John Calvin Commentary 2 Timothy 3

But know this. By this prediction, he intended to sharpen Timothy's diligence even more. For when matters go according to our wishes, we become more careless, but necessity urges us keenly. Paul, therefore, informs him that the Church will be subject to terrible diseases, which will require uncommon fidelity, diligence, watchfulness, prudence, and unwearied constancy from its pastors. This is as if he instructed Timothy to prepare for the arduous and deeply anxious contests that awaited him. And from this we learn that, far from giving way or being terrified because of any difficulties whatsoever, we ought, on the contrary, to arouse our hearts for resistance.

In the last days. Under “the last days,” he includes the universal condition of the Christian Church. Nor does he compare his own age with ours; on the contrary, he informs Timothy what the future condition of the kingdom of Christ will be, for many imagined some kind of condition that would be absolutely peaceful and free from any annoyance. In short, he means that even under the gospel, there will not be such a state of perfection that all vices will be banished and virtues of every kind will flourish. Therefore, the pastors of the Christian Church will have quite as much to do with wicked and ungodly men as the prophets and godly priests had in ancient times. From this it follows that there is no time for idleness or for repose.

For men will be It is proper to note, first, what he says the hardship of those “dangerous” or “troublesome” times consists in: not in war, nor in famine, nor in diseases, nor in any calamities or inconveniences to which the body is subject, but in the wicked and depraved actions of men. And indeed, nothing is so distressingly painful to godly men, and to those who truly fear God, as to witness such corruptions of morals; for, as there is nothing they value more highly than the glory of God, so they cannot but suffer grievous anguish when it is attacked or despised.

Secondly, it should be noted who the people are of whom he speaks. Those whom he briefly describes are not external enemies, who openly attack the name of Christ, but those from within, who wish to be counted among the members of the Church. For God wishes to test His Church to such an extent that she carries such plagues within her bosom, though she abhors to harbor them. So, if today many whom we justly abhor are mixed among us, let us learn to groan patiently under that burden, when we are informed that this is the lot of the Christian Church.

Next, it is surprising that those people, whom Paul declares to be guilty of so many and such aggravated acts of wickedness, can maintain the appearance of piety, as he also states. But daily experience shows that we should not regard this as so surprising; for such is the amazing audacity and wickedness of hypocrites that, even in excusing the worst crimes, they are exceedingly impudent, after having once learned to falsely take refuge under the name of God. In ancient times, how many crimes abounded in the life of the Pharisees? And yet, as if they were pure from every stain, they enjoyed a reputation for outstanding holiness.

Even today, although the lewdness of the Popish clergy is such that it stinks in the nostrils of the whole world, still, in spite of their wickedness, they do not cease to proudly arrogate to themselves all the rights and titles of saints. Therefore, when Paul says that hypocrites, though they are guilty of the worst vices, nevertheless deceive under a mask of piety, this should not seem strange when we have examples before our eyes. And indeed, the world deserves to be deceived by these wicked scoundrels when it either despises or cannot tolerate true holiness. Besides, Paul lists those vices that are not visible at first glance, and that are even the usual companions of pretended holiness. Is there a hypocrite who is not proud, who is not a lover of himself, who is not a despiser of others, who is not fierce and cruel, who is not treacherous? But all these are hidden from human eyes.

To spend time explaining every word would be unnecessary, because the words do not need explanation. Let my readers only observe that φιλαυτία, self-love, which is placed first, may be regarded as the source from which all the vices that follow flow. He who loves himself claims superiority in everything, despises all others, is cruel, indulges in covetousness, treachery, anger, rebellion against parents, neglect of what is good, and the like. Since it was Paul’s design to brand false prophets with such marks, so that they might be seen and known by all, it is our duty to open our eyes, that we may see those who are pointed out with the finger.

From those turn away. This exhortation sufficiently shows that Paul does not speak of a distant posterity, nor foretell what would happen many ages afterwards; but that, by pointing out present evils, he applies to his own age what he had said about “the last times”; for how could Timothy “turn away” from those who were not to arise till many centuries afterwards? So then, from the very beginning of the gospel, the Church must have begun to be affected by such corruptions.

Of those are they who creep into families. You would say that here Paul intentionally draws a vivid picture of the order of monks. But without saying a single word about monks, the characteristics by which Paul distinguishes false teachers and impostors are sufficiently clear: creeping into houses, snares for catching silly women, base flattery, deceiving people with various superstitions.

We should carefully observe these characteristics if we wish to distinguish between useless drones and faithful ministers of Christ. These false teachers are here branded so darkly that it is useless for them to dissemble. To “creep into families” means to enter stealthily or to seek an entrance by cunning methods.

And lead captive silly women laden with sins. Now, he speaks of “women” rather than men because the former are more liable to be led astray in this manner. He says that they “are led captive” because false prophets of this sort, through various tricks, gain their ear, partly by curiously prying into all their affairs and partly by flattery. And this is what he immediately adds, laden with sins; for if they had not been bound by the chain of a bad conscience, they would not have allowed themselves to be led astray in every possible manner, at the will of others.

By various sinful desires. I consider “sinful desires” generally to denote those foolish and frivolous desires by which women, who do not seek God sincerely and yet wish to be considered religious and holy, are carried away. There is no end to the methods they adopt when, departing from a good conscience, they are constantly assuming new masks. Chrysostom is more inclined to interpret it as referring to disgraceful and immodest desires; but, when I examine the context, I prefer the former exposition.

Always learning, and yet they never can come to the knowledge of the truth. That fluctuation between various desires, of which he now speaks, occurs when, having nothing solid in themselves, they are tossed about in all directions. They “learn,” he says, like people who are influenced by curiosity and a restless mind, but in such a way that they never arrive at any certainty or truth.

It is ill-conducted study, and widely different from knowledge. And yet such persons think themselves prodigiously wise; but what they know is nothing, as long as they do not hold the truth, which is the foundation of all knowledge.