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2 Timothy 3:1
this, that in the
BUT UNDERSTAND this, that in the last days will come (set in)
perilous times of great stress and trouble [hard to deal with and hard
GWT: You must understand this: In the last days there will
be violent periods of time.
KJV: This know also, that in the
last days perilous times shall come.
NLT: You should also know this,
Timothy, that in the last days there will be very difficult times.
But you must realise that in the last days the times will be full of
Wuest: This be constantly
knowing, that in the last days difficult times will set in
And this know thou, that in the last days there shall come perilous
BUT: Touto de:
(de) is a conjunction standing after a clause that frequently
denotes transition and serves to introduce something else, whether
opposed to what precedes or simply continuative or explanatory. Here the
conjunction indicates a change of direction. Paul had just explained
that some who opposed him might be won (come to their senses 2Ti 2:26)
by not quarreling with them but being kind and correcting them gently
(2Ti 2:24 25). Now he changes direction radically describing those who
not only would oppose him but who were intractable. In 2Ti 3:5 these
individuals "have denied" the power of godliness which is in the perfect
tense indicating the fixed state of their unregenerate hearts and in 2Ti
3:9 they (a subgroup of these men) continually "oppose the truth", have
a "depraved (rotten to the core) mind" and are "rejected (tested and
found wanting) as regards the faith." They will never come to a
knowledge of the truth (2Ti 2:25) so that instead of gently correcting
them, Timothy is to turn way from them continually (2Ti 3:5). In sum,
the primary contrast brought out by the but in 2Ti 3:1 is that of two
groups, those who might still respond to the Gospel and those who will
not ever respond. So Paul proceeds to give Timothy a long list of traits
by which these individuals can be identified, lest he be contaminated by
their evil deception.
Donald Hubbard has an
interesting outline of this chapter dividing it into two sections...
Part I - Understanding the
Ways of the World (1–9) so that...
Part II - We may undertake a witness to the world (10–17)
Comment: While this seems to be a
reasonable way to describe this chapter, the first division is somewhat
misleading. Why is that so? Observe 2Ti 3:5. What is this describing?
Where would such men be masquerading as godly men? In the world or in
the church? Remember the context -- Paul is speaking to Timothy who is
most likely the pastor of the church at Ephesus and he is instructing
him about how to guard the treasure and exhorting him to pass it on to
faithful men. In short, the description in 2Ti 3:1-8 is not that of men
outside the church but of those inside the church (cp Paul's warning to
the Ephesian elders in Acts 20:28 29 30 31 32 - Note especially
Paul's emphasis on the importance of the church leaders in Acts 20:32.
If you are an elder or
pastor, are you imbibing, eating, saturating yourself with and in the
Word of His grace that you might recognize and counter wolves in sheep's
clothing in your flock, men who have a form of godliness but lack the
power thereof? see
cp Mt 7:15 16-note
Mt 7:17 18 19 20-note)
THIS: ginoske (2PPAM):
The NIV rendering gets your attention -- "but mark this..."
Literally it reads "this know" (touto de ginoske) which is phrased to get Timothy's
attention. This truth is important to know. Forewarned is forearmed. Don’t
be naïve and think that everything is going to be okay. It’s not all
going to be okay. But forewarned is forearmed. If we know what is going
to happen, we won’t be surprised when it does.
(1097)(ginosko) is intelligent comprehension
(knowledge obtained by experience) and is in the
which calls for Timothy to make
this his continual practice. The antonym of ginosko is agnoeo, to be ignorant of or fail to recognize the
character of. In spiritual warfare ignorance of the character of these "last
days" is not "bliss" but can lead to disaster and defeat
(cp 2Co 2:11).
Paul commands Timothy as a good
soldier (and by application all saints in these last days) to
continually know, to continually keep before him the realization of the
intensity of the struggle for the truth. The description that follows is
of individuals who increasingly put themselves and their own desires
ahead of every other consideration. The Christian soldier's duty is to
remain true to their Lord, not to deny Him or His truth and to endure
hardship despite difficult times, boldly proclaiming the Gospel that
brings "the salvation which is in Christ Jesus and with it eternal
glory" (2Ti 2:10-note)
despite deception and corruption within the church and persecution from
Ray Pritchard has a
humorous intro to a not to funny chapter...
You’ve probably heard the old joke
about the fellow who was told, “Cheer up. Things could be worse.” So he
said, “I did as I was told. I cheered up, and sure enough, things got
worse.” That in a nutshell is the message of II Timothy (especially
chapter 3) (2
Timothy 3: Perilous Times)
THE LAST DAYS: hoti en eschatais hemerais: (2Ti
4:3; Ge 49:1; Is 2:2; Je48:47; 49:39; Ezek 38:16; Da10:14; Ho3:5;
Mic4:1;Acts 2:17 1Ti4:1; Heb1:2 2Pe3:3; Jas5:3 1Jn2:18; Jude 1:18)
are living in the "Last
= last & gives us our English "eschatology" the theology of the final
events of the world + hemera = day)
a phrase that is not necessarily, as some exegetes state, only referring
to the period immediately preceding the Second Coming of Christ. The writer of Hebrews says that
these last days has spoken to us in His Son" (Heb 1:2)
which refers to His first coming.
Luke writes that
"in the last days
God says that "I will pour forth of My Spirit upon all mankind" (Acts
which is a prophecy from Joel which was partially fulfilled at Pentecost.
Comparing Scripture with Scripture, one can deduce that the "last
is inaugurated by Messiah's First Coming, continues through Pentecost
and comes to its culmination with the Second Coming of Christ, when "the
Sun of Righteousness shall arise with healing in His wings" (Mal
included Timothy's day for Paul warned him in (2Ti 3:5-note)
to "avoid such men as these" indicating that "last day's deceivers" were
Peter also warned the saints about
exhorting them to "Know this first of all, that in the
will come with their mocking, following after their own lusts and
saying, "Where is the promise of His coming?"
For completeness, it
should also be noted that the OT uses "last days" in a
context which includes at least the setting up of Messiah's earthly
(millennial) kingdom. E.g., the prophet Isaiah writes that
last days, the mountain of the house of the LORD will be
established as the chief of the mountains, and will be raised above the
hills and all the nations will stream to it."
Commenting on this prophecy
"Old Testament prophets, being without a clear
word regarding the time between the Messiah’s two advents, linked the
expression to the Messiah’s return to establish His earthly kingdom,
kingdom spoken about in (Rev
20:1, 2, 3, 4, 5, 6, 7, 8, 9, 10)
and that "the mountain of the Lord ’s house" is a "reference
is to Mt. Zion, the location of the temple in Jerusalem." (Check
the context of these other OT Scriptures referring to last days
[Eze38:16, Ho3:5, Mic4:1] )
moment, Christ may return and bring all our activities and ambitions to
a screeching halt. Since today could literally be the "last day"
for any of us, we should
"number our days, that we may present to
(our Lord) a heart of wisdom." (Ps90:12-note)
for Jesus said
"Blessed is that slave whom his master finds so doing
when he comes." (Lk12:43)
Vance Havner says that our day is one of
"anarchy in the world, of
apostasy in the church and of apathy in the individual believer".
Ray Pritchard comments on the phrase "the last days" noting that
has at least three meanings. It can
apply to the entire period between the first and second comings of
Christ. Since Christ could have come at any time, the entire church age
can be called the “last days.” It also applies to unique periods of
spiritual testing that occur at different times in different places.
Finally, it obviously applies to the last few weeks and months and years
preceding our Lord’s return to the earth. I find it helpful to think in
terms of labor pains. A pregnant woman knows when she is about to give
birth by the frequency and severity of her labor pains. In the same way,
the various things that Paul lists in the first few verses of II Timothy
3 will always be present in some form, but will increase dramatically
near the end of the age. Are we in the “last days?” No matter how you
define it, the answer is yes. And we may indeed be living in the final
days before the return of Christ to the earth. (2
Timothy 3: Perilous Times)
TIMES WILL COME: ensthesontai (3PFMI) kairoi chalepoi: (Da 7:8;
7:20, 21, 22, 23, 24, 25,11:36, 37, 38, 39, 40, 41, 42, 43, 44, 45;
12:1,7,11; 2Th2:3, 4, 5, 6, 7, 8, 9, 10, 11, 12; 1Ti4:1, 2, 3)
"Violent periods" (GWT)
"Terrible times" (NIV).
Thayer says is from chalepto = to oppress, annoy) when referring
to times means difficult, hard to bear, troublesome, hard, perilous and
when referring people means fierce, violent dangerous, savage. This
second use (the only other NT use) by Luke describes two demon possessed men as
("fierce", "savage", "dangerous") (Mt 8:28)!
Webster says "fierce" is
violently hostile or aggressive in temperament, given to fighting or
killing, extremely vexatious, furiously active or determined, wild or
menacing appearance, and applies to humans and animals that inspire
terror because of their wild and menacing aspect or fury in attack. This
picture should give one a good sense of the character of the "times" and
they will only go from bad to worse so don't be shocked!
Wiersbe offers the interesting thought
that the use of chalepos to describe demons and last days
that the violence of the last times will be energized by demons." (1Ti4:1)
Ancient secular writers used chalepos to describe an
ill-fitting cuirass (piece of armor covering the body from neck to
waist), the "severity" of the wind, and of "hardships" or
One ancient writer used chalepos to describe "life"
saying "life is a hard thing"!
Other secular uses described individuals as hard to deal with, harsh,
severe, stern or strict, or a a judge as severe or an
animal as savage. Plutarch used
chalepos to describe an ugly, infected, and
dangerous wound! Timothy (and all saints) needed to know that the world
would become increasingly violent, hard to bear, dangerous and even
Vance Havner says that our day is
one of anarchy in the world, of apostasy in the church and of apathy in
the individual believer.
Vine says that
"In the present passage it (chalepos) intimates the
difficulty of keeping to the path of rectitude."
Hard, difficult to bear,
distressing and grievous seasons are coming Timothy. To expect these
times is to become not a pessimist but a realist.
Calvin reminds us that
what Paul is describing is not so much bad times but bad
people, writing that
“We should note what the hardness or danger of this
time is in Paul’s view to be, not war, not famine or diseases, nor any
of the other calamities or ills that befall the body, but the wicked and
depraved ways of men....
He goes on to say that
therefore informs (Timothy), that the Church will be subject to
terrible diseases, which will require in the pastors uncommon fidelity,
diligence, watchfulness, prudence, and unwearied constancy; as if he
enjoined Timothy to prepare for arduous and deeply anxious contests
which awaited him. And hence we learn, that, so far from giving way, or
being terrified, on account of any difficulties whatsoever, we ought, on
the contrary. to arouse our hearts for resistance.
In short, the “last days” will be fierce, violent, dangerous and
frightening. The last days will be savage times when men cast off all
moral restraint and society begins to disintegrate.
from en = in + hístemi = stand) means
to set in, to be at hand, to
happen, with the
implication of there being a particular set of circumstances (“shall be
imminent” “shall come unexpectedly”).
The idea is that these difficult times will "settle in upon" Timothy and
upon all saints in these "last days"..
chronos (chronological referring to clock or calendar time)
but kairos which refers to
periods of time, to seasons, epochs, or eras (click for detailed discussion of kairos).
“a critical, epoch-making period foreordained of
God when all that has been slowly, and often without observation,
ripening through long ages, is mature and comes to the birth in grand
decisive events, which constitute at once the close of one period and
the commencement of another.”
Within this period of
“last days” there will be “times” (seasons) of different kinds. These
perilous "seasons" will become more and more
intense for "evil men and impostors will proceed from bad to worse"
whereas the intervening periods of relative tranquility will become less
frequent and peaceful, as the return of Christ nears.
Paul uses this idea of "kairos"
to motivate the saints at Rome writing
"knowing the time ...
it is already the hour for you to awaken from sleep for now salvation is
nearer to us than when we believed."
In difficult times, we must
persevere with the Bible in our hands and the witness of the Spirit in
In 1988 evangelical philosopher and
theologian Carl Henry made a stunning prediction in his book, Twilight
of a Great Civilization (Crossway Books). He said that as America
progressively loses its Judeo-Christian heritage, paganism would grow
bolder. What we saw in the last half of the 20th-century was a kind of
benign humanism, but he predicted that by the start of the 21st-century,
we would face a situation not unlike the first-century when the
Christian faith confronted raw paganism—humanism with the pretty face
ripped off, revealing the angry monster underneath. His words have come
true, and are coming truer with every passing day. (2
Timothy 3: Perilous Times)
We should all manifest
the outlook and attitude of
"the sons of
were men who "understood the temper of the times and knew the best
course for Israel to take." (NLT) (1
2 Timothy 3:2 For
men will be
Amplified: For people will be lovers of self and [utterly] self-centered,
lovers of money and aroused by an inordinate [greedy] desire for
wealth, proud and arrogant and contemptuous boasters. They will be
abusive (blasphemous, scoffing), disobedient to parents, ungrateful,
unholy and profane.
Barclay: For men
will live a life that is centred in self; they will be lovers of
money, braggarts, arrogant, lovers of insult, disobedient to their
parents, thankless, regardless even of the ultimate decencies of life
KJV: For men shall be
lovers of their own selves, covetous, boasters, proud, blasphemers,
disobedient to parents, unthankful, unholy,
GWT: People will be selfish and
love money. They will brag, be arrogant, and use abusive language.
They will curse their parents, show no gratitude, have no respect for
what is holy,
NLT: For people will
love only themselves and their money. They will be boastful and proud,
scoffing at God, disobedient to their parents, and ungrateful. They
will consider nothing sacred.
Men will become utterly self-centred, greedy for money, full of big
words. They will be proud and contemptuous, without any regard for
what their parents taught them. They will be utterly lacking in
gratitude, purity and normal human affections.
for men shall be fond of themselves, fond of money, swaggerers,
haughty, revilers, disobedient to parents, unthankful, unholy
for men shall be lovers of themselves, lovers of money, boasters,
proud, evil-speakers, to parents disobedient, unthankful, unkind,
FOR MEN WILL BE LOVERS OF SELF: esontai (3PFMI) gar oi
anthropoi philautoi: (Ro15:1, 2, 3; 2Co 5:15; Php 2:21; Jas 2:8)
The "difficult times" will be
primarily because of "difficult people" ("bad people" more than "bad
times"). The coming seasons will be hard to bear and grievous because of
the "difficult" people living in them as attested by a list of traits
picturing mankind totally concentrated on self and in clear opposition
to God. From hearts corrupted and distorted by self love flow all the
other heinous sins.
of self (philautos
is from phileo = have great affection for or be friend to + autos =
self) means literally loving oneself, selfish,
intent on one's own interests or concerned solely with one’s own
desires, needs, or interests.
A close OT parallel is seen in the
decadent days of the Judges when "there was no king in Israel"
and the result was that when their focus was off of their true king, the
"everyone did what was right in his own eyes." (Jdg
appropriately heads the list since "self love" is the essence of all sin
and the root from which all the other characteristics spring. The
"center of gravity" of the natural man is self not Christ.
We hear a lot today about how all people should love themselves no
matter what their conduct is, with the hope that loving themselves will
make their conduct better, but it never does. We don’t need to be
encouraged to love self more but to love self less even to the point of
a willingness to die to self.
Jesus was unmistakably clear on this vital
point teaching that
"If anyone wishes to come
after Me, let him deny
and take up his cross, and follow Me. For whoever wishes to save his
life shall lose it, but whoever loses his life for My sake and
the gospel's shall save it. For what does it profit a man to gain the
whole world, and forfeit his soul?"
(Mk 8:34, 35, 36)
Paul echoes the words of Jesus writing that
"He died for all, that they
who live should no longer live for themselves,
but for Him who died and rose again on their behalf."
How tragic that many in the church are intoxicated with "love
for self" rather than "death of self" turning God’s
truth completely on its head. How preposterous that the source of evil
(self) is now being lauded as the source of good. The fallacious false
doctrine that one of the main problems that we have is that we don't
think highly enough of ourselves has slithered into the church in the
form of self-esteem, self-worth, self-fulfillment, positive self-image,
positive thinking, etc. In the late 20th century one of the best selling
secular books was blatantly titled Looking Out for Number One!.
Wayne Barber defining lovers of self adds that
refers to cherished
affection, an emotional type of love or relationship type of word, whereas agape is a commitment of the
will. So Paul is describing a person who cherishes or is obsessed with
himself. These "lovers of self" are most dangerous when they are inside
the walls of the church (cf proliferation of books on "self-worth",
"self-esteem", etc) Scripture to the contrary says that "that our old
self was crucified with"
Our new identity is now not found in our
SELF but our
identity is found in the Lord Jesus Christ and this is where our "self
worth" is truly found. When we admit that we are "zero" apart from Jesus,
there is something within our spirit that is set free, because it
recognizes how much I depend on Him to infuse His life, character &
power within us."
Quoting (Gal 2:20-note) "I have been
crucified with Christ; and it is no longer I who live, but Christ lives in
me…" Dr. Barber goes on to explain that "Our life is now to drawn totally from Christ's presence within us."
He goes on to give an illustration of self living versus Christ living
in and through us saying that "I'm going to wake up tomorrow morning and love my brother." By
noon God's going to put a brother in your life you did not know existed
and by 2 pm you're going to say "God I can't love this brother." And God
will say "That's what I've been trying to tell you. Go back to the Cross
and admit what "self"
can do and then come to Me and let me love that brother through you."
Christianity is not a set of rules we follow but is a Person living in
us Who has moved in, taken over and set up new management. He is
allowing me now to draw from Him and He is in me everything that I am
says that this list
is one of the most terrible pictures in the New Testament of
what a godless world would be like, with the terrible qualities of
godlessness set out in a ghastly series...It is no accident that the first of these
qualities will be a life that is centred in self. The adjective used is
philautos, which means self-loving. Love of self is the
basic sin, from with all others flow. The moment a man makes his
own will the centre of life, divine and human relationships are
destroyed, obedience to God and charity to men both become impossible.
The essence of Christianity is not the enthronement but the obliteration
MacArthur comments that
"Under sacramentalism, the church replaced God; under rationalism, reason
was god; under orthodoxism, god was sterile, impersonal orthodoxy; under politicism, god was the state; under ecumenism, god was uncritical
fellowship and cooperation among nominal Christians; under experientialism, god became personal experience; and under subjectivism,
which still reigns in much of Christendom, self has become god."
The18th century preacher Samuel Johnson said,
“He that overvalues
himself will undervalue others. And he that undervalues others will
Self-love alienates men from God and from each other.
Self-love is the supreme enemy of godliness and of genuine friendship
and fellowship with the Creator.
LOVERS OF MONEY: philarguroi:
(Lk12:15; Ro1:29; Col3:5; 2Pe 2:3;14,15; Jude11, 16 Rev 18:12,13)
is from philos = loving or friend + arguros
= silver, money) describes a person who is "fond" of money, avaricious (greedy of gain
= excessively acquisitive especially in seeking to hoard riches) and implies
obsessive acquisitiveness especially of money. This form of covetousness
naturally flows out of a selfish heart and is “a rot of all kinds of
evil.” This trait would naturally follow "self love" as it
indicates the means for the gratification of self. The only other use in
the NT describes the arrogant Pharisees as "lovers of money."
Wayne Barber defines "lovers
"prosperity seekers – they pursue
and cherish money. A person working overtime to get wealthy qualifies as a
lover of money. It doesn't matter if you are wealthy or not. The key is
what is your motivation and how you got there. A lover of
will love money because money is what does for
what humanly speaking nothing else can do. Whereas Christianity seeks to
on the Cross, money builds
up in the world's eyes. Application: How do you handle money?
This will tell you where your heart is "for where your treasure is,
there will your heart be also" (Mt6:21-note) And we
can find this in the ministry – "Name it and Claim it", "Get right with
God and get rich." This message works in America but try preaching it in
Romania. This message is like poison which will start with the dead ones
and move eventually into the living ones and paralyze the things that God
is wanting to do."
A proper historical
context helps understand this mention of "lovers of money", for Timothy's work lay in Ephesus, perhaps the
greatest market in the ancient world. In those days trade tended to flow
down river valleys and; Ephesus was at the mouth of the River Cayster commanding the trade of one of the richest hinterlands in all Asia Minor.
At Ephesus some of the greatest roads in the world met including the
great trade route from the Euphrates valley which came by way of Colosse
and Laodicea and poured the wealth of the east into the lap of Ephesus.
It is not surprising that Ephesus was called "The Treasure-house
of the ancient world" the epitome of materialism and prosperity in
the ancient world and thus the kind of town where a man could so easily
lose his soul. And so Timothy is warned of "difficult" people who love
money not God.
In this universe there is God, and there are people and things. We
should worship God, love people, and use things (discriminately,
wisely). But if we start worshiping ourselves, we will ignore God and
start loving things and using people. And this is a sure fire formula
for a miserable life, but it sadly characterizes most of America today &
even many who call themselves "Christians". The worldwide craving for
things is just one evidence that people’s hearts have turned away from
(Ps10:3; 49:6; 52:1; Is 10:15; Acts 5:36; Ro1:29, 30, 31; 11:18; 2Th2:4;
Jas4:16; 2Pe2:18; Jude16)
(alazon) describes an arrogant individual who exaggerates
or is disposed to exaggerate their own worth or importance in an
overbearing manner. In his boasting he overstates the limits of truth,
stressing the fact to magnify himself in his attempt to impress others.
Selfish people are naturally boastful. If you want to know whether
somebody loves themselves, then just listen to who they talk about.
refers to verbally boastful and is the characteristic of a person with a
depraved mind. If you have a "sound mind" (a "healed" mind) you don't
think of self in
the same light as you do when you have a depraved mind. A person who is boastful is always
proud of self because he thinks he deserves it. Boastful persons brag about their
accomplishments, overstating the truth to the degree that it has no
basis in reality. They are know-it-alls who try to deceive people into
thinking they are brilliant. They love to see their names in print and
their faces on television. They exaggerate their abilities,
accomplishments, talents, reputations, and value to society and to the
church. They are always the heroes of their own stories. Completely
lacking in humility, they speak to draw attention to themselves and in
their thoughts see themselves at the center of the universe. The fallen
world is the source of this boastful pride (1Jn 2:16), and God stands in
opposition to it (Jas 4:6). Perhaps the difference between the false
teacher and the struggling Christian here is only a matter of degree or
of sensitivity to the sin of selfishness as there are elements of this
pernicious monster lurking in all of us.
(Pr 6:17; 1Ti6:4; Jas4:6; 1Pe5:5)
(huperephanos from hupér = over, above, +
phaíno =shine, show) literally means "to show one's self
above", "to appear above."
"It does not so much mean the man who is conspicuous and to whom others look up, as the man who
stands on his own little self-created pedestal and looks down. The
characteristic of the man who is huperephanos is that he looks down on
everyone else, secure in his own arrogant self-conceit."
These men regard with contempt others whom they consider
beneath them, either socially, or materially, or in natural endowments.
Jesus described in a
to certain ones who trusted in themselves that they were
righteous, and viewed others with contempt."
(Lk18:9, 10, 11, 12, 13, 14)
This person is proud but it
is unseen. He can be praying and be arrogant and you won't know. He
contrasts with the person who is boastful and who can't hide it. The arrogant
person may fool you at first with humble tendencies but in the heart
there is arrogance and Jehovah not only hates "haughty eyes" (Pr6:17)
but is actively "opposed to the proud" (Jas4:6, 1 Pe5:5-note)
The difference between the boastful man and the one who is arrogant is
that the boaster is a swaggering creature, who tries to bluster his way into
power and eminence. No one can possibly mistake him. But the sin of the
man who is arrogant is in his heart. He might even seem to be humble;
but in his secret heart there is contempt for everyone else. He
nourishes an all-consuming, all-pervading pride and in his heart there
is a little altar where he bows down before himself.
REVILERS: blasphemoi: (Ps73:9 Da7:25; 11:36; 1Ti1:20; 2Pe2:12;
Jude10; Rev 13:1;5;6; 16:9, 11, 21)
(blasphemos) describes those who rail and reproach with
harsh, denigrating, demeaning insults directed against God and man
men have no fear of God because they are lovers of self. They don't want
God because God threatens everything that they are. And so they use
insulting, pejorative terms that
put God and others down.
Their inner disdain will eventually find expression in outward slander
from within, out of the heart of men, proceed the evil
thoughts...all these evil things proceed from within and defile the man." (Mk
This sin describes those who hurl
abuse at or speak abusively of others or make misrepresentations and
false charges seeking to destroy the other's good name.
(critique) adds that
Jewish Rabbis ranked high in the list of sins what they called the sin
of insult . The insult which comes from anger is bad but it is
forgivable, for it is launched in the heat of the moment; but the cold
insult which comes from arrogant pride is an ugly and an unforgivable
DISOBEDIENT TO PARENTS: goneusin apeitheis:
(Pr 30:17, Mt15:6; Mk7:11,12; Ro1:30)
(apeithes) literally means
one who continually refuses to be persuaded (unpersuadable) and
therefore continually refuses to obey. They refuse to be
compliant or submissive. An infrequently used word that accurately
described these individuals is contumacious or stubbornly
Those who will rebel against their parents will have no qualms about
rebelling against anyone else.
comments that disobedience to parents is
"symptom" not the source. If a person is disobedient to parents follow
this up the chain and you will find him disobedient to anyone who is in
authority over him. Greeks had a severe penalty if a child was
disobedient to parents and Roman law called it "murder" to strike a
parent. In Jewish law a rebellious child was stoned! If they rebel
against parents, they are in essence rebelling against God. PRINCIPLE:
This symptom flows from a NON-SUBMISSIVE ATTITUDE and it begins with the
attitude toward the parents and the more he grows the broader this
disobedience becomes. This trait is the mark of a person who has
the gangrene of ungodliness in their life and they are poison. Get away
from them. When you get these folks in the church and they will not
submit…look out! How are you going to lead and pastor these individuals?
This person will submit to no one. The living will suffer because of
their gangrene unless they get away from them."
"the ancient world set duty to parents very high. The oldest Greek laws
disfranchised the man who struck his parents; to strike a father was in
Roman law as bad as murder; in the Jewish law honor for father and
mother comes high in the list of the Ten Commandments. It is the sign of
a supremely decadent civilization when youth loses all respect for age
and fails to recognize the unpayable debt and the basic duty it owes to
those who gave it life."
In Paul and Timothy’s day this sin set one off as fundamentally
rebellious at heart, for the attitude toward parents was understood as a
reflection of a deeper attitude toward God (Ex 20:12). They set themselves above the feelings of others and the
authority of their parents — not only is this extremely selfish, but it
is also destructive behavior. Have you observed these attitudes in
from a = without + charízomai =, to show favor or
kindness) describes men who are utterly destitute of any gratitude
toward God or others.
They refuse to recognize the debt they owe
both to God and to men. The strange characteristic of ingratitude is
that it is the most hurting of all sins because it is the blindest.
Lear's words remain true: "How sharper than a serpent's tooth it is
to have a thankless child!" The very opposite attitude is seen in the Spirit
controlled man (Ep 5:18-note,
"always giving thanks
for all things in the name of our Lord Jesus Christ to God, even
Wayne Barber comments
on grateful versus ungrateful noting that
the root word for acharistos
is "grace" (charis). How can I give
"grace" to God? The only ones who can be truly grateful are those who
have experienced the grace of God and once you have experienced it, you
are so awed and filled with it that you want to give it back to Him (cp
"I thank God" literally = I have grace to God). The person described
here by Paul is UNGRATEFUL, never willing bow down and submit to the
Lord Jesus. If they had been they would have received God's grace and
been grateful. You don't have grateful people who are ungodly.
Ungrateful people refuse God's grace - this is not that they couldn't
(receive grace) but that they wouldn't! It's rebellion – they refuse to
bow down in the presence of God. This person may buy the "cheapest fire
insurance policy" they can and be willing to cry a few tears so that
they can "get into heaven" but they are not willing to bow down to Jesus
Christ...You can join the church and miss Jesus a mile." Ungrateful
people are gangrene and poison.
has an interesting comment
"The person who elevates self above all others will feel he
deserves everything good he receives and therefore feels no need of
gratitude for it. Although he may not put it into words, the ungrateful
person despises the very idea of grace, which denotes goodness received
that is undeserved. This is a particularly noxious sin to God,
whose wrath is revealed against sinners for being unthankful" (Ro1:21).
(anosios) from a = without + hósios
= consecrated, hallowed, holy, righteous, unpolluted with wickedness)
pertains to that that which
is in opposition to God or what is sacred. It means
ungodly and without regard of duty toward God or toward man and carries
the idea not so much of irreligion as of gross indecency. In other
words this man
not only breaks the laws of God and society, but even breaks the
unwritten laws of common decency. To the Greek it was anosios
to refuse to bury a corpse. It was anosios for a brother
to commit incest by marrying a sister or a son a mother. The man who is
anosios offends the fundamental decencies of life.
The unholy person is driven by self-love to gratify his lusts and
passions of whatever sort, as fully as possible with no thought to
propriety, decency, or personal reputation.
has this note on anosios:
"Men will refuse to recognize even the ultimate decencies of life... Anosios does not so
much mean that men will break the written laws; it means that they will
offend against the unwritten laws which are part and parcel of the
essence of life."
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