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.