1 Timothy 4 are the prelude to the perilous extremity of the seasons of 2 Timothy 3, and that the factors that make

up the apostasy of the former period find their fruition in the practices and doctrines of the last days.

Throughout the N.T. there are statements that point to the evil character of that which comes `last' (Luke 11:26;

1 Cor. 4:9; Jas. 5:3; 2 Pet. 2:20; 3:3; 1 John 2:18 and Jude 18). In 2 Timothy 3:1 the apostle does not say `the last

times' but the last days. The word Hemera primarily means that period of time during which the sun is above the

horizon (Matt. 20:6,12); a period of twelve hours (John 11:9), a period contrasted with night, with its darkness and

with the inability to do any more work (John 9:4). It also stands for the complete period of twenty-four hours (Mark

9:2); and then to any particular period of time, as `the days of Herod', `the days of Noah', `the last day', `the day of

judgment'. Two very important and contrasted periods are `man's day' (A.V.) `man's judgment' (1 Cor. 4:3); and

`The Lord's day' (Rev. 1:10). The reference in 2 Timothy 3:1 is to the extreme verge of man's day, which must give

place to the Day of the Lord.

The seven references to `the last day' in John's Gospel, the one reference in 2 Timothy 3:1 and the one in James

5:3, differ from the two references, Hebrews 1:2 and 2 Peter 3:3, in that these last have a more extended form,

reading `the last of the days'. The period spoken of in Hebrews 1:2 is not `the last day' for that is still future, but `the

last of the days', namely, the prophetic periods marked off in the Scriptures. From these assembled features we

gather that Paul speaks in 2 Timothy 3:1, not concerning the last of the days spoken of by the O.T. Prophets, nor of

the last day of resurrection, nor the last hour of Antichrist's dominion, but the last days of the dispensation to which

he, Paul the Prisoner of the Lord, ministered; in other words the closing days in which we live. These days are called

`perilous'. This is the first characteristic of the closing days that the apostle gives us.

Chalepos the word translated `perilous' is a word to give us pause. It has an affinity with the Hebrew caleph,

which is translated axes, hammers and the like, and implies some measure of violence and force. The Greek word is

employed to describe the mental condition of the men possessed with `devils', who were `exceeding fierce' (Matt.

8:28), and this gives some idea of the character of the closing days of this dispensation. It is so important that we

should be aware of the character of the evil days that lie just ahead of us, that we give a condensed quotation from

Liddell and Scott, of a further definition and examples of the word translated `perilous'.

`Chalepos is used of things hard to bear, sore, severe, grievous; dangerous as the sea; of pathways that are rough,

rugged and steep. When used of persons, it indicates that they are hostile, angry, cruel and stern; bitter as

enemies; troublesome as neighbours and ill tempered generally'.

These references, added to that of Matthew 8:28, are a trumpet call to vigilance, to the putting on the whole

armour of God, to single eyed service, and to unswerving, uncorrupted loyalty.

The last reference that we must consider under this heading of `times' is that of 2 Timothy 4:3, `the time will

come'. Again we must postpone an examination of the things that are to be done in this coming time, in order to

complete our examination of the time itself. Here once again we have the word kairos, `season', and there seems to

be an intentional play upon the word as will be seen by the following translation:

Preach the word; be instant in season, out of season ... for the season will come ... the season for my departure is

at hand (2 Tim. 4:2,3,6).

We do well to remember in preaching the Word in these perilous times, that if we wait for `a convenient season'

we shall wait too long. In the estimate of many, it will always be inopportune, but those who have received the good

deposit as a sacred trust, know that the preaching of the Truth of the Mystery, however much it may be refused and

rejected, is indeed and in truth `A Word in Season'.

Summing up what we have seen concerning `the times' we perceive that in after times, which can refer to the

days immediately following the apostle's own times, as well as later, there will be an apostasy from the faith, which

in turn will lead to the perilous times that will be the characteristic of the extreme end of this dispensation. The

preaching of the Word, however it be attacked or ignored, must be maintained until the course is finished. At one

end of the story is a departure from the faith and at the other, the example of one who kept the faith ( 1 Tim. 4:1;

2 Tim. 4:7). May we as sedulously avoid the one, even as we seek to emulate the other.