TRV
Translation
King James Version
Having a form of godliness, but denying the power thereof: from such turn away.
Complete Jewish Bible
as they retain the outer form of religion but deny its power.
Stay away from these people!
Stay away from these people!
Berean Standard Bible
having a form of godliness but denying its power. Turn away from such as these!
American Standard Version
holding a form of godliness, but having denied the power thereof: from these also turn away.
World English Bible Messianic
holding a form of godliness, but having denied its power. Turn away from these, also.
Geneva Bible (1599)
Hauing a shewe of godlinesse, but haue denied the power thereof: turne away therefore from such.
Young's Literal Translation
having a form of piety, and its power having denied; and from these be turning away,
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In the KJVVerse 29,859 of 31,102
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Commentary on 2 Timothy 3 verses 1–9
1 ¶ This know also, that in the last days perilous times shall come.
2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;
5 Having a form of godliness, but denying the power thereof: from such turn away.
6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,
7 Ever learning, and never able to come to the knowledge of the truth.
8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.
9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Pope AnterusAD 236
Now for both parties-namely, for those who endure a famine of the word of God, and for bishops who endure straits, when they are installed in other cities for the common good -no small degree of mercy is shown. And they who deny this, although they have the form of godliness, do yet deny the power thereof.
Pseudo-ClementAD 400
Two Epistles on Virginity
For virgins are a beautiful pattern to believers, and to those who shall believe. The name alone, indeed, without works, does not introduce into the kingdom of heaven; but, if a man be truly a believer, such an one can be saved. For, if a person be only called a believer in name, while he is not such in works, he cannot possibly be a believer. "Let no one," therefore, "lead you astray with the empty words of error." [Ephesians 5:6] For, merely because a person is called a virgin, if he be destitute of works excellent and comely, and suitable to virginity, he cannot possibly be saved. For our Lord called such virginity as that "foolish," as He said in the Gospel; [Matthew 25:2] and because it had neither oil nor light, it was left outside of the kingdom of heaven, and was shut out from the joy of the bridegroom, and was reckoned with His enemies. For such persons as these "have the appearance only of the fear of God, but the power of it they deny." [2 Timothy 3:5] For they "think with themselves that they are something, while they are nothing, and are deceived. But let every one constantly try his works," [Galatians 6:3-4] and know himself; for empty worship does he offer, whosoever he be that makes profession of virginity and sanctity, "and denies its power." For virginity of such a kind is impure, and disowned by all good works.
John ChrysostomAD 407
Homily on 2 Timothy 7
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.
John ChrysostomAD 407
Homily on 2 Timothy 8
"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. Faith therefore, without works, is fitly called a mere form without 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.
Augustine of HippoAD 430
SERMONS 229U
You heard just now, when that reading was read, that Simon Magus was baptized and yet did not lay aside his evil mind. He had the form of the sacrament, but the power of the sacrament he did not have. Listen to what the apostle says about the godless, “having,” he says, “the form of godliness, while refusing its power.” What is the form of godliness? The visible sacrament. What is the power of godliness? Invisible charity.
Augustine of HippoAD 430
TRACTATES ON THE EPISTLE OF JOHN 2.2.9
Shut out the evil love of the world so that you may be filled with the love of God. You are a vessel, but you are still full. Pour out what you have that you may receive what you have not.… It is good for us not to love the world in order that the sacraments may not remain in us for our damnation rather than as the mainstays of our salvation. The mainstay of salvation is to have the root of love, to have the power of godliness, not the external form alone.
OecumeniusAD 990
COMMENTARY ON 2 TIMOTHY
Having a form of godliness but denying its power. And from these turn away.
having a form of godliness. From those who speak, they seem to be cultivators of godliness: but from those who act, they are found and convicted to be contrary to their words.
And from these turn away. As for those, about whom Paul passed over without going into detail. But writing to Timothy, he advises those with Timothy to avoid such people. For he would not have come to the last days, but rather immediately after the death of Paul, in which Timothy was still to be involved.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
The Apostle Paul's urgent warning in 2 Timothy 3:5 serves as a profound call for spiritual discernment, identifying a dangerous characteristic prevalent in the "last days": an outward display of religious piety that fundamentally lacks genuine inner transformation and the vital, empowering presence of God. This verse exposes the perilous nature of spiritual hypocrisy, where external conformity to religious practices masks an internal void, devoid of the Holy Spirit's life-changing power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several potent literary devices in this concise verse to underscore his urgent warning. The most prominent is Antithesis, a sharp contrast between "a form of godliness" and "denying the power thereof." This juxtaposition immediately highlights the hypocrisy and spiritual emptiness Paul is addressing, emphasizing the critical difference between outward appearance and inner reality. The phrase "form of godliness" itself functions as a Metonymy, where "form" stands in for the external, superficial aspects of religious practice, while "power" represents the dynamic, transformative work of the Holy Spirit. The entire verse serves as a Warning and a direct Exhortation, characteristic of Paul's pastoral epistles, commanding Timothy to take decisive action ("turn away") in response to this spiritual danger. The vivid imagery of a "form" without "power" evokes a sense of hollowness or a lifeless shell, making the spiritual danger palpable.
THEOLOGICAL AND THEMATIC CONNECTIONS
The warning in 2 Timothy 3:5 resonates deeply with core biblical truths about the nature of true faith and the dangers of superficial religiosity. It underscores that authentic Christianity is not merely an adherence to external rites or a display of moral rectitude, but a dynamic, Spirit-empowered relationship with God that transforms the inner person and produces genuine spiritual fruit. The "power" denied by these individuals is precisely the Holy Spirit's indwelling presence and work, which alone can regenerate, sanctify, and empower believers to live lives pleasing to God. Without this divine dýnamis, any "form of godliness" becomes a hollow imitation, a dangerous deception that undermines the very essence of the gospel. This highlights the ongoing need for spiritual discernment within the church, distinguishing between those who merely profess faith and those whose lives demonstrate its transformative reality.
REFLECTION AND APPLICATION
For believers today, 2 Timothy 3:5 serves as an urgent and timeless call to introspection and vigilance. It compels us to examine the authenticity of our own faith: is our Christianity merely an outward performance, a set of rituals, or a cultural identity, or is it a vibrant, Spirit-empowered reality that genuinely transforms our character, thoughts, and actions? We are challenged to move beyond superficial adherence to religious norms and to cultivate a deep, living relationship with God that manifests in true spiritual power—the power to overcome sin, to love sacrificially, to serve humbly, and to bear witness to Christ with integrity. Furthermore, this verse underscores the critical importance of spiritual discernment in a world where religious facades are common. We are called to be wise, to recognize and distance ourselves from influences, teachings, or associations that promote a hollow faith, compromise our spiritual integrity, or deny the transformative power of God in practical ways. Our aim should be to live lives that not only profess godliness but genuinely embody its empowering reality, reflecting the glory of God to a watching world.
Questions for Reflection
FAQ
What does "having a form of godliness" specifically mean?
Answer: "Having a form of godliness" refers to an outward appearance or semblance of piety, devotion, or religious observance. The Greek word mórphōsis (G3446) indicates an external shape, outline, or formula. It means that individuals may engage in religious practices, use spiritual language, attend church, or even uphold certain moral standards that give the impression of being devout. However, this "form" is superficial; it lacks the inner reality, substance, and transformative power that true godliness entails. It's like a shell without the living organism inside, a performance without genuine conviction or spiritual vitality.
How does one "deny the power thereof"?
Answer: To "deny the power thereof" means to reject, disown, or render ineffective the true, transformative power of God that should accompany genuine godliness. The Greek word for "power" is dýnamis (G1411), referring to inherent ability, strength, or miraculous power, often associated with the Holy Spirit's work. This denial can manifest in several ways:
In essence, they might acknowledge God's existence or even His historical power, but they deny its active, transformative efficacy in their own lives or in the lives of others.
CHRIST-CENTERED FULFILLMENT
The warning in 2 Timothy 3:5 finds its ultimate contrast and fulfillment in the person of Jesus Christ, who perfectly embodied true godliness with undeniable power. Unlike those who merely possess a "form," Jesus was the very embodiment of divine piety and spiritual authority. His life was not a superficial display but an authentic manifestation of God's character and will, demonstrating complete submission to the Father and living a life utterly devoid of hypocrisy. He did not merely have a "form of godliness" but was God incarnate, full of grace and truth (John 1:14). The "power" that others deny was inherent in Him and flowed through His ministry—healing the sick, casting out demons, raising the dead, and ultimately, conquering sin and death through His resurrection (Matthew 28:18). His miracles were not mere displays of might but tangible expressions of the kingdom of God breaking into the world (Luke 11:20). For believers, true godliness is found in union with Christ, where His Spirit indwells us, transforming us from the inside out, enabling us to live lives of genuine power, not just outward conformity (Romans 8:9-11). The power denied by the hypocritical is the very power that raised Christ from the dead and now works in us to produce holiness and fruit (Ephesians 1:19-20). Thus, Christ is the standard and the source of authentic godliness and its transformative power, calling us to a faith that is real, vital, and effective through Him.