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 Survey of the Letters of Paul:  2 Timothy 3:5  
  
                                                                                                                                                                                    
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2 Timothy 3:5
Having a form of godliness, but denying the power thereof: from such turn away.
 
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before doing a study on any single verse, read all the verses from the beginning of the chapter to this point and maybe a verse or two beyond. Do this so you have the verse in context before you begin. click here
This section of Chapter 3 consists of 4 verses.

2 Timothy 3:2-5
2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,
3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good,
4 Traitors, heady, highminded, lovers of pleasures more than lovers of God;
5 Having a form of godliness, but denying the power thereof: from such turn away.

We usually begin in the Barclay commentary, but the commentary on these verse, though essential to our study of these scriptures, is somewhat long and I do not want to present it here for all four verses.  You may wish to pause here and go to the text of the Lesson on Verse 2 and review this commentary.

Continuing now...

As usual, we will begin with the general commentaries and move to the specific.

First the Matthew Henry Concise:

Even in gospel times there would be perilous times; on account of persecution from without, still more on account of corruptions within. Men love to gratify their own lusts, more than to please God and do their duty. When every man is eager for what he can get, and anxious to keep what he has, this makes men dangerous to one another. When men do not fear God, they will not regard man. When children are disobedient to their parents, that makes the times perilous. Men are unholy and without the fear of God, because unthankful for the mercies of God. We abuse God's gifts, if we make them the food and fuel of our lusts. Times are perilous also, when parents are without natural affection to children. And when men have no rule over their own spirits, but despise that which is good and to be honoured. God is to be loved above all; but a carnal mind, full of enmity against him, prefers any thing before him, especially carnal pleasure. A form of godliness is very different from the power; from such as are found to be hypocrites, real Christians must withdraw. Such persons have been found within the outward church, in every place, and at all times. There ever have been artful men, who, by pretences and flatteries, creep into the favour and confidence of those who are too easy of belief, ignorant, and fanciful. All must be ever learning to know the Lord; but these follow every new notion, yet never seek the truth as it is in Jesus. Like the Egyptian magicians, these were men of corrupt minds, prejudiced against the truth, and found to be quite without faith. Yet though the spirit of error may be let loose for a time, Satan can deceive the nations and the churches no further, and no longer, than God will permit. ~Matthew Henry Concise

Now to the Matthew Henry Main and we are breaking into the commentary when it gets to verse five:

When, notwithstanding all this [everything spoken of from verses 1-4], they have the form of godliness (2 Timothy 3:5), are called by the Christian name, baptized into the Christian faith, and make a show of religion; but, how plausible soever their form of godliness is, they deny the power of it. When they take upon them the form which should and would bring along with it the power thereof, they will put asunder what God hath joined together: they will assume the form of godliness, to take away their reproach; but they will not submit to the power of it, to take away their sin. Observe here,

(1.) Men may be very bad and wicked under a profession of religion; they may be lovers of themselves, etc., yet have a form of godliness.
(2.) A form of godliness is a very different thing from the power of it; men may have the one and be wholly destitute of the other; yea, they deny it, at least practically in their lives.
(3.) From such good Christians must withdraw themselves. ~Matthew Henry Main

We will now go to the Cambridge commentary:

Having a form of godliness. - The word for ‘form’ is strictly ‘formation,’ its ending implying process rather than result, the producing of the form; hence in Romans 2:20 ‘thou hast the ideally perfect presentation of knowledge and truth.’

Quoted verse:
Romans 2:20
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

From such turn away - The conjunction emphasizes the ‘such,’ but not without affecting also the verb turn away,’ cf. 2 Timothy 3:9; ‘offenders of the first degree try to win back; but from these men, hardened in error, make it your habit to turn away. ~Cambridge Bible commentary

Quoted verse:
2 Timothy 3:9 [See Lesson]
But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.

Now something from the Biblical Illustrator. This one speaks to a description of one who only has a form of Godliness.

Having a form of godliness, but denying the power

Form and power of godliness
This form is a profession of religion; the outward appearance of piety; the external performance of holy duties.
Its power is the inward experience of its saving efficacy [effectiveness]; that is attested by a holy, heavenly walk. This power is denied, not merely by the declaration of the lips, but by all those actions which are inconsistent with it, and which prove that we do not feel its influence.

I. A form of godliness is absolutely necessary if we would be saved. We are unequivocally commanded to assume the form of godliness; to testify by external acts our allegiance to the Lord [living the elements of the Salvation Process]; and to attend on those ordinances and sacraments which He surely did not appoint that we might with impunity neglect them. Say not that you secretly and in your hearts worship and love Him. It is impossible that there should be internal piety without some outward manifestation of it. If “with the heart man believeth unto righteousness, with the lips confession will be made to salvation.” Besides, what right have you to withhold the acts of external worship from Him who is “the God of all flesh,” as well as the “Father of spirits”; who made your body as well as your soul; who confers upon it daily mercies: who purchased it by the sufferings of His Son, who, when He was offered a sacrifice, not only endured agonies of soul, but was also crucified in His body; and who offers at the last great day to raise it up from the grave and crown it with immortality and glory! “Glorify Him therefore in your body and your spirit, which are His.” Without the form of godliness, you will probably render yourselves guilty of the blood of souls. There is no one, whose example has not some influence on those with whom he associates.

II. But this form is insufficient, unless it be united with the power of godliness.
1. This mere outward service is a worship not conformed to the nature of God.
2. It is not conformed to the commands of God (Proverbs 23:26)

Quoted verse:
Proverbs 23:26
My son, give me thine heart, and let thine eyes observe my ways.

3. It is not conformed to the design of the mission of the Savior, and the gift of the Holy Spirit.
4. It is not conformed to the nature of that covenant which is the foundation of our hopes (Jeremiah 31:33.)

Quoted verse:
Jeremiah 31:33
But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

5. It is not conformed to the examples of the pious; all of whom have used language the same in substance with that of Paul, “The God whom I serve in my spirit” (Romans 1:9).

Quoted verse:
Romans 1:9
For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

6. It is not conformed to the example of the blessed Redeemer; concerning whom none can be so blasphemous, as to doubt whether His whole soul was engaged in doing and in suffering the will of God.
7. It is not conformed to the great ends of religion. These are to deliver the soul from guilt, to renew it, to re-impress upon it the image of God, to make us meet for the inheritance of the saints in light. And how certain is it, that for these great purposes “bodily exercise profiteth little.” (1 Timothy 4:8.)

Quoted verse:
1 Timothy 4:8 [See Lesson]
For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.

III. Yet notwithstanding the clear evidence of this truth, these are many who satisfy themselves with the form without the power of godliness.
1. At their head must be placed the intentional hypocrite, who knows that he is utterly destitute of love to God and the Redeemer, who has no desire for holiness, but who assumes the mask of religion to cover his sinful purposes.
2. The cold formalist.
3. The vain enthusiast.
4. The worldly-minded professor.
5. The bitter sectarian [narrowly confined or limited in interest, purpose, scope].
6. The censorious professor [severely critical; faultfinding; carping].
7. The unfruitful professor. ~Biblical Illustrator

Here is another piece from the Biblical Illustrator.

Godliness—its form and its power
I. By the form of godliness may be properly understood, not only a specious [superficially pleasing or plausible] practice of religious duties, exhibited to public notice, but all external acts of worship, all rites and ceremonies, all stated observances, and all compliance with temporary and local injunctions and regularities. In ages and countries in which ignorance has produced, and nourished, superstition, many artifices have been invented of practicing piety without virtue, and repentance without amendment. As almost every man is, by nature or by accident, exposed to danger from particular temptations, and disposed to some vices more than to others; so all are, either by disposition of mind, or the circumstances of life, inclined or compelled to some laudable practices. Of this happy tendency it is common to take advantage, by pushing the favorite, or the convenient, virtue to its utmost extent, and to lose all sense of deficiency in the perpetual contemplation of some single excellence.

Note: Fancy text to express the idea that men often do bad things but do not wish to appear bad so they choose an acceptable practice so as to appear pious or good.

II. The power of godliness is contained in the love of God and of our neighbour; in that sum of religion in which, as we are told by the Savior of the world, the law and the prophets are comprised.
1. The love of God will engage us to trust in His protection, to acquiesce [submit] in His dispensations, to keep His laws, to meditate on His perfection, and to declare our confidence and submission, by profound and frequent adoration, to impress His glory on our minds by songs of praise, to inflame our gratitude by acts of thanks giving, to strengthen our faith, and exalt our hope, by pious meditations, and to implore His protection of our imbecility [im-buh-sil-i-tee---weakness; feebleness] , and His assistance of our frailty by humble supplication; and when we love God with the whole heart, the power of godliness will be shown by steadiness in temptation, by patience in affliction, by faith in the Divine promises, by perpetual dread of sin, by continual aspirations after higher degrees of holiness, and contempt of the pains and pleasures of the world, when they obstruct the progress of religious excellence.

2. The power of godliness, as it is exerted in the love of our neighbour, appears in the exact and punctual discharge of all the relative and social duties. He whom this power actuates and directs, will regulate his conduct, so as neither to do injury, nor willingly to give offence.

III. How far it is necessary to the Christian life, that the form and power of godliness should subsist together. It may be with great reason affirmed that, though there may be the appearance of godliness without the reality, there can hardly be the reality without the appearance. The form of godliness, as it consists in the rites of religion, is the instrument given us by God for the acquisition of the power; the means as well as the end are prescribed; nor can he expect the help of grace, or the Divine approbation [approval; commendation], who seeks them by any other method than that which infinite wisdom has condescended to appoint. ~Biblical Illustrator

Note: Again with the fancy text. It is saying that a firstfruit must have both the form and the power of Godliness. It says that you will encounter those with the form but without the power. The truth of the matter is that those with the power will have the appearance. Godliness is given to us and is commanded of us to invoke it to know and understand the power of God in all that we do. One cannot expect the approval of God if all they show to Him is the form of Godliness.

Of the form and the power of godliness
The word µ?´?f?s??, which is here translated “form,” signifies the show or image of a thing, which is dead and ineffectual: in opposition to the reality and life, which is quick and powerful. And, I think, this word is but once more used in the New Testament, and much in the same sense; viz., for an empty and ineffectual knowledge of religion without the practice of it (Romans 2:17-21).

Quoted verse:
Romans 2:17-21
17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

A show of Godliness:

I. To snow wherein a form of godliness doth consist. In general it consists in an external show and profession of religion, or of any eminent part of it, or of that which is reputed to be so.
1. An external devotion.
2. An orthodox profession of the Christian faith.
3. Enthusiasm and pretence to inspiration.
4. A great external show of mortification.
5. An imperfect repentance and partial reformation.
6. The appearance and ostentation [os-ten-tey-shuh n, -tuh n-...display to impress others] of some particular grace and virtue.
7. A great zeal for some party, or opinions, or circumstances of religion.
8. Silliness and freakishness, and either a pretended or real ignorance in the common affairs and concernments of human life.
9. Much noise and talk about religion.

Description of the real power:

II. Wherein the power of godliness doth consist.
1. A due sense of God, and suitable affections towards Him. This is the principle and fountain of all religion, from whence all actions of piety and goodness do spring.
2. A sincere and diligent use of the means and instruments of religion, such as prayer, reading, and hearing the Word of God, and receiving the sacraments.
3. A firm and steady resolution of well-doing. This is the result of a true and sincere repentance, and the great principle of a new life; and if it be firm and steadfast, it will derive its influence into all our actions; but if it be wavering and inconsistent, it is only the occasion of a religious mood and fit, but not the principle of a religious state.

4. As the proper and genuine effect of all these, the practice of a good life, in the several parts and instances of it.
(1) In the mortifying of our lusts, the lusts of intemperance and uncleanness, covetousness, and ambition. He that is a slave to any of these, his religion is but a form, how glorious a show soever it may make.
(2) In the subduing of our passions, wrath, hatred malice, envy, and revenge.
(3) In the government of our tongues.
(4) In the several virtues of a good life, in opposition to these and all other vices; such as are the truth and justice, humility and meekness, patience and contentedness with our condition, peaceableness and charity to those that are in want and necessity, a readiness to forgive our enemies, and an universal love and kindness to all men.

How to tell when form and power are separated:

III. Some marks whereby we may know when these are separated, when there is a form of religion without the power of it.
1. He hath only “a form of godliness,” who minds merely the external part of religion, without any inward sense of it.
2. He that useth only the means of religion, without regard to the end and effect of it.
3. He that is grossly and knowingly defective in the practice of any part of it.

The purpose of one using the form and power:

IV. That a form of godliness, without the power of it, is insignificant to all the great ends and purposes of religion. The great ends that men can reasonably propound to themselves in being religious, are these three:
1. The pleasing of God.
2. The peace and tranquility of our own minds.
3. The saving of our souls. Now a form of godliness, without the power of it, is unavailable to all these purposes.

The disadvantage of those using only the form:

V. That he who takes upon him a form of religion, without the power of it, doth not only lose all the considerable advantages of religion, but he hath two great disadvantages by it.
1. He hath the trouble of making a show and appearance of religion, without the real benefit of it.
2. He incurs a heavier sentence upon this account, that he hath a form of religion, and yet is destitute of the power of it.

Concluding inferences:
1. To take heed of mistaking the form of religion for the power of it.
2. To take heed of being captivated and seduced by those who have only a form of godliness.
3. To persuade men to mind the life, and power and substance of religion. ~Biblical Illustrator

Now to the specific commentaries:

One can easily see that this verse is in three parts:

1] Having a form of godliness.
2] But denying the power thereof.
3] From such turn away.

Up to this point we have covered, in some detail, the first two parts of the verse. The most important admonition is in the third part.

1] Having a form of godliness.

Having a form of godliness. - This implies that the persons described professed to be religious, worshipers of God in outward form. A godless church is described. ~People's New Testament

Having a form of godliness - An appearance of godliness, but not regarding, nay, even denying and blaspheming, the inward power and reality of it. Is not this eminently fulfilled at this day? ~John Wesley

Having a form of godliness - That is, they profess religion, or are in connection with the church. This shows that the apostle referred to some great corruption in the church; and there can be little doubt that he had his eye on the same great apostasy to which he refers in 2 Thessalonians 2, and 1 Timothy 4: All these things to which he refers here have been practiced and tolerated in that apostate church, while no body of men, at any time, have been more zealous in maintaining “a form of godliness;” that is, in keeping up the forms of religion. ~Barnes Notes

Having a form of godliness - The original word μορφωσις signifies a draught, sketch, or summary, and will apply well to those who have all their religion in their creed, confession of faith, catechism, bodies of divinity, etc., while destitute of the life of God in their souls; and are not only destitute of this life, but deny that such life or power is here to be experienced or known. They have religion in their creed, but none in their hearts. And perhaps to their summary they add a decent round of religious observances. ~Adam Clark

Having a form of godliness - Either a mere external show of religion, pretending great piety and holiness, being outwardly righteous before men, having the mask and visor [disguise] of godliness; or else a plan of doctrine, a form of sound words, a scheme of truths, which men may have without partaking of the grace of God. ~John Gill

2] But denying the power thereof.

But denying the power thereof - Rejecting its power. Their lives are not molded by it. ~People's New Testament

But denying the power thereof - Opposing the real power of religion; not allowing it to exert any influence in their lives. It imposes no restraint on their passions and carnal propensities, but in all respects, except in the form of religion, they live as if they had None. This has been common in the world. The most regular and bigoted adherence to the forms of religion furnishes no evidence in itself that there is any true piety at heart, or that true religion has any actual control over the soul. It is much easier for people to observe the forms of religion than it is to bring the heart under its controlling influence. ~Barnes Notes

But denying the power thereof - though in words they profess religion and godliness, the fear of God, and the pure worship of him, yet in works they deny all; and though they may have a set of notions in their heads, yet they feel nothing of the power of them on their hearts; and are strangers to experimental religion, and powerful godliness: or though they profess the Scriptures to be the word of God, yet they deny the use, the power, and efficacy [effectiveness] of them; they deny the use of them to the laity [congregation], and affirm that they are not a sufficient rule of faith and practice, without their unwritten traditions; and that they are not able to make men wise, or give them a true knowledge of what is to be believed and done, without them; and that the sense of them is not to be understood by private men, but depends upon the infallible judgment of the church or pope: ~John Gill

Note: "experimental religion" here is speaking of a firstfruit who lives his or her life based on or derived from experience or what we preach, "the invoking of the Holy Spirit."

3] From such turn away.

From such turn away - This implies that some of this formal, godless religion had begun to show itself even at that time. ~People New Testament

From such turn away - Have no contact with them as if they were Christians; show no countenance to their religion; do not associate with them; compare 2 John 1:10-11; and 2 Corinthians 6:17. ~Barnes Notes

Quoted verses:
2 John 1:10-11
10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:
11 For he that biddeth him God speed is partaker of his evil deeds.

2 Corinthians 6:17
Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

From such turn away - not only do not imitate them, but have no kind of fellowship with them; they are a dangerous people, and but seldom suspected, because their outside is fair. ~Adam Clark

From such turn away - have no fellowship with them, depart from their communion, withdraw from them, and come out from among them: this passage sufficiently justifies the reformed churches in their separation from the church of Rome. ~John Gill



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