Comments for November 26

v.8 - There was, apparently, a custom among the Greeks at the time that if you could not drink the round you should leave the company. No-one was allowed to stay but not drink. This rule was graciously overlooked on this occasion, hence 'none did compel'.

1:7 That the drinking vessels were diverse one from another contrasts how we like to have things. We like to have matched sets of things. A sign of the opulence of the kingdom in Esther's day was to be seen in the multitude of different drinking vessels. Not in their being identical the one with the other.

The commentators seem to agree that this Ahasuerus was one and the same with Darius who is mentioned in Ezra 6:1, and the suggestion is that this story - showing us how God cared for the Jews even when they were scattered throughout the heathen - took place in the time period covered by Ezra chapters 6 and 7

1:3 The events of the book of Esther read as if they took place over a short period of time. However whilst the book starts in the third year of the reign of the king it was not until the seventh year of his reign (2:16) that Esther was brought before the king. So in this first chapter we see God's providential hand setting the scene for the redemption of Israel.

1:4 We should understand that Ahasuerus' motive was wholly pride when he organised the feast. Therefore Vashti's attitude was even the more unacceptable to him - his feeling of power and might was severely undermined by his wife's behaviour!

How times have changed! The comments in Est 1:17 when the king said that the news of Vashti’s disobedience would cause all wives to “despise their husbands in their eyes”, would not be tolerated today in our “politically correct” era. The king’s counsellors were afraid “that there would arise too much contempt and wrath”. But what a wonderful reversal of such views was provided when Esther, the Jewess, saved her race!

The book of Esther is about deliverance. Some 2500 years ago the Jews were delivered from extinction. To this day Jews celebrate this deliverance in the Feast of Purim. Is it possible the book of Esther also refers to an ultimate millennial deliverance? Is it possible that Ahasuerus is a dim echo for God, our supreme ruler? Is it possible Vashti echoes those originally chosen but who refused to follow God's ways (non spiritual Israel)? Might Esther echo the faithful followers of Christ (spiritual Israel both Jew and Gentile)? Could Haman be symbolic of sin (the adversary of Christ)? Is Mordecai an echo of Christ?

"Ahasuerus" is a title that according to The Westminster Dictionary of the Bible means "chief of rulers". V.2 - "Shushan" (7800) means "lily or white" and may convey a symbolic purity/righteousness for the capital city. In the 3rd year of the king's reign he gives a banquet. V.6 - the 7 day feasting takes place in a garden court sheltered with multi-colored tent like drapings, silver (associated with mercy and grace), gold, etc. that almost remind one of the tabernacle. Rather than sacrifices, wine is offered v.7 in vessels "diverse" (8138) can mean "to prefer, changing from one form to another, or return". V.8 - no one is forced to drink as all are given free will regarding wine consumption. "Vashti", according to Westminster's and Smith's Bible Dictionary, means "beautiful, the beloved, the desired one". V.10-15 - Vashti was chosen but refuses to come to the king's feast and was disciplined under the law and in v.19 according to the law she was not allowed to enter the king's presence. Her position of privilege would be offered to another. God is not overtly mentioned in the book of Esther but 5 (the number of grace or mercy) acrostics referring to God are, the first appears in v.20.

V.22 There was an excellent system of delivery of letters in Persia by which messages could be transmitted by the king to any part of the kingdom. 

Objections have been raised concerning whether the Book of Esther is a true historical account.  Doubts on the validity of the Book of Esther have been voiced.   Some challenges are: the author is not known; God is not mentioned; the principals such as Esther and Vashti are not recorded in secular history; events covered in the book are not verified by historians; the feast of Purim is not mentioned in the New Testament; Esther is not mentioned in the list of the faithful in Hebrews Chapter 11; the Book of Esther is the only book of the Old Testament not found in the Dead Sea Scrolls.  The important thing to remember is that Yahweh caused the books of the Bible to be written (2Tim 3:16; 2Pet 1:21).  If He caused the scriptures to be written, for our edification (Rom 15:4), then, surely, He must have had a hand in selecting the writings which should form the canon of scripture.

1:3 This is the first of a number of feasts that we read about in the book of Esther. We should notice the difference between the king’s feasts and Esther’s feasts.

1:4 The extravagance and length of this feast contrasts with the Jews feast of one day (Est 8:17).

1:11 Up till this time the King's glory had been manifested in the beauty of his palace and his surroundings; in other words inanimate objects which his wealth and power had created. How much greater achievement would it be to see a living manifestation of this glory, a beautiful woman displayed in all her regal glory.

The events in Esther took place over the decade 483-473 BC.  The Persian king reigning at that time was Xerxes I (486-465 BC).  He was the son of Darius the Great and the grandson of Cyrus. Xerxes is a Greek name, equivalent to the Hebrew form Ahasuerus.  Xerxes ruled a vast territory.  The 127 provinces of his kingdom ran from Greece (Thrace), in the west, to present day Pakistan in the east; and from the Black, Caspian, and Aral Seas in the north to the Persian Gulf and Arabian Sea in the south.  The territory also included North Africa - from Libya to Sudan. Susa (Shushan) was the winter capital of the Persian Empire, located about 150 miles north of the Persian Gulf. Although most scholars believe that the Ahasuerus of Esther's time was Xerxes I, there are some who think that it might have been his son Artaxerxes Longimanus (465-424 BC).  However, the dates don't seem to fit.

1:1     The 127 provinces is the same number as in Dan 6:1 in the days of Darius plus the seven mentioned in Ezra 7:14

Esther is a Persian name meaning star. It is the same name as the Assyrian Ishtar which means our star. The star reference is to that of Venus, the brightest star in the sky. The same goddess was called Astarte or Asherah by the Canaanites. It was this goddess that the Jews worshipped and committed all sorts of abominations in her name. They built groves of trees for this purpose where they committed sexual immorality. They pleasured themselves and also sacrificed their children (Isa 57:5). It is ironic that Esther’s Hebrew name is Hadassah which means the myrtle. The LORD swore vengeance on those who worshipped Astarte under the trees (Eze 6:11-13). But, the myrtle will be a blessing in the future age (Isa 41:19; 55:13).

1:17 Isn’t it sad that the king, in his drunken state, (:10) seeks to establish a rule about respect of women?

1:22 Sadly many men think that they have the right to ‘bear rule’ over their wives. Scripture teaches that the man has authority – however the pattern of Christ and the ecclesia indicates that the man should earn the respect of his wife and so she will willingly be subject.

Queen Esther could have been married to Darius I the Great (circa BC 521-486) with some scholars believing this is the best fit, or she could have been married to Xerxes (circa BC 485-465), and there are a few scholars who feel she could have been married to Artaxerxes Longimanus (circa BC 465-424).

Est 1:7 - the gold vessels holding wine were "diverse" [Heb "shanah" (8138) means "duplicate, diverse, to prefer, transmute, return"] and perhaps this reminds us of saints in Christ having different talents but being part of one body (1Cor 12:12-27) and returning to life with a new body and accepted in the kingdom of God on earth upon Christ's return.

The unfaithful bride Vashti may remind us of Israel under the law. Vashti had a superficial beauty but didn't have an inward beauty, a circumcised heart, or an inclination to obey her husband. Those sent to bring Vashti (Est 1:10-11) perhaps remind us of the messengers/prophets sent to Israel. God wanted to display Israel's regal glory but she refused to come to her husband (Exo 19:5-6;Isa 43:7;Jer 13:11;Isa 54:5). Esther was a new faithful bride who reminds us of more faithful Gentiles and Jews who respond to the call.

Believers (the bride) are to follow and obey Christ (the bridegroom).

Have you noticed that the seven wise men in v14-20 didn't call for all the young virgins to come to Ahasuerus. So who did? In 2v2 we read it was "the king's young men". So what had started out as exceedingly good advice based on experience, became not so good based on the desires at the forefront of these young men's minds. What does that tell us about whose advice to take?

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Notice the 127 provinces in v1 had 127 officials, seven of which were the King's princes who were over the other 120. This shows how accurate the record of Esther is, because Daniel also talks about this in Dan 6:1-2, this time 120 and 3 princes/presidents of which Daniel was one. Now, here's the interesting bit. In Dan 9:1 we find out that Daniel was still around at the time of Ahasuerus. Would it be silly to assume Daniel was therefore one of the 7 wise men we read about in Esther? Could he in fact have been Memucan, the one who gave the advice that led to Esther being made queen? Notice his advice does not consist of killing Vashti the queen, divorcing her, or any vindictive punishment likely to have been at the forefront of the king's mind, and is therefore in keeping with the law of Moses. The practice of renaming people is also well recorded (Dan 1:7) and Memucan is a Persian name, Daniel a Hebrew name.

1:5  This was no small feast. It lasted a whole week! Doubtless to show off his wealth. Is this the motivation for any of the things we do?

1:17    If Vashti’s behaviour would impact on the rest of the people in the kingdom do we think that the king’s drunken behaviour would likewise? It is a bit like the old saying about the pot calling the kettle black.

1:22    Vashti had snubbed the king. Doubtless she wanted to assert her own position. The kings had responded accordingly. Memucan doubtless felt he was a wise counsellor in the advice he gave to the king. And so the king was ‘pleased’. The scene is set for the elevation of Israel and the subjugation of Haman and family.  It all appears so natural. However, though God is not mentioned by name in the book, He was at work ensuring that His will is brought to pass.

Esther 1 - We are reminded that the events in the Book of Esther take place at a later date than those in the Book of the prophet Daniel.

Est 1:3 “the power of Persia and Media”; Est 1:14 “the princes of Persia and Media”; Est 1:18 “ladies of Persia and Media”; Est 1:19 “laws of the Persians and Medes”.  Daniel lived in the time when the Medes were the dominant partners, see Dan 6:28. Daniel 5: “thy kingdom (Babylonian) is given to the Medes and Persians”. Also see Dan 8:8“according to the law of the Medes and Persians” and again verses Dan 8:12,15.

Daniel received one of his visions in the first year of Darius the Mede (Dan 11:1-2).  There were to be four Persian Kings to follow.  The fourth one was to “be far richer than they all and by his riches he shall stir up all against the realm of Grecia”. History suggests that these Kings were, Cambyses, Gomates, Darius Hystaspes and Xerxes.

We are introduced to Ahasuerus (i.e.Xerxes) in Esther chapter 1 as the powerful, wealthy Persian King.  History records that Xerxes spent two years preparing and gathering his forces from around his extensive empire, for the Grecian war. Two years later he suffered a devastating defeat at Salamis.  He lost his power and considerable wealth at the hands of the Greeks and returned home with dented pride. Therefore we do nor read again of his lavish feasting and drinking and pride before “the power of Persia and Media, the nobles and princes of the provinces” (Est 1:3).

This sequence of events takes us from the third year of his reign (Est 1:3) the seventh year of his reign of his reign (Est 2:12) when he married Esther. 

1:16-18       Whilst the king’s command, against the background of his own excesses, cannot be condoned there is a principle which we should think about.  The way in which one might behave impacts upon the way others behave. This is of little consequence if the behaviour is acceptable. However if one person behaves unseemly in a Christian group it is important that their behaviour is stopped and warned against to prevent that wrong action encouraging others to the same sort of behaviour. 

Est 1:5-7,10-12 - Ahasuerus was the ruler of a vast empire and perhaps echoes God who is the supreme ruler of the universe; we have a feast which his first wife Vashti (perhaps echoes Israel after the flesh) was invited to attend and perhaps this suggests the law of Moses with a banquet of food and wine suggesting animal sacrifices echoing the future sacrifice of Christ, but Queen Vashti disobediently gave a feast on her terms (Est 1:9) and thus reminding us of how Israel after the flesh did not properly obey the law.  Est 1:19 - Vashti would be replaced by a new bride better than she (i.e. Esther), who perhaps represents spiritual Israel and believers who would follow Christ with his sacrifical new banquet (Est 5:4;7:1-2) or new covenant.

1:8,10  Whilst it might seem that the feasting was restrained as everyone was allowed to decide for themselves how much they would drink it clearly was a time of excess, maybe even led by the king. He set a very bad example for those present at the feast.

1:6 If this “Ahasuerus” Is the same one mentioned in Ezra 4:6 we can conclude that the events in the book of Esther took place nearer the beginning of the captivity than the end.

1:8         Notice the lack of compulsion. It seems that this was a feature of Mede rule which we see again – Ezra 7:13– when the Jews were allowed to return to the land of Israel.

1:8       Notice the lack of compulsion. It seems that this was a feature of Mede rule which we see again – Ezra 7:13 – when the Jews were allowed to return to the land of Israel.

1:1    “Ahasuerus” in the Bible is the “Xerxes 1” of history.

1:8     “according to the state of the king” is possibly an indication that the whole process was designed to show off the wealth of the king.

1:9 Like Ahasuerus Vashti made a feast. So we might conclude that his feast was a “male only” event with all the debauchery that can go with such events. So maybe Vashti, being aware of this, did not want to be paraded there,

1:6 We see – Song 5:1 – that the bridegroom has legs like pillars of marble. One of the few other occasions that marble is mentioned in scripture and the only other place where we find pillars of marble.

1:2-12 The motive for the feast of Ahasuerus was godless. He simply wanted to brag. However his pride is severely dented when his wife would not bow to his demands.  Without making a judgment about his wife’s behaviour we learn a simple principle. The human spirit cannot be tamed by the command of man. All his wealth and status was of no value when his pride had been dented!

t 1:1  Ahasuerus is a dynastic title, not a proper name. It is like Pharaoh. It cannot be the same Ahasuerus who we both find in the book of Dan 9:1 as was involved in the time of Esther. As it is a dynastic title the description of the extent of this Ahasuerus is given as not all of them reigned over the same amount of territory.

1:10 Prov 20:1 shows the folly of excessive alcohol intake. Clearly, whatever Ahasuerus was like under normal circumstances the alcohol had dulled his senses of what it appropriate and what is not. Dismissing a wife simply because she would not bow to her husband’s pride is truly foolish.

1:3-7 Why are all the details of the feast of value to us for instruction? There is a simple answer. We are being presented with the opulence and extravagance of Ahasuerus. His kingdom had the wealth and opportunity so he indulged in all he wanted. We will see a significant detail when we are told about the feat that Queen Esther prepared.

v.3 - We still use this phrase 'put off the evil day' to denote a lazy reluctance to get down to a job that should be done. Here is its scriptural basis. See also ch.9:10, Ecc.8:11, Isa.47:7, 56:12, Eze.12:22,27, Matt.24:48, 1Thess.5:3, 2Pet.3:4, Rev.18:7

6:4 ivory is a material that figures in Ahab's work 1 Kings 10:18,22 22:39 2 Chronicles 9:17,21 Amos 3:15 6:4 Though ivory does have lovely connotations Psalms 45:8 Song 5:14 7:4
This is another example of how beautiful things can be perverted by apostasy. Eating the lambs and calves is the behaviour of idle shepherds Ezekiel 34:8

v.3 - On the day when I am writing this note (Oct 13 2002) the situation in the world is looking very exciting. America looks to be going ahead with it's offensive against Iraq and Israel have issued all the population with gas masks in readiness, knowing that the attack is bound to have repercussions on them. Russia has refused to join America in this and indeed has great financial reasons for siding with Iraq. The scene seems that it could be set for the end, with the Kings North and South of Israel ready to engage in a war that could well centre in the end round Jerusalem. It is definitely not a time for 'putting off the evil day'.

6:3-6 Here the prophet speaks of the complacency of the nation. They did many things but their heart was not towards God. SO it was all a sham.. So consequently (6:7) the captivity was coming.

COMPLACENCY

It must be one of the biggest curses in the western world. It was the disease that caused the downfall of the greatest world power that ever existed - Rome. It was one of the main contributors to the downfall of Israel and Judah and it will most likely be the downfall of the world today. How does it affect you?

The disease is complacency. When our time and possessions are more than we need we can tend to relax and take things easy. We stop working hard and because we don't seem to need anything, we can tend to forget God. When we become complacent we can tend to decide that we don't need to read the Bible because we have read it already read it and we know what it says. At those times we decide that we don't need to attend meetings with other believers to worship, study and encourage one another because other things are easier or more fun to do, and we drift from prayer because we have no need of God.

The message is to snap out of your complacency, to Wake Up, Pay Attention, and Get Going again for God! Israel's complacency lead to their death. May we snap out of ours before it is too late.

6:8 We might think that God swearing by Himself was a frequent phrase in Scripture. It is not. The only other place where this exact phrase occurs in Jeremiah 51:14. Thus we see the seriousness of the situation that Amos (and Jeremiah for that matter) are speaking about. In the days of Jeremiah the people were so evil that there was no remedy (2 Chronicles 36:16)

Amos 6:1. In reality Israel is no better than the nations of Syria and Philistia. The prophet points out to them exactly where their trust is, and that is not in their LORD GOD. They are living the same life style as the other nations.
      v.4. They lie about on their couches and sofas.
              They feed upon their Delicacies.
      v.5. They sing idle songs.
              They improvise on musical instruments.
      v.6.  They drink wine excessively.
               They anoint themselves with costly ointments,
But they are not concerned about their brethren. As a result their captivity is about to take place.

6:1 In speaking to those 'at ease in Zion' we see that the prophet now turns his attention away from Israel in the north to focus on those in the south. The northern kingdom was taken captive by the Assyrians some years ago in the days of Hezekiah people were placed in the land and a false priesthood was set up. So one can imagine how Judah looked askance at them, in pride looking down their noses in arrogance. However, as the prophet shows, Judah is no better - even though it has the temple and was delivered from the Assyrian.

God will visit the city of Jacob; If ten men remain in a house they shall die (V.9). The name of the Lord shall not be spoken (V.10). The houses shall be smashed to fragments (V.11). Shall horses gallop upon the face of a rock? shall oxen plow the sea? (V.12) Neither shall injustice stand before His destroyers.(V.14).

Israel was taking care of itself, making sure that all its sensual needs were met.  They did not care that spiritual rot had eaten at them and that the LORD had been disrespected (vs.4-6).  Do we feather our own nests at the expense of service to the LORD?  Do we grieve and pray to the LORD when we see things in the household that are not right?  Do we care?

This is a chapter directed to both North and South. Amos 6:1 speaks of Zion and Samaria. Amos 6:3-6 is spoken to the idle, the rich and the ones who don’t care. Doesn't that sound like many in our own day? Then the rest of the chapter is saying how the Lord will punish them.

6:12 ‘fruit of righteousness’ is quoted in Phil 1:11 and Heb 12:11. Whereas here it is eschewed in favour of sin it is a quality that we should develop and aspire to.

Under Jeroboam, much territory had been recaptured with the help of the LORD (2Kin 14:25-28).  Israel arrogantly claimed that they did this on its own without the aid of the LORD (v.13).  And so, all the territory gained under Jeroboam would become subject to an invader (v.14). 

Are the ten people mentioned in v9 those left from 5:3?

6:2 `Israel’s repeated problem was that they tended to think that the nations round about had a better ‘deal’ than they did. Hence they served their Gods and sought alliances with them. By inviting them to consider these nations God is challenging them about their behaviour towards Him. Of course careful scrutiny of what these nations offered would highlight that what God was offering was both far better and guaranteed. We need to take this challenge into our lives as well. It is certain if we truly appreciated the vanity of this world and the certainty of His promises we would be more faithful.

Unfortunately, non-Hebrew readers miss the subtlety of Amos remarks in v.13. Perhaps the NIV is more informative than the KJV here by using the proper names for the cities involved. Lo-Debar means either a word to him or no word, while karnaim means horns (symbolic of strength and power). For a better understanding of what is going on, here are the remarks of commentator Phil Logan: Lo-Debar and karnaim had been recaptured by Jeroboam II from the Arameans in a campaign blessed by God (2Kin 14:25-28). Israel had taken the victory as an indication of its own strength and greatness, forgetting that God had brought them the victory. Amos took the consonants of the name Lo-Debar and added new vowels to make the name read a thing of nought.  Amos was reminding Israel that its true strength and greatness lie not in their military achievements but in God who had blessed their efforts; Amos was calling the Israelites back to faith in this God.

6:1 In saying to those ‘at ease in Zion’ that they trusted in ‘the mountains of Samaria’ we learn that there were those in Judah who were looking to the northern kingdom for their spiritual leadership. How strange when they had a good king – Uzziah – at that time. Or maybe it is not strange. Men always love darkness rather than light – John 3:19

V.2 Calneh; Hamath; and Gath were cities that indicated three nations:

Calneh was a city located on the Tigris. It was one of the four cities founded by Nimrod (Gen 10:10). It represented Babylon.

Hamath was a royal city of the Hittites. In David’s time it ruled an independent kingdom. It became a city of Judah in Solomon’s time. It acted as the northernmost point in the description of his kingdom (1Kin 8:65). Later it was the leading city in Upper Syria. And so, at this time, it represented Syria.

Gath was one of the five cities of the Philistines. Each city was ruled by a Philistine lord     (1Sam 6:17,188).  And so, Gath represented Philistia.

6:9 The ‘ten men’ that remain are those of Amos 5:3 – but now even that remnant will die. Such was the extent of the overthrow prophesied by the prophet.

6:5 It would appear some were imitating David’s musical instruments and using them for false worship. Possibly thinking that if they were like what David made then that would be fine with God. We must take care not to try to justify our sins on the basis that they are something that we are doing for God.

6:4  There was nothing inherently wrong in eating lambs out of the flock. The problem was that they were taking to themselves things that should have been given to God. Likewise many things we choose to do are not inherently wrong but may well be wrong because we put them before service to God.

5:15   The call to ‘hate the evil and love the good’ is appealed to by Paul – Rom 12:9

6:12  The mention of ‘hemlock’ echoes Deut 29:18 where Israel are reproved for their behaviour and God says of them that they will be just like bitter herbs.

6:1       That Zion trusted in Samaria highlights a point when Judah, rather than being faithful to God, sought instruction from the wicked northern kingdom. The company we keep affects the way we think  1Cor 15:33

6:11    In speaking of the ‘breaches’ that will be made in the ‘house’ we see the sentiments of Isa 5:5 who, as a contemporary prophet, foretells the overthrow of Jerusalem.

6:4     The leaders of Israel were to take care of the flock (lambs). The flock was the common people who needed to be taught. Rather than care for them the leaders were destroying their faith in God.

Further to what Bro. Peter added above, there is an old saying that goes "the poor look after the poor - and the rich look after themselves!" meaning that there is a tendency for the well-off to despise and treat the poor and/or disabled with disdain and contempt as Psa 10:2,8,9,10 and many other Bible passages highlight. It certainly appears from vv1-6 that this is what was happening in Judah.

Sadly we see the same treatment being meted out to the poor and disabled here in the U.K. and all over the world by various governments who are motivated by right-wing ideology and right-wing media companies. If we wish to please our Lord, it is an example we do well to avoid emulating - as James 2:1-18 clearly warns us.

6:14    The nation that would be brought against Israel is the Assyrians who took Israel captive in the days of Hoshea. The last king of Israel.

6:2      Those that were at east in Zion were not focussing on God. The contemporary prophet – Isa 32:9 – makes a similar point.

6:2      Israel is encouraged to look at other kingdoms to see their folly. The first being associated with Nimrod – Calneh Gen 10:10. The root of the evil Israel were following after started with Nimrod. Error does not change!

6:7the first fulfilment of this warning about captivity happened a few years later when Hoshea was taken captive by the Assyrians.

6:1      the way I which the prophet speaks of the complacency of the nations is reflected in the contemporary prophet – Zeph 1:12.

6:5 “Invent to themselves” is the key phrase here. God had set out a system of worship for Israel. However the nation, dissatisfied with what Yahweh offered them, sought out ideas that suited their own small minds. Of course those that turned away from God’s ways thought that they were “wise”. The same dangers exist today. There are many who think that they are “wise” who seek to turn the faithful from the simplicity of God’s word to follow man’s “wise” speculations. But where is true wisdom?

6:6 Whilst the way people lived in the northern kingdom was astray form God, with a form of godliness a fundamental problem with the nation was that they did not “mourn” because of their distress.

Are we amongst those who “mourn” for the abominations done in the world – Matt 5:4?

6:9  In later time a minimum of ten men were required in order to establish a Jewish synagogue. So maybe we are getting a hint here of how the Jews in Amos’ day saw an assembly of Jews.

6:3 In putting far away the evil day Israel are blind to the fact that God will intervene. A similar idea is found in Eze 12:27. It was naïve to imagine that God would not bring His people into judgment. Maye they thought that the evil would come when they were dead!

4:3 - There is no doubt that we all have the capability, if we let down our guard for a second, of following those who speak the words we wish to hear - words which have comfort and appear to have scriptural backing but at second examination are in fact fables of man's own imagination. As a race we are excellent at this - many have the ability to create a following without a consideration for whether their doctrine is indeed true. We are told to be wary of this and not to follow our desires when hearing these people proclaim, but instead to stick to what we know to be true, even though that is hard. This is where our salvation lies. John 8:45, Gal.4:16

3:2 - 5 describes the attitudes and behaviour of brethren and sisters in the last days. Paul is not warning Timothy about how unbelievers would behave. Unbelievers have behaved in this way all through the ages. Paul had already warned the brethren and sisters in Ephesus that 'of your own selves shall men arise speaking perverse things ...' Acts 20:30.
The warning is the same for ourselves. We should not be looking at the world for the fulfilment of these words. Sadly we should be prepared for these things in the ecclesia. Not that we should instigate a witch hunt. We should take the warning of the Apostle to heart and be wary lest we are led astray by such errors when they are paraded as truth.

4:5 'make full proof of thy ministry' - Jesus showed 'himself alive with many infallible proofs' Acts 1:3. Paul told the Thessalonians 'prove all things' 1 Thessalonians 5:21. John says 'try the spirits ...' 1 John 4:1. The gospel is not of 'any private interpretations' because it is given by the inspiration of God. Therefore we can be sure that the things we believe and are assured of are true. They are not the interpretations of men but in very deed are the counsel of God.

These two uses of the language of Psalm 34 - where David speaks clearly about how to deal with persecution provide Timothy with a good 'worked example' of the way that God looks after His children. David, as the title of Psalm 34 indicates, was fleeing from Saul and it was these events which prompted David, by the Spirit, to pen Psalm 34.

4:6 In using the word 'departure' the Apostle Paul is reinforcing his words which he gave to the elders from Ephesus when he took his leave from them on the shore (Acts 20:29). Timothy would have been acutely aware of the implications of what Paul was warning about.

3:10 Again Paul appeals to his own character as a witness for Timothy. The implication is that because the life is impeccable his teaching is right. Whilst this cannot be true of everyone - we know that right doctrine does matter and so a 'good life' is not sufficient - Paul preached right doctrine and lived the life.

4:10 The list of brethren and what happened to them - follow the marginal references to see how some had remained faithful whilst others had fallen away - is a powerful warning to us. We should not rely on our current confidence in Christ. We must strive to maintain that love that we now have. We must make sure that the problems of this life do not detract us from following Christ. Demas, who 'loved this present world' is a case in point.

3:3 The 'false accusers' might well be sisters in the ecclesia (1Tim 3:11) Paul is not warning Timothy about our day but about the problems that he would encounter in Ephesus in his own day at the hands of false brethren and sisters.

4:3 'For the time will come' relates to Timothy's experience. The ecclesia had been founded with great enthusiasm in Ephesus but as time went on petty rivalries would cloud the love of the gospel. Timothy had to realise the urgency of establishing the ecclesia on a firm basis of Scriptural understanding before the petty squabbling manifest itself.

READ THE BIBLE TODAY
 
If you profess to be a Christian and haven't read your Bible recently or regularly then dust it off, open it up and get back into it's pages again.  Paul explained to Timothy some of the benefits of Bible reading and they apply to us as much as they did to Timothy. 
 
The first and most major benefit is that the scriptures "are able to make you wise for salvation through faith in Christ Jesus." (2Tim 3:15)  If we neglect to read, or ignore the Bible, our hope of salvation will gradually fade and disappear.  We will forget what we have learnt in the past and will be influenced by other worldly influences that will end in destruction instead of eternal life.  The Bible gives us the wisdom that keeps us on track to salvation and eternal life.
 
Then Paul says to Timothy that, as well as the major benefit of salvation, the scriptures are also "useful for teaching, rebuking, correcting and training in righteousness." (v.16)  Trying to learn to be an accountant, piano player or meteorologist without the aid of a teacher to learn from will never succeed.  It is the same when we try to live godly lives or put righteousness in our lives.  The way of life is found in the Bible.  If we don't read it we will never succeed.
 
And finally, the Bible must be read "so that the man of God may be thoroughly equipped for every good work." (v.17)  In other words, if we don't read the Bible we will be ill-prepared to do good works.
 
Let's open it and read it today and every day.

I agree with Peter Forbes' 2001 comments re 3:2-5 meant to warn Timothy. Sadly, we shouldn't be surprised to see evidence of these characteristics among "believers" in the last days before the return of Christ though, as he also noted, we shouldn't have a witch hunt. In verse 5 it refers to "having a form of godliness but denying the power thereof". We know that in the last days the love of many will grow cold Matt 24:12; 1Cor 13:3,4,5,6,7,8,13 and a lack of love would seem to fit in with 3:2-5. In verse 5 it refers to "having a form of godliness but denying the power thereof". I'm not sure precisely what that means. I wonder if it refers to making an outward show of godliness but by their works denying Him, religion being more of a social than anything of true significance, that the truth had not taken hold and transformed them, and/or they didn't really believe God was an active force.

3:11 While Paul recalls the pain and suffering, he rejoices in the strong hand of God, which was mighty to save (Psa 27:1-5, Psa 34:19, Matt 6:13). He gives praise to Christ, his Deliverer, who stood by him on several occasions saying "be of good cheer , Paul; for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome" (Acts 23:11) He rejoices also in the prospect of the ultimate deliverance, the triumph over the power of the grave and the preservation unto Christ's kingdom (2Tim 4:17-18).

3:12  That the Godly will suffer persecution should not surprise us. It was David’s experience at the hands of Saul – Psa 34:19  – It was also Jesus’ experience throughout all his ministry. Why should we expect any difference?

4:15 Even though the judgment upon Alexander was to left to God that did not mean that Timothy did not need to be wary of him. Likewise, a brother or sister might have behaved in such a way that God is left to judge them, but we must be aware of their dangerous influence. There comes a time when we have to stop associating with brethren and sisters whose life style is damaging and Godless.

3:15 This cannot be over emphasized in the 21st. century, with the world that surrounds us continually offering ways and means where by one can become wise. We must always remember, and proclaim that there is no other way provided by our Heavenly Father for the acquisition of wisdom that brings salvation, than that revealed through the Scriptures

4:9,21  Twice in this chapter Paul asks Timothy to come and visit him. Now it is clear that Timothy was not able to ensure that Paul was freed from prison in Rome. Therefore Paul was not seeking the visit to secure freedom. Rather it was simply the fellowship of a fellow believer – his own ‘son in the faith’ that Paul was seeking. How often do we seek to visit others for their benefit like this?

Paul warns to watch for spiritual decay in the last days and charges Timothy to be prepared (3:1;4:2-4).  The last days really commenced in the first century when spiritual rot and laxity in behaviour were starting to bud.  They would grow and gather momentum throughout subsequent generations. However, the use of last days here is more specifically in reference to the end times (see May 27th. note on this reading).

We now live in the end times (just prior to Christ's return) and we see the world has become similar to that of Noah's time: Now the earth was corrupt in God's sight and was full of violence (Gen 6:11).  This gives us a clue as to the nearness of Jesus' return: As it was in the days of Noah, so it will be at the coming of the Son of Man (Matt 24:37).  Are we prepared?

4:18   In saying that the lord would deliver him Paul does not have a rose coloured view on life. He does not say that God will deliver him to freedom from the Romans who were imprisoning him. He is looking to the deliverance from sin and death which is guaranteed no matter what happens in our lives. We need to be careful lest we think that those in Christ lead almost charmed lives where a prayer to God will remove our problems.

3:1 The Jamieson, Fausset, and Brown Commentary says of the last days refer to the: days preceding Christ's second coming.

Perversion of the true Gospel started to gradually creep in during the first century. Subsequently, that spiritual decay grew to form the apostasy we see today.

3:8 ‘Jannes’ and ‘Jambres’ by tradition are two of the magicians who opposed Moses’ miracles in Egypt before the deliverance of Israel by the hand of Moses.

2Tim 4:1,8 First Principles>Kingdom of God>Gospel concerns God's Kingdom
The Gospel preached by Jesus and the Apostles concerns the Kingdom of God.
2. Invitation for men to participate
Matt 25:34, Luke 12:32, 1Thess 2:12, James 2:5, 2Tim 4:1,8, 2Pet 1:10,11, Rev 2:26,27
For more about the Gospel concerning God's Kingdom go to Matt 4:23 

2Tim 3:2-5 - A sad list of the human frailties/sins of "believers" in the last days before the return of Christ. We know from Jer 17:9;James 1:13-16 that human nature is prone to sin and that the origin of sin (e.g. the list in 2Tim.3:2-5) comes from within - not from some supposed external supernatural being. A point of focus is 2Tim 3:3 where "slanderers" (NKJV), "slanderous" (NIV), and "false accusers" (KJV) are all the same Greek word "Diabolos" (1228) which is translated "devil" many times.  Similarly, Titus 2:3 warns aged women not to be "slanderers" (NKJV, NIV) or "false accusers" (KJV) - again both are from that same Greek word "Diabolos" which is often translated "devil". These verses show how the word "Diabolos" is used in Scripture. It is people who are slanderers/devils.  Additionally, we have Jesus' statement in John 6:70-71 calling the human being Judas a devil. The preceding was gleaned from email study notes by Wes Booker.

Denying the power

Maybe we ought to be a little nervous about 3v5. Do we have a form of Godliness, but deny its power? Anyone is able to study God's word and spout supposed knowledge. Those that Paul was warning against were great at this (see 3v7). Their words were really easy to take hold of, because they concerned a self-help salvation based on keeping commandments and such (4v3-4) whereas the true gospel is salvation by faith (3v15). In comparison these teachers are "disapproved concerning the faith" (3v8). Paul reminds Timothy in v10-11 of the example of faith he gave, showing how the Lord delivered him because of that faith (faith simply means trust).

So denying the power (3v5) is to trust in self. A self-help religion, rather than a Jesus-helps religion. And we can easily tell whether this is us or not. Paul says in 3v10-12 that the cycle of difficulty, then being saved from that difficulty, is something all of us should experience. If we are not, then we are likely not looking hard enough for it, because we are denying that Jesus has power to work in our lives. In effect we declare that Jesus hasn't risen from the dead. The remedy is to start praying about everything so that we can start to see answered prayer in our lives. This experience then gives us more faith to ask for more, and so on. Before we know it, our idea of salvation can be entirely "through faith which is in Christ Jesus" (3v15).

But Paul's real thrust here is to discern whether teachers are of this persuasion or not. We too should check whether those we listen to are of faith, or deny the power of it. Do they ever speak of faith? Do they ever mention prayer? Is Jesus fully part of their repertoire? If not, maybe we should listen to someone else?

4:7 Paul has already – 2Tim 2:4– has encouraged Timothy to war a good warfare and now appeals to his own commitment to encourage Timothy as he has already appealed to the example of Onesiphorus 2Tim 1:16

2Tim 3:5 - "having a form of godliness but denying its power..." - perhaps this, in part, refers to those who say, "I'm not religious, but I'm very spiritual."  It is not uncommon for these people to have a personalised pick and choose belief system sometimes believing in a higher power that initiated creation but now is perhaps not active in a world of suffering, modern "values", excluded "gospels", and thousands of religious "paths". The Bible may be viewed as a non literal "golden rule" to be loosely followed where "agreeable". To some extent these beliefs are not much different than ancient idol worship as they reflect the interests, desires and moralities of their inventors.

4:4-17  Paul seems to allude to the way that Stephen responded to his accusers who stoned him. See AActs 7:60 and , Acts 7:56 which words Paul appears to quote.

2 Timothy 4

PREACH THE WORD

"In the presence of God and of Christ Jesus, who will judge the living and the dead, and in view of his appearing and his kingdom, I give you this charge: Preach the Word; be prepared in season and out of season; correct, rebuke and encourage - with great patience and careful instruction."(2Tim 4:1-2)

To preach the Word is a vitally important instruction, especially in the times we live in. After all, Jesus will not return until the gospel is preached in all the world. Jesus said, "And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come." (Matt 24:14) If we want Jesus to return, then we need to get the gospel out to all the world.

As far as encouraging one another goes, the writer to the Hebrews said, "Let us encourage one another - and all the more as you see the Day approaching." (Heb 12:25) As the day of the return of Jesus gets closer and closer, we need to encourage one another to preach more and more. This is why Paul said to Timothy, "In view of his appearing ... I give you this charge: Preach the Word."

So let us determine to be more and more proactive as we preach the Word, realising that our work in this area gets more urgent as the return of Christ gets closer.

3:9      In saying that the sins of those spoken of was manifest to all men Paul is advising that it is possible for the believer to work out for himself from his understanding of Scripture, whether behaviour is right or wrong.

 2Tim 3:8.

Paul obviously knew who Jannes and Jambres were, and I'd assume Timothy did too. But this is the only place in Scripture that they're mentioned. We also, of course, know that they lived in Moses' day and resisted him. Who were they?

Some commentators suggest that these two men were the leaders of the Egyptian magicians who, for a time, derided Moses when their own people performed some so-called "miracles" until the 3rd plague of gnats when they gave up and confessed, "this is the finger of God." However, the names are Jewish, and Jewish tradition in the Jerusalem Targum and elsewhere has these two associated with Israel, both in Pharaoh's court and in the journey in the wilderness. So it looks like it would be more accurate to see them as renegade Jews who initially took the side of the Egyptian magicians.

If this view is correct, this matches up well with the main opposition Paul and his followers felt in the first century which came from Jews (including Judaizers) who opposed true Christianity. When Paul says that the opposition in his day - that he's comparing Jannes and Jambres to - will "proceed no further" (K.J.V.), the implication is that the amazing progress made by false brethren in their campaign against the truth would be suddenly halted. And this is exactly what did happen within just a few years of this last letter of Paul's - with the Roman invasion of Jerusalem, scattering of the Jews, and destruction of the Temple. With the destruction of the source of their veneration (the Temple) as well as their being taken into captivity, this Jewish problem ceased to exist. Other problems would eventually come from other places to corrupt much of Christianity, but not so much from the Jews.

3:14   It is not sufficient to know what the gospel is. One has to first check the credibility of the message (in our case by reviewing what we hear against the rest of Scripture) and then to put the things we have heard into practice in our lives.

2Tim 3:1-12

“… Yea, and all that will live godly (piously) in Christ Jesus shall suffer persecution.”

The apostle Paul took particular care to warn young Timothy of the difficulties he would face in the course of his ministry, and lest Timothy think that these verses as read in 2Tim 3:1-11 were the only particular cases of Paul, he said immediately after, that all who will live godly in Christ shall suffer persecution (cf. 2Tim 2:9-12). 

“All” is just that, no exceptions. Either the truth of Scripture fails, or those who think they are pious and not persecuted in some shape or form, deceive themselves. Persecution is an inevitable part of a true believer’s life, and many passages echo this same teaching. (Matt 10:17; Matt 24:9; Luke 21:12; John 15:20; 16:2;  Rom 8:35; 1Cor 4:12; Rev 2:10).

Persecutions come in different forms. It is not always physical abuse. Rejection and other types of reproach are considered persecution as well. These forms are subtle, which make them all the more dangerous. Another form is criticism against those who uncompromisingly love the principles of righteousness, and uncompromising faithful to upholding the Word of God (cf. Matt 12:34; Luke 6:45; 1Pet 3:14-17). There is great comfort for the persecuted in knowing that God sees the enmity of their heart, and will judge the persecutors in the Day of Judgment.

In the book, Solemn Moments of Remembrance by Dennis Gillett, he writes on page 39: “The one you are going to meet knows you through and through. He has seen the internal as well as the external. There is more comfort in that than you may realise. Your brethren hear your words but Jesus knows your heart. Your brethren have seen how you blundered and how you failed, but Jesus knows why you did it and perhaps how you did not want to do it and longed not to do it. He knows that your aspirations were a great deal higher than your achievements. He knows about the fire in my blood and yours which drives us against our will. He is an incomparable saviour – touched with the feelings of our infirmity.”

Even with all our watchfulness and readiness, the ability to withstand and resist the attacks of the persecutors often taxes the powers of endurance to the utmost. We are forewarned not to think it strange when fiery trials come (1Pet 3:12-16; 1Pet 4:12-14), but if we are indeed the children of God and soldiers of Christ, these things will be expected and carefully prepared for. 

4:11   Paul is now in prison. All Asia has forsaken him 2Tim 1:15 so the fact that Luke remained faithful must have been a great comfort against the background of the dissension of many others. Do we feel that our support for  fellow believers is important? 

4:8   Why do we think that Paul could make this claim? Was it because he had received some Divine revelation? Or was it because he was not at the end of his life and knew he would not sin again? The answer to both questions clearly is ‘no.’  Paul was assured that he had a crown of righteousness laid up for him because he believed the things that are revealed in Scripture.  That assurance is there for us also as Paul says – ‘them that love his appearing’. Are we reassured by this?

COUNTDOWN TO IMPACT

"Mayday, Mayday!" you hear the captain shouting into his equipment. With a sickening rush you feel the plane plummeting uncontrollably toward the earth below. The cabin is full of screams and panicked people, but beside you is a man in his forties who is as calm as he ever was. "The Lord will rescue me," he says in a conversational tone. Even you can tell that there will be no survivors by the time you hit the ground. The cabin has already depressurised and is filling with black smoke. Just to survive that would be a miracle.

You stare at him open mouthed. "There won't be any rescue from this," you yell.
"I am in his hands, he replies. "I might die now, but God will bring me safely to his heavenly kingdom. I have no worries." His calm is amazing. Even in the face of death, the faith that he spoke of to you earlier was a sure as ever. With only seconds to impact you wondered why you didn't have the same faith.

Paul was not in a plane wreck. He was on death row and he was about to be killed. He knew his fate and yet he still said,"The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen." (2Tim 4:18).

God wasn't going to save him from death by the hand of the Romans, but he was going to save him from eternal death by raising Paul to be in his kingdom. Let us develop the same confidence, love and strength that Paul had in his God.

4:6      Paul’s death is approaching. However he does not simply view it as a death but as an offering to God. Can we say that our lives can terminate as an offering to God? It was true of Jesus and it should be of us also. When we are old and frail it is too late to do the work. Nor can we buy back the wasted time in our earlier lives. Now is the time to commit to God so that we will be able to see our lives as an offing to God.

2:9         In speaking of “my gospel” Paul is reminding the young man Timothy what he has already said in Rom 2:16 where, if that area of Romans is consulted – the folly of turning to the Law of Moses is seen.

2Tim 3:16

“All scripture is given by inspiration of God…”

The Greek word, theopneustos, # <2315>, “divinely breathed in” is only used once here in relation to all of Scripture. It is one of the most important statements in the Bible and refers to both the Old and New Covenants. Therefore, to question or deny any of its parts is to bring upon us the wrath of Yahweh (cf. 1Cor 2:13; 2Pet 3:16).

Yahweh’s breath is the outflow of His power. When the apostle Paul declares that “all [every] scripture” is a product of Divine breath, he asserts with as much energy that he can employ that Scripture is a product of a specifically divine operation. On the other hand, we have the partial inspiration of the Scriptures who teach that certain verses are untrustworthy, while the non-inspirationists deny altogether that certain passages exist! This dangerous and subtle handling of the Word of Yahweh is laying hold of the laxer element in the brotherhood. We simply need to examine the character of such to know they are “wanting.” Why? Because, Scripture exhorts us to provoke unto love and good works one another (Heb 10:24), but instead we are attacked with venomous hostility, falsely accused,  spread out-and-out lies, gossip and slander, and that behind our backs! “We have not so learned Christ” (Eph 4:20).

When Bible truth is not acceptable, the text is said to be questionable, or not in the original! These are the partial inspirationists and non-inspirationists! They are very dangerous and from which we must extricate ourselves if we are to preserve the purity of the Word. Brother Robert Roberts wrote in 1885 on this: “To say that the Bible is ‘reliable’ is good so far as it goes: but it does not go far enough. You want to say it is the work of inspiration, and then you give us a foundation for the reliability. Otherwise the reliability is a matter of opinion, and, therefore, of uncertainty. A writing that is not from God may be wrong, especially a writing dealing with God’s views and will. If our Bible is human in any degree, our foundation is a shaky one: for we have no other foundation in this age of the world. It is a matter not to be compromised.”

2Tim 3:16

“All scripture is given by inspiration of God…”

Right doctrine and right fellowship require to go hand in hand. It is misleading for brethren to say they endorse the inspiration of the Scriptures if they deny their infallibility.

3:1-5 We really should think about the fact that the difficult times that may well come upon us are not a consequence of those who do not believe the gospel. Rather it will be from the insidious influence of fellow believers who do not live up to the high calling in Christ.

2Tim 3:16,17

“All scripture is given by inspiration of God, and is profitable…”

Both the Old and New Covenants are God-breathed for teaching, for showing where we are wrong, why we are wrong and how to correct it. When we do, then, and only then, shall we be thoroughly equipped for every good work.

“The lessons to be learned are not always apparent on the surface. ‘He that would seek for pearls must dive below.’ They will not be exhausted for we are continually finding fresh lessons from passages we have read and re-read again and again, and diligent search will always bring to light new treasures in this divine storehouse… Those who do not take their share in the practical part of the Truth’s warfare against ignorance and sin in themselves and in the world around them cannot hope to fathom the deep things of God which are hidden away in the Bible. We must learn here by doing, just as it is necessary to learn any trade or art by practice. Not one who is simply a hearer or reader of the word will be justified, but one who puts into practice what he reads. We shall have to give an account of our deeds in the day of account. Reading the word of God is a good deed, if, and only if, we allow it to produce in us the good fruits of the spirit, and the good deeds which will show men that we have learned of God.”

Brother C.H.G, 1927

Possessions are external and cannot define our inner being as human beings. Only the rich in-dwelling of the Word can do that.  How ironic then to tend to secure our security with the very means that cannot really provide it, while we neglect trying to get “rich toward God” (Luke 12:21), the only true security!

3:11 The mention of Iconium reminds us of the record – Acts 14:1-5 – of Paul’s time in Iconium

2Tim 3:7

“Ever learning and never able to come to the knowledge of the truth.”

THE SECOND APOSTASY

“IN Paul’s day, there was a disposition to be ‘carried about of every wind of doctrine,’ which called from him words of warning. There were men of cunning craftiness lying in wait to deceive, and some who were ever learning and never able to come to the knowledge of the truth. There were those who, notwithstanding the warnings of the apostles, gave ear to ‘evil men and seducers,’ who, with good words and fair speeches, drew away disciples after them, deceiving and being deceived. These in the old age of John had multiplied to ‘many antichrists.’ If this were so in the days of inspiration, we must not blind our eyes to similar possibilities in our time. We have the consolation, that the second apostasy which is now stalking through the brotherhood, will not be allowed to extinguish the truth a second time. It is comforting to know that the Lord, at his coming, finds some who are ready (Matt 25:10); some who will not taste of death ([Matt 16:28]; 1Cor 15:51; 1Thess 4:17); some who, in the midst of a general forgetfulness of the Lord’s coming, will be ‘found watching’ (Luke 12:37); and, therefore, some who will steer safely through all complications, snares, pitfalls and dangers of the latter days, and remain steadfast to the end in the one faith and practice of the apostles. If ‘some’ are to be found of the Lord, at his coming in this blessed case, we may be amongst them. To be so found will require the exercise of vigilance and great circumspection, the more so as God has permitted the uprise of clever perverters, capable, almost, of deceiving the very elect. Those who slacken their vigilance are in danger of being taken captive to their destruction.”

Brother Robert Roberts, Christadelphian, 1874, p. 117 (Emphasis added).

This epistle was most likely the last epistle Paul wrote before his death, and, therefore, so important that we take heed to it in these last of the last days before the return of Christ. Paul is addressing those who study the Truth, know the Truth, but never come to an understanding of the Truth. They did not walk in the Truth (2Tim 3:5). “… They do not meditate, they do not think, they do not reduce what they hear to practice; therefore, even under the preaching of an apostle, they could not become wise to salvation.” Adam Clark Commentary, 1810 (Emphasis added).

According to Scripture, being in the Truth is studying and learning, which must then be accompanied with living in that knowledge. Our walk cannot be separated from the Truth of God, which is absolute, incontrovertible, irrefutable, incontestable, unarguable, and unchangeable.

4:8 The crown of righteousness was “laid up” for Paul because it had been prepared by the death and resurrection of Jesus. We should not imagine that only Paul could have this assurance. Paul used similar language – Col 1:5 – when speaking to the believers at Colosse.

3:1 As previously observed the word “perilous” means “fierce”. How true this is today. Those with opposing views to the things that God teaches in His word are often very aggressive towards our views. Whilst physical violence might not be used the aggression is clear. Gone are the days when Christian values are “tolerated” they are vigorously opposed and those holding them criticised as bigots.

2Tim 3

“When the rich wage war it's the poor who die.” Jean-Paul Sartre

2Tim 3 speaks of the perilous times that will come. We read of the characteristics and deceptions of humanity, and in Matt 24:21,22 we read of the coming of a “time of trouble such as never was,” and never will be again. The hiatus of these perilous days are not only quickly approaching, but are guaranteed to come.

The political atmosphere has become extremely toxic globally. Consider Syria, Germany, North Korea, Israel, China, Russia, Australia, New Zealand, U.K., (dis) U.S.A., Canada, Brazil, West Africa, etc. - all simultaneously having their varying crises ripping them apart and having a global domino effect.

We need only think back on history and imagine what life was like in Rome for believers under Caligula, Nero, and Domitian; Europe under Attila, then the Vikings; Genghis Khan, the Muslim Turks, the Black Death, Hitler and the Third Reich, the Spanish flu, the two World Wars, and now Covid 19 with its variants. What about the natural disasters, devastations, and terrorisms? Yet, what is still to come will be worse than anything thus far! Furthermore, in an effort to “upgrade” the human species, plans for Homo sapiens are to become post-sapiens/ post-humans: cyborgs, or transhumans! What an identity crisis! George Orwell in Politics and the English Language, 1946, wrote: “What is above all needed is to let the meaning choose the word, and not the other way around. In prose, the worst thing you can do with words is to surrender to them.”

Given the current state of affairs, it is hard to avoid believing that we are at the very epoch of Christ’s return. We must face what is coming and be prepared, as things will only get worse. The apostle Peter does say, “… that all these things shall be dissolved,”  and “what manner of persons ought we to be in all holy living and godliness” (2Pet 3:11). How comforting!

In Psa 91:1-4, we read: “He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of the Lord, ‘He is my refuge and my fortress; My God, in Him I will trust.” “Shadow” is # <6738>, tsel, and means, “defense.” Interestingly, “Let us make man in our image,” image is # <6754>, tselem, “to shade.” Hebrew is a “root” language and we can clearly see how “shadow” and “image” are connected!

Our God is a mighty Fortress, under whose shadow, or wings we will find shelter, safety and protection. When we pray to the Father and worship Him in spirit and in Truth, we are in the very shadow of God in proximity and presence – in His “secret place.” However, it is conditional. Let us, therefore, cling tenaciously to our Father in all obedience, reflect Him, have faith in Him, trust in Him and He will deliver us (Psa 91:5-16).

2Tim 3:1

“This know also, that in the last days perilous times shall come.”