Admonitions for Our Day, Too
By Jonathan Mitchell
This essay will highlight some admonitions from NT letters that were written specifically for the authors' first century audiences, but which also are good for us to heed in our day, as well.
In 2 Tim. 4, we read some advice to a covenant community leader, Timothy, concerning some things for which he should watch out, in order to protect the "sheep" which he was at that time "shepherding." So let us consider a few verses from that chapter, to see how they may speak to us:
2. Herald (Proclaim) this Word (or: The Logos; the Idea; the Thought; the Reason; this Message; this Blueprint and Flow of Information that is a Pattern-forming Influence)! At once, take your position, be ready, and stand upon [this], in season or out of season (if the situation fits favorably, if the conditions are not favorable; whether convenient or not). Test and put to the proof; show further honor (give higher value; assess greater worth; or, negatively: respectfully charge; strongly admonish; enjoin); within every emotion which is long in arriving (in all long-suffering patience which pushes anger far away), and by teaching (or: in union with instruction and training), give aid, relief, comfort, admonition and encouragement as you call [others] to your side (perform as a paraclete).
Because of what he had just said in vs. 1, comes the imperative to Timothy, "Proclaim the message!" The verbs of all these imperatives are in the aorist tense, which can both carry the sense of "at once," and at the same time give a completer picture - a snapshot -- of the action to be done. So in the first clause Paul is saying, "At once herald and proclaim the whole idea of the message." This presumes an audience composed of folks who are dedicated to following Christ as their Lord.
Then he says
"stand upon [it - the Word/message; or: Him - the Word/Logos]."
And Timothy is to do this when the situation is good (Greek: eu-kairos) and the moment is fitting, and even when there is no situation (a-kairos), and the conditions are unfavorable. Next he is to
"test and put to the proof."
Here I have given the literal meaning of the word, its central concept. 1 Thes. 5:21 tells us to
"but be continuously examining and putting all things to the proof (or: yet habitually test every person) - [then] constantly hold tightly to the beautiful, the ideal, the fine!"
The next imperative is the verb epi-timao, which carries a wide semantic range, but whose core meaning is: to show further honor; give higher value; assess greater worth. Timao means to honor, value and give worth to, and epi means to add on. It can also have a negative connotation, such as a judge adding on an assessment for damages done, and so its use can also mean to respectfully charge, strongly admonish or enjoin - if the situation calls for this - but it still carries the core meaning of honor, respect and value. As 1 Pet. 2:17 says,
"Value and honor all people." This is to be done "within every emotion which is long in arriving (in all long-suffering patience)."
This admonition would apply to all of the foregoing imperatives, and should flavor our own behaviors.
He goes on:
"and by teaching (or: in union with instruction and training) give aid, relief, comfort and encouragement as you call [others] to your side (perform as a paraclete)."
I have offered a transliteration, "paraclete," of the Greek word that has been brought into English as "Paraclete" (Comforter) referring to the Holy Spirit, in John 14:16, 26. Just as we are to do the works that Jesus did, we are also to do the works of the Holy Spirit. We do this by teaching and in union with instruction and training.
3. For you see, there will be a season (a situation; a fitting period, an occasion) when they will not continue holding up to themselves (or: sustaining; holding themselves upright by; holding themselves up in; or: putting up with; tolerating) instruction (teaching and training) that is being continuously healthy and sound, but rather, they, habitually having their ear gratified by rubbing, scratching or tickling (having their hearing titillated; hearing what their ears itch to hear; or, as a middle: constantly procuring pleasurable excitement by indulging an itching), will progressively heap upon and accumulate to, and for, themselves teachers in line with and corresponding to, or dominated by, their own rushing emotions (over-desires; full passions),
4. and then, on the one hand, they will proceed to twist the ear (or: the hearing) and turn away from the Truth and Reality, yet on the other hand, they will be progressively turned out (dislocated, having their [steps] turned out of [the Path] into a direction) upon the myths (fictions; legends; speeches; rumors; stories; tales; fables; things delivered by word of mouth). [cf 2 Thes. 2:10-11]
In vss. 3-4 Paul warns Timothy of a coming season that corresponds to the coming correction from the Lord. The need for the admonitions, in vs. 2, applies to that season that was soon to be upon them all. Paul had already encountered these things through the Judaizers in Galatia, and elsewhere, as well as false sent-forth folks that had come in among the people at Corinth (2 Cor. 11:13). Judah (Jude) also warned of this, and Jesus spoke of the arising of false prophets, and then the love of many growing cold because of the increase of lawlessness (Matt. 24:11, 12).
Here, Paul describes another aspect of this season, showing the cause of folks straying from the Path of Life: they will not hold up to themselves, or keep themselves in, instruction and teaching that is healthy and sound, but will instead seek teachers that tell them things that gratify their rushing emotions and over-desires. An over-desire is something that you want too much; a rushing emotion is that which compels us beyond the leading of the Holy Spirit, a feeling that is not in line with sound teaching, but pushes us to want to experience good "feelings." These lead us to turn our hearing away from Truth and Reality, and be led astray into myths, fictions, rumors and stories - things that come to us by word of mouth. This is a condition that has been among the called-out communities throughout this age, and to the present moment.
5. Yet YOU - you be habitually sober (calm and collected; clear-headed and steady) within all things and among all people; bear and put up with experiencing the bad and the ugly (or: suffer the evil and the worthless) [A adds: as an ideal (beautiful; fine; excellent) soldier of Christ Jesus]; perform [the] act (do a deed; produce action; construct work) of one who brings goodness and well-being and announces ease and Good News (or: act [like] a man who has Good News to tell); be fully bent on, bring, and bear through, your dispensing and attending service to full measure, with complete assurance and absolute certainty!
So Paul stresses to Timothy not to be intoxicated by such things, but rather to keep a clear head and be steady: sober. He would be within the midst of such things, as we are now, but he was to experience these ugly and worthless things while at the same time producing the action and constructing a work of one who brings goodness and announces the well-being and ease that are in Christ. He is to
"be fully bent on and bring his attending service to full measure"
within such situations and among all people, and do it "with complete assurance" that God was working through him. This same word, "plerophoreo," is used in 1 Thes. 1:5 in its noun form describing how Paul and Timothy had brought the good news to that town. Keep in mind that he was sent to called-out communities of believers. In our day it can mean being sent to "churches" that have turned to myths of pagan traditions (which have over time become "orthodoxy").
Next let us observe the Admonitions of Paul in Rom. 16:
17. So I am calling you folks alongside to encourage and exhort [you], brothers (folks from the same Womb [cf Jas. 1:18]; = fellow believers), to constantly view attentively and mark (or: watch out for) those continually causing the divisions, dissensions or standings-apart, and these snares (those occasions for stumbling and becoming entrapped; or: = obstacles and difficulties) to the side of (= which are a counterfeit of and a distraction to) the teaching which you yourselves learned by instruction, and thus you folks must slope forth (or: incline or turn out; deflect; hold aloof; bow out) away from them (or: = shun or avoid them),
As Dr. Ann Nyland (The Source NT p 305) rightly points out, the definite articles are used with the words divisions and snares. This indicates that Paul is referring to specific cases or situation, and that the members of the community would know what he was talking about. Anything that is divisive is both a distraction to, and a counterfeit of, the teaching, i.e., what has been taught them concerning Christ and the presence of the Holy Spirit among them. He reminds them that they had already learned this by instruction and so he advises them to slope away from them, or, avoid those that are doing these things. This admonition holds true for our day, as well. The primary literal meanings of the last verb are: slope forth or incline out.
These show movement and inclination, but not utter avoidance, as the potential paraphrase indicates (which is what numerous scholars embrace). To avoid means to have no contact, but to slope forth or incline out indicate interaction but not remaining involved with what they do. Nyland insists that when the verb is used with a preposition (as here) it definitely does NOT indicate avoidance. We can love them without participating in their dissentions and stumbling blocks. The secondary meanings of "deflect," or "hold aloof," could indicate only casual interactions with them. The leading from the Spirit will give the best solution in dealing with such members of the community. Campbell sees these admonitions (vss. 17-20) as a "strong exhortation" (emphasis his) that signifies:
"the intended function of the letter that they conclude.... located in a place of strategic importance.... the last piece of substantive instruction that the Roman Christians would hear from Paul" (The Deliverance of God p 497, 496).
18. for such folks are NOT habitually performing as slaves for (or: in; with) Christ, our Lord (or: to the Anointed Master of us), but rather for their own belly (cavity; bowels or stomach; = appetite), and through the useful smooth-talk (or: kindly plans or ideas) and complimentary speech (blessings!) they continuously deceive (mislead; seduce) the hearts of the folks without malice (those with no bad qualities; blameless, guileless and unsuspecting ones).
The slave of the Lord does the work of the Spirit, as led by the Spirit, and is not focused on, or involved with, things that pertain to the flesh nature of the old Adam (cf Rom. 8:12-14). These who divide and lay traps have selfish motives, and Paul uses a physical metaphor to indicate the realm and sphere in which they operate. They may say good-sounding things and even give blessings, but the motive is deception (cf Mat. 10:16). The smooth talk could be a reference to their false teachings which may have been "the snares (those occasions for stumbling and becoming entrapped) to the side of (= which are a counterfeit of) the teaching which you yourselves learned by instruction" (vs. 17, above).
Paul's reference to their own belly may have its antecedent in his arguments about foods in Rom. 14. He may be referring to "the strong" here. However, Campbell notes that Paul uses the same verb for deceive, here, that he used in 7:11, which there made a person "unable to walk the Path," "which is in turn a probable echo of the work of the serpent as Eve describes it in Gen. 3:13" (ibid p 497). Paul warns the Philippians of folks, using similar words:
"continually keep a watchful eye on and take note of those.... walking about (i.e., are living their lives) as enemies of the cross of the Christ.... whose god [is their] cavity (or: belly) and [whose] reputation (or: glory; opinion) resides within their shame (disgrace; embarrassment) - people continually thinking about (habitually being intent on; constantly minding) the things existing upon the earth (or: = folks whose minds are earthbound)" (Phil. 3:17-19)
19. You see, [the report of] your obedient hearing and compliance has reached (or: arrived) unto all people. Therefore I constantly rejoice upon you (or: = over [this news of] you), yet I am wanting you folks, on the one hand, to be wise [leading] into the midst of The Good, yet, on the other hand, unmixed into the bad (mixtureless as to the worthless, evil and ugly).
He is ending with an encouraging compliment which gives subtle pressure for them to continue in obedient hearing to what he has said in this letter. He expresses confidence that they will do this, saying that he was constantly rejoicing upon [them], but then calls them to the wisdom that is in The Good (Christ, and the teachings that has come from Him) and to no longer be mixed into the bad, worthless and ugly behavior that had brought about the divisions and stumbling blocks into their covenant communities. Following Campbell's interpretation of this letter, this last phrase would be speaking about the false teachers with their counterfeit gospel.
20. Now the God Who is The Peace (Yet the God Who is This Joining; But the God whose character is Harmony, and Who binds together that which was separated) will progressively rub together, or trample, even crush, the adversary (beat this opponent to jelly; shatter this satan) under your feet swiftly (or: soon)! [cf Gen. 3:15; Rev. 3:9] The Grace and joyous Favor of, from, and which is, our Lord, Jesus Christ, [is, and continues] with you folks. [cf 15:33]
"It seems to me that Satan here refers to any spirit which is opposed to God, for in our language, satan means adversary" (Origen, "Commentary on the Epistle to the Romans," Ancient Christian Commentaries, p 377). "And he shall grant to his children the authority to trample on wicked spirits" (Testament of Levi, 18:12, translated by H.C. Kee, The OT Pseudepigrapha, Vol. 1, ibid p 795). Cf Lu. 10:19
The "adversary" here is very likely the spirit of division that had come into the community through the various negative attitudes which the "strong" and "the weak" had toward each other. We see this same use of this word when Jesus corrected Peter (Mat. 16:23) who had spoken to the Lord out of a human perspective about the Messiah suffering. The personification of this term has brought much confusion and wrong teachings into Christianity. So instead of having adversarial spirits toward one another, Paul reminds them that our Lord's grace and joyous favor continues being with them. They should be showing grace and favor to those with whom they were disagreeing. Cf 2 Cor. 11:13-15. God will put an end to the divisiveness and roadblocks, because the Grace from our Lord is with [them].
In the apocalyptic imagery of Rev. 20:9-10, we see a similar scene where enemies "ascended (or: climb up) upon the breadth of the Land and surrounded the encampment of the set‑apart (holy; sacred) folks, even the Beloved City" - which in that context referred to Jerusalem in A.D. 70. There we see that "fire descends (or: came down) from God, out of the atmosphere (or: sky; heaven), and devours them" and this is interpreted symbolically:
"And so the 'devil' (slanderer; accuser; PERSON who thrusts-through or causes DIVISION), the one continuously deceiving them (repeatedly leading them astray) is cast (or: was thrown) into the lake (or: basin; artificial pool; marshy area) of the Fire and Deity (or: which is Fire, even Devine Nature)." If we recall the picture of the Holy Spirit coming upon the set-apart folks in Jerusalem on the Day of Pentecost, God's fire was present with them:
"Then progressively dividing and self-distributing tongues - as if of Fire - were seen by them, and He (or: it; or: [one]) sat down upon each one of them" (Acts 2:3).
It is God's presence with His people that delivers them from divisive spirits and worthless acts of adversaries. But again, interpreting the adversary as the false teaching and the counterfeit gospel, we can discern Paul as saying that their "way of living" in the Lord (i.e., their feet, which is a figure of their "walk" in union with the Lord) would be that which would crush these false teachings.
Our last passage for this paper is found in the letter from Judah (aka Jude):
4. You see, some (or: certain) people came in unobserved, from the side - those having been previously written, of old, into this judgment (or: people having from long ago been written into the effects and result of this decision): [to exist being] impious ones, people continuously changing the Grace and Favor of God into licentiousness (loose conduct), as well as repeatedly contradicting, saying "No!" to, or saying no about, disclaiming, denying, disowning, or proving false to, the ONLY Sovereign and Lord of us (or: our only Absolute Master-Ruler and Owner), Jesus Christ [= Messiah]. [cf Ezk. 18:4]
The stealthy entry into the fellowship shows that they did not at first reveal themselves as they truly were. The verses below give historical examples from Israel's story, and prior to that, of the kind of people to which Judah is referring. But let us first consider the enigmatic clause that describes them in the first part of this verse: "those having been previously written of old into this judgment (or: people having from long ago been written into the effects and result of this decision)." I suggest that this is speaking of "predestination" only in the sense that the decision was made by God in the Garden of Eden. This clause describes the predicament of humanity, the condition of those existing outside the Life of Christ. It once applied to everyone. The covenant communities have been "called-out" of that death into union with the Messiah.
The context to which Judah was writing was the Gnosticism as was discussed in my comments on 1 John. They denied and disowned the historical Jesus as the Christ. This led to what is described in verses 5-6, as these folks gained entrance into the called-out communities.
5. Yet I am repeatedly purposing and intending to remind you [p78 adds: brothers] - you folks having once seen (or: perceived) and thus being aware of all [these] things - that the LORD [= Yahweh; other MSS: Jesus (= Joshua); some MSS: God] after delivering (rescuing; saving) a people out of Egypt's land, [in] the second [phase] brought to complete ruin and loss those folks not trusting, believing or being loyal.(or: Now I continue purposing and intending to remind you folks, ones having [already] seen, perceived and now being aware, that [Yahweh] - after once saving all [the] people out of Egypt's territory - the second [time; phase; action] brought to utter ruin and loss those folks not trusting, faithing or being faithful!)
He is recalling for them their history (if they were Jews), or God's story, into which they have now been inserted (as former Gentiles; cf Rom. 11:13-26). That was the Exodus story that began in Ex. 3, the first phase, but in Num.13:31-14:37 we see phase two, referred to in this verse. Since Judah is referencing this story, we should keep in mind that the "spies" that brought the bad report about the Promised Land, as well as the rest of the people, received the care and provision of Yahweh for forty years - for the rest of their lives, until the older folks of that generation had died. They had been saved out of Egypt, and God kept covenant provision for them. They continued to be led by the Spirit of God (e.g., the cloud). But they did not enter into His rest (Heb. 4:1-6). This did not mean that they ceased being a part of the people of God, any more than Moses who also did not enter into the Land. So we need to draw a complete analogy in regard to the folks spoken of here by Judah.
8. In like manner, indeed, these dreaming ones (folks continuing in sleep, or with imaginary experiences) also pollute flesh (= their, or others', bodies; or: = the estranged human nature; or: = the natural realm and sphere of existence). They are continuously setting aside, or at naught, lordship (or: ownership systems; spheres of authority) and are repeatedly blaspheming (speaking injuriously of, and slandering; vilifying; obscuring the light of; misrepresenting) reputations (or: opinions; notions; glories; manifestations which call forth praise; assumed appearances; imaginations; visions; or: pre-eminent folks; [cf 2 Pet. 2:10-22])....
The "flesh" was often a figure of the natural life and realm, or "the estranged human nature." This may have been immoral living (a characteristic of some versions of Gnosticism that reasoned that if the material world was evil then it did not matter how you treated it or what one did with his body), or false teachings that led them astray. By setting aside ownership systems they were setting themselves up as being above local customs and laws. They made themselves to be people of special privilege. Speaking injuriously, misrepresenting people, vilifying folks and obscuring the light of a person's reputation, or of what they taught, were all examples of "blaspheming [someone's] reputation." This could also be just in the form of putting other peoples' "notions" or "opinions" down. What is being described is an absence of Love. Notice that to "obscure the light of a manifestation that is supposed to call forth praise" can refer to what these folks do to people, or to the light of the community. Judah characterizes them as "dreaming ones," or "folks with imaginary experiences." Thus, he is likely referring to the type of religious behavior such as Gnosticism produced. The term, "dreaming ones," may indicate that these false teachers may have claimed to receive some of their teaching by means of dreams or visions.
10. Yet these folks, on the one hand, constantly blaspheme (slander; speak injuriously of; villainize; act abusively; hinder the light of) what indeed they have neither seen nor understand (or: know; perceive); but yet, on the other hand, what they naturally (instinctively; by generation; by sprouting and growing) are continuously acquainted with (or: are versed in; became masters of), in these things they are progressively being corrupted (spoiled; ruined).
These people hinder the Light of the message of goodness, ease and well-being (the Gospel) and slander what others teach about the Truth of Jesus Christ. They use their "natural," fleshly reasoning (e.g., Rom. 8:7, "the result of the thinking (disposition; thought processes; mind-set, outlook) of the flesh [is; brings] enmity, alienation and discord [streaming] into God...") and with this "they are progressively being corrupted."
11. Alas (or: Tragic is the fate) for them, because they pass along by the way (or: traveled on the road) of Cain, and they are (or: were) poured out to the wandering (or: deception; error) of Balaam's wages [cf Nu. 22-24], and they lose and completely destroy (or: destroyed) themselves in Korah's contradiction (opposing idea; seditious and rebellious talk [cf Nu. 16:1-24]; anti-word; message in place of the Logos)....
Even these false teachers and false prophets, of which Judah speaks in his letter, are being woven into the tapestry of Israel's history, for from the beginning of creation light and darkness, good and evil, life and death, blessings and cursings all present contrasting roles in God's epic drama of the story of creation, of humanity, and their goal: redemption and reconciliation through the Christ. Cf Gen. 4:1-16; Nu. chapters 22 through 24, and 31:16.
But let us consider these negative comparisons. Cain was judged, but was also shown mercy and a measure of protection (cf 1 John 3:12). Balaam, a non-Israelite prophet of Mesopotamia was hired to curse Israel, but Yahweh caused him instead to bless Israel, and among the oracles attributed to Yahweh are prophesies considered to be Messianic (Nu. 24). Israel eventually killed him, and his infamy is recorded best in Rev. 2:
14. But still I am holding down a few things against you: you have there those continuously strong to be retaining the teaching of Balaam, who instructed Balak to thrust a snare in the sight of the sons of Israel to eat things offered to forms (or: sacrificed to idols) and to commit prostitution.
Visionaries and prophets can sometimes proclaim truth and be held in high esteem by the community, but they can also lead folks astray into pagan ideas and corrupt practices. Discernment by the congregants is needed. What folks say to the group should be judged by the group, as Paul instructs us in 1 Cor. 14:29,
"Now let two or three prophets be speaking, one after another, and let the other folks continue thoroughly sifting and sorting so as to fully evaluate and reach a decision."
The phrase, "the other folks," meant the rest of the congregation where the prophesying was taking place. We do not see this happening, today, unless the individual members keep their evaluations to themselves. In many groups, objections, or a negative evaluation of what has been spoken, are not tolerated. Those who object are deemed as being rebellious, or as not being supportive, and are often asked to leave that church. This is, in our opinion, an unhealthy situation for the membership of such a group. Furthermore, in today's world of the internet, personal "sifting [what is said] and sorting out [the issues] in order to fully evaluate and reach a decision" is all that can be done by most of the audiences. Only folks with an internet platform can "call out" those whom they deem to be false prophets and those who, in their opinion, teach doctrinal errors.
Korah's story (Nu. 16) was one of rebellion against the community leadership which God had established. Here he is cited to represent those within the communities that brought "contradiction (opposing idea; anti-word; message in place of the Logos)" which would cause division among the members. Nonetheless, his punishment was only an early death. We should not read more into the accounts of their punishment than what the stories tell us.
In the larger world of today's followers of Christ, there is no hierarchy of control. Protestants do not recognize the "authority" of the Catholic Church, and vice versa. Members of one denomination do not accept the decisions of the leaders of another denomination. Splinter groups tend to dismiss other groups and denominations as folks who do not know, or follow, "the truth." So what is a person, who is not committed to a particular denomination or group, to do? Here, we can only recommend the words of Paul, in Gal. 5:
15. Now since, or if, you folks are habitually biting and repeatedly eating one another down, watch out, lest you may be used up and consumed by (or: under) one another.
16. So I continue saying, Be habitually walking about (= living your life) in spirit (or: by [the] Spirit; with a Breath-effect; [cf Rom. 8:4ff, 14, 23, 26]), and you would under no circumstance (or: will by no means) bring to fruition (carry to its goal; end up with; bring to maturity) the full rushing passion (the over-desire; craving) originating in flesh, or the natural realm (= pertaining to the estranged human nature, or the self which has been dominated by a system of culture or religion; or: corresponding to flesh-[righteousness]; belonging to [a religious system] of flesh-works).
12. These folks are hidden, sharply-cleft portions of rocks (or: reefs; = menaces) in your love [relationships] (or: joined with the love-feasts and table fellowships of you people; in the sphere of these movements, from you folks, toward acceptance with the drive for reunion), repeatedly feasting well together among you, by habit fearlessly shepherding themselves. [They are] clouds without water, being swept along by winds; wasted autumnal trees - unfruitful, twice-died, uprooted;
13. wild waves of the sea, continuously foaming out (or: vomiting forth) their shames (or: disgraces). Wandering and deceived stars, in whom the gloom of darkness (or: for whom shadowy dimness; with whom, and by whom, obscurity void of Light) has been maintained (guarded; kept) and remains watched-over, unto an indefinite time period (or: on into the midst of [the] Age; or: for a life-time).
The metaphor "sharply-cleft portions of rocks" would speak of an uncomfortable environment for having "table fellowship." But this word can also refer to "reefs" that are concealed beneath the surface of the water, a hidden danger that is a menace. These folks joined in with their gatherings, but had a habit of "fearlessly shepherding themselves." This would echo the story of Korah, just mentioned. These false teachers wanted to lead and feed themselves and thus were creating a clique within the community. They should rather have formed their own community, rather than be a disruption.
The next set of metaphors shows that these folks are unstable and are not producing the water of Life or the fruit of the Vine. "Twice-died" would mean that although they had at first received resurrection life from Christ, they have strayed from the path of Christ and are now "wandering and deceived" so that they have "died on the vine." Either the weeds of life choke them, or their soil is too shallow. They are no longer
"folks having been rooted (or: having taken root) and now established and placed on a foundation within the midst of and in union with Love (or: having been grounded and rendered firm, centered in love)" (Eph. 3:17).
Like the folks who began following Jesus (the Light) but later returned to Judaism (the Darkness which they loved - John 3:19), these self-proclaimed "lights" were simply "deceived stars" that were wandering back into
"the gloom of darkness (the shadowy dimness and obscurity which is devoid of the Light of the Day)"
of their various religions (whether Judaism, Gnosticism or paganism). Cf 1 John 1:6, Matt. 7:15-20, and Lu. 6:39 which speaks of "the blind leading the blind."
That he terms them "wild waves of the sea" shows that they lack peace, and this metaphor is usually used to characterize the pagans that were outside of the covenant of Israel - those who have not yet been submitted to Yahweh (cf Isa. 57:20). And the next picture,
"continuously foaming out (or: vomiting forth) their shames (or: disgraces),"
speaks to their Gnostic teachings of licentiousness and antinomianism (being without custom or sense of propriety; opposition to law:
"the principle and law of, from, and which is, the spirit and attitude of 'The Life within Christ Jesus'" [Rom. 8:2]).
But note the good news: just as Yahweh maintained Israel during her wilderness wandering, and maintains humanity (Jude 6), watching over us until our particular "class" arrived (1 Cor. 15:23), this darkness will last only for an age - or, for an indefinite (i.e., undefined) time period or for a season in a person's life. And please note that this is a "time" word: it does not refer to "eternity" or endlessness. Our Father always judges - that is, makes decisions - to bring about positive change. Cf Heb. 6:4-8, where the fire burns off the field of weeds and thorns (and once the unwanted material is burned up, the burning process ends), making that field ready for another planting of good Seed.
And so it is in our day, as well.
Jonathan
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