|
2 TIMOTHY iii. 1-4.
"This know also, that in the last days perilous times shall come.
For men shall be lovers of their own selves, covetous, boasters,
proud, blasphemers, disobedient to parents, unthankful, unholy,
without natural affection, truce-breakers, false accusers,
incontinent, fierce, despisers of those that are good, Traitors,
heady, high-minded, lovers of pleasures more than lovers of God."
IF any now takes offense at the existence of heretics, let him
remember that it was so from the beginning, the devil always setting up
error by the side of truth. God from the beginning promised good, the
devil came too with a promise. God planted Paradise, the devil
deceived, saying, "Ye shall be as gods." (Gen. iii. 5.)
For as he could show nothing in actions, he made the more promises in
words. Such is the character of deceivers. After this were Cain and
Abel, then the sons of Seth and the daughters of men; afterwards
Ham and Japhet, Abraham and Pharaoh, Jacob and Esau; and so it
is even to the end, Moses and the magicians, the Prophets and the
false prophets, the Apostles and the false apostles, Christ and
Antichrist. Thus it was then, both before and at that time. Then
there was Theudas, then Simon, then were the Apostles, then too
this party of Hermogenes and Philetus. In short, there was no time
when falsehood was not set up in opposition to truth. Let us not
therefore be distressed. That it would be so, was foretold from the
beginning. Therefore he says, "Know that in the last days perilous
times shall come. For men shall be lovers of their own selves,
covetous, boasters, proud, blasphemers, disobedient to parents,
unthankful, unholy, without natural affection." The unthankful then
is unholy, and this is natural, for what will he be to others, who is
not grateful to his benefactor? The unthankful man is a
truce-breaker, he is without natural affection.
in themselves, whilst they commit many sins and offenses, find
consolation in defaming the characters of others.
"Incontinent," with respect both to their tongue and their
appetite, and everything else.
"Fierce," hence their inhumanity and cruelty, when any one is
covetous selfish, ungrateful, licentious.
"Despisers of those that are good, traitors, heady."
"Traitors," betrayers of friendship; "heady" having no
steadiness; "high-minded," filled with arrogance. "Lover of
pleasures more than lovers of God."
Ver. 5. "Having a form of godliness, but denying the power
thereof."
In the Epistle to the Romans, he says somewhat on this wise,
"Having the form of knowledge and of the truth in the law" (Rom.
ii. 20), where he speaks in commendation of it: but here he speaks
of this sin as an evil beyond all other defects. And why is this?
Because he does not use the words in the same signification. For an
image is often taken to signify a likeness; but sometimes a thing
without life, and worthless. Thus he says himself in his Epistle to
the Corinthians, "A man ought not to cover his head, forasmuch as
he is the image and glory of God." (1 Cor. xi. 7.) But the
Prophet says, "Man walketh in an image." (Ps. xxxix. 9,
Gr.) And the Scripture sometimes takes a lion to represent
royalty, as, "He couched as a lion, and as a lion's whelp, who
shall raise him up?" (Gen. xlix. 9, Gr.) And sometimes to
signify rapacity, as, "a ravening and a roaring lion." (Ps.
xxii. 13.) And we ourselves do the same. For as things are
compounded and varied in themselves, they are fitly adduced for various
images and examples. As when we would express our admiration of a
beautiful woman, we say, she is like a picture; and when we admire a
painting, we say that it speaks, that it breathes But we do not mean
to express the same thing, but in one case to mark likeness, in the
other beauty. So here with respect to form, in the one passage, it
means a model, or representation, a doctrine, or pattern of
godliness; in the other, something that is lifeless, a mere appear
out the power. For as a fair and florid body, when it has no
strength, is like a painted figure, so is a right faith apart from
works. For let us suppose any one to be "covetous, a traitor,
heady," and yet to believe aright; of what advantage is it, if he
wants all the qualities becoming a Christian, if he does not the works
that characterize godliness, but outdoes the Greeks in impiety, when
he is a mischief to those with whom he associates, causes God to be
blasphemed, and the doctrine to be slandered by his evil deeds?
"From such turn away" he says. But how is this, if men are to be
so "in the latter times"? There were probably then such, in some
degree at least, though not to the same excess. But, in truth,
through him he warns all to turn away from such characters.
Ver. 6. "For of this sort are they which creep into houses, and
lead captive silly women laden with sins, led away with divers lust."
Vet. 7. "Ever learning, and never able to come to the knowledge
of the truth."
Do you see them employing the artifice of that old deceiver, the
weapons which the devil used against Adam? "Entering into houses,"
he says. Observe how he shows their impudence by this expression,
their dishonorable ways, their deceitfulness. "Leading captive silly
women," so that he who is easy to be deceived is a "silly woman,"
and nothing like a man: for to be deceived is the part of silly women.
"Laden with sins." See whence arises their persuasion, from their
sins, from their being conscious to themselves of nothing good! And
with great propriety has he said "laden." For this expression marks
the multitude of their sins, and their state of disorder and
confusion; "led away with divers lusts." He does not accuse
nature, for it is not women simply, but such women as these, that he
blames. And why "divers lusts"? by that are implied their various
faults, their luxury, their disorderly conduct, their wantonness.
"Divers lust" he says, that is, of glory, of wealth, of
pleasure, of self-will, of honor: and perchance other vile desires
are implied.
"Ever learning, and never able to come to the knowledge of the
truth." He does not say thus to excuse, but to threaten them
severely; for their understanding was callous because they had weighed
themselves down with lusts and sins.
Ver. 8. "Now as Jannes and Jambres withstood Moses, so do
these also resist the truth."
Who are these? The magicians in the time of Moses. But how is it
their names are nowhere else introduced? Either they were handed down
by tradition, or it is probable that Paul knew them by inspiration.
"Men of corrupt minds," he says, "reprobate concerning the
faith."
Ver. 9. "But they shall proceed no further; for their folly shall
be manifested unto all men, as theirs also was."
"They shall proceed no further"; how then does he say elsewhere,
"They will increase unto more ungodliness"? (2 Tim. ii.
16.) He there means, that beginning to innovate and to deceive,
they will not pause in their error, but will always invent new deceits
and corrupt doctrines, for error is never stationary. But here he
says, that they shall not be able to deceive, nor carry men away with
them, for however at first they may seem to impose upon them, they
will soon and easily be detected. For that he is speaking to this
effect appears from what follows. "For their folly shall be manifest
unto all." Whence? Every way--" as theirs also was." For if
errors flourish at first, they do not continue to the end for so it is
with things that are not fair by nature, but fair in appearance; they
flourish for a time, and then are detected, and come to nought. But
not such are our doctrines, and of these thou art a witness, for in
our doctrines there is no deceit, for who would choose to die for a
deceit?
Ver. 10. "But thou hast fully known my doctrine." Wherefore be
strong; for thou wert not merely present, but didst follow closely.
Here he seems to imply that the period had been long, in that he
says, "Thou hast followed up my doctrine"; this refers to his
discourse. "Manner of life"; this to his conduct. "Purpose";
this to his zeal, and the firmness of his soul. I did not say these
things, he says, and not do them; nor was I a philosopher in words
only. "Faith, longsuffering." He means how none of these things
troubled me. "Charity," which those men had not; "patience,"
nor yet this. Towards the heretics, he means, I show much
longsuffering; "patience," that under persecution.
Ver. 11. "Persecutions, afflictions"
There are two things that disquiet a teacher, the number of heretics,
and men's wanting fortitude to endure sufferings. And yet he has said
much about these, that such always have been, and always will be, and
no age will be free from them, and that they will not be able to injure
us, and that in the world there are vessels of gold and of silver.
You see how he proceeds to discourse about his afflictions, "which
came upon me at Antioch, at Iconium, at Lystra."
Why has he selected these instances out of many? Because the rest was
known to Timothy, and these perhaps were new events, and he does not
mention the former ones, for he is not enumerating them particularly,
for he is not actuated by ambition or vainglory, but he recounts them
for the consolation of his disciple, not from ostentation. And here
he speaks of Antioch in Pisidia, and Lystra, whence Timothy
himself was. "What persecutions I endured." There was twofold
matter of consolation, that I displayed a generous zeal, and that I
was not forsaken. It cannot be said, that God abandoned me, but He
rendered my crown more radiant.
"What persecutions I endured: but out of But why, he says, should
I speak only of myself? Each one that will live godly will be
persecuted. Here he calls afflictions and sorrows, "persecutions,"
for it is not possible that a man pursuing the course of virtue should
not be exposed to grief, tribulation, and temptations. For how can
he escape it who is treading in the strait and narrow way, and who has
heard, that "in the world ye shall have tribulation"? (John xvi.
33.) If Job in his time said, "The life of man upon earth h a
state of trial" (Job vii. 1, Gr.); how much more was it so in
those days?
Ver. 13. "But evil men and seducers shall wax worse and worse,
deceiving, and being deceived?."
Let none of these things, he says, disturb thee, if they are in
prosperity, and thou in trials. Such is the nature of the case.
From my own instance thou mayest learn that it is impossible for man,
in his warfare with the wicked, not to be exposed to tribulation. One
cannot be in combat and live luxuriously, one cannot be wrestling and
feasting. Let none therefore of those who are contending seek for ease
or joyous living. Again, the present state is contest, warfare,
tribulation, straits, and trials, and the very scene of conflicts.
The season for rest is not now, this is the time for toil and labor.
No one who has just stripped and anointed himself thinks of ease. If
thou thinkest of ease, why didst thou strip, or prepare to fight?
"But do I not maintain the fight?" you say. What, when thou dost
not conquer thy desires, nor reset the evil bias of nature?
Ver. 14. "But continue thou in the things that thou hast learned
and hast been assured of, knowing of whom thou hast learned them; And
that from a child thou hast known the holy Scriptures, which are able
to make thee wise unto salvation through the faith which in Christ
Jesus."
What is this? As the prophet David exhorted, saying, "Be not
thou envious against the workers of iniquity" (Ps. xxxvii. 1) so
Paul exhorts, "Continue thou in the things which thou hast learned"
and not simply learned, but "hast been assured of," that is, hast
believed. And what have I believed? That this is the Life. And
if thou seest things happening contrary to thy belief, be not
troubled. The same hap called" (Gen. xxi. 12); and he was
commanded to sacrifice Isaac yet he was not troubled nor dismayed.
Let no one be offended because of the wicked. This the Scripture
taught from the beginning.
What then, if the good be in prosperity, and the wicked be punished?
The one is likely to happen, the other not so. For the wicked will
possibly be punished, but the good cannot always be rejoicing. No one
was equal to Paul yet he passed all his life in afflictions, in tears
and groanings night and day. "For the space of three years," he
says, "I ceased not to warn every one night and day with tears."
(Acts xx. 31.) And again: "That which cometh upon me
daily." (1 Cor. xi. 28.) He did not rejoice to-day, and
grieve to-morrow, but he ceased not daily to grieve. How then does
he say, "Evil men shall wax worse and worse"? He has not said,
they shall find rest, but" they shall wax worse and worse." Their
progress is for the worse. He has not said, they shall be in
prosperity. But if they are punished, they are punished that thou
mayest not suppose their sins are unavenged. For since we are not
deterred from wickedness by the fear of hell, in very tenderness He
rouses us from our insensibility, and awakens us. If no wicked man
was ever punished, no one would believe that God presides over human
affairs. If all were punished, no one would expect a future
resurrection, since all had receded their due here. On this account
He both punishes, and forbears to punish. On this account the
righteous suffer tribulation here, because they are sojourners, and
strangers, and are in a foreign country. The just therefore endure
these things for the purpose of trial. For hear what God said to
Job: "Thinkest thou that I have warned thee other- any affliction
suffer but the punishment of their sins. Under all circumstances,
therefore, whether afflictive or otherwise, let us give thanks to
God. For both are beneficial. He does nothing in hatred or enmity
to us, but all things from care and consideration for us.
"Knowing that from a child thou hast known the sacred writings. The
holy Scriptures he calls "sacred writings." In these thou wast
nurtured, so that through them thy faith ought to be firm and
unshaken. For the root was laid deep, and nourished by length of
time, nor will anything subvert it. that is, they will not suffer
thee to have any foolish feeling, such as most men have. For he who
knows the Scriptures as he ought, is not offended at anything that
happens; he endures all things manfully, referring them partly to
faith, and to the incomprehensible nature of the divine dispensation,
and partly knowing reasons for them, and finding examples in the
Scriptures. Since it is a great sign of knowledge not to be curious
about everything, nor to wish to know all things. And if you will
allow me, I will explain myself by an example. Let us suppose a
river, or rather rivers (I ask no allowance, I only speak of what
rivers really are,) all are not of the same depth. Some have a
shallow bed, others one deep enough to drown one unacquainted with it.
In one part there are whirlpools, and not in another. It is good
therefore to forbear to make trial of all, and it is no small proof of
knowledge not to wish to sound all the depths: whereas he that would
venture on every part of the river, is really most ignorant of the
peculiar nature of rivers and will often be in danger of perishing from
venturing into the deeper parts with the same boldness with which he
crossed the shallows. So it is in the things of God. He that will
know all things, and ventures to intrude into everything, he it is
that h most ignorant what God is. And of rivers indeed, the greater
part is safe, and the depths and whirlpools few, but with respect to
the things of God, the greater part is hidden, and it is not possible
to trace out His works. Why then art thou bent on drowning thyself in
those depths?
Know this, however, that God dispenses all things, that He
provides for all, that we are free agents, that some things He
works, and some things He permits; that He wills noting evil to be
done; that all things are not done by His will, but some by ours
also; all evil things by ours alone, all good things by our will
conjointly with His influence; and that nothing is without His
knowledge. Therefore He worketh all things. Thou then knowing this
canst reckon what things are good, what are evil, and what are
indifferent. Thus virtue is good, vice is evil; but riches and
poverty life and death, are things indifferent. If thou knowest
this, thou wilt know thereby, that the righteous are afflicted that
they may be crowned, the wicked, that they may receive the punishment
of their sins. But all sinners are not punished here, lest the
generality should disbelieve the Resurrection; nor all the righteous
afflicted, lest men should think that vice, and not virtue, is
approved. These are the rules and limits. Bring what you will to the
test of these, and you will not be perplexed with doubt. For as there
is among calculators the number of six thousand, to which all things
can be reduced, and everything can be divided and multiplied in the
scale of six thousand, and this is known to all who are acquainted with
arithmetic; so he who knows those rules, which I will briefly
recapitulate, will never be offended. And what are these? That
virtue is a good, vice an evil; that diseases, poverty,
ill-treatment, false accusations, and the like, are things
indifferent; that the righteous are afflicted here or if ever they are
in prosperity, it is that virtue may not appear odious; that the
wicked enjoy pleasure now that hereafter they may be punished, or if
they are sometimes visited, it is that vice may not seem to be
approved, nor their actions to go unpunished; that all are not
punished, lest there should be a disbelief of the time of
resurrection; that even of the good, some who have done bad actions
are quit of them here; and of the wicked, some have good ones, and
are rewarded for them here, that their wickedness may be punished
hereafter (Matt. vi. 5); that the works of God are for the most
part incomprehensible, and that the difference between us and Him is
greater than can be expressed. If we reason on these grounds, nothing
will be able to trouble or perplex us. If we listen to the Scriptures
continually, we shall find many such examples.
"Which are able," he says, "to make thee wise unto salvation."
For the Scriptures suggest to us what is to be done, and what is not
to be done. For hear this blessed one elsewhere saying, "Thou art
confident that thou thyself art a guide of the blind, a light of them
which are in darkness, an instructor of the foolish, a teacher of
babes?" (Rom. ii. 19, 20.) Thou seest that the Law is the
light of them which are in darkness; and if that which showeth the
letter, the letter which killeth, is light, what then is the Spirit
which quickeneth? If the Old Covenant is light, what is the New,
which contains so many, and so great revelations? where the difference
is as great, as if any one should open heaven to those who only know
the earth, and make all things there visible. There we learn
concerning hell, heaven, and judgment. Let us not believe in things
irrational. They are nothing but imposture. "What," you say,
"when what they foretell comes to pass?" It is because you believe
it, if it does come to pass. The impostor has taken thee captive.
Thy life is in his power, he manages thee as he win. If a captain of
robbers should have under his power and disposal the son of a king, who
had fled to him, preferring the desert, and his lawless company,
would he be able to pronounce whether he would live or die? Assuredly
he would, not because he knows the future, but because he is the
disposer of his life or death, the youth having put himself in his
power. For according to his own pleasure, he may either kill him, or
spare his life, as he is become subject to him, and it is equally at
his disposal to sat whether thou shalt be rich or poor. The greater
part of the world have delivered themselves up into the hands of the
devil.
And furthermore, it contributes much to favor the pretenses of these
deceivers, that a man has accustomed himself to believe in them. For
no one takes notice of their failures, but their lucky conjectures are
observed. But if these men have any power of prognosticating, bring
them to me, a believer. I say not this, as magnifying myself, (for
it is no great honor to be superior to these things,) and indeed I am
deep-laden with sins; but with respect to these matters, I will not
be humble-minded; by the grace of God I despise them all. Bring me
this pretender to magic; let him, if he has any power of
prognosticating, tell me what will happen to me to-morrow. But he
will not tell me. For I am under the power of the King, and he has
no claim to my allegiance or submission. I am far from his holes and
caverns. I war under the king. "But some one committed theft,"
you say, "and this man discovered it." This is not always true,
certainly, but for the most part absurdities and falsehoods. For they
know nothing. If indeed they know anything, they ought rather to
speak of their own concerns, how the numerous offerings to their idols
have been stolen, how so much of their gold has been melted. Why have
they not informed their Priests? Even for the sake of money, they
have not been able to give information when their idol-temples have
been burnt, and many have perished with them. Why do they not provide
for their own salty? But it is altogether a matter of chance, if they
have predicted anything. With us there are prophets, and they do not
fail. They do not speak truth in one instance and falsehood in
another, but always declare the truth; for this is the privilege of
foreknowledge.
Cease, then, from this madness, I beseech you, if at bast you
believe in Christ; and if you believe not, why do you expose
yourselves? Why do you deceive? "How long win ye halt on both your
hips?" (1 Kings xviii. 21, Sept.) Why do you go to them?
Why enquire of them? The infant you go to them, the infant you
enquire, you put yourself in slavery to them. For you enquire, as if
you believed. "No," you say, "I do not enquire, as believing,
but making trial of them." But to make trial, whether they speak the
truth, is the part not of one who believes that they are false, but of
one who still doubts. Wherefore then dost thou enquire what will
happen? For if they answered, "This will happen, but do so and
so, and thou wilt escape it"; even in that case thou oughtest by no
means to be an idolater; yet thy madness were not so great. But if
they foretell future events, he that listens to them will gain nothing
more than unavailing sorrow. The event does not happen, but he
suffers the uneasiness, and torments himself.
If it were for our good, God would not have grudged us this
foreknowledge. He who has revealed to us things in heaven, would not
have envied us. For, "All things," He says, "that I have
heard of the Father I have made known unto you "; and, "I call
you not servants, but friends. Ye are my friends" (John xv.
15.) Why then did He not make these things known unto us?
Because He would not have us concerned about them. And as a proof
that He does not envy us this knowledge, such things were revealed to
the ancients, because they were babes, even about an ass, and the
like. But to us, because He would not have us concerned about such
things, He has not cared to reveal them. But what do we learn?
Things which they never knew, for little indeed were all those things
of old. But what we are taught is this, that we shall rise again,
that we shall be immortal, and incorruptible, that our life shall have
no end, that all things will pass away, that we shall be caught up in
the clouds, that the wicked shall suffer punishment, and numberless
other things, and in all these there is no falsehood. Is it not
better to know these than to hear that the ass that was lost is found?
Lo, thou hast gotten thine ass! Lo, thou hast found him! What is
thy gain? Will he not soon be lost again some other way? For if he
leave thee not, at bast thou wilt lose him in thy death. But the
things which I have mentioned, if we will but hold them fast, we
shall retain perpetually. These therefore let us pursue. To these
stable and enduring goods let us attach ourselves. Let us not give
heed to soothsayers, fortune-tellers, and jugglers, but to God who
knoweth all things certainly, whose knowledge is universal. Thus we
shall know all that it befits us to know, and shall obtain all good
things, through the grace and lovingkindness,
|
|