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In his letter to Timothy, the apostle Paul mentioned certain wicked men, and likened
them to Jannes and Jambres of ancient Egypt:
2 Timothy 3:8 But in the way Jannes and Jambres withstood Moses, so also these withstand the truth, men having been corrupted in mind, found worthless as to the faith. (LIT)
What did Paul mean? The figures Jannes and Jambres of 2 Timothy 3:8 – who were they? Apparently, Jannes and Jambres were the traditional names for the Egyptian tricksters and sorcerers who resisted Moses – at least, that is what some writers say. The story of the sorcerers who resisted Moses in found in the book of Exodus, chapters 7, 8 and 9. The Lord had sent Moses to free Israel, and the Pharaoh's sorcerers and magicians tried to stop that.
But, the apostle Paul was not talking about persons and events in ancient Egypt, but about wicked men of his own day and age.
(Some read the words "in the last days" in 2 Timothy 3:1, and think that to refer to what we in our day would view as "end time". But, that is not so. The meaning of that phrase in 2 Timothy 3:1 will be clarified a bit later in this essay.)
The context of 2 Timothy 3:8 shows that the men whom Paul likened to "Jannes and Jambres" were, among other things, "lovers of money", "burdened with sins", "led by various lusts", and were "getting into houses and leading captive gullible women". Those men (who lived in Paul's time and age) were "always inquiring, but never able to come to the knowledge of the truth" – not only that; we further read that they "withstood the truth", were "corrupted in mind", and were "worthless in regard to the faith".
In short: Paul was talking about some men of his own day, men who were
just as wicked as Jannes and Jambres had been. But, exactly what did Paul mean and
refer to? This essay takes a closer look at that matter.
The biblical record does not readily make it clear who the "Jannes and Jambres" of Moses' day were, but a number of other sources have some comments on them. Here is an excerpt from the Jamieson, Fausset and Brown bible commentary's entry on 2 Timothy 3:8:
[...]
Jannes...Jambres – traditional names of the Egyptian magicians who resisted
Moses (Ex 7:11,22), derived from "the unwritten teaching of the Jews" [THEODORET].
In a point so immaterial as the names, where Scripture had not recorded them, Paul
takes the names which general opinion had assigned the magicians. EUSEBIUS [Preparation
of the Gospel], quotes from NUMENIUS, "Jannes and Jambres were sacred scribes (a
lower order of priests in Egypt) skilled in magic." HILLER interprets "Jannes" from
the Abyssinian language a trickster, and "Jambres" a juggler" (Ac 13:8).
[...]
So, it may be that the original Jannes and Jambres had been "sorcerers" or "magicians" who tried to help the Pharaoh to keep Israel in continued slavery in Egypt, the land of the pyramids – see Exodus 7:11 and 22, Exodus 8:7, 18 and 19, and Exodus 9:11. We know that the apostle Paul noted that Jannes and Jambres "withstood Moses". Since Moses never entered the Promised Land, we know that his problems with Jannes and Jambres took place either in Egypt or in the wilderness. But, there is no reason to question the tradition that says that they were Egyptian tricksters or sorcerers.
It seems that the wicked men whom Paul mockingly likened to Jannes and Jambres (2 Timothy 3:8), were tricksters and deceivers who because of their covetousness or for other reasons wanted to keep people (believers) under deception and suppression, in a manner similar to what the original, Egyptian "Jannes and Jambres" had done.
Paul noted that the men of the "Jannes and Jambres" type whom he referred to, would in due time be exposed and unmasked:
2 Timothy 3:9 But they will not advance in much more, for their folly will be evident to all men, as also that of those men came to be. (ACV)
The New Testament does not record how those deceivers were exposed.
Paul said that they would be exposed, which means that we can expect that
they also were that.
Many have read this verse, wondering what time it refers to:
2 Timothy 3:1 But know this, that in the last days perilous times will come. (ACV)
One must not allow that wording to confuse one. What Paul meant by the phrase "last days" is made clear, for instance in this passage:
Hebrews 1:1 God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds (NKJV, highlighting added)
Point: The events that Paul referred to here (Hebrews 1:2, "has in these last days spoken to us by his Son"), were past time already when Paul wrote about them. So, Paul's wording "last days" was not about what we might view as "end time", but about something that took place in the first century.
In Hebrews 1:2, the Greek wording is ep eschatôn tôn hêmerôn; in 2 Timothy 3:1 it is en eschatais hêmerais – the same adjective and noun are used. Also several other things in the wider context of 2 Timothy 3:1 make it fully clear that Paul was talking about wicked men of his own day (in the first century), men who in some way were a serious problem for the saints' or for their assemblies.
A note: It is true that even in our day, there are evil men of the kind that Paul or the other saints had problems with back in those days – religious deceivers who through trickery and deception use people. But, the facts remain that both in Hebrews 1:2 and 2 Timothy 3:1, the phrase "last days" refers to persons and events of the first century. It is also clear that the men whom Paul likened to Jannes and Jambres, were contemporary with Paul.
Another note: Those who wonder why Paul used the phrase "last days"
of things that took place in his own day and age, can read the essays
eg04b.htm and
eg02c.htm.
2 Timothy 3:1-9 records how Paul described those men, this way:
2 Timothy 3:1 But this know, that in the last days there will be hard times, 2 for men shall be lovers of themselves, lovers of money, empty pretenders, showing themselves as if above others, abusive, not persuaded by the Fathers, thankless, profane, 3 unsociable, covenant-breakers, accusers, men of unsubdued lusts, savage, having no love for what is good, 4 traitors, reckless, puffed up, lovers of pleasure rather than lovers of God; 5 men who feign respect towards God but who refuse to acknowledge his power. Turn away from such men. 6 For of this sort are they who sneak into households and captivate gullible women – [men] burdened with sins and led away with divers lusts, 7 always inquiring, but never able to come to the knowledge of the truth. 8 Just as Jannes and Jambres withstood Moses, so also these withstand the truth – men whose minds are corrupted, men who are worthless in regard to the faith. 9 But they will not advance much further, for their lack of understanding shall be evident to all, as also that of those men came to be. (Author's tr.)
(Again, as was explained above, the phrase "the last days" in verse 1 refers to events and people of Paul's own day, in the first century. See also the essay eg04b.htm and eg02c.htm.)
(A note regarding verse 6: Most probably, Paul meant that it was those deceiving men who were "burdened with sins", and not the gullible women whom they deceived.)
Clearly, there were some men of very bad character who were a severe
threat, or at least a major problem, for the saints and their fellowships.
A note: The words "phony preachers", "seducers", "pretenders", "deceivers", "impostors" and "jugglers" in this heading, are different bible-versions' interpretations of what Paul meant by a certain Greek word. There is more on this, below.
Keeping in mind the first thing Paul said about the men whom he likened to Jannes and Jambres, that they were lovers of themselves and lovers of money, let us now continue reading Paul's letter to Timothy:
2 Timothy 3:10 But you know all about my teachings, my way of life, my purpose, my faith, my patience, my love, and my endurance. 11 You also know about the kind of persecutions and sufferings which happened to me in the cities of Antioch, Iconium, and Lystra. I endured those persecutions, and the Lord rescued me from all of them. 12 Those who try to live a godly life because they believe in Christ Jesus will be persecuted. 13 But evil people and phony preachers will go from bad to worse as they mislead people and are themselves misled. (GWV)
A note regarding 2 Timothy 3:13: Paul used the word goêtes, plural of goês which meant such things as "sorcerer", wizard", "juggler", "cheat". The related noun goêteia meant "jugglery", "witchcraft"; the verb goêteuô meant "to bewitch", "to beguile", "to fascinate (as a snake)", and even, "to play the wizard". Literally, the meaning of the Greek text of verse 13 is something like "but wicked men and deceivers [or jugglers] shall become worse and worse, deceiving, and being deceived".
Above, the GW version was quoted. It is a paraphrase – at times, paraphrases can bring over the author's meaning much better than a strictly literal translation. The GW version translated goêtes in verse 13 as "phony preachers" – and, that seems to be what Paul meant.
(Clarification of goêtes and "phony preachers" in verse 13: Paul was not talking about "unordained preachers", but simply about "deceivers", "teachers of falsehood". The essay ee02b.htm has more on the concept of "ordination", and shows that even though such a thing has been written into many translations of the NT, there is no support for it in the Greek text of the New Testament.)
As was mentioned above, some interpret the name Jannes to mean "trickster" and Jambres "a juggler". Some writers say that the original "Jannes of Jambres" of Egypt were sorcerers, tricksters, "magicians". Anyway, here Paul wrote about certain ego- and money-loving men who were a problem for the believers, and called them "Jannes and Jambres" (verse 8), and goêtes, "jugglers" or "cheats" (verse 13). At the same time, is quite clear that those men were ego-centred religious deceivers who loved money and were trying to live at cost of those they deceived.
But still, exactly what did Paul mean by his words?
The words in this heading are from the GW version's rendering of 2 Timothy 3:10, the second verse after the one that mentions the wicked men whom Paul called "Jannes and Jambres". Here is that same verse, as the NRSV has it:
2 Timothy 3:10 Now you have observed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness (NRSV)
"Know" or "have observed" – the Greek word is parakoloutheô whose meaning the NAS Greek lexicon explains as "to follow closely", "to investigate". The point was that Timothy had seen and observed how Paul had lived and acted, in contrast to the wicked men whom Paul was now writing and warning about. That is, Paul made the point that his own way of living and acting was totally different from that of the deceivers whom he just had mentioned (verse 8).
Now, what was the main difference between Paul and those deceivers?
Let us again note the very first thing that Paul mentioned about those wicked men. He said that they were lovers of themselves and lovers of money. See 2 Timothy 3:2 and onward, as quoted above.
Let us also check the preceding verses. There, we read how Paul gave these instructions to Timothy:
2 Timothy 2:24 And a bondman of Lord must not quarrel, but be gentle to all, able to teach, patient, 25 in mildness correcting those who oppose. Perhaps God may grant them repentance for recognition of the truth, 26 and they may sober up out of the snare of the devil, having been captured by him for his will. (ACV)
Other NT passages indicate that the "snare of the Devil" mentioned in 2 Timothy 2:26, was at least in one way connected to a lust for money. Consider also this, in Paul's other letter to Timothy:
1 Timothy 6:9 But they who desire to become rich, fall into temptations, and into snares, and into many lusts which are foolish and hurtful, and which drown men in destruction and perdition: 10 for the love of money is the root of all these evils. And there are some who, coveting it, have erred from the faith, and brought themselves into many sorrows. (MUR)
(The essay em08c.htm has more on that passage and its translation, and on the "snare of the Devil".)
Point: The Devil used people's love of money for snaring them into his trap. 1 Timothy 6:9 says, "those who want to be rich fall into a temptation and a snare". "Want to be rich" – "a snare". The next verse shows how Paul noted that "the love of money is a root of all these evils" (a root of the specific evils mentioned in verses 5-9). Look also under the headings "Philarguria, philarguros", "Mammon", "Silver and gold", "Good works" and "Righteousness" in the key-word index for this site.
So, the verses preceding the "Jannes and Jambres" matter, mention the "snare of the Devil". And again, the first thing Paul said about the wicked men whom he likened to the Egyptian tricksters (2 Timothy 3:8), was that they were lovers of themselves and lovers of money. Further: 1 Timothy 6:10 shows that some who had set their minds on money, had been "led astray from the faith". Compare that with 2 Timothy 3:8 which shows that the "Jannes and Jambres" type of men – who loved money, verse 2 – had become corrupted in their minds, and were "worthless in regard to the faith".
In short: When the apostle Paul reminded Timothy of his own conduct and teachings and faith (2 Timothy 3:10), he was contrasting his own way of life, with the manners and actions of the deceivers whom he mockingly called "Jannes and Jambres".
Paul's life was self-sacrificing, dedicated to the service for others, without expecting or asking anything in return. In contrast to that, those "Jannes and Jambres" type of men were "lovers of themselves, lovers of money, empty pretenders, showing themselves as if above others, abusive" – and a lot more; see 2 Timothy 3:2-9, as quoted above.
Some might ask, regarding Paul's words to Timothy, "But you know all about my teachings, my way of life – my purpose, my faith, my patience, my love, and my endurance" – what did that mean or refer to, on the practical level? That is, in what way was Paul so different from those deceivers who were in it for money?
Let us allow Paul to explain that matter himself – read on.
Knowing what Paul's example and way of life really was and what it
meant on the practical level, is a key to understanding the "Jannes and Jambres"
matter of 2 Timothy 3:1-13.
The book of Acts records how Paul, when he was in a warning way speaking to a group
of elders, reminded them that they knew what his own manner of life had been:
Acts 20:17 From Miletus he sent to Ephesus and called the elders of the assembly. 18 And when they had come to him, he said to them [...] 29 For I know that after my departure, burdensome wolves will come in among you, not sparing the flock. 30 From among your own selves shall arise men speaking perverted things, in order to draw away the disciples after them. 31 Therefore keep watch, remembering that for three years, I did not cease to warn everyone, with tears, night and day. 32 And now I commit you, brothers, to God and the word of his grace, who is able to edify you and to give you an inheritance among all who are sanctified. 33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
Please read those words again. Here, Paul was addressing a group of elders, and he made it clear that he had always supported himself, through his own, manual work. And not only that; he had even provided aid and support for others. That was in sharp contrast to the money-loving "Jannes and Jambres" type of deceiving men whom Paul warned about.
Let us take a closer look at the above-quoted passage in Acts 20. It records what happened when Paul was on his way to Jerusalem and knew that he would be imprisoned. He knew that his days as a free man would soon be over. He stopped in Miletus, called for the elders from Ephesus, and then he gave those elders a number of warnings and instructions. While doing that, he gave them a kind of a summary of how he had lived and acted – and warned about men who would not act in that way. Please again read with care and with thought, what Paul said to those elders:
Acts 20:17 From Miletus he sent to Ephesus and called the elders of the assembly. 18 And when they had come to him, he said to them [...] 29 For I know that after my departure, burdensome wolves will come in among you, not sparing the flock. 30 From among your own selves shall arise men speaking perverted things, in order to draw away the disciples after them. 31 Therefore keep watch, remembering that for three years, I did not cease to warn everyone, with tears, night and day. 332 And now I commit you, brothers, to God and the word of his grace, who is able to edify you and to give you an inheritance among all who are sanctified. 33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
Paul called the deceivers he was warning about, "grievous wolves" (verse 29). It is easy to see that those "wolves" were in many ways similar to the wicked men whom Paul in his letter to Timothy called "Jannes and Jambres" (2 Timothy 3:1 and onward).
Once more, please carefully read what Paul said to those elders from Ephesus:
Acts 20:33 I have not wanted anyone's silver or gold or clothes – 34 rather, as you yourselves know, these hands have provided for my needs and for those who were with me. 35 I have shown you in everything, by working like this, that we must support the infirm and remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive". (Author's tr.)
Point: It was Paul who was on the giving side. Also: He was addressing elders, and told them to follow his example in that. That, if anything, is in sharp contrast to the "Jannes and Jambres" type of men whom Paul described as "lovers of themselves, lovers of money, empty pretenders, showing themselves as if above others, abusive", and so on.
That is the contrast that Paul referred to when he compared his own way of life (2 Timothy 3:10), with that of the deceivers of 2 Timothy 3:1-9.
By the way, what do we see in our day? We see men – jugglers, tricksters – who love money and who for that reason turn Paul's words to the elders of Ephesus totally upside down, and claim them to supposedly mean or "prove" that people should give money to preachers.
In short: The example Paul through his way of life set for others to imitate, was that of not living at the cost of others. In order to support himself, Paul worked with his hands (he was a tent-maker). He told the elders from Ephesus, the saints in Thessalonica, as well as others, to follow his example in that. The essay em02c.htm has more on Acts 20. The essay em03c.htm has more on Paul's example in general. For more on what the New Testament (the Greek text) really teaches about monetary things in connection with the saints' assemblies, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
Regarding Haggai 2:8-9 and the words "the silver is mine, and the gold is mine" – that passage does not refer to money, or even to silver and gold in general, but only to the temple silver and temple gold which had been taken from Jerusalem to Babylon (and then returned). The essay em01d.htm (which is about the "tithe question") has more on this.
Let us take a look at 2 Thessalonians 3; that makes it easier to understand
the "Jannes and Jambres" matter of 2 Timothy 3 still better.
Paul wrote certain instructions to those saints in plain and clear words, relaying the commands of Jesus (parangello, παραγγελλω, 2 Thessalonians 3:6). This is very much in line with Paul's own example which was that of working, and not living at the cost of others. Even here, Paul made it clear that he had supported himself through his own, manual work – and that the saints were to follow his example in that:
2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. 7 For you know in what way you should imitate us, because we did not behave disorderly among you, 8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. 9 Not that we did not have the opportunity, [A] but we made ourselves a model, for you to imitate. 10 For, even when we were with you, we told you this: If someone does not want to work, neither let him eat. 11 Now, we hear that some among you are leading negligent lives, not working at all but being meddlers. 12 We charge and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. 13 So, brothers, keep on acting in an upright way. 14 But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. 15 Yet do not count him as an enemy, but admonish him as a brother. (Author's tr.)
[A] Verse 9, the translation "not that we did not have the opportunity" – many bible-versions have put in verse 9 the word "power" or "right", but it is obvious that here, the apostle used the Greek word exousia (which had many different uses and meanings) in the signification "chance", "opportunity". Explanation: We can assume that many of the saints in Thessalonica would have gladly received Paul and his companions as guests in their homes and permitted them to stay and eat for free. So, from that viewpoint, they would have had the exousia – those people's permission and through that the opportunity – to do that. That is why that part of verse 9 was translated above as "not that we did not have the opportunity". But, Paul made it clear that he and those with him would not live at the cost of others – verse 8, "nor did we eat anyone's bread without paying for it". The essay em03c.htm has more on this translation of 2 Thessalonians 3:6-15, and on the word exousia.
A note: In 1 Corinthians 9:18, we find a different use of the word exousia, in the phrase tê exousia mou en tô euangeliô, "my authority in the Gospel". The essay em05e.htm has more on what that phrase really meant and referred to. That essay also sorts out what the apostle Paul meant by the words "even so has the Lord ordained that they which preach the Gospel should live of the Gospel" (1 Corinthians 9:14). See even the essay em07b.htm which, among other things, sorts out 1 Timothy 5:17.
A note: 2 Thessalonians 3:14 records Paul's command to those saints that they were to shun those who did not live according to the instruction regarding work. The essay ea10c.htm has more on what Paul said about avoiding certain kinds of people. (Often, money and economical things were a part of the matter, in that context.)
Now, back to 2 Timothy.
In order to really understand this "Jannes and Jambres" matter, it is important to consider the wider context.
Once again, the "Jannes and Jambres" type of men whom Paul wrote to Timothy about, were "lovers of themselves, lovers of money, empty pretenders, showing themselves as if above others, abusive, not persuaded by the Fathers, thankless, profane, unsociable, covenant-breakers, accusers, men of unsubdued lusts, savage, having no love for what is good, traitors, reckless, puffed up, lovers of pleasure rather than lovers of God; men who pretend respect towards God but who refuse to acknowledge his power" (2 Timothy 3:1-5).
Let us now read more in Paul's letter to Timothy. Please note that he was talking about elders:
2 Timothy 2:2 All that you have been taught by me in the hearing of many witnesses, you must hand on to trusty men who shall themselves, in turn, be competent to instruct others also. 3 As a good soldier of Christ Jesus accept your share of suffering. 4 Every one who serves as a soldier keeps himself from becoming entangled in the world's business—so that he may satisfy the officer who enlisted him. 5 And if any one takes part in an athletic contest, he gets no prize unless he obeys the rules. (WEY, highlighting added)
What was Paul really saying to Timothy? Again, Paul was talking about elders. This is very much connected to the "Jannes and Jambres" matter, including 2 Timothy 3:1-5 which was quoted above.
A note: This whole matter is easier to understand, if one knows and understands that in the saints' assemblies, being an elder was not a job or an employment. Elders were not paid. For more on this fact, look under the heading "Silver and gold" on the index-page keyw-s5.htm. The essay ee05b.htm shows that Titus 1:15, "with the pure all things are pure", has nothing to do with foods as some have claimed, but refers to elders and their motives and actions. The essay em01d.htm sorts out the "tithe question".
The apostle Paul noted that elders were to be "trusty men" (2 Timothy 2:2). The Greek word in question was pistois (pistos) which in this kind of context meant "faithful" or "dependable". Then Paul wrote that Timothy, as an elder, was to accept his share of sufferings, as a "soldier" of the Lord. Paul also made the point that no one would receive the wreath of victory, unless they followed the rules (just as sportsmen had to follow the rules, in the Greek games).
What did Paul refer to by "faithfulness" (2 Timothy 2:2, "trusty"), "suffering" (2 Timothy 2:3), and "rules (of the game)" (2 Timothy 2:5)? The next verse gives the answer – but, unfortunately, numerous bible-translations have turned Paul's words upside down (and many preachers have then used those twisted translations for claiming that Paul supposedly meant that preachers should be paid).
However, there are some bible-versions that translate 2 Timothy 2:6 in a way that is closer to the meaning of the Greek text. Here is one of them:
2 Timothy 2:6 The husbandman, in order to receive the fruits, must first work hard. (JB-2000)
A note: "Husbandman" is an archaic English word which means "farm worker" or "farmer" (the Greek word in question was geôrgos).
Anyone who knows something about farming, will also know that the reward for all the hard work only comes after a long time – at the harvest time. And, for a literal farmer the reward for his hard work is not money but the harvest itself.
Now, in this analogy which Paul used regarding those who worked with God's spiritual first-fruits harvest (elders and others): Even for them, the reward was the harvest itself. That is: Their reward did not consist of money, but of people who had been turned to God and then saved.
Let us again read that verse, in its context:
2 Timothy 2:2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou, therefore, work hard as a good soldier of Jesus Christ. 4 No man that wars entangles himself with the affairs of this life, that he may please him who has chosen him to be a soldier. 5 And also if anyone contends in public contest, he is not crowned, except he contends legitimately. 6 The husbandman, in order to receive the fruits, must first work hard. (JB-2000)
Again, the reward the farmer received for his work, came only at the harvest time, and it consisted of the harvest itself. In the case of those who proclaimed the Good Message, that harvest (and reward) consisted of people (saints) who made it to the Kingdom of God.
But, what did Paul mean by his words about not getting entangled with
the affairs of this life (2 Timothy 2:4)? That will be explained under a heading
further down, but let us first consider 2 Timothy 2:5 and "the rules of the game".
Indeed, what were the rules that Paul by that analogy referred to? What was he talking about? The answer to that question is actually very simple, but many people may find this hard to understand, because churches and preachers have turned Paul's (and Jesus') teachings upside down.
As was mentioned above, when Paul was on his way to Jerusalem, he stopped in Miletus and called to himself the elders from Ephesus. He reminded those elders of how he (Paul) had always supported himself through his own, manual work. He reminded them that he had shown them that by working (with their hands, manual work), they (Paul and those elders) were to support the infirm (those who were not able to work). That was the connection, when Paul spoke these words to those elders:
"And remember the words of the Lord Jesus, that he said, "It is more blessed to give than to receive."
Just as Paul had been on the giving side, so were those elders to be. That was the "rules of the game" that Paul referred to (2 Timothy 2:5). He explained and gave those rules – in the name of Jesus – to the saints in Thessalonica as well. Here is that passage again:
2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus the Anointed, to withdraw yourselves from every brother who leads an idle life, instead of living according to the instruction you received from us. 7 For you know in what way you should imitate us, because we did not behave disorderly among you, 8 nor did we eat anyone's bread without paying for it; rather, with labour and toil we worked night and day, so that we would not be a burden for any of you. 9 Not that we did not have the opportunity, [B] but we made ourselves a model, for you to imitate. 10 For, even when we were with you, we told you this: If someone does not want to work, neither let him eat. 11 Now, we hear that some among you are leading negligent lives, not working at all but being meddlers. 12 We charge and exhort such persons, by our Lord Jesus the Anointed, to work in a quiet fashion, and to eat their own bread. 13 So, brothers, keep on acting in an upright way. 14 But if someone does not give attention to what we have said in this letter, note that man and have no company with him, so that he may be ashamed. 15 Yet do not count him as an enemy, but admonish him as a brother. (Author's tr.)
[B] Verse 9, "not that we did not have the opportunity" – see the notes regarding this translation, where it is quoted earlier in this essay.
Those are very clear words. First Paul explained the nature of the example given by him and those with him – their example was that of supporting oneself and not living at the cost of others. Then he told the saints in Thessalonica – in the name of Jesus – that all should follow that example.
A note: Those rules applied to elders as well as others – provided they were healthy enough for being able to work. At the same time, Paul made it on several occasions clear that the saints were to take care of poor people, aged people, and all who could not support themselves, such as those who were infirm (those who because of physical or other infirmity were not able to work). The essay em08c.htm has more on the "snare of the Devil" which Paul warned about; that essay has some comments on 2 Timothy 2:5 as well. The essay em07b.htm has more on Paul's instructions regarding taking care of the elderly (aged) people. (That essay also sorts out 1 Timothy 5:17 which many bible-translations and preachers have twisted and turned upside down.)
Some might say, "What about 1 Corinthians 9:14 – doesn't it say that preachers should live at the cost of others?" The answer is that it does not. It only says (means) that when Jesus sent out the 12 apostles (and later also the 70 disciples) on certain missions, those men had been allowed to stay as guests without paying for that, if a house wanted to received them as guests, and that they could eat a meal without paying for that, if someone wanted to provide them a free meal. There was no payment or money given to the 12 and the 70; and as to the free lodging, they did not have any right to demand that.
So, 1 Corinthians 9:14 merely refers to the fact that when Jesus sent
the 12 and the 70 on certain specific missions, he gave those men a "right" (permission)
to accept a free bed and a free meal without paying for them – if someone
wanted to provide that to them. But, Paul made it clear that he had never used that
"right" (permission), and never would (1 Corinthians 9:15). And, as was shown above,
other NT passages record how he told – commanded – all to follow his example in
that. The essay
em05e.htm has more on 1 Corinthians 9, including verse 14. See also the essays
em03c.htm and
em02c.htm. And again, the essay
em08c.htm has more on the "snare of the Devil" which Paul warned about, as well
as some comments on 2 Timothy 2:5.
Some churches and preachers may want people to believe that Paul supposedly was saying that "ministers do not have to work but are to live at the cost of others, so that they can use their time to spiritual things". But, as will be explained below, that is not what the apostle meant.
Please keep in mind that the "Jannes and Jambres" type of men whom Paul wrote to Timothy about, were deceivers who used others, men who were "lovers of themselves, lovers of money, empty pretenders" – and so on, see 2 Timothy 3:1-9. Let us then read 2 Timothy 2:4 and also the following verse:
2 Timothy 2:4 No man that wars entangles himself with the affairs of this life, that he may please him who has chosen him to be a soldier. 5 And also if anyone contends in public contest, he is not crowned, except he contends legitimately. (JB-2000)
(Verse 5 – "the rules of the game" – was explained earlier in this essay.)
Remember, Paul was talking about Timothy the elder, and about elders in general. In verse 4, the Greek wording is empleketai tais tou biou pragmateiais (the BYZ, WH, TIS and "TR" have all the same wording). The verb emplekô meant "to get entangled in". (Emplektos meant "in-woven"; emplexis was "entwining"; an emplektria was a woman plaiting hair.) Pragmateia meant "business"; the verb form pragmateuomai meant "to spend one's time in business". And then, the word bios had several meanings and not only "life". It is helpful to look at the various ways the noun bios can be translated. For instance the NASB renders it, on some occasions, as "goods", "life" and "wealth". The Intermediate Greek-English Lexicon by Liddell and Scott adds such definitions as "a living", "livelihood", "means of living", "substance", and also, ton bion poieisthai apo tinos, "to make one's living of a thing".
In short: Paul was saying to Timothy that being an elder was not something that one made a living of. That meant, as the apostle Paul noted, that sometimes an elder had to accept poor conditions and suffering – just as Paul himself did. And, as even the apostle Peter noted, being an elder was a voluntary work (there is more on this, below). The elders in the saints' assemblies were not paid. They were not to live at the cost of others. (The essays em02c.htm and em03c.htm have more on this.)
So, regarding 2 Timothy 2:4 and the words "getting entangled with the affairs of life" – the meaning simply was that an elder was not to become snared by money and such things. An elder had to keep money and other such things, totally separate from his role as an elder.
Elsewhere, Paul warned about the "snare of the Devil", a trap which was connected to a desire for riches (that is, money). He noted (1 Timothy 6:10) that the love of money was "a root of all these evils" (a root of the evils mentioned in the preceding verses). He wrote about those things to Timothy, in another letter:
1 Timothy 6:8 Therefore, food and clothing satisfy us. 9 But they who desire to become rich, fall into temptations, and into snares, and into many lusts which are foolish and hurtful, and which drown men in destruction and perdition: 10 for the love of money is the root of all these evils. And there are some who, coveting it, have erred from the faith, and brought themselves into many sorrows. (MUR)
The essay em08c.htm has more on 1 Timothy 6:10 and its translation, and on the trap (snare) which the Enemy (the Devil) used for snaring elders and others who proclaimed the Gospel or Good Message.
A note: Many bible-versions twist even 1 Timothy 5 (as well as a number
of similar passages). In 1 Timothy 5, some translations talk about "double honour".
Many preachers have claimed that to supposedly mean that preachers should be paid
– and not only paid but paid twice as much as other people. But, 1 Timothy 5 is
not about preachers or "elders". It is about the elderly – people of old
age and about how their needs were to be provided for by the younger generation.
All of 1 Timothy 5 is a record of how Paul gave Timothy instructions regarding
how the saints were to take care of the elderly people among them. The essay
em07b.htm has more on 1 Timothy 5, including verse 17 and the meaning of the
Greek text in that passage.
We do not have all the details regarding the wicked men whose bad character is described in 2 Timothy 3:1-9, and whom Paul called "Jannes and Jambres". But, it is quite obvious that they were causing some kind of serious trouble in (or for) the saints' assemblies, or some single assembly.
The first thing Paul mentioned about those men's character was that they were "lovers of themselves, lovers of money". Further: 1 Timothy 3:13 and the context indicate that they were religious deceivers. It seems clear that in one way or another, those men were trying to live at the cost of others – not only by using gullible women (1 Timothy 3:2), but even in other ways.
Paul contrasted those men's ways with his own manner of life (which was that of supporting oneself, giving, and self-sacrifice).
In short: It would seem that the "Jannes and Jambres" type of men of 1 Timothy 3 were trying to be elders, or rather what we today would call "preachers" – and that through that, they were trying to make money.
Multiple passages in the book of Acts and in Paul's epistles, show how Paul made it clear that being an elder was a voluntary duty without pay. (That is – in the Greek text of the New Testament. In most bible-translations, that is not quite as clear, because the translators have "enhanced" a number of "strategic" passages in order to make it possible for preachers to make people give money to them. Other essays at this site sort out many of those passages.)
And no, the view that being an elder was a voluntary duty without pay, was not merely "a whim" that Paul had. As was shown above, when he wrote about those things to the saints in Thessalonica, he made it clear that he was not speaking his "own thing" but was relaying an instruction from the Lord. And, even the apostle Peter taught the same – that being an elder was a voluntary duty without pay. Let us consider something the apostle Peter wrote – please note that here, he was addressing elders:
1 Peter 5:1 The elders which are among you I exhort, who am their fellow-elder and witness of the sufferings of the Christ, who also am partaker of the glory about to be revealed: 2 shepherd the flock of God which is among you, exercising oversight, not by necessity, but willingly; not for base gain, but readily; 3 not as lording it over your possessions, but being models for the flock. 4 And when the chief shepherd is manifested ye shall receive the unfading crown of glory. 5 Likewise ye younger, be subject to the elder, and all of you bind on humility towards one another; for God sets himself against the proud, but to the humble gives grace. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in the due time (DBY, highlighting added)
1 Peter 5:1 I exhort the elders among you, I who am fellow elder and a witness of the sufferings of the Anointed, and a sharer of the glory about to be revealed: 2 Feed the flock of God among you, be guardians of it; not by compulsion but willingly; not because of love of shameful gain but as volunteers; 3 nor as making yourselves masters as if you owned something, but being examples for the flock. 4 And at the appearing of the Chief Shepherd you will receive the never fading wreath of glory. (Author's tr.)
The Greek text of the last part of 1 Peter 5:2 really means "not for money, but as volunteers." The Greek word in question was hekousios which referred to voluntary work (from hêkon, hekousa, hekôn – "willing", "of free will").
Even the Latin Vulgate version translated that passage in 1 Peter 5:2 correctly, as neque turpis lucri gratia sed voluntarie, "not because of love of shameful gain but voluntarily". (The essay ee05b.htm has more on the filthy lucre that is mentioned in 1 Timothy 3:8, Titus 1:7 and 11 and 1 Peter 5:2, in the 1769 KJ version.)
For those elders, the reward for all their hard work came only "in due time". It was not a monetary reward, but a "wreath of glory" (1 Peter 5:4). And, it was a spiritual harvest, not a physical one. The reward for those elders' hard work with God's first-fruits harvest, was also spiritual: People who were turned to Jesus and then became children of God. There was no money involved, and the Lord's harvest workers did not receive any part of the harvest for themselves.
The apostle Peter told those elders to work for the Lord, willingly (voluntarily) and not for money. (See 1 Peter 5, quoted above, and please note that Peter was addressing elders.)
A note: The Bible shows that the saints' local fellowships could have several elders. Being an elder was in no way a "full time work", nor was it an employment.
Another note: Many bible-translations and preachers twist Galatians
6:6, and a number of other passages. The essay
em04c.htm has more on that verse. For more on the fact that elders were not
paid, look under the heading "Silver
and gold" on the index-page
keyw-s5.htm.
In his letter to the "Hebrews" (Jewish saints), the apostle Paul compared the things of the Old Covenant, with how things were with the New Covenant. (Background: The Old Covenant had had a mortal priesthood, whose needs were to a certain part provided through a tithe system.)
The New Covenant has no mortal priests and no tithe system. The saints had elders, but being an elder was neither an employment nor a full-time duty, and elders were not paid. That is why the apostle Paul wrote to the Jewish saints, regarding how things now were for them, in connection with the New Covenant:
Hebrews 13:10 We have an altar from which those who serve the tent have no right to eat. (RSV, highlighting added)
A detailed explanation of Hebrews 13:10 and its context is found in the essay em01d.htm. But, in short, regarding the word "tent" in that verse: Under the Old Covenant, the Lord had a physical "dwelling". During the wilderness wandering and even for a long time after that, it was a portable thing, in many ways like a tent. Later, it was a building, a "temple" – but even after that, the sanctuary was sometimes called "the Tent".
A note: Also the Latin word tabernaculum means "a tent". For more on why the Old Covenant's sanctuary was called "Tent" (Hebrew ohel, cukkah, cikkuwth, cok or sok, Greek skênê, Latin tabernaculum), look under the heading "Tent" on the index-page keyw-t1.htm.
With the Old Covenant, God's "dwelling" was of physical nature – first a tent, then a house. There, the Old Covenant's mortal priests "served the tent" – and they had a right to eat a certain part of what was offered on the altar.
But, those saints were now under the New Covenant. The New Covenant has no mortal priests, and no physical "tent" or "temple". It was the saints themselves that were "the Tent" – that is, a spiritual dwelling of God. God had placed his Holy Spirit in those saints, and thus dwelled (lived) in them, in their inner being.
That is what Paul meant by the word "tent", in Hebrews 13:10. In other words, giving the meaning of that verse in a nutshell: Paul was talking about elders in the saints' fellowships. Those elders served the new "Tent" which was a spiritual dwelling of God – the saints were the New Covenant's "Tent". Hebrews 13:10 records how Paul made it clear that the elders who served that new "Tent", had no right to "live of the altar", the way the Old Covenant's Levitical priests had done. (Again, a more detailed explanation of Hebrews 13:10 and its context is found in the essay em01d.htm.)
By the way – what do we see today? Are Paul's instructions being followed? Or, is the case instead that men of the "Jannes and Jambres" kind are using gullible people?
For more on monetary things in connection with the saints' fellowships, look under the heading "Silver and gold" on the index-page keyw-s5.htm.
Table of contents – What's new here? – Key-word index – Search function – Goal and purpose – Contact, comment, question
If this page did not contain what you were looking for, see the links below, and the key-word index and the table of contents, or use the search function.
Additional reading at the Bible Pages, on related as well as other issues:
A clarifying explanation of the short names for the bible-versions quoted or mentioned at this site, such as that NKJV stands for New King James Version, YLT for Young's Literal translation, HCSB for Holman Christian Standard Bible, NRSV for the New Revised Standard Version, and so on. → es09c.htm
What happened to the saints, in the first century? Also, some notes on the "early church". → eg04b.htm
How to understand the Bible. Easy keys to interpreting and understanding Scripture in a better and deeper way, by avoiding certain fundamental but common mistakes and errors in bible study. These vital keys are really the basics for objective bible study. Knowing these keys will make many things easier to interpret and comprehend, and one will see several central matters in the Bible from a new and different perspective, especially in connection with the Gospels and the Epistles. → eg02c.htm
What does the Bible say about ordaining and ordination? In other words: How did the saints appoint or choose their elders? And, were those elders "ordained", and did they function as "priests" of some kind? → ee02b.htm
A study on the phrases "the snare of the Devil" and "the love of money is the root of all evil" (1 Timothy 3:7 and 6:9-10 and 2 Timothy 2:26). On Jesus' and Paul's teachings regarding how those who proclaimed the Gospel or Good Message could become spiritually unfruitful. → em08c.htm
Monetary things in connection with religious fellowships. → keyw-s5.htm (Look under the heading "Silver and gold".)
What does the word "righteous" really mean? What does the Bible say about righteousness? → eg08b.htm
On Titus 1:15 and the translation "to the pure all things are pure", and what the apostle Paul really meant and referred to. → ee05b.htm
Acts 20:35 – what did the apostle Paul mean when he said to the elders from Ephesus, "it is more blessed to give than to receive", and when he said to them, "I have shown you in everything, by working like this, that we must support the infirm"? → em02c.htm
On the example the apostle Paul set, for others to imitate. Paul did not tell people to "follow him as a leader"; what he did was that he told the saints to imitate him, to copy his example. It is important for believers to know what kind of example Paul referred to and meant, and in what connection. → em03c.htm
Jesus warned his disciples about false prophets, teachers of falsehood, deceivers and deception. He said that many would be deceived. → eo09e.htm
What is the truth about tithing, the concept of giving "tithes" and "offerings" to a church? In the light of the New Covenant, is tithing right or wrong, biblical or unbiblical? → em01d.htm
Check your bible knowledge. A basic self-test with 15 biblical questions (with answers and commentary). → es04b.htm
Does Galatians 6:6 mean that believers should give money to preachers? Is that what Paul was saying? → em04c.htm
How the saints took care of widows, the elderly, the sick and the needy. Also, special comments on 1 Timothy 5:17. → em07b.htm
1 Corinthians 9:14, "Even so has the Lord ordained that they who preach the Gospel should live of the Gospel". What did Jesus and the apostle Paul really mean? Should preachers be paid? A study on 1 Corinthians 9:14, Matthew 10:5-11 and Mark 6:7-13. → em05e.htm
What the Bible says about excommunication, marking and avoiding. Additionally, some notes on the words and concepts "heresy" and "heretic". → ea10c.htm
"Amateur bible students" versus "professional theologians". Some preachers have spitefully called people who actively study the Bible on their own, "amateur theologians". Indeed, many a clergyman seems to feel that a layman should not put his or her nose into theological studies but should rather leave those things to "experts". But, is that correct? This treatise sorts out that matter, and clarifies and explains in layman's terms the linguistic and historical background of the concepts "clergymen" and "laymen", and gives the definition and actual meaning of such words as "clergy", "laity", "scholar" and "scholarly". → es07c.htm
Power among Jesus' disciples. What powers were given to the apostles, and to the saints in general? Also: Did the apostle Peter receive some special powers? → ea09b.htm
Luke 12:34 and Matthew 6:21, "For where your treasure is, there your heart will be also". What does that mean? What was Jesus talking about? → eb13e.htm
The "root of bitterness" of Hebrews 12:15 – what or who was it? Also, some notes on bitter things mentioned elsewhere in the Bible. → ea12c.htm
Info on the goal and purpose of this site, and a contact address.
→
purpose.htm
Table of contents for this site, including a synopsis or a short, summary description
of each essay or article. →
filename.htm
Search for specific words, phrases or bible passages at this site. →
search.htm
An alphabetical bible topic keyword index of the essays and articles at this site:
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Detailed index overview
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