Having a form of godliness, but denying the power thereof: from such turn away.
All Commentaries on 2 Timothy 3:5 Go To 2 Timothy 3
John Chrysostom
AD 407
In the Epistle to the Romans, he says somewhat on this wise, Having the form of knowledge and of the truth in the law Romans 2:20, where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Thus he says himself in his Epistle to the Corinthians, A man ought not to cover his head, forasmuch as he is the image and glory of God. 1 Corinthians 11:7 But the Prophet says, Man walks in an image. Psalm 39:9, Septuagint And the Scripture sometimes takes a lion to represent royalty, as, He couched as a lion, and as a lion's cub, who shall raise him up? Genesis 49:9, Septuagint And sometimes to signify rapacity, as, a ravening and a roaring lion. Psalm 22:13 And we ourselves do the same. For as things are compounded and varied in themselves, they are fitly adduced for various images and examples. As when we would express our admiration of a beautiful woman, we say, she is like a picture; and when we admire a painting, we say that it speaks, that it breathes. But we do not mean to express the same thing, but in one case to mark likeness, in the other beauty. So here with respect to form, in the one passage, it means a model, or representation, a doctrine, or pattern of godliness; in the other, something that is lifeless, a mere appearance, show, and hypocrisy. Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose any one to be covetous, a traitor, heady, and yet to believe aright; of what advantage is it, if he wants all the qualities becoming a Christian, if he does not the works that characterize godliness, but outdoes the Greeks in impiety, when he is a mischief to those with whom he associates, causes God to be blasphemed, and the doctrine to be slandered by his evil deeds?
From such turn away, he says. But how is this, if men are to be so in the latter times? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters.
