Interpretive Study of 2Timothy 3-4

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, God.

2Timothy Chapter 3 Sentence-by-Sentence

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2-5), C3-S3 (Verse 6-7), C3-S4 (Verse 8), C3-S5 (Verse 9), C3-S6 (Verse 10-11), C3-S7 (Verse 12), C3-S8 (Verse 13), C3-S9 (Verse 14-15), C3-S10 (Verse 16-17)'.

Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-5	He advertises him of the times to come;
6-9	describes the enemies of the truth;
10-15	propounds unto him his own example;
16-17	and commends the holy scriptures;

C3-S1 (Verse 1) Warning added to what was said in the prior chapter.

This know also,
that in the last days perilous times shall come..

In the prior chapter Paul said to flee certain things and to avoid others. He also said to study...the word of truth in order to know what to do. Now he is saying that perilous times shall come and the peril will be because of those people who don't obey the commandments of the word of truth. The next sentence tells us why (For) Paul is giving this warning and it is based upon the type of men that will increase in numbers. Paul then gives an example of men who are believed to be the magicians of Pharaoh who turned their rods into serpents like Moses did. They had a show of power but the serpent from the rod of Moses ate their serpents which shows that God has more power than devils or men of the devil. These men are the false prophets and the false teachers and the antichrists that we read many places and are dealt with in the Study on 2Peter and the Study on 1John and the Study on Jude and the note for 2Peter 2:1 in the Lord Jesus Christ Study (which lists all Biblical references).

It is these types of men who will cause the perilous times. They get into God's church and claim to represent the God of the Bible and put on a form of godliness but their power is not from God and their character does not match the Christ of the Bible. When these type of people become leaders of the church, they cause perilous times (to) come.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Romans C8S37 about the word peril. The functional definition for this word is: 'n. L. periculum, from Gr. to try, to attempt, that is, to strain; an attempt, danger, hazard; to pass, to thrust in or transfix; L. experior; Eng. experience. 1. Danger; risk; hazard; jeopardy; particular exposure of person or property to injury, loss or destruction from any cause whatever. In perils of waters; in perils of robbers. 2 Cor.11. 2. Danger denounced; particular exposure; You do it at your peril, or at the peril of your father's displeasurè'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. 2Ti 4:3; Ge 49:1; Isa 2:2; Jer 48:47; 49:39; Eze 38:16; Da 10:14; Ho 3:5; Mic 4:1; 1Ti 4:1; 2Pe 3:3; 1Jo 2:18; Jude 1:17 perilous. Da 7:8,20-25; 8:8-14; 11:36-45; 12:1,7,11; 2Th 2:3-12; 1Ti 4:1-3; Re 8-17'.

Start of Book Study Home Start of Chapter

C3-S2 (Verse 2-5) Types of men to avoid.

Equivalent Section: Types of men who get a form of godliness.

First Step: Each of these types of people eventually take the next step if they do not truly repent.

For men shall be lovers of their own selves,
covetous,
boasters,
proud,
blasphemers,
disobedient to parents,
unthankful,
unholy,
Without natural affection,
trucebreakers,
false accusers,
incontinent,
fierce,
despisers of those that are good,
Traitors,
heady,
highminded,
lovers of pleasures more than lovers of God;.

Second Step: they become someone that we can't correct.

Having a form of godliness,
but denying the power thereof:.

Equivalent Section: How to deal with men who get a form of godliness.

from such turn away..

Please also see the Message called The Love of God for the application of these verses in the life of the believer.

This sentence is divided into two equivalent sections by the colon. The first section has describes different types of men who have a sin problem that will lead them into doctrinal error if they do not repent and get rid of the sin problem. The equivalent section has a very simple commandment: from such turn away. Anyone who would argue with such a simple command proves that they are putting their personal belief above what God's word of truth. According to Romans 6:16 that is sin unto death and such action would clearly place such a person among those that Paul says from such turn away. They are proud (one of the categories that Paul lists in the first section of this sentence) because they think their 'personal belief' is greater than God's literal word of truth.

Since we have such a clear commandment that is equivalent to (to be applied to all people in) the first section of this sentence, the question is who are the people that we are to turn away from. Toanswer that question it is imperative that we pay attention to the semicolon because it makes the first section of this sentence a two-step process. That is, we do not follow this command until a person places themselves in the category of the Second Step. However, when they do that we are to obey (the command to turn away) without hesitation. While they are still in the categories of the First Step, we should warn them of the consequences of their continuing along the path they are taking. But, we should not turn away from them until they are clearly in the category of the Second Step

So, I will leave it to the reader to study all of the categories of the First Step while I concentrate on the Second Step. Those people are identified as Having a form of godliness, but denying the power thereof. These people claim to be Godly but have all kinds of excuses and spiritual arguments to explain why they can not 'stop their sinning' and/or do not let God work through their life. It is one thing for someone to have a sin problem that they acknowledge and that they are trying to overcome by the power of God. However, it is a different story when they stop trying and start denying or start making excuses. Additionally, there are also some people who have real handicaps which prevent them from doing some things like going door knocking. However, that is different from NEVER doing anything beyond showing up for church. (Coming to church is notletting God work through your life but is a way to get help from God for your personal life.)

When Paul says turn away, that does not mean throw them out. When we meet these people (on visitation for example) and they just want to argue, they are keeping us from getting to the person that God has ready for us to help. We need to simply excuse ourselves (if possible) and WALK AWAY. This type of person really doesn't want to think about what we are trying to tell them. When Jesus (our example) found them with people He was trying to reach, He responded to them by telling them parables so that they couldn't understand what they were refusing to listen to. He later explained the parables to those who were willing to really listen and think about what was said. Since most of us can't tell parables, we need to simply excuse ourselves (if possible) and WALK AWAY. We need to respond this way any time that the same thing happens (at church or anywhere else). We need to respond this way any time that we are dealing with people who want to argue about religion without considering the answer given.

After we walk away, we should pray for God to get through to them because we can't do it. Until they truly accept that God has the power necessary to change their life, and become willing to do whatever God requires in order for them to see Him work in their life, there is no hope for them. Jesus cried over Jerusalem but let them go into judgment. We are to do the same.

Please see the note for 1:2 about the word love. The functional definition is: 'The willing giving of oneself for the best good of another with no expectation of return. Spiritual good is more important than physical good and long-term good is more important than short-term good'. Please also see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The note for Romans explains a scripture reference where God calls us beloved after we truly Biblically repent. The note for Colossians has links from other commentators. Both have links to where forms of this word are used within those epistles. Webster's 1828 dictionary defines it as: 'be and loved, from love. Belove, as a verb, is not used. Loved; greatly loved; dear to the heart'.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'.

Please see the note for Romans C3S21 about the word boast. Please see the notes for Romans C1S16 and Romans C3S21 about the word boasters. The note for Romans C3S21 has links to every place in the Bible where We find this word separated by when we should boast and when we should not. That note also explains the Biblical rule about this word. The functional definition for this word is: 'To brag, or vaunt one's self; to make an ostentatious display, in speech, of one's own worth, property, or actions'.

Please see the note for Romans C1S16 about the word proud. The functional definition is: 'Having inordinate self-esteem; possessing a high or unreasonable conceit of one's own excellence, either of body or mind'.

Please see the note for Colossians C3S6 about the word blasphemy. The functional definition is: 'when someone makes themselves equal to God'.

Please see the note for Romans C1S16 about the word disobedient. Please see the notes for Romans C6S12 and Philippians 2:12 about the word disobedience. Please see the note for Romans C1S16 about the phrase disobedient to parents. Please see the note for Romans C2S5 about the phrase obeying unrighteousness. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority; as children disobedient to parents; citizens disobedient to the laws'.

Please see the note for Colossians 3:20 which has links to every place in the Bible that the word parents is used along with links from other commentators. Webster's 1828 dictionary defines parent as: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety.'

Please see the notes for Ephesians 5:3-4 and 1Corinthians 14:17 about the word thank. Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. The functional definition is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. The word unthankful means that these people refuse to have this Godly character trait.

Please see the note for 1:8-11 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. The word unholy means that these people refuse to have this Godly character trait. Please also see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the phrase Holy One. Please see the Word Study on Spirit about the Holy Spirit.

Please see the note for Romans 11:20-21 for links to every place in the Bible where the word natural is used. The functional definition is: 'things which obey the laws of this physical world'.

Please see the note for Galatians 4:18 for links to every place that the Bible uses the words affect or effect along with the definitions from Webster's 1828 and an explanation of the difference between these two words. The functional definition for the word affect is: 'Cause a change'.

Please see the note for Romans C2S4 about the word despise. The functional definition is: ' to contemn; to scorn; to disdain; to have the lowest opinion of'.

Please see the note for Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible.

Please see the note for Titus 2:3 about the word accuser. The functional definition is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process; as, to accuse one of a high crime or misdemeanor. Satan is the accuser of the brethren and false accusers are acting like Satan'.

We find forms of the word incontinent only in: 1Corinthians 7:5 and our current sentence. Webster's 1828 dictionary defines this word as: 'Not restraining the passions or appetites, particularly the sexual appetite; indulging lust without restraint or in violation of law; unchaste; lewd. 1. Unable to restrain discharges. In the sense of immediate or immediately,obs.
INCON'TINENT, n. One who is unchaste'.

We find forms of the word fierce occurring 54 times in 53 verses of the Bible and, in the New Testament, in: Matthew 8:28; Luke 23:5; 2Timothy 3:3; James 3:4; Revelation 16:19; Revelation 19:15. Webster's 1828 dictionary defines this word as: 'the primary sense of which is wild, running, rushing. 1. Vehement; violent; furious; rushing; impetuous; as a fierce wind. 2. Savage; ravenous; easily enraged; as a fierce lion. 3. Vehement in rage; eager of mischief; as a fierce tyrant; a monster fierce for blood. 4. Violent; outrageous; not to be restrained. Cursed be their anger, for it was fierce. Gen. 49. 5. Passionate; angry; furious. 6. Wild; staring; ferocious; as a fierce countenance. 7. Very eager; ardent; vehement; as a man fierce for his party'.

Please see the note for Romans C2S4 about the word despise. The definition from Webster's 1828 is: 'To contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction. Prov. 1. Else he will hold to the one, and despise the other. Matt. 6. 2. to abhor'.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. Please see the note for Romans C11S26 about the word goodness. Please see the note for Mark 2:28-LJC about the phrase Good Friday. In the Bible, good is defined as: 'what comes from God'.

We find forms of the word traitor only in: Luke 6:16 and our current sentence. The Morrish Bible Dictionary defines this word as: 'This signifies one who 'delivers up,' 'betrays.' It is applied to Judas, who delivered up his Lord. Lu 6:16. In 2Ti 3:4 some having a form of godliness are thus designated, the reference may be to secret agents of Satan who betrayed the saints. Stephen charged the council with being the betrayers (the same Greek word) and murderers of the Just One. Ac 7:52. In the early church there were some so called (under the Latin name Traditores), because under persecution they gave up the copies of the scriptures or church property, to save their lives; and there was long contention as to whether such could ever be restored to communion'.

The word heady is only used here within the Bible. Webster's 1828 dictionary defines this word as: 'Rash; hasty; precipitate; violent; disposed to rush forward in an enterprise without thought or deliberation; hurried on by will or passion; ungovernable. All the talent required,is to be heady, to be violent on one side or the other. 1. Apt to affect the head; inflaming; intoxicating; strong; as spirituous liquors. Champagne is a heady wine. 2. Violent; ;impetuous; as a heady current. Not usual'.

Please see the notes for Romans 11:20 and 1Timothy 6:17 about the word highminded. Those are the only other places in the Bible where We find this word. It is defined as: 'to mind high society: to be haughty and have pride and arrogance.'

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.' please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

Please see the note for Galatians 4:19-20 for links to every place that the New Testament uses any form of the word form along with two different definitions, links from other commentators, and a discussion of all that is involved with the Biblical usage of this word. The Biblical usage entails far more detail than what most people realize.

Please see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word Godly. The functional definition is: 'a. god-like Pious; reverencing God, and his character and laws. 1. Living in obedience to God's commands, from a principle of love to him and reverence of his character and precepts; religious; righteous; as a Godly person'. We find the word Godly occurring in 1Timothy, in: our current sentence. Please also see the notes for 2Corinthians 11:2 and 2Peter 2:9-LJC about the word ungodly . The functional definition is: 'A lost person whose lifestyle shows that they are lost and have nothing to do with obeying and trusting God'. In addition, please also see the note for 2Peter 2:9-LJC about the word unjust. These three words are often confused because people teach wrong definitions for these words in order to justify doctrinal error.

Please see the note for 2Timothy 2:11-13 about the word deny / denial. The functional definition is: 'To contradict; to gainsay; to declare a statement or position not to be true'.

Please see the note for Romans C13S2 about the word power. We find this word in our epistle in: C1-S4; C1-S5 and C3-S2. The functional definition is: 'The primary sense of the verb is to strain, to exert force. However, there are many applications of this word and some of the applications, such as mental or spiritual ones, may take some thought in order to see how this base definition fits the application'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lovers. 2Ti 3:4; Ro 15:1-3; 2Co 5:15; Php 2:21; Jas 2:8 covetous. Lu 12:15; Ro 1:29; Col 3:5; 2Pe 2:3,14-15; Jude 1:11,16; Re 18:12-13 boasters. Ps 10:3; 49:6; 52:1; Isa 10:15; Ac 5:36; Ro 1:29-31; 11:18; 2Th 2:4; Jas 4:16; 2Pe 2:18; Jude 1:16 proud. Pr 6:17; 1Ti 6:4; Jas 4:6; 1Pe 5:5 blasphemers. Da 7:25; 11:36; 1Ti 1:20; 2Pe 2:12; Jude 1:10; Re 13:1,5-6; 16:9,11,21 disobedient. Mt 15:6; Mr 7:11-12; Ro 1:30
natural. Mt 10:21; Ro 1:31 trucebreakers. 2Sa 21:1-3; Ps 15:4; Eze 17:15-19; Ro 1:31 (Gr) false accusers. or, make-bates. Mt 4:1; Joh 6:70; 1Ti 3:11; Tit 2:3 (All in Gr.) incontinent. 1Co 7:5,9; 2Pe 2:14,19; 3:3; Jude 1:16,18 fierce. Ge 49:7; Da 8:23; Re 13:15,17; 16:6; 17:6 despisers. Ps 22:6; Isa 53:3; 60:14; Lu 10:16; 16:14; 1Th 4:8; Jas 2:6
Traitors. 2Pe 2:10-22; Jude 1:8-9 high-minded. Ro 11:20; 1Ti 6:17 lovers of God. Ro 16:18; Php 3:18-19; 1Ti 5:6; 2Pe 2:13,15; Jude 1:4,19
a form. Isa 29:13; 48:1-2; 58:1-3; Eze 33:30-32; Mt 7:15; 23:27-28; Ro 2:20-24; 1Ti 5:8; Tit 1:16 from. 2Ti 2:16,23; Ro 16:17-18; Eph 4:14; 2Th 3:6,14; 1Ti 6:5; Tit 3:10; 2Jo 1:10-12 General references. exp: De 14:7; Mr 10:20; Joh 10:5'.

Start of Book Study Home Start of Chapter

C3-S3 (Verse 6-7) Actions which identify men to avoid.

For of this sort are they which creep into houses,
and lead captive silly women laden with sins,
led away with divers lusts,
Ever learning,
and never able to come to the knowledge of the truth..

This sentence starts with For, which means it is telling us 'why' we were given the commandment of the prior sentence. (Please see note above.) Basically, such people are predators who prey upon the spiritually weak (silly women laden with sins) and it is the pastor's job to protect these victims. If the pastor fails to protect the spiritually weak then they end up captive and supporting their captors in order to have their own divers lusts fulfilled. Thus, we have a situation seen in many churches today.

Please see the note for Romans 13:14 for links to place in the Bible where the word lust is used along with the definition from Webster's 1828 .

The church is full of people doing the type of sins described in the prior sentence who are supported in their sinful ways by spiritually weak people who want to continue to have their own divers lusts fulfilled. These people insist that the form of godliness (outward show) is real in order to continue fulfilling their own lusts. So, for example, people seek churches with fancy ceremonies and 'emotional highs' (camp meetings of today) and other outward forms of godliness that have NO effect upon their sin life (lusts) or their personal service to God (denying the power thereof). We also see many in church that seek to be taught (Ever learning) but never manifest God's life through their personal life (never able to come to the knowledge of the truth). (True Biblical knowledge results in a 'birth' which is an outward manifestation of God's life that even the lost can see.)

Many church members produce outward forms of godliness that they claim is a personal knowledge of the truth, but their show does not match the Jesus Christ of the Bible. Since He is the truth, any true personal knowledge of the truth will match what the Bible said about Him. In the next sentence is Paul's example of a couple of men who were leaders that had influence among God's people and who also had an outward form of godliness but challenged the authority of God's man instead of humbling themselves like Jesus Who became obedient unto death, even the death of the cross (Philippians 2:8). As we see in the This verse in the Study on Truth, 'men of truth conform their lives to God's truth'.

If a pastor wants to avoid a confrontation like Moses had then he needs to make sure that all leaders in the church have a real and personal knowledge of the truth maintained in their own lives and keep an eye out for the leaders switching to an outward form of godliness. He must turn away from any leader who does switch to an outward form of godliness and refuses to maintain evidence of a personal knowledge of the truth.

We find forms of the word creep occurring 50 times in 39 verses of the Bible and, in the New Testament, in: Acts 10:12; Acts 11:6; Romans 1:23 and 2Timothy 3:6. Webster's 1828 dictionary defines this word as: 'to move with the belly on the ground, or the surface of any other body, as a worm or serpent without legs, or as many insects with feet and very short legs; to crawl. 2. to move along the ground, or on the surface of any other body, in growth, as a vine; to grow along. 3. to move slowly, feebly or timorously; as an old or infirm man, who creeps about his chamber. 4. to move slowly and insensibly, as time. Tomorrow, and to morrow, and to morrow, creeps in this petty pace from day to day. 5. to move secretly; to move so as to escape detection, or prevent suspicion. of this sort are they who creep into houses, and lead away captive silly women. 2 Timothy 3. 6. to steal in; to move forward unheard and unseen; to come or enter unexpectedly or unobserved; as, some error has crept into the copy of a history. 7. to move or behave with servility; to fawn'. The functional definition for this word is: 'To move with the belly on the ground, as a worm or serpent without legs, or as many insects with feet and very short legs'.

Please see the note for 1:16: about the word house. The functional definition is: 'a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'.

Please see the note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To guide by the hand; to guide or conduct by showing the way; to direct'.

Please see the note for Romans C7S28 about the word captive. It has links to every place in the New Testament where We find this word along with a short note about each verse and the full definition from Webster's 1828 . The functional definition is: 'The state of being a prisoner, or of being in the power of an enemy by force or the fate of war. A state of being under control'.

We find forms of the word silly only in: Job 5:2; Hosea 7:11 and our current sentence. Webster's 1828 dictionary defines this word as: 'Weak in intellect; foolish; witless; destitute of ordinary strength of mind; simple; as a silly man; a silly child. 2. Proceeding from want of understanding or common judgment; characterized by weakness of folly; unwise; as silly thoughts; silly actions; a silly scheme; writings stupid or silly. 3. Weak; helpless. After long storms- With which my silly bark was toss'd'.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'.

Please also see the note for Romans C9S19 about the phrase What is man.

We find forms of the word laden in: Genesis 45:23; 1Samuel 16:20; Isaiah 1:4; Matthew 11:28; 2Timothy 3:6. Webster's 1828 defines this word as: 'Loaded; charged with a burden or freight. 2. a. Oppressed; burdened.'. Please also see the note for Luke 11:46 about the word lade.

Please see the note for Romans C7S26 about the word sin. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. The functional definition is: 'a violation of God's law'.

Please see the note for Hebrews 1:1 about the word divers. The functional definition is: 'Old spelling of "diverse;" unequal. Pr 20:10'.

Please also see the note for Romans 13:14 for links to place in the Bible where the word lust is used along with the definition from Webster's 1828 . The functional definition is: 'Longing desire; eagerness to possess or enjoy; as the lust of gain. Concupiscence; carnal appetite; unlawful desire of carnal pleasure'.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of this. Mt 23:14; Tit 1:11; Jude 1:4 laden. Ps 38:4; Isa 1:4; Mt 11:28 led. 1Co 12:2; 2Pe 3:17 divers. Mr 4:19; 1Ti 6:9; Tit 3:3; 2Pe 2:18; Jude 1:16,18
learning. 2Ti 4:3-4; De 29:4; Pr 14:6; Isa 30:10-11; Eze 14:4-10; Mt 13:11; Joh 3:20-21; 5:44; 12:42-43; 1Co 3:1-4; Eph 4:14; Heb 5:11 never. 1Ti 2:4 the knowledge. 2Ti 2:25 exp: 1Ti 2:4. General references. exp: Joh 10:5'.

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C3-S4 (Verse 8) Scriptural example of the type of men whom we are to avoid.

Equivalent Section: How wrong leaders act.

Now as Jannes and Jambres withstood Moses,
so do these also resist the truth :.

Equivalent Section: How wrong leaders are.

men of corrupt minds,
reprobate concerning the faith..

Many commentators claim that these two were the magicians of Pharaoh's court who withstood Moses (Exodus 7 and 8). There is no reason (that I know of) to dispute this claim and these men match Paul's teaching of this chapter. They had real power and influence. However, the power behind these men was from a devil and not from God. We know this because, as Paul says in this sentence, they resist the truth. Please see the note for This verse in the Study on Truth for more details.

The colon in this sentence makes the type of people here equivalent to their acts, as we have seen repeatedly in this epistle. Paul gives us a couple of ways to identify these men in this sentence and the first that we should look at is the word reprobate.

Webster's 1828 dictionary defines reprobate as:

Not enduring proof or trial; not of standard purity or fineness; disallowed; rejected. (Jer. 6).
Abandoned in sin; lost to virtue or grace. (Titus 1:16).
Abandoned to error, or in apostasy. (This verse).

We find reprobate in

Jeremiah 6:30 : rejected of God
Romans 1:28 : ...do those things which are not convenient...Being filled with all..
2Corinthians 13:5, 6, 7 : Examine yourselves, whether ye be in the faith; prove your own selves...that Jesus Christ is in you...ye do no evil...but that ye should do that which is honest
Titus 1:15-16 : ...even their mind and conscience is defiled. they profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate
and this verse: resist the truth: men of corrupt minds

It should be obvious that I only included highlights from these verses and that there is much more in the verses and within the context of each verse and within any associated notes. However, even the little I provided here should be enough to see that their works and their character do not match the God of the Bible. They profess that they know God; but in works they deny him because they and their works are not pure and free from sin. As this verse says, they have corrupt minds which produce unclean thoughts and produce excuses for allowing corruption to exist around them and in God's church. Also, they are not willing to suffer persecution for the cause of Christ Jesus as Paul says that all that will live Godly...shall do (C3-S7). As noted in the Study on Truth, they first are never able to come to the knowledge of the truth and then they resist the truth which causes them to end up with corrupt minds (and) reprobate concerning the faith. So this all starts with them not having a knowledge of the truth (what the word of truth literally says) and then they resisting the truth (what the word of truth literally says) when they are shown that their religious beliefs go against what the word of truth literally says.

These people were reprobate concerning the faith. We saw in the other verses of this epistle (1:5; 1:13; 2:18; 2:22; 3:10; 3:15 and 4:7) that true faith is based on the sound words of the Bible. While others had their faith overthrown, these men never had true faith to start with because their 'faith' was based on the wrong thing. (See Romans 6:16 also.)

Please see the note for Romans C9S18 about the word resist. That note has links to every place in the Bible where We find this word, a note for each verse, and links from other commentators. The functional definition is: 'Literally, to stand against; to withstand; hence, to act in opposition, or to oppose. a dam or mound resists a current of water passively, by standing unmoved and interrupting its progress'.

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition is: 'o change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'.

Please see the notes for Romans C11-S37; Romans C12-S2; 2Corinthians C1S9 and 1Timothy 6:17 about the word mind. Please see the note for Philippians 2:5-8 about the phrase mind Jesus. The functional definition is: ' Intention; purpose; design'. Our current sentence is the only place in 1Timothy where We find this word. 1Timothy 6:17 is the only place in 1Timothy where we find the word highminded.

Please see the note for Romans 1:1 about the word concern. The functional definition is: 'Pertaining to; regarding; having relation to'.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. As explained many times on this site, faith is an action word which Hebrews 11:1 defines as: Now faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11 then goes on to list actions done by the elders but notice that what is in your head and heart (a belief) does not have substance, which can be sensed by others, until a person acts on their belief (faith) and produces works. Further, what is in your head and heart (a belief) can not be separated from you in order to be evidence in court. No, true faith produces works and it is the works which 'belong to' (are the results of) faith which are remembered by God and His workers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ex 7:11,22; 8:7,18 resist. 2Ti 4:15; 1Ki 22:22-24; Jer 28; Ac 13:8-11; 15:24; Ga 1:7-9; 2:4-5; Eph 4:14; 2Th 2:9-11; Tit 1:10; 2Pe 2:1-3; 1Jo 2:18; 4:1; Re 2:6,14-15,20 men. Ac 8:21-22; Ro 1:28; 16:18; 2Co 11:13-15; 1Ti 1:19; 4:2; 6:5; Tit 1:16; 2Pe 2:14; Jude 1:18-19 reprobate. or, of no judgment. 2Co 13:5-6 General references. exp: Ex 8:7; 9:11'.

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C3-S5 (Verse 9) God will bring judgment upon the people described in the last sentence.

Equivalent Section: God will end their increase in influence.

But they shall proceed no further:.

Equivalent Section: God will bring judgment and reveal their folly.

for their folly shall be manifest unto all men,
as theirs also was..

This sentence and the next have Paul going back and forth (three 'but') as he compares the results of his life to the results of those who lived for the power from the devil. As we see in this sentence, and in other places of the Bible, God will allow people who serve the devil to get power and wealth and other things but only to a certain point. Then God will use their folly to bring judgment upon them and God will make that judgment public. God does this for a reason. He gave us each a free will. If He didn't allow sin to appear attractive and brought judgment upon sin immediately, then we really would have no choice between obedience and sin. Thus, in order to allow us to have a truly free will, God has to let sin be a real choice. However, God also has His messengers warn that sin is a fool's choice. What happened to these men is what will happen to all fools, especially those who choose to live with a form of godliness, but denying the power thereof.

According to Paul, one of the best ways to identify these people is that they are Ever learning, and never able to come to the knowledge of the truth. That is, they are glad to hear 'new truth' from the Bible but it never changes their lives. The people in church who don't 'stop their sinning' and who are never personally involved in serving God outside of church functions are fools who will see destruction come upon them suddenly.

Please see the note for John 15:26-7 about the word proceed. The functional definition for this word is: 'To move, pass or go forward from one place to another; applied to persons or things'.

Please see the note for 2Corinthians 11:1 about the word folly. The functional definition of it is: 'Weakness of intellect; imbecility of mind. want of understanding'.

Please see the notes for Romans C16S33 and 1John-Manifest about the word manifest. Please also see the note for Romans C3S20 about the word manifested. We find this word within 2Timothy in: 1:10 and 3:9. The functional definition is: 'made available for extensive examination that uses multiple means to accomplish the examination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'their. 2Ti 3:8; Ex 7:12; 8:18-19; 9:11; 1Ki 22:25; Ps 76:10; Jer 28:15-17; 29:21-23,31-32; 37:19; Ac 13:11; 19:15-17 General references. exp: Ex 9:11'.

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C3-S6 (Verse 10-11) Paul's testimony differs from those who teach doctrinal error.

Equivalent Section: Paul suffered for his testimony.

First Step: Paul lived a life that displayed control by Christ.

But thou hast fully known my doctrine,
manner of life,
purpose,
faith,
longsuffering,
charity,
patience,
Persecutions,
afflictions,
which came unto me at Antioch,
at Iconium,
at Lystra;.

Second Step: Paul was persecuted for his testimony.

what persecutions I endured:.

Equivalent Section: Paul was delivered by the Lord.

but out of them all the Lord delivered me..

in this sentence Paul uses his own life to contrast with the life of the fools that he has been describing for the last few sentences. Where they enjoyed the pleasures of sin for a season (Hebrews 11:25) and then had their folly...manifest unto all men, Paul had the opposite result. Further, Paul said that it was the Lord Who delivered him because God only does judgment through His role as Lord. (Please also see the This sentence in the Lord Jesus Christ Study for more details.)

In the first section of this sentence we see that Paul gives his personal testimony in two steps. In the First Step Paul lists all of the areas that his personal live displayed personal direction from Christ. While Paul does not give the details of each word, those details are throughout the New Testament and there are enough details for one or more sermons based upon each word. (I will not provide those details here, the reader can find them on their own.) However, as a son of Paul (and not just a disciple like so many others), Timothy would know all of the details of Paul's personal testimony. Please notice that the last three items in this list are places where people tried to (or did) kill Paul and the Lord revived him. Thus, as with every other item in this list, we see Paul name things that clearly showed God working through Paul's personal life.

While I am not going into each word of Paul's testimony, I have been making minor notes about where faith is used in this epistle. Please note that Paul's example of true faith included his keeping it even through persecutions and death. Please also see the other verses of this epistle (1:5; 1:13; 2:18; 2:22; 3:8; 3:15 and 4:7) that tell us about faith. (The note for Romans 5:3-5 provides links to every verse which uses the word patience along with a small note on each verse. Please also see the note for Romans 9:22 which has links to every verse which uses longsuffering along with a short note on each verse and the definition of from Webster's 1828 .)

Please see the note for 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

In the Second Step of the first section (which means it is the result of the First Step), we see the reaction of lost men (persecutions) and the fact that Paul endured those reactions.

We have a colon followed by the word but which divides this sentence into polar opposite equivalent sections. In the first section Paul had a testimony which caused evil men to seek to persecute him. In the second section we read that out of them all the Lord delivered him. Notice that this section is separated by a colon while the steps are separates by a semicolon. We see here that every tittle (Matthew 5:18; Luke 16:17) is important and provides information. In the case of the steps, the First Step had to happen before the Second Step could happen. In the case of the equivalent sections they could (and sometimes did) happen at the same time. That is, there were times [like when Paul was lowered in a basket (Acts 9)] that the Lord delivered Paul before those seeking to persecute him could do the actual deed. Thus, simultaneous actions are separated by a colon while sequential Steps are separated by a semicolon.

Please see the note for 3:16 about the word doctrine. The functional definition is: 'religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master'.

Please see the note for 1Peter C1S4 about the word manner (singular). The functional definition is: 'way of performing or executing'.

Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. Please see the note for Romans C10S15 about the phrase belief changes life.

Please see the note for Matthew 26:8 about the word purpose. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Please see the note for Romans 9:22 about the word longsuffering. That note has links to every place in the Bible where We find this word along with a note for each verse and more. The functional definition is: 'Bearing injuries or provocation for a long time; patient; not easily provoked'. Please also see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. Those notes have the full definition from Webster's 1828 , links from other commentators and more. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for 2Corinthians 8:1 for links to every sentence in the word of God which use any form of the word charityThe functional definition of charity is: 'Showing God's love to others regardless of who they are. Charity differs from love in that love is shown to people we know'. Please also see the note for Romans 14:15 about the word charitably.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The functional definition is: 'Having the quality of enduring evils without murmuring or fretfulness; sustaining afflictions of body or mind with fortitude, calmness or Christian submission to the divine will'. Please also see the note for Romans 12:10-13 which has links to every verse, in Romans, which uses any form of the word patient along with the Webster's 1828 definition.

Please see the note for Romans C8S37 about the word persecution. Please also see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The functional definition is: 'The act or practice of the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word afflictions. The note for 4:5 has links to every place in the Bible where we find his word. The functional definition is: 'physical, emotional and / or mental pain and suffering up to (and sometimes including) death'.

There are two Antioch mentioned in the Bible. The Morrish Bible Dictionary defines Antioch in Syria as: 'This is memorable in the annals of the church as the city where the disciples were first called Christians, Where an assembly of Gentiles was gathered, and from which Paul and his companions went forth on their missionary journeys, and to which they twice returned. It formed a centre for their labours among the Gentiles, outside the Jewish influence which prevailed at Jerusalem; yet the church in this city maintained its fellowship with the assembly at Jerusalem and elsewhere. Ac 6:5; 11:19-30; 13:1; 14:26; 15:22-35; 18:22; Ga 2:11.
Antioch was once a flourishing and populous city, the capital of Northern Syria, founded by Seleueus Nicator, B.C. 300, in honour of his father Antiochus. It was afterwards adorned by Roman emperors, and was esteemed the third city was eventually the seat of the Roman proconsul of Syria. It stood on a beautiful spot on the river Orontes, where it breaks through between the mountains Taurus and Lebanon. It is now called Antakia 36 12', 36 10' E. It has suffered from wars and earthquakes, and is now a miserable place. Comparatively few antiquities of the ancient city are to be found, but parts of its wall appear on the crags of Mount Silpius'. The Morrish Bible Dictionary defines Antioch in Pisidia as: 'A Roman colony of Phrygia in Asia Minor, founded by Seleueus Nicator. Its ruins are now called Yalobatch or Yalowaj. Paul's labour here was so successful that it roused the opposition of the Jews and he was driven to Iconium and Lystra; but he returned with Silas'. Antioch in Pisidia is found in: Acts 13:14-52; Acts 14:19-21 and 2Timothy 3:11. Antioch in Syria is found in: Acts 11:19-30; Acts 13:1; Acts 14:26-27; Acts 15:22-30; Acts18:22 and Galatians 2:11-15.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou hast fully known. or, thou hast been a diligent follower of. Lu 1:3; Php 2:22; 1Ti 4:6 (Gr) my. 2Ti 3:16-17; 4:3; Ac 2:42; Ro 16:17; Eph 4:14; 1Ti 1:3; 4:12-13; Tit 2:7; Heb 13:9; 2Jo 1:9-10 manner. Ac 20:18; 26:4; 1Th 1:5; 2Pe 3:11 purpose. Da 1:8; Ac 11:23; 2Co 1:17 faith. 2Ti 2:22; 2Co 6:4-10; 1Ti 4:12; 6:11; 2Pe 1:5-7
Persecutions. Ac 9:16; 20:19,23-24; Ro 8:35-37; 1Co 4:9-11; 2Co 1:8-10; 4:8-11; 11:23-28; Heb 10:33-34 at Antioch. Ac 13:45,50-51; 14:2,5-6,19-21 but. 2Ti 4:7,17-18; Ge 48:16; 2Sa 22:1,49; Job 5:19-20; Ps 34:19; 37:40; 91:2-6,14; Isa 41:10,14; 43:2; Jer 1:19; Da 6:27; Ac 9:23-25; 21:32-33; 23:10,12-24; 25:3-4; 26:17,22; 2Co 1:10; 2Pe 2:9 General references. exp: Jer 38:28'.

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C3-S7 (Verse 12) Others who live like Paul will have his results.

Yea,
and all that will live Godly in Christ Jesus shall suffer persecution..

Please see the note for This sentence in the Lord Jesus Christ Study which explains it quite clearly. This sentence is added to the prior and can not be understood properly out of context.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. Those notes have the full definition from Webster's 1828 , links from other commentators and more. We find this word within 2Timothy in: 1:12; 2:9; 2:12; 3:10; 3:13 and 4:2. The functional definition is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'live. 2Co 1:12; 1Ti 2:2; 3:16; 6:3; Tit 1:1; 2:12; 2Pe 3:11 shall. Jos 17:14; Ps 37:12-15; Mt 5:10-12; 10:22-25; 16:24; 23:34; Mr 10:30; Lu 14:26-27; Joh 15:19-21; 16:2,33; 17:14; Ac 14:22; 1Co 15:19; 1Th 3:3-4; Heb 11:32-38; 1Pe 2:20-21; 3:14; 4:12-16; 5:9-10; Re 1:9-10; 7:14; 12:4,7-10'.

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C3-S8 (Verse 13) The results which all others will have.

But evil men and seducers shall wax worse and worse,
deceiving,
and being deceived..

This sentence starts with But to show that Paul is still speaking about the same subject while going in a different direction. Paul is contrasting evil men and seducers to all that will live Godly in Christ Jesus. We have three groups of people here. they are:

all that will live Godly in Christ Jesus
evil men
seducers

These three types of people match the three types of people that Peter talks about and calls:

just
unjust
ungodly

It should be obvious that all that will live Godly in Christ Jesus are the just and evil men are the ungodly . That leaves seducers to be the unjust. If you think about a seducers, you should agree that they work very hard to pretend that they are a lot better person and will provide a lot better life than what they actually do. The same is true about the unjust who claim to be saved while living for sin, often secretly. Please consider all of the notes in the Book Study on 2 Peter which mention the unjust. (Just do a 'FIND' for the word after linking to the study.) there are many notes and they explain this concept in detail and give references to many other Bible verses in support of what is said about the just, the unjust and the ungodly . Those notes will show the parallels with the three groups that Paul lists here.

Here's the important part of this sentence that many 'good Godly Bible believing' people reject (even though it is literally said here). Seducers (unjust) shall wax worse and worse. Now on the surface people will say 'I have no problem with that'. But when you start applying this truth to their doctrine then they have problems. For example, what is explained in the Book Study on 2 Peter is that there are verses which indicate that the seducers/unjust are lost and other which indicate that they are saved which means that God deliberately made it so that we can't doctrinally say if they are saved or lost. The problem is that they claim to be saved, have all of the religious requirements to claim salvation (profession) but in works they deny him (Titus 1:16). So those who would say that the seducers/unjust are lost make salvation dependent upon works. However, those who would say that the seducers/unjust are saved show that people in heaven are worse off than those in Hell (For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them [2Peter 2:21 ]).

I'm not trying to be mean but people are 'taking a doctrinal stand' when they don't know the Biblical requirement to say something is doctrinal and they don't know what the Bible says about the subject nor do they understand the implications of their 'taking a doctrinal stand'. I already provided (earlier in this note) a link to the explanation of this matter. I just want the reader to understand that there is more involved here than many believe. While I will not repeat the other notes, I will deal with Paul's statement that they shall wax worse and worse.

As already said, this is an absolute (not maybe) fact. It shall happen. Secondly, the worse and worse can be applied to individuals and also to the entire group. As individuals, the more they become convinced that God has to accept their excuses and that there are 'no tears in heaven', the more sin that are going to do. 'Time out in heaven' (losing rewards but no punishment) not only goes against what the Bible teaches on several doctrines, but it also is as effective as it is here on Earth (NOT). Further, if the only reward that they loose ('all will get a mansion in heaven' [WRONG]), is getting to throw their crown at the feet of Jesus and getting a 'pat on the head like a dog', then it isn't worth their while to let God work through their life here on Earth. (Yes, I have heard 'saved' people say EXACTLY that.) So the 'good Godly Bible believing' doctrines that teach 'no tears in heaven' and 'all will get a mansion in heaven' encourage individual seducers (to) wax worse and worse.

Please see the note for 2Corinthians 2:4 for links to every place in the New Testament where we find the word tears along with the definition from Webster's 1828 and links from other commentators.

As a group, seducers...wax worse and worse by increasing in numbers and by doing worse and worse sins as a group. when this country was founded our political leaders put Bible verses into government, on buildings, into our laws and more. Divorce, abortion and many other current 'rights' were unthinkable. Open you eyes, smell the coffee and get ready to face your Lord if you would deny the FAC't of this sentence. Paul says that these results are because they are deceiving, and being deceived. This is happening because people think they are believing the Bible when they are truly believing religious doctrine that goes against the Bible. Look at what Paul says in the rest of this chapter and what he has said several times before in this epistle. The holy scriptures are profitable for doctrine, for reproof, for correction, for instruction in righteousness which is shown by good works. We are to be 'fruit inspectors'. Any doctrine about our relationship with God after our profession which does not demand good works as the end result is notBiblical and allows seducers (to) wax worse and worse.

Please see the note for 2:9 about the word evil. The functional definition is: 'to be unjust or injurious, to defraud. Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'.

Please see the note for 1Timothy 4:1 about the word seduce. The functional definition is: 'To draw aside or entice from the path of rectitude and duty in any manner, by flattery, promises, bribes or otherwise; to tempt and lead to iniquity; to corrupt; to deprave'.

Please see the note for Luke 11:26 about the word worse. The functional definition for this word is: 'This adjective has the signification of the comparative degree, and as bad has no comparative and superlative, worse and worst are used in lieu of them, although radically they have no relation to bad.'.

Please also note the use of the personal pronouns (Thou, thine and thy) within our sentence which deals with our Lord. These are telling us about Him personally and are specifically excluding any other being from these descriptions.

Please see the notes for Romans C7S15 and 1Corinthians 3:18 about the word deceived. The note in 1Corinthians breaks down the references, in the New Testament, by how the word is used. Please also see the note for Galatians C6S3 about the phrase deceiveth himself. The note for 1Corinthians has links to every place in the New Testament where we find any form of this word. The note for Romans has links from other commentators. The note for Galatians has links to other places where the Bible teaches the same doctrine and explains how we avoid this error. The functional definition is: 'Misled; led into error; beguiled; cheated; deluded'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'evil. 2Ti 3:8; 2:16-17; 2Th 2:6-10; 1Ti 4:1; 2Pe 2:20; 3:3; Re 12:9; 13:14; 18:23 being. Job 12:16; Isa 44:20; Eze 14:9-10; 2Th 2:11 General references. exp: Ge 19:5; Le 13:35'.

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C3-S9 (Verse 14-15) How the Godly are to act.

First Step: Stick with what Godly men have taught you from the Bible.

But continue thou in the things which thou hast learned and hast been assured of,
knowing of whom thou hast learned them;.

Second Step: Stick with what Godly parents have taught you from the beginning.

And that from a child thou hast known the holy scriptures,
which are able to make thee wise unto salvation through faith which is in Christ Jesus..

Back in C3-S6 (verse 3:10) Paul talked about the testimony that he lived and how religious leaders persecuted him for a faith that was backed by his life. Other writers of the Bible also lived a faith that was backed by there lives and were persecuted for it and died as martyrs. Paul also said Yea, and all that will live Godly in Christ Jesus shall suffer persecution (C3-S7). These are the people that Paul is talking about when he says knowing of whom thou hast learned them. These are people who lived what they preached and suffered for doing so. However, this phrase also includes the Holy Spirit. God's Holy Spirit uses men to teach us God's truth. So, yes, the people spoke the words and lived the life but God's Holy Spirit taught the spiritual truth to Timothy's heart.

Paul is not talking about most preachers of today who use parts of the scriptures to justify their doctrine while ignoring, or explaining away, other scriptures which prove 'their doctrine' to be ungodly . Look at the next sentence and the note for the prior sentence. A person can not properly interpret All scripture until after they have a proper foundation that includes learning God's Way (Based upon the Bible) for proper interpreting the Bible.

In the Second Step of this sentence Paul reminds Timothy of his upbringing which Paul has mentioned before when he named Timothy's mother and grandmother. Few have the upbringing that Timothy had and fewer still accepted it like Timothy did. If they could make such a claim then they would be a servant of God like Timothy was. Please also see the This sentence in the Lord Jesus Christ Study. As that note points out, when this sentence talks about salvation it is using the Biblical definition (an ongoing personal relationship like the relationship between a man and a woman) and notthe religious definition which is a one-time event. The wisdom of this sentence is a wisdom for how to live the ongoing faith which is in Christ Jesus and not just how to get someone to make a profession. Take a real look at the content of this epistle (after praying for God's wisdom in the matter). You will not find 'Here's how to get someone to make a profession'. You will not 'Here's how to live the ongoing faith which is in Christ Jesus'. The only way that someone can claim that this sentence uses salvation to mean 'make a profession' is to COMPLETELY ignore the context of this entire epistle, which is a doctrinally wrong way to interpret the Bible.

This sentence gives us a valid example of true Biblical faith. Timothy had known the holy scriptures and he hast learned and hast been assured of the things of true Biblical faith by people that he knew also had unfeigned faith. As a result, Timothy also choose to have unfeigned faith. In order to keep that unfeigned faith, Paul is telling Timothy to continue thou in the things which thou hast learned and hast been assured of. Please also see the other verses of this epistle that tell us about faith.

This chapter is summarize this chapter and all that Paul has summed up in this sentence and the next sentence. The next sentence gives the Biblical basis of this sentence while this sentence shows the application of the next sentence.

in this chapter Paul has shown the lifestyle of how some anti-God men and contrasted that to his lifestyle . He listed many ungodly traits that men live and (in this sentence) warns Timothy to not act that way. Many religious people believe the lie that they have beliefs and service of God that are 'higher' than the lifestyle that they live. Hebrews 6:1; James 2 and Revelation 2 all declare differently. Hebrews 11, this chapter and many other places in the Bible show us that that our true faith is not proven by the lies out of our mouth but the works out of our lifestyle . People have taking the phrase not of works (Ephesians 2:8) so far out of context that they deny the unto good works of the very next sentence (Ephesians 2:10). The God of the Bible tells us to 'Put up or Shut up'. This sentence summarizes all that Paul has said so far and is the proof of believing the foundational truth found in the next sentence. Live the faith that you claim.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Colossians C2S1 about the word assurance. The functional definition for this word is: 'The act of making a declaration in terms that furnish ground of confidence'. Please also see the note for Acts 2:36 about the words assure / assuredly. Please also see the Message called True Biblical Assurance. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. As explained in that Message, 'True assurance comes only from God through our ongoing personal relationship with Jesus Christ'. Please also see the message called Assurance, True Biblical.

Please see the note for Galatians C4-S1 about the word child. The functional definition for this word is: 'Someone who has less physical or spiritual maturity than the speaker. This word has considerable latitude of meaning in Scripture. Thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20)'.. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:1 about the phrase children of God. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Please see the note for 1:8-11 about the word holy. The functional definition is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions'. Our sentence tells us that the holy scriptures have a Godly character trait. Please also see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. Please see the note for 1John C2S25 about the phrase Holy One. Please see the Word Study on Spirit about the Holy Spirit.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. Webster's 1828 dictionary defines this word as: 'n. L. scriptura, from scribo, to write. 1. In its primary sense, a writing; anything written. 2. Appropriately, and by way of distinction, the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts. there is not any action that a man ought to do or forbear, but the Scripture will give him a clear precept or prohibition for it. Compared with the knowledge which the Scriptures contain, every other subject of human inquiry is vanity and emptiness'. The functional definition is: 'The written word of God'.

Please see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise. The functional definition is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The only places in 2Timothy where the word salvation is used is our current sentence and 2:10. Please see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for Main Menu item for Salvation about the word save. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life' . Please also see the messages available at the Salvation Menu.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'continue. 2Ti 1:13; 2:2; 1Ti 4:16 assured. Ac 17:31; Ro 14:5 (margin) Col 2:2; 1Th 1:5; Heb 6:11; 10:22 knowing. 2Ti 3:15; 1Th 2:13
from. 2Ti 1:5; 1Sa 2:18; 2Ch 34:3; Ps 71:17; Pr 8:17; 22:6; Ec 12:1; Lu 1:15; 2:40 the holy. Da 10:21; Mt 22:29; Lu 24:27,32,45; Ac 17:2; Ro 1:2; 16:26; 1Co 15:3-4; 2Pe 1:20-21; 3:16 which. Ps 19:7; Joh 5:39-40; Ac 10:43; 13:29,38-39; 1Pe 1:10-12; 1Jo 5:11-12; Re 19:10 exp: Ac 16:1; Jas 1:21. General references. exp: Nu 3:15; De 17:19; Pr 1:2; 18:15; 22:20; Mt 19:15; Joh 20:30'.

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C3-S10 (Verse 16-17) Why God gave scripture and what effect it is to have upon the man of God.

Equivalent Section: Why God gave scripture.

All scripture is given by inspiration of God,
and is profitable for doctrine,
for reproof,
for correction,
for instruction in righteousness:.

Equivalent Section: the effect it is to have upon the man of God.

That the man of God may be perfect,
thoroughly furnished unto all good works..

This sentence is well-known by many people and memorized by many. It has been preached from by many people. I will not try to provide a message but will give only the basics.

All scripture: Don't leave out any part.
is given by inspiration of God: God breathing His ideas into our soul.
and is profitable: Motivation beyond 'our love of God'
for doctrine: What all saved must obey, not just personal commands.
for reproof: Telling someone that they are disobeying God's Word.
for correction: Showing someone how to follow God's Word.
for instruction in righteousness: Teaching people the guiding principles so that they can figure out for themselves if something is righteous.
That the man of God may be perfect: So that we can reach the spiritually mature life that God wants us to live.
thoroughly furnished unto all good works: We're supposed to produce that nasty thing which the hyper-spiritual claim is anti-faith.

Above is a summary of each of these phrases and below are statements supporting the summaries above. As noted for the sentence prior to this one, this sentence provides the Biblical basis of what that sentence says to do in applying this sentence. Together, the two sentences summarize this chapter and all that Paul has said so far.

All scripture: All of us have favorite parts of the Bible but many people avoid parts of the Bible in their study and/or preaching and teaching. For example, I admit that this site concentrates on the New Testament. I could give many valid reasons but as a result, anyone who was receiving their spiritual food only from this site would not receive the proportion of the Old Testament that God might want them to have. While the parts of the Bible that I am concentrating on studying are currently all in the New Testament, I do include references to the Old Testament and try to reveal principles found throughout the Bible. However, unless someone is doing their own study and allows God to reveal things to them in the Old Testament they will not see (and may disagree with) these precepts that go throughout the entire Bible. The same would be true for the preaching at any church no matter how much the pastor tries to cover all of the Bible. He can cover only so much and must concentrate on the greatest need of the entire congregation, which probably does not meet all of our personal needs. Thus, our personal reading and study must include All scripture (we must not depend upon what someone else feeds us spiritually) or we will not have the balance that God wants us to have.
is given by inspiration of God: If we look at the definition of inspiration in Webster's 1828 Dictionary we see the contention found throughout this site. While it uses more Biblical definitions than probably any other English dictionary, it is still a dictionary of men's definitions and includes definitions that do not match the Bible and which can lead to doctrinal error. For example, Webster's 1828 Dictionary includes the idea of inspiration by other spirits. While that concept is true, inspiration by these other spirits does not come up to the level of inspiration by the Creator of the Universe (in spite of what men claim). Other spirits don't have the power of the Creator of the Universe. He said and it came to being (Genesis 1). No other being has the power to create with their word. Further, we are told about the Creator of the Universe: And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Genesis 2:7) And he is before all things, and by him all things consist. (Colossians 1:17). Our physical and spiritual lives comes from Him and are dependent upon Him for continuing. Not only are all of creation and our souls the result of His breath (word), but according to this verse, all scripture is likewise the result of His breath (word). Further, the only other place that inspiration occurs in the Bible is Job 32:8 which tells us But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. So our spiritual understanding (according to Job) is increased by increasing the very thing (the breath / word of God) that created all things, especially our soul and spirit. Torefuse God's inspired Word is like refusing the breath of life to our soul and spirit.
and is profitable: the attitude of most preachers about money used to upset me but now I just smile at their foolishness and look for any that are wise enough to accept what the Bible really says. Profit is primarily used in a business sense and all other applications of profit are secondary to that meaning. God uses the physical to teach us about the spiritual. God speaks a lot about money because people depend upon it instead of God for their needs. The truth taught by the Bible is that we are to depend upon God for our needs and when He gives us money we are to use it to accomplish His purposes. If using money to accomplish the purpose of God isn't spiritual then preaching isn't spiritual. Forthat matter, neither is teaching God's Word or praying or soul winning or any other form of obedience to God. But if we accept the truth that obeying in all of these ways is spiritual, then we also have to accept that it is spiritual to obey God in the area of money. It is pure foolishness for a preacher to stand in a Mission Conference (or when preaching about tithing) and tell people that it is spiritual to support the work of God with their money and then, at other times, deny that their obeying in the area of money makes them spiritual. God uses concepts from money to teach about spiritual things because men understand money. God would not tell us that something is profitable unless He expected it to cause us to put up the effort required to receive the profit. In Matthew 19:21 and Mark 10:21 and Luke 18:22 Jesus said sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. Now either the Son of God is a liar or we can have treasure in heaven based upon what we do with money and it is not limited to the times that some preacher wants money.

OK. I vented and will now move on to the main point of this phrase. When an effort returns more than what went into it that effort is profitable. Within that concept we have other spiritual efforts that the devil tries to discourage us from making and he uses error taught by 'hyper spiritual' people to do it. These people claim that we should do everythingbecause of our love of God' and to include any other motive is to 'prove that we don't have a proper love of God'. They claim that to obey the Son of God is to 'prove that we don't have a proper love of God', which is heresy from them. A whole lot of people claim to love God while rejecting the things that this sentence says all scripture provides. God gives variable rewards in heaven based upon how well our works reflect obedience to His word and our allowing Him to work through our life. He tells us in this phrase that we will have additional rewards in heaven (is profitable) if we allow His Word (all scripture) to work through the methods listed here (doctrine, reproof, correction, instruct) to make us perfect...unto all good works. Don't listen to the 'hyper spiritual' fools and go for all of the spiritual profit that you can lay up in heaven.
for doctrine: there are many rules about doctrine, but the most basic is that doctrine must be based upon what the Bible (all scripture) says with no scripture rejected or twisted [2Peter 2:16 ]). Further, all scripture implies doctrinal truth that is taught in a more clear fashion other places. That is: anything that is claimed to be doctrine must be based upon all scripture and have nothing that can not be literally shown in scripture. (In fact, the actual rule is two or three witnesses.) God promises to curse those people who add to His Word or diminish it. Anyone who avoids this curse of God by sticking to only scripture but also including all scripture as the basis of their doctrine will increase their profit in heaven. However, we must recognize that doctrine is the set of rules that apply to all people and is the basis of anything that we tell others they must do (or believe) based upon the word of God. The limits for doctrine do not apply to our personal relationship with God or to all them that have the rule over you Hebrews 13:24). In these two cases, we can receive commands which we are to obey which have no scripture behind them or only have an application of scripture. We are to obey unless we have at least two or three witnesses to prove that the command goes against scripture. Please see the documents on the Hermeneutics Web Page for more details on this subject. The functional definition, of the word doctrine, is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) 'manner of teaching'.
for reproof: Telling someone that they are disobeying God's Word is reproof. All of the comments which were made about doctrine (above) apply here because reproof is to be done only based upon true doctrine. The word reproof can be thought as 'provide proof again (re)'. There are specific requirements to prove anything (especially truths from the Bible) and many of those requirements can be found in the paper called Prove. Basically, we can not prove again until after we prove the first time. Therefore, we are to provide instruction in righteousness, and give people time to verify our instructions with the Lord and time to implement them before we reprove them for failing to obey the instruction in righteousness. The basics of proving anything is that the thing in question is compared to the correct standard the correct way. The same is true for reproof. God's Standard is what is literally written in the word of God. God's Way of using His standard is also in the word of God, but must be found and obeyed. Please see the links above for how to find God's Way of using His Word when we provide reproof.
for correction: the difference between correction and reproof is that correction is gentler and more patient than reproof. This is because correction is done when the person does not correctly understand and reproof is done when the person understands correctly but turns from the way of righteousness (Proverbs 8:20; 12:28; 16:31; Matthew 21:32; 2Peter 2:21).
Webster's 1828 dictionary defines correction as:
- The act of correcting; the act of bringing back, from error or deviation, to a just standard, as to truth, rectitude, justice or propriety; as the correction of opinions or manners.
- Retrenchment of faults or errors; amendment; as the correction of a book, or of the press.
- That which is substituted in the place of what is wrong; as the corrections of a copy are numerous; set the corrections in the margin of a proof-sheet.
- That which is intended to rectify, or to cure faults; punishment; discipline; chastisement; that which corrects. (Proverbs 23)
- In scriptural language, whatever tends to correct the moral conduct, and bring back from error or sin, as afflictions. (Jeremiah 5; Proverbs 3)
- Abatement of noxious qualities; the counteraction of what is inconvenient or hurtful in its effects; as the correction of acidity in the stomach.
Webster's 1828 dictionary calls these definitions but they are really applications of the base meaning. The true functional definition for this word is: 'The act of bringing back, from error or deviation, to a just standard, as to truth, rectitude, justice or propriety'. We can use many of these applications, from Webster's, dictionary, when we are applying Biblical correction to someone who needs it and is willing to receive it.
for instruction in righteousness: this is where we tell someone how to be righteous (using the spiritual gift of wisdom). This is the main job of a pastor and I will leave further detailed instructions to other who are more qualified in this area than I am.
That the man of God may be perfect: there is much misunderstanding about this word perfect. Webster's 1828 dictionary defines perfect as:
- Finished; complete; consummate; not defective; having all that is requisite to its nature and kind; as a perfect statue; a perfect likeness; a perfect work; a perfect system.
- Fully informed; completely skilled; as men perfect in the use of arms; perfect in discipline.
- Complete in moral excellencies. Be ye therefore perfect, even as your Father which is in heaven is perfect. (Matthew 5:48)
- Manifesting perfection. My strength is made perfect in weakness (2Corinthians 12:9)
It should be obvious that perfect does not mean 'without flaw' but means 'complete in the manner being addressed'. That is: all scripture is given by inspiration of God...That the man of God may be 'complete in being able to do the work of God'. The colon in this sentence means that this 'completeness' is in every point of the first section of this sentence. In addition, (in case anyone wants to argue), Paul provides a redundant phrase when he says thoroughly furnished unto all good works. (Complete equals thoroughly furnished and 'being able to do the work of God' equals unto all good works.
thoroughly furnished unto all good works: God provided for your ability, no go do it. Much of this was dealt with in the point above because this point and the prior are two similar applications of what was said in the first section of this sentence. That is: there is a cyclical application of the things provided in the first section. All scripture is used to make the man of God more capable to do good works. He then does those good works, which gives him greater understanding through experience. This new understanding then enables all scripture to show him more truth (make him more perfect) which then leads to his doing more good works.

It was mentioned that this sentence summarizes the chapter. That is shown below. Although every verse is not listed below, the notes above show how the verses not listed support the verses listed for the things that are quoted below.

All scripture is given by inspiration of God: God (3:4; 3:16-17); Lord (3:11); Christ Jesus (3:12; 3:15).
and is profitable: but out of them all the Lord delivered me (3:11).
for doctrine: continue thou in the things which thou hast learned and hast been assured of (3:14).
for reproof: they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was (3:8-9).
for correction: Chapter 2.
for instruction in righteousness: from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus (3:15).
That the man of God may be perfect, thoroughly furnished unto all good works: (3:10-12).

Please note that several words have already been defined within this note and, therefore, are not repeated below.

Please see the notes for Romans C16S33 and Galatians C3-S10 about the word scripture. Morrish Bible Dictionary defines scripture as: 'This word occurs but once in the Old Testament, where an angel speaks of 'the scripture of truth.' Da 10:21. In the New Testament the various parts of the Old Testament are referred to as 'the scriptures'; they are the 'holy scriptures,' 2Ti 3:15; they must needs be fulfilled; they cannot be broken. Joh 10:35; Ac 17:2,11. Some erred because they did not know the scriptures. Mt 22:29. And 'all scripture' is God-inspired, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, or complete, fully fitted to every good work. 2Ti 3:16-17. It is in short a God-inspired and infallible revelation to man, and especially to those who are by grace in relationship with Him. As in a nation 'the records' are referred to as authority, so in the church, it is 'the scriptures' that bind the conscience, and should be an end of all controversy. to understand them the teaching of the Holy Spirit is needed, for "the letter killeth, but the Spirit giveth life."'. Easton's Bible Dictionary defines scripture as: 'invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2Ti 3:15-16; Joh 20:9; Ga 3:22; 2Pe 1:20). It was God's purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. the "Scripture," or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed "Scripture," consisting of the Old and New Testaments. the Old Testament canon in the time of our Lord was precisely the same as that which we now possess under that name. He placed the seal of his own authority on this collection of writings, as all equally given by inspiration (Mt 5:17; 7:12; 22:40; Lu 16:29,31). (See Bible; Canon.) '.

Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver. Please see the note for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. This is the only place in our epistle where we find the word gift. Please see the note for 1:7 for links to every place where our epistle uses the word give. The functional definition is: ' what one person gives to another without compensation'.

We find forms of the word inspiration only in: Job 32:8 and our current sentence. Yet people 'take a doctrinal stand' on this word to the point that they neglect, and even deny, the doctrine of 'preservation'. Don't misunderstand me. his is a critical doctrine but it should be presented also with the doctrine of 'preservation' becauseinspiration without 'preservation' allows people to claim the doctrinal error of a 'take a doctrinal stand' word which they were later allowed to pervert into supporting the doctrines of devils; (1Timothy 4:1). Easton's Bible Dictionary defines this word as: 'that extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. "All scripture is given by inspiration of God" (R.V., "Every scripture inspired of God"), 2Ti 3:16. this is true of all the "sacred writings," not in the sense of their being works of genius or of supernatural insight, but as "theopneustic," i.e., "breathed into by God" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. the testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of plenary inspiration must be accepted. there are no errors in the Bible as it came from God, none have been proved to exist. Difficulties and phenomena we cannot explain are not errors. All these books of the Old and New Testaments are inspired. We do not say that they contain, but that they are, the Word of God. the gift of inspiration rendered the writers the org and of God, for the infallible communication of his mind and will, in the very manner and words in which it was originally given. as to the nature of inspiration we have no information. this only we know, it rendered the writers infallible. they were all equally inspired, and are all equally infallible. the inspiration of the sacred writers did not change their characters. they retained all their individual peculiarities as thinkers or writers'. Fausset's Bible Dictionary defines this word as: 'The supernatural action of the Holy Spirit on the mind of the sacred writers whereby the Scriptures were not merely their own but the word of God. Scripture not merely contains but is the word of God. As the whole Godhead was joined to the whole manhood, and became the Incarnate Word, so the written word is at once perfectly divine and perfectly human; infallibly authoritative because it is the word of God, intelligible because in the language of men. If it were not human we should not understand it; if it were not divine it would not be an unerring guide. the term "scriptures" is attached to them exclusively in the word of God itself, as having an authority no other writings have (Joh 5:39; 10:34-36). they are called "the oracles of God" (Ro 3:2), i.e. divine utterances.
If Scripture were not plenarily and verbally sanctioned by God, its practical utility as a sure guide in all questions directly or indirectly affecting doctrine and practice would be materially impaired, for what means would there be of distinguishing the false in it from the true? Inspiration does not divest the writers of their several individualities of style, just as the inspired teachers in the early church were not passive machines in prophesying (1Co 14:32). "Where the Spirit of the Lord is there is liberty" (2Co 3:17). their will became one with God's will; His Spirit acted on their spirit, so that their individuality had free play in the sphere of His inspiration. as to religious truths the collective Scriptures have unity of authorship; as to other matters their authorship is palpably as manifold as the writers. the variety is human, the unity divine. If the four evangelists were mere machines narrating the same events in the same order and words, they would cease to be independent witnesses. their very discrepancies (only seeming ones) disprove collusion.
The solutions proposed in Harmonies, being necessarily conjectural, may or may not be the true ones; but they at least prove that the differences are not irreconcilable and would be cleared up if we knew all the facts. they test our faith, whether on reasonable evidence we will unreservedly believe His word in spite of some difficulties, designedly permitted for our probation. the slight variations in the Decalogue between Exodus 20 and its repetition Deuteronomy 5, and in Psalm 18compared with 2 Samuel 22, in Psalm 14 compared with Psalm 53, and in New Testament quotations of Old Testament, (sometimes from Septuagint which varies from Hebrew, sometimes from neither in every word), all prove the Spirit-produced independence of the sacred writers who under divine guidance and sanction presented on different occasions the same substantial truths under different aspects, the one complementing the other.
One or two instances occur where the errors of transcribers cause a real discrepancy (2Ki 8:26, compared with 2Ch 22:2). A perpetual miracle alone could have prevented such very exceptional and palpable copyists' mistakes. But in seeming discrepancies, as between the accounts of the same event in different Gospels, each account presents some fresh aspect of divine truth; none containing the whole, but all together presenting the complete exhibition of the truth. Origen profoundly says: "in revelation as in nature we see a self concealing, self revealing God, who makes Himself known only to those who earnestly seek Him; in both we find stimulants to faith and occasions for unbelief." the assaults of adversaries on seemingly weak points have resulted in the eliciting of beautiful and delicate harmonies unperceived before; the gospel defenses have been proved the more impregnable, and the things meant to injure "have fallen out rather unto the furtherance of the gospel."
When once it is admitted that the New Testament writers were neither fanatics nor enthusiasts, (and infidelity has never yet produced a satisfactory theory to show them to have been either,) their miracles and their divine commission must also be admitted, for they expressly claim these. thus, Paul (1Co 14:37), "if any man think himself a prophet, let him acknowledge that the things that I write unto you are the commandments of the Lord." And not only the things but the words; (1Co 2:13) "we speak not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth." the "discerning of spirits" was one of the miraculous gifts in the apostolic churches. His appeal on the ground of miracles (1Co 2:4) which are taken for granted as notorious rather than asserted, (the incidental mention being a clear mark of truth because it excludes suspicion of design,) and to persons whose miraculous discernment of spirits enabled them to test such claims, is the strongest proof of the divine authority of his writings.
Peter (2Pe 3:16) classes Paul's epistles with "the other Scriptures"; therefore whatever inspiration is in the latter is in the former also. that inspiration excludes error from Scripture words, so far as these affect doctrine and morals, appears from Ps 12:6, "the words of the Lord are pure words, as silver tried in a furnace of earth, purified seven times." As our Lord promised the disciples His Holy Spirit, to teach them how and what they should say before magistrates (Mt 10:19-20), much more did the Spirit "abiding" with the church "for ever" (Joh 14:16) secure for the written word, the only surviving infallible oracle, the inspiration of the manner as well as the matter. So (Joh 16:13) "the Spirit of truth will guide you into all (the) truth," namely, not truth in general but Christian truth.
Also (Joh 14:26) "the Holy Spirit shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you." "He shall testify of Me" (Joh 15:26) "He will show you things to come... He shall receive of Mine and shall show it unto you" (Joh 16:13-14). Paul (2Ti 3:16) declares that no part of the written word is uninspired, but "ALL" (literally, "every scripture," i.e. every portion) is "profitable" for the ends of a revelation, "doctrine, reproof (conjuting error: the two comprehending speculative divinity; then follows practical), correction (setting one right, 1Co 10:1-10), instruction (disciplinary training: De 13:5; 1Co 5:13) in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works"; as it makes him "perfect" it must be perfect itself.
Some parts were immediately communicated by God, and are called "apocalypse" or "revelation," as that to John, and to Paul (2Co 12:1; Ro 16:25). Others, as the historical parts, are matter of human testimony. But inspiration was as much needed to write known facts authoritatively as to communicate new truths; else why should certain facts be selected and others be passed by? Inspired prohibition is as miraculous as inspired utterance. Had the evangelists been left to themselves, they doubtless would have given many details of Jesus' early life which our curiosity would have desired, but which divine wisdom withheld, in order to concentrate all our attention on Christ's ministry and death. the historical parts are quoted by Paul as God's "law," because they have His sanction and contain covert lessons of God's truth and His principles of governing the world and the church (Ga 4:21).
Considering the vast amount of Mariolatry and idolatry which subsequently sprang up, the hand of God is marked in the absence from the Gospel histories of aught to countenance these errors. Sacred history is like "a dial in which the shadow, as well as the light, informs us" (Trench). the Spirit was needed to qualify the writers for giving what they have given, a condensed yet full and clear portraiture of Messiah, calculated to affect all hearts in every nation, and to sow in them seeds of faith, hope, and love. the minor details, such as Paul's direction to Timothy to "bring his cloth and parchments," and o" drink a little wine for his stomach's sake and his infirmities," are vivid touches which give life and nature to the picture, making us realize the circumstances and personality of the apostle and his disciple, and have their place in the inspired record, as each leaf has in the tree.
The genealogies, as in Genesis 10; Matthew 1, form most important links between the progressive stages in the sacred history, and are anything but dry and profitless to the diligent student. there is a progress in the manifestation of the eternal and unchangeable principles of morality, in the New Testament as compared with the Old Testament God never sanctioned evil, but dealt with the nonage of the world as to revenge, divorce, etc. as its case required, less strictly marking sin than under the clear light, of New Testament. (See REVENGE; DIVORCE.) the mode of God's inspiring the writers it is not essential for us to know; the result is what momentously concerns us, namely, that their writings are our sure guide; for (2Pe 1:21) "the prophecy of Scripture (the written word of men inspired, as 'prophet' means 1Co 14:29, not merely a foreteller) came not by the will of man, but holy men spoke as they were moved (literally, borne along, Ac 2:2; rapt out of themselves, yet not losing self control 1Co 14:32) by the Holy Spirit."
Every word of inspiration is equally the word of God; but there is a progress in the mode of revelation and there are degrees in the importance of the words uttered. With the prophets God spoke in vision, but with Moses "face to face" and "mouth to mouth" (Ex 33:11; Nu 12:6-8). the highest revelation of all is that of God manifest in the flesh. But, however varied the mode, the result is that all Scripture alike is sanctioned as the word of God. Caiaphas is an instance showing that the words were sanctioned as divinely inspired; while the speaker himself did not know the deep significance of his own words (Joh 11:50), "he spoke not of himself." So (1Pe 1:11) the Old Testament prophets "searched what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory... unto whom it was revealed, that not unto themselves but unto us they did minister," etc.
They too knew not the full meaning of their own words. for"no prophecy of Scripture proves to be of private solution" (Greek text of 2Pe 1:20), i.e. it is not the utterance of the mere individual, and so to be solved or interpreted by him, but of "the Holy Spirit" by whom the writer was "moved"; Scripture is not restricted to the immediate sense in the mind of the individual writer, but has in view "the testimony of Jesus," which is "the spirit of prophecy" in the "holy men moved by the Holy Spirit." the words of one compared with those of another from whom the former may be separated in age and in country often bring forth some truth evidently not contemplated by the writer, but designed by the ONE MIND who inspired, overruled, and sanctioned both. there is throughout the whole a consistently developed scheme, too grand for the mind of anyone writer. Our Lord and His apostles make vital truths hinge on single words. the force of Jesus' three answers, "It is written," to Satan's three temptations lies in single words (Matthew 4). So in Mt 19:4.
Also He confutes the Sadducees and proves the resurrection of the body from words which otherwise we should scarcely have regarded as proving it (Mt 22:32), "I am (not I was) the God of Abraham" (namely, the man in his integrity, body, soul, and spirit). the one word My is Christ's proof of His Godhead (Mt 22:43), "the Lord said unto MY Lord (Ps 90:1): if David call Him Lord, how is He His Son?" David could not have understood the full force of his own words (Psalm 22) as to the "gall," the "vinegar," the "parting of His garments," and casting lots for the vesture," and other minute details fulfilled in Messiah. He who, working through means, creates the minute leaf as well as the mighty forest, saith of all His word, "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law until all be fulfilled" (Mt 5:18; "law" means the whole Old Testament, as John (Mt 10:35) uses "law" of the psalms).
Christ's argument, "if He called them gods, unto whom the word of God came, say ye of Him whom the Father hath sanctified and sent, thou blasphemest, because I said, I am the Son of God?" rests on the one word "gods" being applied to rulers, as types of the Son of God, therefore still more applicable to the Antitype Himself. Our Lord makes it a fundamental principle "the Scripture cannot be broken," even as to one word (Joh 10:35). So also Paul shows unhesitating confidence in the divine authority of special words, as "seed" not "seeds" (Ga 3:16), "all" (Heb 2:8), "brethren" (Heb 2:11), "today," and "My rest" (Heb 4:1-11). to crown all, Revelation (Re 22:19) at its close declares, "if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life."
Often it is a single verse that, by the same Spirit as inspired the word, has breathed new life into the sinner. the diligent student too is often struck by the unexpected light which one expression on examination affords, as in some masterpiece of art a single touch can impart life and meaning to the whole. Verbal inspiration does not require that every saying reported in Scripture should be a literal transcript of the speaker's words, but that it should be substantially a true statement, and such a one as the Spirit of God sanctions for the ends of the revelation. Moreover, in recording wicked men's sayings or doings, Scripture does not sanction but simply records them. So in the case of merely human utterances. In 1Co 7:5-6, Paul distinguishes his words "by permission" from those of commandment; and in 1Co 7:25-38he gives his "judgment" as one faithful, but as having on the point "no commandment of the Lord."
Here his inspiration appears in his expressly declining to command as divinely authoritative a certain course as an apostle, and merely advising it as a Christian friend. How important it was to make this distinction appears from the subsequent error of the church in imposing vows of perpetual celibacy. So in 1Co 7:12-15 (1Co 7:10) he says on a particular case, "I, not the Lord," whereas he had on the main point said, "not I, but the Lord." Every word employed By the sacred writer in all cases is sanctioned as suited in its place for the Holy Spirit's purpose. Various readings in manuscripts do not invalidate verbal inspiration. It is the original Scriptures whose words have inspired authority, not the subsequent copies or versions. the words of the Decalogue were written by the finger of God, though the manuscripts transmitting them to us contain variations.
Like other gifts of God, this may be lost in whole or part by man's carelessness. Yet a remarkable providence has watched over Scripture, keeping the Jews from mutilating the Old Testament and the Roman and Greek Catholics from mutilating the New Testament though witnessing against themselves, (See CANON.) Moreover God has preserved by human means a multitude of manuscripts, patristic quotations, and ancient versions, enabling us to restore the original text almost perfectly for all practical purposes. the range of doubt remaining is confined within narrow limits. Exemption from all transcriptional errors would have needed a perpetual miracle, which is not God's mode of dealing with us. While some passages affecting vital doctrines are on examination rejected as not in the original, the doctrines themselves stand firm as ever, because they rest on the agreeing testimony of the whole of God's word; in other passages the orthodox truths are confirmed more fully by restoring the original text.
Irenaeus (Adv. Haeres., 2:47) says, "in the mauy voiced tones of Scripture expressions there is one symphonious melody"; Origen (Hom. 39), "as among plants there is not one without its peculiar virtue... so the spiritual botanist will find there is nothing, in all that is written, superfluous." the prophets preface their prophecies with "thus saith the Lord," "the burden (weighty utterance) of the word of the Lord" (Zec 9:1; 12:1; Mal 1:1). the apostles declare of them, "the Scripture must needs have been fulfilled which the Holy Spirit by the mouth of David spoke," "God showed by the mouth of all His prophets that," etc. (Ac 1:16; 3:18,21; 4:25). they rest the truth of the Holy Spirit's outpouring, Christ's resurrection, and the mystery of the admission of the Gentiles to be fellow heirs in the gospel, on the Old Testament as infallible (Ac 2:16,25-33; 1Co 15:3-4; Ro 16:26).
If then the Old Testament prophets were infallible, much more the apostles in their New Testament Scriptures; as these and even the least in the gospel kingdom rank above those (Mt 11:11; Eph 3:5; 1Co 2:9-10). Paul received the gospel which he preached, by extraordinary revelation; therefore he claims for it divine authority (Ga 1:11-12; Eph 3:3). His word is "the word of God" which "he speaks in Christ," also "Christ speaking in Him" (2Co 2:17; 13:3). Just as Haggai was "the Lord's messenger in the Lord's message" (2Co 1:13), i.e. in vested with His commission; and Ne 9:30, "by thy Spirit in thy prophets"; and David (2Sa 23:2), "the Spirit of the Lord spoke by me, and His word was in my tongue."'. Smith's Bible Dictionary defines this word as: 'Dr. Knapp given as the definition of inspiration, "an extra-ordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught what and how they should write or speak." Without deciding on any of the various theories of inspiration, the general doctrine of Christians is that the Bible is so inspired by God that it is the infallible guide of men, and is perfectly trustworthy in all its parts, as given by God'. The Morrish Bible Dictionary defines this word as: 'Though this word occurs in the Bible but once in reference to the scriptures, yet the one statement in which it is found is important and full of deep meaning: "Every scripture is divinely inspired literally, 'God-breathed', and is profitable for teaching, for conviction, for correction, for instruction in righteousness; that the man of God may be complete, fully fitted to every good work." 2Ti 3:16-17. this places all scripture on one basis as to inspiration, whether it be historical, doctrinal, or prophetic. We learn By this passage that not simply the persons who wrote were inspired, but the writings themselves are divinely inspired. Cf. 2Pe 1:21.
All writings are composed of words, and if these writings are inspired, the words are inspired. this is what is commonly called 'verbal inspiration.' Other passages speak of the importance of 'words:' Peter said, "To whom shall we go? thou hast the words (ῥήματα) of eternal life," Joh 6:68: and we find those words in the Gospels. When it was a question of Gentiles being brought into blessing without being circumcised, James in his address appealed to the 'words' of the prophets. Ac 15:15. Paul in writing to the Corinthian saints said, "Which things also we speak, not in the 'words' (λόγοι) which man's wisdom teacheth, but which the Holy Ghost teacheth." 1Co 2:13. the Holy Spirit taught Paul what words to use. the whole of scripture forms the word of God, and both in the O.T. and in the N.T. we read of 'the words of God.' 1Ch 25:5; Ezr 9:4; Ps 107:11; Joh 3:34; 8:47; Re 17:17. Neither must His word be added to, or taken from. De 4:2; 12:32; Re 22:18-19.
The above passages should carry conviction to simple souls that every scripture is God-inspired. As nothing less than this is worthy of God, so nothing less than this would meet the need of man. Amid the many uncertain things around him he needs words upon which his faith can be based, and in the inspired scriptures he has them. the Lord Jesus said, "The words (ῥήματα) that I speak unto you, they are spirit and they are life." Joh 6:63. He had the words of eternal life; and, through the grace of God, many a soul has found them to be such, and has no more doubt of the plenary inspiration of scripture than of the existence of God Himself.
It may be noted that scripture records the sayings of wicked men, and of Satan himself. It need scarcely be said that it is not the sayings but the records of them that are inspired. Paul also, when writing on the question of marriage, makes a distinction between what he wrote as his judgement, and what he wrote as commandments of the Lord. "I speak this by permission," he says; and again, "I give my judgement." 1Co 7:6,10,12,25. He was inspired to record his spiritual judgement and to point out that it was not a command.
Some have a difficulty as to what has been called the human element in inspiration. If the words of scripture are inspired, it has been asked, how is it that the style of the writer is so manifest? John's style, for instance, being clearly distinguishable from that of Paul. the simple answer is that it is as if one used, so to speak, different kinds of pens to write with. God made the mind of man as well as his body, and was surely able to use the mind of each of the writers He employed, and yet cause him to write exactly what He wished. God took possession of the mind of man to declare His own purposes with regard to man.
Further, it has been asserted that the doctrine of verbal inspiration is valueless, because of diversities in the Greek manuscripts, which in some places prevent any one from determining what are the words God caused to be written. But this does not in any way touch the question of inspiration, which is, that the words written were inspired by God. Whether we have a correct copy is quite another question. the variations in the Greek manuscripts do not affect any one of the fundamental doctrines of Christianity, and only in a few places are the words doubtful.
Another objection to the value of verbal inspiration is that most persons read scripture in a translation, the words of which cannot, it is alleged, be said to be inspired. But if the translation conveys exactly the same meaning as in the original, the words can be said to be inspired: for instance, the words 'God is love,' may surely be said to be the same as ὁ θεὸς ἀγάπη ἐστίν, or Deus caritas est, Dieu est amour, or Dio " carit", to those who can read them. It may be that the translations from which the above are taken cannot in all places be said to be the same as the Greek; but this only shows the great importance of each having a correct translation in his vernacular tongue. And it must not be forgotten that the Lord Himself and those who wrote the New Testament often quoted the Septuagint, which is a translation from the Hebrew; and they quoted it as scripture.
Nothing can exceed the importance of having true thoughts of the inspiration of scripture. As no human author would allow his amanuensis to write what he did not mean, so surely what is called the word of God is God's own production, though given through the instrumentality of man. though there were many writers, separated by thousands of years, there is a divine unity in the whole, showing plainly that one and only one could have been its Author. that One can only have been the Almighty " Jehovah " now happily revealed to the Christian as his Father as well as his God'.

Nave's Topical Bible provides references for the word inspiration as: 'General scriptures concerning: Ex 19:6; 25:21-22; Nu 11:16-29; Lu 12:11-12; 2Ti 3:16; Re 1:10-11'.

Thompson Chain Topics provides references for the word inspiration as: 'General References to Inspiration of Prophets and Teachers: 2Ki 3:11-12; 17:13; Ne 9:30; Job 32:8; Heb 1:1; 1Pe 1:11; 2Pe 1:20-21; 3:2. Promises of Special: Ex 4:12; Isa 50:4; 51:16; Jer 5:14,14; Mt 10:19; Lu 21:15; 1Co 2:13. Examples of: the Seventy Elders: Nu 11:25. Balaam: Nu 23:5,12. David: 2Sa 23:2. Micaiah: 1Ki 22:14; 2Ch 20:14. Zechariah: 2Ch 24:20. Jeremiah: Jer 1:9-10; 20:9. Ezekiel: Eze 3:17; 11:5; Mic 3:8; Ac 11:28; 21:11. Of the Bible: (Divinely Inspired): Jer 36:2; Eze 1:3; Ac 1:16; 28:25; 2Ti 3:16; 2Pe 1:21; Re 1:1; 14:3'.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

Please see the note for 1Corinthians C14S6 about the word doctrine. Please also see the note for Lord Jesus Christ Overview about the doctrine of Christ. The functional definition is: ' religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master'.

We find the exact word of correction in: Job 37:13; Proverbs 3:11; Proverbs 7:22; Proverbs 15:10; Proverbs 22:15; Proverbs 23:13; Jeremiah 2:30; Jeremiah 5:3; Jeremiah 7:28; Habakkuk 1:12; Zephaniah 3:2 and 2Timothy 3:16Earlier in this note we covered the definition from Webster's 1828 and saw that what was truly provided were many applications of this word. The true functional definition for this word is: 'The act of bringing back, from error or deviation, to a just standard, as to truth, rectitude, justice or propriety'.

Please see the note for Philippians 4:12 about the word instruct. That note has links to every place in the New Testament where We find this word along with a definition and links from other commentators.

Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. Please see the note for Ephesians 4:7-LJC about the righteousness of the Law. Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please see the note for Philippians 1:9-11 about the fruit of righteousness. Please see the note for Romans C4S7 about the phrase imputeth righteousness. Please see the note for Romans C2S5 about obeying unrighteousness. We find this word within 2Timothy in: 2:22; 3:16 and 4:8. The functional definition is: 'Doing the right thing the right way and at the right time with all defined by God'.

Please see the note for 2Corinthians 11:6 about the word throughly. The functional definition of it is: 'adv. thru'ly. Completely; fully; wholly. Without reserve; sincerely'.

Please see the note for Mark 12:38-40 about the word furnished. The functional definition for this word is: 'Supplied; garnished; fitted with necessaries'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see the following notes about works: law of works: Romans C3S27. works are seen of men: Romans C11S10. works: Romans C9S8; 1Corinthians C3S13. judged by works: Romans 8:1-LJC; Revelation 19:2-LJC. The functional definition is: 'In a general sense, to move, or to move one way and the other; to perform; as in popular language it is said, a mill or machine works well'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. 2Sa 23:2; Mt 21:42; 22:31-32,43; 26:54,56; Mr 12:24,36; Joh 10:35; Ac 1:16; 28:25; Ro 3:2; 15:4; Ga 3:8; Heb 3:7; 4:12; 2Pe 1:19-21 and is. Ps 19:7-11; 119:97-104,130; Mic 2:7; Ac 20:20,27; 1Co 12:7; Eph 4:11-16 for doctrine. 2Ti 3:10 for reproof. 2Ti 4:2; Pr 6:23; 15:10,31; Joh 3:20; Eph 5:11-13; Heb 11:1 (Gr) for instruction. 2Ti 2:25; De 4:36; Ne 9:20; Ps 119:9,11; Mt 13:52; Ac 18:25; Ro 2:20 General references. exp: De 4:8; 17:19; Pr 1:2; 18:15; 22:20; Joh 20:30; Ro 4:23.
the man. Ps 119:98-100; 1Ti 6:11 exp: De 33:1; Jos 14:6; Ne 12:24. Throughly furnished. or, perfected. 2Ti 2:21; Ne 2:18; Ac 9:36; 2Co 9:8; Eph 2:10; Tit 2:14; 3:1; Heb 10:24 General references. exp: De 4:8; 17:19; Pr 1:2; 18:15; 22:20; Joh 20:30; Ro 4:23'.

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2Timothy Chapter 4 Sentence-by-Sentence

links to sentences in this chapter:

C4-S1 (Verse 1-2), C4-S2 (Verse 3-4), C4-S3 (Verse 5), C4-S4 (Verse 6), C4-S5 (Verse 7-8), C4-S6 (Verse 9-10), C4-S7 (Verse 11), C4-S8 (Verse 11), C4-S9 (Verse 12), C4-S10 (Verse 13), C4-S11 (Verse 14-15), C4-S12 (Verse 16), C4-S13 (Verse 17), C4-S14 (Verse 18), C4-S15 (Verse 18), C4-S16 (Verse 19), C4-S17 (Verse 20), C4-S18 (Verse 21), C4-S19 (Verse 21), C4-S20 (Verse 21), C4-S21 (Verse 22), C4-S22 (Verse 22)'.

Please see the Summary Chapter Outline using this link. It gives the overview of this chapter.

Chapter Summary from Treasury of Scripture Knowledge.

1-5	He exhorts him to do his duty with all care and diligence;
6-8	certifies him of the nearness of his death;
9-13	wills him to come speedily unto him, and to bring Marcus with him, and certain things which he wrote for;
14-15	warns him to beware of Alexander the smith.
16-18	informs him what had befallen him at his first answering;
19-22	and soon after he concludes

C4-S1 (Verse 1-2) The purpose of Paul's epistle.

First Charge: Remember you will be judged by the Lord Jesus Christ.

I charge thee therefore before God,
and the Lord Jesus Christ,
who shall judge the quick and the dead at his appearing and his kingdom;.

Second Charge:

Preach the word;.

Third Charge: Be always ready.

be instant in season,
out of season;.

Fourth Charge: Try to get people to change how they live.

reprove,
rebuke,
exhort with all longsuffering and doctrine..

Please also see the Messages called Pastors; Pastors Produce Missionaries; Pastoral Charge and A Christ-directed Pastor for the application of these verses in the life of a pastor.

Paul starts out with I charge thee therefore... The therefore means this is based upon all that came before this. Timothy had all of the faith and training that he needed and he had it from a child. God had given him a purpose and had provided the grace necessary for him to do the job. (He abolished death, and hath brought life and immortality to light through the gospel , etc.) And, Timothy had the promises of God which are received as rewards for obeying God. Further, Timothy had a personal relationship with the Lord Jesus Christ and all of the support from that relationship. Timothy had the sound words of the word of God which instructed him how to act and were the basis of telling others how to act. Paul was his personal teacher and example. Timothy also had other men who were examples and helpers. Timothy knew the truths of God and had examples all around him to use when preaching and teaching. However, there were evil and deceived men teaching error and causing God's people to hold onto sin and to not serve our Lord Jesus Christ. These men had tried to harm Paul but out of them all the Lord delivered him. Paul acknowledged that men would try to do the same to Timothy (and to all who live Godly in Christ Jesus) but also told him that he could rely upon the Lord to deliver him if Timothy was doing the Lord's work the Lord's way.

So, based upon everything (therefore) that Paul said in preparation of this sentence, he makes a charge. A charge is a legal device that is enforced by the full might of the government and the performance of it will be examined by court. It has an increased set of rewards for obedience but also has an increased set of punishments for failure. With this charge, Paul says that judgment will be by God, and the Lord Jesus Christ. Please see the note for This sentence in the Lord Jesus Christ Study for more details. That note goes into each command of this sentence and relates each command to each role of our Lord Jesus Christ.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the Message called A Pastoral Charge about the seven charges, that are in 1Timothy. Please also see the note for Luke 21:34 about the word overcharge. Please also see the note for Mark 6:25 about the word charger. Please also see the note for 4:16 about this word.

Please see the note for Romans intro about the word therefore. Therefore and wherefore gives us a result based upon what came before the Therefore or wherefore. Most people understand that in these cases context is critical. Unfortunately, many of the same people ignore context when it goes against their current beliefs. Therefore tells us that this result (for) is there (at this one location which is specified before the therefore) with the result following the therefore. Therefore tells us that this result (for) is there (at this one location which is specified before the therefore) with the result following the therefore.

Please see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase judge, we are to. Please see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. All of these notes provide discussion on this doctrine which has much doctrinal error taught about it.

Please see the notes for Romans C8S11; Ephesians C2S1; Colossians C2S8 and 1Peter 3:18-LJC about the word quicken. The functional definition is: 'being made spiritually alive and responsive to the Spirit of God in our physical life'.

Please see the note for Romans C6S4; 1Corinthians C15S20; Philippians 1:19-20 about the word death. Please see the note for Romans C6S4 about the word die. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please see the note for Romans C8S38 about the phrase dying because of the truth. Please see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive. There is a lot of confusion about this word because men insist upon defining an ongoing process as a one-time event and can not even agree when that one-time event is supposed to have happened because every test that they make proves to be wrong at some time. We keep having people who were declared to be dead to later prove that they were actually still alive. The note for Romans C6S4 has a considerable discussion on this subject and explains why all human definitions, including those accepted by fundamental Bible believers, do not match the actual Biblical definition of this ongoing process.

Please see the note for 2Corinthians 5:10 about the word appear. That note has the full definition from Webster's 1828 along with links from other commentators. We find this word within 2Timothy in: 1:10; 4:1 and 4:8. The functional definition is: 'To come or be in sight; to be in view; to be visible'.

The phrase his kingdom is referring to the 1,000-years reign of Christ, which is different from other kingdom which are in the Bible. We see the kingdom of Christ only in Ephesians 5:5; 2Timohy 4:1; 2Peter 1:11; Revelation 1:9 and Revelation 11:15. A kingdom is ruled by a king and he imposes his character upon his kingdom. Please see the verses in the New Testament and the Summary on the name / role of the word king. Please see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for Mark 12:34-LJC; Romans C14S23; 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and Revelation 12:10-LJC about the phrase kingdom of God. Please see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. Please also see the note for Romans 10:14, in the Book Study on Romans, for links to every place in the Bible where we find preacher. That note also has a short note for each verse and the definition from Webster's 1828 Dictionary. The functional definition is: 'to pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word. this is the modern sense of preach.
2. to discourse on the gospel way of salvation and exhort to repentance; to discourse on evangelical truths and exhort to a belief of them and acceptance of the terms of salvation. this was the extemporaneous manner of preaching pursued by Christ and his apostles. Matt.4. 10. Acts 10. 14'. Please also see the note for Romans C10S17 about the word preacher.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Luke 2:38 about the word instantly. Webster's 1828 defines this word as: 'Immediately; without any intervening time; at the moment. Lightning often kills instantly. 1. With urgent importunity. And when they came to Jesus,they besought him instantly, saying, that he was worthy for whom he should do this. Luke 7. 2. With diligence and earnestness. Acts.26'.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for Ephesians C5S7 about the word reprove. The functional definition is: 'To charge with a fault to the face; to chide; to reprehend'.

Please see the note for Titus 2:15 about the word rebuke.) A simple definition of the word rebuke is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

Please see the note for 1Corinthians C14S3 about the word exhort. The functional definition is: 'the act of inciting to laudable deeds; incitement to that which is good or commendable. The form of words intended to incite and encourage'.

Please see the note for 3:16 about the word doctrine. The functional definition is: ' religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'charge. 2Ti 2:14; 1Ti 5:21; 6:13 exp: 1Ti 1:18. who. Ps 50:6; 96:13; 98:9; Mt 16:27; 25:31-46; Joh 5:22-27; Ac 10:42; 17:31; Ro 2:16; 14:9-11; 1Co 4:4-5; 2Co 5:9-10; 2Th 1:7-10; 1Pe 4:5; Re 20:11-15 at. 2Ti 4:8; Col 3:4; 1Th 4:15-16; 1Ti 6:14; Tit 2:13; Heb 9:27-28; 1Pe 1:7; 5:4; 1Jo 2:28; Re 1:7 his kingdom. Lu 19:12,15; 23:42; 2Pe 1:11,17 General references. exp: Ex 6:13; Joh 5:22; 1Ti 5:7.
Preach. Ps 40:9; Isa 61:1-3; Jon 3:2; Lu 4:18-19; 9:60; Ro 10:15; Col 1:25,28 be. Lu 7:4,23; Ac 13:5 (margin) Ro 12:12; 1Ti 4:15-16 exp: 1Th 5:14. in. Joh 4:6-10,32-34; Ac 16:13,31-33; 20:7,18-21; 28:16,30-31 exp: 1Th 2:19. reprove. Col 1:28-29; 1Th 2:11-12; 5:14,20; Tit 1:13; 2:15; Heb 13:22; Re 3:19 exhort. 1Ti 4:13 exp: Heb 3:13. all. 2Ti 2:21,25; 3:10 General references. exp: Ac 14:7; 1Ti 4:11'.

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C4-S2 (Verse 3-4) Why the commands of the prior step were given.

First Step: God's people will reject sound doctrine.

For the time will come when they will not endure sound doctrine;.

Second Step: they will seek false teachers.

but after their own lusts shall they heap to themselves teachers,
having itching ears;.

Third Step: they will embrace lies.

And they shall turn away their ears from the truth,
and shall be turned unto fables..

This sentence starts with For and tells us why Paul gave the charges in the prior sentence. Since it is the primary purpose of the entire sentence, this is the primary motivator of Paul writing this epistle. Histori and say that this was one of Paul's last prison epistles. Earlier ones were written when Paul hoped to get free but in this epistle Paul is turning the ministry over to Timothy in anticipation of death. He is in prison, and about to die, because of people who would not endure sound doctrine. As also shown elsewhere but laid out in steps here:

Certain of the sect of the Pharisees which believed (Acts 15) taught the error that all saved had to keep the Mosaic Law because that was their religious tradition.
They caused a big fight about doctrine that all saved got into because this went against what our Lord had taught Paul and what he taught to Gentile churches.
The Jerusalem Church at the Council of Jerusalem (Acts 15) determined (by signs from God) that we don't have to keep the religious part of the Mosaic Law.
Paul taught doctrinal truth that came from God and that the Jerusalem Church had agreed was truth.
The Jews preaching religious traditions kept up and got many thousands of Jews...which believe (Acts 20:21) to follow their error in spite of the doctrinal determination that they were wrong.
Obviously, the Jerusalem Church leaders did not make them stop teaching error.
They tried to make the Gentiles follow their error and their error was rejected because of the truth taught by Paul. (See 182 times that law occurs after the gospels.)
The Jews in Jerusalem, led by those from Asia, decided to get rid of Paul and falsely accused him of teaching the Jews to abandon the Law.
When Paul got to Jerusalem, he was ordered to do a religious ceremony to prove his innocence instead of people using facts to determine the truth (Acts 21:15-26).
While Paul was in the Temple doing as he was ordered to do, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him (Acts 21:27).
The rest of Paul's history is known including his time in prison which is where he wrote this letter from.
History outside of the Bible tells us that God sent the Roman Army into Jerusalem where they (among other things) killed off those Jews who were teaching doctrinal error and the Army destroyed the Temple so that error, based upon the religious traditions, could no longer be done.
The Church of Jerusalem isn't mentioned in Revelation. John, as the last living Apostle was not living in Jerusalem when he was arrested. The seven churches which are in Asia (Revelation 1:11) were warned against those within the church who taught and lived doctrinal error.

We see in the third Step of this sentence that they shall turn away their ears from the truth, and shall be turned unto fables. Fables include false religious traditions and this truth can be found in the Bible (1Timothy 1:4; 4:7; here; Titus 1:14; 2Peter 1:16 and the Study on False Teachers). Paul did not say that people would continue to follow the Law but allowed for other sources if error which include other false religious traditions. Those false religious traditions have been the basis of many arguments against what I have shown to be in the Bible. Saved people will literally kill other saved people so that they can hold onto their error which justifies their sin. However, as Paul first charged Timothy to always remember, God and the Lord Jesus Christ...shall judge the quick (saved).

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the note for 1Corinthians C13S1 about the word sound. We find this word within 2Timothy in: 1:7, 1:13 and 4:3. The functional definition is: 'Entire; unbroken; not shaky, split or defective; as sound timber'. Please also see the Message called Sound Doctrine.

Please see the note for 3:16 about the word doctrine. The functional definition is: ' religious teaching which claims to be from God. Hence, a principle or position in any science; whatever is laid down as true by an instructor or master'.

We find the phrase sound doctrine in: 1Timothy 1:10; 2Timothy 4:3; Titus 1:9 and Titus 2:1. Please see the notes for each of those verses, and the surrounding context, to understand this critical teaching. Please also see the Message called Sound Doctrine.

Please see the note for James 5:3 about the word heap. The functional definition for this word is: 'Piled; amassed; accumulated'.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. We find forms of the word teach occurring in 1Timothy, in: our current sentence; 2:12; 3:2; 4:11; 6:2; 6:3. Please also see the note for C1-S3 about the word teacher. The functional definition is: 'one who teaches'.

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition is: 'The organ of hearing; the organ by which sound is perceived; and in general, both the external and internal part is understood by the term'. The phrase having itching ears is defined by our sentence as people wanting to hear fables while rejecting the truth.

We find forms of the word fable in: 1Timothy 1:4; 1Timothy 4:7; 2Timothy 4:4; Titus 1:14; 2Peter 1:16. Smith's Bible Dictionary defines this word as: 'A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions. --Encyc. Brit. the fable differs from the parable in that -- 1. the parable always relates what actually takes place, and is true to fact, which the fable is not; and 2. the parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [PARABLE], we have but two examples in the Bible: 1. that of the trees choosing their king, addressed by Jotham to the men of Shechem, (Jg 9:8-15). 2. that of the cedar of Lebanon and the thistle, as the answer of Jehoash to the challenge of Amaziah. (2Ki 14:9). The fables of false teachers claiming to belong to the Christian Church, alluded to by writers of the New Testament, (1Ti 1:4; 4:7; Tit 1:14; 2Pe 1:16) do not appear to have had the character of fables, properly so called'. Webster's 1828 defines this word as: ', n. L., Gr. the radical sense is that which is spoken or told. 1. A feigned story or tale, intended to instruct or amuse; a fictitious narration intended to enforce some useful truth or precept. Jothams fable of the trees is the oldest extant, and as beautiful as any made since. 2. Fiction in general; as, the story is all a fable. 3. An idle story; vicious or vulgar fictions. But refuse profane and old wives fables. 1 Timothy 4. 4. the plot, or connected series of events, in an epic or dramatic poem. The moral is the first business of the poet; this being formed, he contrives such a design or fable as may be most suitable to the moral. 5. Falsehood; a softer term for a lie.
FABLE, v.i. 1. to feign; to write fiction. Vain now the tales which fabling poets tell. 2. to tell falsehoods; as, he fables not.
FABLE, v.t. to feign; to invent; to devise and speak of, as true or real. The hell thou fablest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the time. 2Ti 3:1-6; 1Ti 4:1-3 they will. 1Ki 22:8,18; 2Ch 16:9-10; 24:20-22; 25:15-16; Isa 28:12; 33:9-11; Jer 6:16-17; 18:18; Am 7:10-17; Lu 20:19; Joh 8:45; Ga 4:16 sound. 1Ti 1:10 exp: Tit 1:9. but. 2Ti 3:6; 1Ki 18:22; 2Ch 18:4-5; Jer 5:31; 23:16-17; 27:9; 29:8; Mic 2:11; Lu 6:26; Joh 3:19-21; 2Pe 2:1-3 having. Ex 32:33; Ac 17:21 (Gr) 1Co 2:1,4 General references. exp: Pr 17:4; Joh 8:45; 10:5; 1Co 14:38.
turn. 2Ti 1:15; Pr 1:32; Zec 7:11; Ac 7:57; Heb 13:25 exp: Tit 1:14. unto. 1Ti 1:4; 4:7; Tit 1:14; 2Pe 1:16 General references. exp: Pr 17:4; Joh 8:45; 1Co 14:38'.

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C4-S3 (Verse 5) Timothy is to act different than those who will not endure sound doctrine.

But watch thou in all things,
endure afflictions,
do the work of an evangelist,
make full proof of thy ministry..

This sentence starts with But, which lets us know that it is speaking about the same subject as the prior sentence while going in a different direction. Please see the note above where Paul was warning about people who will not endure sound doctrine. Therefore, this sentence is still talking about sound doctrine while going the different direction of telling the preacher how to be sure that he is following sound doctrine. This command is to thou which means 'you personally'. The preacher (and Godly person) is to personally obey the commands of this sentence even if all around them are refusing to do so. This command has four parts to it which are separated by commas. That means that each part has equal important and all are to be done at the same time period of life. They are:

watch thou in all things: this is not limited to the Bible. If we look at what happens in the world and ask God to give us understanding about those things, then God can use the things of this world to teach us spiritual lessons. For example, the U.S. government and law was based upon the Bible. God's people have abandoned Bible principles in the last 100 years and our government has done the same thing. Men excuse abandoning the literal Bible and claim they are justified in rewriting it to their own desires and the U.S. Supreme Court does the same to the Constitution. God's people ignore God's plan and what is best for the church and many only look for how the church can fulfill their personal lusts and our government representatives do the same in the House and Senate. The preachers in our churches claim to be God's representatives while they preach doctrines of devils and our President claims to be a Christian while he cancels the Christian National Day of Prayer and bows down at the Muslim one. This word all encompasses far more than what a lot of people think it encompasses.
endure afflictions: the word afflictions means 'physical, emotional and / or mental pain and suffering up to (and sometimes including) death'. This word occurs in various forms 180 times in the Bible. The first instance is when God tells Abraham of the suffering that his descendants will suffer in Egypt. This particular word only occurs 13 times in the Bible and includes times that Paul was left for dead. They are: Psalms 34:19; 132:1; Acts 7:10; 20:23; 2Corinthians 6:4; Colossians 1:24; 1Thessalonians 3:3; 2Timothy 1:8; 3:11; here; Hebrews 10:32-33; 1Peter 5:9. No matter what comes at us in this world, we are commanded to endure it. Please also see the note for Philippians 1:15-17 for links from other commentators related to the word affliction.
do the work of an evangelist: the word evangelist only occurs in Acts 21:8; Ephesians 4:11 and here. In Acts 21:8we read about ...Philip the evangelist, which was one of the seven.. (original deacons) [Acts 6:5 ]. In Acts 8 he brought the gospel to a city of Samaria which had never heard it. Peter and John came down and brought the full authority of the church and several other villages also received the gospel. He also explained the scripture to the Ethiopian eunuch. Finally, back in Acts 21, we read of his Godly children. So we can conclude that an evangelist is a Godly man who teaches others to also be Godly, he does church planting and missions work and is capable of explaining the scriptures.
Ephesians 4:11 starts a complex sentence which goes through 4:16. In it Paul names several offices which are filled by people that Christ gives to the church in order for the church to reach a spiritual maturity which we see only a few people reach today. Please see the notes for Ephesians 4:12 and for Ephesians 4:13 in the Lord Jesus Christ Study for more details.
in this verse Timothy (and all preachers) are told to do the work of an evangelist which means do all of the work found in those other parts of the Bible with the intention of getting God's children to reach spiritual maturity.
make full proof of thy ministry: 'Put up or shut up'. Lots of people claim to be a pastor or some other minister of God but they fail to do what God means by prove. Paul is talking about proof that will stand up and survive the fire of the judgment seat of Christ (Romans 14:10 2Corinthians 5:10-11). People get all upset when courts don't allow certain evidence and testimony but our God does the same thing. In order for something to be proper proof it must be based upon the correct Standard (God's Word) and that Standard must be used properly (God's Way). Anything else is 'burned up'. Please see the Study called Prove for more details on what will be demanded from God at our judgment.

Please see the note for Colossians C4S2 about the word watch. The functional definition is: ' forbearance of sleep. Attendance without sleep'.

Please see the note for Hebrews 6:15 about the word endure. The functional definition is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see earlier within this note and the note for Philippians 1:15-17 about the word afflictions. The functional definition is: ' the cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

Please see the note for Ephesians 4:11 about the word evangelist. The functional definition is: 'This title is applied to Philip (Ac 21:8), who appears to have gone from city to city preaching the word (Ac 8:4,40). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. they were itinerant preachers'.

Please see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. We find this word within 2Timothy in: 4:5 and 4:11. We also find the word minister is used in 1:18. The functional definition is: 'The office, duties or functions of a subordinate agent of any kind'. The preacher is a 'subordinate agent' of our Lord Jesus Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'watch. Isa 56:9-10; 62:6; Jer 6:17; Eze 3:17; 33:2,7; Mr 13:34,37; Lu 12:37; Ac 20:30-31; 1Th 5:6; Heb 13:17; Re 3:2 exp: Lu 21:36; 1Co 16:13. endure. 2Ti 1:8; 2:3,10; 3:10-12 an. Ac 21:8; Eph 4:11; 1Ti 4:12,15 make full proof of. or, fulfil. Ro 15:19; Col 1:25; 4:17 General references. exp: Mt 25:13'.

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C4-S4 (Verse 6) Paul accepted what the Lord allowed.

For I am now ready to be offered,
and the time of my departure is at hand..

This verse starts with For and gives the reason why Paul said what he did in the first three sentences. When Paul says the time of my departure is at hand he is clearly saying that his death (offered) will be very soon. The first phrase of this sentence (I am now ready to be offered) means that Paul sees his death as an offering (Philippians 2:17). Since he knows that he will be killed soon, he wrote this letter to Timothy with the expressed purpose of giving Timothy a spiritually legal charge to take over the ministry. As said earlier, the first four sentences of Chapter 4 tell us Paul's propose in writing this epistle.

Please see the note for 1Corinthians C8S7 about the word offer. The functional definition is: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the notes for 1Corinthians C12S12; Colossians C2S7 about the word hand. The functional definition is: 'close by, within reach of the hand'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Php 2:17 and. Ge 48:21; 50:24; Nu 27:12-17; De 31:14; Jos 23:14; Php 1:23; 2Pe 1:14-15 exp: Mt 10:28. General references. exp: Nu 15:5; Ps 37:37; Mt 10:39; 24:46; Heb 12:4'.

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C4-S5 (Verse 7-8) Paul's anticipated reward and why he expects to receive it.

Equivalent Section: Paul's works that will be rewarded.

I have fought a good fight,
I have finished my course,
I have kept the faith:.

Equivalent Section: the promised reward for Paul's works.

Henceforth there is laid up for me a crown of righteousness,
which the Lord,
the righteous judge,
shall give me at that day:.

Equivalent Section: True love is proved by our works and the Lord rewards proven love.

and not to me only,
but unto all them also that love his appearing..

Paul uses faith and love in this sentence which promises rewards based upon Paul's works. Lots of people try to claim that faith and love have nothing to do with works, but the truth found in the Bible proves those claims to be lies. Please see the other verses of this epistle (1:5; 1:13; 2:18; 2:22; 3:8; 3:10 and 3:15) that tell us about faith and just those verses (with their notes) will show the basis of my claim. Several places in the Bible and in this site show that our faith and our love are proven by our works.

The software that I use counts 2513 colons in 2333 verses. at this time, this site has well over 1/2 of the verses in the New Testament interpreted and the rule for how the Bible uses a colon to show 'equivalency' has proven consistent. We have a God Who does not change and Who said that He would preserve every jot and tittle (punctuation). There are fools who insist that there is no God. Likewise, I imagine that there are fools who will insist that God lied or that God isn't able of keeping His promises. However, with the volume of evidence that I already provided, a person proves themselves to be a fool if they reject this rule before they find any violation of it. I assume that the reader is not a fool.

This sentence has three equivalent sections which are equal in their subject and substance but different in their view. That means that them also that love his appearing is equal in their subject and substance to I have fought a good fight, I have finished my course, I have kept the faith. fought, finished and kept are all action verbs which are doctrinally known as works. That means that love his appearing is doctrinally equal to doing works. The following are just a few of the New Testament verses which support this doctrine: Matthew 19:17-19; John 12:25; 14:15, 21, 23, 24; 15:9-13, 1Timothy 6:11-14; 2Timothy 1:13-14; 1John 2:5; 3:23-24; 5:1, 2, 3; Jude 1:21; Revelation 3:9-10.

We also see that love his appearing is equivalent to earning a crown of righteousness. A crown is given for exceptional achievement (1Corinthians 9:25). Therefore, a crown of righteousness is only given to those saved people who have achieved mastery of righteousness. This also matches with what can be seen in the verses mentioned above where the Bible equated love of God to keep my commandments. We also see in this sentence that He is called the righteous judge and a righteous judge does not give the same reward to a martyr and someone who does nothing for the kingdom of God. Thus, our churches are full of fools who say that they love his appearing and that they can't wait for Him to come and give then a mansion for sitting on their 'blessed assurance' in their air conditioned building while they 'suffer for Jesus' because they have the same results as lost people have for sinful lifestyle s. As we have already seen in this epistle, God believes in 'Put up or Shut up'. Your true love of His appearing is proved by your righteousness and by your keeping His commandments.

Please see the note for 2Corinthians 7:5 about the word fight that note has links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines fight as: 'Contention; strife; quarrel.'

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

Please see the note for Luke 1:5 about the word course. The functional definition for this word is: 'A set way for someone or something to move from an existing position in order to reach a goal'. The course of this sentence is: 'the plan of life for Paul from God'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for 2Corinthians 5:14-16 about the word henceforth that note has links to every place in the New Testament where We find this word. Webster's 1828 dictionary defines henceforth as: 'from this time forward.'

Please see the note for 1Timothy 6:17-19 about the phrase lay hold and the phrase lay up. The functional definition is: 'secure'.

Please see the note for James 1:12 for links to where the New Testament deals with forms of the word crown. The functional definition for this word is: 'Crowns show that the person wearing them has authority and a special position'.

Please see the notes for Romans 8:1-LJC; 1Corinthians 1:10 and Revelation 19:2-LJC about the word judge. Please also see the notes for Romans C2S2 and Philippians 1:9-11 about the word judgment. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Please also see the note for 1Corinthians C4S5 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Ephesians C5S6 about the phrase judgment by us. Please also see the notes for Matthew 27:19; John 19:13; Acts 18:12; Acts 18:16-17; Acts 25:6; Acts 25:10; Acts 25:17 and James 2:6 about the phrase judgment seat. Please also see the notes for Romans C14S16; 2Corinthians 5:10 about the phrase judgment Seat of Christ. Our current sentence is the only place in Colossians where We find this word. This word is the source of a lot of doctrinal error and the note for 1Corinthians 1:10 deals with that doctrinal error.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have fought. 1Ti 6:12 I have finished. Joh 4:34; Ac 13:25; 20:24; 1Co 9:24-27; Php 3:13-14; Heb 12:1-2 I have kept. 2Ti 1:14; Pr 23:23; Lu 8:15; 11:28; Joh 17:6; 1Ti 6:20; Re 3:8,10 General references. exp: Ps 37:37; Mt 10:39; 24:46; 1Co 3:14; Heb 12:4.
there. Ps 31:19; Mt 6:19-20; Col 1:5; 1Ti 6:19 a crown. 2Ti 2:5; Pr 4:9; 1Co 9:25; Jas 1:12; 1Pe 5:4; Re 2:10; 4:4,10 the righteous. 2Ti 4:1; Ge 18:25; Ps 7:11; Ro 2:5; 2Th 1:5-6; Re 19:11 at that. 2Ti 1:12,18; Mal 3:17; Mt 7:22; 24:36; Lu 10:12; 1Th 5:4 that love. Ro 8:23; 1Co 2:9; 2Co 5:2; 1Th 1:10; Tit 2:13; Heb 9:28; Re 1:7; 22:20 General references. exp: Ps 37:37; Mt 10:39; 24:46; 1Co 15:13'.

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C4-S6 (Verse 9-10) This sentence has equivalent sections.

Equivalent Section: Don't let anything keep you from coming before my death.

Do thy diligence to come shortly unto me:.

Equivalent Section: Others have left.

Some people have forsaken me.

For Demas hath forsaken me,
having loved this present world,
and is departed unto thessalonica;.

Some people have been sent to do work.

Crescens to Galatia,
Titus unto Dalmatia..

Paul has finished giving the main message that he has and is now dealing with personal items. Even as great of a saint as Paul was, he still was human and desired the comfort of having a friend close as he faced death. Several people have said things about Demas, but until each of us has been in a situation of possibly dying when we could get away, we can't know for sure what we would personally do. While Paul desired personal comfort and was upset with Demas for not providing that comfort as he faced death, he still served our Lord enough to send Crescens and Titus to do the work of the ministry that needed doing.

Please see the note for 2Corinthians 8:7 about the word diligence. We find this word within 2Timothy in: 1:17; 4:9 and 4:21. The functional definition is: 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

Demas is mentioned in: Colossians 4:14; Philemon 1:24 and in 2Timothy 4:10. While Demas was a blessing in the first two letters, he had abandoned Paul by the time that he wrote 2Timothy. Being a non-preacher is not a license to stop serving God no matter what circumstances God decides to put a person through.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The functional definition is: 'Deserted; left; abandoned'.

Please see the note for 1:9 about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the note for Philippians 4:16 for links to every verse in the Bible where we find the name of Thessalonica.

Please see the note for Galatians 1:1-5 for links to where the word Galatia is used.

Please see the note for Galatians C2-S1 for links to every place in the Bible where we find Titus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Ti 4:21; 1:4
Demas. Col 4:14-15; Phm 1:24 hath. 2Ti 4:16; 1:15; Mt 26:56; Ac 13:13; 15:38; 2Pe 2:15 having. Lu 9:61-62; 14:26-27,33; 16:13; 17:32; Php 2:21; 1Ti 6:10; 1Jo 2:15-16; 5:4-5 thessalonica. Ac 17:1,11,13 Galatia. Ac 16:6; 18:23; Ga 1:2 Titus. 2Co 2:13; 7:6; 8:6,16; Ga 2:1-3; Tit 1:4 General references. exp: Le 11:20; Lu 14:33; 1Ti 5:15,24'.

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C4-S7 (Verse 11) Only Luke is with me.

While Luke was his doctor and a friend and a fellow missionary, he was not a preacher and did not have a preacher's heart. In time of great stress, we all seek those most able to give us comfort and often others won't do. I'm sure that Paul appreciated the presence of Luke , but he would not understand Paul's heart like Timothy would. Luke is only mentioned here and in Colossians 4:14 and in Philemon 1:24. However, he also wrote the Gospel of Luke and the book of Acts. In Acts, we see he use we went when he traveled with Paul and they went when he was not on the trip.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Only. 2Ti 1:15 Luke. Ac 16:10; Col 4:14; Phm 1:24'.

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C4-S8 (Verse 11) Mark had grown up spiritually.

Equivalent Section: Timothy is to take personal care of Mark.

Take Mark,
and bring him with thee:.

Equivalent Section: Mark is now to be used in the ministry.

for he is profitable to me for the ministry..

I got the following from a message on a CD from Reformers Unanimous, but I don't remember the preacher's name. He had a whole message on Barnabas (who was Mark's uncle and mentor). Barnabas started out with great potential in the ministry, but lost his position as Paul's partner because of Mark. ...Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, the son of consolation,).. (Acts 4:36) sold all of his possessions and gave them for the advancement of the ministry. Then after Saul got saved but was rejected by all of the saints (because he had been killing them), But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus (Acts 9:37). Then in Acts 11, Barnabas was sent to be the first pastor of a missionary church and the first thing that he did was go get Saul, who had been run out of the Jerusalem church by rejection and fear. In Acts 12:25 Paul and Barnabas brought Mark from Jerusalem, where Herod was killing Christians, and assumed responsibility for Mark. In Acts 13, Paul and Barnabas were sent out as the first missionary team and they took Mark with them. However, Mark wasn't ready for the hardships of the ministry and he departed from them from Pamphylia (Acts 15:37). On the next missionary trip (Acts 15), Barnabas determined to take with them John, whose surname was Mark...But Paul thought not good to take him with them...And the contention was so sharp between them, that they departed asunder one from the other...And Paul choose Silas. Because Barnabas put ministering to Mark, who was like a son to him (Colossians 4:10), he missed out on Philippians all of the rest of Paul's missionary work and that is the last time where we read about him in the Bible.

Now Paul is at the end of his life and making sure that he leaves no debts. He can't do anything for Barnabas but he can do something for the son of Barnabas, who is Mark. Timothy is taking over Paul's ministry and Paul is telling Timothy to take personal (thee) care of Mark for he is profitable to me for the ministry. The best that Paul can do to pay Barnabas is to make sure that his son has a chance for eternal rewards.

The note for Colossians 1:1 points out that Mark did arrive at Rome after this epistle was written and before the epistle to the Colossians was written. Many preachers claim that Mark (person) was a preacher but the particular wording used in the New Testament indicate that he, like Luke, was not a preacher. Mark (person) is only mentioned here and in Acts 12:12; Acts 12:25; Acts 15:37; Acts 15:39. However, he also wrote the Gospel of Mark.

Please see the note for 3:16 for a discussion on the meaning of the word profit. Please see the note for 1Corinthians C13S3 about the word profit. We find this word within 2Timothy in: 2:14; 3:16 and 4:11. The functional definition is: ' to proceed forward, to advance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Only. 2Ti 1:15 Luke. Ac 16:10; Col 4:14; Phm 1:24 Mark. Ac 12:12,25; 15:39; Col 4:10; 1Pe 5:13; Ho 14:4 for. Mt 19:30; 20:16; Lu 13:30'.

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C4-S9 (Verse 12) And Tychicus have I sent to Ephesus.

With this And, Paul is returning to his thoughts about those who have left him or that he sent away to do the work of the ministry. Tychicus joined Paul in Acts 20:4. He had been with Paul about the time that Paul first went to Ephesus and caused an uproar because people were worried about losing riches that they made on false religious trade. Tychicus was sent to Ephesus, as this sentence says, and (according to Ephesians 6:21), Paul's letter to the Ephesians was delivered by Tychicus who was being sent to be their pastor. Paul choose Tychicus for this church because he was a beloved brother and faithful minister in the Lord (Ephesians 6:21; Colossians 4:7). However, according to Revelation 2:1-7, the Church at Ephesus had left thy first love. Ephesus was a very worldly city with all of the temptations that this world can offer, much like America today. Even the best preacher can't keep people from worldly temptations if they aren't willing to make the effort to maintain their own personal relationship with God.

We find Tychicus mentioned in: Acts 20:4; Ephesians 6:21; Colossians 4:7; Colossians 4:18; our current sentence and Titus 3:12. He was a preacher trained and used by Paul but was not one of the three whom Paul called son. Therefore, he did not have the same character as Paul.

Please see the note for Ephesians 1:1 about the word Ephesus. The Morrish Bible Dictionary definition is: 'A renowned city of Ionia, and in the time of the Romans the capital of the part called 'the province of Asia,' being the west portion of Asia Minor. Being near the sea it was a place of great commerce, and as the capital of the province it had constant intercourse with the surrounding towns. the celebrated temple of Diana also brought multitudes of heathen. Its inhabitants are supposed to have been of Greek origin, with also a large number of Jews engaged in commerce. Ac 18:19-24; 19:1,17,26,35; 20:16-17; 1Co 15:32; 16:8; Eph 1:1; 1Ti 1:3; 2Ti 1:18; 4:12; Re 1:11; 2:1. It is now named Ayasolook. the ruins are extensive: the sea has retired, leaving a pestilential morass of mud and rushes.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Tychicus. Ac 20:4; Eph 6:21; Col 4:7; Tit 3:12 to. Ac 20:16-17,25; 1Ti 1:3'.

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C4-S10 (Verse 13) Physical items that Paul wants Timothy to bring to him.

The cloke that I left at Troas with Carpus,
when thou comest,
bring with thee,
and the books,
but especially the parchments..

According to one preacher, winter was approaching and Paul wanted the cloke for physical comfort. Personally, I believe it was for emotional comfort because Paul was asking for a specific cloke which is in another city and a cloke obtained locally would do for personal comfort. In addition, Paul wanted Timothy to do this personally (thee) and when we make a difference in who performs a task we are attaching personal emotional comfort to the task being done. Paul is also asking Timothy to bring books. which would have the writings of men, and parchments, which would have scripture. Notice that Paul puts the main emphasis upon the scripture with his using the word especially.

Please see the note for 1Thessalonians 2:5-6 about the word cloke. The functional definition for this word is: 'A loose outer garment worn over other clothes both by men and women'. The phrase: a cloke of covetousness identifies someone who pretended to preach God's word while actually preaching for money. The phrase: a cloke of maliciousness identifies a saved person who pretended to preach God's word while actually preaching liberal lies which cause people to suffer the judgment of God including going to Hell.

Please see the note for 2Corinthians 2:12-13 for links to every place in the Bible where we find mention of Troas. Fausset's Bible Dictionary writes about Troas as: 'Alexandria Troas, now Eshki Stamboul, "old Constantinople." A city of Mysia, S. of ancient Troy, opposite the island Tenedos. the country was called the Troad. Antigonus built and Lysimachus enlarged. Troas. It was the chief port between Macedonia and Asia Minor. the roads to the interior were good. Suetonius says Julius Caesar designed to establish there the seat of his empire (Caesar, 79); Augustus and Constantine meditated the same project. Roman sentiment attracted them to Troas, the alleged seat from whence Aeueas, the fabled progenitor of Rome's founder, originally migrated. the rains are large, and the harbour still traceable, a basin 400 ft. by 200 ft. Here on his second missionary tour Paul saw the vision of the man of Macedon praying, "come over and help us" (Ac 16:8-12).
During his next missionary tour Paul rested a while in his northward journey from Ephesus, hoping to meet Titus (2Co 2:12-13). On his return from this his first gospel preaching in Europe, he met at Troas those who went before him front Philippi; he stayed at T. seven days, and here restored to life Eutychus who had fallen from the third loft, being overwhelmed with sleep during Paul's long sermon: a reproof of carelessness and drowsiness in church on the one hand, and of long and late preaching on the other (Ac 20:5-13). Here after his first imprisonment he left his cloak, books, and parchments in Carpus' house (2Ti 4:13). Troas had then the jus Italicum. Beautiful coins of Troas are extant, the oldest bearing the head of Apollo Sminthius. the walls enclose a rectangle, one mile from E. to W. and one mile from N. to S.'.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

Please see the note for 1Timothy 5:8 about the words especially / specially. Webster's 1828 defines this word as: 'adv. 1. Particularly; in a manner beyond what is common, or out of the ordinary course. Every signal deliverance form danger ought to be specially noticed as a divine interposition. 2. fora particular purpose. A meeting of the legislature is specially summoned. 3. Chiefly; specially'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cloke. 1Co 4:11; 2Co 11:27 Troas. Ac 16:8,11; 20:5-12'.

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C4-S11 (Verse 14-15) A warning against people who greatly withstood our words.

Equivalent Section: the source of much evil.

Alexander the coppersmith did me much evil:.

Equivalent Section: the results of much evil.

the Lord reward him according to his works:.

Equivalent Section: the warning of much evil.

Of whom be thou ware also;
for he hath greatly withstood our words..

This sentence has a colon in it which makes the two sections equivalent. Notice that there are very few people that Paul condemns, even though he suffered manythings at the hands of men (2Corinthians 11:23-28). I believe that every instance when Paul condemns someone is like this one. The much evil that Alexander the coppersmith did (according to the use of the colon and the word for) was that he hath greatly withstood our words. This is not a minor disagreement. Neither is it the case where someone supports what they have been taught when they are shown a correction to what they were taught. This is someone who goes out of their way to support a lie which goes against what the word of God literally says. He has placed himself amounts the false teachers and false prophets and amongst the antichrists. (Please see the note for Study on False Teachers for other references and notes on this subject.)

Please see the note for 1Corinthians C9S26 about the word reward. The functional definition is: 'Recompense, or equivalent return for things done, for kindness, for services and the like'. Please note that while most people think a reward is a good thing, in the Bible it is not necessarily true, especially if you do evil.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

Please see the note for Colossians 2S5 about the word beware. The functional definition is: 'to regard with caution; to restrain one's self from anything that may be dangerous, injurious or improper; to avoid; to take care; followed by of before the thing that is to be avoided'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Alexander. Ac 19:33-34; 1Ti 1:20 reward. 1Sa 24:12; 2Sa 3:39; Ps 28:4; 109:5-20; Jer 15:15; 18:19-23; 2Th 1:6; 1Jo 5:16; Re 6:10; 18:6,20 exp: Ps 54:5. General references. exp: La 3:64.
be. Mt 10:16-17; Php 3:2 withstood. 2Ti 3:8exp: Ac 13:8'.

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C4-S12 (Verse 16) Paul prays for mercy on others who made a mistake.

Equivalent Section: Paul was abandoned.

At my first answer no man stood with me,
but all men forsook me:.

Equivalent Section: Paul prays for mercy.

I pray God that it may not be laid to their charge..

Lots of people like to preach 'forgive and forget' but Paul didn't do that. We saw in the prior sentence that Paul didn't do that for Alexander the coppersmith. However, he not only did that for other men but prayed for them to receive mercy. The difference is that these men made a mistake out of fear and changed their behaviour because Paul talks about sending many to places and about Luke being with him. Alexander not only forsook Paul but he deliberately greatly withstood our words. We need to look at what people do, why they did it, and if they truly repent (change their actions) before we 'forgive and forget'.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. Please see the note for Galatians C5S1 about the phrase stand fast. The functional definition is: 'To be on its foundation; not to be overthrown or demolished'.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The functional definition is: 'Deserted; left; abandoned'.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. Those notes have a discussion of this word, the full definition from Webster's 128, links from other commentators and links where this word is used within those epistles. The functional definition is: 'In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the note for 1Timothy 6:17-19 about the phrase lay hold and the phrase lay up. The functional definition is: 'secure'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'answer. Ac 22:1; 25:16; 1Co 9:3; 2Co 7:11; Php 1:7,17; 1Pe 3:15 (Gr) no. 2Ti 4:10; 1:15; Ps 31:11-13; Mr 14:50; Joh 16:32 I pray. Ac 7:60 General references. exp: Pr 25:19; Mr 14:50'.

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C4-S13 (Verse 17) Our Lord can overcome anything.

Equivalent Section: Paul responded to the Lord's provision.

First Step: the Lord provided.

Notwithstanding the Lord stood with me,
and strengthened me;.

Second Step: Paul acted on the Lord's provision.

that by me the preaching might be fully known,
and that all the Gentiles might hear:.

Equivalent Section: the Lord delivered.

and I was delivered out of the mouth of the lion..

Paul starts this sentence with Notwithstanding because it didn't matter what evil men (like Alexander the coppersmith) did or what good men did (all men forsook me), Paul's provision and protection was from the Lord and He met all of Paul's needs. The colon in this sentence makes the two sections equivalent. The and starting the second section means it was added unto the first section like a second story is added unto the first story of a building. The combination means that I was delivered out of the mouth of the lion is a direct (not indirect) result of the first section. In the first section we see a two step process where the Lord provided strength and Paul used that strength to preach the gospel. Lots of people want the Lord to deliver them but they aren't using His strength to spread the gospel. You can't put a second story on a building until after you build the first. We can't expect the Lord to deliver us if we aren't doing the job He gave us. Please also see the This verse in the Lord Jesus Christ Study.

The phrase out of the mouth of the lion is a reference to how God delivered Daniel (Daniel 6). This sentence uses the same metaphor for the Devil as 1Peter 5:8.

Please see the note for Philippians 1:18 about the word Notwithstanding. The functional definition is: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition is: 'That property or quality of an animal body by which it is enabled to move itself or other bodies'.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentiles. We find this word within 2Timothy in: 1:11 and 4:17. The functional definition is: 'all non-Jews'.

Please see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. We find forms of the word hear, within 2Timothy, in: 1:13; 2:2; 2:14; 2:22 and 4:17. The functional definition is: 'To perceive by the ear; to feel an impression of sound by the proper organs; as, to hear sound; to hear a voice; to hear words'. Please also see the note for James 2:5 about the word hearken.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'. in this sentence, the phrase the mouth of the lion is used symbolically for: 'the destructive power of Satan'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Lord. Ps 37:39-40; 109:31; Jer 15:20-21; 20:10-11; Mt 10:19; Ac 18:9-10; 23:11; 27:23-24 exp: Jos 6:27; 1Sa 17:37. strengthened. Isa 41:10,14; 2Co 12:9 by. Lu 21:15; Ac 9:15; 26:17-18; Ro 16:25-26; Eph 3:8; Php 1:12-14 and I. Ps 22:21; Pr 20:2; 28:15; Jer 2:30; Da 6:22,27; Heb 11:33; 1Pe 5:8; 2Pe 2:9 General references. exp: Isa 38:6; Jer 38:28; 2Co 1:10'.

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C4-S14 (Verse 18) Paul expects the Lord to continue to deliver him.

Equivalent Section: the deliverance will be all the way into heaven.

And the Lord shall deliver me from every evil work,
and will preserve me unto his heavenly kingdom:.

Equivalent Section: God deserver praise for ever because of His deliverance.

to whom be glory for ever and ever..

Paul knows that he is going to die. He already said that in this epistle. What he is saying here is that the Lord will keep Satan's workers from making him do something to soil his testimony at the last minute. Paul is also saying that the Lord deserves glory for ever and ever because of (equivalency of colon) His deliverance and preservation. Please see the note for Romans 11:36 for links to verses in the Bible which tell us things which are due to God.

Please see the note for Jude 1:1 about the word preserved. The functional definition is: 'Saved from injury, destruction or decay; kept or defended from evil; seasoned with sugar for preservation'.

We see the kingdom of Christ only in Ephesians 5:5; 2Timohy 4:1; 2Peter 1:11; Revelation 1:9 and Revelation 11:15. A kingdom is ruled by a king and he imposes his character upon his kingdom. Please see the verses in the New Testament and the Summary on the name / role of the word king. Please see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please see the note for Revelation 14:14-LJC about the phrase King of kings. Please see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for Mark 12:34-LJC; Romans C14S23; 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and Revelation 12:10-LJC about the phrase kingdom of God. Please see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please also see the note for Romans C15S14 which has links to every place in Romans where we find forms of the word glory along with the definition from Webster's 1828 Dictionary and links from other commentators. In addition, please also see the notes for 1Corinthians C15S36 and Ephesians C1S2 which have links to where we find forms of the word glory within those epistles. The functional definition is: ' brightness, splendor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'deliver. Ge 48:16; 1Sa 25:39; 1Ch 4:10; Ps 121:7; Mt 6:13; Lu 11:4; Joh 17:15; 1Co 10:13; 2Co 1:10; 2Th 3:3 exp: Ps 59:1. and will. 2Ti 1:12; Ps 37:28; 73:24; 92:10; Mt 13:43; 25:34; Lu 12:32; 22:29; Joh 10:28-30; 1Th 5:23; Jas 2:5; 1Pe 1:5; Jude 1:1,24 exp: Joh 14:21. Towhom. Ro 11:36; 16:27; Ga 1:5; 1Ti 1:17; 6:16; Heb 13:21; 1Pe 5:11; Jude 1:25 General references. exp: Jer 38:28'.

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C4-S15 (Verse 18) Amen.

Seconded the above statement that the Lord deserves glory for ever and ever.

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C4-S16 (Verse 19) Paul is saying hello and goodbye to non-preacher missionaries who helped him in the ministry.

Salute Prisca and Aquila,
and the household of Onesiphorus..

Prisca and Aquila are usually called Priscilla and Aquila in the Bible. They were a husband-and-wife team oftentmakers who first took Paul in and helped him in Corinth (Acts 18). They traveled with Paul as far as Ephesus where they straightened out the doctrine of a world-traveling preacher. They were at Rome helping to start that church before Paul got there (Romans 16:3). And we see that they had a church...in their house wherever Paul wrote the letter of 1Corinthians from (1Corinthians 16:19). Therefore, even though neither was a preacher they were very active missionaries and prove that the current belief that someone has to be a preacher to be a missionary is wrong.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute.

Please see the note for Romans 16:3-4 about Aquila and Priscilla.

Onesiphorus is only mentioned here in this epistle. However, since Paul is mentioning his household and not a ministry, we can conclude that he is another person who was active in the ministry but not a preacher. We know this because Paul puts them in the same sentence as Prisca and Aquila and because of the consistent way that Paul identified preachers and non-preachers in his epistles.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Prisca. Ac 18:2,18,26; Ro 16:3-4; 1Co 16:19 Priscilla. The. 2Ti 1:16-18'.

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C4-S17 (Verse 20) What happened to two others.

Erastus abode at Corinth:
but Trophimus have I left at Miletum sick..

Paul is telling about two other people who are known to Paul and Timothy. Apparently, Erastus choose to stay at Corinth, for whatever reason, while Trophimus traveled with Paul. However, he could not continue past where Paul left him.

Please see the note for Romans 16:23 which has links to everywhere that the Bible uses the name of Erastus.

Please see the note for 2Corinthians 1:1-2 for links to where forms of Corinth are used in the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Erastus. Ac 19:22; Ro 16:23 Trophimus. Ac 20:4; 21:29 Miletum. Ac 20:15,17 Miletus. sick. Php 2:26-27'.

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C4-S18 (Verse 21) Do thy diligence to come before winter.

This is the second time in this epistle that Paul tells Timothy this. Obviously, Paul felt that time was a very important factor.

Please see the note for Mark 13:18 about the word winter. The functional definition for this word is: 'The cold season of the year'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thy. 2Ti 4:9,13; 1:4'.

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C4-S19 (Verse 21) Greetings from others that Timothy knows.

Eubulus greeteth thee,
and Pudens,
and Linus,
and Claudia,
and all the brethren..

Nothing else is said about these people in the Bible. It can be assumed that Timothy personally knew the ones named.

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and all. Ro 16:21-23; 1Co 16:20; 2Co 13:13; Php 4:22; 2Jo 1:13; 3Jo 1:14 General references. exp: 2Ti 4:9'.

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C4-S20 (Verse 22) The Lord Jesus Christ be with thy spirit.

This is close to Paul's standard closing of a letter but it has some very significant differences. Of course, with the special relationship between Paul and Timothy, we should expect that there would be far more involved behind the words than when Paul wrote similar things to other people. Paul closes most of his letter with something like The grace of our Lord Jesus Christ be with you. Notice that, with Timothy, Paul doesn't wish for the grace to be with Timothy but He wishes the person of the Lord Jesus Christ to be with Timothy. In addition, Paul deliberately uses all three main roles of the Son of God because he wants Timothy to receive all of the blessings that are available from each of these roles. Further, Paul makes this blessing personal (thee) where most closings use the general you. Finally, Paul does say Grace be with you, but it becomes a standard closing because if Timothy has the Lord Jesus Christ with him personally, having grace in guaranteed.

Paul wanted the Son of God to work and provide grace, and all other blessings, to Timothy in every possible way and through every possible role of His, especially since Paul had just turned the ministry over to Timothy.

Please notice that Paul wishes the Son of God to be with Timothy's spirit, which is his 'innermost being'. This is the most protected part of any of us and this wish does the most to assure that Timothy will not be deceived by anyone about spiritual matters.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Lord. Mt 28:20; Ro 16:20; 2Co 13:14; Ga 6:18; Phm 1:25 exp: Jos 6:27; Ru 2:4; 1Sa 3:19; 1Ch 22:11; 2Ch 17:3'.

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C4-S21 (Verse 22) Grace be with you.

We find the word grace, within our epistle, in: 1:1, 1:9, 2:1 and 4:22. Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The commonly accepted definition, which is actually the main application, is: 'receiving a blessing that we did not earn. The acrostic of 'God's Riches At Christ Expense' is a good way to remember this definition'. However, that saying ignores the fact that the Bible says that men also give grace, and Christ certainly didn't die for their grace. The true functional definition is: 'what is given to make the giver look good'. The devils tell lies about God to try to keep from going to God for salvation and sanctification. God gives us His grace so that we can make Him look good and cause people to turn to God for salvation and for sanctification. If we don't make God look Good then He wasted His grace on us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Grace. Ro 1:7; 1Co 16:23; Eph 6:24; Col 4:18; 1Ti 6:21; 1Pe 5:14; Re 22:21 exp: Tit 3:15. General references. exp: Heb 13:25'.

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C4-S22 (Verse 22) Amen.

Seconded the above statement that the Lord deserves glory for ever and ever.

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God in 2Timothy

of God:
will	1:1
gift	1:6
power	1:8
word	2:9
foundation	2:19
lovers	3:4
inspiration	3:16
man	3:17
from God:
grace mercy and peace	1:2
not spirit of fear	1:7
power, and of love, and of a sound mind	1:7
approval	2:15
repentance	2:25
forgiveness	4:16
before God:
charge	4:1
to God:
thanks	1:3
godliness:	2:16; 3:5; 3:12
See the note for 2Corinthians 11:2.

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Interpretive Study of 2Timothy 3-4

2Timothy Chapter 3 Sentence-by-Sentence

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

2Timothy Chapter 4 Sentence-by-Sentence

links to sentences in this chapter:

Chapter Summary from Treasury of Scripture Knowledge.

God in 2Timothy

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