Furthermore, they would be (9) heartless, callous, hateful (astorgoi), (10) unforgiving (aspondoi) and consequently irreconcilable, and (11) slanderous of others (diaboloi), speaking with malicious gossip. They would be (12) lacking in self-control, especially self-restraint (akrateis), (13) brutal, brutish, uncivilized (anemeroi), and (14) antagonistic toward whatever is good (aphilagathoi). [source][source][source]
Context Summary
2 Timothy 3:1-9 - A Dark Picture Of Evil Men
The last days of the present age are to be black and sorrowful. Sinful rejection of Christ will come to a head. We must not be misled by the wide-spread profession of the forms of religion; this may co-exist with the rankest apostasy. When women are conscious of sins against God, society, and themselves, they are very liable to the seduction of false teachers, who promise peace and condone impurity.
Tares and wheat grow together unto the harvest. The devil has always set himself to counterfeit God's handiwork: the Holy City by Babylon; the Son of man by the man of sin; blessedness by the worldling's giddy merriment. Thus the Egyptian conjurers repeated the miracles of Moses by resorting to sleight of hand. So there is a pure gospel and a specious mimicry of it. Wait for the inevitable unfoldings of God's purpose. Time will show what is true and what is false. In the meantime, examine yourselves whether ye be in the faith. [source]
Chapter Summary: 2 Timothy 3
1Paul advises Timothy of the difficult times to come; 6describes the enemies of the truth; 10explains unto him his own example; 16and commends the holy Scriptures;
Greek Commentary for 2 Timothy 3:3
Implacable [ασπονδοι] Truce-breakers. Old word, only here in N.T. though in MSS. in Romans 1:31 (from α a privative and σπονδη spondē a libation). [source]
Slanderers [διαβολοι] See note on 1 Timothy 3:11; Titus 2:3. Without self-control (ακρατεις akrateis). Old word (α a privative and κρατος kratos), here only in N.T. Fierce Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Without self-control [ακρατεις] Old word (α a privative and κρατος kratos), here only in N.T. [source]
Fierce [ανημεροι] Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
No lovers of good [απιλαγατοι] Found only here See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Without natural affection [ἄστοργοι] Only here and Romans 1:31. olxx. See on ἀγάπη love Galatians 5:22, under στέργειν tolove with a natural affection. [source]
Truce-breakers [ἄσπονδοι] N.T.oolxx. Rend. implacable. From ἀ notand σπονδαί atreaty or truce. The meaning is, refusing to enter into treaty, irreconcilable. [source]
Despisers of those that are good [ἀφιλάγαθοι] Better, haters of good. N.T.oolxx, oClass. Comp. the opposite, φιλάγαθον loverof good, Titus 1:8. [source]
Reverse Greek Commentary Search for 2 Timothy 3:3
Matthew 4:1The Devil [τοῦ διαβόλου] The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers )and in 2 Timothy 3:3, and Titus 2:3 (false accusers )In such cases never with the article. The Devil, Satan, the god of this world ( ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. [source]
Matthew 4:1To be tempted of the devil [πειραστηναι υπο του διαβολου] Matthew locates the temptation at a definite time, “then” Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil‘s presence. The word “tempt” here (πειραζω peirazō) and in Matthew 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω ekpeirazō in Matthew 4:7 as in Deuteronomy 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose. [source]
Romans 1:31Covenant-breakers [ασυντετους] Another paronomasia or pun. Α A privative and verbal συντετος sunthetos from συντιτημι suntithēmi to put together. Old word, common in lxx (Jer 3:7), men “false to their engagements” (Sanday and Headlam), who treat covenants as “a scrap of paper.” Without natural affection (αστοργους astorgous). Late word, α a privative and στοργη storgē love of kindred. In N.T. only here and 2 Timothy 3:3. Unmerciful From α a privative and ελεημων eleēmōn merciful. Late word, only here in N.T. Some MSS. add ασπονδους aspondous implacable, from 2 Timothy 3:3. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization. [source]
Romans 1:31Without natural affection [αστοργους] Late word, α a privative and στοργη storgē love of kindred. In N.T. only here and 2 Timothy 3:3. [source]
Romans 1:31Unmerciful [ανελεημονας] From α a privative and ελεημων eleēmōn merciful. Late word, only here in N.T. Some MSS. add ασπονδους aspondous implacable, from 2 Timothy 3:3. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization. [source]
Ephesians 6:11The devil [τοῦ διαβόλου] See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]
1 Timothy 3:6Of the devil [τοῦ διαβόλου] See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
Titus 2:3Not slanderers [μηδε οινωι πολλωι δεδουλωμενας] See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
Titus 2:3Reverent [ιεροπρεπεις] Old word Only here in N.T. Same idea in 1 Timothy 2:10. Like people engaged in sacred duties (Lock). In demeanour (κατιστημι en katastēmati). Late and rare word (inscriptions) from μη διαβολους kathistēmi deportment, only here in N.T. Not slanderers See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
What do the individual words in 2 Timothy 3:3 mean?
unlovingimplacableslanderouswithout self-controlsavagewithout love of good
Greek Commentary for 2 Timothy 3:3
Truce-breakers. Old word, only here in N.T. though in MSS. in Romans 1:31 (from α a privative and σπονδη spondē a libation). [source]
See note on 1 Timothy 3:11; Titus 2:3. Without self-control (ακρατεις akrateis). Old word (α a privative and κρατος kratos), here only in N.T. Fierce Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Old word (α a privative and κρατος kratos), here only in N.T. [source]
Old word Found only here (α a privative and πιλαγατος philagathos for which see note on Titus 1:8). See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Found only here See also Philemon 4:8. A papyrus describes Antoninus as πιλαγατος philagathos and has απιλοκαγατια aphilokagathia f0). [source]
Only here and Romans 1:31. olxx. See on ἀγάπη love Galatians 5:22, under στέργειν tolove with a natural affection. [source]
N.T.oolxx. Rend. implacable. From ἀ notand σπονδαί atreaty or truce. The meaning is, refusing to enter into treaty, irreconcilable. [source]
Or intemperate, without self -control. N.T.oOnce in lxx, Proverbs 27:20. Ἁκρασία incontinence Matthew 23:25; 1 Corinthians 7:5; Song of Solomon 4:3. [source]
Or savage. N.T.oolxx. Comp. ἀνελεήμονες merciless Romans href="/desk/?q=ro+1:31&sr=1">Romans 1:31. [source]
Better, haters of good. N.T.oolxx, oClass. Comp. the opposite, φιλάγαθον loverof good, Titus 1:8. [source]
Reverse Greek Commentary Search for 2 Timothy 3:3
The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers )and in 2 Timothy 3:3, and Titus 2:3 (false accusers )In such cases never with the article. The Devil, Satan, the god of this world ( ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. [source]
Matthew locates the temptation at a definite time, “then” Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil‘s presence. The word “tempt” here (πειραζω peirazō) and in Matthew 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω ekpeirazō in Matthew 4:7 as in Deuteronomy 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose. [source]
Another paronomasia or pun. Α A privative and verbal συντετος sunthetos from συντιτημι suntithēmi to put together. Old word, common in lxx (Jer 3:7), men “false to their engagements” (Sanday and Headlam), who treat covenants as “a scrap of paper.” Without natural affection (αστοργους astorgous). Late word, α a privative and στοργη storgē love of kindred. In N.T. only here and 2 Timothy 3:3. Unmerciful From α a privative and ελεημων eleēmōn merciful. Late word, only here in N.T. Some MSS. add ασπονδους aspondous implacable, from 2 Timothy 3:3. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization. [source]
Late word, α a privative and στοργη storgē love of kindred. In N.T. only here and 2 Timothy 3:3. [source]
From α a privative and ελεημων eleēmōn merciful. Late word, only here in N.T. Some MSS. add ασπονδους aspondous implacable, from 2 Timothy 3:3. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization. [source]
See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]
Old word Only here in N.T. Same idea in 1 Timothy 2:10. Like people engaged in sacred duties (Lock). In demeanour (κατιστημι en katastēmati). Late and rare word (inscriptions) from μη διαβολους kathistēmi deportment, only here in N.T. Not slanderers See note on 1 Timothy 3:11; 2 Timothy 3:3. Nor enslaved to much wine (δουλοω mēde oinōi pollōi dedoulōmenas). Perfect passive participle of οινωι douloō with dative case καλοδιδασκαλους oinōi See note on 1 Timothy 3:8. “It is proved by experience that the reclamation of a woman drunkard is almost impossible” (White). But God can do the “impossible.” Teachers of that which is good Compound word found here alone, bona docentes (teaching good and beautiful things). A sorely needed mission. [source]