Kenneth L. Gentry Jr.'s Blog, page 116

2 TIM 3 (# 15): UNIVERSAL SCRIPTURE V. SPECIFIC HERESIES

PMT-2015-020 by Kenneth L. Gentry, Jr.

The end is near. The end of this series, that is. But the end is not yet. This is the second to last article in my reply to Dr. James White’s critique of my understanding of 2 Tim 3.[1] I have dealt with his webcast critique in two series of articles, the current one being the longest. But it will soon be time to move on to other things. Only this and one more article remains.

White is an amillennialist. And as an amill he expects history to descend into chaos as time moves on toward the second coming of Christ. As an adherent to a pessimistic eschatology, he sees 2 Tim 3 as a key biblical problem for postmillennialism. My March 2014 study of 2 Tim 3 caught his attention, leading him to devote a webcast to rebutting my argument on this passage.

In my earlier article, I explained that Paul’s statements in 2 Tim 3 were not prophesying the future flow of history, but were commenting on what Timothy was to experience in his own day. I argued that 2 Timothy was an “occasional epistle,” dealing with first-century issues. Of course, as with all NT occasional epistles, we may read them to draw out principles for use in future, different contexts. But my point was: Paul is confronting first-century heretics and exhorting Timothy to stand against them in his day. After all, after describing them he writes: “Avoid such men as these (2 Tim 3:5b).

White’s concern regarding 2 Tim 3:16–17

White’s basic concern with my presentation was that my argument was hermeneutically and exegetically flawed. For instance, at minute-marker 11:33 in his webcast he states: “It struck me as being an example of where the hermeneutic and exegesis just does not seem consistent with what you would normally expect to find.” I have been showing that, despite White’s concern, the position taken in my article was precisely what the context presents.

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One line of evidence that he employs to show the “gnomic” or general character of Paul’s warnings was to note that Paul brings up the Scriptures as inspired of God and profitable. This, he aruges, is true for all times, and therefore cannot be limited to its first-century settings. For instance, at minute marker 21:01 in his presentation White read 2 Tim 3:16–17 and stated: “So we get to the classicus locus, the primary text in regards to the normative role of Scripture in the church….” Then at marker 23:58 he says: Now concerning “the flow of the text…. The point is that 2 Tim chapter 3 is flowing directly in this chapter, and it has always been considered by everyone to enunciate a normative statement for every age of the church….”

He continues his argument by noting that “the only way that the man of God at anytime in the church can be thoroughly equipped for every good work is because he possesses the theopneustos [God-breathed] scriptures, right? Well, if that’s the case, then it would seem in light of the fact that verses 12 and 13 are likewise giving us gnomic general statements that are true for every generation and will be until Christ returns and you have that final judgment. Then it seems to me that there is reason for looking at this and going, ‘It is God’s intention [for Christians to agonize for the gospel]….’ I see no biblical basis for saying there is ever going to be a Christian generation that is not going to have to do that. I don’t see that as ever being the case unless there remains active, powerful opposition to the gospel throughout. And I think there always will be.”

My response to White’s concern

I do not believe his point holds. As a matter of fact, Christians are to use the Scriptures in all situations to guide them in their conduct. Even those situations that are not general matters for the wider church. I simply do not see the problem in Paul’s bringing the inspiration of Scripture into the exhortation to Timothy. I don’t see how this suggests that everything he has been writing is of a gnomic (general) character. Let’s quickly look at the flow of the text to see White’s error.

In this series I have argued that in 2 Tim 3:1–13 Paul is encouraging Timothy to recognize and stand firm against the heretics troubling the first-century church at Ephesus. I have pointed out (as any number of commentators do) that the main problem Paul is confronting in this occasional epistle to his ministerial associate is heretics known for their immoral conduct rooted in their heretical beliefs.

For instance, Philip Towner (The Letters to Timothy and Titus, 41) points out that: “If there is one thing about these letters on which scholars do agree, it is that they purport to address church or mission situations in which false teachers or opponents figure quite prominently…. More scholars today are inclined to view the opposition as actual … and the letters as a response to the rise of heretical opponents in these Pauline churches at some point in time.”

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We see this in the immediate preceding context to 2 Tim 3 where Paul exhorts Timothy: “Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless and leads to the ruin of the hearers. Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. But avoid worldly and empty chatter, for it will lead to further ungodliness, and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, men who have gone astray from the truth saying that the resurrection has already taken place, and they upset the faith of some.” (2 Tim 2:14–17)

We must note here that Paul deems the heretics’ teaching as “worldly and empty chatter” that will “lead to further ungodliness” (2 Tim 2:16; cp. 1 Tim 6:20). Ungodliness is precisely what he pointed to in 2 Tim 3:2-8), even stating that these heretics “will proceed from bad to worse” (2 Tim 3:13).

This is why Paul turns to the inspiration of Scripture in 2 Tim 3:16–17! Scripture is truly universal truth for all times. Therefore it is a truth to press in specific times of particular heresies. The universal authority of Scripture must be pressed against the particular heresy Timothy is confronting.

This general comment that I am making will give way to Paul’s specific argument in my next and last article on the matter. Don’t go away, I’ll be right back. Just sit there at your computer and wait.

2 TIM 3 (# 14): PROCEEDING FROM BAD TO WORSE?

PMT-2015-019 by Kenneth L. Gentry, Jr.

Here we go again! I am continuing a survey of 2 Tim 3 and its possible negative impact on the postmillennial hope. This is one of the key passages brought against our optimism for the future. As such, it deserves a careful analysis — which I am engaging in this series.

This series of studies arose in response to a webcast by amillennialist scholar Dr. James R. White of Alpha & Omega Ministries. In his webcast he critiqued my earlier (March 2014) brief (eight paragraphs) article on this passage.

White sees Paul’s teaching in this chapter as undermining postmillennialism. And he deems my understanding of the passage as undermining good exegetical principles. To him I appear to be a ramblin’ wreck from Georgia — despite the fact that I am actually a huge Tennessee Vols fan! I felt like a response such as “your mother wears combat boots” was not sufficient for dealing with the problem. Hence, this series (which may be getting so long that it has become as uncomfortable as combat boots).

By now I have worked my way verse-by-verse from 2 Tim 3:1 up through 3:12. That statement by Paul is perhaps the key concern in White’s rejection of postmillennialism in general and my article in particular. Now as I continue, I would note he does not stop at 2 Tim 3:12. He (rightfully) engages the full context of this verse.

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As White continues, he notes that the next verse (v 13) continues undermining postmillennialism. And that the following verses (vv 14-16) prove that Paul is speaking of matters that will plague the church until the end of history. He sees 3:12 as gnomic (a general truth for all times, not a specific warning for the first century). And in his view, this is confirmed to him when Paul mentions the inspiration of Scripture, because that is certainly true in all times.

Let us see how his exegetical argument holds up under careful scrutiny.

2 Tim 3:13: “Evil men and impostors”

Paul now declares that “evil men and impostors will proceed from bad to worse, deceiving and being deceived” (2 Tim 3:13). On the basis of this, White states that “it would seem to me the church will always be dealing with evil men and imposters.” And certainly if this is so, it would undercut any wide-scale optimism for the future.

But is that what Paul is stating? Does Paul imply a pessimistic outlook on the future development of human culture? I think not. Again: I believe White has missed the fundamental point of the Pastoral Epistles (of which 2 Tim is a part). They are occasional epistles. That is, Paul is dealing with first-century, licentious heretics in the Ephesian church. See earlier articles in this series. Consequently, we must see what Paul expects here.

I have already noted the licentious character of these heretics within the church. Their character was emphasized by Paul especially in 2 Tim 3:2–9. As Samuel Cartledge (Baker Encyclopedia of the Bible 4:2069) explains: “Second Timothy 3:1–9 gives Paul’s strongest condemnation of the heretics in the church. They attend church, but they do not believe the Christian truths. They do not live Christian lives themselves, and strive to get others to follow their evil beliefs and practices.”

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So as Timothy concludes his moral denunciation of these heretics, he dismisses them as “men of depraved mind” (2 Tim 3:8b). Then in the following verses he drives his awful point home.

In 2 Tim 3:9 Paul promises to Timothy: “they will not make further progress, for their folly will be obvious to all.” That is, those particular first-century heretics. Those evil men disrupting the church and Timothy’s ministry.

Then he explains this point in our current verse: these particular evil men will get worse and worse in their own personal degenerate character. They themselves as individuals “will proceed from bad to worse” (v 13).

So then, Paul is here referring to the personal desanctification of these first-century heretics, their further personal descent into deepening immorality. He is not warning of the future decline of human civilization. As noted commentator Donald Guthrie (The Pastoral Epistles, 171) observes: in 3:1–6 Paul traces “the increasing impiety of false teachers.” Then in concluding his rejection of them, he here in v 13 speaks of “their progressive degeneration.”

This statement has nothing to say about the future progress of evil in the world. So it has nothing to levy against postmillennialism. I will continue this survey in my next installment.

2 TIM 3 (# 13): PERSECUTION OR PROGRESS?

PMT-2015-017 by Kenneth L. Gentry, Jr.

Is it universally true that “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12)? Are the pessimistic eschatologies correct in interpreting this verse as gnomic, a general truth for all times? If it is, then postmillennialism would be a doubtful proposition.

As I have been showing over this lengthy series, Paul is writing an occasional letter dealing with issues that Timothy is facing in Ephesus, while Paul is languishing in prison (2 Tim 1:16) and facing death (2 Tim 4:6–8). Therefore, as he prepares to leave this world, and to entrust the Ephesian ministry wholly to Timothy, Paul is warning Timothy what he is to expect and how he is to confront it.

It is in such a context that we must understand Paul’s brief statement in 3:12. And when we do so, postmillennialism is unharmed. Notice that I did not say: “postmillennialism is confirmed.” This whole passage does not touch at all upon the question of the future, victorious conquest of the gospel throughout the world. That is not Paul’s concern.

In my last article I began a list of interpretive insights into 2 Tim 3:12 which show that it Paul is not establishing a universal principle for the church. He is not declaring that the church will always be a persecuted minority. In the last article I noted that Paul’s statement is: (1) a common, classic overstatement for dramatic purposes; (2) the word “all” does not necessarily mean each-and-every person; and (3) Paul’s historical circumstance shows he is speaking from his own dire situation as a warning to Timothy. I will continue (and conclude) this list in this article.

4. Potential contradiction

If Paul is saying that “all” Christians in the future “will be persecuted,” this would contradict many other passages of Scripture.

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For instance, one of the most powerful statements regarding “the last days” (cp. 2 Tim 3:1) gloriously declares the universal progress of the divine message and a consequent peace throughout the world. Consider Isa 2:

“Now it will come about that In the last days The mountain of the house of the LORD Will be established as the chief of the mountains, And will be raised above the hills; And all the nations will stream to it. And many peoples will come and say, ‘Come, let us go up to the mountain of the LORD, To the house of the God of Jacob; That He may teach us concerning His ways And that we may walk in His paths.’ For the law will go forth from Zion And the word of the LORD from Jerusalem. And He will judge between the nations, And will render decisions for many peoples; And they will hammer their swords into plowshares and their spears into pruning hooks. Nation will not lift up sword against nation, And never again will they learn war.”

Isaiah is saying that “in” or “during” the “last days,” the church will be firmly established as the chief influence among the nations. It will draw in “many peoples” who will hear its message and change their ways, bringing in universal peace. We cannot impose on this glorious prophecy any notion that God’s people everywhere will suffer persecution.

Of course, there are any number of such prophecies, such as:

Numbers 14:21 confirms the victorious expectation with a formulaic oath: “Truly, as I live, all the earth shall be filled with the glory of the LORD.”

Psa 22:27–28 promises that “All the ends of the earth will remember and turn to the LORD, / And all the families of the nations will worship before You. / For the kingdom is the LORD’S / And He rules over the nations.”

Psa 72:5–8 agrees: “Let them fear Thee while the sun endures, / And as long as the moon, throughout all generations. / May he come down like rain upon the mown grass, / Like showers that water the earth. / In his days may the righteous flourish, / And abundance of peace till the moon is no more. / May he also rule from sea to sea, / And from the River to the ends of the earth.”

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Isa 11:9–10 confirms this hope: “They will not hurt or destroy in all My holy mountain, / For the earth will be full of the knowledge of the LORD / As the waters cover the sea. / Then in that day / The nations will resort to the root of Jesse, / Who will stand as a signal for the peoples; / And His resting place will be glorious.”

Because of such a prophetic background the New Testament can gloriously declare: “For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:17). And Jesus can preach: “”Now judgment is upon this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all men to Myself” (John 12:31–32).

On and on we could go. These prophetic and salvific declarations absolutely contradict the notion that “all” Christians in the future “will be persecuted.”

5. Paul’s point

So then, what is Paul’s point in stating “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12)?

He is encouraging Timothy. This faithful pastor is about to lose his mentor and spiritual father to the cruel sword of Nero (2 Tim 4:6–8). And Timothy is witnessing grievous conflict in the church (2 Tim 3:2-9). Timothy must wonder what is happening. Paul is warning him to expect persecution in the current situation as the new faith is being established in a resistant, fallen world.

Timothy must know that God is not chastening him. He must understand that, given the current circumstances in the Roman empire, “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12), just as Paul was (2 Tim 3:11). Paul is speaking out of his own and Timothy’s current circumstances, without looking to the distant future.

Thus, as R. C. H. Lenski (I-II Timothy, p. 833) notes on 2 Tim 3:12: since Paul just mentioned himself and his own suffering, other Christians should expect the same “even though they are not apostles or assistants of an apostle.” Paul’s suffering is not a mark of his apostleship, but a mark of his seeking “to live godly in Christ Jesus.” So Timothy and others in the first century should brace themselves for similar conflict and suffering. But again (as I stated earlier in this series): When similar wicked conditions prevail, Christians may expect similarly difficult times.

Conclusion

I believe the local setting of 2 Tim 3:12 and the larger biblical context show that Paul is not warning that all Christians everywhere throughout future history will be persecuted. As a result, Paul’s statement does not undermine the postmillennial hope.

Yet it does indirectly point to the power and glory of the gospel in that: his statement shows what the early Christians endured to establish the faith. We should give thanks to God for preserving them through their trials. And if we endure such trials today (as Christians in many foreign lands do), we should take comfort in the bigger picture and the larger hope of gospel victory.

2 TIM 3 (# 12): PERSECUTION OR PROGRESS?

PMT-2015-017 by Kenneth L. Gentry, Jr.

In 2 Tim 3:12 Paul seems to undermine postmillennialism, as I have been noting in this series of posts. Many commentators and theologians see this verse as the very antithesis of the victorious expectations of postmillennialism. But what is Paul actually saying? Is he countering the hope of gospel victory?

“Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim 3:12)

We will look at this verse in its context. But once again, let’s recall how amillennial scholar James White views 2 Tim 3:12 (as he critiqued me in his webcast). At minute marker 16:39 he argues that Paul’s statement is “gnomic” that is, it is “a general statement of truth that is not limited to the days of Paul.” As such “it is a truth that is true as long as this age continues. As long as this age continues, all who live godly in Christ Jesus will continue to be persecuted.” (I recommend checking my last post for more comments by Dr. White.)

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1. Classic overstatement

White commits a familiar error, one often found in anti-postmillennial writings. He overstates the matter. Since he believes that 2 Tim 3:12 is a “gnomic” statement that is “not limited to the days of Paul,” he holds that “it is a truth that is true as long as this age continues. As long as this age continues, all who live godly in Christ Jesus will continue to be persecuted.” Think carefully about this statement.

Let me ask you: Did you just now read this in your leisure time on my free postmillennial blog site? Did you perchance open your leather-bound Bible that you picked up at your local Christian bookstore? Is this the Bible that you can carry to church every Sunday as you publicly worship Christ with people of like minds and hearts? Or perhaps you reflexively picked up your Bible as you listened to White’s popular Internet webcast program, “The Dividing Line”?

How long did you come out of hiding so that you could read my blog? Or listen to White’s broadcast? In doing so, how long were you able to avoid detection by the persecutors hunting you down? Were you able to avoid “persecutions, and sufferings, such as happened to [Paul] at Antioch, at Iconium and at Lystra; what persecutions [he] endured” (2 Tim 3:11)?

Certainly, there are many places in the world that horribly persecute Christians (N. Korea, Iran, Somalia, etc.). I pray for these brothers daily. But I must confess: I simply am not persecuted for my faith. And I doubt you are. And it does not seem to me that James White is. Something is wrong with his understanding of Paul’s statement: it does not reflect the real world (at least for us in the West).

Simply put: it is not universally true that “all who desire to live godly in Christ Jesus will be persecuted.” As H. C. G. Moule (Studies in II Timothy, p. 5) notes, and as you can confirm: “No attentive observer can doubt that many and many a loving and humble disciple, is called to lead a quiet life before the Lord … encountering scarcely one perceptible collision on the way.”

Or as famed theologian Patrick Fairbairn (Works of Patrick Fairbairn, v. 2: The Pastoral Epistles, 374) states regarding 2 Tim 3:12:

“That might not be always and everywhere the same; it could not but vary as Christianity itself rose to power, or the reverse; and so, as regards quantity and force, a certain conditional element necessary enters into the statement, which may be put thus: In so far as the world retains its native character, those who are bent on leading in it lives of piety shall meet persecution. If through the diffusion of the gospel the old has to a considerable extent passed away, and a better order of things take its place, then the persecution may narrow itself to taunts, reproaches, spiteful or contemptuous treatment, when at the behest of holy principle a stand is made against worldly compliances or fashionable vices.”

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2. Exaggerated reference

Furthermore, we must recognize that the word “all” (Gk. pantes) does not necessarily speak universally. The Exegetical Dictionary of the New Testament (3:48) states that the word “all” is often used in a way that “reports a certain event with exaggeration,” as we see in Matt 2:3; 3:5; 4:24. The Theological Dictionary of the New Testament (5:896) agrees, observing that in certain places we must recognize that “pas is not to be taken strictly. It is simply a popular way of denoting a great number.”

In fact, we see this in Paul’s very context in 2 Timothy. 2 Tim 3:9 states that “their folly will be obvious to all.” But he does not intend that all people throughout the world and history will recognize the folly of these Ephesian heretics. Rather, he is speaking from his own circumstances.

The same is true earlier in 2 Tim 1:15 when he states: “all who are in Asia turned away form me.” And later in 2 Tim 4:16 when he writes: “all deserted me.” This cannot literally mean “all” Christians in Asia, for Timothy (2 Tim 1:5; 3:9), Onesiphorus (2 Tim 1:16; 4:19), Luke (2 Tim 3:11), Tychicus (2 Tim 3:12; cp. Act 20:4), Erastus (2 Tim 4:20; cp. Acts 19:22), Trophimus (Acts 20:4; 2 Tim 4:20), and Titus (Tit 3:12) remain faithful. And undoubtedly there were more.

3. Historical oversight

As I have been arguing throughout this lengthy series of articles, Paul is writing an occasional epistle, a letter prompted by current circumstances in his day (see previous articles). And we know that persecution was becoming a widespread problem for Christians, not only from the Jews (Acts 8:1ff; 9:1ff), but recently from Nero and the Roman empire itself. Remember the sampling of actual historical suffering he mentions in the context: “persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured” (2 Tim 3:11).

And what of Paul’s testimony against the false apostles, which testimony he mentions to the Corinthians. He writes that: I endure through

“far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned…. I have been on frequent journeys …, in, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure” (2 Cor 11:23–28).

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That is the context from which Paul speaks. And now as he writes his second letter to Timothy, he knows he will soon die (2 Tim 4:7–8). His statement in 2 Tim 3:12 arises from a persecution context in a time in which Christianity is an extreme minority and hated by Jew and Gentile alike. His statement about “all” Christians suffering persecution is a basic principle that holds when such conditions prevail. As White noted on his webcast, such prevailed also in the second and third centuries. And later. But again such is not prevailing today in America (where I and White live).[1]

Conclusion

But alas, I must pause this study until next time. I fear one of my neighbors may be annoyed with me for riding down the street on Sunday mornings as I go to church, thereby disturbing their sleep as they avoid church. Such is my suffering.

Note

1. This is not to say that postmillennial, Edenic conditions prevail in America. Or that Christianity is not despised by many here. But I cannot complain that my circumstances are like those Paul endured, those “persecutions” of which he speaks. If we attempt to show how people are miffed at us, then we greatly reduce the true suffering of saints in antiquity and even of many in the world today. Paul defines his persecution as severe external oppression.

2 TIM 3: PERSECUTION OR PROGRESS? (12)

PMT-2015-017 by Kenneth L. Gentry, Jr.

In 2 Tim 3:12 Paul seems to undermine postmillennialism, as I have been noting in this series of posts. Many commentators and theologians see this verse as the very antithesis of the victorious expectations of postmillennialism. But what is Paul actually saying? Is he countering the hope of gospel victory?

“Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim 3:12)

We will look at this verse in its context. But once again, let’s recall how amillennial scholar James White views 2 Tim 3:12 (as he critiqued me in his webcast). At minute marker 16:39 he argues that Paul’s statement is “gnomic” that is, it is “a general statement of truth that is not limited to the days of Paul.” As such “it is a truth that is true as long as this age continues. As long as this age continues, all who live godly in Christ Jesus will continue to be persecuted.” (I recommend checking my last post for more comments by Dr. White.)

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1. The Great Tribulation; 2. The Book of Revelation;

3. Hyperpreterism; 4. Paedocommunion; 5. God’s Law

See more study materials at: www.KennethGentry.com

1. Classic overstatement

White commits a familiar error, one often found in anti-postmillennial writings. He overstates the matter. Since he believes that 2 Tim 3:12 is a “gnomic” statement that is “not limited to the days of Paul,” he holds that “it is a truth that is true as long as this age continues. As long as this age continues, all who live godly in Christ Jesus will continue to be persecuted.” Think carefully about this statement.

Let me ask you: Did you just now read this in your leisure time on my free postmillennial blog site? Did you perchance open your leather-bound Bible that you picked up at your local Christian bookstore? Is this the Bible that you can carry to church every Sunday as you publicly worship Christ with people of like minds and hearts? Or perhaps you reflexively picked up your Bible as you listened to White’s popular Internet webcast program, “The Dividing Line”?

How long did you come out of hiding so that you could read my blog? Or listen to White’s broadcast? In doing so, how long were you able to avoid detection by the persecutors hunting you down? Were you able to avoid “persecutions, and sufferings, such as happened to [Paul] at Antioch, at Iconium and at Lystra; what persecutions [he] endured” (2 Tim 3:11)?

Certainly, there are many places in the world that horribly persecute Christians (N. Korea, Iran, Somalia, etc.). I pray for these brothers daily. But I must confess: I simply am not persecuted for my faith. And I doubt you are. And it does not seem to me that James White is. Something is wrong with his understanding of Paul’s statement: it does not reflect the real world (at least for us in the West).

Simply put: it is not universally true that “all who desire to live godly in Christ Jesus will be persecuted.” As H. C. G. Moule (Studies in II Timothy, p. 5) notes, and as you can confirm: “No attentive observer can doubt that many and many a loving and humble disciple, is called to lead a quiet life before the Lord … encountering scarcely one perceptible collision on the way.”

Or as famed theologian Patrick Fairbairn (Works of Patrick Fairbairn, v. 2: The Pastoral Epistles, 374) states regarding 2 Tim 3:12:

“That might not be always and everywhere the same; it could not but vary as Christianity itself rose to power, or the reverse; and so, as regards quantity and force, a certain conditional element necessary enters into the statement, which may be put thus: In so far as the world retains its native character, those who are bent on leading in it lives of piety shall meet persecution. If through the diffusion of the gospel the old has to a considerable extent passed away, and a better order of things take its place, then the persecution may narrow itself to taunts, reproaches, spiteful or contemptuous treatment, when at the behest of holy principle a stand is made against worldly compliances or fashionable vices.”

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by Ken Gentry

Forty-seven formal Christ College course lectures in mp3 format.

Includes class interaction.

Lecture material demonstrates all four Gospels were written prior to AD 70.

See more study materials at: www.KennethGentry.com

2. Exaggerated reference

Furthermore, we must recognize that the word “all” (Gk. pantes) does not necessarily speak universally. The Exegetical Dictionary of the New Testament (3:48) states that the word “all” is often used in a way that “reports a certain event with exaggeration,” as we see in Matt 2:3; 3:5; 4:24. The Theological Dictionary of the New Testament (5:896) agrees, observing that in certain places we must recognize that “pas is not to be taken strictly. It is simply a popular way of denoting a great number.”

In fact, we see this in Paul’s very context in 2 Timothy. 2 Tim 3:9 states that “their folly will be obvious to all.” But he does not intend that all people throughout the world and history will recognize the folly of these Ephesian heretics. Rather, he is speaking from his own circumstances.

The same is true earlier in 2 Tim 1:15 when he states: “all who are in Asia turned away form me.” And later in 2 Tim 4:16 when he writes: “all deserted me.” This cannot literally mean “all” Christians in Asia, for Timothy (2 Tim 1:5; 3:9), Onesiphorus (2 Tim 1:16; 4:19), Luke (2 Tim 3:11), Tychicus (2 Tim 3:12; cp. Act 20:4), Erastus (2 Tim 4:20; cp. Acts 19:22), Trophimus (Acts 20:4; 2 Tim 4:20), and Titus (Tit 3:12) remain faithful. And undoubtedly there were more.

3. Historical oversight

As I have been arguing throughout this lengthy series of articles, Paul is writing an occasional epistle, a letter prompted by current circumstances in his day (see previous articles). And we know that persecution was becoming a widespread problem for Christians, not only from the Jews (Acts 8:1ff; 9:1ff), but recently from Nero and the Roman empire itself. Remember the sampling of actual historical suffering he mentions in the context: “persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured” (2 Tim 3:11).

And what of Paul’s testimony against the false apostles, which testimony he mentions to the Corinthians. He writes that: I endure through

“far more labors, in far more imprisonments, beaten times without number, often in danger of death. Five times I received from the Jews thirty-nine lashes. Three times I was beaten with rods, once I was stoned…. I have been on frequent journeys …, in, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure” (2 Cor 11:23–28).

God Gave Wine

(DVDs by Ken Gentry)

Presents and defends the case for a moderate consumption of alcoholic beverages by Christians.

See more study materials at: www.KennethGentry.com

That is the context from which Paul speaks. And now as he writes his second letter to Timothy, he knows he will soon die (2 Tim 4:7–8). His statement in 2 Tim 3:12 arises from a persecution context in a time in which Christianity is an extreme minority and hated by Jew and Gentile alike. His statement about “all” Christians suffering persecution is a basic principle that holds when such conditions prevail. As White noted on his webcast, such prevailed also in the second and third centuries. And later. But again such is not prevailing today in America (where I and White live).[1]

Conclusion

But alas, I must pause this study until next time. I fear one of my neighbors may be annoyed with me for riding down the street on Sunday mornings as I go to church, thereby disturbing their sleep as they avoid church. Such is my suffering.

Note

1. This is not to say that postmillennial, Edenic conditions prevail in America. Or that Christianity is not despised by many here. But I cannot complain that my circumstances are like those Paul endured, those “persecutions” of which he speaks. If we attempt to show how people are miffed at us, then we greatly reduce the true suffering of saints in antiquity and even of many in the world today. Paul defines his persecution as severe external oppression.

2 TIM 3 (# 11): PERSECUTION OR PROGRESS? (11)

PMT-2015-016 by Kenneth L. Gentry, Jr.

In my continuing, lengthy study of 2 Tim 3 and its use in the eschatological debate, we now come to perhaps Paul’s most significant — and misunderstood! — statement:

“Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim 3:12)

This certainly seems to undermine the postmillennial hope in history. How can postmillennialism speak of the victory of the gospel leading to worldwide faith and righteousness among men — if all those who live godly in Christ are to be persecuted?

How did this study arise?

My study of this passage was prompted by apologist James White’s webcast critique of my views on 2 Timothy 3. For context you can see my introductory comments on his critique: click here. In his webcast, White comments:

“Does [Gentry’s view of a specific first-century point] also mean that in v 12 that was only true in the first century: that all who in the first century desire to live godly for Christ Jesus will be persecuted, but that won’t be the case in the second century, well it was the third century…. Okay it still is all the way to today.” Then he states: “I mean all over the world, every generation has… That will always be true.” And further: “If v 12 is always true, what’s the contextual clue that don’t worry about v 13, that is already fulfilled? That’s not a natural exegesis.”

White adds:

“There are limits placed on evil men” so that the gospel will never be crushed out. That doesn’t change the reality that the situation the church will be facing will always be one of conflict, or warfare … I don’t see how you can read 2 Tim. 3 and come to the conclusion, well, what this means is that eventually we will predominate…. I don’t see it discussing any of that. But what it seems to indicate is that each generation is going to face the same categories of difficulty and necessity for watchfulness no matter where the ministry is taking place.”

God Gave Wine

(by Ken Gentry)

A biblical defense of moderate alcohol consumption.

See more study materials at: www.KennethGentry.com

These are powerful observations and charges. But are they valid? I do not believe they are. Let me explain.

Let me quickly dismiss White’s most egregious errors in his reply to me. Note that he is speaking of 2 Tim 3 when he states: “I don’t see how you can read 2 Tim. 3 and come to the conclusion, well, what this means is that eventually we will predominate…. I don’t see it discussing any of that.” I can see why White does not accept my argument: he does not understand it.

White is absolutely correct here. But totally irrelevant. No postmillennialist would read 2 Tim 3 all by itself and declare on the basis of reading this passage: “eventually we will predominate.” This is because, as White notes of the passage, “I don’t see it discussing any of that.” Nor do I! We do not use 2 Tim 3 as evidence for the progress of the gospel in history. Because, that is not Paul’s point — as White himself notes.

Neither do I see in 2 Tim 3 Paul discussing the Trinity, the mode of baptism, the role of deacons, six-day creation, or a whole range of other important theological issues. Similarly, Paul is not here presenting the positive case for historical victory. Rather, he is helping Timothy confront licentious, false teachers who are afflicting the church in Ephesus (just as he predicted earlier, Acts 20:29–30).

As I have spent several posts demonstrating: 2 Tim is an occasional epistle. In it Paul is dealing with local problems that Timothy is facing. He does not happen to mention the final, historical outcome of the Christian faith in world history. Paul does provide us with positive evidence for the future progress of the gospel in other places, such as Rom 11 and 1 Cor 15. But not here. He is not providing a full-blown eschatology here, just as he does not do that in many other places.

Greatness of the Great Commission

(by Ken Gentry)

An insightful analysis of the full, postmillennial implications of the Great Commission

See more study materials at: www.KennethGentry.com

What does Paul mean?

Continuing with White’s observations, let us note his further comments:

“Is that just in Paul’s day? I mean, obviously what happened to him at Antioch, Iconium, Lystra, were historical realities — part of Paul’s life, right? That’s a given. But then, from that specific statement that had an historical fulfillment in Paul’s experience, you have this general statement, ‘Indeed, all who desire to live Godly in Christ Jesus will be persecuted.’ Now, it seems to me that that is what we would call a ‘gnomic statement.’ It is a general statement of truth that is not limited to the days of Paul. It is a truth that is true as long as this age continues.”

Now this observation potentially has merit. Merit that could — if correct — undermine the postmillennial hope. But fortunately, it too is mistaken. As I will show. In my next article. To quote either Gen. Douglas MacArthur or Curly Howard (I can’t remember which): “I shall return.”

2 TIM 3: PERSECUTION OR PROGRESS? (11)

PMT-2015-016 by Kenneth L. Gentry, Jr.

In my continuing, lengthy study of 2 Tim 3 and its use in the eschatological debate, we now come to perhaps Paul’s most significant — and misunderstood! — statement:

“Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim 3:12)

This certainly seems to undermine the postmillennial hope in history. How can postmillennialism speak of the victory of the gospel leading to worldwide faith and righteousness among men — if all those who live godly in Christ are to be persecuted?

How did this study arise?

My study of this passage was prompted by apologist James White’s webcast critique of my views on 2 Timothy 3. For context you can see my introductory comments on his critique: click here. In his webcast, White comments:

“Does [Gentry’s view of a specific first-century point] also mean that in v 12 that was only true in the first century: that all who in the first century desire to live godly for Christ Jesus will be persecuted, but that won’t be the case in the second century, well it was the third century…. Okay it still is all the way to today.” Then he states: “I mean all over the world, every generation has… That will always be true.” And further: “If v 12 is always true, what’s the contextual clue that don’t worry about v 13, that is already fulfilled? That’s not a natural exegesis.”

White adds:

“There are limits placed on evil men” so that the gospel will never be crushed out. That doesn’t change the reality that the situation the church will be facing will always be one of conflict, or warfare … I don’t see how you can read 2 Tim. 3 and come to the conclusion, well, what this means is that eventually we will predominate…. I don’t see it discussing any of that. But what it seems to indicate is that each generation is going to face the same categories of difficulty and necessity for watchfulness no matter where the ministry is taking place.”

God Gave Wine

(by Ken Gentry)

A biblical defense of moderate alcohol consumption.

See more study materials at: www.KennethGentry.com

These are powerful observations and charges. But are they valid? I do not believe they are. Let me explain.

Let me quickly dismiss White’s most egregious errors in his reply to me. Note that he is speaking of 2 Tim 3 when he states: “I don’t see how you can read 2 Tim. 3 and come to the conclusion, well, what this means is that eventually we will predominate…. I don’t see it discussing any of that.” I can see why White does not accept my argument: he does not understand it.

White is absolutely correct here. But totally irrelevant. No postmillennialist would read 2 Tim 3 all by itself and declare on the basis of reading this passage: “eventually we will predominate.” This is because, as White notes of the passage, “I don’t see it discussing any of that.” Nor do I! We do not use 2 Tim 3 as evidence for the progress of the gospel in history. Because, that is not Paul’s point — as White himself notes.

Neither do I see in 2 Tim 3 Paul discussing the Trinity, the mode of baptism, the role of deacons, six-day creation, or a whole range of other important theological issues. Similarly, Paul is not here presenting the positive case for historical victory. Rather, he is helping Timothy confront licentious, false teachers who are afflicting the church in Ephesus (just as he predicted earlier, Acts 20:29–30).

As I have spent several posts demonstrating: 2 Tim is an occasional epistle. In it Paul is dealing with local problems that Timothy is facing. He does not happen to mention the final, historical outcome of the Christian faith in world history. Paul does provide us with positive evidence for the future progress of the gospel in other places, such as Rom 11 and 1 Cor 15. But not here. He is not providing a full-blown eschatology here, just as he does not do that in many other places.

Greatness of the Great Commission

(by Ken Gentry)

An insightful analysis of the full, postmillennial implications of the Great Commission

See more study materials at: www.KennethGentry.com

What does Paul mean?

Continuing with White’s observations, let us note his further comments:

“Is that just in Paul’s day? I mean, obviously what happened to him at Antioch, Iconium, Lystra, were historical realities — part of Paul’s life, right? That’s a given. But then, from that specific statement that had an historical fulfillment in Paul’s experience, you have this general statement, ‘Indeed, all who desire to live Godly in Christ Jesus will be persecuted.’ Now, it seems to me that that is what we would call a ‘gnomic statement.’ It is a general statement of truth that is not limited to the days of Paul. It is a truth that is true as long as this age continues.”

Now this observation potentially has merit. Merit that could — if correct — undermine the postmillennial hope. But fortunately, it too is mistaken. As I will show. In my next article. To quote either Gen. Douglas MacArthur or Curly Howard (I can’t remember which): “I shall return.”

2 TIM 3 (# 10): PERSECUTION OR PROGRESS?

PMT-2015-015 by Kenneth L. Gentry, Jr.

In my ongoing survey of 2 Tim 3 we have seen that Paul is dealing with first-century issues in this pastoral epistle. He is not writing to his beleaguered ministerial associate Timothy about events to occur 2000 years in the future. He is not sending him the rules for playing pin the horns on the Antichrist. He does not have him guessing the date of the rapture for fun and profit. He is directly confronting the heresies and immorality that are currently afflicting the Ephesian church in Timothy’s day.

(Important aside: Note that Paul did not attach to his second letter to Timothy a four-color, 8 foot long, 3 foot high parchment time-line chart of the rapture, great tribulation, battle of Armageddon, return of Christ, and millennium. This is proof that he is not dispensational: what dispensationalist could resist the temptation to create a chart? I rest my case.)

Yet, advocates of pessimistic eschatologies employ this passage against our postmillennial optimism regarding the progress of the gospel to an ultimate, worldwide victory in history. I have been showing how these opponents of postmillennialism have misread Paul’s occasional letter to Timothy. And so far, the evidence has been strong in this direction.

Salvation, Heresy, Assurance: An Exposition of 1 John (20 mp3 sermons)

by Ken Gentry

First John is a much neglected epistle that deals with crucial issues explains salvation,

warns against heresy, and demonstrates the assurance of salvation.

In these twenty sermons you will dig deeply into this glorious epistle.

See more study materials at: www.KennethGentry.com

But now we come to a new section that seems to encourage Christians to recognize the prospect of global persecution rather than universal peace. In 2 Tim 3:10–13 Paul reminds Timothy of his (Paul’s) own “persecutions and sufferings” (v 11). He even declares that “all who desire to live godly in Christ Jesus will be persecuted.” (v 12). And he warns that “evil men and impostors will proceed from bad to worse” (v 13).

How can these statements fit within a postmillennial scheme? Let us see.

2 Tim 3:10–11

Paul enters into this new paragraph by contrasting this faithful Timothy to those false teachers who are disrupting the Ephesian church. He states:

“Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me!” (2 Tim 3:10–11)

The NASB translated the Greek word de as “now.” This particle, however, should be understood as an adversative. It would be better translated here as: “but.” That is, in contrast to the immoral heretics opposing the truth (2 Tim 3:8), Paul turns to speak of Timothy: “but you followed my teaching, conduct….” In fact, he uses the emphatic personal pronoun, su: “But you followed.” This pronoun is unnecessary since Greek is an inflected language and the verb “followed” carries the subject in its meaning.

He Shall Have Dominion (paperback by Ken Gentry)

A classic, thorough explanation and defense of postmillennialism (600 pages)

See more study materials at: www.KennethGentry.com

Paul has been speaking of licentious heretics. Now we read him say: “but you” are different from them. He is effectively saying, “You, Timothy, have followed my life and have seen the difference the gospel has made on me, as opposed to the lack of impact it has made on the heretical teachers.”

Donald Guthrie (The Pastoral Epistles, 171): At 2 Tim 3:10: “There is a strong contrast between Timothy and the false teachers, as is clear from the emphatic you. The historical allusion is designed to encourage the apostle’s rather fearful lieutenant.” Not only so, but he also places “my” in the emphatic position. He literally writes: “But you followed my the teaching.”

What is more, as Mounce (p. 556) notes, the emphatic “my” actually “modifies the following nine nouns.” We see this in the NRSV, ESV, and NET Bible translations which have “my” before each noun. This is due to each of these nine items that Paul lists having the definite article before it. This statement could literally be translated: “Now you followed the teaching, the conduct, the purpose, the faith, patience, the love, perseverance, the persecutions, and the sufferings, such as happened to me at Antioch, at Iconium and at Lystra.” Thus, Paul is emphasizing all that has happened to him.

He starts with the two most important items for his confronting the heretics: his teaching and conduct. His life-style and doctrine are so much different from the false teachers troubling Ephesus. But since these heretics are not engaging in persecution of Timothy (they are church “insiders”), Paul’s persecutions and sufferings are mentioned last. His focus is particularly on the Ephesian heretics.

But now, what about the statement that James White calls “gnomic,” i.e., a general, universal truth? What about:

2 Tim 3:12

In this verse we come upon a statement that definitely appears to contradict the whole postmillennial enterprise:

“Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim 3:12)

This certainly becomes the key point in Paul’s statement relative to the eschatological debate.

But I am weary. I will have to put this off until next time. Besides, someone is banging on my front door and I suspect they want to persecute me. No, wait! It’s two guys in white shirts and ties who have just gotten off their bicycles. They only want to annoy me, since they are modern, clean-living heretics of a different order from the Ephesians.

2 TIM 3: PERSECUTION OR PROGRESS? (10)

PMT-2015-015 by Kenneth L. Gentry, Jr.

In my ongoing survey of 2 Tim 3 we have seen that Paul is dealing with first-century issues in this pastoral epistle. He is not writing to his beleaguered ministerial associate Timothy about events to occur 2000 years in the future. He is not sending him the rules for playing pin the horns on the Antichrist. He does not have him guessing the date of the rapture for fun and profit. He is directly confronting the heresies and immorality that are currently afflicting the Ephesian church in Timothy’s day.

(Important aside: Note that Paul did not attach to his second letter to Timothy a four-color, 8 foot long, 3 foot high parchment time-line chart of the rapture, great tribulation, battle of Armageddon, return of Christ, and millennium. This is proof that he is not dispensational: what dispensationalist could resist the temptation to create a chart? I rest my case.)

Yet, advocates of pessimistic eschatologies employ this passage against our postmillennial optimism regarding the progress of the gospel to an ultimate, worldwide victory in history. I have been showing how these opponents of postmillennialism have misread Paul’s occasional letter to Timothy. And so far, the evidence has been strong in this direction.

Salvation, Heresy, Assurance: An Exposition of 1 John (20 mp3 sermons)

by Ken Gentry

First John is a much neglected epistle that deals with crucial issues explains salvation,

warns against heresy, and demonstrates the assurance of salvation.

In these twenty sermons you will dig deeply into this glorious epistle.

See more study materials at: www.KennethGentry.com

But now we come to a new section that seems to encourage Christians to recognize the prospect of global persecution rather than universal peace. In 2 Tim 3:10–13 Paul reminds Timothy of his (Paul’s) own “persecutions and sufferings” (v 11). He even declares that “all who desire to live godly in Christ Jesus will be persecuted.” (v 12). And he warns that “evil men and impostors will proceed from bad to worse” (v 13).

How can these statements fit within a postmillennial scheme? Let us see.

2 Tim 3:10–11

Paul enters into this new paragraph by contrasting this faithful Timothy to those false teachers who are disrupting the Ephesian church. He states:

“Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me!” (2 Tim 3:10–11)

The NASB translated the Greek word de as “now.” This particle, however, should be understood as an adversative. It would be better translated here as: “but.” That is, in contrast to the immoral heretics opposing the truth (2 Tim 3:8), Paul turns to speak of Timothy: “but you followed my teaching, conduct….” In fact, he uses the emphatic personal pronoun, su: “But you followed.” This pronoun is unnecessary since Greek is an inflected language and the verb “followed” carries the subject in its meaning.

He Shall Have Dominion (paperback by Ken Gentry)

A classic, thorough explanation and defense of postmillennialism (600 pages)

See more study materials at: www.KennethGentry.com

Paul has been speaking of licentious heretics. Now we read him say: “but you” are different from them. He is effectively saying, “You, Timothy, have followed my life and have seen the difference the gospel has made on me, as opposed to the lack of impact it has made on the heretical teachers.”

Donald Guthrie (The Pastoral Epistles, 171): At 2 Tim 3:10: “There is a strong contrast between Timothy and the false teachers, as is clear from the emphatic you. The historical allusion is designed to encourage the apostle’s rather fearful lieutenant.” Not only so, but he also places “my” in the emphatic position. He literally writes: “But you followed my the teaching.”

What is more, as Mounce (p. 556) notes, the emphatic “my” actually “modifies the following nine nouns.” We see this in the NRSV, ESV, and NET Bible translations which have “my” before each noun. This is due to each of these nine items that Paul lists having the definite article before it. This statement could literally be translated: “Now you followed the teaching, the conduct, the purpose, the faith, patience, the love, perseverance, the persecutions, and the sufferings, such as happened to me at Antioch, at Iconium and at Lystra.” Thus, Paul is emphasizing all that has happened to him.

He starts with the two most important items for his confronting the heretics: his teaching and conduct. His life-style and doctrine are so much different from the false teachers troubling Ephesus. But since these heretics are not engaging in persecution of Timothy (they are church “insiders”), Paul’s persecutions and sufferings are mentioned last. His focus is particularly on the Ephesian heretics.

But now, what about the statement that James White calls “gnomic,” i.e., a general, universal truth? What about:

2 Tim 3:12

In this verse we come upon a statement that definitely appears to contradict the whole postmillennial enterprise:

“Indeed, all who desire to live godly in Christ Jesus will be persecuted.” (2 Tim 3:12)

This certainly becomes the key point in Paul’s statement relative to the eschatological debate.

But I am weary. I will have to put this off until next time. Besides, someone is banging on my front door and I suspect they want to persecute me. No, wait! It’s two guys in white shirts and ties who have just gotten off their bicycles. They only want to annoy me, since they are modern, clean-living heretics of a different order from the Ephesians.

2 TIM 3 (# 9): DESPAIR OR HOPE?

PMT-2015-014 by Kenneth L. Gentry, Jr.

Some Christians believe that in 2 Tim 3 Paul’s imprisonment (2 Tim 1:16) and his expectation of his approaching execution (2 Tim 4:6–8), cause him to have a pessimistic outlook on history. They see 2 Tim 3 as a prophetic statement regarding the future expectations of Christianity in the world. They believe Paul is warning that we will always face “difficult times” (2 Tim 3:1) and that we will be overrun with “brutal, haters of good” (2 Tim 3:3).

But does Paul fear the future? Is he prophesying a relentless, downward collapse of human culture which inexorably leads to the persecution of the Christian faith? No, he does not. I believe that 2 Tim 3 has been misinterpreted when used in this manner. And I have been showing over the last eight articles the exegetical reasons why this passage does not contradict the long-term postmillennial expectation.

Allow me to continue my survey of this passage. We are now ready for:

2 Tim 3:6–8

Here Paul declares why these immoral heretics in Ephesus are causing so much trouble. They are preying on “weak women” (2 Tim 3:6) who are “always learning [Gk., manthanonta, present participle] and never able to come to the knowledge of the truth” (2 Tim 3:6). That is, even though the women victims are within the church in Ephesus and even though they are always studying the Christian faith, they have missed the truth and have thus succumbed to the apostate teachers in the church.

The Climax of the Book of Revelation (Rev 19-22)

Six lectures on six DVDs that introduce Revelation as a whole,

then focuses on its glorious conclusion.

See more study materials at: www.KennethGentry.com

Paul likens the heretical teachers who dominate these women to the two Egyptian magicians who opposed Moses when he appeared before Pharaoh seeking the release of Israel (Exo 7:11, 22; 8:7, 18—19; 9:11)[1]: “Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith” (2 Tim 3:8). Note that Paul declares the first-century heretics to be like the ancient Egyptian magicians in that they also “oppose the truth;” they are “men of depraved mind”; they are “rejected in regard to the faith” (2 Tim 3:7).

Paul probably makes this comparison of the heretics to Jannes and Jambres because of their focus on Jewish myths. In 2 Tim 1:3–4 he writes: “As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith.”

This comparison is significant, for it provides evidence of Paul’s optimism even in the context of these troubles. We must remember that the Egyptian magicians failed in resisting Moses. As Moses wrote: “The magicians could not stand before Moses because of the boils, for the boils were on the magicians as well as on all the Egyptians” (Exo 9:11; cp. Exo 8:18).

As a matter of fact, this is not simply a surmise in understanding Paul. He makes that very point in this next sentence:

2 Tim 3:9

When he brings up Jannes and Jambres as opposing Moses, Paul chooses a classic example of failure in resisting God. Consequently, Paul drives home the comparison regarding Timothy’s opponents: “they will not make further progress; for their folly will be obvious to all, just as Jannes’s and Jambres’s folly was also” (2 Tim 3:9).

So despite Paul’s concerns for the Ephesian church, and even though he knows he is facing death, he is ultimately optimistic. As William Mounce (Pastoral Epistles, p. 551) expresses it: “Despite the success of the opponents, Paul ends up on a positive note of the eventual victory of the truth.” George Knight (Pastoral Epistles, 12) agrees: “Paul … is certain of its ultimate lack of success over against the church (2:19; 3:9).” Donald Guthrie (The Pastoral Epistles, 171) concurs: “Timothy is assured that their apparent success is surely limited.”

Four Views on the Book of Revelation

(ed. by Marvin Pate)

Helpful presentation of four approaches to Revelation

See more study materials at: www.KennethGentry.com

Postmillennialists continue to be optimistic despite the presence of sin and evil-doers. We do so because we believe in the “power” of the truth, as over against those who deny its power (2 Tim 3:5b). We firmly believe God’s promise will prevail:

So will My word be which goes forth from My mouth; / It will not return to Me empty, / Without accomplishing what I desire, / And without succeeding in the matter for which I sent it. / For you will go out with joy / And be led forth with peace; / The mountains and the hills will break forth into shouts of joy before you, / And all the trees of the field will clap their hands.” (Isa 55:11–12)

Stay tuned! There is more to come. Do not worry about any predictions of the rapture occurring before my next article.

Notes

These two magicians, Jannes and Jambres, are not named in Scripture, but are known from ancient Jewish tradition.
There is no footnote #2. Why are you looking here?
See footnote #2 and re-apply question here.