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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Timothy 3:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Timothy must not think it strange if there were in the church bad men; for the net of the gospel was to enclose both good fish and bad, Mat 13:47, Mat 13:48. Jesus Christ had foretold (Mt. 24) that there would come seducers, and therefore we must not be offended at it, nor think the worse of religion or the church for it. Even in gold ore there will be dross, and a great deal of chaff among the wheat when it lies on the floor.
I.Timothy must know that in the last days (Ti2 3:1), in gospel times, there would come perilous times.
Though gospel times were times of reformation in many respects, let him know that even in gospel times there would be perilous times; not so much on account of persecution from without as on account of corruptions within. These would be difficult times, wherein it would be difficult for a man to keep a good conscience. He does not say, "Perilous times shall come, for both Jews and Gentiles shall be combined to root out Christianity;" but "perilous times shall come, for such as have the form of godliness (Ti2 3:5) shall be corrupt and wicked, and do a great deal of damage to the church." Two traitors within the garrison may do more hurt to it than two thousand besiegers without. Perilous times shall come, for men shall be wicked. Note,
1.Sin makes the times perilous. When there is a general corruption of manners, and of the tempers of men, this makes the times dangerous to live in; for it is hard to keep our integrity in the midst of general corruption.
2.The coming of perilous times is an evidence of the truth of scripture-predictions; if the event in this respect did not answer to the prophecy, we might be tempted to question the divinity of the Bible.
3.We are all concerned to know this, to believe and consider it, that we may not be surprised when we see the times perilous: This know also.
II.Paul tells Timothy what would be the occasion of making these times perilous, or what shall be the marks and signs whereby these times may be known, Ti2 3:2, etc.
1.Self-love will make the times perilous. Who is there who does not love himself? But this is meant of an irregular sinful self-love. Men love their carnal selves better than their spiritual selves. Men love to gratify their own lusts, and make provision for them, more than to please God and do their duty. Instead of Christian charity, which takes care for the good of others, they will mind themselves only, and prefer their own gratification before the church's edification.
2.Covetousness. Observe, Self-love brings in a long train of sins and mischiefs. When men are lovers of themselves, no good can be expected from them, as all good may be expected from those who love God with all their hearts. When covetousness generally prevails, when every man is for what he can get and for keeping what he has, this makes men dangerous to one another, and obliges every man to stand on his guard against his neighbour.
3.Pride and vain-glory. The times are perilous when men, being proud of themselves, are boasters and blasphemers, boasters before men whom they despise and look upon with scorn, and blasphemers of God and of his name. When men do not fear God they will not regard man, and so vice vers.
4.When children are disobedient to their parents, and break through the obligations which they lie under to them both in duty and gratitude, and frequently in interest, having their dependence upon them and their expectation from them, they make the times perilous; for what wickedness will those stick at who will be abusive to their own parents and rebel against them?
5.Unthankfulness and unholiness make the times perilous, and these two commonly go together. What is the reason that men are unholy and without the fear of God, but that they are unthankful for the mercies of God? Ingratitude and impiety go together; for call a man ungrateful, and you can call him by no worse name. Unthankful, and impure, defiled with fleshly lusts, which is an instance of great ingratitude to that God who has provided so well for the support of the body; we abuse his gifts, if we make them the food and fuel of our lusts.
6.The times are perilous when men will not be held by the bonds either of nature or common honesty, when they are without natural affection, and truce-breakers, Ti2 3:3. There is a natural affection due to all. Wherever there is the human nature, there should be humanity towards those of the same nature, but especially between relations. Times are perilous when children are disobedient to their parents (Ti2 3:2) and when parents are without natural affection to their children, Ti2 3:3. See what a corruption of nature sin is, how it deprives men even of that which nature has implanted in them for the support of their own kind; for the natural affection of parents to their children is that which contributes very much to the keeping up of mankind upon the earth. And those who will not be bound by natural affection, no marvel that they will not be bound by the most solemn leagues and covenants. They are truce-breakers, that make no conscience of the engagements they have laid themselves under.
7.The times are perilous when men are false accusers one of another, diaboloi - devils one to another, having no regard to the good name of others, or to the religious obligations of an oath, but thinking themselves at liberty to say and do what they please, Psa 12:4.
8.When men have no government of themselves and their own appetites: not of their own appetites, for they are incontinent; not of their own passions, for they are fierce; when they have no rule over their own spirits, and therefore are like a city that is broken down, and has no walls; they are soon fired, upon the least provocation.
9.When that which is good and ought to be honoured is generally despised and looked upon with contempt. It is the pride of persecutors that they look with contempt upon good people, though they are more excellent than their neighbours.
10.When men are generally treacherous, wilful, and haughty, the times are perilous (Ti2 3:4) - when men are traitors, heady, high-minded. Our Saviour has foretold that the brother shall betray the brother to death and the father the child (Mat 10:21), and those are the worst sort of traitors: those who delivered up their Bibles to persecutors were called traditores, for they betrayed the trust committed to them. When men are petulant and puffed up, behaving scornfully to all about them, and when this temper generally prevails, then the times are perilous.
11.When men are generally lovers of pleasure more than lovers of God. When there are more epicures than true Christians, then the times are bad indeed. God is to be loved above all. That is a carnal mind, and is full of enmity against him, which prefers any thing before him, especially such a sordid thing as carnal pleasure is.
12.When, notwithstanding all this, they have the form of godliness (Ti2 3:5), are called by the Christian name, baptized into the Christian faith, and make a show of religion; but, how plausible soever their form of godliness is, they deny the power of it. When they take upon them the form which should and would bring along with it the power thereof, they will put asunder what God hath joined together: they will assume the form of godliness, to take away their reproach; but they will not submit to the power of it, to take away their sin. Observe here,
(1.)Men may be very bad and wicked under a profession of religion; they may be lovers of themselves, etc., yet have a form of godliness.
(2.)A form of godliness is a very different thing from the power of it; men may have the one and be wholly destitute of the other; yea, they deny it, at least practically in their lives.
(3.)From such good Christians must withdraw themselves.
III.Here Paul warns Timothy to take heed of certain seducers, not only that he might not be drawn away by them himself, but that he might arm those who were under his charge against their seduction.
1.He shows how industrious they were to make proselytes (Ti2 3:6): they applied themselves to particular persons, visited them in their houses, not daring to appear openly; for those that do evil hate the light, Joh 3:20. They were not forced into houses, as good Christians often were by persecution; but they of choice crept into houses, to insinuate themselves into the affections and good opinion of people, and so to draw them over to their party. And see what sort of people those were that they gained, and made proselytes of; they were such as were weak, silly women; and such as were wicked, laden with sins, and led away with divers lusts. A foolish head and a filthy heart make persons, especially women, an easy prey to seducers.
2.He shows how far they were from coming to the knowledge of the truth, though they pretended to be ever learning, Ti2 3:7. In one sense we must all be ever learning, that is, growing in knowledge, following on to know the Lord, pressing forward; but these were sceptics, giddy and unstable, who were forward to imbibe every new notion, under pretence of advancement in knowledge, but never came to a right understanding of the truth as it is in Jesus.
3.He foretels the certain stop that should be put to their progress (Ti2 3:8, Ti2 3:9), comparing them to the Egyptian magicians who withstood Moses, and who are here named, Jannes and Jambres; though the names are not to be met with in the story of the Old Testament, yet they are found in some old Jewish writers. When Moses came with a divine command to fetch Israel out of Egypt, these magicians opposed him. Thus those heretics resisted the truth and like them were men of corrupt minds, men who had their understandings perverted, biassed and prejudiced against the truth, and reprobate concerning the faith, or very far from being true Christians; but they shall proceed no further, or not much further, as some read it. Observe,
(1.)Seducers seek for corners, and love obscurity; for they are afraid to appear in public, and therefore creep into houses. Further, They attack those who are the least able to defend themselves, silly and wicked women.
(2.)Seducers in all ages are much alike. Their characters are the same - namely, Men of corrupt minds, etc.; their conduct is much the same - they resist the truth, as Jannes and Jambres withstood Moses; and they will be alike in their disappointment.
(3.)Those who resist the truth are guilty of folly, yea, of egregious folly; for magna est veritas, et praevalebit - Great is the truth, and shall prevail.
(4.)Though the spirit of error may be let loose for a time, God has it in a chain. Satan can deceive the nations and the churches no further and no longer than God will permit him: Their folly shall be manifest, it shall appear that they are imposters, and every man shall abandon them.
Historical interpretation
Eight Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But as the conquering power of things evil is on the increase-which is the characteristic of the last times -things good are now not allowed either to be born, so corrupted are the seminal principles; or to be trained, so deserted are studies; nor to be enforced, so dined are the laws.
Grant that from the time of John the Paraclete had grown mute; we ourselves would have arisen as prophets to ourselves, for this cause chiefly: I say not now to bring down by our prayers God's anger, nor to obtain his protection or grace; but to secure by premunition the moral position of the "latest times; " enjoining every species of of tapeino/fronhsij, since the prison must be familiarized to us, and hunger and thirst practised, and capacity of enduring as well the absence of food as anxiety about it acquired: in order that the Christian may enter into prison in like condition as if he had (just) come forth of it,-to suffer there not penalty, but discipline, and not the world's tortures, but his own habitual observances; and to go forth out of custody to (the final) conflict with all the more confidence, having nothing of sinful false care of the flesh about him, so that the tortures may not even have material to work on, since he is cuirassed in a mere dry skin, and cased in horn to meet the claws, the succulence of his blood already sent on (heavenward) before him, the baggage as it were of his soul,-the soul herself withal now hastening (after it), having already, by frequent fasting, gained a most intimate knowledge of death!
The conquering power of evil is on the increase. This is characteristic of the last times. Innocent babies are now not even allowed to be born, so corrupted are the moral standards. Or if born, no one educates them, so desolate are studies. Or if trained, no one enforces the training, so impotent are the laws. In fact, the case for modesty which we are now beginning to treat, has in our time become an obsolete subject. So much is this so that modesty is considered to be not the renunciation of the appetites but merely in their mild constraint. People these days are thought to be chaste if they are not too chaste.
As these things, then, are in the future, and as the ten toes of the image are equivalent to (so many) democracies,
The Lord’s teaching required both unity and love. They embraced all the prophets and the law in two commandments. But what sort of unity, what sort of love, is preserved or contemplated by the mad fury of discord that rends the church, destroys faith, disturbs peace, scatters charity, profanes religion? This evil began long ago, my brothers in the faith. Now its cruel havoc has increased, now the poisonous plague of heretical perversity and schism is beginning to spring up and put out new shoots. So it must be at the end of the world, as the Holy Spirit forewarns and foretells through the apostle.
He had said in the former Epistle, that "the Spirit speaketh expressly, that in the latter times some shall depart from the faith" (1 Tim. iv. 1, 1 Tim. iv. 2.); and elsewhere in this Epistle he foretells that something of this kind will afterwards happen; and here again he does the same thing: "This know, that in the last days perilous times shall come." And this he pronounces not only from the future, but from the past; "As Jannes and Jambres withstood Moses." And again from reasoning; "In a great house there are not only vessels of gold and of silver." But why does he do this? In order that Timothy may not be troubled, nor any one of us, when there are evil men. If there were such in the time of Moses, and will be hereafter, it is no wonder that there are such in our times. "In the last days perilous times shall come," he says, that is, exceeding bad times. How shall times be perilous? He says it not blaming the days, nor the times, but the men of those times. For thus it is customary with us to speak of good times or evil times, from the events that happen in them, caused by men.
We do not think that in this passage he used his verbs in the present tense for the future, because, in fact, he was warning his correspondent to avoid these persons. Yet he had a purpose in saying: “In the last times shall come on dangerous days.” He demonstrates that the times will be dangerous by prophesying that evil men will become more numerous as the end draws near. They are already numerous at present. But what does that signify if they will be even more numerous after us and most numerous of all when the end itself is imminent, although it is not known how far off it is? Indeed, those last days were spoken of even in the first days of the apostles when the Lord’s ascension into heaven was a recent happening.… So there were last days even then! How much more now is this so, even if there remained as many days to the end as have already passed from the ascension of the Lord to this day, or even if there remain more or less days to come!
We see his prediction verified to such an extent, dearly beloved, that there is no more fidelity in the fear of God, in laws of justice, in charity or in good works. Blessed Paul foretold this.… Therefore, let us consider, dearly beloved, whether almost the whole world is not filled with these vices. Why? We reply: Because no one has any fear of the future or trembles within himself over the day of the Lord and God’s wrath, the punishment prepared for unbelievers and the eternal torments to come for the unfaithful.
But know this, that in the last days difficult times will come. For men will be lovers of themselves, lovers of money, boastful, proud, blasphemers, disobedient to parents, ungrateful, unholy, without natural affection, uncommitted, devilish, without self-control, brutal, despisers of good, traitors, reckless, snobbish, lovers of pleasure rather than lovers of God.
Even in the days of Moses, there were Jannes and Jambres (Ex. 7; 2 Tim. 3:8), as he says: for this is what the words about the golden and pottery vessels signify. Therefore, these types always exist, but especially in the last times.
difficult times. It is not the times or the days that are to blame, but the wicked people living in them. For we call times good or bad based on what happens in them.
lovers of themselves. This is the root of wickedness, to consider only oneself. And those who are such, neglecting their brothers, first destroy their own.
arrogant. From lovers of themselves are lovers of money. From these offspring are the boastful and the proud, then from these, blasphemers. For evil types cling to each other just as those who are good do. For all good proceeds from love.
disobedient to parents. For arrogance is known to be carried even against nature.
ungrateful. The greedy are also ungrateful. For they give thanks only when they have fulfilled their desire, but it never happens that they themselves are satisfied. But he who is such is also impious. For he who does not have gratitude towards God the Benefactor [εὐεργέτῃ2], how will he show gratitude to others?
without natural affection. Like those who are hostile towards their own.
uncommitted. It shows that they have made no agreement with anyone.
devilish. Like slanderers. For he who is conscious of no good in himself curses and slanders everyone, finding some comfort for himself in this.
without self-control. Namely those who do not control their tongue, stomach, and those things which are under the stomach.
brutal. Some are harsh and cruel.
despisers of good. That is, enemies of all things good.
traitors. One who betrays friendship and companionship.
reckless. That is, rash and having nothing stable.
snobbish. That is, full of arrogance.
lovers of pleasure rather than lovers of God. Exchanging the love of the divine for something shameful. Indeed, the very form of holiness exposes both hypocrites themselves and deceivers.
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Summary
The Apostle Paul delivers a solemn and urgent warning to his spiritual son, Timothy, predicting a future era marked by profound moral decay and intense spiritual opposition. This pivotal verse serves as a crucial preface to a detailed prophecy, establishing the certainty that "perilous times" will indeed characterize the "last days," thereby preparing believers for the challenges inherent in living faithfully within such a deteriorating world.
Context
Literary Context
2 Timothy is Paul's final epistle, penned from a Roman prison cell shortly before his martyrdom. It carries an urgent, personal, and deeply pastoral tone, serving as a charge to his beloved protégé, Timothy, to remain steadfast in the faith, guard the truth, and faithfully carry on the work of the gospel. Chapter 3 begins a stark shift in focus from personal encouragement and doctrinal instruction to a prophetic warning. Verses 2 Timothy 3:1-5 detail the specific characteristics of the moral and spiritual decline, providing a vivid contrast to the virtuous life Paul has consistently encouraged throughout the letter (e.g., 2 Timothy 2:22). This warning is not merely a prediction but a foundational premise for Paul's subsequent exhortations to Timothy to hold fast to Scripture and endure hardship (2 Timothy 3:14-17).
Historical & Cultural Context
Paul writes this letter from a time of intense persecution under Emperor Nero, where Christians were increasingly marginalized and martyred. The early church was already grappling with internal heresies and external pressures. While 2 Timothy 3:1 points to a future period, it resonates with the immediate challenges Timothy and the early church faced. The Greco-Roman world was characterized by a complex mix of philosophical schools, pagan religions, and social structures that often clashed with Christian ethics. Paul's warning about "perilous times" would have been understood against a backdrop of societal moral relativism, a burgeoning cult of personality, and the ever-present threat of imperial opposition, all of which foreshadowed the spiritual dangers he describes.
Key Themes
This verse introduces several crucial themes that permeate 2 Timothy and the broader New Testament. Foremost is the certainty of spiritual decline in the "last days," a concept rooted in Old Testament prophecy and reinforced by Jesus' teachings (e.g., Matthew 24:12). Another key theme is endurance in the face of apostasy. Paul's warning aims not to instill fear but to equip believers for perseverance, urging them to remain steadfast in sound doctrine and godly living despite increasing opposition (2 Timothy 2:3). Finally, the verse underscores the importance of discernment, preparing Timothy to recognize and resist the ungodly behaviors and false teachings that will characterize these difficult times, as further elaborated in 2 Timothy 3:2-5.
Exposition and Analysis
Key Word Analysis
This verb signifies a deep, experiential knowledge, not merely intellectual assent. Paul is not asking Timothy to simply acknowledge a fact, but to grasp it with conviction and understanding, preparing himself for its implications. It implies an awareness that shapes one's perspective and actions.
A superlative term meaning "farthest" or "final." When applied to time, it denotes the ultimate, conclusive period. In biblical eschatology, "the last days" refers to the entire period from Christ's first coming until His second coming, the Christian dispensation, signaling a climactic era of salvation history.
This adjective describes something "difficult," "grievous," "fierce," or "dangerous." Its rare use in the New Testament (also found in Matthew 8:28 to describe the "exceeding fierce" demon-possessed men) highlights the extreme, intense, and even violent nature of the difficulties anticipated. It suggests a time that is not just challenging, but profoundly hard to navigate and spiritually threatening.
Verse Breakdown
"This know also"
Paul begins with a direct, emphatic command, "This know," using the Greek particle dé (here translated "also") to add emphasis or continuity to his previous instructions. It signals a crucial piece of information that Timothy must internalize and be fully aware of.
"that in the last days"
This phrase sets the temporal context for the warning. "The last days" refers to the eschatological period inaugurated by Christ's first advent and culminating in His second coming. It signifies the final era of human history before the full establishment of God's kingdom, a time characterized by both the outpouring of the Spirit and increasing spiritual conflict.
"perilous times shall come"
This is the core prophecy. The Greek verb enístēmi ("shall come") means "to be at hand" or "to impend," indicating an inevitable and present reality or a certainty of arrival. The "perilous times" (Greek: kairoi chalepoi) are not merely difficult circumstances but specific "seasons" or "occasions" marked by severe, dangerous, and grievous moral and spiritual conditions, which Paul proceeds to describe in detail in the following verses.
Literary Devices
The verse employs several significant literary devices. Foreshadowing is prominent, as Paul sets the stage for the detailed description of moral decay that follows in 2 Timothy 3:2-5. The phrase "last days" functions as eschatological language, immediately signaling a theological context of ultimate times and divine judgment, drawing on a rich tradition of Old Testament prophecy concerning the end of the age. The use of the strong adjective "perilous" (chalepós) serves as a form of hyperbole or intense description, emphasizing the extreme nature of the coming difficulties, aligning with its rare usage elsewhere to describe fierce, uncontrollable forces. This stark warning creates a sense of urgency and gravity, preparing Timothy and future readers for the challenging spiritual landscape ahead.
Theological and Thematic Connections
The prophecy of "perilous times" in the last days is a recurring theme throughout Scripture, underscoring God's sovereign knowledge of history and His preparation of His people. It speaks to the ongoing spiritual battle between the kingdom of God and the forces of evil, a conflict that intensifies as human history progresses towards its culmination. The moral degradation described is a direct consequence of humanity's rebellion against God's truth and a manifestation of the "mystery of lawlessness" at work (2 Thessalonians 2:7). Yet, this warning is not given to induce despair but to equip believers with discernment and resilience, reminding them that God's plan will ultimately prevail, and His people are called to stand firm amidst the storm.
Reflection and Application
Paul's warning in 2 Timothy 3:1 serves as a timeless call to spiritual vigilance for every generation, particularly those who perceive themselves to be living in "the last days." It encourages believers not to be surprised or disheartened by the increasing moral decline, societal unrest, and opposition to biblical truth, but rather to recognize these as signs fulfilling scriptural prophecy. This awareness should compel us to deepen our commitment to Christ, to cling more firmly to the unchanging truth of God's Word, and to live lives that stand in stark contrast to the surrounding darkness. It is a call to intentional discipleship, to fortify our own faith, and to faithfully transmit the gospel to others, understanding that our witness becomes even more critical in a world growing increasingly hostile to God. Instead of fear, this prophecy should cultivate a sober resolve and a renewed urgency for evangelism and godly living.
Questions for Reflection
FAQ
What does "the last days" mean in this context?
In biblical theology, "the last days" (Greek: eschatais hēmerais) refers to the entire period from the first coming of Jesus Christ until His second coming. It is the final dispensation of God's redemptive plan, inaugurated by the outpouring of the Holy Spirit at Pentecost (Acts 2:17) and marked by the spread of the gospel, but also by increasing spiritual opposition and moral decay. It is not necessarily a short, finite period, but rather the climactic era of human history.
What does "perilous" imply about the nature of these times?
The Greek word for "perilous" is chalepós, which means "difficult," "grievous," "fierce," or "dangerous." It suggests a time that is not merely challenging, but intensely severe and hard to endure. This same word is used in Matthew 8:28 to describe the "exceeding fierce" demon-possessed men, highlighting the extreme, even violent, nature of the difficulties. It implies a moral and spiritual danger that will be profoundly difficult to navigate for believers.
Christ-Centered Fulfillment
While 2 Timothy 3:1 describes the escalating darkness of the "last days," its ultimate fulfillment and hope are profoundly centered in Christ. The very existence of "perilous times" underscores the necessity and triumph of Jesus' redemptive work. He is the Lamb of God who takes away the sin of the world, providing the only antidote to the moral decay described. His first coming inaugurated these "last days," and His ongoing reign at the right hand of the Father means that even amidst rising lawlessness, He remains King of kings and Lord of lords. The spiritual warfare intensifies, but believers are not left defenseless; Christ has overcome the world, and His Spirit empowers them to stand firm (Ephesians 6:10-18). Ultimately, the promise of "perilous times" points to the glorious hope of Christ's second coming, when He will finally and completely eradicate all evil, ushering in a new heaven and a new earth where righteousness dwells (Revelation 21:1-4). Thus, the warning serves not as a cause for despair, but as a call to fix our eyes on the One who has already secured the victory.