Additional Notes §11
§11 Another Appeal to Loyalty and Endurance (2 Tim. 3:10–17)
With this paragraph, which focuses on its single imperative in verse 14 (continue in what you have learned), Paul renews the appeal with which the letter began. (Note how many themes from 1:3–2:13 are touched on: Timothy’s long relationship to Paul [vv. 10–11, 14; cf. 1:4, 6, 13]; Paul himself as the model of loyalty [vv. 10–11; cf. 1:8, 11–12, 13; 2:9–10]; the call to suffering [vv. 11–12; cf. 1:8, 16; 2:3–6, 11–12]; the appeal itself [v. 14; cf. 1:6, 13–14]; the faith of his forebears [v. 15; cf. 1:5]; the focus on salvation [v. 15; cf. 2:10–13].) However, he does so now in full view of what has been said about the false teachers and Timothy’s responsibilities regarding them (2:14–3:9).
Thus he effectively brings together the concerns of the first two sections of the letter (the appeal to loyalty to himself and his gospel—in the face of suffering—in 1:6–2:13; and the continuing threat to his gospel—in the form of the false teachers—in 2:14–3:9). At the same time the paragraph serves as preparation for the final charge in 4:1–5.
The paragraph is in two parts (vv. 10–13, 14–17), structured around two occurrences of su de (“you, however,” v. 10; “but as for you,” v. 14) and the central imperative of verse 14. The two parts hold the keys to Timothy’s abiding loyalty: first, to recall the past, especially Paul’s teaching and example, learned through long association, and second, to give heed to the Scriptures, with which he has also had long association, and which both lead to salvation through Christ and are useful for all the tasks of his ministry.
3:10–11 / This new section begins with an emphatic su de (You, however; cf. 2:1; 3:14; 4:5). After the ringing exposure and indictment of the false teachers (vv. 1–9), who not only teach falsehood but also live as reprobates, Timothy is going to be urged, in contrast to them, to abide faithfully in the truth of the gospel. The way Paul does this is to remind him of his (Paul’s) own example, which you know all about (cf. 1 Tim. 4:6). This verb, which ordinarily means “to accompany,” also came to mean “to study at close quarters” (Kelly; cf. Luke 1:3). In Stoic circles it became a technical term denoting the close relationship of a disciple to his master. Such a relationship had long before been established between Paul and Timothy, so that, when sending Timothy to Corinth some ten years earlier, Paul could entrust him to “remind you [the Corinthians] of my ways in Christ, as I teach them everywhere in every church” (1 Cor. 4:16–17). Now the reminder is to Timothy himself, who must carry on Paul’s “ways” after his departure.
His “ways,” in fact, is a list of virtues (comparable in some ways to 2 Cor. 6:4–6) that stands in part at least in sharp contrast to the vice list in verses 2–4. As usual the list has been tailored to the situation. It begins with the two urgent items in these letters, teaching and way of life (“conduct”; see disc. on 1 Tim. 1:10 and throughout), then moves to his purpose (i.e., Paul’s resolve, his single-minded commitment to Christ). Next appear the cardinal Christian virtues (see disc. on Titus 2:2; cf. 1 Tim. 1:11), faith (toward God), love (toward all), and endurance (to the End), interrupted in this case with patience (forbearance toward others, as well as toward circumstances, in the midst of trying situations; cf. 4:2 and the attitudes called for in 2:24–25).
All of these virtues Timothy should have observed, and therefore learned as a disciple, in Paul’s life. But the concern here is for Timothy to reflect them as well (v. 14: “continue in what you have learned”), especially in light of the twin realities of the false teachers and the inevitable suffering he is called upon to share. Thus the list moves from teaching and way of life, through the cardinal virtues of Christian behavior, to endurance. And why endurance? Because Paul’s life in Christ—and Timothy’s after him—involved him in many persecutions and sufferings. This now becomes the heart of the present appeal and clearly recalls 1:8–2:3.
You … know … what kinds of things happened to me in Antioch (cf. Acts 13:50), Iconium (cf. Acts 14:2–6) and Lystra (Timothy’s home town; cf. Acts 14:19–20), the persecutions I endured. Many have been perplexed by Paul’s going so far back—even before Timothy’s conversion—to make this point. Why not those instances where Timothy was present to observe—and experience—the persecution, such as at Philippi (Acts 16:19–34) or Ephesus (2 Cor. 1:1–11) or Rome [?] (Phil. 1:1, 12–18)? The answer to this lies in what we noted as early as the thanksgiving (1:3–5), namely, that part of the appeal to loyalty made in this letter is to remind Timothy of his origins. It is Paul’s way of saying: “Look, you were there in Lystra when I was stoned. You recall that such sufferings were visible to you from the time you began your Christian walk. So don’t bail out now in the midst of this present—and coming—distress.”
Since in verse 12 Paul will apply this matter directly to Timothy, he reminds him of something else he knows about those early events in Asia Minor. In a near citation of Psalm 34:19, he encourages Timothy: Yet the Lord, as you well know, rescued me from all of them (cf. 4:17–18)—which in this case, of course, does not mean rescued from the persecutions themselves but from the death that was so often at hand. “So take heart, pilgrim, because you, too,” Paul assures him in the next sentence, “are due for your share of the sufferings.”
3:12–13 / These two sentences, despite appearances, are companion sentences, applying what has just been said. The first word (v. 12) is another invitation for Timothy to join Paul in suffering, with the reminder that the sufferings to which he is being called are not unique to Paul and himself. In fact, everyone who wants to live a godly life (eusebōs again; see disc. on 1 Tim. 2:2) in Christ Jesus will be persecuted. That is, those who want to live … in Christ Jesus (live a truly Christian life), and do so with true eusebeia (“godliness,” as opposed to the asebeia, “ungodliness,” of the false teachers), must expect as disciples to experience in some measure what Christ did. Jesus himself called for such discipleship (Mark 8:34; Matt. 5:11–12), as did Paul (1 Thess. 3:4; 2 Cor. 12:9–10; Rom. 8:17; Phil. 1:29).
It is otherwise with the false teachers. Not only do they not live godly lives, thus avoiding persecution, but they are evil men (cf. the list in vv. 2–4) and imposters (better, “charlatans,” as the NAB, a direct reference to vv. 6–9), who will only go (“progressing” again; see disc. on 1 Tim. 4:15; 2 Tim. 2:16; 3:9) from bad to worse. Fine “progress” these charlatans will make, as they go only deeper into their sins and “sorceries”—deceiving and being deceived (cf. vv. 6–9; 1 Tim. 4:12)—and turn further away from a truly godly life. It may be, of course, that they are also mentioned here because they are the source of the persecution for many of the godly. In any case, the godly, who because of persecutions may look as if things are worse for them, are in fact in Christ Jesus and therefore destined for glory, while the false teachers, who may look as if “all is right with the world” for them, are in fact going from bad to worse and are destined for destruction.
3:14–15 / Through their interest in novelties and meaningless speculations and their foolish desires and greed, the straying elders, having been “deceived” themselves and now “deceiving” others, have abandoned the truth (2:18) and have made shipwreck of their own faith (1 Tim. 1:19). By way of contrast (but as for you), Timothy is urged to remain faithful to the apostolic gospel (continue in what you have learned; both referring back to vv. 10–11 and anticipating what is about to be said). What you have learned, Paul hopefully affirms, is also that which you have become convinced of.
There are two reasons for Timothy to stay by what he has learned: First, you know those from whom you learned it. This curious plural, changed to the singular in the majority of later manuscripts, may reflect the plural of 2:2 (“through many witnesses”). More likely it refers both to Paul (vv. 10–11) and to Timothy’s mother and grandmother (1:5), who had taught him from infancy … the Holy Scriptures. Thus Paul reminds him that what he is to continue in has deep roots in his own past and that he can trust those, his family and his closest friend, whose legacy he is to carry on.
Second, you have known the holy Scriptures. This is a first in these letters. (Elsewhere “the Word” refers to the message of the gospel; see disc. on 1 Tim. 4:5.) However, what is explicitly said here for the first time is implicit throughout. The false teachers have been using (abusing) Scripture to their own and others’ detriment (cf. 1 Tim. 1:6–7). But the holy Scriptures belong to us, because they point to salvation through faith in Christ Jesus.
It was a Jewish parent’s sacred duty to instruct sons in the Law from their fifth year. Thus Paul knew that Timothy from infancy had known the holy Scriptures (lit., “the Sacred Writings,” apparently a favorite term in rabbinic Judaism, which would have been a part of Paul’s own personal history). The term are able to make you wise, which probably reflects the usage of the LXX in Psalm 19:7 (“making wise the simple”), contrasts the “mindlessness” and “deceptions” of the false teachers (vv. 9, 13).
Thus Paul urges Timothy’s loyalty, not only to himself and his own past, but also to the Scriptures, because they, too, lead to salvation. But salvation lies not in the Scriptures themselves, but only as they are properly understood to point to Christ. Always for Paul salvation is through faith in Christ Jesus.
3:16–17 / The reminder of Timothy’s long knowledge of the Holy Scriptures causes Paul to conclude this appeal by reflecting on the divine origins of Scripture, hence their total usefulness for Timothy’s ministry.
First, he affirms Scripture’s divine origins: All (or “Every”) Scripture is God-breathed. Some wish to translate this “Every scripture inspired by God is also profitable” (ASV; cf. GNB margin). If so, then it would probably be a further explanation of verse 15, meaning something like: “Scripture makes one wise unto salvation; indeed every God-inspired Scripture is also useful for instruction …” However, on the basis of a similar construction in 1 Timothy 4:4, and in light of the context, Paul probably intended to emphasize that the Scripture that is “able to make you wise for salvation” is in its totality God-breathed (reflecting the creative activity of God; cf. RSV, GNB, “inspired by God”), that is, of divine origin. (Cf. the “commandments of men” in Titus 1:14.) In so doing he is not offering a theory of inspiration; he is, rather, reflecting the common tradition of Judaism (cf. 2 Pet. 1:21).
Second, he affirms that all Scripture is useful for all the tasks of his ministry—and this is why the emphasis on its divine origins. The tasks outlined are a clear reflection of the historical setting of the letter.
For teaching: This is Timothy’s primary responsibility—to use the Scriptures to give sound instruction in the gospel to God’s people (cf. 1 Tim. 4:6, 13, 16; 6:3).
For rebuking: This is the other side of the task; he must use Scripture to expose the errors of the false teachers and their teachings.
For correcting: This word occurs only here in the NT. It is a companion of rebuking, but emphasizes the behavioral, ethical side of things.
And training in righteousness (paideia; cf. 2:25; Titus 2:12): This corresponds to correcting, as its positive side.
Thus all Scripture, God-breathed as it is, is useful for Timothy’s twofold task of teaching the truth of the gospel with its right behavior and of resisting the errors and immoral behavior of the false teaching.
But Paul is not quite finished. He adds a purpose, or perhaps here a result, clause to verse 16, whose intent is not altogether clear: so that the man of God (cf. 1 Tim. 6:11) may be thoroughly equipped for every good work (cf. 2:21; Titus 1:16; 3:1). Such a clause should point to those receiving the instruction. However, the context, plus the use of the title man of God in the singular, almost demand that Paul is, rather, concerned with Timothy, as the one responsible for giving the instruction. The clause in a certain sense doesn’t follow; yet Paul’s concern is clear enough. By continually nurturing his own life in the Scriptures that he is to use in his ministry, Timothy will be thoroughly equipped (“able to meet all demands,” BAGD) for every good work, which here means not only Christian behavior but the ministry of the gospel as well, and especially points forward to 4:1–5.
With these words the appeal that began in 1:6 is brought to a conclusion. Paul urges loyalty—to his (Timothy’s) own calling, to himself (Paul), to Christ and his gospel, and to his ministry, including the teaching of Scripture—and to continue in loyalty despite suffering and in the face of opposition. But these words also prepare the way for what follows—a final charge that brings all these things together before he reveals to him the real reason for the letter (4:6–16).
3:10–11 / Those who see these letters as inauthentic are particularly impressed that the mention of Antioch, Iconium, and Lystra supports their view. The real Paul would have mentioned more recent persecutions, and our author’s knowledge was limited to what he could glean from Acts (see Hanson). J. D. Quinn, who believes Luke wrote these letters, also sees this as supporting evidence (see “The Last Volume of Luke: The Relation of Luke–Acts to the Pastoral Epistles,” p. 66). The explanation offered in the commentary, however, is fully in keeping with the full context of the letter, if seen as coming ultimately from Paul.
3:14–15 / There is considerable literature on the training of Jewish children during this period, of which the main component was the study of the Law (see, e.g., Jos., Against Apion 1.60; 2.173–78). In the Mishnah tractate Pirke Aboth 5.21, a rabbi from the end of the first century A.D. said, “At five years old [one is fit] for the Scripture” (Danby, p. 458). For primary sources that give much of this evidence, see Str-B, vol. 3, pp. 664–66. For a helpful survey of these data and further bibliography, see S. Safrai, “Education and the Study of the Torah.”
Scholars have debated the meaning of the phrase the holy Scriptures in v. 15. There is textual variation as to whether or not the article should be included (probably in this case it is not original; its addition is far easier to explain than its omission). But even without the article, the term hiera grammata (lit., “sacred writings”) undoubtedly refers to the holy Scriptures (cf. Jos., Antiquities 10.210; Philo, Moses 2.292). Philo uses similar expressions without the article and means the Scriptures (see On the Posterity and Exile of Cain 158; Who Is the Heir 106). The context of this passage almost demands such a meaning here, and not “religious teachings” or “sacred writings” (as opposed to oral traditions), possibilities suggested by Lock. Hendriksen’s suggestion that vv. 15 and 16 mean different things, the one (v. 16) comprising “more than the former,” is purely gratuitous.
3:16–17 / The literature and debate on v. 16 is rather extensive. The problems are three: First, does pasa graphē mean all Scripture (i.e., Scripture as a whole collectively understood) or “every Scripture” (i.e., distributively understood to mean each individual passage). This one is almost impossible to decide on grammatical grounds, and in either case the meaning comes out at the same place.
Second is the problem already discussed, where to place the understood is, thus making God-breathed predicative (NIV text) or attributive (ASV). For a more complete discussion, see the commentaries by Hanson, Kelly, and Hendriksen (for the text) and by Bernard, Spicq, and Barrett (for the margin).
Third is the problem of the meaning of theopneustos (God-breathed). For this discussion, see B. B. Warfield, The Inspiration and Authority of the Bible (Philadelphia: Presbyterian and Reformed, 1948), pp. 245–96.
For a brief overview of the understanding of inspiration in contemporary Judaism see Warfield, pp. 229–30, and the entry on theopneustos by E. Schweizer in TDNT, vol. 6, p. 454.