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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
Nine Centuries of Reception
4 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.
These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably; from whom may ye be delivered by the mercy of God through our Lord Jesus Christ! ... who are "lovers of pleasure, and not lovers of God, having a form of godliness, but denying the power thereof."
They go about the cities, attempting nothing else but that under the mark of friendship and the name of peace, by their hypocrisy and blandishments, they may give and receive letters, to deceive by means of these a few "silly women, and laden with sins, who have been led captive by them"
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.
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
Paul's somber prophecy to Timothy regarding the moral and spiritual decline characteristic of the "perilous times" of the last days continues. This verse adds to a litany of corrupt human traits, specifically highlighting a profound breakdown of loyalty, a reckless arrogance, and a fundamental misdirection of affection, where personal gratification is prioritized above devotion to God. It paints a stark picture of a society where self-indulgence displaces divine reverence, serving as a critical warning for believers to discern and guard against such pervasive spiritual decay.
Context
Literary Context
2 Timothy 3:4 is an integral part of Paul's urgent and final instructions to Timothy, found within 2 Timothy 3:1-9. This passage serves as a prophetic warning about the character of people in the "last days," a period marked by intense spiritual and moral challenges. Paul begins this list in 2 Timothy 3:2 with "lovers of their own selves, covetous, boasters, proud, blasphemers," and continues through 2 Timothy 3:3 with "disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good." Verse 4 adds three more critical descriptors—traitors, heady, highminded—culminating in the powerful antithesis of "lovers of pleasures more than lovers of God." The entire list functions as a comprehensive portrait of the godless character that will manifest, serving as a guide for Timothy to identify and, as instructed in 2 Timothy 3:5, "turn away from such."
Historical & Cultural Context
Paul's letter to Timothy, written from a Roman prison likely around A.D. 66-67, reflects the Apostle's deep concern for the future of the church amidst growing persecution and internal doctrinal threats. The Roman Empire, while outwardly structured, was rife with moral corruption, self-indulgence, and a pantheon of gods that often served personal desires rather than genuine piety. The Greco-Roman world, particularly its elite, often exemplified the traits Paul lists: a pursuit of hedonistic pleasures, a culture of betrayal (especially in political maneuvering), and an arrogance born of power and status. Paul's warnings are not merely abstract prophecies but are rooted in observations of existing human tendencies, extrapolated to their extreme manifestations in a period of intensified spiritual conflict. His counsel to Timothy is therefore highly practical, preparing him to navigate a world increasingly hostile to genuine godliness, mirroring the societal decay Paul witnessed firsthand.
Key Themes
2 Timothy 3:4 contributes significantly to several overarching themes within 2 Timothy and the broader New Testament. A primary theme is the nature of apostasy and spiritual decline, illustrating how a departure from God manifests in specific character flaws. The verse highlights the idolatry of self and pleasure, demonstrating how the pursuit of personal gratification directly competes with and ultimately supplants devotion to God. This contrasts sharply with the call to godly perseverance and fidelity, themes central to Paul's charge to Timothy throughout the epistle (e.g., 2 Timothy 2:3). Furthermore, the passage underscores the importance of discernment in the face of spiritual deception, urging believers to recognize and avoid those who embody these destructive traits, as instructed in 2 Timothy 3:5.
Exposition and Analysis
Key Word Analysis
Meaning "a surrender," this term describes one who gives another forward into an enemy's hands. It signifies a betrayer or one who is disloyal. In the context of the "last days," it points to a profound breakdown of trust and allegiance, not only to individuals or nations but also to foundational principles and even to God Himself. This speaks to a moral bankruptcy where faithfulness is abandoned for self-serving ends.
Meaning "falling forward, i.e. headlong (figuratively, precipitate)," this word describes someone who is rash, reckless, or impulsive. Such individuals act without forethought or consideration for consequences, often driven by immediate desires or anger. This trait suggests a lack of self-control and prudence, leading to destructive actions and decisions.
Meaning "to envelop with smoke, i.e. (figuratively) to inflate with self-conceit," this term denotes someone who is arrogant, proud, or "puffed up." It implies a deluded sense of superiority or importance, often blinding the individual to their own faults or to the truth. This spiritual blindness is a significant barrier to humility and submission to God.
A compound of philos ("fond of") and hēdonē ("pleasure"), this term describes someone deeply devoted to sensual gratification and personal enjoyment. This is not merely an appreciation for good things but an overwhelming affection that makes pleasure the ultimate pursuit and idol.
A compound of philos ("fond of") and theos ("God"), this term describes someone who is fond of God, i.e., pious. This is the direct antithesis to "lovers of pleasures," highlighting a fundamental choice of allegiance. To be a lover of God implies devotion, reverence, and obedience to Him above all else.
Verse Breakdown
"Traitors,"
This initial descriptor sets a tone of profound disloyalty and untrustworthiness. It speaks to a breakdown in fundamental human relationships and commitments, where individuals are willing to betray trust, principles, or even their own people for personal gain or convenience.
"heady,"
Following "traitors," this term emphasizes impulsiveness and recklessness. It describes individuals who are rash, acting without careful consideration or restraint, often leading to destructive outcomes for themselves and others. This trait suggests a lack of wisdom and self-control.
"highminded,"
This word points to an inflated sense of self-importance, arrogance, or conceit. It describes those who are "puffed up" with pride, often blinded by their own self-perception. This spiritual pride is a significant obstacle to humility, repentance, and a proper relationship with God.
"lovers of pleasures more than lovers of God;"
This climactic phrase presents the ultimate spiritual indictment and contrast. It reveals a fundamental reordering of affections where personal gratification and sensual enjoyment supersede any devotion or love for the Creator. The comparison "more than" highlights a deliberate and active choice, indicating that pleasure has become an idol, displacing God from His rightful place in the heart and life. This is the root spiritual issue underlying many of the other vices listed.
Literary Devices
Paul employs several powerful literary devices in 2 Timothy 3:4 to underscore his prophetic warning. The verse is part of an extended enumeration or list of vices, a common rhetorical technique in ancient literature to build a comprehensive and damning portrait. This cumulative effect emphasizes the pervasive nature of moral decay. Most notably, the verse culminates in a striking antithesis or juxtaposition: "lovers of pleasures more than lovers of God." This sharp contrast highlights the fundamental spiritual conflict at the heart of the "last days." It is not merely a lack of love for God, but an active, greater love for something else (pleasure) that directly competes with and ultimately displaces divine affection. This hyperbole (the "more than" comparison) intensifies the warning, suggesting an extreme and widespread spiritual apostasy where God is not just ignored but actively supplanted by self-serving desires. The structure also exhibits a form of parallelism in the "lovers of X" construction, drawing a direct comparison between two competing ultimate affections.
Theological and Thematic Connections
2 Timothy 3:4 articulates a profound theological truth about the nature of idolatry and the human heart's capacity for misdirected affection. The ultimate indictment, "lovers of pleasures more than lovers of God," reveals that the core issue in the "last days" is not merely outward immorality, but a fundamental reorientation of ultimate allegiance. When pleasure, comfort, or self-gratification becomes the supreme object of love and pursuit, God is inevitably dethroned. This is a form of spiritual adultery, where the heart, designed to love and worship God above all else, commits itself to a created thing. This verse serves as a stark warning against the subtle and overt ways in which the world's values can infiltrate and corrupt the priorities of even those who profess faith, leading to a "form of godliness" that lacks true power because the heart's deepest affection is elsewhere. It underscores the biblical principle that one cannot serve two masters, and that true love for God demands exclusive devotion.
Reflection and Application
2 Timothy 3:4 serves as a piercing mirror for contemporary believers, challenging us to examine the true objects of our affection and commitment. In a world increasingly saturated with opportunities for instant gratification, entertainment, and self-indulgence, the temptation to prioritize pleasure over piety is ever-present. This verse calls us to a radical self-assessment: Does our pursuit of comfort, leisure, or personal satisfaction subtly or overtly eclipse our devotion to God? Are we "heady" in our decisions, rushing into choices without prayerful consideration, or "highminded," allowing pride to blind us to our need for God's grace? The call is not to asceticism, but to a reordering of loves, ensuring that God remains the supreme object of our affection and the ultimate source of our joy. It encourages a disciplined life, where self-control, loyalty, humility, and a fervent love for God are actively cultivated, standing in stark contrast to the prevailing spirit of the age.
Questions for Reflection
FAQ
What does it mean to be "lovers of pleasures more than lovers of God"?
This phrase, the climax of 2 Timothy 3:4, describes a spiritual condition where a person's deepest affection, devotion, and pursuit are directed towards sensual gratification, personal comfort, and worldly enjoyment, rather than towards God. It's not about enjoying things in moderation, but about making pleasure an idol that surpasses and displaces the Creator in one's life. This signifies a fundamental misdirection of worship and allegiance, where self-satisfaction becomes the ultimate priority, leading to a neglect or rejection of God's will and commands. It's a stark contrast to the first and greatest commandment to love the Lord your God with all your heart, soul, mind, and strength.
Christ-Centered Fulfillment
2 Timothy 3:4 finds its profound Christ-centered fulfillment in the person and work of Jesus, who stands as the perfect antithesis to every characteristic listed. While the verse describes those who are "traitors, heady, highminded, lovers of pleasures more than lovers of God," Jesus embodies unwavering loyalty, perfect wisdom, profound humility, and an absolute, unyielding love for God. He was never a traitor, but the faithful Son who perfectly executed the Father's will, even to the point of death on a cross (Philippians 2:8). Far from being heady or rash, Jesus consistently acted with divine wisdom and perfect timing, always doing what pleased the Father (John 8:29). His life was marked by profound humility, not highmindedness, as He "made himself nothing, taking the very nature of a servant" (Philippians 2:7). Most critically, Jesus was the ultimate "lover of God," demonstrating this love by perfectly obeying His Father's will, even when it meant suffering and sacrificing His own life, rather than pursuing earthly pleasures or avoiding the cross (Luke 22:42). His life and sacrificial death provide the pathway for humanity, once enslaved to the love of pleasure, to be redeemed and reoriented to become true "lovers of God" through faith in Him (Romans 5:8).