers. See also on, βλασφημία blasphemy, Mar 7:22.
Unthankful (ἀχάριστοι)
Only here and Luk 6:35.
Unholy (ἀνόσιοι)
Only here and Ti1 1:9 (note).
Without natural affection (ἄστοργοι)
Only here and Rom 1:31. olxx. See on ἀγάπη love, Gal 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, Pro 27:20. Ἁκρασία incontinence, Mat 23:25; Co1 7:5; 1 Macc. 6:26; Ps. of Sol. 4:3.
Fierce (ἀνήμεροι)
Or savage. N.T.o. olxx. Comp. ἀνελεήμονες merciless, Rom 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, Tit 1:8.
Traitors (προδόται)
Or betrayers. Only here, Luk 6:16; Act 7:52.
Heady (προπετεῖς)
Precipitate, reckless, headstrong in the pursuit of a bad end under the influence of passion. Only here and Act 19:36. In lxx, slack, loose, hence foolish, Pro 10:14, and dividing or parting asunder, as the lips; of one who opens his lips and speaks hastily or thoughtlessly, Pro 13:3. Comp. Sir. 9:18.
High-minded (τετυφωμένοι)
Better, besotted or clouded with pride. See on Ti1 3:6, and comp. Ti1 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.
A form (μόρφωσιν)
Only here and Rom 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 Rom 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. Co1 4:20. It is impossible to overlook the influence of Rom 1:29-31 in shaping this catalogue.
Turn away (ἀποτρέπου)
N.T.o. Comp. παραιτοῦ avoid, Ti2 2:23; ἐκτρεπόμενος turning away, Ti1 6:20; and ἐκκλίνετε turn away, Rom 16:17.
Of this sort (ἐκ τούτων)
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); Pe2 2:1 (note), παρεισάξουσιν shall privily bring in; and Gal 2:4, παρεισάκτους brought in by stealth.
Lead captive (αἰχμαλωτίζοντες)
Only here in Pastorals. See on captives, Luk 4:18; and see on Co2 10:5.
Silly women (γυναικάρια)
N.T.o. olxx. Silly is expressed by the contemptuous diminutive. Comp. Vulg. mulierculas.
Laden (σεσωρευμένα)
Only here and Rom 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. Rom 8:14; Gal 5:18.
Divers (ποικίλαις)
In Pastorals only here and Tit 3:3. Lit. variegated, of different tints. See on manifold wisdom, Eph 3:10.
Ever learning
From any one who will teach them. See on Ti1 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.
As (ὃν τρόπον)
The formula occurs in the Synoptic Gospels (see Mat 23:37; Luk 13:34), and in Acts (Act 1:11; Act 7:28), but not in Paul. Jannes and Jambres. According to tradition, the names of the chiefs of the magicians who opposed Moses. Exo 7:11, Exo 7:22.
Of corrupt minds (κατεφθαρμένοι τὸν νοῦν)
Better, corrupted in mind. The verb, N.T.o. Comp. διεφθαρμένων τὸν νοῦν corrupted in mind, Ti1 6:5.
Reprobate (ἀδόκιμοι)
In Pastorals only here and Tit 1:16. A Pauline word. See on Rom 1:28, and see on castaway, Co1 9:27.
Shall proceed (προκόψουσιν)
See on Ti2 2:16.
Folly (ἄνοια)
Only here and Luk 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.
Hast fully known (παρηκολούθησας)
Better, thou didst follow. See on Ti1 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 Act 11:23; see on Rom 9:11. In Paul, only of the divine purpose.
Long-suffering, charity, patience
For long-suffering, see on Jam 5:7. For charity rend. love, and see on Gal 5:22. For patience, see on Pe2 1:6; see on Jam 5:7.
Persecutions, afflictions (διωγμοῖς, παθήμασιν)
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, Rom 7:5; Gal 5:24.
Antioch, Iconium, Lystra
See Act 13:50; Act 14:2 ff.; Act 14:19. These cities may have been selected as illustrations because Timothy was at home in that region. See Act 16:1, Act 16:2. Antioch is mentioned by Paul, Gal 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 Rom 11:26, applies the prophecy of Isa 59:20 to Christ, who is called a ὁ ῥυόμενος the deliverer, lxx.
Who will live (οἱ θέλοντες ζῇν)
Whose will is to live, or who are bent on living.
Godly (εὐσεβῶς)
Only here and Tit 2:12. Comp. κατ' εὐσέβειαν according to godliness, Ti1 6:3; Tit 1:1; and ἐν πάσῃ εὐσεβείᾳ in all godliness, Ti1 2:2. See also Ti1 4:7; Ti1 6:11, and on godliness, Ti1 2:2.
Shall suffer persecution (διωχθήσονται)
In this sense only here in Pastorals.
Seducers (γόντες)
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. Ti2 3:9 and Ti2 2:16.
Deceiving (πλανῶντες)
Properly, leading astray. See on πλάνοις seducing, Ti1 4:1.
Hast been assured of (ἐπιστώθης)
N.T.o. Quite often in lxx. So Sa2 7:16, shall be established (of the house of David): Psa 78:37, steadfast in his covenant.
From a child (ἀπὸ βρέφους)
Mostly in Luke. oP. Only here in Pastorals. See on Pe1 2:2. Comp. Mar 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 (Co2 3:7; Gal 6:11): of a document (Luk 16:6, take thy bill): of epistles (Act 28:21): of the writings of an author collectively (Joh 5:47): of learning (Act 26:24, πολλά γράμματρα much learning). In lxx, ἐπιστάμενος γράμματα knowing how to read (Isa 29:11, Isa 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 Co1 9:9 f.; Co1 10:1 f.; Gal 3:16.; Gal 4:21 f. In Act 4:13, the council, having heard Peter's speech, in which he interpreted Psa 118:22 and Isa 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" (Act 26:24). To Agrippa, who was "expert in all customs and questions which are among the Jews" (Act 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 Joh 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 Pe2 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 (Ti1 4:7; Ti2 2:16). Const. through faith, etc., with make wise, not with salvation.
All Scripture (πᾶσα γραφὴ)
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 Ti1 4:8.
For doctrine (πρὸς διδασκαλίαν)
Better, teaching. Comp. to make thee wise, Ti2 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, Joh 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 Eph 6:4. In lxx mostly correction or discipline, sometimes admonition. Specially of God's chastisement by means of sorrow and evil.
Perfect (ἄρτιος)
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, Co2 13:9 : καταρτισμός perfecting (as accomplished), Eph 4:12 : καταρτίσαι make perfect or bring into complete adjustment, Heb 13:21.
Thoroughly furnished (ἐξηρτισμένος)
The same root as ἄρτιος. It fills out the idea ἄρτιος; fitted out. Only here and Act 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.