the apostasy comes first: Some Thessalonian Christians were being misled regarding “the presence of our Lord Jesus Christ” and “the day of Jehovah.” So Paul reminds them of two events that must happen first: (1) The apostasy will come (see study note on the apostasy in this verse) and (2) “the man of lawlessness” will be revealed. (2Th 2:1-3) Paul’s expectation that a widespread apostasy would afflict the Christian congregation harmonizes with Jesus’ illustration about the wheat and the weeds. (Mt 13:24-30, 36-43) Paul gave other prophetic warnings that apostates would infiltrate the congregation; later, the apostle Peter did so as well.​—Ac 20:29, 30; 1Ti 4:1-3; 2Ti 4:3, 4; 2Pe 2:1-3.

in the last days: Paul uses the future tense in this verse, saying that “in the last days critical times . . . will be here.” (See also 2Ti 3:2, 13.) So he was referring to a time still to come​—“the last days” of the system of things existing at the time of Jesus’ invisible presence. (See Glossary, “Last days.”) These “last days” would occur only after the foretold apostasy had come and “the man of lawlessness” had been revealed, as prophesied at 2Th 2:3-12. (See study notes on 2Th 2:3; 1Ti 4:1.) Paul goes on to list ungodly traits that would dominate human society at that time. (2Ti 3:1-5; see study note on 2Ti 3:5.) The great apostasy would contribute to the spread of those undesirable characteristics.

critical times hard to deal with: This expression renders two Greek terms that Paul uses to describe a time of crisis that he calls “the last days.” The Greek word kai·rosʹ often refers to a distinct or marked period of time and can also be rendered “appointed time.” (See study note on Ac 1:7.) Paul combines the term with the Greek word kha·le·posʹ, here rendered “hard to deal with.” Lexicons define this word as “difficult,” “dangerous,” or “stressful.” At Mt 8:28, the same word is used to describe two demon-possessed men as being unusually “fierce.” Paul warns that because of the bad characteristics of people (2Ti 3:2-5, 13), “the last days” would be, as various reference works put it, “times of stress” or “difficult to endure, difficult to get through, and difficult to deal with.”

from these turn away: Paul has just foretold how bad the world situation would become “in the last days”; however, he also knows that even in his own day, there are people who to some extent display the traits he has listed. (See study notes on 2Ti 3:1, 2.) Paul here uses a strong verb that may suggest avoiding with horror. He thus emphasizes the need to avoid unnecessary association with those who exhibit the qualities he listed. Of course, Christians would treat even such people gently and with kindness but would not choose them as close friends.​—See study note on 2Ti 2:24.

some will fall away from the faith: Paul foretells that some professing to be Christians will abandon the divine teachings contained in the Scriptures and will leave the true worship of God. The Greek verb here rendered “fall away from” literally means “to stand away from” and can also be rendered “to withdraw; to renounce; to draw away.” (Ac 19:9; 2Ti 2:19; Heb 3:12) It is related to a noun rendered “apostasy.”​—See study note on 2Th 2:3.

times or seasons: Two aspects of time are mentioned here. The plural form of the Greek word khroʹnos, rendered times, may refer to an unspecified period of time, long or short. The Greek word kai·rosʹ (sometimes rendered “appointed time[s]”; the plural form is here rendered seasons) is often used with reference to future time periods within God’s arrangement or timetable, particularly in relation to Christ’s presence and his Kingdom.​—Ac 3:19; 1Th 5:1; see study notes on Mr 1:15; Lu 21:24.

the love of money: By calling this love “a root of all sorts of injurious things,” Paul may be alluding to a proverbial saying that was well-known in his day. He does not condemn money itself, which has practical value in this world. (Ec 7:12; 10:19) It is the love of money that is dangerous. In verse 5, Paul shows that some false teachers were driven by the love of money, so it is no wonder that he earlier specified that an overseer should not be “a lover of money.” (1Ti 3:1, 3 and study note) The Scriptures reveal other dangers of this love. It can never be satisfied. (Ec 5:10) Worse, it is a love that competes with and displaces love for God. (Mt 6:24; see study note on Lu 16:9.) Thus, the love of money is a root, or a cause, of a wide array of “injurious things”; it leads to the “pains” that Paul mentions next in this verse.

For men will be: Or “For people will be.” The Greek word here rendered “men” often refers to humanity in general, both men and women. Paul goes on to list some 20 different traits that people would exhibit “in the last days,” a time far in the future from his day. (2Ti 3:1 and study note) However, Paul does not imply that people in his own time were free from such negative qualities. On the contrary, he urges Timothy to “turn away” from such people, so these traits posed a threat at that time as well. (See study note on 2Ti 3:5; compare Mr 7:21, 22.) Here, though, Paul foretells an era when humankind as a whole would be dominated by these wicked characteristics.

lovers of money: See study note on 1Ti 6:10.

boastful, haughty: A boastful person brags about​—and often exaggerates​—his abilities, qualities, and wealth. A haughty person thinks that he is better than others. Though these qualities are similar, “boastful” primarily refers to prideful speech, whereas “haughty” primarily refers to prideful thoughts and feelings.

blasphemers: Or “people who speak abusively.” Paul uses a Greek word (blaʹsphe·mos) that refers to those whose speech is “blasphemous, slanderous, defamatory, insulting.” During “the last days,” a great many people would direct such speech against both God and humans.​—2Ti 3:1.

disobedient to parents: Centuries before the Christian era, the Mosaic Law directed children to honor their parents. (Ex 20:12; Mt 15:4) Children in the Christian congregation were likewise taught to obey and honor their parents. (Eph 6:1, 2) Even ancient Greeks and Romans, who did not worship Jehovah, widely held that it was wrong and unnatural for children to rebel against their parents. (Ro 2:14, 15) In ancient Greece, if a man struck his parents, he would lose his civil rights; under Roman law, striking one’s father was as serious as murder. Yet, Paul here foretells a time of widespread disobedience to parents. That would be, as one reference work says, “the sign of a supremely decadent civilization.”

unthankful: Some may feel entitled to everything they have received from their parents, from other humans, even from God. (Lu 6:35) Such an attitude basically stems from selfishness.

disloyal: Or “lacking loyal love.” (See also 1Ti 1:9, ftn.) The Greek word here used can convey the idea of being disloyal to people and to God. The term is broad in meaning and can include the idea of being “unholy; irreverent.” The word may thus refer to having no respect for what is holy or, as one lexicon puts it, “regarding nothing as sacred.” A disloyal person does not care about being faithful or fulfilling his duties toward his fellow man and even toward God.

from these turn away: Paul has just foretold how bad the world situation would become “in the last days”; however, he also knows that even in his own day, there are people who to some extent display the traits he has listed. (See study notes on 2Ti 3:1, 2.) Paul here uses a strong verb that may suggest avoiding with horror. He thus emphasizes the need to avoid unnecessary association with those who exhibit the qualities he listed. Of course, Christians would treat even such people gently and with kindness but would not choose them as close friends.​—See study note on 2Ti 2:24.

in the last days: Paul uses the future tense in this verse, saying that “in the last days critical times . . . will be here.” (See also 2Ti 3:2, 13.) So he was referring to a time still to come​—“the last days” of the system of things existing at the time of Jesus’ invisible presence. (See Glossary, “Last days.”) These “last days” would occur only after the foretold apostasy had come and “the man of lawlessness” had been revealed, as prophesied at 2Th 2:3-12. (See study notes on 2Th 2:3; 1Ti 4:1.) Paul goes on to list ungodly traits that would dominate human society at that time. (2Ti 3:1-5; see study note on 2Ti 3:5.) The great apostasy would contribute to the spread of those undesirable characteristics.

having no natural affection: This phrase, rendered “heartless” in some Bibles, translates the Greek word aʹstor·gos, which consists of the prefix a, meaning “without,” and stor·geʹ, meaning “natural affection.” This term is used to refer to the lack of natural affection between members of the same family, especially that of parents toward children and children toward parents. Those who lack natural affection toward family members could hardly be expected to maintain good relations with others. In harmony with Paul’s statement, ancient historians in the Greco-Roman world documented cases where fathers abandoned families; children neglected aged parents; and unwanted children, including the weak or deformed, were put to death by parents. Paul used this term here at Ro 1:31 to describe how far humans have fallen from their original perfection. At 2Ti 3:3, he used it to indicate how people would act in these critical last days.

Devil: From the Greek word di·aʹbo·los, meaning “slanderer.” (Joh 6:70; 2Ti 3:3) The related verb di·a·balʹlo means “to accuse; bring charges against” and is rendered “was accused” at Lu 16:1.

a slanderer: Or “a devil.” The Greek word di·aʹbo·los, most often used with reference to the Devil, means “slanderer.” It is rendered “slanderers” (2Ti 3:3) or “slanderous” (1Ti 3:11; Tit 2:3) in the few other occurrences where the term does not refer to the Devil. In Greek, when used about the Devil, it is almost always preceded by the definite article. (See study note on Mt 4:1 and Glossary, “Definite Article.”) Here the term is used to describe Judas Iscariot, who had developed a bad quality. It is possible that at this point Jesus detected that Judas was starting down a wrong course, one that later allowed Satan to use Judas as an ally in having Jesus killed.​—Joh 13:2, 11.

self-control: The Greek word here rendered “self-control” appears four times in the Christian Greek Scriptures. (Ac 24:25; 2Pe 1:6) This quality has been defined as “restraint of one’s emotions, impulses, or desires.” The related Greek verb appears at 1Co 9:25 (see study note), where Paul says regarding athletic games: “Now everyone competing in a contest exercises self-control in all things.” This Greek verb is also used in the Septuagint at Ge 43:31, describing how Joseph “controlled himself.” The Hebrew verb used at Ge 43:31 is also used at Isa 42:14, where Isaiah describes Jehovah as saying: “I . . . restrained myself.” Instead of taking immediate action against wrongdoers, Jehovah has allowed time to pass so that they might have the opportunity to turn from their bad ways and thereby gain his favor.​—Jer 18:7-10; 2Pe 3:9.

Nobody is good except one, God: Jesus here recognizes Jehovah as the ultimate standard of what is good, the One who has the sovereign right to determine what is good and what is bad. By rebelliously eating from the tree of the knowledge of good and bad, Adam and Eve sought to assume that right. (Ge 2:17; 3:4-6) Unlike them, Jesus humbly leaves the setting of standards to his Father. God has expressed and defined what is good by means of what he has commanded in his Word.​—Mr 10:19.

having no natural affection: See study note on Ro 1:31.

not open to any agreement: Paul here foretells a time when people in general would be characterized by an unwillingness to negotiate reasonable solutions to problems or to resolve conflicts. The Greek word could more literally be rendered “without treaty.” This term was often used of a failure to resolve conflicts between nations. It could also be used of a failure to resolve problems between individuals. Other translations render this word “irreconcilable,” “implacable,” or “uncooperative.” One reference work notes: “The word describes a certain harshness and hardness of mind which separates a man from his fellow men in unrelenting bitterness.”

slanderers: In the Bible, the Greek word for “slanderer” (di·aʹbo·los) is most often rendered “Devil” and is used as a title for Satan, the wicked slanderer of God. (See study note on Mt 4:1 and Glossary, “Devil.”) However, in a few cases, the term is used according to its basic meaning and is rendered “slanderer” or “slanderous.” (1Ti 3:11; Tit 2:3) Here in his description of “the last days” (2Ti 3:1), Paul uses it to refer to people who try to injure the reputation of others, both fellow humans and God, by false accusations or misrepresentations.​—See study note on Joh 6:70, where the term is used to describe Judas Iscariot.

without self-control: A person without self-control readily gives in to immoral inclinations, fits of anger, and other selfish tendencies. One reason that people in the last days would be without self-control is that they are “lovers of themselves” and “lovers of pleasures rather than lovers of God.” (2Ti 3:2, 4) Without love for God, they lack the primary motivation for restraining themselves when tempted to do what displeases him. They also lack God’s spirit, which helps Christians to develop and strengthen self-control. A Greek noun related to the expression rendered “without self-control” is translated “self-indulgence” at Mt 23:25.​—For an explanation of the expression “self-control,” see study note on Ga 5:23.

fierce: Paul uses a Greek word that literally means “untamed; wild.” The word can also be rendered “brutal; cruel; savage,” conveying the idea of “lacking human sympathy and feeling.” (Compare Mt 24:12.) In Paul’s day, this term was often used of both animals and humans with a ferocious disposition.

without love of goodness: This phrase translates a Greek word that occurs only here in the Christian Greek Scriptures. It is broad in meaning and may include the idea of hating goodness or good people. It may also refer to those who have no interest in anything that might work for the public good. Those who do not love goodness cannot love Jehovah, who is good in the supreme sense.​—See study note on Mr 10:18.

betrayers: The same Greek noun is used to describe Judas Iscariot at Lu 6:16, where it is rendered “traitor.”​—See also Ac 7:52.

headstrong: Paul uses a Greek word that literally means “falling forward.” It describes the way that people may willfully forge ahead in their course, ignoring the advice of others despite knowing that bad consequences are likely to result. The same Greek word may also be rendered “reckless.” According to one reference work, those who are headstrong or reckless “throw caution to the winds, no matter what disaster or punishment they may bring upon their fellow citizens.” Another reference work notes: “A man who is reckless stops at nothing to gain his ends.” The only other occurrence of this word in the Christian Greek Scriptures is at Ac 19:36, where the city recorder of Ephesus warned the angry crowds not to “act rashly.”

puffed up with pride: The Greek verb used here (ty·phoʹo·mai) is related to the word for “smoke.” It could be used of one who was enveloped in and even blinded by smoke. This term occurs three times in the Christian Greek Scriptures, always in a figurative sense and apparently describing one who is blinded by pride. (1Ti 3:6; 6:4; 2Ti 3:4) Some translations render it “conceited” or “swollen with self-importance.” One reference work says that the word describes people “who are full of themselves.” Jewish writer Josephus used the term to describe some Greek authors who looked down on the Jews and slandered them.

lovers of pleasures rather than lovers of God: Paul here says, not that people would love pleasures more than they love God, but that they would love pleasures instead of loving God. The Bible does not teach that all pleasures are wrong, but it does contain warnings about pursuing them rather than building a friendship with God.​—Compare Lu 12:19-21; 1Jo 2:15.

in the last days: Paul uses the future tense in this verse, saying that “in the last days critical times . . . will be here.” (See also 2Ti 3:2, 13.) So he was referring to a time still to come​—“the last days” of the system of things existing at the time of Jesus’ invisible presence. (See Glossary, “Last days.”) These “last days” would occur only after the foretold apostasy had come and “the man of lawlessness” had been revealed, as prophesied at 2Th 2:3-12. (See study notes on 2Th 2:3; 1Ti 4:1.) Paul goes on to list ungodly traits that would dominate human society at that time. (2Ti 3:1-5; see study note on 2Ti 3:5.) The great apostasy would contribute to the spread of those undesirable characteristics.

having an appearance of godliness: Paul says that “in the last days,” many would have “an appearance” of godliness, that is, a mere outward form or a semblance of godly devotion. (2Ti 3:1) Some Bible translations render this thought: “They will maintain the outward appearance of religion” or “They will look like they are religious.” Even though people may profess to worship God, their wicked conduct or their excessive love of themselves, money, or pleasures contradicts their claim.​—2Ti 3:2-4.

proving false to its power: True godliness has power to change the personality of people. (Eph 4:22-24; Col 3:10) Those who merely make an outward show of serving God actually deny, or disregard, that power. They do not allow true godly devotion to affect their lives. (Compare Jude 4.) They do not have a genuine Christian faith that is supported by works.​—Jas 2:18-26.

from these turn away: Paul has just foretold how bad the world situation would become “in the last days”; however, he also knows that even in his own day, there are people who to some extent display the traits he has listed. (See study notes on 2Ti 3:1, 2.) Paul here uses a strong verb that may suggest avoiding with horror. He thus emphasizes the need to avoid unnecessary association with those who exhibit the qualities he listed. Of course, Christians would treat even such people gently and with kindness but would not choose them as close friends.​—See study note on 2Ti 2:24.

gentle toward all: Paul encourages Timothy to be gentle, or kind, toward all, unlike the quarrelsome and divisive false teachers in Ephesus. (2Ti 2:23) The Greek expression can also be rendered “tactful toward all.” Paul himself had learned to be gentle. Before he became a Christian, Paul was so zealous for the traditions of Judaism that he was far from being gentle, tactful, or kind. He treated Christ’s followers violently and insolently. Yet, Jesus dealt gently with him. (Ac 8:3; 9:1-6; Ga 1:13, 14; 1Ti 1:13) Paul learned, too, that gentleness is not weakness; he never hesitated to speak firmly and frankly against wrongdoing. (1Co 15:34) He refrained from harshness, and he treated fellow believers with tactfulness and love. (1Th 2:8) Paul sought to be as gentle as “a nursing mother.” (See study note on 1Th 2:7.) He wanted Timothy to imitate him in being gentle “toward all,” including disruptive Christians inside the congregation and even opposers outside the congregation. Timothy was to promote, not fights and division, but unity and love.​—2Ti 2:23, 25.

For men will be: Or “For people will be.” The Greek word here rendered “men” often refers to humanity in general, both men and women. Paul goes on to list some 20 different traits that people would exhibit “in the last days,” a time far in the future from his day. (2Ti 3:1 and study note) However, Paul does not imply that people in his own time were free from such negative qualities. On the contrary, he urges Timothy to “turn away” from such people, so these traits posed a threat at that time as well. (See study note on 2Ti 3:5; compare Mr 7:21, 22.) Here, though, Paul foretells an era when humankind as a whole would be dominated by these wicked characteristics.

men who slyly work their way into households: Such corrupt men were among those “having an appearance of godliness but proving false to its power.” (2Ti 3:5) The Greek verb rendered “slyly work their way into” conveys the idea of entering through devious means or pretense. It could also be rendered “slip into; infiltrate.” These sly men may have tried to entice “weak women” into immoral conduct.

weak women loaded down with sins: Paul here refers to certain women in the congregation who were weak spiritually; they did not hate what is bad. As a result, they were led by various desires, possibly in the sense that sinful desires weighed heavily on them. Wicked men could easily captivate such women or influence their thinking. Perhaps these men slyly suggested that these women could count on a merciful God to excuse sinful conduct.​—Jude 4.

the accurate knowledge: In the Christian Greek Scriptures, there are two words commonly translated “knowledge,” gnoʹsis and e·piʹgno·sis. The word used here, e·piʹgno·sis, is a strengthened form of gnoʹsis (e·piʹ, literally meaning “upon” but here conveying the idea of “additional”). Depending on the context, it may mean “exact, real, or full knowledge.” (See study note on Ro 10:2.) Here Paul uses this word to show that a mature Christian must be united with fellow believers in gaining full knowledge of the Son of God, Christ Jesus.​—1Co 1:24, 30; Eph 3:18; Col 2:2, 3; 2Pe 1:8; 2:20.

always learning: The women whom Paul wrote about were learning to some extent, but they did not seek to progress to “an accurate knowledge of truth.” Christians with “accurate knowledge” have more than just facts. (See study note on Eph 4:13.) They progress to the point of thinking like Jehovah and conducting themselves in full harmony with his righteous principles.​—Eph 3:17-19; Col 1:9, 10; 2:6, 7.

Jannes and Jambres: These two men from the time of Moses are not named in the Hebrew Scriptures, but under inspiration, Paul includes their names. (2Ti 3:16) They were likely prominent men in the ancient Egyptian court of Pharaoh, and they may have taken the lead among the magic-practicing priests who opposed Moses. (Ex 7:11, 22; 8:7, 18, 19; 9:11) They are mentioned in traditional Jewish writings, some of which apparently date from the first century B.C.E. A few non-Jewish writers from the first and second centuries C.E. also mention one or both of these men by name. Paul here refers to them in order to reassure Timothy that the false teachers in Ephesus will ultimately fail.

Jannes and Jambres: These two men from the time of Moses are not named in the Hebrew Scriptures, but under inspiration, Paul includes their names. (2Ti 3:16) They were likely prominent men in the ancient Egyptian court of Pharaoh, and they may have taken the lead among the magic-practicing priests who opposed Moses. (Ex 7:11, 22; 8:7, 18, 19; 9:11) They are mentioned in traditional Jewish writings, some of which apparently date from the first century B.C.E. A few non-Jewish writers from the first and second centuries C.E. also mention one or both of these men by name. Paul here refers to them in order to reassure Timothy that the false teachers in Ephesus will ultimately fail.

they will make no further progress: Paul had warned the overseers in Ephesus of the arrival of false teachers. (Ac 20:29, 30) Those wicked men may seemingly have made progress in their efforts to corrupt and divide the congregation. Faithful Christians surely found any success of these men disturbing. But Paul reassures Timothy that such “progress” would be limited. He does so by comparing the false teachers to Jannes and Jambres, who opposed Moses and who may have taken the lead among the magic-practicing priests in Egypt. (See study note on 2Ti 3:8.) The Exodus account shows that even though those priests duplicated some of the miracles performed by Moses, their success did not last. Starting with the third plague, they proved unable to duplicate Jehovah’s miraculous acts or even to protect themselves from them.​—Ex 8:16-19; 9:10, 11.

their folly will be very plain to all: Paul assures Timothy that the false teachers in the congregation would be exposed for their folly, or foolishness. They would end up as did Jannes and Jambres, the two men whom Paul had just mentioned. In their case, everyone involved could clearly see that they were fools for opposing Jehovah.

But you have closely followed: Here Paul stresses the difference between false teachers and Timothy. Over the course of 14 years or so, Timothy has learned from Paul and has imitated him in a number of ways​—in his teaching, his course of life (or his conduct), his single-minded sense of purpose, his intense and unwavering faith, his lasting patience, his warm love, and his steadfast endurance. Paul is not boasting when he says that his example is worth imitating. Rather, he is writing under inspiration, simply confirming what is true. He has imitated Christ, so his own example is worth imitating.​—Compare 1Co 11:1; Php 3:17; Heb 13:7.

in Antioch, in Iconium, in Lystra: During Paul’s first missionary tour, he and Barnabas were thrown out of Antioch in Pisidia and were threatened with stoning in Iconium. In Lystra, Paul was actually stoned and left for dead. (Ac 13:14, 50; 14:1-5, 8, 19) Afterward, Paul was assisted by a group of disciples that possibly included Timothy, who was apparently from Lystra. (Ac 14:20; 16:1) Because Timothy had “closely followed” Paul’s faithful endurance, he certainly knew about “the persecutions and sufferings” that Paul endured in the three cities mentioned. (2Ti 3:10) Paul refers to those earlier events to encourage Timothy to endure any persecution he might face.​—2Ti 3:12.

the Lord rescued me from them all: Paul often acknowledged that he needed to be rescued, and he ascribed such rescues both to Jehovah God (2Co 1:8-10) and to Jesus Christ (1Th 1:10). So in this context, “the Lord” could refer either to Jehovah or to Jesus. Some consider Paul’s words to be an allusion to Ps 34:19.

those desiring to live with godly devotion: The Greek word rendered “desiring” may involve more than a passing wish; here the verb form implies an ongoing determination. Regarding the effect of being determined to live with genuine “godly devotion,” one reference work notes: “To be different from the world, to have a different set of standards and a different set of aims, is always a perilous thing.” (See study note on 1Ti 4:7.) As Paul here shows, such people of godly devotion would inevitably face the enmity of persecutors. (Ge 3:15; Re 12:9, 17) Christ faced such dangers and persecution. So did Paul and Timothy, and so must all true Christians.​—Joh 15:20; Ac 17:3; Php 3:10; 2Ti 2:3.

godly devotion: The Greek word (eu·seʹbei·a) conveys the idea of profound reverence and awe for God that a Christian expresses by serving God loyally and obeying him fully. The word is broad in meaning; it also suggests the kind of loyal love for or personal attachment to God that moves a person to seek to do what pleases Him. One lexicon thus summarizes the overall idea as “to live as God would have us live.” Paul also shows that godly devotion is not an inborn trait. Thus, he urges Timothy to work hard, training as an athlete would, to strengthen this quality in himself. Earlier in the letter, Paul reminded Timothy that Jesus Christ set the greatest example of godly devotion.​—See study note on 1Ti 3:16.

wicked men and impostors: “Wicked men” might include people who openly exhibit such traits as those listed at 2Ti 3:2-5. But “impostors” would more likely hide their wickedness under an appearance of righteousness. In the Christian Greek Scriptures, the Greek word rendered “impostors” occurs only here. The term was commonly used of sorcerers or conjurers. Because such men were viewed as frauds, the word came to refer to swindlers or impostors, as in this verse. Some impostors would be “misled,” perhaps even believing their own lies.

your mother Eunice: Eunice and Lois likely converted to Christianity during Paul’s first stay in Lystra, about 47-48 C.E. (Ac 14:6) Paul here credits both of them with having “unhypocritical faith.” No doubt Eunice had to exercise such faith when Timothy left home to join Paul in his missionary travels; she was aware of Paul’s previous visit to their city when he was stoned and left for dead. (Ac 14:19) The example set by Eunice and Lois, as well as their diligent teaching, surely contributed to Timothy’s own “unhypocritical faith” and outstanding spiritual progress. (Ac 16:2; Php 2:19-22; 1Ti 4:14) Their example was all the more remarkable because Timothy’s Greek father apparently did not share his wife’s faith.​—See study notes on Ac 16:1, 3.

continue in the things that you learned: Timothy is to stand by the truth, unlike the “wicked men” previously mentioned. (2Ti 3:13) Timothy had been persuaded to believe. This phrase renders a Greek word that has the sense of being fully convinced. Timothy reasoned on what he had been taught by his mother, his grandmother, Paul, and others. He was convinced that what he had been taught was Scriptural, accurate, and trustworthy. He had every reason to continue in what he had accepted as truth.​—Ro 12:1, 2.

knowing from whom you learned them: Timothy had been instructed from the Hebrew Scriptures by his mother, Eunice, and by his grandmother Lois. (See study notes on 2Ti 1:5.) But on becoming a Christian, he learned much from Paul as well as from other fellow Christians.​—Ac 16:1, 2; 1Co 4:17; 2Ti 2:2; see study note on 2Ti 1:13.

wholesome words: The Greek expression for “wholesome words” is rendered “wholesome instruction” at 1Ti 6:3. There Paul explained that this instruction “is from our Lord Jesus Christ.” Thus, the phrase refers to true Christian teachings. (See study note on 1Ti 6:3.) What Jesus taught and did is in harmony with all other teachings found in the Bible, and that is why the expression “wholesome [or “healthful; beneficial”] words” can by extension refer to all Bible teachings.

your grandmother Lois: Timothy’s grandmother Lois was most likely the mother of Eunice, and apparently the family lived in the city of Lystra. (Ac 16:1-3) The Greek word mamʹme used here was a child’s word of endearment for his grandmother, in contrast with the more formal word teʹthe. Paul’s word choice may indicate that Timothy and his grandmother had a close, affectionate relationship. Lois probably supported Eunice in teaching Timothy from the Hebrew Scriptures.​—See study note on 2Ti 3:15.

from infancy you have known the holy writings: Timothy was very young when his mother, Eunice​—and probably also his grandmother Lois​—taught him “the holy writings” of the Jews, that is, the inspired Hebrew Scriptures. (2Ti 1:5; 3:14; see study note on Ro 1:2.) The Greek word breʹphos, here rendered “infancy,” may refer to very small children, newborn babies, or even unborn children. (Lu 1:41; 2:12; Ac 7:19; 1Pe 2:2; see study note on Lu 18:15.) Timothy received an early education in the Hebrew Scriptures, which laid a solid foundation for his growing faith. When Timothy was a young man, he and his mother and grandmother learned about the “salvation through faith in Christ Jesus,” and they became Christians. As Timothy grew older, he continued to make excellent progress.​—See study note on Ac 16:1; see also Php 2:19-22.

Timothy: In the Bible, this is the first mention of Timothy, whose Greek name means “One Who Honors God.” It is not known precisely when Timothy embraced Christianity. However, his believing Jewish mother, Eunice, and probably also his grandmother Lois taught him from his early childhood “the holy writings” found in the Hebrew Scriptures, as the Jews understood them. (2Ti 1:5; 3:15) It is very likely that Eunice and Lois became Christians when Paul visited Lystra during his first missionary tour. Timothy’s father was called a Greek, meaning either that his ancestors were from Greece or that he was a member of another race. He was apparently not a Christian. During Paul’s second missionary tour, in late 49 or early 50 C.E., Paul came to Lystra, apparently Timothy’s hometown. At that time, Timothy was a Christian disciple who “was well-reported-on by the brothers in Lystra and Iconium.” (Ac 16:2) Timothy may then have been in his late teens or early 20’s, a conclusion supported by Paul’s statement to Timothy some 10 or 15 years later when he said: “Never let anyone look down on your youth.” (1Ti 4:12, likely written between 61 and 64 C.E.) This indicates that even then, Timothy was a relatively young man.

infants: Or “babies.” The Greek word breʹphos used here refers to very small children, infants, or even unborn children. (Lu 1:41; 2:12; Ac 7:19; 2Ti 3:15, “infancy”; 1Pe 2:2) The parallel accounts at Mt 19:13 and Mr 10:13 use pai·diʹon, a different Greek word that is used not only of newborns and infants (Mt 2:8; Lu 1:59) but also of Jairus’ 12-year-old daughter (Mr 5:39-42). The Gospel writers’ use of different Greek words may indicate that on this occasion the children were of varying ages, though Luke evidently focuses on the infants who were present.

the holy Scriptures: Here referring to the inspired Hebrew Scriptures. In harmony with this verse, the New World Translation contains in its title the expression “the Holy Scriptures.” Other terms used in the Christian Greek Scriptures for this collection of inspired writings are “the Scriptures” and “the holy writings.” (Mt 21:42; Mr 14:49; Lu 24:32; Joh 5:39; Ac 18:24; Ro 15:4; 2Ti 3:15, 16) At times, the terms “Law” (Joh 10:34; 12:34; 15:25; 1Co 14:21) and “the Law and the Prophets” (Mt 7:12; Lu 16:16) are also used in a general sense to refer to the entire Hebrew Scriptures.​—Mt 22:40; see study notes on Mt 5:17; Joh 10:34.

Reprove: As used in the Bible, the Greek term rendered “reprove” often conveys the idea of convincing someone that he has erred. A reproof is given with the positive goal of moving a person to acknowledge and correct his mistake. One dictionary says that the word includes the meaning “‘to set right,’ namely, ‘to point away from sin to repentance.’” It is discipline that is intended to educate. At Joh 16:8, the same Greek word is rendered “give . . . convincing evidence.”

in the Law of Moses and in the Prophets and Psalms: Jesus was here evidently grouping the entire inspired Hebrew Scriptures in the way adopted by the Jews and known to them. “The Law” (Hebrew, Toh·rahʹ) refers to the Bible books of Genesis through Deuteronomy. “The Prophets” (Hebrew, Nevi·ʼimʹ) refers to the prophetic books of the Hebrew Scriptures, including the so-called Former Prophets (the Bible books of Joshua through Kings). “Psalms” refers to the third section, which contains the remaining books of the Hebrew Scriptures and is called the Writings, or in Hebrew, Kethu·vimʹ. The designation “Psalms” is used because it was the first book of the third section. The term “Tanakh,” a Jewish designation for the Hebrew Scriptures, comes from combining the first letter of each of these three sections (TaNaKh). Jesus’ use of these three terms indicates that the canon of the Hebrew Scriptures was well-established when he was on earth and was approved by him.

from infancy you have known the holy writings: Timothy was very young when his mother, Eunice​—and probably also his grandmother Lois​—taught him “the holy writings” of the Jews, that is, the inspired Hebrew Scriptures. (2Ti 1:5; 3:14; see study note on Ro 1:2.) The Greek word breʹphos, here rendered “infancy,” may refer to very small children, newborn babies, or even unborn children. (Lu 1:41; 2:12; Ac 7:19; 1Pe 2:2; see study note on Lu 18:15.) Timothy received an early education in the Hebrew Scriptures, which laid a solid foundation for his growing faith. When Timothy was a young man, he and his mother and grandmother learned about the “salvation through faith in Christ Jesus,” and they became Christians. As Timothy grew older, he continued to make excellent progress.​—See study note on Ac 16:1; see also Php 2:19-22.

discernment of inspired expressions: This phrase, which literally means “discernings of spirits,” refers to a miraculous understanding of inspired expressions. This gift likely included the ability to discern whether an expression was inspired of God or it originated from some other source. This ability was surely useful in protecting the congregation against false prophets. (2Co 11:3, 4; 1Jo 4:1) It would also have helped the apostles and elders in Jerusalem to determine which parts of the Law were still to be viewed as “necessary things” applicable to Christians. (Ac 15:19, 20, 28, 29) Christians also needed guidance to discern which letters and writings should be circulated among the congregations and to discern which would become part of the Bible canon. For example, indicating that some of Paul’s writings constituted part of the inspired Scriptures, the apostle Peter wrote that “the ignorant and unstable are twisting [Paul’s letters], as they do also the rest of the Scriptures.” (2Pe 3:16) We can be sure that the process of selecting which books to include in the Bible canon was guided by God’s spirit, doubtless using brothers who had this gift.​—2Ti 3:16; see Glossary, “Canon”; “Spirit.”

For the scripture says: Paul supports what he said in the preceding verse by using two quotations. (Compare Ro 9:17 and study note; 10:11.) The first is taken from De 25:4. (See also study note on 1Co 9:9.) The second may be an allusion to Le 19:13. However, it is also possible that Paul is here referring to a text in one of the Gospels. His wording is almost identical to what Jesus said as recorded at Lu 10:7. Luke wrote his Gospel about 56-58 C.E., and Paul apparently wrote this letter to Timothy sometime between 61 and 64 C.E. (Paul’s quote is also similar to the wording found at Mt 10:10, written c. 41 C.E.) Therefore, this may be an early example of a Bible writer’s quoting from a Gospel, confirming that it is inspired Scripture.​—Compare 1Co 9:14, where Paul refers to what the Lord Jesus commanded; see also study note on 1Co 12:10.

All Scripture: This expression, which is broad in meaning, certainly includes the entirety of the Hebrew Scriptures. (Lu 24:44 and study note) Timothy knew those “holy writings” well. (2Ti 3:15 and study note) Further, it seems that the first-century Christians viewed the part of the Christian Greek Scriptures that had been written up to that time as belonging to the inspired Scriptures. For example, when Peter wrote his second letter, about 64 C.E. (probably not long before Paul wrote this letter to Timothy), he mentioned some of Paul’s writings as part of “the Scriptures.” (2Pe 3:16; see also study notes on 1Co 12:10; 1Ti 5:18.) By saying that “all Scripture is inspired of God,” Paul reminds Timothy as well as all Christians to trust the wisdom of God’s inspired Word and to rely on it in all that they do.

inspired of God: This expression translates the compound Greek word the·oʹpneu·stos. It is composed of the words the·osʹ (god) and pneʹo (breathe; blow), thus literally meaning “God-breathed” or “breathed by God.” The Greek verb pneʹo is related to the word often rendered “spirit,” pneuʹma. (See Glossary, “Spirit.”) God caused his spirit, or active force, to operate on faithful men whom he used to record his written Word. Jesus confirmed this role of holy spirit when he quoted from the Psalms and said that David had written it “under inspiration [lit., “in spirit”].” (Mt 22:43, 44; Ps 110:1) The parallel passage at Mr 12:36 reads “by the holy spirit.” Similarly, Peter referred to men who “spoke from God as they were moved by holy spirit.” (2Pe 1:21) In the Hebrew Scriptures, King David conveyed the same idea when he said: “The spirit of Jehovah spoke through me.” (2Sa 23:2) It is worth noting that a 19th-century translation into Hebrew (referred to as J¹⁷ in App. C4) renders the first part of 2Ti 3:16: “All Scripture is written by means of God’s spirit.”​—See Glossary, “Canon (Bible canon).”

beneficial: Paul explains that the inspired Word of God is beneficial (or “helpful,” “useful”) in a number of areas. As an elder, Timothy had the responsibility of making skillful use of God’s Word for the benefit of others both inside and outside the congregation. (2Ti 2:15) In addition, all Christians needed to use God’s Word to adjust their own attitude and actions, bringing them into harmony with God’s will.

for teaching: That is, for giving instruction on true beliefs and right conduct.​—Tit 1:9.

for reproving: Christian overseers have the responsibility of reproving “those who practice sin.” (1Ti 5:20 and study note; Tit 1:13) They patiently use the Scriptures to convince such ones that they have strayed from godly principles and to readjust them accordingly. (Ga 6:1; 2Ti 4:2) Christians can also use the Scriptures for self-correction.

for setting things straight: Or “for correcting.” The Greek word involves restoring what is correct or improving what is faulty.

for disciplining in righteousness: God’s Word provides discipline, or training, that is in harmony with God’s standard of right and wrong.​—Heb 12:11; see Glossary, “Righteousness.”

the man of God: The Greek word here translated “man” (anʹthro·pos) can include both men and women. Although Paul is addressing Timothy, who was an overseer, Paul may have had in mind any Christian man or woman who is fully dedicated to Jehovah God. Thus, some translations use such wording as “the person who belongs to God” or “the person dedicated to God.” As the preceding verse indicates, “the man of God” needs to study the inspired Scriptures regularly and live according to them.​—See study note on 1Ti 6:11.

completely equipped: The Greek word rendered “completely equipped” literally means “having been fitted out.” For example, this word was used in ancient times of a boat that was fitted out, or fully furnished, with everything needed for a voyage. Similarly, through his Word, Jehovah provides Christians with the knowledge and wisdom that enable them to do all that is good; they are completely equipped for carrying out his work.

O man of God: Paul addresses Timothy as a “man of God,” an expression used only twice in the Christian Greek Scriptures, here and at 2Ti 3:17. However, in the Hebrew Scriptures, the expression “man of God” (or “man of the true God”) occurs some 70 times. It is used with reference to God’s prophets and other special representatives of God, for example, Moses (De 33:1), Samuel (1Sa 9:6, 10), David (Ne 12:24), Elijah (1Ki 17:18, 24), and Elisha (2Ki 4:7, 9). Paul may have used this expression to show Timothy that he had a God-given assignment to contend with the false teachers in the congregation in Ephesus. (1Ti 1:3, 4; 6:2b-10) Or Paul may have used it in a general sense to apply to a man or a woman who is fully dedicated to Jehovah and whose life and conduct is influenced by his inspired Word.​—See study note on 2Ti 3:17.