“Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness.”
II Peter 3:16
In the first place, I could have termed this message “falling away,” but I want to distinguish it from the obvious assumption that I intend to discuss the well-known doctrine of backsliding. In a way, I suppose we are discussing this, but I would like to split the proverbial hair and make a distinction between backsliding and the process by which we begin to backslide. It seems to me that people, myself included, hardly perceive a difference at all, nor would such a distinction seem useful at first. But in the same way in which a child who ends up careening down the slide at the playground must first mount the steps to the top of the slide, I believe there is a great deal to be learnt from this distinction. It seems to me as I look at Christendom in the 21st century that backsliding is often considered to be like a snap, as a glowstick begins to glow only after it has endured a sudden trauma, which no one who was not already aware of the nature of glow sticks would have guessed would have caused it to glow. As the glow stick sits simple, innocuous, and uninteresting, if it is suddenly snapped it becomes a shock to those unfamiliar, that it changed so much with seemingly little to no impetus. But what even those well familiar with glowsticks seem to take for granted is that long before it was snapped, the glowstick was already filled with the ingredients to make it change, and was only one simple motion away from glowing the whole time. My analogy then is that by the time the pastor is found to have had an affair with his secretary, or the seemingly honest man is found to have been embezzling, or before the well-behaved child is found to have a stash of candy, the ingredients (and indeed the process of the transformation) had been there for quite some time. People, sometimes even including the backslider himself, are simply unaware of what is occurring.
This, then, is what I mean when I title this message Turned Away. For the term “backsliding” to me implies suddenness and speed, but “turning” refers to something gradual, a process. And it is the gradual processes that do the human being (and the Christian in particular) the most harm or good. We turn toward God, and we can turn away from Him. And the reason why gradual processes are so potent is that we are often unaware that they exist. Just as a weak yet unseen adversary is often far more dangerous than a strong one we can see coming a mile off, our human inability to perceive the gradual changes in our lives is often a greater enemy than any demon would be. In Frank Herbert’s Dune, the shield technology used in the novel is powerful but comes with a notable caveat: “It’s the slow blade that penetrates the shield.” We are startled and amazed at the sudden and dramatic emergence of a whale high into the open air above the ocean, but fail to realize just how much time and effort the whale spent swimming up to the surface to make its entrance possible. We are, in a word, completely distracted.
At this point it would be easy for me to launch into a tirade against cell phones, tablets, smart watches, and television, and well we might rage against their misuse, but I want to be honest about it: those are the latest things that people have developed and embraced in order to more completely distract themselves. The hard truth is that people were distracted from the divine long before them. Even the farmwife in 19th century England was as capable of distracting herself from the divine. For that matter, the monk sequestered away on his mountain or in his abbey was always capable of being distracted from God, even if his whole aim was to focus upon God. How? Because distraction is a natural process and (more importantly) a gradual one. So easy it is for even the minister whose whole mission in life is to further the Kingdom of God, to gradually care more about the mission than the God. In reading the works of C.S. Lewis, you find this concept often articulated in various ways: the idea that somehow even (and especially) those who are searching for God miss Him in the search. Somehow through the slow decay of time the person of God is lost in the pursuit of God. Relationship is lost to responsibility. Somehow the destination is secondary, even inferior, to the journey. Somehow the questions are more important than the answer. And how can these things come? Gradually, without realizing it.
While it is possible for unbelievers to turn (or rather turn further or faster) from God, I am chiefly going to address the concept as it relates to Christians, Believers, Disciples of Christ, for to us it is of even greater significance. As Peter says:
“For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.”
II Peter 2:20
So then we can see that if those who have learned of Christ and thus learned their means of escape go back anyway, they are worse off than before they learned of Him. Why? Because it is better to be ignorant than to be rebellious. Even a child understands that it is better if his parent believes his disobedience was due to ignorance rather than defiance, and so he claims ignorance. So it is with the one who hears of Christ and rejects Him, for He is worse off for the rejection than of the ignorance he had originally. If a man pushing a button does not realize that the button causes another man pain, he may well be forgiven. But if he, knowing that pushing the button causes another man pain, continues to press it, where then is his defense? As James puts it:
“Therefore to him that knoweth to do good, and doeth it not, to him it is sin.”
James 4:17
So then those who hear of Christ are the more guilty for their knowledge, and those who have accepted Christ more guilty for their turning away, even if they cannot be lost forever.
Turning Oneself
It is possible to deliberately start or continue the gradual process of turning away. Primarily seen among lost people, this kind of turning away comes with the will, though Christians can be guilty of it if the gradual process works long and well enough upon them. It is not necessarily entirely apostate in nature. Often it masquerades as being practical. We will be drawing heavily from Peter for this whole message, but in particular II Peter Chapters 2 and 3 deal in particular with this kind of person, whom Peter refers to as “false teachers.” They are roundly condemned by Peter in chapter 2 and again more in chapter 3, but I want to go back to the beginning of chapter 3, where Peter warns of a sub-sect of false teachers, which he calls “scoffers.” The word of course refers to mocking or jeering at a person or idea, but the noun form of “scoff” also contains the idea of doubt which I think is particularly significant as Peter uses it.
“This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.”
II Peter 3:1-4
In this we see that the scoffers introduce doubt to the believer through a practical argument: “nothing ever happens!” What an ominous phrase is the statement that “all things continue as they were.” If God were real, says the scoffer, then surely there would be some sign of Him. Surely, they attest, He would do something. Does it not appear to be a practical answer to the question of God? As Christians we might say that we could not possibly be guilty of this deliberate turning away. These scoffers are no disciples of Christ after all, and I agree that they are not, but their ideas are not beyond infecting even us, gradually. After all, did not Ananias and Sapphira believe and were Christians? And did they not believe that nothing would happen to them? After all, nothing ever had for similar acts in the past, and why should it now, simply because they were Christians? Sometimes even we as Christians can let seep into our thinking that, while of course we believe wholeheartedly in God, He really isn’t going to do anything after all, is He? And the more we entertain the idea, the further our gradual process takes us. Was not the sin of Jeroboam that he believed God would not punish him for his sin of idolatry, for over long time God had not done so? Did not he believe in God, for God had spoken to him and set him up through the prophet? Yet, the distractions of his life and the gradual turning got to him until he was deliberately upon the path of destruction.
Turning Away By Degrees
Turning away “by degrees” as I call it is more common and in many ways more insidious than the path of self-deception we have spoken of. For when we are turned away by degrees we experience the tiniest shift away from God, so minute we wouldn’t even be aware of it. This can be but a momentary thought, or a sudden impulse of emotion, or a deed done in haste (or without thought at all). And we turn a little, as it were, by a degree, or even a fraction of a degree. Think of a line drawn on a piece of paper, perfectly straight. If the line were drawn again on a separate sheet of paper, could you perceive the difference in angle? Most likely not, unless of course the lines were drawn out very long on huge pieces of paper. And it is when the lines are extended out that you become able to see how very far they were off from one another. A picture hung on the wall may be hung just a tiny bit crooked, and you may not notice, but if the picture were made very much larger, all of a sudden that fraction of a degree made a greater difference than you at first believed. And that is what turning away by degrees means: it is the idea that unless we grab a level and check ourselves daily, sometimes even hourly or from moment to moment, we will go out of square. We will turn away, if ever so slowly.
Let us consider a great man and his example.
“And Solomon loved the Lord, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.”
I Kings 3:3
Excepting Christ himself, and King David, it could be said that no one was more beloved of God than King Solomon, and no one loved God more than Solomon. Yet even at the very beginning, when we are told of Solomon’s love for God and how he walked in the ways of David his father, we see that there was the seed of that gradual turning by degrees that in time led to full idolatry. For many years Solomon followed God faithfully, but gradually he began to be discontent. He admits in Ecclesiastes to exploring the world for things to bring meaning to life, despairing that nothing does, and not realizing except intermittently that God is how we measure meaning and why we search for it in the first place. As C.S. Lewis once said, “He who has God and everything else has no more than he who has God only.” But Solomon in all of his wisdom could not seem to land squarely on this all-important truth. Instead he continued to be distracted by the material things he was surrounded by, and in particular his desire for more and more women.
“But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: 2 Of the nations concerning which the Lord said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6 And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father.”
I Kings 11:1-6
There are some key elements to this passage. Twice we see the very title of my message here. It says that Solomon loved many women, and it says that God had told the nation of Israel not to intermingle with them, and gave them the reasoning behind this commandment: “for surely they will turn away your heart after their gods.” So here we see a bit of that deliberate turning we spoke about earlier, for which it seems Solomon did not believe he would be punished Then, however, as God had warned, they turned his heart. But notice with me the timetable of these events. Verse 4 reveals the true nature of Solomon’s turning. “When Solomon was old.” Oh, how the gradual wheel of turning away spins! It spins slowly, but it spins on still, if we let it. In nature we see it demonstrated all around us. Tiny harmless drops of water slowly bring even great stones to ruin. Glaciers which appear not to be moving at all create tremendous valleys. In this sense, time itself is our enemy. As J.R.R Tolkien wrote of time:
This thing all things devours,
Birds, beasts, trees, and flowers.
Gnaws iron bites steel,
Grinds hard stones to meal,
Slays king, ruins town,
And beats high mountain down.
Ovid in his Epic poem Metamorphoses wrote, Tempus edax rerum, or “time, that devours all things.” Over time, and through unconscious ignorance, we turn away, inevitably, from our God. But it is not an inevitable fate, for time has an accomplice that is necessary to complete such great falls as that of Solomon: that terrible unawareness that we touched on earlier. But once awareness of the process has come, arresting it becomes possible. As the hymn so poignantly reminds us:
O to grace how great a debtor Daily I'm constrained to be! Let that grace now like a fetter, Bind my wandering heart to Thee. Prone to wander, Lord, I feel it, Prone to leave the God I love; Here's my heart, O take and seal it, Seal it for Thy courts above.
How we are prone to wander away from God, and how we need sealing, like a glue that binds us to Him! But even then, the sealing is a gradual process. Salvation occurs in an instant, but sanctification, the process of being sealed by and to God, of being changed into who we were meant to be when we were created, lasts our whole life, and is finished only when we are made complete one day in Heaven itself. As Paul said:
“Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.”
Philippians 1:6
And I am happy to pause in the middle of this message on an island of good news before we continue on, for God knows how to use the gradual processes to our good, as well as the Devil and the world uses them to our hurt. But we must press on.
Distraction and Awareness
Let us turn to the book of I John now as we continue.
“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.”
I John 2:15-17
How is it so easy for the gradual process of turning away to take hold on human beings? As we have already said, it is through unawareness, and the great strength of unawareness is distraction. We live in a material world, unable to see the God we serve, but able to see so many other things that He has made. Some of the things we see are beautiful, and we are drawn to them: art, the earth, the heavens, babies, animals, music, pleasure. The world is full of good things, as food, marriage, family, cars, sports, houses, mountains, seas, pets, our own bodies. These are good things that, if we become distracted with them, can cause us to turn away. And the world is full of corrupt, vile things that draw our attention, as the sins of others, wars, plots and schemes of men, the artistic creations of twisted minds, all of which both repulse and yet somehow seduce us. How often do we see an ad for a horror movie, and end up watching far more of it than we ought? How often do we find an interesting book or movie reaches a scene utterly reprehensible, yet we do not shut the book, or change the channel? Both the good and evil things of the world allure us.
And then there is the continual maintenance of life. We are, after all, inexorably bound to this physical world. We need to eat. We need to have shelter. Our children and our spouses have numerous needs that must be met. We have occupations that of necessity demand large amounts of our time and focus. In any given day we are pulled in a dozen different directions. How can we not be distracted in such a world? How can we not inevitably, over time, end up loving the world? Over time, or gradually, the cares of this life overwhelm our eyes. For the answer we must go back to II Peter.
“This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour:”
II Peter 3:1-2
Ah, remembrance, the true defense against the turning away of time and the distractions of the world. Peter says that he wrote all of this for three reasons. First, that he may stir up our pure minds. Like a cement truck that is continually stirred up, lest by remaining at rest its load should harden and become useless, so we too must be stirred up. It was apparently a great focus of Peter to do this, as he also mentions it in his first epistle:
“Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;”
I Peter 1:13
We must continually be stirred up. We must not be allowed to settle into our distraction, but we must be constantly reminded. How are we stirred up? Remembrance. We must continually remind ourselves and be reminded. Of what? Of God himself, of His care, of His love, of His very presence. Church is one way in which we can be regularly reminded of what God wants us to do and think and say. But let me be clear that for this purpose church alone is not sufficient. In order to truly avoid the gradual turning away that comes with time and distraction, we must ourselves take hold of this idea of remembrance. We must consciously make an effort to remember God. And this leads us to Peter’s third idea, of mindfulness. Our mindfulness, not the mindfulness of others. Not the pastor watching us and asking us how things are and taking action as needed. Our own mindfulness of ourselves, keeping our own mind aware of God’s presence in our lives. What is quickly becoming a life verse and is certainly my verse for 2022 is the same verse I shared with our Sunday School class when our teacher asked us to provide some sort of direction or goal for this year:
“I have set the Lord always before me: because he is at my right hand, I shall not be moved.”
Psalm 16:8
I came across this verse when doing my daily Bible reading with my family one night, and the Holy Spirit pulled it right off the page and revealed to me something through these words. Notice, as we talk of having mindfulness, the first part of the verse. David says, “I have set the Lord always before me.” I want to work backwards through this small but powerful verse. First, notice that David says the Lord is before him. This says to me that David is behaving as if he is physically aware of God’s presence, in the same way that we would be aware of another person watching what we do. If I were in a conversation with another adult, and I became aware of one of my daughters standing watching me, I can tell you right now that it would greatly effect my conversation choices. I can similarly tell you that if my child were sitting at the table with a big bag of candy, my wife’s presence would make a great difference on my daughter’s behavior with said bag of candy. Similarly, what does God’s presence change about us, were we able to perceive Him physically? Would it make a difference to what books we read, what music we listen to, what movies we watch, if He were in the room reading, listening, and watching along? And laying aside that low-lying fruit, what difference would it make if we were physically aware of God’s presence when we argue with our spouse, or become impatient with our children, or respond to a co-worker? What difference would it make if we were keenly aware of God’s knowledge of our thoughts? David says, too, that the Lord is before him. God isn’t in the next room, or behind his back, but in front of him, aware of whatever it is that David chooses to do and say. Of course, we know that God is always present and omniscient, but this verse, you must understand, is referring to David’s perception of God. In this verse David is explaining how his faith in God’s presence makes him practically react to that presence. We know God is there, but we often behave as if He is not, as if we can ever be truly alone and as if we can ever do or say or think anything that is not know by someone, that someone being God Himself.
Next, and quickly, as we work backward through Psalm 16:8, notice that David says that not only is God before him, but that He is always before him. Well, of course, God is always there. But remember, this is about perception. Do we not often consider God to be “gone” sometimes? As if, by not bringing God to mind, He will be absent or worse, cease to exist for a moment? Again, this is another way in which we must behave according to our knowledge. For no knowledge is useful if it is not acted upon. As John said further in I John 3:17, “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Again, James 4:17 comes to mind. Knowledge that is not acted upon is useless, and in the end only condemns us because it removes what defense there is to be had through ignorance. God is there even when we forget about Him, ignore Him, or take the philosophical escape and tell ourselves that there are some things that are beneath His notice. Surely God doesn’t care about if and how we brush our teeth? Surely God doesn’t care about how much we eat at the church dinner? Surely God has no interest in what shirt I choose this morning? At that point in my life, He might as well not be there at all. But let me tell you that God has an interest in everything we do, because we have no idea of what implications might arise later on from simple, seemingly innocuous things such as teeth brushing or wearing a certain shirt. He is aware, though we are not, that such things can have far-reaching effects, and thus there is nothing that is beneath His notice. As Job says:
“Doth not he see my ways, and count all my steps?”
Job 31:4
I think Job took it further even than my own mind appreciated: He counts our steps. And furthermore, does not the Shepherd King David say:
“I have kept thy precepts and thy testimonies: for all my ways are before thee.”
Psalm 119:168
And again he says:
“Thou compassest my path and my lying down, and art acquainted with all my ways.”
Psalm 139:3
If you don’t find this both shocking and concerning, let me assert that you ought to, because we love to casually say that God is everywhere, and knows everything, but then when it comes down to it, we have enjoyed the unconscious assumption that because some things are beneath our notice, they are necessarily beneath His also, as if God were a being like us. But His knowledge is infinite, down to the hairs of your head, as the Bible also said, or to the numbering of the numberless stars. And yes, He is aware and knowledgeable of every footstep you take, and what could come about as a result. He compassest our paths, and our lying down. Even when we sleep, God is aware of everything about us in any moment of time, down to our very dreams. All of this is strangely both comforting and troubling.
Going back to Psalm 16, we see our third point, as we work backwards through the verse. And in many ways this is the most crucial nuance of this passage. Notice that David does not merely say that, “the Lord is always before me.” He said, “I have set the Lord…” This part of the verse struck me strongly enough that I considered it an epiphany, given to me I am sure by the Holy Spirit indicting me on my own distraction and gradual falling away. David did not simply become aware of God’s presence, he sought it out. He found God and said, “Lord, stand right here where I can see you always.” This is the critical difference between my daughter sitting at the table with the bag of candy while Kristina watches her, and my daughter coming to Kristina in another room and saying, “Mommy, will you come sit with me in the dining room? I have to be in there but there’s something there I’m not allowed to have and I don’t want to be tempted.” In the former case, my daughter is aware of my wife’s presence, yes, but in the second she desires that awareness even when it is absent, because she is aware of her falling away, and aware of the staying power of my wife’s presence. It is intentional. It is a way of stirring oneself up through remembrance, into mindfulness. It is a literal reversing of the gradual turning away that we are want to endure when we close our eyes and go to sleep toward God day by day, or focus on our duties and responsibilities and “golden fancies” (as the hymn says) here to such an extent that God becomes obscure to our eyes. This will turn us toward God, gradually as we do it, until we can say with David, that “because he is at my right hand, I shall not be moved.” And how we need that last bit. “I shall not be moved.” We could read that, “I shall not be turned away.” Indeed, we will be fixed in place, abiding in God.
What Manner of Persons are We?
Let us return to II Peter as we conclude. In chapter 3 verse 3 where he talks of the scoffers who deceive themselves into believing that God is unable or unwilling to do anything in this life, the fisherman turned Apostle eloquently presents the rebuttal to their argument, notably to our study pointing out how God, being timeless, is immune and beyond our notions of time, and thus saying that a process is gradual is meaningless to God.
“For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”
II Peter 3:5-10
I want to tie this back into what we said earlier, when we read in I John about how we ought not to love the things of this world. Can we not appreciate them? Yes. But when John says to Love not the world, he uses the divine sense of love, agape, which refers to a sacrificial love, a devoted and unconditional love. In a word, God’s love. We should not be devoted to the material things of the world that we can see and touch and feel, not even our own forms or the forms of those we love, but we should be devoted wholly to God, and this works to Peter’s point. Says the fisherman, God is not slack, He is not negligent, He is not indolent. God’s will and plan work even now, and to His perception, it is all as a moment, in such a vast understanding that we being burdened by our reliance on time itself cannot comprehend it. And yet He remains above it, above time. And within time, the fisherman tells us, there will be an end. This world, once destroyed by water will be destroyed again by fire, and the works therein shall be burned with it. As the beloved John in his parallel passage puts it, “for the world passes away, and the lusts thereof.” Our difficulty in being aware of the truly lasting things in life, and of God Himself in particular, make all of our efforts on this blue marble vain. Of course our family and our jobs and our church is important, but only within the context of our love for people! Because in the end, if all we hope to do is succeed at various things on this earth, and reaching various temporal goals, we are simply building sandcastles. And we are so good at building them! We make special tools, spend all kinds of money, agonize for hours, days, years on every grain of sand to make sure it’s in the right place, not realizing that the tide will come in shortly, and where then will be our labor? We will have turned aside, focusing on the sand itself instead of the reason for building in it. Obsessing over the tiny grains and their placement, instead of the One who placed both us and them on that beach. We must not turn away.
I conclude with the passage I deliberately saved until now, II Peter 3:11-14:
“Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.”
II Peter 3:11-14
Here we find ourselves at long last. Seeing all these things, says the fisherman, what manner of persons are we to be? What kind of people are we to be now that we are made aware? What must we do, now that we know that there is always and at all times, even now in this place, that great and relentless force of gravity coming from this world, that inexorable pull of this doomed reality upon our senses? What manner of persons ought we to be? Do we leave here, as James said, having seen the truth in the mirror, only to forget what manner of people we are? Should we shrug and continue, as we read in chapter 2 verse 16, to turn from our own steadfastness? Peter says in verse 14, that seeing that we look for such things as a new heaven and a new earth, where in dwelleth righteousness, we ought to be diligent, that we may be found in him. We ought not to continue turning away gradually, bit by bit, without our knowledge, but to remain steadfast, unmovable, always abounding in the work of the Lord (I Corinthians 15:58). And we can do so, through the tools that we have learned from Peter and David. The key is to become aware of our gradual turning, and then to be stirred up to remembrance so that we will be mindful. And then with David we must remember to set the Lord always before us. Nothing that goes on in this life, nothing that we do, think, or say will not be written down and judged at the last days. We can imagine that God has no opinion on certain things, but the truth is that where His children are concerned, there are no idle words, no idle deeds, no idle thoughts. As the hymn said, we must constantly abide in Christ, lest we turn away in the end.
And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
I John 2:28
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