End Times – Apostasy before the Rapture Part one
1Tim. 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
Now (δὲ)
Better but, since there is a contrast with the preceding confession of the norm of faith.
Spirit speaketh expressly... Greek: rhetos, manifestly; in express words; openly. Only here. Expressly speaks of something that is beyond question, or definite. Spirit, of course, is the Holy Spirit of God. There has been so much discussion about when the latter times come into reality. Actually, the beginning of the latter times was at the resurrection of Jesus.
expressly (ῥητῶς)
N.T.o. olxx. In express words.
the latter times... Fourteen End-Time Expressions
1. Latter times—last years ending this age before the Millennium (1Tim. 4:1)
2. Latter years—Armageddon and the end of this age (Eze. 38:8, 38:16)
3. Latter days—the future tribulation (Num. 24:14; Deut. 4:30; 31:29; Jer. 23:20; 30:24; 48:47; 49:39; Dan. 2:28; 10:14)
4. Latter day—Millennium (Job 19:25)
5. Latter days—Millennium (Hos. 3:5)
6. Last days—end of this age preceding the Millennium (Dan. 8:19; 2Tim. 3:1; Jas. 5:3; 2Pet. 3:3; Jude 1:18)
7. Last day—the rapture, at least seven years before the Millennium, second advent and Armageddon (John 6:39, 6:40, 6:44, 6:54; 11:24.)
8. Last days—the tribulation period or last seven years of this age (Acts 2:16-21)
9. Last days—first coming (Heb. 1:1-2)
10. Last times—first coming (1Pet. 1:20)
11. Last time—apostolic times and the whole church age (1Jhn. 2:18)
12. Last time—second coming (1Pet. 1:5)
13. Last days—Millennium (Gen. 49:1; Isa. 2:1; Mic. 4:1)
14. Last day—end of the Millennium (John 12:48; cp. Rev. 20:7-15)
in the latter times (ἐν ὑστέροις καιροῖς)
The phrase only here. For καιρός particular season or juncture, see on Mat. 12:1; see on Acts 1:7. Not the same as ἐν ἐσχάταις in the last days, 2Tim. 3:1, which denotes the period closing the present aeon, and immediately preceding the parousia; while this signifies merely a time that is future to the writer. There is not the intense sense of the nearness of Christ's coming which characterizes Paul. The writer does not think of his present as the latter days.
The period from the first coming of Christ until His return (Acts 2:16-17; Heb. 1:1-2; 9:26; 1Pet. 1:20; 1Jhn. 2:18). Apostasy will exist throughout that period, reaching a climax shortly before Christ returns (Rapture) (Mat. 24:12).
some shall depart... The first New Testament prophecy in 1 Timothy (1Tim. 4:1-5, fulfilled and still being fulfilled). Next, 1Tim. 6:14. To depart means to apostatize. Apostasy is the deliberate and permanent rejection of Christianity after a previous profession of faith in it.
some (τινες)
Not, as 1Tim. 1:3, the heretical teachers, but those whom they mislead.
Paul repeats to Timothy the warning he had given many years earlier to the Ephesian elders (Acts 20:29-30). The Holy Spirit through the Scriptures has repeatedly warned of the danger of apostasy (Mat. 24:4-12; Acts 20:29-30; 2 Thes. 2:3-12; Heb. 3:12; 5:11 – 6:8; 10:26-31; 2Pet. 3:3; 1Jhn. 2:18; Jude 18).
shall depart from the faith (ἀποστήσονται τῆς πίστεως)
The phrase only here. The verb in Paul only 2Cor. 12:8. Quite frequent in Luke and Acts. The kindred noun τασία (Acts 21:21; 2Thes. 2:3) is almost literally transcribed in our apostasy.
Doctrines of devils, that is, doctrines taught by demons.
Those who fall prey to the false teachers will abandon the Christian faith. The Greek word for fall away is the source of the English word apostatize and refers to someone moving away from an original position.
Seven Things Incited by the Mystery of Iniquity
1. Departing from the faith (1Tim. 4:1). Greek: aphistemi, to put away; remove; separate; to revolt from. Translated depart from (1Tim. 4:1; Luke 2:37; 4:13; 13:27; Acts 12:10; 15:38; 19:9; 22:29; 2Cor. 12:8; 2Tim. 2:19; Heb. 3:12); refrain from (Acts 5:38); fall away (Luke 8:13); and withdraw (1Tim. 6:5). It is possible to depart from the faith and apostasize if such passages are true. No man can depart from something that he is not in or does not have. All men do not have faith (2Thes. 3:2). Only men of that class would find it impossible to depart from faith for they have no faith to depart from. Men are warned to take heed, lest their hearts become evil and unbelieving and cause them to depart from God (Heb. 3:12).
2. Giving heed to seducing spirits (1Tim. 4:1). Greek: planos, leading astray. Translated seducing (1Tim. 4:1) and deceiver (Mat. 27:63; 2Cor. 6:8; 2Jhn. 1:7). These are deceiving demons that seduce men. To seduce means to lead astray; draw into evil; specially to entice to surrender chastity. Demons are charged with carrying out the program of enticement to forfeit virtue or surrender chastity. This is the same as forbidding to marry (point 6, below).
3. Giving heed to doctrines of devils (1Tim. 4:1). To urge departure from the faith is the first work of demons. This results in departure from holy living, and acceptance of doctrines that will damn the soul. Men who pretend inspiration and revelation and false teachers of all kinds are the agents of demons (2Cor. 11:14-15). Every religion that denies the reality of God; Christ; the Holy Spirit; the atonement; the death and the bodily resurrection of Jesus Christ; sin; sickness; Satan; demons; hell; heaven; and the other fundamental doctrines of Scripture are as much of Satan and demons as the Bible and Christianity are of God.
4. Speaking lies in hypocrisy (1Tim. 4:2). Greek: pseudologos, speakers of lies in pretended revelations; putting on an act of self-denial and mortification of the flesh in order to prove their false doctrines to be truth.
5. Having the conscience seared with a hot iron (1Tim. 4:2). Greek: kaut Apostasy before the Raptureeriazo, to sear with a red-hot iron; to brand; to be seared in conscience. Only here. It means to make callous, withered, hardened, and insensible to right and wrong. It was customary in ancient times to mark criminals with a hot iron so that according to the heathen the infernal judges would know their vices and appoint them punishment according to their sins.
6. Forbidding to marry (1Tim. 4:3). To forbid means to prohibit, hinder, oppose, or operate against. Seducing spirits influence people to hinder and operate against wedlock by enticing them to meet the demands of the sex drive apart from the sanctity of marriage. To heed as in giving heed to seducing spirits, 1Tim. 4:1) means to pay attention to and act under the leadership and control of. Hence, those who satisfy their sex needs through perversions—any of the ways contrary to what is approved by Scripture—are under the control, more or less, of demons (Rom. 1:21-28; Lev. 20:13; Joel 3:3). This also applies to religions that discourage or forbid marriage to anyone among laymen or clergy. Marriage is honorable to all and the bed undefiled (Heb. 13:4; 1Cor. 7:1-40).
7. Commanding to abstain from meats (1Tim. 4:3). Among the heathen and even some of the so-called Christians, certain meats and food are forbidden in utter disregard of 1Tim. 4:3-4. Such unscriptural commanding under the new covenant is prompted by demons arrayed against the gospel and the liberty it provides regarding food (Gen. 9:1-7; Rom. 14:1-6).
These are professing or nominal Christians who associate with those who truly believe the gospel, but defect after believing lies and deception, thus revealing their true nature as unconverted (see 1Jhn. 2:19; Jude 24).
to seducing spirits... Those demonic spirits, either directly or through false teachers, who have wandered away from the truth and lead others to do the same. The most defining word to describe the entire operation of Satan and his demons is deception (John 8:44; 1Jhn. 4:1-6).
seducing (πλάνοις)
Primarily, wandering, roving. Ὁ πλάνος a vagabond, hence deceiver or seducer. See 2Jhn. 1:7, and comp. ὁ πλανῶν the deceiver, used of Satan, Rev. 12:9; 20:10; τὸ πνεῦμα τῆς πλάνης the spirit of error, 1Jhn. 4:6. Once in Paul, 2Cor. 6:8, and in lxx, Job 19:4; Jer. 23:32. Evil spirits animating the false teachers are meant.
doctrines of devils... Not teaching about demons, but false teaching that originates from them. To sit under such teaching is to hear lies from the demonic realm (Eph. 6:12; Jas. 3:15; 2Jhn. 7:11). The influence of demons will reach its peak during the Tribulation (2Thes. 2:9; Rev. 9:2- 11; 16:14; 20:2-3, 8, 10). Satan and demons constantly work the deceptions that corrupt and pervert God’s Word.
doctrines of devils (διδασκαλίαις δαιμονίων)
Better, teachings of demons. Comp. Jas. 3:15. Διδασκαλία teaching often in Pastorals. A few times in Paul. See on 1Tim. 1:10. Δαιμόνιον demon only here in Pastorals. Very frequent in Luke: in Paul only 1Cor. 10:20, 10:21. Teachings proceeding from or inspired by demons. The working of these evil spirits is here specially concerned with striking at the true teaching which underlies godliness. It is impossible to say what particular form of false teaching is alluded to.
When we look at giving heed to seducing spirits, we see that the people are willingly listening to these spirits that draw people away from God's teachings. We read in a previous lesson, that before the coming of the Lord, there will be a great falling away from the church. We are also, told that in the latter days, it will be like it was in the days of Sodom and Gomorrah.
This means that the homosexual lifestyle will be practiced. That is the reason Sodom was destroyed. The word sodomy comes from that name.
In the instance of this verse, there is a specific false doctrine that is being widely accepted. Notice with me, before we get into the details, it is a doctrine of devils. This doctrine goes directly in opposition to God's teaching.
Demons are real, incorporeal beings, probably fallen angels who rebelled against God in heaven and were cast out of His presence. Thus, much of what is true of angels is also true of demons. They, however, appear to be evil in nature and loyal to Satan. Underestimating their immense power would be a grave mistake.
Christians who believe they can wrestle with demons without using the whole armor of God are seriously deluded. While apparently, some demons are currently confined (2Pet. 2:4; Jude 6), most are not and will not be finally punished until the Millennium is finished (Rev. 20:3).
After a brief period of freedom at the end of the Millennium during which they inspire a final rebellion, they will be eternally confined to hell, which was originally prepared for them (Mat. 25:41; also see 2Pet. 2:4; 1Tim. 4:1; Eph. 6:12).
At the beginning of this chapter the Apostle warns Timothy against apostates who shall "give heed to seducing spirits and doctrines of devils forbidding to marry and commanding to abstain from meats." St. Paul has in his mind those moral teachers who made bodily mortification's the road, not to self-discipline, but to self-effacement; and who taught that such things were necessary, not because our bodies are prone to evil, but because they exist at all. To have a body, they held, was a degradation: and such a possession was a curse, a burden, and a shame. Instead of believing, as every Christian must, that a human body is a very sacred thing, to be jealously guarded from all that may harm or pollute it, these philosophers held that it was worse than worthless, fit for nothing but to be trampled upon and abused. That it may be sanctified here and be glorified hereafter, that it may be the temple of God’s Holy Spirit now and be admitted sharing the blessedness of Christ’s ascended humanity in the world to come, - they could not and would not believe. It must be made to feel its own vileness. It must be checked, and thwarted, and tormented into subjection, until the blessed time should come when death should release the unhappy soul that was linked to it from its loathsome and intolerable companion.
Predictions of apostasy
As the repository and guardian of the truth, the church must be aware of the strategies of the truth’s enemies. It is crucial then for the church to understand what God has revealed about these enemies (cf. 1Pet. 4:1-18; Jude 1:17-18). By the Spirit clearly says Paul was not necessarily referring to any particular revelation but to the repeated teaching of the Lord (e.g., Mark 13:22), the other apostles (e.g., 2Pet. 3:1-18), and Paul himself (e.g., Acts 20:29; 2Thes.2:1-12). According to this teaching the situation will degenerate as Christ’s return approaches. In later times (cf. 2Tim. 3:1 for a synonym), which Paul viewed as still future though casting their shadow already, some people will abandon the faith (cf. 1Tim. 1:19) to follow after the false teaching of deceiving spirits and… demons. Spiritual error is seldom due to innocent mistakes. It is more often due to the conscious strategies of God’s spiritual enemies (cf. Eph. 6:12). The teachings didaskaliais of demons are false doctrines taught by errorists whose views are instigated by demons.
1Tim. 4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;
Speaking lies in... These are the human false teachers who propagate demon doctrine (1Jhn. 4:1).
speaking lies in hypocrisy (ἐν ὑποκρίσει ψευδολόγων)
Wrong. Rend., through the hypocrisy of men that speak lies. Ὑποκρίσις hypocrisy once in Paul, Gal. 2:13. See also on Mat. 23:13. The phrase ἐν ὑποκρίσει only here. Ψευδολόγος speaking lies, N.T.o. olxx. Rare in Class.
their conscience seared... A medical term referring to cauterization. False teachers can teach their hypocritical lies because their consciences have been desensitized (Eph. 4:19), as if all the nerves that make them feel had been destroyed and turned into scar tissue by the burning of demonic deception.
conscience
Greek: suneidesis, joint knowledge of God and man; knowledge of our acts, state, or character as to right and wrong; the faculty, power, or principle which decides the lawfulness of our actions and affections and approves or condemns them; the moral faculty or sense; consciousness of actions; the eye, judge, and guide of the inner man. Used 32 times. The word conscience is not found in the Old Testament
Twelve Kinds of Conscience:
1. Awakened (John 8:9)
2. Seared (1Tim. 4:2)
3. Purged (Heb. 9:9, 9:14; 10:2)
4. Pure (Acts 24:16; 1Tim. 3:9; 2Tim. 1:3)
5. Weak (1Cor. 8:7, 8:12, 8:13)
6. Defiled (Tit. 1:15)
7. Witnessing (Rom. 2:12-15; 9:1; 2Cor. 1:12)
8. Good (Acts 23:1; 1Tim. 1:5, 1:19; 1Pet. 2:19; 3:16, 3:21; Heb. 13:18)
9. Convicting or healthy (Mat. 27:3)
10. Satisfied (1Cor. 10:25-29)
11. Evil (Heb. 10:22)
12. Perfect (Heb. 9:9)
having their conscience seared with a hot iron (ἐν ὑποκρίσει ψευδολόγων)
Better, branded in their own conscience. With a hot iron is superfluous. The verb N.T.o. olxx, oClass. The metaphor is from the practice of branding slaves or criminals, the latter on the brow. These deceivers are not acting under delusion, but deliberately, and against their conscience. They wear the form of godliness and contradict their profession by their crooked conduct (2Tim. 3:5). The brand is not on their brow, but on their conscience. Comp. Tit. 1:15; 3:11.
The demons of (verse 1), further described as having their conscience seared with a hot iron, that is, branded, scarred, in their conscience. Permanently defaced, the moral life of these hypocrites is scarred by sin as they carry around the awareness of their guilt yet continue preaching to others.
These people must have been at some time believers and have turned away from that teaching, because they are hypocrites. They are actually lying about God's teachings. The worst thing of all, they feel no guilt for what they are teaching.
Since their conscience is not working properly, it appears they got into this false doctrine gradually. Each falsehood made them a little less conscience of their sin.
But God’s spiritual enemies do not directly confront their victims with error. Instead they work through hypocritical liars lit., men who speak lies in hypocrisy. This is Satan’s standard operating procedure (cf. 2Cor 11:13-15). He selects likely representatives and renders their consciences beyond feeling (cf. Eph. 4:19), seared from kaustēriazō, to brand, cauterize as with a hot iron. In this condition they are ready to do Satan’s bidding.
2Thes. 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
Let no man... Purpose of the Epistle
The purpose of the epistle was to calm believers and assure them that the day of Christ the Lord, as in the texts had not yet come; that apostasy we saw above, and the Antichrist must first come; that the rapture must take place even before these two events (2Thes. 2:3-8); that he did not write any such letter as used by the false teachers who were disturbing them; and that he had not changed his doctrine since seeing them and writing the first epistle to them.
deceive (ἐξαπατήσῃ)
Better beguile; since the word means not only making a false impression, but actually leading astray. Except there come a falling away. Before except insert in translation the day shall not come. Such ellipses are common in Paul.
for that day... Two Events Precede the Day of the Lord
The Falling away. Greek: apostasia, defection, revolt, apostasy. Used only here and in Acts 21:21, but the same as apostasion, divorce, in Mat. 5:31; 19:7; Mark 10:4.
Again, is the great and final apostasy or repudiation of the Christian faith that will occur at the appearance of the man of sin the Antichrist of the first 3 and ½ years of the tribulation.
The Greek here has the definite article, the apostasy, referring to the great apostasy during the tribulation days between the rapture and the second coming of Christ (Mat. 24:4-31; Rev. 6:1-19:21).
a falling away... While there are those in every generation who fall away, this will be a general condition prior to the revelation of the Antichrist. In classical Greek, the word apostasy was used of a revolt staged by a military commander.
falling away (ἀποστασία)
Only here and Acts 21:21. Comp. lxx, Jos. 22:22; 2Chr. 29:19.
The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, save us not this day. Moreover, all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and behold, they are before the altar of the LORD.
man of sin... Some manuscripts read man of lawlessness this is correct also. This is the beast out of the sea (Rev. 13:1), the little horn (Dan. 7:8), and the false Christ who will aim to rule the world (Rev. 13:15-17). This is the Antichrist.
the man of sin - the son of perdition (ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας)
See on children of light, 1Thes. 5:5. The phrase man of sin or lawlessness does not occur elsewhere, either in N.T. or lxx. Son of perdition is found John 17:12, olxx: τέκνα ἄπωλείας children of perdition A.V. transgression, Isa. 57:4. The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc. Times have passed for their participation as the man of sin he will be alive at the rapture of the church.
the son of... Literally, son of destruction, because he was destined to destruction. Used also of Antichrist (2Thes. 2:3), and in the Septuagint of children of transgression (Isa. 57:4). Hebrews and Greeks called anyone who had a particular destiny, quality, or trait, the child of that thing, as children of the kingdom (Mat. 8:12; 13:38); of the bride-chamber (Mat. 9:15); of hell (Mat. 23:15); of wrath (Eph. 2:3); of wisdom (Mat. 11:19; Luke 7:35); etc. Judas and Antichrist have no relationship to each other as to parents, birth, life, death, etc. Both are simply destined to destruction by their own deeds. Antichrist will die at the hands of Christ, while Judas hung himself (Dan. 7:11; Isa. 11:4; 2Thes. 2:8; Rev. 19:20).
Judas Iscariot was spoken of as son of perdition. This does not mean that it is Judas. It means someone who has sold out to Satan. He is totally controlled by Satan. The reason people will listen to, and follow this man of sin, is that he will do wonders. The Bible says he will even be able to call down fire from heaven.
You may read about this in the 13th chapter of Revelation. I personally believe this man of sin has already begun his nasty work.
Summarizing: Having stated the issue and identified the sources of the false teaching, Paul proceeded to warn his readers against being deceived. The Thessalonians must not be deceived by any person, no matter how credible he might appear to be, or by the way anyone might present his teaching, claiming the authority of God or godly men. New Christians tend to be gullible because they are not yet grounded in the truth of God’s Word (cf. Eph. 4:14). But all Christians can be misled by impressive personalities and spectacular appeals. The antidote to poisonous heresy is a good strong dose of the truth which Paul proceeded to administer.
He referred to three events which must occur before the judgments of the day of the Lord took place. They are the apostasy (2Thes. 2:3), the revealing of the man of lawlessness (2Thes. 2:3-4, 2:8), and the removal of restraint against lawlessness (2Thes. 2:6-7). These are not necessarily given in strict chronological order.
One major event is the rebellion lit., the falling away, hē apostasia, from whence comes the English word apostasy. This is a revolt, a departure, an abandoning of a position once held. This rebellion, which will take place within the professing church, will be a departure from the truth that God has revealed in His Word. True, apostasy has characterized the church almost from its inception, but Paul referred to a specific distinguishable apostasy that will come in the future (cf. 1Tim. 4:1-3; 2Tim. 3:1-5; 4:3-4; Jas. 5:1-8; 2Pet. 2:1-22; 3:3-6; Jude). He had already told his readers about it (2Thes. 2:5).
Some interpreters have taken this departure as a reference to the Rapture of the church (e.g., E. Schuyler English, Rethinking the Rapture, New York: Loizeaux Brothers, 1954, pp. 67-71), but this is not too probable. D. Edmond Hiebert refutes this view that apostasia here refers to the Rapture Ref. The Thessalonian Epistles, p. 306. Some scholars believe that this apostasy called by Paul the apostasy will consist of people turning from God’s truth to worship the Antichrist, who will set himself up in God’s temple and claim to be God (2Thes. 2:4). If this is so, then the judgments of the day of the Lord will occur in the second half of the seven-year period preceding Christ’s second coming.
Another event that must take place before the judgments of the day of the Lord occur is the revelation of the man of lawlessness ho anthrōpos tēs anomias. Paul used a tense for the verb is revealed which indicates that this revelation will be a decisive act that will take place at a definite moment in history (cf. 2Thes. 2:6, 2:8). He will be fully associated with and characterized by lawlessness or sin, as some mss. and the KJV have it. He is also described as the man doomed to destruction lit., the son of perdition, KJV). The destruction to which he is destined is the opposition of salvation; it is everlasting torment. It seems probable that the man of sin will be identified by some people living then when he makes a covenant with Israel at the beginning of the 70th week of Daniel (Dan. 9:27); but when he breaks the covenant three and a half years later (Dan. 9:27), he will be widely recognized for who he really is Charles C. Ryrie, First and Second Thessalonians, p. 104).
2Pet. 3:1 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:
This second epistle... That is second to 1 Peter.
Second - I write
An incidental testimony to the authorship of the second epistle.
beloved, I now... This attitude toward the readers of his letter reflects Peter’s pastoral concern (1Pet. 5:1-4).
Beloved
Occurring four times in this chapter.
your pure minds... A good commendation which demonstrates that Peter believed that his readers were genuine Christians. Sincere means uncontaminated; unmixed by the seductive influences of the world, the flesh, and the devil. How different the true believers were from the corrupt apostate false teachers (2:10-22). Peter sought to impress on his readers the truth they already knew so that their sanctified reason and spiritual discernment would be able to detect and refute the purveyors of false doctrine.
pure minds (εἰλικρινῆ διάνοιαν)
The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη, to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω, to roll, and explain it as that which is separated or sifted by rolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Phlp. 1:10. The kindred noun εἰλικρίνεια, sincerity, is found 1Cor. 5:8; 2Cor. 1:12; 2:17. Rev., here, sincere.
mind (διάνοιαν)
The faculty of thought: understanding, especially the moral understanding. Compare 1Pet. 1:13; and see on Mark 12:30.
The Christian has the blessing of the mind of Christ.
1Cor. 2:16 "For who hath known the mind of the Lord, that he may instruct him?
But we have the mind of Christ.
It is the Holy Spirit of God who brings things to our remembrance.
John 14:26 "But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."
Our mind is like a giant computer. Everything we learn is recorded. The Spirit helps us recall the things which are beneficial to us when we need it.
This is now, beloved, the Second Epistle that I write unto you. Judging from the adverb which he uses (η) now, (already), we should conclude that no long time had elapsed between the Apostle’s first letter and the second. And by calling this the second, he shows that it is intended for the same congregations as the former, though he has not named them in the salutation with which the letter opens. A fore-time they had been tried by inward questionings, and he sent them his exhortation and testimony that, spite of all their trials, this was the true grace of God which they had received, and therein they should stand fast. (1Pet. 5:12) Now the danger is from without false doctrine and evil living as its consequence. So, though he may have written but a little while ago, he will neither spare himself nor neglect them. For the danger is of the utmost gravity. It threatens the overthrow of all true Christian life.
And in both of them I stir up your sincere mind by putting you in remembrance. Mark how trustfully he appeals to the sincerity of the minds of the brethren, just as before (2Pet. 1:12) he said they knew the things of which he was putting them in remembrance and were established in the truth which they had received. And what he means by the mind we may see from 1Pet. 1:13, where he uses the same word: Gird up the loins of your mind - do not indulge vain, lax, and speculative opinions, as though these would forward you in your travel through the world- be sober and set your hope perfectly on the grace that is to be brought unto you. A mind so braced looks onward to the revelation of Jesus Christ, looks for every token of its drawing nigh. And because it is sincere, the man dare look into its inmost recesses, and by self-examination and discipline maintain its purity. He can think soberly of the Lord’s coming because he is preparing for it. But he whose mind is dark, within whom the light has been turned into darkness, dare not think on these things, but with all his might endeavors to forget, ignore, and deny them. All that St. Peter thinks needful for these Asian brethren is that he should remind them. He knows that men’s minds are prone to slumber, especially about the things unseen as yet; and his aim is to rouse them to thorough vigilance. But he has no new lesson to give them.
AS WERE THE DAYS OF NOAH
IN the previous chapter the Apostle showed how the renegade false teachers had published among the brethren their seductive doctrine declaring that God’s fatherly discipline was something which they need not undergo, that the trials which He sent them might be escaped, and the natural bent of man’s heart indulged as fully as they pleased. The foul results of such lessons, both to the flock, and to the teachers, he also depicted in such wise as to render them abhorrent.
2Pet. 3:2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:
the holy prophets... Here Peter classes the writings of the apostles as equal in authority to the writings of the holy prophets. The Old Testament prophets are in view, who were holy in contrast to the unholy false teachers. God’s Word was written by those prophets in the Scriptures. In particular, those prophets warned about coming judgment (Psm. 50:1-4; Isa. 13:10-13; 24:19-23; Mic. 1:4; Mal. 4:1-2).
the commandment of… Peter is referring to the warnings which he and the other apostles had written regarding judgment (Jude 17).
the apostles of... The apostles of Christ filled the 260 chapters of the New Testament with about 300 references to the second coming. New Testament revelation about the Christ coming to gather His own, warnings about eschatological judgments, information about the establishment of His kingdom, and teaching concerning God’s bringing in eternal righteousness, are the irrefutable proof for the second coming of Christ and the judgment of the wicked.
We have spoken in many of the lessons how the apostle is like an ambassador of the Lord. They are a glorified message carrier. The message is not their own, but Christ's message who sent them. These prophets were moved upon by the Holy Spirit of God. The message was placed in their mouths by the Holy Spirit of God.
You can easily see the importance of taking notice of the message God sent. The commandments, spoken of by the apostles and prophets, are sent by the Lord to His people.
That ye should remember the words which were spoken before by the holy prophets. On few themes do the prophets dwell more earnestly than on those visitations of Jehovah which they publish as the coming of the day of the Lord. With Joel (Joel 2:2; 2:32) it is to be a time great and terrible, the prospect of which is to move men to repentance, for whosoever shall call upon the name of the Lord shall be delivered. And Israel were taught in many ways that this great day was constantly at hand. They were pointed to it by Isaiah (Isa. 13:6) when the overthrow of Babylon was foretold. For that nation the day of the Lord was coming as destruction from the Almighty. Jeremiah (Jer. 46:10) and Ezekiel (Eze. 30:3) preach the same lesson with the ruin of Egypt for their text. It is a day of vengeance, when the Lord God of hosts will avenge Him of His adversaries; a day of clouds, in which a sword shall come upon Egypt, and her foundations shall be broken down. By what they beheld around them God’s people were to learn that a like day would come upon them also, upon everything that was high and lifted up against God; and for those who were unprepared another prophet (Amos 5:18) declared that it would be darkness, and not light. Before its coming, therefore, they were urged (Zeph. 2:3) to turn to the Lord, that they might be hid in the day of His anger. For God designed by it to make Himself King of all the earth, (Zec. 14:9) wherefore it would be great and terrible. For though Elijah should first be sent (Mal. 4:5) to turn the hearts of the fathers to their children and the hearts of the children to their fathers, in its manifestation that day should still be like a refiner’s fire to purge the evil from among the good.
Peter again reminded his readers of the need to remember (cf. 2Pet. 1:12-15). Others, like Peter, referred to the holy prophets (cf. Luke 1:70; Acts 3:21; Eph. 3:5), whose words were oracles regarding the day of the Lord and related topics. The command of our Lord and Savior refers to His teachings, which were then proclaimed by the apostles (cf. Jude 1:17). Peter’s linking the prophets and apostles placed them on the same level of authority (cf. Eph. 2:20). This also suits Peter’s earlier purpose of distinguishing the true servants of the Lord from the false. Believers do well to recall the writings of both Testaments regarding the Lord’s return.
Verses 3-7: Knowing this first: After describing the proliferation of false teachers to take place during this dispensation, Peter then stresses the importance of being aware of scoffers, or those who would cast doubt on whether the Second Coming will truly happen. While the expression in the last days is used to characterize the entire period between Jesus’ first and second advents, scoffers of our own time fit Peter’s description particularly well.
2Pet. 3:3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
Peter further warns that in the last days of the church age, scoffers literally mockers will ridicule the promise of Christ’s second coming. He further states that arguments based on supposedly unchanging processes since creation, fail to recall the severity of the flood of water upon the earth. Just as God once destroyed the world by water; so it is now reserved unto fire until the day of judgment.
Knowing this first... The 5th New Testament prophecy in 2 Peter (2Pet. 3:3-4, being fulfilled). Next, 2Pet. 3:7. First here means the preeminent matter, not the first in a list. Peter’s priority in this section of his letter is to warn Christians about how the false teachers would try to deny this judgment and steal the hope of believers.
in the last... This phrase refers to that entire period from the arrival of the Messiah to His return (Acts 2:17; Gal. 4:4; 2Tim. 3:1; Heb. 1:2; Jas. 5:3; 1 Pet. 1:20; 1Jhn. 2:18-19; Jude18). The entire age will be marked by saboteurs of the Christian truth and especially the hope of Christ’s return.
last days scoffers... False teachers argue against the second coming of Christ or any teaching of Scripture through ridicule (Isa. 5:19; Jude 18).
scoffers walking (ἐμπαῖκται πορευόμενοι)
This is the reading followed by A. V. But the later texts have added ἐμπαιγμονῇ, in mockery, occurring only here, though a kindred word for mockings ἐμπαιγμῶν is found Heb. 11:36. This addition gives a play upon the words; and so Rev., Mockers shall come with mockery, walking, etc.
walking after their... Peter again speaks of the lifestyle of the false teachers, which was characterized by sexual lusts (2:2, 10, 13-14, 18), pounding home his warning. False teachers who know not the truth and know not God have nothing to restrain their lusts.
They particularly mock the second coming of Jesus Christ because they want to pursue impure sexual pleasure without consequence, or without having to face divine retribution. They want an eschatology that fits their conduct (1Jhn. 2:28-29; 3:2-3).
We must be aware that the world will not receive this message of God. These scoffers are those who make fun of those who believe in salvation through Jesus Christ.
1Cor. 1:18 "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."
These scoffers those who have hardened their heart against God, will laugh at those who believe. They are so caught up in themselves that they think only of the desires of their own flesh. They do not believe in anything they cannot see with their physical eyes.
Ridicule and mockery arise from willful rejection of truth rather than any presentation of facts. The present popular theory of history is based on the supposedly scientific idea of uniformitarianism, which teaches that geological and biological phenomena have operated uniformly since the universe began.
Peter accuses such scoffers of ignoring the biblical account of the original creation Gen. 1, when the earth was formed out of water and in the water. Those same waters prominent in the original creation also covered the earth and destroyed it in the Noahic Flood (verse 6; Gen. 6-8).
Not without solemn purpose were all these words written aforetime, and the Christian preachers who felt that God was faithful were sure that such a day would come upon all the earth. How it would be manifested was for God, and not for them. Some of those who lived when St. Peter wrote beheld part of its accomplishment in the overthrow of the Holy City. But they felt-and their lesson is one for all time-that it is presumptuous in men to compute God’s days, and that it is rebellious blindness not to acknowledge the coming of His day continually in the great crises of history. How many a time since St. Peter spoke has the Lord proclaimed by partial judgments the certainty of that which shall come at the last. The day of the Lord is attested when empires fall, when hordes of barbarians break in upon the civilized world that has grown careless of God, when convulsions rage like those which preceded the Reformation and which shook Europe at the French revolution, and we may add to these the troubles which harass our own land today. All these things preach the same doctrine; all proclaim that verily there is a God that judgeth the earth. Not yet is the voice of prophecy silent. Oh, that men would but remember how long and how surely it has been speaking!
Scoffers laugh at it
Peter understood that he and his readers were living in the last days, the period of time between the Lord’s First and Second Advents. First of all means above all as in 2Pet. 1:20), foremost in importance. Scoffers are the false teachers who deny Jesus Christ (2Pet. 2:1) and His return (2Pet. 3:4). Jesus had said these heretics would come (Mat. 24:3-5, 24:11, 24:23-26), and Paul had written the same (1Tim. 4:1-3; 2Tim. 3:1-9). Peter echoed the warning, adding that their scoffing is accompanied by their… evil desires epithymias, also used in 2Pet. 1:4; 2:10, 2:18; Jude 1:16, 1:18). Arrogant snobbery and disdain for the idea of a coming judgment led to sexual perversion.
2Pet. 3:4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
Where is the... Question 1. Next, 2Pet. 3:11-12. The early church believed that Jesus was coming back imminently (1Cor. 5:51; 1Thes. 1:10; 2:19; 4:15-18; 5:1-2). These scoffers employed an emotional argument against immanency rather than a biblical argument. Their argument played on ridicule and disappointment.
of His coming... When the Lord Jesus shall be revealed from heaven with his mighty angels.
Time of the Second Coming
1. Immediately after the tribulation (Mat. 24:29; 25:31; Rev. 11:1-19:21)
2. At the beginning of the Millennium (Rev. 19:11-21; 20:1-10)
3. After Antichrist reigns 3 1/2 years (Rev. 13:5; 19:11-21; 2Thes. 2:7-8)
4. At the end of this age (Mat. 13:38-43, 13:47-50; 24:3, 24:29-31; 25:31-46)
5. After ten kingdoms are formed inside the old Roman empire (Dan. 2:44-45; 7:23-24; Rev. 13:1-18; 19:11-21)
6. In the days of terrible moral conditions as in the days of Lot and Noah (Mat. 24:37-51; Luke 17:22-27; 2Tim. 3:1-13; 4:1-4; 2Pet. 2:1-22; Jude)
7. After the church age (2Thes. 2:7-8; Acts 15:13-18; Jude 1:14; Zec. 14:5)
8. When Jerusalem is surrounded by armies and half the city is taken (Zec. 14:1-5, 14:14-21; Joel 3:1-21)
9. After the resurrection of the righteous dead and 1,000 years before the resurrection of the wicked (Rev. 20:1-15; Zec. 14:5; Jude 1:14)
10. After all of Rev. 4-19 is fulfilled (Rev. 19:11-21; 20:1-10)
11. At the time Satan is bound before the Millennium (Rev. 20:1-7)
12. When Israel is restored and converted, and Christ takes the throne of David to begin His reign over Israel forever (Isa. 9:6-7; Hos. 3:4-5; Luke 1:32-33; Eze. 36:23-28; 37:16-28)
In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ
Thirty-four Purposes of the Second Coming
1. To take vengeance on rebels (2Thes. 1:7-10; Jude 1:14-15; Rev. 19:11-21).
2. To judge living nations (Mat. 25:31-46; Psm. 67:4; 96:10-13; 98:9).
3. To establish universal religion and civil government (Psm. 72:11; Isa. 2:1-4; Zec. 14:1-21; Mal. 1:11; Rev. 11:15; 20:1-10).
4. To deliver Israel (Zec. 14:1-21; Rom. 11:25-29; Isa. 63:1-6; Mat. 25:31-46; Rev. 19:1-21).
5. To destroy enemies (Jude 1:14-15; 2Thes. 1:7-10; 2:8-12; Rev. 19:11-21; Zec. 14:1-21).
6. To re-establish David’s throne and his kingdom (Isa. 9:6-7; Jer. 30:7-11; Eze. 37:20-26; Hos. 3:5-6; Luke 1:31-33; Acts 15:13-16).
7. To deliver creation from bondage (Rom. 8:21-24; Isa. 11:1-2; 35:1-8; 65:20-25).
8. To bring salvation (Isa. 11:9; 49:6; 52:7; 1Pet. 1:5-13; Rom. 11:25-29).
9. To mete out justice to all (Isa. 11:1-9; 42:1-4; Jer. 23:5-6; 1Cor. 15:24-28).
10. To reign over all nations (Dan. 2:44-45; 7:13-14; Zec. 14:1-21; Rev. 11:15).
11. To make resurrected saints eternal rulers of earth (Mat. 19:28; 1Cor. 6:1-3; Rev. 2:26; 5:10; 20:4-9; Dan. 7:18-27).
12. To gather Israel (Gen. 49:10; Isa. 11:10-12; 66:19-21; Mat. 24:31).
13. To put down rebellion on earth (1Cor. 15:24-28; Rev. 2:27; 11:15; 19:11-21).
14. To rebuild the Jewish temple (Eze. 43:7; Zec. 6:12-13).
15. To manifest God’s glory (Isa. 4:2-6; 35:2; 40:5; 60:1-9; Eze. 39:21; Mat. 16:27; 25:31).
16. To remove the curse from the earth (Isa. 35:1-10; 65:20-25; Mic. 4:1-7; 1Cor. 15:24-28; 21:1-7; 22:3).
17. To bring universal peace and prosperity (Isa. 2:1-4; 35:1-8; Mic. 4:1-7).
18. To end the times of the Gentiles (Luke 21:24; Rom. 11:25; Zec. 14:1-21).
19. To possess the earth (Psm. 2:1-12; Rev. 11:15).
20. To build up Zion (Psm. 102:16; Eze. 37:11-28; Eze. 40:4-48:35).
21. To evangelize the world (Isa. 2:1-4; 11:9; 52:7; 66:19-24; Mal. 1:11; Zec. 8:23; 10:1; 14:16-21).
22. To restore all things (Acts 3:19-21).
23. To bind Satan and his angels (Rev. 20:1-10; Isa. 24:21-23).
24. To punish the inhabitants of earth for sins (Isa. 26:21; 27:1; Rev. 11:18).
25. To give man one more probationary trial (Rev. 20:1-10; Isa. 11:1-16 and 65:20-25).
26. To fight the battle of Armageddon and restore man’s dominion (Rev. 19:11-21; Mat. 5:5; 25:31-46; Psm. 8:1-9).
27. To establish a theocratic government (Psm. 2:1-12; Isa. 2:1-4; 4:1-3; Dan. 2:44-45; 7:13-14; Zec. 14:9; Rev. 20:1-15).
28. To gather together in one all things in heaven and in earth (Eph. 1:10).
29. To heal everyone (Isa. 32:1-5; 33:24; 35:5).
30. To fulfill the Abrahamic, Davidic, and other covenants with man (Gen. 12:1-3; 2Sam. 7:1-29; etc.).
31. To be glorified in the saints (2Thes. 1:10, 1:12; Mat. 25:31-46.
32. To be admired by believers (note, 2Thes. 1:10).
33. To prepare the earth for the eternal habitation of God (Isa. 35:1-10; Zec. 14:1-21; Rev. 20-22; 1Cor. 15:24-28).
34. To purge man of all possibility of future rebellion, so that the original program with man can be finally and eternally realized (Gen. 1:26-31; 8:22; 9:12; Psm. 8:1-9; 1Cor. 15:24-28; Rev. 20-22).
the fathers fell... The Old Testament patriarchs, Abraham, Isaac, and Jacob (Rom. 9:5; Heb. 1:1).
all things continue... This argument against the second coming of Christ is based on the theory of uniformitarianism, which says that all natural phenomena have operated uniformly since the beginning of the earth. The false teachers were also implying that God is absent from earth affairs.
In effect, they were teaching that, There will not be a great cataclysmic judgmental event at the end of history, because that is not how the universe works. There never has been such a judgment, so why should we expect one in the future? Instead, everything in the universe is stable, closed, fixed and governed by never varying patterns and principles of evolution. Nothing catastrophic has ever happened in the past, so nothing catastrophic ever will happen in the future. There will be no divine invasion, no supernatural judgment on mankind.
This is probably the same type of scoffer that laughed at Noah while he was building the ark. Their whole world revolves around the physical. Just as it had never rained in the time of Noah, and they did not believe. They do not believe now, because they have never seen Jesus appear in the sky. Anything that you can see with your eyes requires no faith to believe.
As I said, they have no faith. They only believe in what they can see. The worldly can give a logical reason to them, why the Lord is not coming back. Without faith, it is impossible to please God. We will see later in this lesson why the Lord has not already come back.
For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation. Here the mockers pass from the promise of Christ’s return and fall back upon the more distant records as supplying a stronger argument. The fathers of whom they speak cannot be the Christian preachers. Not many of them could as yet have fallen asleep in death. But the ancient prophets of the Jewish Scriptures had long ago passed away, and against them the scorners direct their shafts. Centuries ago, they urge, the prophetic record was closed; and its final utterance was of the day of the Lord, which has not yet come. Their word fell asleep may have also been used as part of their mockery, classing the words of prophecy among baseless dreams. It maybe they intended a special allusion to that one among the prophets who dates the time of the Lord’s coming. Daniel (Dan. 12:12) speaks of a waiting which shall last a thousand three hundred and five-and-thirty days. But say these scorners, When his word was complete, he was bidden, go thou thy way till the end be. For thou shalt rest, and shalt stand in thy lot at the end of the days. He has fallen asleep, and the other fathers also. They all are at rest, and the end of the days is no nearer. The world stands fast and will stand. It has seen no change since it was brought into existence.
Jude 1:17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
ye the words… The apostles had warned the coming generation about apostates, so that they would be prepared and not be taken by surprise (Acts 20:28-31; 1Tim. 4:1-2; 2Tim. 3:1-5; 4:1-3; 2Pet. 2:1 – 3:4; 1John 2:18; 2John 7-11).
God’s Word is designed to warn and protect (Acts 20:31; 1Cor. 4:14). As verse 18, indicates, there had been continually repeated warnings.
Jude calls on his readers to recall apostolic teaching. Today this would mean especially the New Testament.
This is a total separation from the people mentioned in verse 16. This is speaking to the followers of God the beloved. We, Christians, are reminded to keep our thoughts on the pure gospel message sent by the apostles from the Lord Jesus Christ.
THE DESCRIPTION CORRESPONDING TO BALAAM: IMPIOUS DISCONTENT AND GREED OF THE LIBERTINES - THE APOSTOLIC WARNING RESPECTING THEM.
These words form the second part of the threefold description of the libertines; and just as the first part was balanced by a prophetic warning quoted from the Book of Enoch, so this part is balanced by a quotation of the prophetic warning given by the Apostles, to the effect that persons like these ungodly men would certainly arise. This second division more clearly corresponds to the case of Balaam mentioned in Jude 1:11 than the first division of the description corresponds to the case of Cain.
From verse 16 we see. These are murmurers. For the second time St. Jude points to the intruders who are disturbing the Church, and shows his readers another group of characteristics by which these dangerous persons, who disgrace the name of Christian, may be known. This second group hangs on closely to what immediately precedes. It seems to have been suggested by the last words of the prophecy quoted from Enoch, the hard things which ungodly sinners have spoken against Him. The way m which the libertines spoke hard things against God was by murmuring against His decrees and complaining of the dispensations of His Providence. This is the exact meaning of the word which is rendered complainers μεμψιμοιροι and which occurs nowhere else in the New Testament; finding fault with their lot, i.e., discontented with the condition of life which God had assigned to them, and not only blaming Him for this, but for the moral restrictions which He had imposed upon them and upon all mankind. Men who walk after their lusts, and shape their course in accordance with these κατα ταας αυτων πορευομενοι, cannot be contented, for the means of gratifying the lusts are not always present, and the lusts themselves are insatiable: even when gratification is possible, it is only temporary; the unruly desires are certain to revive and clamour once. more for satisfaction. This was notably the ease with Balaam, whose grasping cupidity chafed against the restraints which prevented it from being gratified. As Bishop Butler says of him, He wanted to do what he knew to be very wicked, and contrary to the express command of God; he had inward checks and restraints, which he could not entirely get over; he therefore casts about for ways to reconcile this wickedness with his duty Sermon, 7. From a somewhat different point of view J. H. Newman says much the same thing of him: Balaam would have given the world to have got rid of his duties; and the question was, how to do so without violence Plain Sermons, Rivingtons, 1868, vol. 4. p. 28. Isaac Williams, who has a sermon on the same subject, puts the matter in yet an other way. Balaam knew what was holy and good, and it may be that he loved it also, but he loved riches more: his knowledge was with God; his will was with Satan He wished to proceed together with God and Mammon-God on his lips, and Mammon in his heart The Characters of the Old Testament, Rivingtons, 1869, pp. 128, 130). The way in which the libertines seem to have set about the impossible task of getting rid of their duties and reconciling the service of God with the service of Satan appears to have been that of roundly declaring that Christian liberty included freedom to gratify one’s desires: if it did not do so, it was an empty delusion. In this way they turned the grace of God into lasciviousness (Jude 1:4), and their mouth spoke great swelling words. In the parallel passage in 2 Peter an explanation of this kind is given of the great swelling words. By means of them these evil men enticed others in the lusts of the flesh by lasciviousness promising them liberty. (2Pet. 2:18-19) According to them, it was the magnificent privilege of Christians to be freed from righteousness and become the slaves of sin. Irenaeus attributes doctrine of this kind to Simon Magus and his followers, who, as being free, live as they please; for men are saved through His grace, and not through their own righteous acts. For righteous actions are not such in the nature of things, but accidentally (Haer., I 23. 3).
But now to our text verse 17 we see. But ye, beloved, remember ye the words which have been spoken before by the Apostles of our Lord Jesus Christ. The Revisers have done well to restore the ye - But ye, beloved - which was in all English versions previous to that of 1611, just as in Jude 1:20. In both cases the pronoun is emphatic, and places the persons addressed in marked contrast to the ungodly men against whom they are being warned. Whatever they may do, do not you be deceived by their arrogant language and timeserving conduct, for these are the scoffing sensualists against whom you have already been warned beforehand by the Apostles. Their behavior is amazing, but it ought not to take you by surprise. St. Jude evidently takes for granted that the Apostolic warning which he quotes is well known to his readers. Such an appeal to the authority of the Apostles would certainly be more natural in one who was himself not an Apostle, but it must not be regarded as quite decisive, as if St. Jude had written how that they said to us. Other reasons, however, support the impression which this passage conveys, that the writer is not an Apostle. On the other hand, there is nothing in these words to warrant the conclusion that the writer regards the Apostles as persons who lived long ago, or who gave this warning long ago. All that is implied is that before these ungodly men crept in privily into the Church, Apostles had foretold that such persons would arise. In the last time is not St. Jude’s expression, but theirs; and by it the Apostles certainly did not mean an age remote from their own: the last time had already begun when they wrote. see on 2Tim. 3:1-2, in The Pastoral Epistles, and comp. 1Jhn. 2:18; Heb. 1:2; 1Pet. 1:20)
The fact that this expression των ασεβειων occurs here, but not in the parallel verse in 2 Peter, is an indication of a much more important difference between the two passages. In spite of the great similarity of wording, the meaning is very different. The mockers in each case mock at totally different things. In 2 Peter we are expressly told that they scoffed at the belief that Christ was coming to judge the world. What has become of the promise of His coming? Everything goes on just as it has done for generations. There is not a hint of any such notion here; on the contrary, it is implied that these libertines mocked at God’s dealings with themselves, and at the belief that the Gospel did not give them full liberty to gratify their sensual desires. They were among those of whom it is written that fools make a mock at sin. (Prov. 14:9) By scoffing at things sacred, and ridiculing the notion that there is any harm in licentiousness, or anything estimable in holiness, they created a moral atmosphere in which men sinned with a light heart, because sin was made to look as if it were a matter of no moment, a thing to be indulged in without anxiety or remorse. It would be more reasonable and less reprehensible to make a mock at carnage or pestilence, and teach men to go with a light heart into a desolating war or plague-stricken neighborhood. In such cases experience of the manifest horrors would soon cure the lightheartedness. But the horrible nature of sin is not so manifest, and with regard to that experience teaches its lesson more slowly. It is like a poisoning of the blood rather than a wound in the flesh, and may have done incalculable mischief before any serious pain is felt, or any grave alarm excited. Hence it is quite easy for many to walk after their own ungodly lusts, and at the same time mock at sin and its consequences. And then the converse of the proverb becomes true, and sin mocks at the fools that mocked at it-a meaning which the Hebrew may very well have. In the margin of the Revised Version we read, Guilt mocketh at the foolish. As Delilah mocked at Samson, so does sin mock at those who have been taken captive by it. There is no folly equal to the foolhardiness of those who make light, either to themselves or to others, of the deadly character of any form of sin. They thereby save the tempter all trouble, and do his work themselves. “His own iniquities shall take the wicked, and he shall be holden with the cords of his sin. He shall die for lack of instruction; and in the greatness of his folly he shall go astray," (Prov. 5:22-23).
Guidelines for Avoiding Apostasy
Having identified the apostates in expressive language, Jude gave the believers guidelines on how to avoid the apostates’ errors. It is not enough to recognize false teachers; it is also necessary to avoid falling into their errors.
Remembering the teaching of the apostles
Jude told his readers to remember what the apostles had foretold about scoffers. At Ephesus, Paul warned of the savage wolves that would come in to destroy the flock and distort the truth (Acts 20:29-30). He sounded similar warnings of apostasy to Timothy (1Tim. 4:1; 2Tim. 3:1-5; 4:3-4). Peter had addressed the same issue (2Pet. 2:1-3; 3:3-4). The quotation in Jude 1:18 is a loose rendering of Peter’s words in 2Pet. 3:3, and at the same time it summarized Paul’s warnings.
Jude 1:18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
How that they... The 2nd and last New Testament prophecy in Jude (Jude 1:18, being fulfilled; cp. 2Pet. 3:3).
the last time... While throughout this present dispensation, between the first advent and the second coming of Christ, there have been those who ridicule true believers, the scoffers doubtless multiply toward the close of the age. Immoral and amoral, they seek their own unholy sensual desires, following after their own ungodly lusts.
Literally meaning at the chronological end of the current epoch or season (2Tim. 3:1). This term refers to the time of Messiah from His first coming until His second. These characteristics will prevail until Christ returns.
should be mockers... These are the scoffers at God’s future plans who pretend to know the truth but deny that judgment will ever come.
mockers, scoffers walking (ἐμπαῖκται πορευόμενοι)
This is the reading followed by A. V. But the later texts have added ἐμπαιγμονῇ, in mockery, occurring only here, though a kindred word for mockings ἐμπαιγμῶν is found Heb. 11:36. This addition gives a play upon the words; and so Rev., Mockers shall come with mockery, walking, etc.
Examples of such apostolic warnings are found (in Acts 20:29, 30; 2Tim. 3:1-9; 2 Pet. 3:3).
walk after their... They murmur, complain and live in their own lusts and passions. They pretend devotion to rich men in order to gain money, influence, and power (Jude 1:16, 1:18).
ungodly lusts (ἐπιθυμίας τῶν ἀσεβειῶν)
Lit., lusts of ungodlinesses.
These apostles of the Lord Jesus Christ had warned that in the end times there would be scoffers who walk after the ways of the world and, also, try to lead others in this wicked way.
How that they said to you may mean how that they used to say to you ελεγον υμιν and may refer to oral teaching; but we cannot be at all certain of this. Still less can we be certain that, if written warnings are included or specially meant, the reference is to 2Pet. 3:3 : “knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts." Both passages may have a common source, or that in 2 Peter may be modeled upon this one. The word for mockers is the same in both εμπαικται, and it is a very unusual word, not used by profane writers, nor anywhere else in the New Testament; in the Septuagint it occurs only once, (Isa. 3:4) and there apparently in the sense of childish persons. The Authorized Version unfortunately obscures this close connection between the wording of 2Pet. 3:3, and that of this passage, by having scoffers in the one, and mockers in the other. The particular in which the two passages really differ must not pass without notice. St. Jude writes, walking after their own ungodly lusts, or more literally, their own lusts of ungodlinesses, των ασεβειων. Most probably the genitive here is descriptive, as in Jas. 1:24 and Jas. 2:4; and therefore the substitution of the adjective ungodly for it in the English versions is justifiable. But it is possible that lusts of ungodlinesses means that they lusted after impieties, and therefore the rendering given in the margin of the Revised Version should not be left unheeded. Wycliffe, Purvey, and the Rhemish here differ from other English versions, being made from later texts of the Vulgate, which read, secundum desideria sua ambulantes in impietatibus or in impierate, whereas the better text has impietatum. However we translate the genitive case, we may regard the word as an echo of the prophecy quoted from the Book of Enoch, in which ungodly or ungodliness occurs with persistent iteration (Jude 1:15).
Peter had addressed the same issue (2Pet. 2:1-3; 3:3-4). The quotation in Jude 1:18 is a loose rendering of Peter’s words in 2Pet. 3:3, and at the same time it summarized Paul’s warnings.
Jude 1:19 These be they who separate themselves, sensual, having not the Spirit.
they who separate... Separate themselves from the true church and those who demand holy living, which they leave under the pretense of superior wisdom and ideals. Jude seems to have in mind their tendency to be schismatic or divisive, to set forth heretical notions and then separate themselves and their followers from those who hold to apostolic doctrine. But note that they get their start in the church itself, (verse 4). They fractured the church rather than united it (Eph. 4:4-6; Phil. 2:2).
separate themselves (ἀποδιορίζοντες)
Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i.e., cause divisions in the church. The verb is compounded with ἀπό, away; διά, through; ὅρος, a boundary line. Of those who draw a line through the church and set off one part from another.
sensual... or worldly-minded people are people who are controlled by their flesh and not the Spirit of God. I have said this over and over, but we are either controlled by our flesh, or by our spirit. We must crucify our flesh, so that Jesus can quicken our spirit.
sensual (ψυχικοί)
See on Mark 12:30. As ψυχή denotes life in the distinctness of individual existence, the centre of the personal being, the I of each individual, so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1Cor. 2:14; 15:44 :. The rendering sensual, here and Jas. 3:15, is inferential: sensual because natural and unrenewed In contrast with this is
the spirit
The higher spiritual life. So the adjective πνευματικός, spiritual, is everywhere in the New Testament opposed to ψυχικός, natural. See 1Co. 15:44, 15:46.
These worldly-minded, sensual apostate teachers advertise themselves as having the highest spiritual knowledge, but are actually attracted to the most debased levels of life. They are soulish not spiritual (Jas. 3:15).
John 3:6 "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
Not having the Spirit. The Revisers maintain this rendering, which does not appear in English versions until the influence of Beza and the Genevan Version made itself felt. Calvin seems to adopt it; but Luther certainly does not die da keinen Geist haben. It must be supposed that the arguments in favor of it are very strong, seeing that the alternative translation is not allowed a place in the margin of either Authorized or Revised Version, nor is recommended by the American Committee. Nevertheless, the points in its favor are well worth considering. This alternative translation is, Having no spirit (Tyndale, Cranmer), i.e., no spiritual nature. Not having spirit is Wycliffe's rendering. This agrees very welt with the context. St. Jude has just stigmatized the libertines as sensuous, or psychical. Of the three elements in man’s nature, body, soul, and spirit, they are ruled by the two lower, while the third, which ought to be supreme, is persistently ignored. They had allowed the spiritual part of their being to become so bemired with self-indulgence and self-sufficiency, to be so much under the dominion of human emotion and reason, that it was utterly inoperative and practically non-existent. Their power of spiritual insight into things heavenly, of laying hold of the invisible world, and of entering into communion with God, was gone. The Holy Spirit was not only absent, but His seat was overturned and destroyed. The facts that spirit has neither article nor epithet in the Greek, and that the negative is subjective, and not objective πνευμα μη εχοντες, are in favor of man’s spirit being meant, and this clause being an explanation of what precedes. These men are sensuous because they have lost all spiritual power. It must not, however, be understood that the absence of article and epithet is any barrier to the rendering, Having not the Spirit. Philippians if. I is proof of that. (comp. Eph. 2:22; Col. 1:8) Nevertheless, such cases are comparatively rare. The usual expression for the Third Person of the Holy Trinity is either the Spirit, or Holy Spirit, or the Holy Spirit, or the Spirit of God, or of the Lord, or of Jesus Christ, or of truth, or of life, etc. Therefore, when we find spirit without either article, epithet, or distinguishing genitive, the probabilities are that the spirit of man, and not the Spirit of God, is intended.
As stated in Jude 1:18-19, these intruders (a) scoffed (cf. Jude 1:10-15), (b) followed their own ungodly desires (cf. Jude 1:16) and mere natural instincts (cf. Jude 1:10, 1:16), and (c) sought to divide believers. Such men obviously did not have the Holy Spirit and thus were not born again (Rom. 8:9).
Jude 1:20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
building up yourselves... Seven final commands to Christians:
1. Build up yourselves on your most holy faith (Jude 1:20; 1Tim. 1:4).
2. Pray in the Holy Ghost (Jude 1:20; Eph. 6:18; Rom. 8:26).
3. Keep yourselves in the love of God (Jude 1:20; 2Tim. 1:14; Rom. 8:35-39).
4. Look for the mercy of our Lord Jesus Christ (Jude 1:21; Heb. 12:15).
5. Have compassion on some, making a distinction between those who are weak and ignorant and those who are proud and arrogant of heart and unwilling to obey truth (Jude 1:22).
6. Save the willing with fear, pulling them out of the fate of eternal hell (Jude 1:23).
7. Hate even the garment spotted by the flesh (Jude 1:23; Jas. 1:27; Eph. 5:27).
True believers have a sure foundation (1Cor. 3:11), and cornerstone (Eph. 2:20), in Jesus Christ. The truths of the Christian faith (verse 3) have been provided in the teaching of the apostles and prophets (Eph. 2:20), so that Christians can build themselves up by the Word of God (Acts 20:32).
praying in the... This is not a call to some ecstatic form of prayer, but simply a call to pray consistently in the will and power of the Spirit, as one would pray in the name of Jesus Christ (Rom. 8:26-27).
The antidote for error is not simply to pull back from wrong but also to be built up in what is right, especially through clinging to God in prayer.
Notice, it is our obligation to build our faith. The best way to build our faith is through prayer and using our faith. The more we use it, the more it grows. When we do not know what to pray for, God the Holy Ghost prays for us, if we will allow Him. Letting God pray through you, for you, builds you up more than you could ever imagine.
The expression building up εποικοδομειν is in the New Testament never used of actual building, but always in the metaphorical sense of believers being united together so as to form a temple. In this temple Christ is sometimes regarded as the foundation, (1Cor. 3:11) sometimes as that which binds the structure together. (Eph. 2:20; Col. 2:7) The notion of building up comes from the preposition επι one stone being placed upon another, so that upward progress is made. The faith here is probably the foundation on which the structure is to rest; but it would be possible to translate with your most holy faith, instead of on your most holy faith; and in that case the dative would, as Col. 2:7, express the cement rather than the foundation. In any case the faith is not the internal grace or virtue of faith, but, as both the participle and the adjective show, the faith which was once for all delivered unto the saints (Jude 1:3). It is your faith, because it has been thus delivered to you; and it is most holy, in marked contrast to the vile and shifty doctrines which the libertines profess and uphold.
Praying in the Holy Ghost. This is the best arrangement of the words, although the Greek allows us to take in the Holy Ghost with the previous clause, a rather clumsy division of the words, which is sanctioned by Luther, Beza, and the Rhemish Version: building yourselves upon our (sic) most holy faith, in the Holy Ghost, praying. The expression praying in the Holy Ghost occurs nowhere else; but that is no reason why St. Jude should not have used it here. It means that we are to pray in the power and wisdom of the Spirit. In order that we may pray, and pray aright, He must move our hearts and direct our petitions.
Nurturing themselves
In addition to remembering what the apostles had said about the apostates, Jude’s readers were to give attention to themselves. Here is the heart of his message: build yourselves up in your most holy faith… pray in the Holy Spirit, keep yourselves in God’s love, and wait for Christ’s return. The NIV seems to suggest three exhortations, but the Greek has four parallel participles: building, praying, keeping, expecting. The evident contrast of these actions to the scoffers was introduced by the words but you. And for the third time Jude addressed his readers as dear friends (Jude 1:3, 1:17, 1:20).
Personal edification builds yourselves up comes from progressing in the knowledge of your most holy faith. This faith that was once for all entrusted to the saints (Jude 1:3) was the teaching of the apostles now recorded in the Scriptures, to be studied (Acts 20:32; 2Tim. 2:15).
Praying in the Holy Spirit is not speaking in tongues but is praying out of hearts and souls that are indwelt, illuminated, and filled with the Holy Spirit (George Lawrence Lawlor, Translation and Exposition of the Epistle of Jude, p. 127). It is praying in the power of the Holy Spirit (cf. Eph. 6:18).
Godlessness in the Last Days
2Tim. 3:1 This know also, that in the last days perilous times shall come.
this know (τοῦτο γίνωσκε)
The phrase N.T.o. Comp. Paul's γινώσκειν ὑμᾶς βούλομαι I would have you to know, Phlp. 1:12; and θέλω δὲ ὑμᾶς εἰδέναι I would you should know, 1Cor. 11:3.
the last days... This phrase refers to this age, the time since the first coming of the Lord Jesus (see 1Tim. 4:1).
in the last days (ἐπ' ἐσχάταις ἡμέραις)
The phrase only here in Pastorals, Acts 2:17, Jas. 5:3. Similar expressions are ἐν καιρῷ ἐσχάτῳ in the last season, 1Pet. 1:5: ἐπ' ἐσχάτου τῶν χρόνων at the last of the times, 1Pet. 1:20: ἐπ' ἐσχάτου χρόνου at the last time, Jude 1:18: ἐπ' ἐσχάτων τῶν ἡμερῶν at the last of the days, 2Pet. 3:3: ἐν ὑστέροις καιροῖς in the latter seasons, 1Tim. 4:1. The times immediately preceding Christ's second appearing are meant. Comp. Heb. 1:2; Jas. 5:3.
perilous times shall... The 2nd New Testament prophecy in 2 Timothy (2Tim. 3:1-5, being fulfilled). Next, 2Tim. 3:12. Greek: chalepos, hard; difficult; grievous. Translated fierce in Mat. 8:28.
perilous times (καιροὶ χαλεποί)
Only here and Mat. 8:28. Lit. hard times: schwere Zeiten. Καιρός denotes a definite, specific season. See on Mat. 12:1; see on Acts 1:17.
Perilous is used to describe the savage nature of two demon-possessed men (Mat. 8:28). The word for times had to do with epochs, rather than clock or calendar time.
Such savage, dangerous eras or epochs will increase in frequency and severity as the return of Christ approaches (verse 13). The church age is fraught with these dangerous movements accumulating strength as the end nears (Mat. 7:15; 24:11-12, 24; 2 Pet. 2:1-2).
shall come (ἐνστήσονται)
Lit. out of the world, the present world which is evil. For αἰών age or period, see John 1:9, and additional note on 2Thes. 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2Cor. 4:4. Ἑνεστῶτος, present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών the now world (1Tim. 6:17); ὁ αἰὼν τοῦκοσμοῦ the period of this world (Eph. 2:2); ὁ αἰὼν οὗτος this world or age (Rom. 7:2). Ἑνεστῶτος, not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2Thes. 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2Thes. 2:2; 2Tim. 3:1; 1Cor. 7:26. The sense of present as related to future is clear in Rom. 8:38; 1Cor. 3:22; Heb. 9:9. For the evil character of the present world as conceived by Paul, see Rom. 12:2; 1Cor. 2:6; 2Cor. 4:4; Eph. 2:2. Or will set in. Mostly in Paul. Only here in Pastorals. See on Gal. 1:4.
In previous lessons, Paul has been cautioning Timothy of false teaching that will come in the church. In this lesson, Paul speaks prophetically of the last days. This will be things that are happening primarily out of the church in society itself, but much of it taking place in the church, as well.
Perilous times would be times of great uncertainty. Possibly, a better way to say this would be to say dangerous times. I believe if you carefully investigate this with me, you will agree this is speaking of the very days we live in.
THE LAST DAYS - THE BEARING OF THE MENTION OF JANNES AND JAMBRES ON THE QUESTION OF INSPIRATION AND THE ERRORS CURRENT IN EPHESUS.
IN the first chapter the Apostle looks back over the past; in the second he gives directions about the present; in the third he looks forward into the future. These divisions are not observed with rigidity throughout, but they hold good to a very considerable extent. Thus in the first division he remembers Timothy’s affectionate grief at parting, his faith and that of his family, and the spiritual gift conferred on him at his ordination. And respecting himself he remembers his teaching Timothy, his being deserted by those in Asia, his being ministered to by Onesiphorus. In the second chapter he charges Timothy to be willing to suffer hardships with him, and instructs him how to conduct himself in the manifold difficulties of his present position. And now he goes on to forewarn and forearm him against dangers and troubles which he foresees in the future.
There are several prophecies in the New Testament similar to the one before us. There is that of St Paul to the Ephesian Church some ten years before, just before his final departure for the bonds and afflictions which awaited him at Jerusalem. "I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from your own selves shall men arise, speaking perverse things, to draw away disciples after." (Acts 20:29-30) The Epistles to Timothy show that this prediction was already being fulfilled during the Apostle’s lifetime. There is, secondly, the prophecy respecting the great falling away and the revealing of the man of sin, which is somewhat parallel to the one before us. (2Thes. 2:3-7) Thirdly, there is the similar prediction in the First Epistle to Timothy. (1Tim. 4:1-3) And besides these three by St. Paul, there are those contained in 2Pet. 2:1-2 about the rise of false teachers, and in the First Epistle of St. John (1Jhn. 2:18 and 1Jhn. 4:3) about the coming of antichrist. Those in 2 Thessalonians and 2 Peter should be compared with the one before us, as containing a mixture of present and future. This mixture has been made the basis of a somewhat frivolous objection. It has been urged that the shifting from future to present and back again indicates the hand of a writer who is contemporary with the events which he pretends to foretell. Sometimes he adopts the form of prophecy and uses the future tense. But at other times the influence of facts is too strong for him. He forgets his assumed part as a prophet and writes in the present tense of his own experiences. Such an objection credits the feigned prophet with a very small amount of intelligence. Are we seriously to suppose that anyone would be so stupid as to be unable to sustain his part for half a dozen verses, or less, without betraying himself? But, in fact, the change of tense indicates nothing of the kind. It is to be explained in some cases by the fact that the germs of the evils predicted were already in existence, in others by the practice (especially common in prophecy) of speaking of what is certain to happen as if it were already a fact. The prophet is often a seer, who sees as present what is distant or future; and hence he naturally uses the present tense, even when he predicts.
The meaning of the last days is uncertain. The two most important interpretations are:
(1) the whole time between Christ’s first and second coming, and
(2) the portion immediately before Christ’s second coming.
Probability is greatly in favor of the latter; for the other makes the expression rather meaningless. If these evils were to come at all, they must come between the two Advents; for there is no other time: and in that case why speak of this period as the last days? It might be reasonable to call them these last days, but not last days without such specification. At the present time it would not be natural to speak of an event as likely to happen in the last days, when we meant that it would happen between our own time and the end of the world. The expression used in 1Tim. 4:1 very probably does mean no more than in future times; hereafter εν υστεροις καιροις. But here and in 2Pet. 3:3 the meaning rather is in the last days, when the Lord is at hand. It is then that the enemy will be allowed to put forth all his power, in order to be more completely overthrown. Then indeed there will be perilous, critical, grievous times καιροι χαλεποι. The Apostle treats it as possible, or even probable, that Timothy will live to see the troubles which will mark the eve of Christ’s return. The Apostles shared, and contributed to produce, the belief that the Lord would come again soon, within the lifetime of some who were then alive. Even at the close of a long life we find the last surviving Apostle pointing out to the Church that it is the last hour, (1Jhn. 2:18) obviously meaning by that expression that it is the time immediately preceding the return of Christ to judge the world. And some twenty years later we find Ignatius writing, to the Ephesians, these are the last times (εσχατοι καιροι).
Predictions of Faithlessness
As in his previous letter, Paul warned Timothy about the collapse predicted for the last days (cf. 1Tim. 4:1-3), a term which includes the entire period between the first century and Christ’s return. During this interim, according to the prediction, the world will see terrible times of societal degeneration. Paul gave an extraordinary list (cf. Rom. 1:28-32) of 19 general characteristics believers should expect.
