2 Timothy 4:3

2Ti_4:3-4

They will not endure sound doctrine.

Inclination the enemy of truth

The reason is here assigned for this faithful ministry: one that has always been in force, since human nature has always been the same. Mens own inclinations will become the guide of their conduct concerning truth and duty. Because sound or salutary teaching about their own errors and sins is abasing to their pride and crucifying to their selfish passions, it will not be endured. Yet their minds crave stimulus, and even their moral natures demand some opiate. Hence they will resort to various so-called teachers, in order to obtain fancies that please and rules of life that suit their native tastes. And the effect of this will be that they turn themselves away from truth to falsehood, and are at last given up of God to the fixed delusion of believing a lie, to their own perdition. The picture is sad indeed, and common as sad, in this as in every century and land. None believe so wildly, and none are so hopelessly hardened, as those who finally reject the saving truth of God. (J. G. Butler, D. D.)

Smooth things preferred

Edward Irving found no favour as a preacher in the commencement of his ministry. After various disappointments, Dr. Chalmers heard and appreciated him, and invited him to be his assistant in Glasgow. Irving, in astonishment and doubt, replied: I will preach to them if you think fit, but if they bear with my preaching they will be the first people who have borne with it.

Dislike to the truth

Aristotle writeth that vultures are killed with oil of roses. Sweet smells enrage tigers. Swine cannot live in some parts of Arabia, saith Pliny, by reason of the pleasant scent of aromatical trees there growing in every wood. (J. Trapp.)

Sound doctrine forsaken

1. The grounds of their apostasy--viz., their hatred of the truth; they will not endure sound doctrine; they will reject it and cast it behind their backs; they hate and abhor it. They look upon it as a grievous burden, as Israel did upon the doctrine and visions of the prophets (Jer_23:34; Jer_23:36). It is not so much they cannot, but they will not endure sound doctrine; they love their lusts above the law, and therefore they hate him that reproves in the gates. Errors they can tolerate, and superstition they can tolerate, but the truth they cannot hear.

2. A second ground of their apostasy is their delight in false teachers; they so dote on them, that one or two will not content them, they must have heaps of them. They love their lusts, and therefore they seek out for such teachers as may not disquiet them. They wittingly and willingly suffer themselves to be deluded by them. The word signifies--

(1) An earnest desire of getting such teachers.

(2) It notes an indiscreet and confused gathering together of such a multitude of teachers without wit or reason, without any respect either to their life or learning, head nor tail. The disciples create their doctors, the lusts of their followers are their call.

3. A third cause of their apostasy is that innate malice and inbred concupiscence which is in the hearts of men. But the word in the original is lusts, which implies, not a simple desire or sudden motion, but a vehement, ardent, earnest desire and pursuit of a thing.

4. They have itching ears; this is another reason why they seek out for false teachers; they love not such as deal plainly and faithfully with them, they must have such as please their humours, tickle their fancies with novelties and curiosities, but they must in no wise touch their vices.

5. Here is the issue and consequences of their contempt of the truth--viz., the loss of truth, and following fables.

This is the devils method. First he stops the ear against sound doctrine, and then he opens it to error. Like a cruel thief, he draws the soul out of the right road into some wood, by-lane or corner, and there binds, robs, and rifles it.

1. God not only knoweth what men do at present, and what they have done, but what they will do in time to come. He tells Timothy here what will be done many years after he is dead and gone.

2. The more perfidious the world is, and the more false teachers abound, the more careful must Christs ministers be to oppose them by preaching sound doctrine. The badness of the times approaching must make us to redeem the present season. The sun will not always shine; tempests will arise, and the night will come when no man can work. Those that reverence Moses to-day, to-morrow are murmuring against him (Exo_14:1-31, ult., and 15:14).

3. Saving doctrine is sound doctrine.

4. Unsound persons cannot endure sound doc trine. It is salt which searcheth mens sores and puts them to pain. It is light which these sore eyes cannot endure, nor these thieves abide. They do evil, and therefore they hate the light (Joh_3:20). They do not only fear, but hate the light. They cannot endure to have the law preached, their consciences searched, nor their sins discovered. But as for sound men, they love sound doctrine; they desire it (Psa_43:3). They come to it (Joh_3:21), and bless God for it (1Sa_25:32-33).

5. In the last days there will be many false teachers. There will not be one or two, but there will be heaps of them, the world will swarm with them. Men will have variety of lusts, and those call for variety of teachers to uphold them. Good men, and especially good ministers, are rare, they are one of a thousand (Job_33:23), but wicked ones abound; there is much dross, but little gold; much chaff, but little wheat; many weeds, few good flowers. If the devil have any work to do, he wants no agents to effect it. If men once set open their doors, they shall not want deceivers. When men slight truth they shall have teachers which shall be Gods executioners to bind them and blind them, and lead them into error.

6. Observe, as all other parts of man, so amongst the rest the ear hath its diseases. Salt is fitter for such than oil: though it be more searching, yet it is more sovereign. This itching disease was never so common as in our days. There is a sinful spiritual itch upon the soul which is sevenfold--viz., an itch of--

(1) Novelty.

(2) Curiosity.

(3) Singularity.

(4) Popularity.

(5) Flattery.

(6) Disputing.

(7) Quarrelling. (T. Hall, B. D.)

Application in preaching objected to

A farmer went to hear John Wesley preach. The farmer was not a converted man; he cared little about religion; on the other hand, he was not what we call a bad man. His attention was soon excited and riveted. John said he should take up three topics of thought--he was speaking greatly about money. His first head was, Get all you can. The farmer nudged a neighbour and said, This is strange preaching. I never heard the like of this before. This is very good. Yon man has got things in him; it is admirable preaching. John discoursed of Industry, Activity, Living to purpose, and reached his second division, which was, Save all you can. The farmer became more excited. Was there ever anything like this? he said. Wesley denounced thriftlessness and waste, and he satirised the wilful wickedness which lavishes in luxury; and the farmer rubbed his hands, and he thought, All this have I been from my youth up; and what with getting, and what with hoarding, it seemed to him that salvation had come to his house. But Wesley advanced to his third head, which was, Give all you can. Ay dear, ay dear, said the farmer; he has gone and spoilt it all. There was now no further point of contact, no interest in the farmers mind. (Preachers Lantern.)

Itching ears.

Curious hearers

Some come to the Word preached, not so much to get grace, as to enrich themselves with notions--Itching ears (2Ti_4:3). Austin confesseth that before his conversion he went to hear St. Ambrose, rather for his eloquence than for the spirituality of the matter. Thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. Many come to the Word only to feast their ears; they like the melody of the voice, the mellifluous sweetness of the expression, the newness of the notion (Act_17:21). This is to love the garnishing of the dish more than the food; this is to desire to be pleased rather than edified. Like a woman that paints her face, but neglects her health, so they paint and adorn themselves with curious speculations, but neglect their souls health. This hearing doth neither sanctify the heart, nor the Sabbath. (T. Watson.)

Shall be turned unto fables.--

Truth hidden when neglected

From these words we learn that there is such a thing as religious truth, and therefore such a thing as religious error. We learn that religious truth is one, and therefore that all views of religion but one are wrong. And we learn, moreover, that so it was to be that professed Christians, forgetting this, should turn away their ears from the one truth, and be turned, not to one, but to many fables. This is a most solemn thought, and a perplexing one. However, there is another which, though it ought not to be perplexing, is perplexing still, and perhaps has greater need to be considered and explained--I mean that men of learning and ability are so often wrong in religious matters also. Now, if we consult St. Pauls Epistles to the Corinthians, we shall find the same state of things existing even in the first age of Christianity. Even the apostle speaks of those who were blind, or to whom his Gospel was hid; and he elsewhere describes them, not as the uneducated and dull of understanding, but as the wise of this world, the scribe and the disputer. Does not our Saviour Himself say the same thing, when He thanks His Father, Lord of heaven and earth, that He hath hid these things from the wise and prudent, and revealed them unto babes? Now it should not surprise us when men of acute and powerful understandings more or less reject the gospel, for this reason: that the Christian revelation addresses itself to our hearts, to our love of truth and goodness, our fear of sinning, and our desire to gain Gods favour and quickness, sagacity, depth of thought, strength of mind, power of comprehension, perception of the beautiful, power of language, and the like, though they are excellent gifts, are clearly quite of a different kind from these spiritual excellences--a man may have the one without having the other. This should be kept in mind when Christians are alarmed, as they sometimes are, on hearing instances of infidelity or heresy among those who read, reflect, and inquire; whereas, however we may mourn over such instances, we have no reason to be surprised at them. It is quite enough for Christians to be able to show, as they well can, that belief in revealed religion is not inconsistent with the highest gifts and acquirements of mind, that men even of the strongest and highest intellect have been Christians; but they have as little reason to be perplexed at finding other men of ability not true believers, as at finding that certain rich men are not true believers, or certain poor men, or some in every rank and circumstance of life. A belief in Christianity has hardly more connection with what is called talent, than it has with riches, station, power, or bodily strength. Now let me explain what I mean by a further remark. Is it not plain that earnestness is necessary for gaining religious truth? On the other hand, is it not a natural effect of ability to save us trouble, and even to tempt us to dispense with it, and to lead us to be indolent? Do not we see this even in the case of children--the more clever are the more idle, because they rely on their own quickness and power of apprehension? Is indolence the way to gain knowledge from God? Though there is no art or business of this world which is learned without time and exertion, yet it is commonly conceived that the knowledge of God and our duty will come as if by accident or by a natural process. Men go by their feelings and likings; they take up what is popular, or what comes first to hand. They think it much if they now and then have serious thoughts, if they now and then open the Bible; and their minds recur with satisfaction to such seasons, as if they had done some very great thing, never remembering that to seek and gain religious truth is a long and systematic work. And others think that education will do everything for them, and that if they learn to read, and use religious words, they understand religion itself. And others, again, go so far as to maintain that exertion is not necessary for discovering the truth. They say that religious truth is simple and easily acquired; that Scripture, being intended for all, is at once open to all, and that if it had difficulties, that very circumstance would be an objection to it. And others, again, maintain that there are difficulties in religion, and that this shows that it is an indifferent matter whether they seek or not as to those matters which are difficult. In these and other ways do men deceive themselves into a carelessness about religious truth. And is not all this varied negligence sufficient to account for the varieties of religious opinion which we see all around us? How are the sheep of Christs flock scattered abroad in the waste world! What religious opinion Can be named which some men Or other have not at some time held? All are equally confident in the truth of their own doctrines, though the many must be mistaken. In this confusion let us look to ourselves, each to himself. There must be a right and a wrong, and no matter whether others agree with us or not, it is to us a solemn practical concern not to turn away our ears from the truth. Let not the diversity of opinion in the world dismay you, or deter you from seeking all your life long true wisdom. It is not a search for this day or that, but as you should ever grow in grace, so should you ever grow also in the knowledge of our Lord and Saviour Jesus Christ. ("Plain Sermons by Contributors to Tracts for the Tithes.")

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ti 4:3. Ἔσται) will be, and now is, ch. 2Ti 3:1.—διδασκαλίας, doctrine) The concrete follows, teachers. He who despises sound doctrine, leaves sound teachers; they seek instructors like themselves.[13]—ἐπιθυμίας) carnal lusts, in the indulgence of which they are unwillingly interrupted by true teachers, and the seasoning of which they seek in the sweetness of softer (laxer) doctrine.—ἐπισωρεύσουσι, they shall heap up) A weighty compound, denoting abundance. Variety delights those who have itching ears.

[13] “Similes labra lactucas quærunt.” Our proverb is, “like teacher, like pupil,” or “like priest, like people.”—TR.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_4:3-4. Ground of the previous exhortation, ἔσται γὰρ καιρὸς, ὅτε] see 2Ti_2:16-17, 2Ti_3:1 ff.

The ἔσται shows that he is speaking not of the present (Heinrichs), but of the future; comp. 2Ti_3:1; 1Ti_4:1.

τῆς ὑγιαινούσης διδασκαλίας] see 1Ti_1:10.

οὐκ ἀνέξονται] comp. Act_18:14; 2Co_11:4. De Wette: find intolerable, because not consistent with their desires.

ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας] according to wilful, selfish lusts; the accent is on ἰδίαςa contrast to obedience under the divine will.

ἑαυτοῖς ἐπισωρεύσουσι διδασκάλους] ἐπισωρεύειν (ἅπ. λεγ., the simple form in 2Ti_3:6), heap up, procure in abundance. Heydenreichs conjecture is groundless, that the word here has the suggestion of: they will set him up for a burden to themselves (Luther: burden themselves) for their own hurt; on the other hand, Chrysostom is right: τὸ ἀδιάκριτον πλῆθος διὰ τοῦ· ἐπισωρεύσουσι, ἐδήλωσε. We cannot but see that the word here is meant to indicate the contemptible part of their conduct. The ἐπι does not compel us to follow Hofmann in his exposition: in addition to those who represent sound doctrine; what follows rather shows that they turn away from all such.

The reason is given in the words: κνηθόμενοι τὴν ἀκοήν. Κνήθω (ἅπ. λεγ.), tickle, cause to itch; κνηθόμενοι τὴν ἀκοήν, be tickled in the ear, i.e. feel a tickling in the ear (τὴν ἀκοήν being the accusative of more precise definition). This tickling is usually taken to mean a pleasant sensation;[57] so Hesychius: ζητοῦντες τὶ ἀκοῦσαι καθʼ ἡδονήν, and almost all expositors. But this view, before adopted in this commentary, is opposed by the fact that ζητοῦντες is purely imported. The present participle cannot mean: that they wish to feel a tickling in the ear, but only that they do feel it. Hofmann is therefore right in explaining this tickling of the ear to mean the desire of hearing something different from what they had heard before; because they feel a tickling in the ear, they procure for themselves teachers after their own lusts.2Ti_4:4. καὶ ἀπὸ μὲν τῆς ἀλ κ.τ.λ.] τῆς ἀληθείας = τῆς ὑγ. διδασκαλίας.

ἐπὶ δὲ τοὺς μύθους] see 1Ti_1:4.

ἐκτραπήσονται] see 1Ti_1:6.

[57] Plutarch (De Superst. p. 167): μονσικὴν ἀνθρώποις οὐ τρυφῆς ἕνεκα καὶ κνήσεως ὠτῶν δοθῆναι.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 4:3 . ὑγιαινούσης διδασκαλία : See note on 1Ti 1:10 .

ἰδίας : ἴδιος here, as constantly, has merely the force of a possessive pronoun. See on 1Ti 3:4 .

ἐπισωρεύσουσιν : coacervabunt (Vulg.). “He shews the indiscriminate multitude of the teachers, as also their being elected by their disciples” (Chrys.).

κνηθόμενοι τὴν ἀκοήν : prurientes auribus (Vulg.). The same general idea is expressed in πάντοτε μανθάνοντα (2Ti 3:7 ). Their notion of a teacher was not one who should instruct their mind or guide their conduct, but one who should gratify their æsthetic sense. Cf. Eze 33:32 , “Thou art unto them as a very lovely song of one that hath a pleasant voice, &c.” The desire for pleasure is insatiable, and is increased or aggravated by indulgence; hence the heaping up of those who may minister to it. Ell. quotes appropriately from Philo, Quod Det. Pot . 21, ἀποκναίουσι γοῦν [ οἱ σοφισταὶ ] ἡμῶν τὰ ὦτα .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Faithful Pastors in times past took all occasions they could, because men were very prompt and ready to return to their fables.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

they--professing Christians.

sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers."

after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers.

heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in the first instance, that creates priestcraft (Exo 32:1).

to themselves--such as will suit their depraved tastes; populus vult decipi, et decipiatur--"the people wish to be deceived, so let them be deceived." "Like priest, like people" (Kg1 12:31; Hos 4:9).

itching--like to hear teachers who give them mere pleasure (Act 17:19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [CICERO], who come as to a theater to hear what will delight their ears, not to learn [SENECA, Epistles, 10.8] what will do them good. "Itch in the ear is as bad in any other part of the body, and perhaps worse" [SOUTH].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. For the time will come] There is a time coming to the Church when men will not hear the practical truths of the Gospel, when they will prefer speculative opinions, which either do no good to the soul, or corrupt and destroy it, to that wholesome doctrine of "deny thyself, take up thy cross and follow me," which Jesus Christ has left in his Church.

But after their own lusts] For these they will follow, and hate those preachers and that doctrine by which they are opposed.

Shall they heap to themselves teachers] They will add one teacher to another, run and gad about after all, to find out those who insist not on the necessity of bearing the cross, of being crucified to the world, and of having the mind that was in Jesus. In this disposition interested men often find their account; they set up for teachers, "and widen and strew with flowers the way, down to eternal ruin," taking care to soothe the passions and flatter the vices of a trifling, superficial people.

Having itching ears] Endless curiosity, an insatiable desire of variety; and they get their ears tickled with the language and accent of the person, abandoning the good and faithful preacher for the fine speaker.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3 For there will be a time From the very depravity of men he shews how careful pastors ought to be; for soon shall the gospel be extinguished, and perish from the remembrance of men, if godly teachers do not labor with all their might to defend it. But he means that we must avail ourselves of the opportunity, while there is any reverence for Christ; as if one should say that, when a storm is at hand, we must not labor remissly, but must hasten with all diligence, because there will not afterwards be an equally fit season.

When they will not endure sound doctrine This means that they will not only dislike and despise, but will even hate, sound doctrine; and he calls it “sound (or healthful) doctrine,” with reference to the effect produced, because it actually instructs to godliness. In the next verse he pronounces the same doctrine to be truth, and contrasts it with fables, that is, useless imaginations, by which the simplicity of the gospel is corrupted.

First, let us learn from it, that the more extraordinary the eagerness of wicked men to despise the doctrine of Christ, the more zealous should godly ministers be to defend it, and the more strenuous should be their efforts to preserve it entire; and not only so, but also by their diligence to ward off the attacks of Satan. And if ever this ought to have been done, the great ingratitude of men has now rendered it more than necessary; for they who at first receive the gospel warmly, and make a show of some kind of uncommon zeal, afterwards contract dislike, which is by and by followed by loathing; others, from the very outset, either reject it furiously, or, contemptuously lending an ear, treat it with mockery; while others, not suffering the yoke to be laid on their neck, kick at it, and, through hatred of holy discipline, are altogether estranged from Christ and, what is worse, from being friends become open enemies. So far from this being a good reason why we should be discouraged and give way, we ought to fight against such monstrous ingratitude, and even to strive with greater earnestness than if all were gladly embracing Christ offered to them.

Secondly, having been told that men will thus despise and even reject the word of God, we ought not to stand amazed as if it were a new spectacle, when we see actually accomplished that which the Holy Spirit tells us will happen. And indeed, being by nature prone to vanity, it is no new or uncommon timing, if we lend an ear more willingly to fables than to truth.

Lastly, the doctrine of the gospel, being plain and mean in its aspect, is unsatisfactory partly to our pride, and partly to our curiosity. And how few are there who are endued with spiritual taste, so as to relish newness of life and all that relates to it! Yet Paul foretells some greater impiety of one particular age, against which he bids Timothy be early on his guard.

Shall heap up to themselves teachers It is proper to observe the expression, heap up, by which he means that the madness of men will be so great, that they will not be satisfied with a few deceivers, but will desire to have a vast multitude; for, as there is an unsatiable longing for those things which are unprofitable and destructive, so the world seeks, on all sides and without end, all the methods that it can contrive and imagine for destroying itself; and the devil has always at hand a sufficiently large number of such teachers as the world desires to have. There has always been a plentiful harvest of wicked men, as there is in the present day; and therefore Satan never has any lack of ministers to deceive men, as he never has any lack of the means of deceiving.

Indeed, this monstrous depravity, which almost constantly prevails among men, deserves that God, and his healthful doctrine, should be either rejected or despised by them, and that they should more gladly embrace falsehood. Accordingly, that false teachers frequently abound, and that they sometimes multiply like a nest of hornets, should be ascribed by us to the righteous vengeance of God. We deserve to be covered and choked by that kind of filth, seeing that the truth of God finds no place in us, or, if it has found entrance, is immediately driven from its possession; and since we are so much addicted to fabulous notions, that we never think that we have too great a multitude of deceivers. Thus what all abomination of Monks is there in Popery! If once godly pastor were to be supported, instead of ten Monks and as many priests, we should presently hear nothing else than complaints about the great expense.

The disposition of the world is therefore such that, by “heaping up” with insatiable desire innumerable deceivers, it desires to banish all that belongs to God. Nor is there any other cause of so many errors than that men, of their own accord, choose to be deceived rather than to be properly instructed. And that is the reason why Paul adds the expression, itching ears. When he wishes to assign a cause for so great an evil, he makes use of an elegant metaphor, by which he means, that the world will have ears so refined, and so excessively desirous of novelty, that it will collect for itself various instructors, and will be incessantly carried away by new inventions. The only remedy for this vice is, that believers be instructed to adhere closely to the pure doctrine of the gospel.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) For the time will come when they will not endure sound doctrine.—Timothy must bear in mind that things in the Church of Christ on earth will not change for the better. The great drag-net of the Church, in its wide sweep, would keep drawing into its meshes something of every kind. Errors now just apparent, he must remember, would attain more formidable dimensions. The thirst for novelties in doctrine, the desire for a teaching which, while offering peace to a troubled conscience, would yet allow the old self-indulgent life to go on as before, would increase. In full view of this development of error, in sure expectation of a future full of anxious care, Timothy and his brother teachers must indeed be wakeful, watchful, and earnest in their preaching and ministrations. And the thought that more and ever more of the so-called Christians would dislike the preaching of the “sound doctrine,” as taught by the Apostle, the very knowledge of this growing unpopularity, must serve as an incentive to greater labour, more interest, and more loving activity on the part of Timothy and his companions.

But after their own lusts shall they heap to themselves teachers.—“Their own lusts:” this expression gives us some insight into the reason which led to this future apostasy of so many, concerning which St. Paul warned Timothy. “Their own lusts,” which, at all risks, they would gratify, would serve to alienate them from that severe and strictly moral school of Apostolic teaching, in which the sternest morality was bound up with purity of doctrine, to which school St. Paul’s pupils—men like Timothy and the presbyters of Ephesus—belonged. These worldly ones to whom St. Paul referred, reluctant to part with the hope Christianity taught, and unwilling to live the life which St. Paul and Timothy insisted upon as necessary to be lived by all those who would share in that glorious hope, sought out for themselves more indulgent teachers, who would flatter and gratify their hearers with novelties in doctrine, and would, at the same time, lay comparatively little stress on the pure and saintly life.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. sound doctrine] The sound doctrine as in 1Ti_1:10, where see note.

but after their own lusts] Vulg. ‘ad sua desideria,’ in opposition to the healthful doctrine. Compare the same phrase in the singular, Jas_1:14, ‘Each man is tempted when he is drawn away by his own lust and enticed.’ R.V. still retains ‘lusts’; this word in the age of the A.V. had also the wider sense of ‘strong desire’ not being restricted as now to one passion only. ‘Lust’ in Psa_92:10, Pr. Bk., is ‘desire’ in A.V. and R.V. But the word here denotes a corrupt will leading both to corrupt doctrine and corrupt life. See note on 2Ti_3:6. Trench, N.T. Syn. § 87, quotes Cicero’s definition of the word here rendered ‘lust’; ‘immoderata appetitio opinati magni boni rationi non obtemperans,’ Tusc. Quæst. iii. 11. It is sometimes ‘concupiscence’ Rom_7:8; very rarely in a good sense ‘desire,’ Php_1:23.

shall they heap to themselves] A compound form of the verb used in ch. 2Ti_3:6 for ‘laden.’

having itching ears] An ambiguous rendering in A.V.; but the original is clear, the nominative case shewing that it is the pupils not the teachers who have the itching ears. R.V. corrects this by transposing the clause to the commencement of the sentence; but this gives up the close proximity of the two words for ‘ears’; because they have itching ears should be the rendering. The participle is middle, lit. ‘scratching themselves,’ as Arist. H. A. ix. 1, 18. Out of a prurient longing for novelty and excitement, ‘instead of receiving those Teachers who are authorized by Christ to instruct them and have a regular call and mission from Him to execute their sacred office, and preach by the Rule of Faith, they will stray away from their Pastors and from their own proper Fold and will raise up for themselves a confused heap of Teachers.’ Wordsworth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the time will come,.... This is a reason of the solemn charge above given: the time referred to was future, when the apostle wrote, but quickly came on; and the characters of it have appeared more or less in all ages since; and in none more than in ours:

when they will not endure sound doctrine; the Gospel which contains the wholesome words of Christ, and is sound itself, having no corruption in it, and salutary in its effects to the souls of men; and yet such is the depravity of some men, both in principles and practice, that they cannot receive it, nor bear to hear it, turn their backs on it, express their indignation at it, and treat it not only with neglect, but with ridicule and contempt:

but after their own lusts shall they heap to themselves teachers; not being content with the ministry of one man only, or of a few, though of their own sort; but must follow many, and have heaps of them; which seems to express not only the number of false teachers which they accumulate to themselves, but the confused and indiscreet choice they make of them; and that after their own lusts; choosing to hear such as either indulge them in their sinful lusts and pleasures; or are agreeable to their private corrupt sentiments, in opposition to the generally received doctrine of faith. It is a blessing to have pastors and teachers after God's heart, and who preach according to the word of God; these feed men with knowledge and understanding, Jer 3:15 but it is a curse upon a people, when they are left to choose teachers after their hearts' lusts:

having itching ears; always desirous of new things, as the Athenians of old; or loving to have their ears scratched and tickled with smooth things; that are pleasing and agreeable to natural men, and carnal minds; as the purity of human nature, the power of man's free will, the excellency of his righteousness, and the merit of his works, and the like; see Isa 30:9. Now, this being the case, should not discourage, but rather animate the ministers of the Gospel to preach it; for should they desist, in all likelihood the Gospel would soon be gone.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

Ver. 3. Sound doctrine] Which, as honey, vulnera purgat, ulcera mordet, purgeth green wounds, but causeth pain to exulcerate parts. (Alex. Aphtod. problem.) Children, though they love and lick in honey, yet will not endure to have it come near their lips when they have sore mouths. There are those who are mad against the medicine, and fly in the faces of their spiritual physicians that come to cure them: they are sick of a Noli me tangere, refuse to touch me, and had rather perish in their sins than part with them. These must be pitied as people out of their right minds, and pulled out of the devil’s paws; this, saith Jerome, is sancta violentia, optabilis rapina, a holy violence, a desirable rapine; they will thank us, if ever they recover; as if not, yet our reward is with the Lord. The physician is paid, whether the patient live or die. A minister must exhort "with all longsuffering," and often sigh out with good old Jacob (troubled at his children’s untowardness), "Lord, I have waited for thy salvation," Gen 49:18.

Having itching ears] Which must have clawing preachers; such as will never auriculas mordaci radere vero (Horat.), deal plainly and faithfully with their souls.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For the time will come ... - Probably referring to the time mentioned in 2Ti 3:1, following.

When they will not endure sound doctrine - Greek, “healthful doctrine;” i. e., doctrine contributing to the health of the soul, or to salvation. At that time they would seek a kind of instruction more conformable to their wishes and feelings.

But after their own lusts - They will seek such kind of preaching as will accord with their carnal desires; or such as will palliate their evil propensities, and deal gently with their vices; compare Isa 30:10. “Speak unto us smooth things; prophesy deceits.”

Shall they heap to themselves teachers, having itching ears - The word rendered “heap” - ἐπισωρεύω episōreuō - does not occur elsewhere in the New Testament. It means “to heap up upon, to accumulate;” and here “to multiply.” The word rendered “itching” - κνήθω knēthō - also occurs only in this place in the New Testament. It means “to rub, to scratch;” and then “to tickle,” and here to feel an “itching” for something pleasing or gratifying. The image is derived from the desire which we have when there is an itching sensation, to have it rubbed or scratched. Such an uneasiness would these persons have to have some kind of instruction that would allay their restless and uneasy desires, or would gratify them. In explanation of this passage we may observe,

(1) That there will be always religious teachers of some kind, and that in proportion as error and sin abound, they will be multiplied. The apostle here says, that by turning away from Timothy, and from sound instruction, they would not abandon all religious teachers, but would rather increase and multiply them. People often declaim much against a regular ministry, and call it “priest-craft;” and yet, if they were to get rid of such a ministry, they would by no means escape from all kinds of religious teachers. The deeper the darkness, and the more gross the errors, and the more prevalent the wickedness of men, the more will a certain kind of religious teachers abound, and the more it will cost to support them. Italy and Spain swarm with priests, and in every pagan nation they constitute a very numerous class of the population. The cheapest ministry on the earth is a well-educated Protestant clergy, and if society wishes to free itself from swarms of preachers, and prophets, and exhorters, it should secure the regular services of an educated and pious ministry.

(2) In such classes of persons as the apostle here refers to, there is a restless, uneasy desire to have some kind of preachers. They have “itching ears.” They will be ready to run after all kinds of public instructors. They will be little pleased with any, and this will be one reason why they will have so many. They are fickle, and unsettled, and never satisfied. A desire to hear the truth, and to learn the way of salvation, is a good desire. But this can be better gratified by far under the patient and intelligent labor of a single religious teacher, than by running after many teachers, or than by frequent changes. How much would a child learn if he was constantly running from one school to another?

(3) Such persons would have teachers according to “their own lusts;” that is, their own tastes, or wishes. They would have those who would coincide with their whims; who would foster every vagary which might enter their imagination; who would countenance every wild project for doing good; who would be the advocates of the errors which they held; and who would be afraid to rebuke their faults. These are the principles on which many persons choose their religious teachers. The true principle should be, to select those who will faithfully declare the truth, and who will not shrink from exposing and denouncing sin, wherever it may be found.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Having itching ears;[3] i.e. the hearers have such ears, running after novelties and such doctrine as favours their passions. (Witham)

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[BIBLIOGRAPHY]

Prurientes auribus, Greek: knethomenoi; if it agreed with teachers, it should be Greek: knethomenous.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For the time will come; this time always was, (as appears by the writings of the prophets), but it will come more and more; as the world grows older, it will grow more mad.

When they, very many that shall live in the world, yea, in the bosom of the church,

will not endure sound doctrine, will not endure that preaching which hath any soundness in it, or is of any tendency, life, power, or efficacy, to recover their souls from the diseases of sin and lusts.

But after their own lusts, but in favour of their own lusts, and to secure their satisfaction in them,

shall they heap to themselves teachers, will be finding out teachers, not according to God’s, but to their own hearts; and there will be plenty of them to be found, they shall heap them up, choosing them without any judgment, regarding nothing but whether they will not be smart upon their lusts.

Having itching ears; for their ears itch, and they must have those that will scratch them. The disease of lust in their souls brings forth an itch in their ears, that they will have a mind to hear only such as will by scratching please them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. For—Reason for this urgent charge. The falling away, predicted. 2Ti_3:1-9; 1Ti_4:1-3.

Sound words, 2Ti_1:13.

Itching ears—Ears that itch for pleasant doctrines, rather than severe truth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The sound for sound, A.V; having itching ears, will heap to themselves teachers after their own lusts for after their own lusts shall they heap to themselves teachers, having itching ears, A.V The sound (thv uJgiainoushv). Nothing is gained by the addition of the article in English. The phrase, hJ uJgiainousa didaskalia, is characteristic of the pastoral Epistles, having arisen, no doubt, from the growth of heresy. (see 1Ti_1:10 1Ti_6:3; 2Ti_1:13; Tit_1:9, 13 2:1; also Tit_2:8) In classical Greek, uJgihv is frequently applied to words, sentiments, advice, etc., in the sense of "sound," "wise;" and uJgiaiein is also applied to the mind and character. Endure (ajnexontai); usually, as Bishop Ellicott observes, applied by St. Paul to persons as the object, as elsewhere in the New Testament (Mat_17:17; Act_18:14; Eph_4:2, etc.) but not invariably (see 2Th_1:4; so. (Heb_13:22) In classical Greek, ajnecesqai, followed by persons or things, usually governs an accusative case, if any, but a genitive frequently in Plato. Having itching ears (knhqomenoi thn); only here in the New Testament. The phrase, knhsewv wtwn, is ascribed by Plutarch to Plato (Alford), "scratching the (itching) ear;" knasqai ta w=ta, "to tickle the ears" (Lucian); ajpoknaiousin hJmwn ta wta (Philo, ap. Ellicott). The verb knhqw (i.q. knaw) means "to scratch;" "to tickle," and in the passive "to itch." Will heap to themselves (ejpiswreusousi); a contemptuous word (found only here in the New Testament, and nowhere in early classical Greek), implying the indiscriminate multiplication of teachers (compare our use of "exaggerate"). The simple swreuein occurs in ch. 3:6. After their own lusts. The measure of the number or the quality of their self-chosen teachers will be their own insatiable and ever-varying fancies and mental appetites, not the desire to be taught God"s truth by teachers sent from God. Compare Jeroboam"s conduct in ordaining a feast "in the mouth which he had devised of his own heart". (1Ki_12:33)

Vers. 3, 4.

The waywardness and restiveness of so called Christians afresh incentive to fidelity in ministers.

This is an argument from the future to tell upon present duty.

I THE REASON OF THE APOSTASY. "For the time will come when they will not endure the sound doctrine.

1. The gospel doctrine is sound, because it necessitates a holy life, and holds the gratification of sinful passions to be inconsistent with the hopes of salvation.

2. Evil men cannot endure it, because it is so opposed to the corruption of human nature, and therefore treat it with neglect, if not with contempt.

3. The apostle foresees the growth of evil in the Church, and therefore seeks to prepare ministers to war against it.

II THE EFFECT OF THIS MORAL DISGUST AT THE GOSPEL. "But, having itching ears, will heap to themselves teachers after their own lusts.

1. They will not discard the ministry absolutely. They will only exchange one class of ministers for another. But they will vastly multiply the number of their religious guides.

2. The itch for novelty led to the multiplication of teachers. They were fickle, unsettled, and uneasy. They wanted to hear new things or smooth things, such as would reflect the caprices of a corrupt nature.

3. The reason for the whole rabble of teachers that they gathered to themselves is to be found in their wish to have their fancies gratified their own lusts." They wanted indulgent guides, who would flatter the pride of human nature, and not lay too great a stress upon the importance of a holy life. The sound doctrine was necessarily allied to a pure morality.

III THE RETRIBUTION THAT AWAITS ON SUCH A PERVERSION OF JUDGMENT. "And will turn away their ears from the truth, and turn aside unto fables.

1. It is a solemn fact in Divine providence, that when men do not like to return to the knowledge of the truth, God gives them up to a reprobate mind, so that they lose all relish for sound doctrine.

2. It is an equally solemn fact that, if the truth is repudiated, the heart willnot therefore cease to exercise itself about religious concerns. The heart cannot long remain empty. Fables rush in to occupy the place which denies a footing to truth, just as infidelity has a vacuum-creating power, which superstition immediately rushes in to fill up. What a waste of soul! profitless fables taken in exchange for soul-saving truth! T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For they will heap up teachers - Therefore thou hast need of "all longsuffering." According to their own desires - Smooth as they can wish. Having itching ears - Fond of novelty and variety, which the number of new teachers, as well as their empty, soft, or philosophical discourses, pleased. Such teachers, and such hearers, seldom are much concerned with what is strict or to the purpose. Heap to themselves - Not enduring sound doctrine, they will reject the sound preachers, and gather together all that suit their own taste. Probably they send out one another as teachers, and so are never at a loss for numbers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 3. The earnestness and fidelity thus recommended, with all possible gentleness and patient industry in the application, is now enforced by a reference to the foreseen tendencies of the future: For there shall be a time when they will not endure the healthy instruction (or doctrine—namely, of the gospel), but after their own lusts will heap up to themselves teachers, having itching ears—ears, that is, which were always pricking with an uneasy desire for what would gratify the taste of a carnal, self-willed heart. The evil is drawn in very striking colours, especially considering that it is of persons still professedly within the pale of the Christian church that the apostle speaks. But the delineation is otherwise indefinite; he merely says there will be a time or season when such things shall happen, and urges the prosecution of ministerial work after the style and character he has described, as the only means of postponing its arrival. In the spirit of prophecy he knew it would come; it was but one of the phases of corruption and backsliding which were to characterize the last days. And we who now live in this advanced period of them, have no difficulty in pointing to facts which amply corroborate the apostle’s forebodings; not only in these later times of discord and disunion in Protestant Christendom, but even greatly more in those ancient and so-called halcyon times, when the visible church was still in a manner one. For no one who has read with any degree of impartiality the history of those times, and with discernment to understand the lessons it teaches, can be ignorant that the falling away from sound apostolic doctrine, and sliding into the asceticism, the legalism, the endless mummeries and superstitions, which became consolidated into medieval and Romish Christianity, grew up precisely in the manner here indicated. Men came over into the church from the ranks of heathen superstition and Gentile philosophy, bringing along with them many false notions and degrading practices which should have been left behind; and the teachers of the church, unwisely accommodating themselves to these, preached so as to gratify the itching ears they should have reproved, and kept back the pure word which would have checked the influx of evil. Accordingly, the more the church grew as an outward institution,—growing in that respect, indeed, far too rapidly,—the fewer always became the number who would endure sound doctrine, till they were found only in holes and corners, or, when occasionally occupying more conspicuous places, it was at the hazard of their lives. There is enough of this itching after false doctrine in the scattered communities of Protestantism to humble and sadden any Christian heart; the signs of the times give no doubtful indication of even more vet to come; but it is in the bosom of the great apostasy that the most marked and mournful exemplification of the apostle’s prediction is to be met with.

Ver. 4. And so is it also in regard to the further statement concerning the errorists in question made in this verse: and they will turn away their ears (lit. their hearing) from the truth, but be turned aside to fables. We can scarcely believe, with Ellicott, that this indicates as the result “a complete turning away from every doctrine of Christian truth;” for if such were the result, there would necessarily be an abandonment of the Christian profession—a going over to the ranks of unbelief. But it is rather a depravation within the professing church that the apostle appears to be speaking of, than a formal forsaking of its communion—such a depravation as would disincline the minds of men to sound doctrine; consequently such a turning away from the truth as would cause this to lose its proper character, and by mixing it up with error and fable, would prevent it from effecting its proper aim upon the heart and conduct. Even the Gnostic sects, who shortly became so prominent in this line of things, did not go further than has just been stated—they still retained many Christian elements in their systems; but these did not save their doctrine from being justly denounced as a corruption of the truth, and held as a whole to be essentially antichristian. In a modified sense, the same may be said of the false worship and discipline which now bears the name of Popery: it undoubtedly has many Christian elements in it; but these are so intermingled with error, that the system as a whole is a grievous departure from the truth of Christ. And how large a part fable played in accomplishing that departure,—tales of lying wonders concerning reputed saints and their adversaries in this world and the next,—no one acquainted with the history of the subject, and even with the present state of Catholic belief, can need to be told. The modern tendency in Protestant countries, even when turning away the ear from the truth, can scarcely be said to take this particular direction; the substitute is not fables, but rather science falsely so called—science, not in its ascertained results, but in its speculative processes and rash deductions.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

Here we have the reason of our apostle’s solemn adjuration in the foregoing verses, by which he stirs up Timothy to a careful discharge of his duty; namely, in regard of the apostasy of the times, in which many would grow weary of sound doctrine, and follow fables.

Here note, 1. The ground of this apostasy: men’s hatred of the truth: They will not endure sound doctrine, that is, they will reject and abhor it; they love their lusts above God’s law, and will not endure to hear it.

A second ground of their apostasy is, a delight in false teachers: they heap up to themselves such as will claw their itching ears, and gratify their wanton desires, and in now wise disturb their lusts.

Thirdly, Here is the doleful issue and dreadful consequence of this their malicious contempt of the truth; they shall turn away their hearts from the truth, and be turned unto fables; that is, say some, to the fabulous traditions of the Jewish doctors, say others.

Learn hence, 1. That Christian doctrine is sound doctrine, wholesome words.

2. Unsound persons cannot endure sound doctrine; sore eyes cannot abide the light.

3. That in the last days there will be many teachers to claw and gratify itching ears.

4. That the more false teachers do abound, the more careful and industrious should the ministers of Christ be to oppose them, by preaching sound doctrine.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3, 4. For the time will come. Hence, there is need of diligence now. Sound doctrine. Gospel teaching. Heap to themselves teachers. Run from one teacher to another; unsettled and restless. Having itching ears. Ears which seek to be tickled by some new sensation. This class is numerous still.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For the time will come when

"Because at some time in the future"

people

The context indicates that these will be people who are a part of the community of believers.

will not endure sound teaching

"will no longer want to listen to sound teaching"

sound teaching

This means the teaching that is true and correct, according to God's word.

they will heap up for themselves teachers according to their own desires

Paul speaks of people obtaining many teachers as if it were putting them into a heap or pile. AT: "they will listen to many teachers who assure them that there is nothing wrong with their sinful desires" (See: Metaphor)

who say what their itching ears want to hear

Paul speaks of people strongly wanting to hear something as if their ears itched and could only be satisfied if teachers taught them what they wanted to hear. AT: "who say only what they want so much to hear" (See: Idiom)

They will turn their hearing away from the truth

Paul speaks about people no longer paying attention as if they were physically turning away so they cannot hear. AT: "They will no longer pay attention to the truth" (See: Metaphor)

they will turn aside to myths

Paul speaks about people starting to pay attention to myths as if they were physically turning towards them to listen. AT: "they will pay attention to teachings that are not true" (See: Metaphor)

be sober-minded

Paul wants his readers to think correctly about everything, and he speaks about them as if he wanted them to be sober, that is, not drunk with wine. AT: "think clearly" (See: Metaphor)

the work of an evangelist

This means to tell people about who Jesus is, what he did for them, and how they are to live for him.

translationWords

endure

teacher

turn

true

suffer

evangelist

fulfill

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. τὰς ἰδίας ἐπιθυμίας. The rec. text has τὰς ἐπιθυμίας τὰς ἰδίας, following KL.

3. ἔσται γὰρ καιρὸς κ.τ.λ., for the time will come &c.; there is need of zeal and instant labour, for the time will come when men will not listen to the truth. Work therefore while it is day.

ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, when they will not endure the wholesome doctrine, when there will be a general impatience of the dogmas of the Christian revelation. For ‘the wholesome doctrine’ see note on 1Ti 1:10.

ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυίας, but after their own arbitrary lusts, ἰδίας expresses the caprice with which the men of the future will catch at new theories.

ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους, will heap to themselves teachers, sc. rejecting the teaching of the Church through her ministers. Again the idea of personal caprice is suggested by ἑαυτοῖς. ἐπισωρεύειν, from ἐπὶ, σωρός a mound (cp. 2Ti 3:6), is to heap together, and is (perhaps) used in an ironical sense. It is ἄπ. λεγ. in the Greek Bible, but is found in Plutarch and other good writers.

κνηθόμενοι τὴν ἀκοήν, having itching ears, the admirable rendering of the English versions, ultimately derived from Wiclif; τὴν ἀκοήν is the accus. of nearer definition, κνήθεν (not found elsewhere in the Greek Bible) is ‘to scratch,’ and in the passive ‘to be scratched, or tickled.’ The phrase ironically describes those persons (to be found in every age and country) who desire to hear (note that it is not said of the teachers) what is new and piquant, rather than what is true.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3. τῆς ὑγ. διδασκ.] I 1:10 note, Tit 1:9, Tit 1:2:1; ἐπισωρωύσουσι, 3:6, suggests a confused crowd of teachers, each teaching different things, so becoming a burden too heavy for the mind to bear.

κνηθόμενοι] “being pleased, having their ears tickled by each new teacher” (τερπόμενοι, Thdt.): cf. Clem. Alex. Strom. i. c. 3, of the Sophists as teachers, κνήθοντες καὶ γαργαλίζοντες τὰς ἀκοὰς τῶν κνήσασθαι γλιχομένων (Wetstein); Lucian, de Saltat. ii. 266, τὸ ὅμοιον πεπονθὼς τοῖς τὰ ὦτα πτερῷ κνωμένοις (Harrison, P.E., p. 165); or “having itching ears, and desiring to get the itching checked”; “prurientes, ” Vulg.; cf. Act 17:21 εἰς οὐδὲν ἕτερον εὐκαίρουν ἥ λέγειν τι ἢ ἀκούειν τι καινότερον.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.