Kenneth L. Gentry Jr.'s Blog, page 117

2 TIM 3 OR THE POSTMILLENNIAL HOPE? (9)

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.

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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.”

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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.

2 TIM 3 OR THE POSTMILLENNIAL HOPE? (8)

PMT-2015-013 by Kenneth L. Gentry, Jr.

The Apostle Paul presents us with helpful insights into the postmillennial hope. We see some of his strongest material (which serves as a good foundation for the postmillennial hope) in Rom 11 and 1 Cor 15. And yet Paul makes some statements that cause us to wonder about his long-term view of history. Second Tim 3 is deemed by the adherents to pessimistic eschatologies to be destructive of postmillennialism.

What are postmillennialists to say in response?

Introduction

This is my eighth article in a study of this famous “last days” passage. Basically I have been pointing out that Paul is speaking to Timothy about issues he is facing in the first century. As with all of the New Testament Scripture, we may apply his statements beyond the first century — when similar conditions prevail. Yet, I do not believe Paul is prophesying that history will always be filled with “difficult times” until the end.

In this regard, I concur with Benjamin B. Warfield, Iain Murray, John Jefferson Davis, and other scholars. My views are not simply my views. I have picked them up from these noted Christian exegetes. (See: PMT 2014-150.)

In my last article I was pointing out that Paul’s vice-list in 2 Tim 3:2-4 is not a prophecy regarding how things will always be. Rather he is applying those vices particularly to Timothy’s first-century opponents. Let us continue our survey of the passage. This will provide further evidence that Paul is speaking historically to his day, rather than prophetically of all days to come.

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2 Tim 3:5

In 2 Tim 3:5 we come to the end of his vice-list. Here Paul very clearly and quite directly applies the list to his Ephesian opponents. These are the very ones he warned about when he was actually in Ephesus a few years earlier (Acts 20:28–30). In 2 Tim 3:5-7 he declares that Timothy’s heretical opponents in Ephesus are:

“holding to a form of godliness, although they have denied its power; Avoid such men as these. For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses, always learning and never able to come to the knowledge of the truth.” (2 Tim 3:5-7)

As William Mounce (Pastoral Epistles, 547) comments on v 5: “As a conclusion to the vice list and a stinging summary description of the hypocritical opponents, Paul describes them as perpetrating the myth of religiosity while their behavior proves that they not what they appear to be.”

Paul speaks similarly to Timothy regarding his situation (Tit 1:16), where he is voicing his concern regarding “many rebellious men, empty talkers and deceivers . . . who are upsetting whole families” (Tit 1:10, 11). He notes that “one of themselves, a prophet of their own” (Tit 1:12) is making brash statements that Titus must “reprove . . . severely” (Tit 1:13).

Note in 2 Tim 3:5 Paul’s use of the present tense: they are “holding [Gk. echontes, present participle] to a form of godliness” even though “they have denied (in the past, ernemenoi, perfect passive participle) its power.” Paul is speaking of contemporary opponents who are holding this hypocritical view, and it is clearly hypocritical because they have already denied it in their past conduct. As Jesus says: “You will know them by their fruits” (Matt 7:16). Because of their testimony speaking louder than words, Paul commands Timothy himself: “Avoid [apotreptou, present imperative middle] such men as these” (2 Tim 3:5b).

As Mounce (p. 547) adds: 2 Tim 3:5 “shows that while the vice list may be applied to society in general, Paul is really thinking about certain people professing to be Christians.” He continues: “the opponents have replaced the true gospel with quibbling about words, the arrogant teaching of myths and fables, and a refusal to have their behavior controlled by the gospel.” These are specific historical heretics who engage in particular sinful actions.

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George Knight (The Pastoral Epistles, p. 432) agrees: “Paul concludes the list with words that specify that these evil characteristic affect even those who claim to be religious and Christian, as it has so evidently the false teachers and their followers.”

Then Paul continues in a way absolutely demanding that he is speaking of first-century circumstances. So let us move on to:

2 Tim 3:6

Here Paul states: “For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses” (2 Tim 3:6). Again, he is clearly pointing to actual historical heretics in Ephesus. These particular heretics are showing themselves as evil false-professors by their immoral conduct with weak-willed women. As Knight (p. 432) notes: “Paul is saying that many, among whom are the false teachers, are professing to be Christians and engaging in a form of Christianity without knowing its reality.”

Note also that Paul once again uses the present participle when he states that they “enter into [endunontes]” households. That is, they are entering into households currently. Mounce (p. 548) observes: “having described the sinful Ephesians (vv 1–5), Paul centers on their proselytizing of women. This paragraph clarifies much of the historical picture. The opponents were deceptive, religious charlatans.”

Interestingly, Mounce (p. 548) notes the “articular tas oikias, ‘the homes,’ many suggest the well-known homes, either because Timothy knows the ones to which Paul is referring or because these women ar especially rich and influential, capable of paying for the opponents’ teaching (cf. 1 Tim 6:5–10).”

Conclusion

It is clear that a careful reading of Paul’s letter demands that we recognize he is dealing with first-century opponents within the Ephesian church where Timothy ministers. Whatever 2 Tim 3 warns about, we do not need to apply it to all of future history. In fact, I would remind you once again that Paul expressly states the episodic nature of such heretical eruptions within the church. For he says the last days will witness “difficult times,” i.e., periods, episodes. See: PMT 2015-010.

Certainly Paul’s statements have eschatological implications, but they do not declare all that Paul believes regarding the future. A. C. Purdy (Interpreter’s Dictionary of the Bible, 3:702) well notes: “How important eschatology was for Paul is to be seen by surveying the scope of his expectations. The most complete statement is I Cor. 15:20–28. There the major notes are sounded.” And that Corinthians passage is filled with hope. Therefore, in 2 Tim 3 he does not say all that can be said. What he  does say here should be balanced with his more extensive statements elsewhere.

Postmillennialists argue that the victory of Christ’s kingdom has been secured legally at the cross, but that it unfolds gradually in history. Thus, we must expect the resistance of Satan even while we deny any possible victory of Satan.

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2 TIM 3 AND THE “LAST DAYS” (7)

PMT 2015-012 by Kenneth L. Gentry, Jr.

2 Tim 3 seems to undermine the postmillennial hope with it’s warning of “difficult times” (v 1), “arrogant revilers” (v 2), and “men of depraved mind” (v 8). But it actually does not — when properly interpreted.

In my last article I argued that Paul was specifically warning Timothy about evil people he is facing. In addition, I noted that the evil he must expect was not from external persecution, but internal defection by false teachers in the Ephesian church (as was Titus’ situation in Crete). And I observed that this is precisely what Paul predicted to the Ephesian elders in Acts 20:29–31:

“I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears.”

In 2 Tim 3:2-5 Paul presents a vice list which, as we will see, applies to the “savage wolves” who are “speaking perverse things” in the Ephesian church “to draw away the disciples after them” (Acts 20:29–31).

And as I noted in my last article, non-postmillennial scholar Robert Mounce (Pastoral Epistles, p. 542) states that “almost every vice has a verbal or conceptual link to the Ephesian opponents” that Timothy was then facing. Non-postmillennial commentator Philip Towner (The Letters to Timothy and Titus, p. 555) agrees, observing regarding the vice list: “one important point of divergence from the list in Rom 1:29–32 [is that it] … is associated not with pagans who have never acknowledged God, but with believers wh have defected from the faith.”

Let us see how this is so, thereby underscoring the occasional nature of Paul’s concern (i.e., its first-century focus). Obviously we should not expect each heretic to engage each vice. Rather Paul is dumping the vice list on the heretical movement as a whole in warning Timothy and the faithful in the  Ephesian church about these immoral heretics.

“Men will be lovers of self, lovers of money” (3:2). Upon entering a discussion of 2 Tim 3:2, Mounce (p. 544) states: “many of the vices mentioned here are parallel to descriptions of the opponents elsewhere in the PE [1] (if not using the same words, then parallel in thought).”

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As Paul encourages Timothy (and Titus) to stand against the heretics of his day, he presents the requirements for officers in the church. Three times in the PE he states that elders/deacons must not be greedy money-lovers (1 Tim 3:4, 8, Tit 1:7). This requirement for office applies to all times, of course. But we can see Paul’s concern for the church in Timothy’s day expressly highlighted.

In this regard, note Paul’s specific concern, as he writes to Titus: “there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain” (Tit 1:10–11).

This concern also arises in 1 Timothy. Paul describes Timothy’s opponents in these terms:

“If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain” (1 Tim 6:3–5).

Note that Timothy’s opponents in 2 Timothy also “wrangle about words” (2 Tim 2:14). Timothy, however, must “flee from these things” (1 Tim 6:8).

“Boastful, arrogant” (3:2). This clearly applies to the false teachers Timothy must confront. In 1 Tim 1:6–7 we read: “some men, straying from these things, have turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions.”

And we see this, again, in 1 Tim 6:3–4 where Paul warns Timothy: “If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, he is conceited and understands nothing.”

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“Revilers” (2 Tim 3:2). The word translated “revilers” here is blasphemoi. This word-group is often translated “blasphemy,” but as lexicons note, it probably speaks of “abusive language” here (as in many other places). This fits well with Paul’s expectation stated earlier regarding Ephesus in Acts 20:29–30.

Paul instructs Titus in his similar situation: “Reject a factious man after a first and second warning, knowing that such a man is perverted and is sinning, being self-condemned” (Tit 3:10–11). And in our letter of specific concern, he encourages Timothy to: “refuse foolish and ignorant speculations, knowing that they produce quarrels” (2 Tim 2:23).

Furthermore, in 1 Tim 6:4 he employs a cognate word when he denounces the false teachers’ “abusive language [blasphemiai].” This shows “that this was a common problem in Ephesus” (Mounce, p. 545).

“Disobedient to parents” (2 Tim 3:2). Here “disobedient [apeithes]” conduct concerns Paul. This is just as it was when he spoke of the problem that Titus faced: “There are many rebellious men, empty talkers and deceivers, especially those of the circumcision, who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain…. [They are] detestable and disobedient [apeithes]” (Tit 1:10–11, 16).

And this specific vice appears also in 1 Timothy, regarding those who were straying from the truth in that day:

“For some men, straying from these things, have turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions. But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers” (1 Tim 1:6–9).

In 1 Tim 1:9, the statement “kill [patroloais]” fathers, literally means “beat” them. It is a compound word: patros [father”] + aloia [“strike”]. It implies not caring for them, which “was evidently a problem in Ephesus in that people were not caring for their widowed mothers (1 Tim 5:8)” (Mounce, p. 545).

“Ungrateful, unholy” (2 Tim 3:2). “Ungrateful” is the Greek word acharistoi, and speaks of being unthankful. This is a rather general quality that would well fit the false teachers of Timothy’s day (or of any day).

The word “unholy [anosioi]” speaks of a “disregard for sacred duties or laws” (Towner, p. 556). This word is applied to “some men, straying from these things, [who] have turned away” to become “unholy” (1 Tim 1:6, 9).

“Unloving” (2 Tim 3:3). The concept embodied in this term can also clearly apply to the trouble-making heretics in Paul’s day who are engaged in quarrels (2 Tim 2:23) and abusive language (1 Tim 6:4). If Paul is implying a lack of family love, it would reflect the “disobedient to parents” statement (2 Tim 3:2).

“Irreconcilable” (2 Tim 3:3). This well defines the troublemakers in Ephesus. Though he does not employ this rare word with Titus, Paul clearly instructs Titus about such men, warning him: “avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. Reject a factious man after a first and second warning” (Tit 3:9–10).

“Malicious gossips” (2 Tim 3:3). This word is diabolos, “accuser, slanderer” (it is a word used of the “devil”). This word “occurs six times in the PE [1 Tim 3:6, 7, 11; 2 Tim 2:26; 3:3; Tit 2:3] and indicates a serious problem in Ephesus” and may be “designed to recall Paul’s earlier comment that the opponents have been ensnared by the devil (diabolos; 2 Tim 2:26) (Mounce, p. 546). Paul repeats this terms when giving the pre-requisites to ecclesiastical office (1 Tim 3:6, 7; Tit. 2:3).

“Without self-control” (2 Tim 3:3). This word appears only here in the New Testament. It happens to be the opposite of the pre-requisites for church office that Paul lists in Tit 1:8: “hospitable, loving what is good, sensible, just, devout, self-controlled.” This shows “the connection of the vice to the historical situation of the PE” (Mounce, p. 546).

And of course we see just this problem specifically applied to the Ephesian heretics in 2 Tim 3:6: “For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses.”

“Brutal” (2 Tim 3:3). This also contrasts with Paul’s call for church officers who are not “pugnacious” (1 Tim 3:3; 1 Tim 1:7). After all, Paul writes to Titus: “for this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you” (Tit 1:7).

“Haters of good” (2 Tim 3:3). This word only occurs once n Christian literature, but it is obviously the opposite of the pre-requisite to church office that Paul presents in Tit 1:8: “loving what is good.” The lustful, arrogant false teachers in Ephesus must not be allowed to become church officers due to their wholesale sinful conduct and heretical doctrines.

Other terms. Due to space limitations, I will only mention a few of the remaining vices. It should be obvious by now that they are all being applied against the first-century heretics bothering Timothy and Titus.

“Conceited” (2 Tim 3:4) obviously “describes one of the serious problems of the Ephesian opponents” (Mounce, p. 546), as we can see in 1 Tim 3:6 and 6:4.

“Holding to a form of godliness, although they have denied its power” (2 Tim 3:5). The heretics presented themselves as holy, religious men who were even promoting asceticism (1 Tim 4:1–4), though personally engaged in illicit sexual relations (2 Tim 3:6, 8). Note Tit 1:10, 16: “There are many rebellious men, empty talkers and deceivers, especially those of the circumcision… [who] profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.” (Emphasis mine.)

And here Paul undeniably applies these vice concerns to Timothy’s historical situation, for he warns his associate: “Avoid such men as these” (2 Tim 3:5b).

Conclusion

As we work through 2 Tim 3 we are discovering compelling evidence that Paul is writing an occasional epistle. That is, he is writing a letter that is concerned with what is going on in his day, the occasions his co-workers Timothy and Titus are facing.

It may be true that such things occur in other days into the future. But Paul is speaking about the first-century circumstances. He is not speaking about the end-result of history, which  would imply that these things must continue on and must dominate history. He is not undermining the postmillennial hope. And neither should you!

Notes

[1] “PE” stands for “Pastoral Epistles,” i.e., 1 Timothy, 2 Timothy, and Titus.

2 TIM 3 AND THE “LAST DAYS” (6)

PMT 2015-011 by Kenneth L. Gentry, Jr.

I am continuing a defense of postmillennialism in response to those who bring 2 Tim 3 to bear against it. This text is almost universally brought up in rebuttals of postmillennialism. And we can easily see why. Paul appears to be presenting a future quite at odds with the optimism of postmillennialism. when he writes: “But realize this, that in the last days difficult times will come” (2 Tim 3:1).

I would like to provide more contextual background to 2 Tim 3 by surveying all three Pastoral Epistles. But due to space limitations and the nature of blogs, I will have to suppress that desire. Nevertheless, I hope the running commentary that I will provide on 2 Tim 3 will be insightful — even though lacking the fuller treatment.

In my two immediately preceding articles (PMT 2015-009 and 010) I focused on the important phrase “last days” in 2 Tim 3:1. And I would point out that in an even earlier study of this verse (PMT 2014-153) I presented the meaning of the “difficult times” that Paul foresees. In that article I was responding to the amillennial apologist, Dr. James White. I recommend consulting that article to supplement this one: (Click Here).

Briefly though, I argued there that Paul is not prophesying a future dominated by unrelenting “difficult times.” Rather he is warning that during the period of the last days (beginning with Christ’s ministry in the first century and continuing to the last day at the end of history), the church must expect periods of difficulty. A world of difference separates these two understandings. And that difference distinguishes optimistic postmillennialism from the pessimistic eschatologies of amillennialism, premillennialism, and the various branches of dispensationalism. What do I mean?

Regarding the difference nuances: It is one thing to hold that the future is one, long, unrelenting, dark-and-gloomy era that will only worsen until Christ returns in judgment. It is quite another to interpret Paul’s statement to mean that the last days will be punctuated by “difficult times” at various times (who know how often, or for how long) during the unfolding of the last days. And again: I recommend seeing that article. But for now I must move on.

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What Paul Is Doing

Non-postmillennial scholar Robert Mounce (Pastoral Epistles, 542) opens his commentary on 2 Tim 3 with these words: “The second main division of the body of the epistle is 2:14–4:8, with 3:1–9 forming the second subdivision. Paul is still addressing Timothy and not the opponents directly, but the Ephesian situation is clearly in his mind, and these verses should be understood within the Ephesian context.”

In his introduction in his commentary, George Knight (The Pastoral Epistles, 4) agrees with Mounce. He notes that “the letters refer to specific events and places and are written in relation to these events.” Later when he finally enters 2 Tim 3 itself, Knight (p. 428) comments: “this is a future in which Timothy is already involved, since the passage is applied to him in his present situation (note the second person singular present tense imperatives in vv. 1 and 5) and since the activity of the false teachers is depicted as already occurring (in the present tense verb forms in vv. 6–8).” Though Knight also sees these vices as worsening in the distant future, the fact is he recognizes that Paul is speaking of his own day.

Again, we must understand that Paul is writing an occasional epistle to Timothy about the difficulties he is facing while Paul is in prison (2 Tim 1:16) and approaching his execution (2 Tim 4:6–8). As I have argued previously, this is important for understanding the local nature of Paul’s statements: he is speaking out of his own historical context. Certainly we may recognize that anything he writes can provide principles for other historical contexts (as is the case with all biblical directives). Yet the fact remains: he is speaking directly to Timothy about his own day and circumstances.

Paul’s Vice List

After Paul’s opening in verse one with a generic statement about “difficult times” (2 Tim 3:1), in vv 2 through 5 he immediately presents a vice list that characterizes the particular difficulty of those times:

The NT has a number of these vice lists. And they usually apply universally to pagan thought and practice. But Paul is not speaking universally here. Mounce well observes that “almost every vice has a verbal or conceptual link to the Ephesian opponents” that Timothy is currently facing (p. 542). Though this vice list can apply in many situations, Paul is not here intending that it speak universally throughout all of church history. For instance, it does not apply to my church in Greer, SC. And I have heard that there is a Baptist church in Cleveland, Tennessee, to which it does not apply. And there may be others — and hopefully your own church.

I will survey this vice list to show that Paul does in fact have his and Timothy’s local opponents in mind in their particular context.

Paul’s Personal Directive

The first line of evidence pointing to an historical application in Paul’s day is the immediate context of his presentation. So before I survey the individual moral errors, I would note the following.

Paul specifically instructs Timothy: “avoid men such as these” (2 Tim 3:5b). Here he uses the present middle imperative: apotrepou, which means that Timothy himself must personally “avoid” or “turn himself from” these evil-doers. Clearly Timothy is facing these men in his day.

Paul then immediately adds: “For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses” (2 Tim 3:6). This is not a universal prophecy for all times; it is a reminder of what the particular Ephesian heretics are doing in Timothy’s day.

This shows that “Paul is not thinking about society in general…. Rather he is thinking of the eschatological evil that has infiltrated the Ephesian church” (Mounce, pp. 542–43). Mounce continues on p. 543, noting that “the vices are … closely tied to the Ephesian situation.”

Philip Towner (The Letters to Timothy and Titus, 554, 555) agrees: “v. 5 makes clear, ‘people’ is not a general reference to sinners but a specific reference to those who apostatize from the faith.” He adds that this list “is associated not with pagans who have never acknowledged God, but with believers who have defected from the faith.”

This has already been anticipated by Paul when he last met with the Ephesian elders: “I know that after my departure savage wolves will come in among you, not sparing the flock; 30 and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts 20:29–30).

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Thus, Knight (p. 11) observes that “it appears that the false teachers and false teaching confronted in all three letters are of the same sort” and that “the false teachers are characterized by . . . immorality (1 Tim. 1:19, 20; Tit. 1:15, 16; 2 Tim. 2:16, 19; ch. 3).” Then he explains 2 Tim 3:6 with this comment: “what these false teachers do is described in the present tense participial clause.” That is, they are currently entering into house to captivate weak women. As Mounce (p. 548) translates the verb to capture the meaning: “for some of these are creeping into the homes.”

An Important Qualification

We must also bear in mind another important issue for the eschatology, pessimism v. optimism debate. The evil of which Paul is speaking arises from within the church and is not associated with persecution from without. Paul is not speaking of the world’s resistance to Christianity.

As H. C. G. Moule (Studies in II Timothy, 105) observes: “To be sure, the lurid account of prevalent evil … [has] developed evidently (ver. 5) within the Church of Christ.” Martin Dibelius and Hans Conzelmann (The Pastoral Epistles, p. 115) begin their comments on 2 Tim 3 by noting: “This is the section of the letter actually dealing with heretics.”

Though Knight (p. 428) sees the vice list of 2 Tim 3:2-5 as presenting “the evil characteristics of mankind,” he notes that “vv. 6–9 apply that description to the particular case of false teachers in Timothy’s situation. The passage concludes by saying that the error of these false teachers will become so evident that their progress will be checked (v. 9).”

So then, Paul’s warnings here do not point to external persecutors of the church.

In my next article, I will begin showing how the vices apply to Timothy’s days and Timothy’s difficulties.

2 TIM 3 AND THE “LAST DAYS” (5)

PMT 2015-010 by Kenneth L. Gentry, Jr.

I am engaged in a running exposition on 2 Tim 3. This is one of the most widely used passages urged against the postmillennial position. It seems to present a negative view of the future flow of history. But a careful study of the passage wholly removes it as a stumbling block to postmillennialism. It certainly does not positively present postmillennialism, but neither may it be used against this optimistic eschatology.

So let us move on in our explanation of 2 Tim 3:1:

But realize this, that in the last days difficult times will come.

In my last article I began considering the concept of the “last days,” which Paul mentions here. I noted that: (1) The “last days” begin in the first century and continue until the “last day” at the resurrection (John 6:44). (2) Timothy was experiencing the last days himself. Thus, they do not require that we view them as the final few years of history.

But there is more. Let us note:

(3) The character of the “last days”

Here in 2 Tim 3:1 the last days are presented in terms of “difficult times,” in which “men will be lovers of self,” and so forth (2 Tim 3:1, 2). This verse tends to conjure up dread and fear among Bible-believers. But this is not the whole story. Actually, the “last days” period will experience a glorious time of worldwide peace and righteousness.

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As Isaiah prophesies:

“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 2:2-4).

This certainly does not look like a bleak prospect. In fact, this is one of the foundational passages in Scripture for presenting the postmillennial hope.

Micah puts it even more vigorously, while speaking very similarly to Isaiah:

“And it will come about in the last days / That the mountain of the house of the Lord / Will be established as the chief of the mountains. / It will be raised above the hills, / And the peoples will stream to it. / And many nations will come and say, “Come and let us go up to the mountain of the Lord / And to the house of the God of Jacob, / That He may teach us about His ways / And that we may walk in His paths.” / For from Zion will go forth the law, / Even the word of the Lord from Jerusalem. / And He will judge between many peoples / And render decisions for mighty, distant nations. / Then 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 train for war. / And each of them will sit under his vine / And under his fig tree, / With no one to make them afraid, / For the mouth of the Lord of hosts has spoken.” (Micah 4:1-4)

Who would dread these days?

Because of this Old Testament backdrop, the last days are also presented in the New Testament as a marvelous reality. In Acts 2 they begin with the pouring out of the Spirit in initiating the final phase of redemptive history: “‘It shall be in the last days,’ God says, ‘that I will pour forth of my Spirit on all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my bondslaves, both men and women, I will in those days pour forth of my Spirit and they shall prophesy” (Acts 2:17–18).

As a result of this outpouring of the Spirit, we read of the conversion of 3000 Jews at Pentecost (Acts 2:41). Clearly, the last days should not be conceived solely in terms of judgment.

This same truth is related in Hebrews. Heb 1:1–2 extolls the final era of redemptive history as superior to the OT era because now God speaks by his Son. “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world” (Heb 1:1–2).

This is because the last days witness Christ’s final work of redemption for us: “Now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself” (Heb 9:26).

In fact, even the “negative” last days passage in 2 Tim 3 is ultimately tempered by a positive outlook. Immediately after Paul warns of the “difficult times” (3:1) and describes the immoral character (3:2-8) of the heretics of the last days, he states: “But they will not make further progress; for their folly will be obvious to all” (3:9).

Thus, to categorize the last days as altogether a foreboding and negative era is contrary to the larger biblical picture. Yet 2 Tim 3:1 does inform us that “in the last days difficult times will come.” How are we to reconcile this with the other biblical passages of last days glory? Consider:

(4) The episodes in the “last days”

Here we must recognize the episodic nature of the times of which Paul speaks. At this point I will cite a paragraph from one of my previous web postings.

The Greek word translated “times” in the “difficult times” (KJV: “perilous times”) phrase is kairos. This word allows Paul to be speaking of occasional points of time rather than demanding constant periods of time. Let us consider the definition of kairos.

The Exegetical Dictionary of the New Testament (2:232) defines kairos as: “period of time, moment.” It points out that in Acts 17:26 it is applied to various “historical epochs.”

The New International Dictionary of New Testament Theology (3:833) defines it thus: “time, esp. a point of time, moment.” On p. 834 it reads: “individual periods or points of time.” There it also states that “chronos encompasses . . . all possible kairoi.” But I would note that Paul does not speak of chronos here in 2 Tim 3:1.

The Theological Dictionary of the New Testament (3:460) defines the word as a “specific and decisive point.” On p. 461 is sees it as a “short space of time,’ a “stretch of time.” It notes on p. 459 that Jerusalem missed its own peculiar opportunity in missing its kairos (Luke 19:44)

The New Linguistic and Exegetical Commentary on the Greek New Testament (504) explains that kairos speaks of a “period of time, season, a particular time.”

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Amillennial commentator R. C. H. Lenski (2 Timothy, 820) states of kairos in dealing with 2 Tim 3:1: “within the longer period denominated by ‘the last days’ . . . various short periods (kairoi) shall occur.” He adds (p. 829): “a kairos always bears a special stamp, something that differentiates it as a ‘season.’ Here it is the grievousness.” Of the evil men and seducers, he states (p. 829): “their vogue lasts only for one of the grievous ‘seasons’ mentioned in v. 1.”

Amillennialist William Hendriksen notes of 2 Tim 3:1: “these seasons will come and go” (I-II Timothy, p. 283). Though he believes that toward the end of history they will grow worse and more pervasive.

Paul sees a difficult time occurring in Timothy’s day. In fact, he warns him also in his first epistle: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons” (1 Tim 4:1).

We should recognize at the outset that this is not speaking of persecution. It is a spiritual falling away: these people were in the faith, but fell away. And nowhere in this letter does Paul imply that they fell away through grievous external oppression. Rather, they are always viewed as falling away due to their doctrinal and moral error.

Furthermore, 1 Tim 4:1 has Paul referencing the Spirit as the source of this prophecy. This apparently refers to Paul’s prophecy in Acts 20: There Paul is in Ephesus (Acts 20:17–18) and had recently been with Timothy (Acts 20:4). Note the following:

“The Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me” (Acts 20:23). Then he goes on to warn the first-century church at Ephesus (Acts 20:17):

“Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. I know that after my departure savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears” (Acts 20:28–31).

Clearly then, this particular last days prophecy looked to the near term, not the long term. It says nothing about the distant future regarding an expectation of increasing opposition to the Christian faith.

This exposition will continue! Episodically. I hope.

 

2 TIM 3 AND THE “LAST DAYS” (4)

PMT 2015-009 by Kenneth L. Gentry, Jr.

Is 2 Timothy 3 contrary to the postmillennial hope? Not when studied in its own literary and historical context. I have carefully introduced 2 Timothy 3 in the last three posts. Let’s now enter into the exposition of the passage verse-by-verse. I will begin with (surprise!), 2 Timothy 3:1.

2 Tim 3:1: “But realize this, that in the last days difficult times will come.”

(1) The time of the “last days”

Many — perhaps most — Christians see Paul’s reference to “the last days” as speaking of the very close of human history. Many even believe that we have recently entered into the these last days. Either of these understandings discourage a future hope in contemporary history before Christ’s return. But this is not the case, as we can see from Scripture’s interpretation of the “last days” elsewhere, and from Paul’s own context.

When we read other New Testament references to the “last days” we learn that the first-century Christians recognize that they were already in the last days. In fact, the last days follow the “former days” and place Jesus as the center-point of history. Previous history in the “former days” lead up to Jesus; the following history after Jesus therefore become the “last days.”

In Acts 2 Peter cites Joel’s prophecy to show that the tongues-episode at Pentecost signalled that the last days have begun: “This is what was spoken of through the prophet Joel: ‘And it shall be in the last days,’ God says, ‘that I will pour forth of my Spirit on all mankind; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams’” (Acts 2:16–17).

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The writer of Hebrews agrees, and clearly sets Jesus as the center-point of history in this regard: “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son” (Heb 1:1–2a). He sees Jesus’ work on the cross as the turning point: “Now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself” (Heb 9:26b).

Thus, Paul can compare the Old Testament and New Testament situations similarly. He informs the Corinthians that “these things happened to them [Israel under Moses] as an example, and they were written for our instruction, upon whom the ends of the ages have come” (1 Cor 10:11).

We know we are still in the last days because Jesus tells us what will happen on “the last day” itself: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day” (John 6:44). He repeats this three more times in the context: John 6:39, 40, 54. This, of course, speaks of the promise of the resurrection of the body. Martha expresses her hope in her brother Lazarus physical resurrection in these words: “Martha said to Him, ‘I know that he will rise again in the resurrection on the last day’” (John 11:24).

(2) Timothy’s experience of the “last days”

So when Paul writes to Timothy regarding the “difficult times” that will affect the “last days,” this can clearly apply to his own days. But this matter is not purely theoretical. In fact, Paul specifically applies them to Timothy’s day. As he begins to explain these difficult times of the last days, he opens with “for”: “for men will be…” (2 Tim 3:2). He then lists a host of immoral issues that make the days “difficult” (2 Tim 3:2–8).

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Yet, in 2 Tim 3:5b Paul directs Timothy himself to “avoid such men as these.” He declares in the next verse that “among them are those who…” (2 Tim 3:6a) which obviously speaks of people afflicting the church in Timothy’s day. Then in v 9 he encourages Timothy: “But they will not make further progress; for their folly will be obvious to all” (2 Tim 3:9a).

Then over against these contemporary false teachers, Paul praises Timothy: “But [Gk. de] you followed my teaching, conduct, purpose, faith, patience, love, perseverance” (2 Tim 3:10). That is, contrary to their teaching and conduct, Timothy followed Paul’s example. And in the next few verses he re-enforces this with the exhortation: “You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them” (2 Tim 3:14).

In my next installment I will continue discussing 2 Tim 3:1 regarding the “last days.” I will note in that article both the overarching character of the last days and their episodic times of upheaval. Until then, let’s all sing together: “Happy trails to you, until we meet again.”

2 TIM 3 AND POSTMILLENNIALISM (3)

PMT 2015-008 by Kenneth L. Gentry, Jr.

Introduction

The postmillennial hope is optimistic regarding the historical long-run. But it is frequently rejected on the basis of current world events. Yet current conditions should not undermine this hope. We must remember: postmillennialism is a theological construct that is built up from Scripture — not from the newspapers.

Postmillennialists clearly recognize and sadly accept the current dismal world conditions. But we respond by noting the actual definition of postmillennialism. Our optimistic eschatology holds that the world will come to a state of world-wide righteousness by the preaching of the gospel before Christ returns. But we also note that Jesus has not yet returned; so history is not yet finished; so the postmillennial hope has not yet failed. Consequently, our current conditions cannot discount our future confidence. Such an historical argument against postmillennialism is no more true than the one that declares: Since Christ has not yet returned, this is evidence he never will return.

The more significant complaints against postmillennialism, however, are those that arise from specific negative-sounding New Testament texts. If the New Testament revelation undermines our optimism, then “our preaching is vain” and our “faith also is vain” and “we are of all men most to be pitied” (1 Cor 15:14, 19) — to re-apply Paul’s statements. We must “let God be true” (Rom 3:4).

In biblical (rather than historical or emotional) critiques of postmillennialism, one of the leading passages brought against it is 2 Timothy 3. In this passage we read that “difficult times will come” (3:1), “men will be lovers of self” (3:2) and “haters of good” (3:3), “holding to a form of godliness” while “denying its power” (3:5), so that “evil men and impostors will proceed from bad to worse” (3:13). And we hear Paul warn: “all who desire to live godly in Christ Jesus will be persecuted” (3:12).

What is the postmillennialist to say about all of this? How can we maintain our long-term opposition?

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This is the third installment in my exposition of this chapter, which will show that it does not undermine our optimism. When Paul is correctly interpreted, that is. When interpreted in its flowing context.

This series will demonstrate that Paul is writing about first-century circumstances. His pastoral letters are occasional epistles dealing with contemporary matters that Timothy and Titus are facing. This is absolutely crucial for understanding the letters. And for seeing how 2 Tim 3 is not contrary to the long-term expectations of postmillennialism.

I recommend your reading my two preceding introductory installments before entering into my exposition which will begin below. And you may want to read the earlier ones in December where I respond to Dr. James White’s webcast rebuttal to my original March 2014 post on 2 Tim 3 (“Perilous Times“). Some of that material will be repeated below, though in shortened form for purposes of reminding you of important matters.

Paul is confronting first-century issues

We must recall from the two previous studies that Paul is instructing Timothy regarding heresy (and its consequent immorality) that has arisen in the church at Ephesus. As Reformed commentator George Knight (Pastoral Epistles, 3) notes: the three pastoral epistles (1 Tim, 2 Tim, and Titus) “presuppose the same false teachers, the same organization, and entirely similar conditions in the community” (which in the letters to Timothy speak of Ephesus, and in Titus of Crete).

This is particularly significant in that Paul is in prison (2 Tim 1:12, 16) — and can do nothing about the matter personally. And he is approaching the time of his execution (2 Tim 4:6–8) — and will no longer be able to deal with the matter personally. Timothy must be encouraged to step in because Paul is absent.

Significantly for answering the 2 Tim 3 objection to postmillennialism, Timothy’s contemporary setting is continually emphasized throughout the letters — because of the specific historical circumstances that face him. Paul is now in is his second Roman imprisonment (AD 67?) rather than his first (AD 65?), which was much milder, Acts 28:19-20).

Therefore, Paul must encourage his beloved Timothy to persevere — despite the opposition he is facing in the first century (1 Tim 1:18–19; 5:21; 6:11–12; 2 Tim 1:5–6; 2:15–18, 22). He is directing Timothy to resist the heretics — who are currently troubling Timothy and the ancient Ephesian church (1 Tim 1:3–4, 6, 20; 4:1–3; 5:15, 20, 24; 6:3–5). He is therefore urging his ministerial associate to maintain sound doctrine — over against the specific heresies and practices he is enduring in Ephesus while Paul is in prison (1 Tim 4:6–7, 11, 16; 6:13–14, 20; 2 Tim 1:13–14; 2:1–3, 14, 23; 3:14–16; 4:1–5).

Paul has fought the good fight” and wants Timothy to continue in it (2 Tim 4:7). He laments that Demas has forsaken him (2 Tim 4:10), that Alexander has done him “much harm” (2 Tim 4:14), and that “all who are in Asia turned away from me” (2 Tim 1:15). He is concerned that some of those influenced by the heretics “have already turned aside to follow Satan” (1 Tim 5:15). Paul does not want Timothy to succumb to the pressure so that he forsakes him also.

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He urges Timothy not to follow their methods, i.e., “not to wrangle about words” because this “is useless and leads to the ruin of the hearers” (2 Tim 2:15). He warns that the heretics’ “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 2:17–18). The specific historical context of the Pastoral Epistles is absolutely crucial to understanding that which Paul writes. Which allows for postmillennialists today to continue on.

Clearly then, “the letters refer to specific events and places and are written in relation to these events” (Knight, Pastoral Epistles, 4). He even refers to specific heretics and trouble-makers in the church: Hymeneaus, Alexander, Phygelus, Hermogenes, and Philetus (1 Tim 1:20; 2 Tim 1:15, 17). Regarding our specific passage (2 Tim 3) Samuel Cartledge (Baker Encyclopedia of the Bible, 4:2068) provides the following heading to it: “Warnings Against Heresy (2:13–4:5).”

So now we are ready to get started: What is Paul teaching Timothy in 2 Tim 3? Find out next time!

2 TIM 3 AND POSTMILLENNIALISM (2)

PMT 2015-007 by Kenneth L. Gentry, Jr.

One of the key negative passages brought against postmillennial optimism in history is Paul’s third chapter in 2 Timothy. Probably second only to the election of Barack Hussein Obama as President of the United States, these verses are deemed to present us with a dark and bleak outlook on history.

In 2 Tim 3 Paul speaks of “difficult times” and “evil men and imposters,” even warning that “all who live godly in Christ Jesus will be persecuted.” Do these statements undermine the postmillennial hope? This is an important question to consider in the eschatological debate. Pessimistic eschatologies see these statements as normative for the flow of church history to the end. But do they declare the normative expectation for Christianity throughout the future?

I am continuing a reply to James White’s October 16, 2014 webcast, where he challenged my postmillennial understanding of 2 Timothy 3. You should consult my preceding articles for proper context and even check out my original article to which he is replying (“Postmillennialism and Perilous Times,” PMT 2014-029, March 7, 2014). But I am taking a new turn in my response, now engaging a careful presentation of the postmillennial understanding of 2 Timothy 3.

In my last article I began introducing 2 Timothy. There I noted that it is an occasional epistle that deals with specific first-century events and issues and that it highlights particular first-century opponents of Paul. If we overlook these facts, we will misunderstand what Paul is doing in 2 Timothy 3. In this article I will make two more relevant and important introductory observations about 2 Timothy (and the Pastoral Epistles).

2 Timothy Is Doctrinally Concerned

In the pastoral letters Paul is deeply concerned for the historical well-being of the church. He sees false teachers as threatening its very existence. This also will be significant as we consider the meaning of his negative statements in 2 Tim 3. Consider the following comments by various scholars.

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Dictionary of the Later New Testament (p. 877): “Paul testifies that pastoral concerns loomed large in his apostolic ministry: ‘there is daily pressure upon me of concern for all the churches’ (2 Cor 11:28)…. The letters of Paul are explicit in their pastoral thrust. The needs of the recipients are usually addressed directly, and the letters contain immediate instruction and exhortation to meet the doctrinal, corporate and personal needs and problems of believers.” This will be all the more influential in 2 Timothy.

Paul is particularly concerned about his opponents and their false teaching in his second letter to Timothy. In the Dictionary of Paul and His Letters (pp. 662–63) we read: Paul’s “opponents represent the same type throughout the Pastorals…, a more developed form of the false teaching that plagued Paul’s and other apostolic missions virtually from the beginning.” These included “teachers in Pauline congregations and defections from Pauline theology, including former associates and coworkers (1 Tim 1:3–5; 2 Tim 1:15–16; Tit 1:10–11).”

Knight (Pastoral Epistles, 11, 12) notes that: “It appears that the false teachers and false teaching confronted in all three letters are of the same sort.” “The false teachers were primarily but not exclusively Jewish (Tit. 1:10). Paul regarded their teaching as opposed to Christ’s teaching and the apostolic teaching (1 Tim. 6:3; cf. 2 Tim. 4:5) and to the truth (2 Tim. 2:18).”

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.” Opposing these rebels will be Timothy’s important task — and will explain Paul’s negative observations.

What is worse, the Dictionary of Paul and His Letters (p. 661) observes regarding the churches about which Paul is concerned: “They were increasingly endangered by a judaizing-gnostic countermission (1 Tim 1:3–7, 199–20; 4:1–2; 6:20; 2 Tim 4:3–4; Tit 1:10–16) … that included church leaders and probably former coworkers (2 Tim 1:15–18; 2:16–17; 3:6–9; 4:10; Tit 3:9–14). Some house churches were ravaged and near collapse as Paul’s instructions to Titus indicate: ‘Restore the things that remain …. for many deceivers … are overthrowing whole houses’ (Tit 1:5, 10–11).”

As the New Bible Commentary (2d. ed., p. 1063) notes regarding the Pastoral Epistles: “They are clearly personal letters, written by the apostle Paul to his intimate fellow-workers Timothy and Titus, concerning the discharge of their responsibilities of oversight, particularly in the churches of Ephesus … and of Crete.” In fact, it is evident that “Paul realizes that his own day of witness is passing, and that the future of the work rests with the younger generation. He is concerned still more because he is aware of the present prevalence and certain, increasing menace of false teaching, and of its unhealthy moral consequences in perverted character and conduct.”

Clearly Paul is having to face false teachers who have caused an enormous crisis in the infant New Testament church. And as previously noted, he even names some of them, so vehement is his opposition to them. False teachers are a leading concern in the Pastoral Letters, and especially in the latest one, 2 Timothy. And this will affect our understanding of Paul’s point in 2 Timothy 3 in a way radically different from what Dr. White and other amillennialists argue.

2 Timothy Is Historically Located

Another helpful point of introduction is to note that 2 Timothy was probably written in AD 67 (Dictionary of Paul and His Letters, 662; see also S. M. Baugh in Zondervan Illustrated Bible Backgrounds Commentary, 3:479). Other scholars place this epistle around AD 65 (Donald Guthrie, New Testament Introduction, 3d. ed., 651; New Bible Commentary, 1293; Dictionary of Paul and His Letters, 687). Either of these time-frames is significant for our understanding of 2 Timothy 3. For in either case 2 Timothy would have been after the outbreak of the Neronic persecution in AD 64.

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It is clear from 2 Tim 4 that Paul expects to die soon. There he states: “I am already being poured out as a drink offering, and the time of my departure has come” (2 Tim 4:6). According to the church father Eusebius, Paul died around AD 67. According to virtually all of church tradition he died under Nero.

In fact, as the Dictionary of New Testament Backgrounds (p. 775) observes: “The experience of persecution, suffering for one’s religious beliefs or behavior, is widely attested in the pages of the NT…. Christians were persecuted by Jews (Acts 5:17–4:2; 6:8–8:1; 17:1–14; 18:12–17; 21:27–36; 2 Cor 11:24; Gal 5:11; 6:12; 1 Thess 2:14–16), and Christians suffered under Roman officials (Heb 10:32–35; 12:3–7; 1 Pet 1:6; 4:12–19; Rev 2:10….).”

And in the Dictionary of Paul and His Letters (p. 18) we read about Paul specifically: “The trials and afflictions which Paul experienced were many and varied, and this is reflected in the catalogs found in his letters (Rom 8:35; 1 Cor 4:9–13; 2 Cor 4:8–9; 6:4–5; 11:23–29; 12:10).” Paul was under relentless assault, an assault that would impact those who were associated with him.

This will affect our understanding of an important statement in 2 Timothy 3. There we read: “all who desire to live godly in Christ Jesus will be persecuted” (2 Tim 3:12). This almost certainly provides the gloomy context of Paul’s statement. More about this in my exposition in a later article.

2 TIM 3 AND POSTMILLENNIALISM (1)

PMT 2015-006 by Kenneth L. Gentry, Jr.

Do Paul’s statements in 2 Tim 3 regarding “difficult times,” “evil men and imposters,” and “all who live godly in Christ Jesus will be persecuted” undermine the postmillennial hope for history? These are important questions to consider in the eschatological debate.

Postmillennialism is an optimistic eschatology. But it is surrounded by the various pessimistic eschatologies: amillennialism, premillennialism, and dispensationalism (in all its varieties, including classic dispensationalism, revised dispensationalism, progressive dispensationalism, pre-wrath rapture dispensationalism, mid-Acts dispensationalism, Acts 28 dispensationalism, hyper-dispensationalism, ultra-dispensationalism, and the several dozen other forms of this eschatology founded on the plain-and-simple hermeneutic of literalism).

The pessimistic eschatological systems see Paul’s statements in 2 Timothy 3 as prophetic and normative for all of church history. And as such, these verses would be counter-indicative to postmillennial expectations. But do Paul’s comments in 2 Tim 3 declare the normative expectation for Christianity throughout all of history?

After a Christmas delay (lengthened by other obligations) I am restarting my reply to James White’s October 16, 2014 webcast, where he challenged my postmillennial understanding of 2 Timothy 3. You should consult my preceding articles for proper context and even check out my original article to which he is replying (“Postmillennialism and Perilous Times,” PMT 2014-029, March 7, 2014). His critique can be heard by clicking on: Alpha & Omega Ministries.

I am, however, renaming the series now because I want to re-focus the discussion by providing an exposition of the famed 2 Timothy 3 passage. Judging from the widespread use of the passage against postmillennialism, and the number of challenges I receive based on it (such as White’s challenge that sparked this series), this study should be helpful in strengthening defenses of postmillennialism. As we shall see, this passage is not handled accurately when brought into the eschatological discussion against the postmillennial hope.

Revelation: Mentor Commentary

(by Douglas Kelly)

Practical, preterist, early-date commentary on Revelation

See more study materials at: www.KennethGentry.com

In this article I will begin a brief introduction to 2 Timothy. Then in later articles I will provide a running commentary on 2 Timothy 3. I will occasionally insert historical and theological observations relevant to James White’s critique. My concerns, however, are now broader in this phase of my series (even causing me to re-name the series and to re-start the numbering!). I will also reference some of White’s comments and respond to them.

Be aware: because of the length of my running commentary (including this two-part introduction!), I will have to break down the material into several articles. This is for my benefit, as well as yours. If I were to write such lengthy articles for each day of my postings, I would not be able to do anything else. And my wife refuses to mow the yard or shovel the snow. Helpmeet, indeed!

Second Timothy 3 is an important passage in the eschatological debate. Not because it presents the postmillennial hope; it does not. But because some believe it is contrary to the postmillennial hope; which it is not. I will begin with a brief, focused, and quite relevant introduction to 2 Timothy as one of Paul’s “pastoral epistles.”

2 Timothy Is Clearly Occasional

NT scholars classify 2 Timothy as a “pastoral letter.” That is, 2 Timothy is one of the three letters of Paul written to two of his coworkers, or co-pastors, Timothy and Titus. These letters are clearly inter-related in their themes and purposes, and distinctive from the other Pauline epistles (only Philemon among his other authentic letters is written to an individual, as are the Pastorals). To profitably study one, you need to access the others.

Furthermore, this closely knit body of material, represents what we call “occasional” epistles. That is, as George Knight points out: “the letters refer to specific events and places and are written in relation to these events” (Pastoral Epistles, 4). Therefore, they are dealing with relevant, historical, contemporary events and issues facing Paul, Timothy, and Titus in their first-century mission. This will be quite important for correctly understanding Paul’s comments in 2 Timothy 3, the concern before us.

But as occasional epistles that are inspired by God (e.g., 2 Tim 3:16–17), we may draw from their instruction basic principles that can apply in other circumstances when the same or similar conditions — or even tangentially related conditions — prevail. This is much like Paul’s using events associated with Israel’s exodus as a source for lessons for the new covenant church: “Now these things [1 Cor 10:1ff] happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” (1 Cor 10:11). Of course, contemporary preaching does this all the time. God’s word is 2000 year old but is applicable to the modern world. But application must be done carefully, taking into account the original meaning and circumstances.

Secret Thoughts of an Unlikely Convert

(by Rosaria Butterfield)

Remarkable testimony of a lesbian professor who was a leading spokesperson for

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We can see the occasional nature of 1 Timothy, for instance, in its very opening. It does not open like Ephesians, providing general theological truths on election, adoption, redemption, grace, forgiveness of sins, and so forth. Rather Paul immediately turns his attention to real-world problems the Pauline mission is facing: “Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope, To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord. 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” (1 Tim 1:1–3).

What is more, “2 Timothy is more personal and is often held to be a more ‘typical’ Pauline letter than 1 Timothy and Titus” (Philip Towner, The Letters to Timothy and Titus, 27). Thus, we will have an even stronger reason to recognize the occasional nature of this particular letter.

2 Timothy Is Individually Specific

Another important way that we can discern the occasional nature of the letters to Timothy is to note that he refers to specific, historical opponents that are troubling Paul and his co-workers. As Knight (Pastoral Epistles, 5) observes regarding 1 Timothy: “among the false teachers Hymenaeus and Alexander are singled out by name as specific examples (1:20).” Knight continues two paragraphs later by commenting on 2 Timothy: “as in the first letter, Paul mentions [in 2 Tim] by name two false teachers (2:17) as well as two among all those from Asia who turned away from him (1:15).” Thus, we have particular, first-century troublers who are plaguing Paul: Hymenaeus, Alexander, Phygelus, Hermogenes, and Philetus.

I will cite the verses for your illumination, since I will be making an important point regarding them.

1 Tim 1:20: “Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme.”

2 Tim 1:15: “You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes.”

2 Tim 2:17: “Their talk will spread like gangrene. Among them are Hymenaeus and Philetus.”

Thus, The Oxford Bible Commentary (p. 1227) comments regarding 2 Timothy: “There are far more personal touches in this letter; people are mentioned by name, fellow-workers, and relations as well as opponents.”

This issue will be extremely relevant to our postmillennial understanding of the passage. And it undermines Dr. James White’s critique of the postmillennial handling of 2 Timothy. For instance, White argues against my paralleling 2 Tim 3 and 1 Cor 5:1 in this respect. At minute marker 32:48 in his webcast he says: “I don’t think that’s a meaningful parallel at all. And that’s one of the things that caught my attention.” What problem did he have with my interpretation?

At 33:24 White states: “The 1 Corinthians 5:1 [statement] is talking about a specific, identifiable church discipline issue in Corinth…. Paul didn’t do this, but he could have; he could have given us a name. There was a specific person, specific incident, and that had historical fulfillment. No question about it. But so much of what we see in 2 Timothy 3, that’s not what you’ve got.” He states toward the end of his webcast [56:14]: “When I read this [Gentry’s article], you know, I would just like to look at 2 Timothy 3 and just ask some questions.

And interestingly, at the very close of his session [56:24] he responded to a Twitter regarding what interpretive problems he had with dispensationalism. He responded: “Especially looking at the Book of Revelation without first asking the question that I ask of everything else, and that is: what did it mean to the people to which it was first written. If it didn’t have any meaning to them, I’ve probably mis-interpreted it.”

Thus, White’s particularly-stated objection fails on his own terms. Paul is dealing with particular issues — even issues with false teachers he can name.

I will continue the introduction to 2 Timothy in my next article. It is very important for us to understand these matters because they will impact our understanding of the statements in chapter 3 that seem to undercut the postmillennial hope.

CALVIN, ISAIAH 19, AND POSTMILLENNIALISM (4)

PMT 2015-004 by John Calvin

In that day shall Israel. Isaiah concludes the promise which he had briefly glanced at, that the Egyptians and Assyrians, as well as Israel, shall be blessed (Isa 19:24).

Isaiah concludes the promise which he had briefly glanced at, that the Egyptians and Assyrians, as well as Israel, shall be blessed (Isa 19:24).

Formerly the grace of God was in some measure confined to Israel, because with that nation only had the Lord entered into covenant. The Lord had stretched out a cord over Jacob (Deut 32:9,) as Moses speaks; and David says, “He hath not done so to any nation, and hath not made known to them his judgments.” (Psa 147:20).

In a word, the blessing of God dwelt solely in Judea, but he says that it will be shared with the Egyptians and Assyrians, under whose name he includes also the rest of the nations. He does not mention them for the purpose of shewing respect, but because they were the constant enemies of God, and appeared to be more estranged from him and farther removed from the hope of favor than all others. Accordingly, though he had formerly adopted none but the children of Abraham, he now wished to be called, without distinction,” father of all nations.” (Gen 17:7; Exo 19:5; Deu 7:6).

Israel shall be the third blessing.

Some render it, Israel shall be the third I do not approve of that rendering; for the adjective being in the feminine gender, ought to be construed with the noun berachah, “blessing,” and blessing means here a form or pattern of blessing.

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Because the Lord of hosts will bless him (Isa 19:25)

He assigns a reason, and explains the former statement; for he shews that, through the undeserved goodness of God, the Assyrians and Egyptians shall be admitted to fellowship with the chosen people of God. As if he had said,” these titles belonged exclusively to Israel, they shall likewise be conferred on other nations, which the Lord hath adopted to be his own.” There is a mutual relation between God and his people, so that they who are called by his mouth” holy people” (Exo 19:6), may justly, in return, call him their God. Yet this designation is bestowed indiscriminately on Egyptians and Assyrians.

Blessed be Egypt my people, and Assyria the work of my hands.

Though the Prophet intended to describe foreign nations as associated with the Jews who had belonged to God’ household, yet he employs most appropriate marks to describe the degrees. By calling the Egyptians” people of God,” he means that they will share in the honor which God deigned to bestow in a peculiar manner on the Jews alone. When he calls Assyrians the work of his hands, he distinguishes them by the title peculiar to his Church. We have elsewhere remarked that the Church is called” workmanship” of God (Eph 2:10), because by the spirit of regeneration believers are created anew, so as to bear the image of God. Thus, he means that we are” work of God’ hands,” not so far as we are created to be men, but so far as they who are separated from the world, and become new creatures, are created anew to a new life. Hence we acknowledge that in “newness of life” nothing ought to be claimed as our own, for we are wholly “the work of God.”

Before Jerusalem Fell  (by Ken Gentry)

My doctoral dissertation defending a pre-AD 70 date for Revelation’s writing

See more study materials at: www.KennethGentry.com

And Israel my inheritance.

When he comes to Israel, he invests him with his prerogative, which is, that he is the inheritance of God, so that among the new brethren he still holds the rank and honor of the first-born. The word inheritance suggests the idea of some kind of superiority; and indeed that covenant which the Lord first made with them, bestowed on them the privilege which cannot be made void by their ingratitude; for” gifts and calling of God are without repentance,” as Paul declares, (Rom 11:29), who shews that in the house of God they are the first-born (Eph 2:12). Although therefore the grace of God is now more widely spread, yet they still hold the highest rank, not by their own merit, but by the firmness of the promises.

Gentry note: Thus, endeth the exposition of John Calvin. Be warmed and filled! And while you are at it, Go, and sin no more.