1Ti 4:1, 2Pe 3:3, 1Jo 2:18, Jude 17-18 | Barnes | STEP | 1st Timothy Chapter 4. ANALYSIS OF THE CHAPTER. THERE is, in many respects, a strong resemblance between the first part of this chapter and . Comp. Notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and, having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:-- I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy, . (a) There was to be, in the latter days, a great departing from the faith, . (b) Some of the characteristics of that apostasy were these: there would be a giving heed to seducing spirits, and doctrines of devils, . Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared, @1Ti 4:2 . They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man, . II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives' fables," . (a) He was not to allow himself to be influenced by such fables, but at once to reject them, . (b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important, . (c) That which was truly profitable, and which ought to be regarded as important, was godliness; for that had promise of the present life, and of the life to come, . (d) Timothy must expect, in giving these instructions, to endure labour and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths, . III. Various admonitions respecting his personal deportment, . (a) He was so to live that no one would despise him or his ministry because he was young, . (b) He was to give a constant attention to his duties until the apostle should himself return to him, . (c) He was carefully to cultivate the gift which had been conferred by his education, and by his ordination to the work of the ministry, . (d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all, . (e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him, . Verse 1. Now the Spirit . Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation then made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it. Comp. ; ; . From , it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no probability, however, in the supposition that so important a subject was communicated directly by the Holy Ghost to other of the apostles. Speaketh expressly . In express words, ρητως. It was not by mere hints, and symbols, and shadowy images of the future. it was in an open and plain manner--in so many words. The object of this statement seems to be to call the attention to Timothy to it in an emphatic manner, and to show the importance of attending to it. That in the latter times . Under the last dispensation, during which the affairs of the world would close. It does not mean that this would occur just before the end of the world, but that it would take place during that last dispensation , and that the end of the world would not happen until this should take place. Some shall depart from the faith . The Greek word here-- αποστησονται, apostesnotai -- is that from which we have derived the word apostate , and would be properly so rendered here. The meaning is, that they would apostatize from the belief of the truths of the gospel. It does not mean that, as individual, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word " some ", here τινες, does not imply that the number would be small. The meaning is, that certain persons would thus depart, or that there would be an apostasy of the kind here mentioned, in the last days. From the parallel passage in , it would seem that this was to be an extensive apostasy. Giving heed to seducing spirits . Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it may apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to any false teaching; but it is evident that the apostle had a specific apostasy in view--some great system that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that men in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify. Comp. . And doctrines of devils . Gr., " Teachings of demons "--διδασκαλιαις δαιμονιων. This may either mean teachings respecting demons, or teachings by demons. This particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon. Comp. . Instances of the construction where the genitive denotes the object , and should, be translated concerning , occur in , "The gospel of the kingdom," i.e., concerning the kingdom; , "Power of unclean spirits," i.e., over or concerning unclean spirits. So, also, . Instances of construction where the genitive denotes the agent, occur in the following places: , "A horn of salvation," i.e., a horn which produces or causes salvation. . Whether the phrase here means that, in the apostasy, they would give heed to doctrines respecting demons , or to doctrines which demons taught , cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching respecting demons. They would "give heed to," or embrace, some peculiar views respecting demons. The word here rendered devils is δαιμονια-- demons . This word, among the Greeks, denoted the following things: (1.) A god or goddess, spoken of the heathen gods. Comp. in New Testament, (2.) A divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer. (3.) The souls of men of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them--tutelary divinities, or geniuses--like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1.6; Apol. Soc. 4. See Passow . (4.) To this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense--a bad spirit, subject to Satan, and under his control; one of the host of fallen angels-- commonly, but not very properly, rendered devil , or devils . These spirits were supposed to wander in desolate places, . Comp. ; or they dwell in the air, . They were regarded as hostile to mankind, ; as able to utter heathen oracles, ; as lurking in the idols of the heathen, . They are spoken of as the authors of evil, . Comp. ; and as having the power of taking possession of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, ; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, so far as the word used is concerned , be either of the following: (1.) Accordance with the prevalent notions of the heathen respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the heathen would prevail in the Christian church, or that the worship of the heathen gods as such would be set up there. (2.) An accordance with the Jewish views respecting demoniacal possessions, and the power of exorcising them, If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction. (3.) Accordance with the prevalent heathen notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods; and who, though invisible, were supposed still to exert all important influence in favour of mankind. To these beings, the heathen rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate their favour. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfilment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle. There is, first , the worship of the Virgin and of the saints, or the extraordinary honours rendered to them--corresponding almost entirely with the reverence paid by the heathen to the spirits of heroes, or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The Virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q. Is it lawful to recommend ourselves to the saints, and ask their prayers? A. Yes; as it is lawful and a very pious practice to ask the prayers of our fellow creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs, "In union with the holy church and its minister, and invoking the blessed Virgin Mary, Mother of God, and all the angels and saints; we now offer the adorable sacrifice of the mass," etc. In the "General Confession" it is said, "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So, also, the Council of Trent declared, Sess. 25, Concerning the Invocation of the Saints , "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev. J. F. Berg, pp. 342--356. Secondly , in the Papal communion the doctrine of exorcism is still held--implying a belief that evil spirits or demons have power over the human frame; a doctrine which comes fairly under the meaning of the phrase here--" the doctrine respecting demons ." Thus, in Dr. Butler's Catechism: "Q. What do you mean by exorcism? A. The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Q. Has Christ given his church any such power over devils? A. Yes, he has. See . And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church. (a) "in the latter times" (b) "seducing spirits"

1 Timothy 4:1

1st Timothy Chapter 4.

ANALYSIS OF THE CHAPTER.

THERE is, in many respects, a strong resemblance between the first part of this chapter and 2Thes 2. Comp. Notes on that chapter. The leading object of this chapter is to state to Timothy certain things of which he was constantly to remind the church; and, having done this, the apostle gives him some directions about his personal deportment. The chapter may be conveniently divided into three parts:--

I. Timothy was to put the church constantly in remembrance of the great apostasy which was to occur, and to guard them against the doctrines which would be inculcated under that apostasy, 1Timm 4:1-6.

(a) There was to be, in the latter days, a great departing from the faith, 1Timm 4:1.

(b) Some of the characteristics of that apostasy were these: there would be a giving heed to seducing spirits, and doctrines of devils, 1Timm 4:1. Those who taught would hypocritically speak what they knew to be falsehood, having their own consciences seared, @1Ti 4:2. They would forbid to marry, and forbid the use of certain articles of food which God had appointed for man, 1Timm 4:3-5.

II. Timothy was to warn the churches against trifling and superstitious views, such as the apostle calls "old wives' fables," 1Timm 4:7-11.

(a) He was not to allow himself to be influenced by such fables, but at once to reject them, 1Timm 4:7.

(b) The bodily exercise which the friends of such "fables" recommended was of no advantage to the soul, and no stress ought to be laid on it, as if it were important, 1Timm 4:8.

(c) That which was truly profitable, and which ought to be regarded as important, was godliness; for that had promise of the present life, and of the life to come, 1Timm 4:8.

(d) Timothy must expect, in giving these instructions, to endure labour and to suffer reproach; nevertheless, he was faithfully to inculcate these important truths, 1Timm 4:10,11.

III. Various admonitions respecting his personal deportment, 1Timm 4:12-16.

(a) He was so to live that no one would despise him or his ministry because he was young, 1Timm 4:12.

(b) He was to give a constant attention to his duties until the apostle should himself return to him, 1Timm 4:13.

(c) He was carefully to cultivate the gift which had been conferred by his education, and by his ordination to the work of the ministry, 1Timm 4:14.

(d) He was to meditate on these things, and to give himself wholly to the work, so that his profiting might appear to all, 1Timm 4:15.

(e) He was to take good heed to himself, and to the manner and matter of his teaching, that he might save himself and those who heard him, 1Timm 4:16.

Verse 1. Now the Spirit. Evidently the Holy Spirit; the Spirit of inspiration. It is not quite certain, from this passage, whether the apostle means to say that this was a revelation then made to him, or whether it was a well-understood thing as taught by the Holy Spirit. He himself elsewhere refers to this same prophecy, and John also more than once mentions it. Comp. 2Thes 2; 1Jn 2:18; Rev 20. From 2Thes 2:6, it would seem that this was a truth which had before been communicated to the apostle Paul, and that he had dwelt on it when he preached the gospel in Thessalonica. There is no probability, however, in the supposition that so important a subject was communicated directly by the Holy Ghost to other of the apostles.

Speaketh expressly. In express words, ρητως. It was not by mere hints, and symbols, and shadowy images of the future. it was in an open and plain manner--in so many words. The object of this statement seems to be to call the attention to Timothy to it in an emphatic manner, and to show the importance of attending to it.

That in the latter times. Under the last dispensation, during which the affairs of the world would close. Heb 1.2 It does not mean that this would occur just before the end of the world, but that it would take place during that last dispensation, and that the end of the world would not happen until this should take place. 2Thes 2:3

Some shall depart from the faith. The Greek word here-- αποστησονται, apostesnotai-- is that from which we have derived the word apostate, and would be properly so rendered here. The meaning is, that they would apostatize from the belief of the truths of the gospel. It does not mean that, as individual, they would have been true Christians; but that there would be a departure from the great doctrines which constitute the Christian faith. The ways in which they would do this are immediately specified, showing what the apostle meant here by departing from the faith. They would give heed to seducing spirits, to the doctrines of devils, etc. The use of the word "some", here τινες, does not imply that the number would be small. The meaning is, that certain persons would thus depart, or that there would be an apostasy of the kind here mentioned, in the last days.

From the parallel passage in 2Thes 2:3, it would seem that this was to be an extensive apostasy.

Giving heed to seducing spirits. Rather than to the Spirit of God. It would be a part of their system to yield to those spirits that led astray. The spirits here referred to are any that cause to err, and the most obvious and natural construction is to refer it to the agency of fallen spirits. Though it may apply to false teachers, yet, if so, it is rather to them as under the influence of evil spirits. This may be applied, so far as the phraseology is concerned, to any false teaching; but it is evident that the apostle had a specific apostasy in view--some great system that would greatly corrupt the Christian faith; and the words here should be interpreted with reference to that. It is true that men in all ages are prone to give heed to seducing spirits; but the thing referred to here is some grand apostasy, in which the characteristics would be manifested, and the doctrines held, which the apostle proceeds immediately to specify. Comp. 1Jn 4:1.

And doctrines of devils. Gr., "Teachings of demons"--διδασκαλιαις δαιμονιων. This may either mean teachings respecting demons, or teachings by demons. This particular sense must be determined by the connection. Ambiguity of this kind in the construction of words, where one is in the genitive case, is not uncommon. Comp. Jn 15:9,10, 21:16. Instances of the construction where the genitive denotes the object, and should, be translated concerning, occur in Mt 9:35, "The gospel of the kingdom," i.e., concerning the kingdom; Mt 10:1, "Power of unclean spirits," i.e., over or concerning unclean spirits. So, also, Acts 4:9, Rom 16:25, 2Cor 1:5, Eph 3:1, Rev 2:13. Instances of construction where the genitive denotes the agent, occur in the following places: Lk 1:69, "A horn of salvation," i.e., a horn which produces or causes salvation. Jn 6:28, Rom 3:22, 2Cor 4:10, Eph 4:18, Col 2:11. Whether the phrase here means that, in the apostasy, they would give heed to doctrines respecting demons, or to doctrines which demons taught, cannot, it seems to me, be determined with certainty. If the previous phrase, however, means that they would embrace doctrines taught by evil spirits, it can hardly be supposed that the apostle would immediately repeat the same idea in another form; and then the sense would be, that one characteristic of the time referred to would be the prevalent teaching respecting demons. They would "give heed to," or embrace, some peculiar views respecting demons. The word here rendered devils is δαιμονια-- demons. This word, among the Greeks, denoted the following things:

(1.) A god or goddess, spoken of the heathen gods. Comp. in New Testament, Acts 17:18

(2.) A divine being, where no particular one was specified, the agent or author of good or evil fortune; of death, fate, etc. In this sense it is often used in Homer.

(3.) The souls of men of the golden age, which dwelt unobserved upon the earth to regard the actions of men, and to defend them--tutelary divinities, or geniuses--like that which Socrates regarded as his constant attendant. Xen. Mem. 4. 8. 1.6; Apol. Soc. 4. See Passow.

(4.) To this may be added the common use in the New Testament, where the word denotes a demon in the Jewish sense--a bad spirit, subject to Satan, and under his control; one of the host of fallen angels-- commonly, but not very properly, rendered devil, or devils. These spirits were supposed to wander in desolate places, Mt 12:43. Comp. Isa 13:21, 34:14; or they dwell in the air, Eph 2:2. They were regarded as hostile to mankind, Jn 8:44; as able to utter heathen oracles, Acts 16:17; as lurking in the idols of the heathen, 1Cor 10:20, Rev 9:20. They are spoken of as the authors of evil, Jas 2:19. Comp. Eph 6:12; and as having the power of taking possession of a person, of producing diseases, or of causing mania, as in the case of the demoniacs, Lkke 4:33, 8:27, Mt 17:18, Mk 7:29,30; and often elsewhere. The doctrine, therefore, which the apostle predicted would prevail, might, so far as the word used is concerned, be either of the following:

(1.) Accordance with the prevalent notions of the heathen respecting false gods; or a falling into idolatry similar to that taught in the Grecian mythology. It can hardly be supposed, however, that he designed to say that the common notions of the heathen would prevail in the Christian church, or that the worship of the heathen gods as such would be set up there.

(2.) An accordance with the Jewish views respecting demoniacal possessions, and the power of exorcising them, If this view should extensively prevail in the Christian church, it would be in accordance with the language of the prediction.

(3.) Accordance with the prevalent heathen notions respecting the departed spirits of the good and the great, who were exalted to the rank of demi-gods; and who, though invisible, were supposed still to exert all important influence in favour of mankind. To these beings, the heathen rendered extraordinary homage. They regarded them as demi-gods. They supposed that they took a deep interest in human affairs. They invoked their aid. They set apart days in honour of them. They offered sacrifices, and performed rites and ceremonies, to propitiate their favour. They were regarded as a sort of mediators or intercessors between man and the superior divinities. If these things are found anywhere in the Christian church, they may be regarded as a fulfilment of this prediction, for they were not of a nature to be foreseen by any human sagacity. Now it so happens, that they are in fact found in the Papal communion, and in a way that corresponds fairly to the meaning of the phrase, as it would have been understood in the time of the apostle. There is, first, the worship of the Virgin and of the saints, or the extraordinary honours rendered to them--corresponding almost entirely with the reverence paid by the heathen to the spirits of heroes, or to demi-gods. The saints are supposed to have extraordinary power with God, and their aid is implored as intercessors. The Virgin Mary is invoked as "the mother of God," and as having power still to command her Son. The Papists do not, indeed, offer the same homage to the saints which they do to God, but they ask their aid; they offer prayer to them. The following extracts from the catechism of Dr. James Butler, approved and recommended by Dr. Kenrick, "bishop of Philadelphia," expresses the general views of Roman Catholics on this subject. "Q. How do Catholics distinguish between the honour they give to God, and the honour they give to the saints, when they pray to God and the saints? A. Of God alone they beg grace and mercy; and of the saints they only ask the assistance of their prayers. Q. Is it lawful to recommend ourselves to the saints, and ask their prayers? A. Yes; as it is lawful and a very pious practice to ask the prayers of our fellow creatures on earth, and to pray for them." In the "Prayer to be said before mass," the following language occurs, "In union with the holy church and its minister, and invoking the blessed Virgin Mary, Mother of God, and all the angels and saints; we now offer the adorable sacrifice of the mass," etc. In the "General Confession" it is said, "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly." So, also, the Council of Trent declared, Sess. 25, Concerning the Invocation of the Saints, "that it is good and useful to supplicate them, and to fly to their prayers, power, and aid; but that they who deny that the saints are to be invoked, or who assert that they do not pray for men, or that their invocation of them is idolatry, hold an impious opinion." See also Peter Dens' Moral Theology, translated by the Rev. J. F. Berg, pp. 342--356. Secondly, in the Papal communion the doctrine of exorcism is still held--implying a belief that evil spirits or demons have power over the human frame; a doctrine which comes fairly under the meaning of the phrase here--"the doctrine respecting demons." Thus, in Dr. Butler's Catechism: "Q. What do you mean by exorcism? A. The rites and prayers instituted by the church for the casting out devils, or restraining them from hurting persons, disquieting places, or abusing any of God's creatures to our harm. Q. Has Christ given his church any such power over devils? A. Yes, he has. See Mt 10:1, Mk 3:15, Lk 9:1. And that this power was not to die with the apostles, nor to cease after the apostolic age, we learn from the perpetual practice of the church, and the experience of all ages." The characteristic here referred to by the apostle, therefore, is one that applies precisely to the Roman Catholic communion, and cannot be applied with the same fitness to any other association calling itself Christian on earth. There can be no doubt, therefore, that the Holy Spirit designed to designate that apostate church.

(a) "in the latter times" Dan 11:35, Mt 24:5-12, 2Pet 2:1 (b) "seducing spirits" Rev 16:14

2 Peter 3:3

Verse 3. Knowing this first. As among the first and most important things to be attended to--as one of the predictions which demand your special regard. Jude Jude 1:18 says that the fact that there would be "mockers in the last time," had been particularly foretold by them. It is probably that Peter refers to the same thin, and we may suppose that this was so well understood by all the apostles that they made it a common subject of preaching.

That there shall come in the last days. In the last dispensation; in the period during which the affairs of the world shall be wound up. The apostle does not say that that was the last time in the sense that the world was about to come to and end; nor is it implied that the period called "the last day" might not be a very long period, longer in fact than either of the previous periods of the world. He says that during that period it had been predicted there would arise those whom he calls scoffers. On the meaning of the phrase "in the last days," as used in the Scriptures, Acts 2:17, Heb 1:2, Isa 2:2.

Scoffers. In Jude 1:18 the same Greek word is rendered mockers. The word means those who deride, reproach, ridicule. There is usually in the word the idea of contempt or malignity towards an object. Here the sense seems to be that they would treat with derision or contempt the predictions respecting the advent of the Saviour, and the end of the world. It would appear probable that there was a particular or definite class of men referred to; a class who would hold peculiar opinions, and who would urge plausible objections against the fulfilment of the predictions respecting the end of the world, and the second coming of the Saviour-- for those are the points to which Peter particularly refers. It scarcely required inspiration to foresee that there would be scoffers in the general sense of the term--for they have so abounded in every age, that no would hazard much in saying that they would be found at any particular time; but the eye of the apostle is evidently on a particular class of men, the special form of whose reproaches would be the ridicule of the doctrines that the Lord Jesus would return; that there would be a day of judgment; that the world would be consumed by fire, etc. Archbishop Tillotson explains this of the Carpocratins, a large sect of the Gentiles, who denied the resurrection of the dead, and the future judgment.

Walking after their own lusts. Living in the free indulgence of their sensual appetites. 2Pet 2:10, 2Pet 2:12; 2Pet 2:14; 2Pet 2:18; 2Pet 2:19.

1 John 2:18

Verse 18. Little children. See 1Jn 2:1.

It is the last time. The closing period or dispensation; that dispensation in which the affairs of the world are ultimately to be wound up. The apostle does not, however, say that the end of the world would soon occur, nor does he intimate how long this dispensation would be. That period might continue through many ages or centuries, and still be the last dispensation, or that in which the affairs of the world would be finally closed. Isa 2:2; Acts 2:17; Heb 1:2. Some have supposed that the "last time" here refers to the destruction of Jerusalem, and the end of the Jewish economy; but the more natural interpretation is to refer it to the last dispensation of the world, and to suppose that the apostle meant to say that there were clear evidences that that period had arrived.

And as ye have heard that antichrist shall come. The word antichrist occurs in the New Testament only in these epistles of John, 1Jn 2:18,22, 4:3, 2Jn 1:7. The proper meaning of anti (αντι) in composition is,

(1.) over against, as αντιταττειν;

(2.) contrary to, as αντιλεγειν;

(3.) reciprocity, as ανταποδιδωμι;

(4.) substitution, as αντιβασιλευς, in the place of the king, or ανθυπατος--proconsul. The word antichrist, therefore, might denote any one who either was or claimed to be in the place of Christ, or one who, for any cause, was in opposition to him. The word, further, would apply to one opposed to him, on whatever ground the opposition might be; whether it were open and avowed, or whether it were only in fact, as resulting from certain claims which were adverse to his, or which were inconsistent with his.

A vice-functionary, or an opposing functionary, would be the idea which the word would naturally suggest. If the word stood alone, and there were nothing said further to explain its meaning, we should think, when the word antichrist was used, either of one who claimed to be the Christ, and who thus was a rival; or of one who stood in opposition to him on some other ground. That which constituted the characteristics of antichrist, according to John, who, only has used the word, he has himself stated. 1Jn 2:22, "Who is a liar, but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son." 1Jn 4:3, "And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is that spirit of antichrist." 2Jn 1:7, "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist." From this it is clear, that John understood by the word all those that denied that Jesus is the Messiah, or that the Messiah has come in the flesh. If they held that Jesus was a deceiver, and that he was not the Christ, or if they maintained that, though Christ had come, he had not come in the flesh, that is, with a proper human nature, this showed that such persons had the spirit of antichrist. They strayed themselves against him, and held doctrines which were in fact in entire opposition to the Son of God. It would appear then that John does not use the word in the sense which it would bear as denoting one who set up a rival claim, or who came in the place of Christ, but in the sense of those who were opposed to him by denying essential doctrines in regard to his person and advent. It is not certainly known to what persons he refers, but it would seem not improbable to Jewish adversaries, (see Suicer's Thesaurus. voc.,) or to some forms of the Gnostic belief. 1Jn 4:2. The doctrine respecting antichrist, as stated in the New Testament, may be summed up in the following particulars:

(1.) That there would be those, perhaps in considerable numbers, who would openly claim to be the Christ, or the true Messiah, Mt 24:5,24.

(2.) That there would be a spirit, which would manifest itself early in the church, that would strongly tend to some great apostasy under some one head or leader, or to a concentration on an individual, or a succession of individuals, who would have eminently the spirit of antichrist, though for a time the developement of that spirit would be hindered or restrained, 2Thes 2:1, seq.

(3.) That this would be ultimately concentrated on a single leader -- "the man of sin"--and embodied under some great apostasy, at the head of which would be that "man of sin," 2Thes 2:3,4,8,9,10. It is to this that Paul particularly refers, or this is the view which he took of this apostasy, and it is this which he particularly describes.

(4.) That, in the mean time, and before the elements of the great apostasy should be concentrated and embodied, there might not be a few who would partake of the same general spirit, and who would be equally opposed to Christ in their doctrines and aims; that is, who would embody in themselves the essential spirit of antichrist, and by whose appearing it might be known that the last dispensation had come. It is to these that John refers, and these he found in his own age. Paul fixed the eye on future times, when the spirit of antichrist should be embodied under a distinct and mighty organization; John on his own time, and found then essentially what it had been predicted would occur in the church. He here says that they had been taught to expect that antichrist would come under the last dispensation; and it is implied that it could be ascertained that it was the last time, from the fact that the predicted opposer of Christ had come. The reference is probably to the language of the Saviour, that before the end should be, and as a sign that it was coming, many would arise claiming to be Christ, and, of course, practically denying that he was the Christ. Mt 24:5, "Many shall come m my name, saying, I am Christ; and shall deceive many." Verse 24, "And there shall arise false Christs, and false prophets; and they shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect." This prediction it is probable the apostles had referred to wherever they had preached, so that there was a general expectation that one or more persons would appear claiming to be the Christ, or maintaining such opinions as to be inconsistent with the true doctrine that Jesus was the Messiah. Such persons, John says, had then in fact appeared, by which it could be known that they were living under the closing dispensation of the world referred to by the Saviour. 2Thes 2:2, seq.

Even now are there many antichrists. There are many who have the characteristics which it was predicted that antichrist would have; that is, as explained above, there are many who deny that Jesus is the Messiah, or who deny that he has come in the flesh. If they maintained that Jesus was an impostor and not the true Messiah, or if, though they admitted that the Messiah had come, they affirmed, as the Docetae did, (1Jn 4:2,) that he had come in appearance only, and not really come in the flesh, this was the spirit of antichrist. John says that there were many such persons in fact in his time. It would seem from this that John did not refer to a single individual, or to a succession of individuals who should come previous to the winding up of the affairs of the world, as Paul did, (2Thes 2:2, seq.,) but that he understood that there might be many at the same time who would evince the spirit of antichrist. Both he and Paul, however, refer to the expectation that before the coming of the Saviour to Judge the world there would be prominent adversaries of the Christian religion, and that the end would not come until such adversaries appeared. Paul goes more into detail, and describes the characteristics of the great apostasy more at length, (2Thes 2:2, seq.; 1Timm 4:1, seq.; 2Ti 3:1, seq.;) John says, not that the appearing of these persons indicated that the end of the world was near, but that they had such characteristics as to show that they were living in the last dispensation. Paul so describes them as to show that the end of the world was not to be immediately expected, (2Thes 2:1, seq.;) John, without referring to that point, says that there were enough of that character then to prove that the last dispensation had come, though he does not say how long it would continue.

Whereby we know it is the last time. They have the characteristics which it was predicted many would have before the end of the world should come. The evidence that it was "the last time," or the closing dispensation of the world, derived from the appearing of these persons, consists simply in the fact that it was predicted that such persons would appear under the Christian, or the last dispensation, Mt 24:5, Mt 24:24-27. Their appearance was to precede the coming of the Saviour, though it is not said how long it would precede that; but at any time the appearing of such persons would be an evidence that it was the closing dispensation of the world, for the Saviour, in his predictions respecting them, had said that they would appear before he should return to judgment. It cannot now be determined precisely to what classes of persons there is reference here, because we know too little of the religious state of the times to which the apostle refers. No one can prove, however, that there were not persons at that time who so fully corresponded to the predictions of the Saviour as to be a complete fulfilment of what he said, and to demonstrate that the last age had truly come. It would seem probable that there may have been reference to some Jewish adversaries, who denied that Jesus was the Messiah, (Rob. Lex.,) or to some persons who had already broached the doctrine of the Docetae, that thought Jesus was the Messiah, yet that he was a man in appearance only, and had not really come in the flesh. Classes of persons of each description abounded in the early ages of the church.

(+) "Little children" "My children" (f) "last time" Heb 1:2 (g) "ye have heard" Mt 24:24, 1Timm 4:1

Jude 17-18

Verses 17, 18. But, beloved, remember ye, etc. There is a striking similarity between these two verses and 2Pet 3:1-3. It occurs in the same connexion, following the description of the false and dangerous teachers against whom the apostle would guard them, and couched almost in the same words. See it explained in Notes on the similar passage in Peter. When Jude (Jude 1:17) entreats them to remember the words which were spoken by the apostles, it is not necessarily to be inferred that he was not himself an apostle, for he is speaking of what was past, and there might have been a special reason why he should refer to something that they would distinctly remember which had been spoken by the other apostles on this point. Or it might be that he meant also to include himself among them, and to speak of the apostles collectively, without particularly specifying himself.

Mockers. The word rendered mockers here is the same which in the parallel place in 2Pet 3:3 is rendered scoffers. Peter has stated more fully what was the particular subject on which they scoffed, and has shown that there was no occasion for it, 2Pet 3:4, seq. Verse 18. Jude 1:17.