7 Ever learning, and never able to come to the knowledge of the truth. 8 Now, as Jannes and Jambres withstood Moses, so do these also resist the truth : men of corrupt minds, reprobate concerning the faith. 9 But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was. 7 Παντοτε μανθανόντα, και μηδέποτε εις επίγνωσιν αληθειας ελθειν δυνάμενα. 8 Ον τρόπον δε Ιαννης και Ιαμβρης αντέςησαν Μωύσει, έτω και έτοι ανθιςανται τη αληθεια, ανθρωποι κατεφθαρμενοι τον νουν, αδοκιμοι περι την πίςιν. 9 Αλλ' ου προκόψουσιν εν πι πλειον· ἡ γαρ ανοια αυτ των εκδηλος εςαι πασιν, ὡς και ἡ εκεινων εγενετο. so in the prophecies concerning the apostasy in which its religious state is represented, the general course of things, through a succession of ages, is foretold, rather than the state of things in any particular age. This I think will be allowed, when it is considered, that not the rise only, but the progress and downfal of the apostasy is foretold in these prophecies. So that their subject being a series of things, which were to happen throughout a long course of years, and which were gradually to produce a widely extended and confirmed state of corruption in the church, there is no reason for limiting their fulfilment to any particular period. 2. Led away by divers lusts. The word, αγομενα, led away, being properly applied to beasts who are led in halters whithersoever their owners please, it signifies that these women were slaves to their lusts. Ver. 8.-1. Jannes and Fambres. It is generally believed that these were Pharaoh's chief magicians, whose names, though not recorded by Moses, being handed down by tradition, are preserved in Jonathan's Chaldee paraphrase on Exod. vii. 11. and on Numb. xxii. 22. In the latter passage, these two magicians are absurdly said to have been Balaam's servants.— Jannes and Jambres are mentioned likewise by Numenius the Pythagorean, as Origen informs us, Cont. Cens. Lib. 4. p. 198, 199. Spencer's edit. 2. Resisted Moses. We are told, Exod. vii. 11. 22. that Pharaoh's ma. gicians imitated three of Moses' miracles, by their inchantments, incantationibus; that is, by repeating a form of words known only to themselves, in which they invoked certain demons, and, as they fancied, constrained them to do the thing desired. By thus pretending to work miracles equal to those of Moses, they resisted him in his attempt to persuade Pharaoh, to let the Israelites go. 3. So these also resist the truth. Resist the truth in the manner Jannes and Jambres resisted Moses; namely, by false miracles. In the early ages the heretical teachers were much addicted to the study of magic. Clem. Alexand. Strom. Lib. v. p. 104. tells us, that some of the Gnostics pretended 7 Always learning, but never able to come to the knowledge of truth. 8 (4) Now in the manner that Jannes and Jambres1 resisted Moses,2 so these also resist3 the truth: Men wholly corrupted IN mind, undiscerning 4 concerning the faith. 9 However they shall not proceed farther. For their foolishness 2 shall be very plain to all, as their's also was.3 7 These are devoted to the false teachers, on pretence of always learning; but they are never able to come to the knowledge of truth, because their teachers industriously hide it from them. 8 Now, in the manner that Jannes and Jambres resisted Moses, so by false miracles (ver. 13.) these teachers also, contrary to their conscience, will resist the truth; being men wholly corrupted in mind, and utterly incapable of discerning the true faith of the gospel. 9 However, after deluding mankind for a while, they shall not proceed farther. For their imposture shall be made very plain to all; as the imposture of Pharaoh's magicians also was to the Israelites, and even to the Egyptians themselves. to have the secret books of Zoroaster. We know likewise that, in later times, the monks and friars were great pretenders to miracles. Hence they are called, ver. 13. yonres, magicians. The apostle therefore, in prophesy.. ing of the heretical teachers, who were to arise in the church in after times, with great propriety compared them, both in their character and punishment, to Pharaoh's magicians. 4. Undiscerning concerning the faith. As Rom. i. 28. Adoxov vev, signifies a mind incapable of distinguishing right from wrong, Adoxo, in this pas sage may signify persons incapable of distinguishing truth from falsehood; consequently incapable of discerning the true doctrines of the gospel. Ver. 9.-1. However, they shall not proceed farther. How exactly the whole of this prophecy hath been fulfilled, they know who are acquainted with the history of the ancient heretics, and of the Romish church, and of the reformation. 2. For their foolishness shall be very plain to all. Avola: Their want of understanding. The apostle might justly call the errors of the authors of the apostasy, and the base arts by which they established their authority, foolishness, because though they thought themselves superlatively wise, in the methods which they devised for obtaining power and wealth, their doctrines and practices were as void of reason, as are the imaginations and actions of fools.-Or, foolishness here may signify imposture. 10 But thou hast fully known my doctrine, man ner of life, purpose, faith, long-suffering, charity, patience, 11 Persecutions, afflic tions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions 10 Συ δε παρηκολουθη και μου τη διδασκαλία, τη αγωγή, τη προθέσει, τη πιο ζει, τη μακροθυμία, τη αγαπῃ, τῇ ὑπομονῃ, 11 τοις διωγμοις, τοις παΣημασιν, οία μοι εγενετο εν Αντιόχεια, εν Ικονιῳ, εν I endured : but out of them Λυςροις· οἷους διωγμους υπη all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them; νεγκα, και εκ παντων με ερ- 12 Και παντες δε οἱ θελοντες ευσεβώς ζην εν Χριςῳ Ιησου, διωχθήσονται· 13 Πονηροι δε ανθρωποι και γοητες προκόψουσιν επι χειρον, πλανώντες και Το 3. As theirs also was. The vile arts by which the corrupters of Christianity established their errors being discovered, their folly and wickedness shall be very plain to the people, even as the folly and wickedness of Pharaoh's magicians was made plain to the Israelites, by the stop which God put to their enchantments. And thus the truth being set in a more clear light, the wisdom and righteousness of God in permitting these corruptions to take place for a while, will be demonstrated. Ver. 10.1. Hast fully known. The word παρακολοθεν, is applied to one who follows another in walking, so as to keep pace with him. Metaphorically it signifies, to attain the complete knowledge of a thing. In this sense it is used, Luke i. 3. Ver. 11.-1. In Lystra. Timothy being a native of Lystra, and the apostle's disciple and companion, when the apostle was stoned in that city and dragged out of the street as one dead, he may, as Benson supposes, have been present on that occasion, and may have been one of those who stood round him when he revived, Acts xiv. 20. Ver. 13.-1. But wicked men and sorcerers. Γοητες. This word properly denotes, sorcerers, inchanters, magicians, who deceiving the vulgar by false 10 But thou hast fully known' my doctrine, manner of life, purpose, faith, meekness, love, patience, 11 Persecutions, sufferings, such as befel me in Antioch, in Iconium, in Lystra:1 such persecutions I endured; but out of THEM all the Lord delivered me. 12 (Και παντες δε, 107.) And all indeed who wish to live godly in Christ Jesus, shall be persecuted. 13 (Πονηροι δε, 103.) Now wicked men and (yontes) sorcerers, will wax worse and worse, deceiving and being deceived. 14 But continue thou in the things which thou hast learned, and WITH WHICH thou hast been intrusted, 1 knowing from whom thou hast learned THEM: 10 But, what I have done for detecting and opposing deceivers, thou knowest, who hast fully known my doctrine, manner of life, purpose in preaching, fortitude in danger, meekness under provocation, love to mankind, patience under sufferings, 11 Persecutions and sufferings, such as befel me in Antioch, (Acts xiii. 50.) in Iconium, (Acts xiv. 2. 5, 6.) in Lystra, where I was stoned and left as dead: (Acts xiv. 19, 20.) Such persecutions I endured; but out of them all the Lord Jesus delivered me. 12 I do not complain of my sufferings, as if I was the only persecuted servant of Christ. All indeed who wish to live godly in the Christian church, shall be persecuted in this age. 13 Now the wicked teachers and sorcerers, of whom I speak, who by false miracles seduce the people, will for a while wax worse and worse, deceiving others and being deceived themselves, till they are stopped, ver. 9. 14 But instead of acting like these wicked teachers, continue thou in the belief of the things which thou hast learned, and with which thou hast been intrusted, knowing from whom thou hast learned them; even from me an inspired apostle : miracles, make them believe what they please.-The apostles gave to the false teachers, who introduced and continued the apostasy, the name of sorcerers, with great propriety, and termed their vile arts, sorceries, Rev. xviii. 23. because they were to resist the truth in the very manner Pharaoh's magicians resisted Moses. For, as St. Paul told the Thessalonians, 2 Epist. ii. 9. their coming was to be after the inworking of Satan, with all power, and signs, and miracles of falsehood, 10. and with all the deceit of unrighteousness-In ver. 9. the apostle had foretold that a stop would be put to their delusions. Here he foretells that they themselves would not be reclaimed. Ver. 14.-1. Thou hast been intrusted. That this is the true translation 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; 17 That the man of God may be perfect, thoroughly 15 Και ότι απο βρεφους τα ἱερα γραμματα οιδας, τα δυνάμενα σε σοφισαι εις σωτηρίαν, δια πίςεως της Εν Χριςω Ιησου. 16 Πασα γραφη θεοπνευsoς, και ωφελιμος προς διδασκαλιαν, προς ελεγχον, προς επανορθωσιν, προς παιδείαν την εν δικαιοσυνη 17 Ίνα αρτιος ῃ ὁ του Θεου of the word, 715@ns, appears from Gal. ii. 7. When they saw, itɩ METISEUpal, that I was intrusted with the gospel of the uncircumcision.-1 Tim. i. 11. The gospel of the blessed God, with which a15eudny, I am intrusted. Ver. 15.-1. Hast known the sacred scriptures. The apostle calls the writ ings of the Old Testament sacred, because of their divine inspiration, mentioned ver. 16.-Timothy's mother and grandmother being Jewish women of great piety, had trained him up from his childhood in the knowledge and belief of the writings of Moses and the prophets. And their care in thus instructing him, being commended by the apostle, it shews us that little children ought to be made acquainted with the scriptures as early as possible; and that they may derive much benefit even from that imperfect knowledge of the scriptures and of the principles of religion, which they are capable of attaining in their tenderest years. See 2 Tim. i. 5. note. Ver. 16.-1. The whole scripture. Here, as the critics observe, zara is put for The word scripture without any epithet, is used to denote the writings of Moses and the Prophets, Matth. xxii. 29. John v. 39. x. 35. But in the commentary I have added the epithet sacred from verse 15. to shew the unlearned reader, that the apostle is speaking of those writings only which the Jews esteemed of divine authority, 2. Is divinely inspired, Grotius translates this, all divinely inspired scripture, is even profitable; or, is certainly profitable, &c. But, his translation, though framed to comprehend the writings of the evangelists and apostles, is rather forced; because the discourse is concerning the Jewish scriptures' only. It is however abundantly just as a translation of the Greek text. 3. And is profitable for teaching. Aduonanav, signifies the act, or office of teaching, Rom. xii. 7. 1 Tim. iv. 13. v. 17. Tit. i. 9. ii, 7. 4 For confutation. The word yov, comes from sex to confute, 2 Tim. iv. 2. Titus i. 9. So may properly be translated confutation.-Benson's note on this passage is ; "As to the inspiration of the books of the Old "Testament I find two opinions, 1. That the writers of the several books "had all the thoughts, and even the very words suggested to them by the |
