11
These introductory notes, we trust, make the examination of the signs of the times an imperative obligation upon
all, who, like the men of Issachar, would know what the Lord's people ought to do.
4
Times and Seasons.
The times, which are the subject of the Spirit's `express' words in 1 Timothy 4:1, are `the latter times'. In
2 Timothy 3:1 they are called `the last days', and before we examine the characteristics of these closing times, let us
attempt to discriminate between the expressions employed to indicate these `times'.
En husterois kairois, are the words translated `in the latter times'. En eschatais hemerais, are the words
translated `in the last days'. We can hardly think that different words are used merely for the sake of variety, and
will not assume that they mean one and the same thing before examining the meaning and usage of the terms
employed. First, let us consider the words translated `latter' and `last'. `Last' is a contracted form of `latest' and
indicates the utmost or extreme limit of the time under review. `Latter' is a variant of `later', and while still dealing
with the time of the end is not so extreme, the two words stand related as `later', `latest'. The English words
therefore suggest that 1 Timothy 4:1 is the herald of 2 Timothy 3. What testimony do the Greek words give?
Husteros. The primary significance of this word is `want' or `deficiency' and is only applied to time in a
figurative way. We will give one example of the various forms, that occur in the N.T.
Hustereo, `come short' (Rom. 3:23).
Husterema, `that which is behind' (Col. 1:24).
Husteresis, `not that I speak in respect of want' (Phil. 4:11).
Husteron, `afterward it yieldeth' (Heb. 12:11).
These `after times' might refer to the period immediately following the apostle's day; they can also refer to the
remaining and closing days of the present dispensation. We will not examine the characteristics of the apostasy
detailed in 1 Timothy 4:1-5, until we complete our examination of the time period mentioned in these two epistles.
The word Kairos, translated `times' in 1 Timothy 4:1, must be given attention. Chronos indicates duration, `the
time in which anything IS done', whereas kairos indicates the opportune moment, the `season' at which a thing
SHOULD BE done (see Dr. E. W. Bullinger's Lexicon Concordance). So in Philippians 4:10 akaireomai is `lack of
opportunity', not merely lack of time, also eukairos in 2 Timothy 4:2 `in season' or opportunely, even as `out of
season' is inopportunely. While the A.V. renders kairos `season' fifteen times, it employs the broader word `time' in
the majority of cases. Confining ourselves to the Pastoral epistles we find kairos occurring seven times as follows:
A 1 Tim. 2:6.
A testimony in due time.
B 1 Tim. 4:1.
Apostasy in latter times.
C 1 Tim. 6:15.
King of kings. His times.
D 2 Tim. 3:1.
Perilous times.
B 2 Tim. 4:3.
Apostasy, the time will come.
C
2 Tim. 4:8.
Crown. My time.
A Tit. 1:3.
A manifestation in due time.
We shall discover as we proceed that the apostasy of 1 Timothy 4 prepares the way for the perilous times of
2 Timothy 3 and 4, but as an antidote to depression we observe that God also has His seasons for making known His
truth and vindicating both His Saints and His Son. The cryptic prophetical phrase `a time, and times, and half a
time' (Rev. 12:14) uses this word kairos, which - referring as it does to the last three years and a half of the final
`seven' of Daniel 9 - suggests at least that in the `after times' of 1 Timothy 4:1, we may expect something similar in
character even if different in dispensation.
Turning to 2 Timothy we observe that in chapter 3:1 we have two time notes, namely `the last days', and
`perilous times'. Eschatos, translated `last', has reference to the furthest edge, border or extreme. It can mean the
highest (summus), the lowest (imus), or the meanest (extremus). It will be seen therefore that the husteros seasons of