2 Timothy 3:7
Verse
Context
Sermons
Jeff Noblit
Chuck Smith
Steve Gallagher
Bob Jennings
Chip Brogden
J.B. Stoney
A.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity. There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.
Jamieson-Fausset-Brown Bible Commentary
Ever learning--some new point, for mere curiosity, to the disparagement of what they seemed to know before. the knowledge--Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [ESTIUS, 1.13.3]: so Roman Jesuitism.
John Gill Bible Commentary
Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth. Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth. 2 Timothy 3:8 ti2 3:8 ti2 3:8 ti2 3:8Now 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, Exo 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 Exo 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, Rev 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Rev 9:20 and both sorcerers, using the magic art; Rev 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, Th2 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, Tit 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 Numb. xxii. 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.
2 Timothy 3:7
Evil in the Last Days
6They are the kind who worm their way into households and captivate vulnerable women who are weighed down with sins and led astray by various passions,7who are always learning but never able to come to a knowledge of the truth.
- Scripture
- Sermons
- Commentary
Preaching a Watered Down Gospel - Part 5
By Jeff Noblit1.5K06:53EPH 4:142TI 3:7HEB 5:12HEB 6:1
This sermon emphasizes the importance of moving beyond shallow understanding of the Bible and delves into the deeper truths of God's Word. It warns against remaining spiritually immature, vulnerable to false teachings, and dishonoring God by neglecting to grow in knowledge and faith. The speaker urges the audience to seek solid spiritual food, to discern true biblical teaching, and to take responsibility for their own spiritual growth and maturity.
(The Word for Today) Isaiah 29:1 - Part 1
By Chuck Smith1.5K25:59ExpositionalISA 29:1MAT 15:8MAT 23:23MRK 12:30LUK 10:422TI 3:7HEB 12:29In this sermon, Pastor Chuck Smith discusses the importance of not just going through the motions of worship, but truly drawing near to God with our hearts. He emphasizes the need to remember the true meaning of Christmas and not get caught up in the busyness of the season. Pastor Smith also highlights the spiritual condition of the world and the need for people to wake up and recognize the moral decay and social problems we are facing. He calls for a sense of urgency and desperation in seeking God's help and guidance in these troubled times.
The Coming Great Deception
By Steve Gallagher1.4K44:03Great DeceptionPSA 15:2PSA 51:6PSA 145:18MAT 24:3ROM 1:181TI 2:42TI 3:72TI 4:4In this sermon, the preacher discusses the consequences of rejecting the truth of God's word. He emphasizes the importance of understanding right from wrong and warns against accepting falsehoods as truth. The preacher also highlights the judgment that awaits those who do not believe in God. He concludes by mentioning the final giving over to one's desires and the need for continuous warning messages to ensure understanding and obedience. The sermon references verses from the Bible, including Matthew 24 and the concept of God's holiness being vindicated.
Stewards of the Mysteries of God
By Bob Jennings65907:54JHN 14:61TI 2:11TI 2:42TI 2:252TI 3:7HEB 4:151PE 2:9
This sermon emphasizes the importance of knowing the truth and sharing it with others, highlighting the role of believers as stewards of the mysteries of God and ambassadors of Christ. It underscores the exclusivity and uniqueness of Christianity, focusing on the central message of one God and one Mediator, Jesus Christ, as the way to reconciliation with God. The sermon encourages believers to lead a quiet life, pray for others' salvation, and share the good news of forgiveness and redemption through Christ.
Revelation Is Sufficient
By Chip Brogden0DAN 12:4JHN 14:6ACT 7:54ACT 26:16GAL 1:11PHP 3:7COL 2:32TI 3:71PE 2:8Chip Brogden emphasizes the importance of receiving revelation from God, contrasting earthly knowledge with spiritual truth revealed by the Heavenly Father. He highlights that true spiritual growth comes from knowing Jesus Christ through divine revelation, not just accumulating facts from various sources. Brogden explains that the foundation of the Church, the Ecclesia, is built upon individuals who have received the Revelation of Jesus Christ, as seen in the transformation of Paul from a persecutor to a preacher through divine revelation.
Laodicean State
By J.B. Stoney0PRO 3:51CO 1:311CO 8:11CO 10:12GAL 6:3GAL 6:14COL 2:82TI 3:7REV 3:16J.B. Stoney delves into the state of the Laodicean assembly, emphasizing the danger of boastfulness in intelligence and acquisitions while lacking pursuit of Christ. This phase represents a state of self-satisfaction and needlessness, rendering the truth powerless when man becomes the primary focus instead of Christ. Throughout history, individuals with great knowledge succumbed to self-gratification, leading to a departure from God's truth and ultimately marring the testimony.
Pursuing Truth
By A.W. Tozer0Spiritual GrowthKnowledge vs. TruthPSA 25:5PRO 2:6ISA 45:19JHN 8:32JHN 14:6EPH 4:15PHP 4:8COL 2:31TI 2:42TI 3:7A.W. Tozer emphasizes the critical distinction between knowledge and truth, arguing that while society is obsessed with accumulating facts and information, it often neglects the deeper moral and spiritual significance of truth. He points out that knowledge, filled with mere facts, does not inherently lead to a better understanding of life or a closer relationship with God. Tozer warns that facts alone are lifeless, serving only as a medium for truth, which is essential for genuine understanding and spiritual growth. He calls for a pursuit of truth that transcends mere knowledge, urging believers to seek the essence of truth in their lives.
A Nervous Unstable Segment
By Vance Havner0Modernism vs. FaithTruth of ScripturePSA 119:105PRO 30:5ISA 40:8MAT 24:35JHN 17:17ACT 17:212TI 3:7HEB 4:121PE 1:242PE 1:20Vance Havner addresses the nervous and unstable segment of the religious community that is constantly seeking new interpretations and trends, much like the Athenians in Paul's time. He critiques the tendency to judge the Bible through the lens of contemporary philosophies and sciences, arguing instead that these should be evaluated in the light of Scripture. Havner emphasizes the importance of returning to the foundational truths of the Bible rather than allowing it to be subjected to the whims of modern thought. He calls for a focus on delivering the core message of the Word to those who are spiritually hungry, rather than getting caught up in theological debates. Ultimately, he urges believers to trust in the timeless truth of the Scriptures rather than the ever-changing opinions of man.
Evangelical Intellectualism and the Spirit's Power
By A.W. Tozer0The Power of the Holy SpiritFaith vs. ReasonPRO 3:5ISA 55:8JHN 16:13ROM 12:21CO 1:251CO 2:14EPH 1:17COL 2:82TI 3:7JAS 1:5A.W. Tozer addresses the rise of evangelical intellectualism, critiquing the belief that the essence of Christianity can be fully understood through human intellect and philosophy. He argues that this movement, driven by a desire to gain respectability among scholars, risks reducing the profound truths of the Christian faith to mere rational propositions. Tozer warns that such an approach could undermine the true essence of faith, equating it with human reasoning rather than divine revelation. He emphasizes the danger of prioritizing intellectualism over the transformative power of the Holy Spirit in understanding and living out the Christian faith.
How Is It Possible That Men Should Delight in What They Do Not Believe…
By Andrew Murray0Knowledge vs. ActionMoral ResponsibilityPRO 1:7MAT 7:24LUK 6:46JHN 13:17ROM 2:131CO 8:1GAL 6:7PHP 4:92TI 3:7JAS 1:22Andrew Murray explores the paradox of individuals finding joy in knowledge they do not genuinely believe or live out. He emphasizes that while the pursuit of knowledge can be pleasurable and enlightening, it becomes dangerous in moral contexts where knowledge of duty exists without corresponding action. This disconnect leads to a blinding of the conscience and self-deception, where individuals feel satisfied with knowledge that ultimately condemns them. Murray stresses the importance of not just teaching but also training, ensuring that knowledge translates into action and character development.
St. Paul Shows the Certainty of Spiritual Knowledge.
By Daniel Steele0ROM 1:28ROM 3:20ROM 10:2COL 2:21TH 1:52TI 3:7TIT 1:1HEB 6:11HEB 10:222PE 1:1Daniel Steele preaches about the importance of having a full assurance and certainty of spiritual knowledge, emphasizing the impact of the outpouring of the Spirit in quickening spiritual perceptions. He delves into the compound words used by the apostles post-Pentecost to express the clarity and exactness of their spiritual understanding, highlighting the believer's access to God without hesitancy through the fullness of the Spirit. Steele discusses the significance of attaining a full assurance of hope and the highest degree of divine evidence of persevering grace, contrasting Calvinism and Arminianism views on assurance. He explores the concept of epignosis, a strengthened form of knowledge, stressing the Christian's privilege to know God without doubt and the role of the Holy Spirit in revealing spiritual truths.
The Unreasonableness of Indetermination in Religion
By Jonathan Edwards0DEU 30:191KI 18:21PSA 32:9EZK 20:39LUK 14:28ACT 17:27ACT 26:282TI 3:7JAS 1:8REV 3:15Jonathan Edwards preaches about the unreasonableness of being indecisive in religion, using the example of Elijah challenging the people to choose between the Lord and Baal. He emphasizes the importance of making a firm decision in matters of faith, highlighting the folly of wavering between two opinions and the need to fully commit to following God. Edwards explores the various reasons why individuals remain unresolved in religion, from doubts about the truth of Scripture to indecision about embracing a life of holiness. He urges listeners to examine their hearts and make a definitive choice to either pursue God wholeheartedly or face the consequences of remaining undecided.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Ever learning - From their false teachers, and never able to come to the knowledge of the truth, because that teaching never leads to the truth; for, although there was a form of godliness, which gave them a sort of authority to teach, yet, as they denied the power of godliness, they never could bring their votaries to the knowledge of the saving power of Christianity. There are many professors of Christianity still who answer the above description. They hear, repeatedly hear, it may be, good sermons; but, as they seldom meditate on what they hear, they derive little profit from the ordinances of God. They have no more grace now than they had several years ago, though hearing all the while, and perhaps not wickedly departing from the Lord. They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.
Jamieson-Fausset-Brown Bible Commentary
Ever learning--some new point, for mere curiosity, to the disparagement of what they seemed to know before. the knowledge--Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [ESTIUS, 1.13.3]: so Roman Jesuitism.
John Gill Bible Commentary
Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth. Ever learning,.... Some new notion and practice or another: and never able to come to the knowledge of the truth; partly because of the teachers, which they heap up to themselves, who are unapt to teach, are blind and ignorant guides, and know not the truth, but are enemies to it, and resist it; and partly because of themselves, the sins they are laden, and the lusts they are led away with, which hinder them from coming to the knowledge of the truth. 2 Timothy 3:8 ti2 3:8 ti2 3:8 ti2 3:8Now 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, Exo 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 Exo 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, Rev 11:8 as the one were, so the other are idolaters, who worshipped devils, idols of gold, silver, brass, stone, and wood, Rev 9:20 and both sorcerers, using the magic art; Rev 9:21 and they both pretended to miracles; though what they did were no other than lying wonders, Th2 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, Tit 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 Numb. xxii. 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.