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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
6 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.
Such are the Greeks, "lovers of their own selves, and boasters."
The Lord says, “My teaching is not mine but my father’s, and he sent me.” About the robbers he says, “Anyone who speaks on his own authority is seeking his own glory.” Yet are the Greeks: “Lovers of self, arrogant.” In calling them wise, Scripture is not attacking the real sages but those masquerading as sages.
Immediately he sets down the root and fountain, whence these and all other evils spring, that is, overweeningness. He that is seized with this passion is careless even of his own interests. For when a man overlooks the concerns of his neighbor, and is careless of them, how should he regard his own? For as he that looks to his neighbor's affairs will in them order his own to advantage, so he that looks down upon his neighbor's concerns will neglect his own. For if we are members one of another, the welfare of our neighbor is not his concern only, but that of the whole body, and the injury of our neighbor is not confined to him, but distracts with pains all else as well. If we are a building, whatever part is weakened, it affects the whole, whilst that which is solid gives strength and support to the rest. So also in the Church, if thou hast slighted thy neighbor, thou hast injured thyself. How? In that one of thy own members hath suffered no small hurt. And if he, who does not impart of his possessions, goes into Hell, much more will he be condemned, who sees a neighbor suffering severer evils, and does not stretch out his hand, since in this case the loss is more grievous. "For men shall be lovers of their own selves." He that loves himself may be said not to love himself, but he that loves his brother, loves himself in the truest sense. From self-love springs covetousness. For the wretched niggardly temper of self-love contracts that love which should be widely extended, and diffused on every side. "Covetous." From covetousness springs boastfulness, from boastfulness pride, from pride blasphemy, from blasphemy defiance and disobedience. For he who exalts himself against men, will easily do it against God. Thus sins are produced. Often they ascend from below. He that is pious towards men, is still more pious towards God. He who is meek to his fellow-servants, is more meek to his Master. He that despises his fellow-servants, will end with despising God Himself.
There isn’t anyone, after all, who doesn’t love himself. But we have to look for the right sort of love and avoid the wrong sort. You see, anyone who loves himself by leaving God out of his life and leaves God out of his life by loving himself, doesn’t even remain in himself but goes away from himself.… Listen to the apostle giving his support to this understanding of the matter. “In the last days,” he says, “dangerous times will loom up.” What are the dangerous times? “There will be people loving themselves.” That’s the core of the evil. So let’s see if they remain in themselves by loving themselves; let’s see, let’s hear what comes next: “There will be people, he says, loving themselves, lovers of money.” Where are you now, you that were busy loving yourself? Obviously, you’re outside. Are you, I’m asking you, are you money? Obviously, after loving yourself by neglecting God, by loving money you have even abandoned yourself.
Since I have already given an example of love [amor] used in a good sense, someone may want an example of the same word used in a bad sense. If so, let him read the text, “Men will be lovers [amantes] of self, covetous [amatores pecuniae].”
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, in his final instructions to Timothy, warns of the moral and spiritual decay that will characterize the "perilous times" of the last days. This verse enumerates a disturbing catalog of negative character traits, beginning with an all-consuming self-love and extending to a range of vices including greed, arrogance, blasphemy, disobedience to parents, ingratitude, and a complete disregard for what is holy, painting a vivid picture of humanity's departure from godly living.
Context
Literary Context
2 Timothy 3:2 immediately follows Paul's solemn declaration in 2 Timothy 3:1 that "in the last days perilous times shall come." This verse initiates a detailed list of the specific moral failings that will define people during this difficult period, extending through 2 Timothy 3:5. Paul is equipping his young protégé, Timothy, with discernment to recognize and navigate the challenging spiritual and social landscape he will face in ministry, contrasting these negative traits with the virtues Timothy is called to embody and teach. The enumeration serves as a diagnostic tool, preparing Timothy for the opposition and moral decline he will encounter.
Historical & Cultural Context
Paul is writing from Roman imprisonment, likely his final one, to Timothy, who is ministering in Ephesus, a bustling and diverse city. The Greco-Roman world of the first century, while possessing elements of moral philosophy, also exhibited significant moral corruption, particularly in urban centers. Paul's description is not entirely alien to the vices of his contemporary society, but he emphasizes their intensification and prevalence in the "last days"—a theological concept referring to the period between Christ's first and second comings. This period is understood as a time of escalating spiritual warfare and moral degradation, making the traits listed in this verse not just cultural observations but prophetic warnings about a deepening human depravity.
Key Themes
The verse profoundly contributes to several key themes within 2 Timothy and broader biblical theology. Foremost is the theme of Apostasy and Moral Decline, illustrating how humanity's rejection of God leads to a spiraling descent into various forms of wickedness. The foundational vice, "lovers of their own selves," highlights Self-Centeredness as a Root Sin, from which many other listed behaviors spring, contrasting sharply with the selfless love commanded by Christ (Philippians 2:3-4). The list also underscores the Breakdown of Social and Divine Order, particularly seen in "disobedient to parents" and "blasphemers," indicating a widespread disrespect for both human authority and God. Ultimately, the passage serves as a Warning and Call to Discernment, urging believers to recognize these signs of the times and to live counter-culturally, upholding sound doctrine and godly character amidst pervasive corruption, as further elaborated in 2 Timothy 3:10-17).
Exposition and Analysis
Key Word Analysis
From φίλος and αὐτός; fond of self, i.e. selfish:--lover of own self. This compound word signifies an excessive, unhealthy self-love that prioritizes one's own desires, comfort, and interests above all else, including God and others. It stands in stark contrast to the selfless, outward-focused love that is the hallmark of Christian character, serving as the foundational vice from which many of the subsequent evils spring.
From φίλος and ἄργυρος; fond of silver (money), i.e. avaricious:--covetous. Literally meaning "money-loving," this term describes an insatiable desire for wealth and material possessions. This avarice often leads to greed, exploitation, and a misplaced trust in riches rather than in God, identifying a heart that finds its ultimate satisfaction in worldly gain.
From Α (as a negative particle) and ὅσιος; wicked:--unholy. This word denotes a profound lack of reverence or piety, describing someone who disregards sacred obligations and is profane. It indicates a state of moral impurity and a complete absence of respect for what is consecrated, divine, or morally pure, signifying a deep spiritual corruption.
Verse Breakdown
"For men shall be lovers of their own selves"
This foundational vice describes an intense, narcissistic self-preoccupation, where personal desires, comfort, and gain become the ultimate priority, eclipsing love for God and neighbor. It is the root from which many subsequent evils grow.
"covetous"
Following self-love, this refers to an insatiable desire for material possessions and wealth, often leading to greed and a willingness to acquire at others' expense, reflecting a heart not content in God but consumed by worldly gain.
"boasters"
Individuals who are arrogant and prone to self-aggrandizement, exaggerating their achievements or importance, often out of insecurity or a desire for admiration rather than genuine humility.
"proud"
This denotes a haughty spirit, an inflated sense of superiority that looks down on others and resists submission to God or authority, often stemming from an overestimation of one's own worth and a lack of proper reverence.
"blasphemers"
Those who speak evil against God, sacred things, or even against fellow human beings, demonstrating a profound disrespect for divine and human dignity, often born out of rebellion or contempt.
"disobedient to parents"
A clear sign of societal breakdown, indicating a rejection of foundational authority structures within the family, reflecting a broader rebellion against established order, wisdom, and the Fifth Commandment.
"unthankful"
Lacking gratitude towards God for His blessings and towards others for their kindness, fostering an entitled spirit and an inability to acknowledge beneficence, leading to a self-centered outlook.
"unholy"
Describing a state of moral impurity and a disregard for what is sacred or consecrated to God, indicating a profanity that permeates their actions and attitudes, showing no reverence for divine standards or spiritual obligations.
Literary Devices
Paul employs several powerful literary devices in 2 Timothy 3:2 to emphasize the pervasive nature of moral decay. The most prominent is Asyndeton, the deliberate omission of conjunctions (like "and") between items in a list. This creates a rapid, breathless succession of vices, conveying a sense of overwhelming and relentless depravity. The effect is cumulative, making the list feel exhaustive and inescapable. Furthermore, the passage utilizes Catalog or Enumeration, providing a comprehensive list of distinct but interconnected character flaws. This detailed inventory serves as a diagnostic tool, painting a vivid and disturbing portrait of the moral landscape. There's also an implicit sense of Climax or Degradation as the list moves from internal dispositions (self-love, covetousness) to outward expressions (boasting, pride, blasphemy) and then to the breakdown of fundamental relationships and spiritual reverence (disobedience to parents, unthankfulness, unholiness), illustrating a spiraling descent into comprehensive wickedness.
Theological and Thematic Connections
This verse paints a stark picture of humanity's fallen nature, emphasizing that sin is fundamentally self-centered, leading to a host of destructive behaviors that corrupt individuals and society. The progression from "lovers of their own selves" to subsequent vices highlights how an inward, narcissistic focus inevitably leads to a disregard for God, others, and established moral order. This moral decline is not merely a social phenomenon but a profound theological reality, a direct consequence of rejecting God as the ultimate center of life and replacing Him with self. It underscores the pervasive nature of sin and its devastating impact on individual character and societal structures, thereby underscoring the absolute necessity of divine grace for true transformation and the urgency of the Gospel message.
Reflection and Application
Paul's enumeration of vices in 2 Timothy 3:2 serves not only as a prophetic warning about the "last days" but also as a timeless mirror for self-examination and a compelling call to counter-cultural living. In a world increasingly marked by self-obsession, materialism, arrogance, and a pervasive disrespect for authority and the sacred, believers are challenged to intentionally embody the antithetical virtues. This passage urges us to cultivate a heart that is God-centered rather than self-centered, actively pursuing humility, generosity, gratitude, and reverence for God and others. It calls us to repentance where these vices may subtly manifest in our own lives and empowers us to reflect Christ's character, standing as beacons of light and truth in a darkening world, demonstrating the transforming power of the Gospel through our lives.
Questions for Reflection
FAQ
What does Paul mean by "perilous times" in 2 Timothy 3:1, and how does 2 Timothy 3:2 relate to it?
The "perilous times" (Greek: kairoi chalepoi, meaning "difficult" or "hard times") refer to the period leading up to Christ's second coming, often designated as the "last days" in biblical prophecy. Paul indicates that these times will be characterized not only by external challenges but, more significantly, by profound internal moral and spiritual decay within humanity, making them intensely challenging for believers. 2 Timothy 3:2 immediately follows this warning, providing a detailed and sobering list of the specific character traits that will define people during this era. This list serves as a diagnostic tool, illustrating the pervasive moral rot—rooted in self-love and leading to various forms of impiety and social breakdown—that makes the times "perilous." It underscores that the danger lies not just in external pressures but in the very nature of human depravity.
Christ-Centered Fulfillment
While 2 Timothy 3:2 paints a grim picture of humanity's fallen state and the escalating depravity in the "last days," it powerfully underscores the profound necessity and glorious sufficiency of Jesus Christ. The very vices enumerated—self-love, covetousness, pride, blasphemy, disobedience, ingratitude, and unholiness—are precisely the sins from which Christ came to deliver us. He perfectly embodied the antithesis of these traits: demonstrating ultimate selfless love by laying down His life (John 15:13), exhibiting profound humility in His incarnation and obedience unto death (Philippians 2:5-8), perfectly honoring His Father through complete obedience (Hebrews 5:8), and living a life of absolute holiness, untouched by sin (Hebrews 7:26). Through His atoning sacrifice on the cross, Christ broke the power of sin, and by the indwelling of His Holy Spirit, believers are empowered to put off these old, corrupt desires and put on the new self, created in righteousness and true holiness (Ephesians 4:22-24). Thus, this verse, by starkly revealing the depth of human depravity, ultimately highlights the transformative power of the Gospel and the glorious redemption found in Christ alone.