2 Timothy 3:1–17
God’s people follow godly models, trusting in divine deliverance from inevitable persecution, and continuing in Scripture that edifies, making them capable and fully equipped for good works.
In 3:1–5, Paul creates a worst-case scenario of the “last days” with the eighteen vices listed, making it one of the longest such lists in the NT. The items run together in a conjunction-free structure, to paint a general picture of evil in the future. If there is a theme to the list, it appears to be one of pro-self and anti-other, as the “-lovers”-words attest in 3:2 and 3:4 (beginning and ending the list); in the middle is “not loving good” in 3:3. The avoidance of such heretics is recommended to Timothy (3:5), for they lead others astray (3:6–9).
Jannes and Jambres, apparently Pharaoh’s magicians in the days of the exodus (as rabbinic writers claim), are not mentioned elsewhere in Scripture. Most, like Paul in 3:8, considered them enemies of Moses (and thus of God), working magic in the power of the evil one. At any rate, the opposition of this crop of false teachers in contemporary Ephesus was to the truth (3:8). And they and their followers are never able to come to the knowledge of the “truth” (3:7). So these impious persons will not “progress” in their deceits in secrecy, but their folly will be public (3:9). Indeed, their “progress”—ironically speaking—will be from bad to worse (3:13)!
On the other hand is Paul, portraying himself as a model of faithfulness to God, one whom Timothy and all of God’s people can “follow” (3:10). Nine character traits and experiences of Paul form a sort of “virtue” list in 3:10–11, corresponding to the “vice” list of 3:2–4: it is a Pauline autobiography in a nutshell. Reference to suffering becomes an important motif in this section (and the entire Epistle), perhaps the consequence of standing firm against the depredations of false teachers. Here it is Timothy who is being pursued, i.e., “persecuted” (3:12), just as Paul himself was “persecuted” (3:11 [×2]). But God is sufficient, for he delivers, says Paul: “Timothy, I suffered and God supported. You do the same, and he’ll be there for you, too!”
While those following false teachers were “always learning” in futility (3:7), Timothy, in contrast, is exhorted to continue in the things he had “learned” (×2; 3:14) from his godly forbears. No doubt, “salvation” and the wisdom thereof (3:15) include the barebones of the gospel message (salvation as justification), most certainly there is more to “salvation” here: it also includes salvation as sanctification, for Scripture is profitable to make the person of God “capable, equipped for every good work” (3:17). So, yes, the sacred writ is able to give one the “wisdom unto salvation”—including both justification and sanctification, with the emphasis here on the latter, in light of the “good work” for which the child of God is equipped by Scripture.
The entire collection of biblical books is encompassed in the phrase, “every [text of] Scripture.” Because they are inspired, they are useful. Then follows four components regarding the profitability of Scripture, each with the preposition “for”: “for teaching, for reproof, for correction, for training in righteousness” (3:16). The first two deal with truth and falsehood, respectively; the last two with improper behavior and proper behavior, respectively. The capability and equipage of the person of God by Scripture is for “every good work”— edification and the manifestation of godliness, aka Christlikeness!
[For more details, see my commentary on 1 & 2 Timothy, Titus.]
Abe Kuruvilla is the Carl E. Bates Professor of Christian Preaching at The Southern Baptist Theological Seminary (Louisville, KY), and a dermatologist in private practice. His passion is to explore, explain, and exemplify preaching. 