--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 633 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/633/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 633. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/633/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 633. 2 Timothy · 5 of 9 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/633/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/633/#p-N [¶0] 5. On the right hand compartment, [¶1] The world was enlightened by the learning of Aly. [¶2] On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed's wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed's uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish. [¶3] Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, [Num 16:5], where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in [Num 16:26], Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed. ### Introduction [¶5] Dangerous times in the latter days, from the apostasy and wickedness of men, of whom an affecting description is given, [2Tim 3:1-7]. It shall happen to them as to Jannes and Jambres, who withstood Moses, [2Tim 3:8], [2Tim 3:9]. The apostle speaks of his persecutions and sufferings, and shows that all those who will live a godly life must suffer persecution, [2Tim 3:10-12], because evil men and seducers will wax worse and worse, [2Tim 3:13]. Timothy is exhorted to continue in the truths he had received, having known the Scriptures from a child, [2Tim 3:14], [2Tim 3:15]. All Scripture is given by Divine inspiration, [2Tim 3:16], [2Tim 3:17]. ### Verse 1 [¶7] In the last days - This often means the days of the Messiah, and is sometimes extended in its signification to the destruction of Jerusalem, as this was properly the last days of the Jewish state. But the phrase may mean any future time, whether near or distant. ### Verse 2 [¶9] For men shall be - The description in this and the following verses the Papists apply to the Protestants; the Protestants in their turn apply it to the Papists; Schoettgen to the Jews; and others to heretics in general. There have been both teachers and people in every age of the Church, and in every age of the world, to whom these words may be most legitimately applied. Both Catholics and Protestants have been lovers of their own selves, etc.; but it is probable that the apostle had some particular age in view, in which there should appear some very essential corruption of Christianity. [¶10] Lovers of their own selves - Φιλαυτοι· Selfish, studious of their own interest, and regardless of the welfare of all mankind. [¶11] Covetous - Φιλαργυροι· Lovers of money, because of the influence which riches can procure. [¶12] Boasters - Αλαζονες· Vain glorious: self-assuming; valuing themselves beyond all others. [¶13] Proud - Ὑπερηφανοι· Airy, light, trifling persons; those who love to make a show - who are all outside; from ὑπερ, above, and φαινω, to show. [¶14] Blasphemers - Βλασφημοι· Those who speak impiously of God and sacred things, and injuriously of men. [¶15] Disobedient to parents - Γονευσιν απειθεις· Headstrong children, whom their parents cannot persuade. [¶16] Unthankful - Αχαριστοι· Persons without grace, or gracefulness; who think they have a right to the services of all men, yet feel no obligation, and consequently no gratitude. [¶17] Unholy - Ανοσιοι· Without piety; having no heart reverence for God. ### Verse 3 [¶19] Without natural affection - Αστοργοι· Without that affection which parents bear to their young, and which the young bear to their parents. An affection which is common to every class of animals; consequently, men without it are worse than brutes. [¶20] Truce-breakers - Ασπονδοι· From α, negative, and σπονδη, a libation, because in making treaties libations both of blood and wine were poured out. The word means those who are bound by no promise, held by no engagement, obliged by no oath; persons who readily promise any thing, because they never intend to perform. [¶21] False accusers - Διαβολοι· Devils; but properly enough rendered false accusers, for this is a principal work of the devil. Slanderers; striving ever to ruin the characters of others. [¶22] Incontinent - Ακρατεις· From α, negative, and κρατος, power. Those who, having sinned away their power of self-government, want strength to govern their appetites; especially those who are slaves to uncleanness. [¶23] Fierce - Ανημεροι· From α, negative, and ἡμερος, mild or gentle. Wild, impetuous, whatever is contrary to pliability and gentleness. [¶24] Despisers of those that are good - Αφιλαγαθοι· Not lovers of good men. Here is a remarkable advantage of the Greek over the English tongue, one word of the former expressing five or six of the latter. Those who do not love the good must be radically bad themselves. ### Verse 4 [¶26] Traitors - Προδοται· From προ, before, and διδωμι, to deliver up. Those who deliver up to an enemy the person who has put his life in their hands; such as the Scots of 1648, who delivered up into the hands of his enemies their unfortunate countryman and king, Charles the First; a stain which no lapse of ages can wipe out. [¶27] Heady - Προπετεις· From προ, forwards, and πιπτω, to fall; headstrong, precipitate, rash, inconsiderate. [¶28] High-minded - Τετυφωμενοι· From τυφος, smoke; the frivolously aspiring; those who are full of themselves, and empty of all good. [¶29] Lovers of pleasures more than lovers of God - This is nervously and beautifully expressed in the Greek, φιληδονοι μαλλον η φιλοθεοι lovers of pleasure rather than lovers of God; i.e. pleasure, sensual gratification, is their god; and this they love and serve; God they do not. ### Verse 5 [¶31] Having a form of godliness - The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, etc., while destitute of the life of God in their souls; and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances. From such turn away - not only do not imitate them, but have no kind of fellowship with them; they are a dangerous people, and but seldom suspected, because their outside is fair. ### Verse 6 [¶33] For of this sort are they - He here refers to false teachers and their insinuating manners, practising upon weak women, who, seeing in them such a semblance of piety, entertain them with great eagerness, and at last become partakers with them in their impurities. Among the Jews there are remarkable cases of this kind on record, and not a few of them among the full fed monks of the Romish Church. But in what sect or party have not such teachers been occasionally found? yet neither Judaism, Protestantism, nor Roman Catholicism makes any provision for such men. ### Verse 7 [¶35] Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity. [¶36] There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation. ### Verse 8 [¶38] Now as Jannes and Jambres withstood Moses - This refers to the history of the Egyptian magicians, given in Exodus 7 (see on [Exo 7:11] (note) and [Exo 7:12] (note)), and particularly the concluding observations at the end of that chapter, (note) where several things are said concerning these two men. [¶39] Men of corrupt minds - It appears as if the apostle were referring still to some Judaizing teachers who were perverting the Church with their doctrines, and loudly calling in question the authority and doctrine of the apostle. [¶40] Reprobate concerning the faith - Αδοκιμοι· Undiscerning or untried; they are base metal, unstamped; and should not pass current, because not standard. This metaphor is frequent in the sacred writings. ### Verse 9 [¶42] But they shall proceed no farther - Such teaching and teachers shall never be able ultimately to prevail against the truth; for the foundation of God standeth sure. [¶43] Their folly shall be manifest - As the Scriptures, which are the only rule of morals and doctrine, shall ever be preserved; so, sooner or later, all false doctrines shall be tried by them: and the folly of men, setting up their wisdom against the wisdom of God, must become manifest to all. False doctrine cannot prevail long where the sacred Scriptures are read and studied. Error prevails only where the book of God is withheld from the people. The religion that fears the Bible is not the religion of God. Is Popery or Protestantism this religion?