The term gnosticism comes from the Greek noun gnôsis, which means “knowledge.” Gnostics believed that they had secret “knowledge” that had been passed on to them by Jesus or the Apostles. They held that it was through this gnôsis that one was saved, for it enabled him to rise above the evil physical world. Paul may have been warning Timothy to beware of such false “knowledge” when he wrote: “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and disputations of what is falsely called knowledge [gnôsis].” 13
In 1 Timothy 1:3–4 [1 Tim. 1:3–4], Paul counseled Timothy to teach others to avoid “fables and endless genealogies.” Similarly, he admonished Titus to “avoid foolish questions, and genealogies.” (Titus 3:9.) We know that genealogy for worthy purposes was known among early Christians. (See Matt. 1:1–16; Luke 3:23–38; Acts 4:36; Philip. 3:5.) What Paul was referring to here was quite different, since he denounced it in the context of speculative doctrinal contention that was “unprofitable and vain.” (Titus 3:9.)
Gnosticism’s dualism of pure spirit on one extreme and evil matter on the other gave rise to an extensive genealogy of subordinate deities, each descending from one more holy than himself. In some second-century gnostic systems, there were as many as 365 levels in this chain of divine beings. 14 Many commentators believe that Paul’s prohibition against “endless genealogies” refers to this type of structure. 15 Such diverting speculations do not edify in faith, Paul said, but “minister questions.” (1 Tim. 1:4.)
The pastoral epistles show other signs of the popularity of false doctrine in the Church. Paul warned Timothy of those who teach ideas other than the word of Jesus Christ. Those who do so are obsessed with “questions and strifes of words,” out of which come “perverse disputings of men of corrupt minds.” (1 Tim. 6:3–5; see also 2 Tim. 2:23.) He told Titus:
“For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
“Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not. …
“Wherefore rebuke them sharply, that they may be sound in the faith,
“Not giving heed to Jewish fables, and commandments of men, that turn from the truth.” (Titus 1:10–11, 13–14.)
2 Timothy (ca. A.D. 67)
Paul’s final letter, written to his beloved associate Timothy, was penned while the aged Apostle awaited his execution in Rome. In this pathetic setting, Paul spoke of the apostasy as having already begun. He warned Timothy against “profane and vain babblings: for they will increase unto more ungodliness. And their word will eat as doth a canker.” (2 Tim. 2:16–17.) He mentioned two men guilty of spreading false doctrine who had ruined the faith of some by teaching that the final resurrection had already taken place.
Perhaps Paul’s most sorrow-filled words are those found in 2 Timothy 1:15 [ 2 Tim. 1:15]: “This thou knowest, that all they which are in Asia be turned away from me.” His choice of words is grim evidence of apostasy among the churches in Asia. Paul had taught the gospel there thirteen years earlier, and the people had accepted it in tremendous numbers. (Acts 19:8–22.) But now they were turning from him, and from his message as well. (See 2 Tim. 2:16–18, 23–26.) He saw the time when the churches would become corrupted, “having a form of godliness; but denying the power thereof.” (2 Tim. 3:5.)
Jude (ca. A.D. 80)
By the time the epistle of Jude was written, the apostasy was well underway, as Jude’s words attest. He exhorted his readers to “earnestly contend for the faith which was once delivered unto the saints.” (Jude 1:3.) As Elder James E. Talmage wrote, “It is plain that Jude considered ‘the faith which was once delivered unto the saints’ as in danger; and he urges the faithful to contend for it and openly defend it.” 16 A translation of the Greek original of verse 4 [Jude 1:4] shows the cause for Jude’s concern: “Certain people have infiltrated among you; and they are the ones you had a warning about, in writing, long ago.” 17
Jude continued by likening the apostates of his day to several from more ancient times. Among other charges with which he condemned them was the assertion that they “despise dominion and speak evil of dignities” (Jude 1:8), an overt act of rebellion similar to that described in 3 John [3 Jn.].
Near the end of the letter, Jude reminded the readers, “Remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.” He emphasized that this day had now arrived: “These be they who separate themselves, sensual, having not the Spirit.” (Jude 1:17–19.) Elder Talmage commented, “clearly he is referring to the apostates of the time.” 18
Revelation (ca. A.D. 96)
In John’s apocalypse we find convincing evidence that apostasy was finally destroying the Church. The evidence is found in the messages to the seven churches of Asia in chapters 2 and 3.
To Ephesus the message contained both congratulations and condemnation. (Rev. 2:1–7.) The Ephesians had been successful in rejecting false apostles and other apostate influences, yet they had “fallen,” succumbing to certain evils. Without immediate repentance, John warned, they would be cast off by the Lord.
Similarly, the Saints at Pergamos were told that if they did not repent the Lord would destroy them quickly. (Rev. 2:12–17.) They were guilty of false religion, characterized as “the doctrine of Balaam,” the Old Testament prophet who led Israel into apostate worship.
To Thyatira the condemnation was of the same sort. (Rev. 2:18–29.) Though worthy of congratulation for good works, the Saints there were guilty of allowing a heretical movement referred to by the name Jezebel to “seduce” them into apostate practice. Jezebel was infamous for guiding Israel into the worship of false gods. Though challenged to repent before, those who had been seduced by the heresy had refused. Those who had not been tainted by the doctrine, who had “not known the depths of Satan,” were commanded to “hold fast” to what they had.
To Sardis the communication was somber: the church there was “ready to die.” (Rev. 3:1–6.) Only a few had not defiled themselves. If the rest did not repent, their names would be blotted out of “the book of life.”
Philadelphia received a more promising message. (Rev. 3:7–13.) It had a “little strength” left, and if it held fast, no one would take its crown.
