The Great Apostasy, Considered in the Light of Scriptural and Secular History. James E. Talmage

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СКАЧАТЬ and the rise of unauthorized teachers were referred to as conditions then actually existing in the Church, and not as remote developments of the distant future.—(See Note 1, end of chapter.)

      3. Scarcely had the gospel seed been committed to the soil before the enemy came, and by night sowed tares amongst the wheat; and so intimate was the growth of the two that any attempt to forcibly uproot the weeds would have threatened the life of the grain.—(Study the parable of wheat and tares, Matt. 13:24–30. See Note 2, end of chapter.)

      4. Paul recognized the fact that the people amongst whom he labored were losing the faith they had professed, and were becoming victims of the deception practiced by false teachers. In his letter to the churches of Galatia he wrote: "I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ." And then, to emphasize the sin of those who thus sought to "pervert the gospel of Christ," he continued: "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."—(Galatians 1:6–9; read the entire chapter. See Note 3, end of chapter.)

      5. The context of the passages just quoted shows the nature of the error into which "the churches of Galatia" were in danger of falling. They were embroiled in a discussion as to whether they were bound by certain requirements of the law of Moses, notably that respecting circumcision. The apostle instructs them to the effect that the gospel of Christ was superior to the law; and that moreover, they were inconsistent in contending for one item of the law and neglecting the rest. We have here indication of the effort so persisted in even by those who had joined the Church, to modify and change the simple requirements of the gospel by introducing the elements of Judaism. It must be remembered that even among the apostles some difference of opinion had existed as to the necessity of circumcision; but this had been settled by their prayerful efforts to learn the Lord's will in the matter; and those who sought to foment dissension on this or any other matter of authoritative doctrine were declared to be enemies to the Church, seeking to "pervert the gospel of Christ."

      6. In his second epistle to the "church of the Thessalonians" Paul declares that the spirit of iniquity was then already operative. After predicting the rise of the apostate church, with its blasphemous assumptions of power, as a condition antecedent to the second coming of Christ, the apostle continued as follows: "For the mystery of iniquity doth already work: only he who now letteth will let until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming."—(II Thess. 2:7, 8.)

      7. The seemingly obscure expression, "he who now letteth will let," may be more readily understood by remembering that in the older style of English "let" had the meaning of "restrain" or "hinder."—(An example of this old-time use of the verb "let" is found in Shakespeare. Hamlet is made to say, "Unhand me, gentlemen. By heaven I'll make a ghost of him who lets me," i.e., of him who restrains or hinders me.) The passage therefore may be understood as a declaration that the spirit of iniquity was already active though restrained or hindered for a time; and that later even this restraint would be removed and the evil one would be in power. In the Revised Version of the New Testament this passage is rendered thus:—"lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way."

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