“This know, also, that in the last days perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God, having a form of godliness, but denying the power thereof: from such turn away.”–2 Tim. 3:1-5.
CLAIMING, as we do, that we are now living in the closing days of the Gospel age, it is quite proper that we should look about us to see whether or not present conditions correspond to the Apostle’s inspired description of what must be expected in the last days of this age. We are not to understand this description to relate to the barbarous or half-civilized peoples of the end of the age, but to be a description of the condition of “Christendom.” The Apostle explicitly states that he refers to those who have a form of godliness–professedly Christians,–for, since the Jewish age ended, the only godly form that the Scriptures could recognize is Christianity. We see, then, that the foregoing delineation represents “Christendom” in the close of this age.
The Apostle does not say that this description will apply to the saints in the end of this age: quite to the contrary, the implication is that the saints should “turn away” or separate themselves from all who thus have merely the form of piety. (Vs. 5.) Nor are we to expect that the world, possessed of this spirit, will recognize its own likeness in the Apostle’s words. Upon this, as upon other subjects, we are rather to expect that, as the Prophet declares, “None of the wicked shall understand, but the wise shall understand.” (Dan. 12:10.) The merely formalistic Christian, whose highest ideal of duty is to abstain from secular employment on one day of the week, and to go to church, is not to be expected to recognize his own likeness, and to note its deformities and inconsistencies: to do these things would imply such a reformation of sentiment as would transfer him from the lists of churchianity to the smaller list of true Christianity.
We should not be understood as saying, or even implying, that the world is growing worse in every respect day by day. We recognize as a fact that the world in many respects is in better condition than it has ever been before. The civilized nations to-day are better equipped with hospitals, orphanages, asylums, etc., than ever before. All these are very directly traceable to the influence of Christianity, and are neither to be despised nor ignored. We confess with great appreciation and admiration that the spirit of our Master has, during the past eighteen hundred years, so impressed itself upon the world of mankind that the barbarities of olden time would no longer be endured, the sensibilities of civilized man having reached a degree of development which insists upon provision being made for the indigent and helpless; and we are very glad of all these things.
At the same time, it should not be forgotten that mixed with all of these benevolences is a considerable measure of selfishness–they are not all monuments of pure disinterested benevolence. True, benevolence has had to do with the founding of many of them, but as a rule those recently instituted, and much of the support for all of them, is drawn from the tax-payer through political channels, and the party-spoils system has much to do with their maintenance–all feeding at such public cribs being expected to render more or less of party service. However, whether or not these institutions supported at public expense be considered as partially the outgrowth of selfishness, the fact must be conceded that public sentiment favors them, and hence it must be conceded that the principles laid down by the great Teacher eighteen centuries ago have made a favorable impression upon civilized peoples.
But the question before us is not on this point– whether or not Christianity has made any impression upon the world: the question is, What is the real status of those professing to be Christians, now, in the end of this age? We answer that, while benevolences inculcated in the gospel of Christ have appealed to the better sentiments of mankind, and have resulted in a general uplift of social conditions throughout so-called Christendom, yet this uplift of the world of mankind has reacted in some respects against Christianity; for in making Christianity popular it has induced multitudes to nominally adopt Christianity and a form of godliness without appreciating the genuine article or experiencing a true conversion of heart. Hence the necessity of separating the “wheat” from the “tares,” the suitable fish from the unsuitable ones in the Gospel net, now that the Gospel age is closing.– Matt. 13:24-30,36-43,47-50.
If we ask ourselves the question, What is the peculiar characteristic of our day? almost every intelligent person could answer,Selfishness. And this is the very item which the Apostle puts first in his descriptive list: “Men shall be lovers of their own selves.” We do not mean to say that people are more miserly than heretofore; on the contrary, there is probably less of this evil; the tendency is rather to extravagance: but it is an extravagance born of “love of their own selves,” love of dress, love of show, love of honor and position. All who come in contact with present-day business, realize that more than ever before it is a battle; not so much a battle for bread as a battle for wealth and luxuries. True, business to-day is in some respects done along more honorable lines and on a more honest basis than every before, yet these are not so much signs of a greater honesty on the part of merchants, for they are almost compulsory; because business competition has materially cut down profits, and the enlarging of business much beyond the personal oversight of the proprietors has almost compelled one-price arrangements. But all persons associated with commercial business and manufacturing can attest that the growth of business intelligence, the formation of trusts and combinations, etc., have given selfishness great power to injure and even to destroy financially whatever may resist it.
Covetousness is another of the charges. It is a mistake to think of this quality as applicable only to the wealthy. It is just as possible for the man with one dollar to be covetous as for the millionaire. Covetousness is an inordinate desire, whether for wealth or luxuries or what-not. Elsewhere the Apostle designates covetousness as idolatry, which gives us the thought of false worship. (Col. 3:5.) It is not wrong for us to seek, in a reasonable, moderate way, for the necessities and the comforts of life for ourselves and those depending upon us; nor would it be wrong to avail ourselves of the opportunities of securing wealth, if the same came to us in a reasonable and honorable manner, not in conflict with our consecration to the Lord. But wherever the love of money or honor or luxuries becomes the ruling passion in those who are professedly God’s people it has usurped God’s place,– such are idolaters. In other words, the covetous person is a mammon-worshiper, and as such should realize that he has abandoned the proper worship of God; and our Lord declared, “Ye cannot serve God and mammon.” –Matt. 6:24.
Boasting is the third charge which the Apostle brings against nominal Christianity of “the last days.” Is it not true? Was there ever a time when people were so boastful as to-day? Boastfulness is the opposite of meekness and humility; boasting accompanies pride, which the Lord declares he resists, showing his favors to the humble.–James 4:6.
Pride is the fourth charge, and, thinking of our fellow-creatures as generously as possible, we cannot deny that the pride of our day is very great, and continually increasing. In some it is the pride of wealth, in others a sectarian pride, in others a family pride, in still others a personal pride. Looking into the future, as revealed in the Lord’s Word, and seeing the time of trouble toward which Christendom is hastening, we are reminded of the statement, “Pride goeth before destruction, and a haughty spirit before a fall.”–Prov. 16:18.
Blasphemy is the fifth charge: but this does not necessarily imply that the professed Christians of the present day would be profane swearers more than others of times past. The word “blasphemy” here we understand to be used in its broad sense of slander, and the slandering or blasphemy may either be against God, or against fellow-creatures. As a matter of fact, we find both abounding to-day amongst Christian people. God’s character is blasphemed by attributing to him evil deeds, evil motives and evil purposes toward the masses of mankind. Never, more than at present, have nominal Christians been inclined to charge the Almighty with the authorship of the evils that are in the world and which cause the groaning of creation. In times past they were willing to acknowledge that these evils had come in the line of justice because of sin; now many self-complacently claim that God’s dealings are wholly unjust, and that the unfavorable conditions of the present time are all chargeable to him, and are injustices toward man. Moreover, the theories which prevail throughout Christendom respecting God’s provision for the future (that it will be an eternity of torment–in literal flames, or, say some, “torments of conscience which will be worse”) are blasphemies, slanders upon God’s character and government. These are worse slanders than were held during the Dark Ages, when it was claimed, as Romanists still claim, that the vast majority went for a time only to “Purgatory,” from which discipline and suffering they would ultimately be released.
Ours is also a day of slander or blasphemy one against another, on the part of those who have merely the form of godliness. Many who outwardly claim to be governed by the law of the New Covenant, Love, seem to have a morbid craving to speak evil one of another. This the Apostle elsewhere denominates the spirit of murder. (1 John 3:15.) This murderous, slanderous, or blasphemous tendency is manifest everywhere, in the home, in church-gatherings, and in private; those who take no pleasure in speaking words of kindness, approval and love, hunger and thirst for opportunities to speak evil. Nor are they satisfied merely to give out their own evil surmisings, based upon their own perverted view of their fellows; they love such slandering and blasphemy so much that they are willing even to accept it at second-hand, and to retail it out repeatedly.
Disobedience to parents is the sixth charge. How very marked is this trait to-day! Not merely in the younger members of the family, who have not come to years of discretion, but also in those who have even made an outward profession of religion. False views of “liberty” and “rights” seem to disturb the minds even of children, and the divinely arranged family order seems to be entirely lost sight of with the vast majority.
Unthankfulness is the seventh charge. Thankfulness would seem to be one of the least costly of the graces: it implies the reception of favors, and is merely a proper acknowledgment of them. No one can be a true Christian and be unthankful. With the Apostle he will soliloquize, “What hast thou that thou didst not receive?” (1 Cor. 4:7), and the first response of his heart must be gratitude, thankfulness. It is this thankfulness which leads on to service, and to sacrifice in the Lord’s cause as a manifestation of gratitude. But with the merely nominal Christian thankfulness to God seems scarcely to be thought of. If he be prosperous, it is his ability or his “luck;” if not prosperous, it is the fault of some one else or his “bad luck.” Divine providence scarcely enters his mind in connection with his affairs. This same unthankfulness extends manward, and not infrequently it will be found that one’s worst enemies, perhaps indeed his only enemies, are those whom he has endeavored to serve–those in whose interest he has made sacrifices. They do not feel thankful; they do not wish to feel under any obligation of any kind; they fancy that the one who has done them a kindness will consider them under some obligation, and gradually they come to have enmitous and bitter feelings, instead of gratitude, thankfulness.
Unholiness is the eighth charge. The ordinary Christian professor will freely admit that he is unholy, not holy–not fully consecrated to the Lord. Many will admit that their only reason for maintaining even an outward semblance of Christianity is fear–fear of an eternity of torture; and some go so far as to admit that if it were not for fear of eternal torment they would indulge themselves in all manner of evil.
Without natural affection is the ninth charge. It is not the province of true Christianity to destroy the natural affections, but rather to deepen them and to lift them to a higher plane. It is therefore to be greatly regretted that there are to-day, apparently, evidences of the loss of family affection. In the days of the Apostle it was considered proper to exhort Christians to “love the brethren,” but to-day this exhortation has comparatively little weight, because of the general loss of natural affection. Verily, “A man’s foes shall be they of his own household.”
Truce-breaking is the tenth charge. The Greek word here used signifies not merely a breaker of a truce or agreement, but more especially an unwillingness to make a truce or to live in harmony, and to abandon hostilities. Combativeness seems to be considerably on the increase, and not only are people willing to have a fracas for slight cause, but controlled by this implacable disposition, they are less ready than of yore to drop the matter–to forgive and be forgiven. Their hearts not having the spirit of love, but the spirit of selfishness, are not peace-loving but contention-loving. Hence, instead of being “easy to be entreated,” they are the reverse, implacable.
False accusers is the eleventh charge. This corresponds closely to the charge of blasphemy, but seems to signify a still more extreme step–a willingness to accuse falsely, knowing that the charges or accusations are false. This surely indicates a very evil condition of heart, and yet we are compelled to admit that it is a very prevalent condition to-day. Let a person of strong will, whose heart is not under control of grace, become your enemy, and following the custom of our time he will probably not only misrepresent you in the matters of which he has knowledge or hearsay, but not infrequently he will deliberately concoct falsehoods. Such a course would not seem so strange on the part of the professedly worldly. It has always been so; the natural heart has always been full of evil, and ready to vilify when it considered itself provoked. The point of the Apostle’s argument is that these conditions, so foreign to the spirit of Christ, the spirit of love, will prevail in the end of this age amongst those who profess his name and have a form of godliness.
Incontinency is the twelfth charge. This signifies, without self-control, led of passion, rash, impulsive. The Apostle’s exhortation to the Church, as its proper condition, is expressed in the words, “Let your moderation be known unto all men”–your self-control. (Phil. 4:5.) Keep yourselves well in hand, subject and obedient to the will of God, as expressed in his Word. But to-day, and especially with the rising generation, self-control is little practiced. Some of this is chargeable to the spirit of the times in which we live, with its false conceptions of liberties and rights, and some of it is doubtless attributable to lax training under conditions of comparative worldly prosperity.
Fierceness is the thirteenth charge. This came forcibly to our attention a few days ago, as we noticed a headline of a dispatch from Manila, saying, “The Tenth Pennsylvania Regiment made a fierce charge upon the Filipinos, uttering their terrible yell. The enemy fled, terrified, in all directions.” It used to be that the savages pounced upon the civilized, with fierce blood-curdling yells, but now it appears that the rising generation, representatives of Christendom from one of the most civilized states of the world can give so fierce a yell, and in every way manifest so much ferocity, as to strike terror to the uncivilized. Undoubtedly this fierceness explains much of the success of civilized men over the uncivilized in recent wars. Civilization, the handmaid of religion, has given intelligence and courage; but in those not having the power of godliness it inspires ferocity instead of love, kindness, gentleness.
Despisers of those that are good is the fourteenth charge. We are to distinguish between goodness from the standpoint of the Apostle and the Lord’s word in general, and goodness from the world’s standpoint. The world wants a man good enough to be honest, temperate, trustworthy, and faithful as a servant or contractor; but the world despises the higher forms of goodness to which the Apostle refers. The nominal Christian despises the “saint,” and tries to believe that his professions of full consecration to the Lord, and his desire to please the Lord in thought and word and deed, are simply hypocrisies,–because his own heart is not in sympathy with such a condition of consecration, with such ideals of goodness, and he does not desire to be in the presence of so high a standard. As our Lord described the matter, “Everyone that doeth evil hateth the light.”–John 3:20.
Treachery is the fifteenth charge. Because the mainspring of the world’s efforts in every direction is selfishness, therefore treachery is its inevitable adjunct. Love desires to be just; love may frequently approve of self-sacrifice in the interests of others; but selfishness disapproves of benevolences except where some self-interest attaches. Hence, the one who might be willing to make a contract to-day, and who selfishly might be willing to keep that contract so long as he believed that it would be to his own advantage to do so, would often be willing to break that contract so soon as selfishness indicated that it would be to his advantage to break it. Persons controlled by the selfish spirit here described can never be trusted. Could we think of God as being controlled by selfish motives we could not trust him, except so long as it would be to his interest to fulfill his promises. Only those controlled by the reverse spirit of love can be relied upon in times of extreme trial. This is set forth as one of the special features of the great time of trouble just before us: selfishness and distrust will become general and the motto will be, “Every man for himself.” The prophetic declaration shows the loss of confidence, general treachery, saying, There shall be no peace to him that goeth out nor to him that cometh in; for I have set every man’s hand against his neighbor.–Zech. 8:10.
Headiness is the sixteenth charge. How forceful this word, as expressing self-will, impetuousness. Do we not see this quality everywhere amongst those who have the form of godliness, but who lack its power? And we believe that it, as well as these other evils, is steadily on the increase. The true Christian is not “heady;” on the contrary, his consecration to the Lord figuratively decapitated him; he lost his head, renounced his own will and self-rule, and submitted himself, as a member of the body of Christ, to the absolute control of Jesus, the Head of the Church. (Eph. 1:22,23.) Such, so long as they abide as members of the true body of Christ, cannot be heady, cannot be self-willed. It is this very self-will that first of all they reckoned dead, in order that they might have the mind or will of Christ. To revive the self-will would be to lose the mind of Christ. The true Christian therefore, in every affair of life,–in respect to its pleasures as well as in respect to its burdens and trials,–appeals to his Head for direction, to know how and what to do or say– yea, to have even the very thoughts of his mind in full conformity to the will of God in Christ.
The “heady” class are continually endeavoring to carry out their own wills, and do not submit themselves to the will of God. Their headiness continually brings them into difficulties, and yet, sometimes, with pride and boasting and love of their own selves and fierceness and false accusations, they endeavor to have their own heady way, and perhaps even claim, with forms of godliness, that such a course is under divine leading. How sadly such are deceived! “If any man have not the spirit of Christ he is none of his.” Wherever headiness prevails it is an evidence that such are “not holding the head” (Christ). If they have not already fallen utterly, their fall is certainly near unless they reform.–Col. 2:19; Rom. 8:9.
High-mindedness is the seventeenth charge. Self-conceit is naturally a virtue in the eyes of the class which the Apostle describes: and how naturally this quality of a large opinion of one’s self and one’s own talents, or of one’s favor with God, or what-not, is linked with pride, boastfulness and self-love. There is no more dangerous form of high-mindedness or self-conceit than that which attacks the Christian, and seeks to make him think of himself more highly than he ought to think. Very many of the Lord’s people have been ensnared along such lines, and stumbled into all the other evils of this category by first of all getting the impression that for some reason, or for no reason, the Lord had specially taken a fancy to them, and was giving them private lessons and information not vouchsafed to others of his consecrated ones. How appropriate the Apostle’s caution along this line, “I say, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.” (Rom. 12:3.) Not only is this quality of self-conceit one of the most dangerous to Christians, but also it is one of the most dangerous to the world, for probably more than one-half of the hopelessly insane have lost their reason along this line of self-conceit. All true Christians should be specially on their guard against this snare of the Adversary.
Lovers of pleasure more than lovers of God is the eighteenth charge. It is natural for every human being to prefer to be pleased, to be happy, to have pleasure. It is not a sin to love things which minister to our pleasure in proper ways. To be a Christian does not mean to have no pleasure: but the Christian puts God higher than himself, loves God more than he loves himself, consecrates himself to God, and consequently desires to please God rather than to please himself. By such, any pleasure, no matter what, must be sacrificed if it come in conflict with his still higher pleasure and duty and covenant of service to the Lord. It is this that leads the true saints of God to sacrifice: the world being out of harmony with God and his will is out of harmony also with those who are in harmony with God. Hence, as our Lord says, “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.”–John 15:18,19.
The contest, then, comes between serving God and doing those things which would bring his approval, and serving self after the manner of the world, and doing those things which would bring its approval. The true Christian must invariably decide for the Lord, and thus he often crosses the will, the preferences, the prejudices or the superstitions of those with whom he comes in closest contact in the flesh, and it is in this that he is to be an “overcomer” of the world and its spirit; and by so doing he is to gain ultimately the approval, “Well done, good and faithful servant; enter into the joys of thy Lord.” “To him that overcometh will I grant to sit with me in my throne.”–Matt. 25:21; Rev. 3:21.
The class described by the Apostle, the mass of Christendom, in the present time are not fully consecrated to the Lord, but are lovers of pleasure more than lovers of God. In this sense of the word they are idolaters, rendering love and service to self above God, –covetous of the world’s pleasures and honors and emoluments of various kinds. Is it difficult for us to see this very condition of things all about us, amongst those who have merely a form of godliness? No, it is not difficult; it is the confessed condition of the vast majority. Love of God above love of self is proved by our willingness to sacrifice self-loves in order to do those things which would meet the Lord’s approval. Having a form of godliness, but denying the powerthereof is the nineteenth charge. It does not follow that this class, in so many words, denies that there is any power to godliness. Rather, we are to understand that their course in life denies or repudiates the power of God. Outwardly they have a religious form; they know that churchianity is popular; they wish to be known as identified with some denomination for decency’s sake, and as an entree to good social and financial standing for themselves and their families. But that is about all the use they have for Christianity. Their life as a whole denies the power of the gospel of Christ to control the heart and regulate, direct and guide the conduct.
“From such turn away.” True Christians are to reprove the false Christians by turning away from them, and from their course or walk in life. Whoever has the spirit of Christ, the spirit of Love, and is seeking to cultivate its grace, and to walk according to its rule, will more and more find his path turning away from the path of churchianity and general worldliness. As they are guided by different spirits or dispositions, so they tend to different directions or effort, different loves, different sympathies, different experiences. The true sheep are to walk in the narrow way, led by the true