(8) Now as Jannes and Jambres withstood Moses.--To one brought up, like Timothy, by a pious Jewish mother, and who from a child knew the Holy Scriptures and all the history and ancient traditions connected with the early history of the people, such a comparison would be very striking. No child of Israel could hear the name of Moses, the loved hero of the chosen people, unmoved; and to be told that these false teachers of Ephesus stood in the same relation to him and the Church of Christ as, in old days--in the never-to-be-forgotten Egyptian episode--those famous magicians Jannes and Jambres stood to Moses, would throw for Timothy a new light on all the words and works of these wicked and ambitious men. We can well imagine the comparison being repeated in many an assembly of the faithful, long after the great Apostle's death: how St. Paul had likened these early Heresiarchs to those evil men who before Pharaoh had dared to resist God and His servant Moses. These magicians, also termed wise men and sorcerers (Exodus 7:11-22) at the court of Pharaoh, appear as the enemies of Moses. The names "Jannes" and "Jambres," though not given in the sacred text, are preserved in the oral tradition of Israel. The names are found in the Targum of Jonathan on Exodus 7:11; Exodus 22:22. These traditions relate how these men were sons of Balaam, and in the first instance were the instructors of Moses, though subsequently his enemies and opponents. One legend mentions them as perishing in the catastrophe when the waves of the Red Sea overwhelmed the armies of Egypt; another tradition speaks of their having met their death in the slaughter after the worship of the golden calf, the making of which they advised. It was their prophetic words, so say these legendary histories, which, foretelling the birth of Moses, induced Pharaoh to give this order for the destruction of the Jewish children. The later Jews distorted the names into John and Ambrose.
So do these also resistthe truth.--The point of comparison between the depraved teachers of Ephesus and these Egyptian sorcerers consisted in a persistent and deadly enmity to the truth, which existed in both cases. The life of the prophet Balaam, the traditionary father of this Jannes and Jambres, supplies a vivid illustration of this malignant and persistent hatred of what is known and felt to be true. That these Ephesian heretics in like manner availed themselves, or pretended to avail themselves of occult power is just probable, though in the comparison this point is of but little moment. We know, however, that the claim at least to possess mysterious and unearthly powers was often made by covetous and worldly men in these times: as, for instance, by Simon Magus (Acts 8:9-24), by Elymas the sorcerer, the false prophet and Jew in Cyprus (Acts 13:6-12). See also the episode of Acts 19:18-20, when "many which used curious arts came to Paul and his companions, and confessed and shewed their deeds."
Men ofcorrupt minds.--Literally, corrupted in their minds. Timothy might possibly have been induced to regard these evil men, though erring in some particulars, as still of the flock of Christ, to which they belonged nominally; but he was now instructed that they were simply enemies to the truth: that it was vain to hope that they would ever come to a knowledge of the truth, for their "mind," the human spirit, the medium of communication with the Holy Spirit of God, was corrupted. There was no common ground of faith, save in the bare name of Christian, between Timothy and these men, for they, in the matter of faith, had been tried and found wanting.
Verse 8. - And like for now, A.V.; withstand for resist, A.V.; corrupted in mind for of corrupt minds, A.V. And; but would be better. Jannes and Jambres; the traditional names of the magicians who opposed Moses; and, if Origen can be trusted, there was an apocryphal book called by their names. But Theodoret ascribes their names to an unwritten Jewish tradition. Their names are found in the Targum of Jonathan on Exodus 7:11; Exodus 22:22; and are also mentioned, in conjunction with Moses, with some variation in the name of Jambres, by Pliny ('Hist. Nat.,' 31:2), who probably got his information from a work of Sergius Paulus off magic, of which the materials were furnished by Elymas the sorcerer (Acts 13:6-8). Withstood (ἀντέστησαν); the same word as is used of Elymas in Acts 13:8 (so ch. 4:15 and elsewhere). Corrupted in mind (κατεφθαρμένα τὸν νοῦν); elsewhere only in 2 Peter 2:12, in the sense of" perishing," being "utterly destroyed," which is the proper meaning of καταφθείρομαι Here in a moral sense κατεφθαρμένοιτὸν νοῦν means men whose understanding is gone, and perished, as διεφθαρμένος τὴν ἀκοήν means one whose hearing has perished - who is deaf. In 1 Timothy 6:5 St. Paul uses the more common διεφθαρμένων. Reprobate (ἀδόκιμα); as Titus 1:16, and elsewhere frequently in St. Paul's Epistles. It is just the contrary to δόκιμος (2 Timothy 2:15, note).
3:1-9 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.
Now as Jannes and Jambres withstood Moses,.... These were not Jews, who rose up and opposed Moses, as Dathan and Abiram did, as some have thought; but Egyptian magicians, the chief of those that Pharaoh sent for, when Moses and Aaron came before him, and wrought miracles; and who did in like manner by their enchantments, Exodus 7:11 upon which place the Targum of Jonathan has these words:
"and Pharaoh called the wise men and the magicians; and Janis and Jambres, the magicians of the Egyptians, did so by the enchantments of their divinations.''
And the same paraphrase on Exodus 1:15 calls them by the same names; and this shows from whence the apostle had these names, which are not mentioned in any place in the Old Testament; namely, from the traditions and records of the Jews, with which he was well acquainted: there is no need to say he had this account by divine revelation, for some of the Heathens had knowledge of this story some such way. Numenius; the philosopher, speaks of Jannes and Jambres as Egyptian scribes, and famous for their skill in the magic art; and who opposed themselves to Moses when the Jews were driven out of Egypt (l). Pliny also makes mention of Janme and Jotape as magicians; though he wrongly calls them Jews, and places Moses with them (m), as Jannes likewise is by Apuleius (n). It is commonly said by the Jews (o), that these were the two sons of Balaam, and they are said to be the chief of the magicians of Egypt (p); the latter of these is called in the Vulgate Latin version Mambres; and in some Jewish writers his name is Mamre (q) by whom also the former is called Jochane or John; and indeed Joannes, Jannes, and John, are the same name; and R. Gedaliah (r) says, that their names in other languages are John and Ambrose, which is not unlikely. Mention is made of the sons of Jambri in the Apocrypha:
"But the children of Jambri came out of Medaba, and took John, and all that he had, and went their way with it.'' (1 Maccabees 9:36)
whom Josephus (s) calls the sons of Amaraeus. These are said to be the persons that told Pharaoh, that a child should be born among the Israelites, by whom the whole land of Egypt should be destroyed, and which was the reason of Pharaoh's giving such a charge to the Hebrew midwives (t); also the making of the golden calf is ascribed to them (u); for, according to the Jews, they afterwards became proselytes; but these things are not to be depended on: however, certain it is, that they withstood Moses by their enchantments, and hardened Pharaoh's heart, so that, for a while, he would not let the children of Israel go. Now between these magicians, and the Papists before described, there is a very great agreement; as these men were Egyptians, so the Papists may be called, since Rome is spiritually called Sodom and Egypt, Revelation 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Revelation 9:20 and both sorcerers, using the magic art; Revelation 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, 2 Thessalonians 2:9 and both agreed to keep the people of God in bondage, as much, and as long as they could: and particularly, as the magicians of Egypt withstood Moses,
so do these also resist the truth; the truth of one God, by their worshipping of images; and of one Mediator, by making use of angels, and saints departed, to intercede with God for them; and of justification by the righteousness of Christ, by introducing the doctrine of works, of merit, and supererogation; and of pardon and cleansing by the blood of Christ, and atonement by his sacrifice, by their pardons, indulgences, penance, purgatory, and the sacrifice of the Mass; yea, they resist the Scriptures of truth, not allowing them to be a sufficient rule without their unwritten traditions, and even Christ, who is truth itself, in all his offices, prophetic, priestly, and kingly.
Men of corrupt minds, of bad principles, holding antichristian tenets, derogatory to the grace of God, and glory of Christ; giving heed to seducing spirits, and doctrines of devils; like Jannes and Jambres, who were given to magic arts, and were under the influence of Satan:
reprobate concerning the faith; men of no judgment in the doctrine of faith; who have not their senses exercised to discern good and evil, to try things that differ, and approve the more excellent, but call good evil, and evil good: or as those who are disobedient and wicked in their lives, are said to be to every good work reprobate, Titus 1:16 so these are said to be reprobate to the faith; that is, to have no liking of it, or value for it, but despise it, hate it, and reject it; and upon that account, as they are like reprobate silver, whom God has rejected, they ought to be rejected by men.
(l) Apud Euseb. Praeparat. Evangel. l. 9. p. 411. (m) Nat. Hist. l. 30. c. 1.((n) Apolog. p. 248. (o) Targum Jon. in Numbers 22.22. & Zohar in Numb. fol. 78. 3. & Chronicon Mosis, fol. 6. 2.((p) Targum Jon. in Exod. i. 15. & vii. 11. & Zohar in Exod. fol. 75. 1.((q) T. Bab. Menachot, fol. 85. 1. Midrash Shemot Rabba, sect. 9. fol. 97. 3. & Aruch. in voce. (r) Shalsheleth Hakabala, fol. 7. 1.((s) Antiqu. l. 13. c. 1. sect. 2.((t) Targum Jon. in Exod. i. 15. (u) Zohar in Exod. fol. 75. 1. & in Numb. fol. 78. 3. Shalsheleth, ib.
So do these also resist the truth.--The point of comparison between the depraved teachers of Ephesus and these Egyptian sorcerers consisted in a persistent and deadly enmity to the truth, which existed in both cases. The life of the prophet Balaam, the traditionary father of this Jannes and Jambres, supplies a vivid illustration of this malignant and persistent hatred of what is known and felt to be true. That these Ephesian heretics in like manner availed themselves, or pretended to avail themselves of occult power is just probable, though in the comparison this point is of but little moment. We know, however, that the claim at least to possess mysterious and unearthly powers was often made by covetous and worldly men in these times: as, for instance, by Simon Magus (Acts 8:9-24), by Elymas the sorcerer, the false prophet and Jew in Cyprus (Acts 13:6-12). See also the episode of Acts 19:18-20, when "many which used curious arts came to Paul and his companions, and confessed and shewed their deeds."
Men of corrupt minds.--Literally, corrupted in their minds. Timothy might possibly have been induced to regard these evil men, though erring in some particulars, as still of the flock of Christ, to which they belonged nominally; but he was now instructed that they were simply enemies to the truth: that it was vain to hope that they would ever come to a knowledge of the truth, for their "mind," the human spirit, the medium of communication with the Holy Spirit of God, was corrupted. There was no common ground of faith, save in the bare name of Christian, between Timothy and these men, for they, in the matter of faith, had been tried and found wanting.
"and Pharaoh called the wise men and the magicians; and Janis and Jambres, the magicians of the Egyptians, did so by the enchantments of their divinations.''
And the same paraphrase on Exodus 1:15 calls them by the same names; and this shows from whence the apostle had these names, which are not mentioned in any place in the Old Testament; namely, from the traditions and records of the Jews, with which he was well acquainted: there is no need to say he had this account by divine revelation, for some of the Heathens had knowledge of this story some such way. Numenius; the philosopher, speaks of Jannes and Jambres as Egyptian scribes, and famous for their skill in the magic art; and who opposed themselves to Moses when the Jews were driven out of Egypt (l). Pliny also makes mention of Janme and Jotape as magicians; though he wrongly calls them Jews, and places Moses with them (m), as Jannes likewise is by Apuleius (n). It is commonly said by the Jews (o), that these were the two sons of Balaam, and they are said to be the chief of the magicians of Egypt (p); the latter of these is called in the Vulgate Latin version Mambres; and in some Jewish writers his name is Mamre (q) by whom also the former is called Jochane or John; and indeed Joannes, Jannes, and John, are the same name; and R. Gedaliah (r) says, that their names in other languages are John and Ambrose, which is not unlikely. Mention is made of the sons of Jambri in the Apocrypha:
"But the children of Jambri came out of Medaba, and took John, and all that he had, and went their way with it.'' (1 Maccabees 9:36)
whom Josephus (s) calls the sons of Amaraeus. These are said to be the persons that told Pharaoh, that a child should be born among the Israelites, by whom the whole land of Egypt should be destroyed, and which was the reason of Pharaoh's giving such a charge to the Hebrew midwives (t); also the making of the golden calf is ascribed to them (u); for, according to the Jews, they afterwards became proselytes; but these things are not to be depended on: however, certain it is, that they withstood Moses by their enchantments, and hardened Pharaoh's heart, so that, for a while, he would not let the children of Israel go. Now between these magicians, and the Papists before described, there is a very great agreement; as these men were Egyptians, so the Papists may be called, since Rome is spiritually called Sodom and Egypt, Revelation 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Revelation 9:20 and both sorcerers, using the magic art; Revelation 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, 2 Thessalonians 2:9 and both agreed to keep the people of God in bondage, as much, and as long as they could: and particularly, as the magicians of Egypt withstood Moses,
so do these also resist the truth; the truth of one God, by their worshipping of images; and of one Mediator, by making use of angels, and saints departed, to intercede with God for them; and of justification by the righteousness of Christ, by introducing the doctrine of works, of merit, and supererogation; and of pardon and cleansing by the blood of Christ, and atonement by his sacrifice, by their pardons, indulgences, penance, purgatory, and the sacrifice of the Mass; yea, they resist the Scriptures of truth, not allowing them to be a sufficient rule without their unwritten traditions, and even Christ, who is truth itself, in all his offices, prophetic, priestly, and kingly.
Men of corrupt minds, of bad principles, holding antichristian tenets, derogatory to the grace of God, and glory of Christ; giving heed to seducing spirits, and doctrines of devils; like Jannes and Jambres, who were given to magic arts, and were under the influence of Satan:
reprobate concerning the faith; men of no judgment in the doctrine of faith; who have not their senses exercised to discern good and evil, to try things that differ, and approve the more excellent, but call good evil, and evil good: or as those who are disobedient and wicked in their lives, are said to be to every good work reprobate, Titus 1:16 so these are said to be reprobate to the faith; that is, to have no liking of it, or value for it, but despise it, hate it, and reject it; and upon that account, as they are like reprobate silver, whom God has rejected, they ought to be rejected by men.
(l) Apud Euseb. Praeparat. Evangel. l. 9. p. 411. (m) Nat. Hist. l. 30. c. 1.((n) Apolog. p. 248. (o) Targum Jon. in Numbers 22.22. & Zohar in Numb. fol. 78. 3. & Chronicon Mosis, fol. 6. 2.((p) Targum Jon. in Exod. i. 15. & vii. 11. & Zohar in Exod. fol. 75. 1.((q) T. Bab. Menachot, fol. 85. 1. Midrash Shemot Rabba, sect. 9. fol. 97. 3. & Aruch. in voce. (r) Shalsheleth Hakabala, fol. 7. 1.((s) Antiqu. l. 13. c. 1. sect. 2.((t) Targum Jon. in Exod. i. 15. (u) Zohar in Exod. fol. 75. 1. & in Numb. fol. 78. 3. Shalsheleth, ib.