angels – Written Exposition

Remembering Lot’s Wife: A Call to Faith and Obedience

Posted on 18th May 202518th Dec 2025 by writtenexposition

Reading: Genesis 19:1-3, 15-17, 24-26; Luke 17:26-32

Text: Remember Lot’s wife. Luke 17:32

Introduction

The ability to remember has great value. Usually we remember as individuals but it can also be a corporate act. Individually, remembering past experiences allows us to learn from successes or failures and helps inform our future choices and decisions. Communal remembering, such as the recent VE Day celebrations, allows us to honour the contributions and sacrifices of past generations, learn from history and work towards a better future for all.

The Bible has much to say about remembering. A couple of solemn verses spring to mind immediately:

Remember now thy Creator… Eccl 12:1
Remember how short my time is… Psa 89:47.

At present, however, I wish to concentrate on Lk 17:32 where, in just a few words, the Lord Jesus delivers one of the most sobering warnings in scripture: Remember Lot’s wife. Nowhere in Scripture are we instructed to remember other wives, even good ones – like Sarah, Rachel, Rebekah, Ruth, Esther or Mary. Nor are we asked to remember the bad ones. Job’s wife was cynical (Job 2:9). David’s wife Michal was critical (2 Sam 6:16, 20). Ahab’s wife Jezebel was corrupt (1 Kgs 21:15). Herod’s wife Herodias was cruel (Mk 6:24). Jesus did not say to remember them. He said: Remember Lot’s wife!

The Lord was not just making a historical reference, he was issuing a spiritual warning that applies to all. He was emphasising the danger of being so attached to the world that we lose sight of God’s deliverance.

Jesus speaks these words in the context of his future return and end-time judgement. He has just been asked by the Pharisees when the kingdom of God would come (Lk 17:20). His answer is a warning that his return will be when people least expect it and that the most important thing is to be ready. In v.31 he warns his hearers that they must be prepared to go when the Lord comes, and they are not to turn back.

In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Luke 17:31

Then Jesus gives a chilling command: Remember Lot’s wife.

Who was this woman? We are not told her name. In the only three references to her in the Bible she is just identified as Lot’s/his wife (Gen 19:16, 26; Lk 17:32). She was the spouse of Abraham’s nephew, Lot, and together they lived in Sodom, a city so wicked that God decided to destroy it.

Genesis 19 describes how angels arrived to rescue Lot and his family. They were given one clear command by the angels as they left the doomed city : ‘Do not look back!’ (Gen 19:17). But Lot’s wife did—as the fire fell from heaven she turned, looked back and in that moment of disobedience became a pillar of salt.

What is so outstanding about this episode that the Lord uses Lot’s wife as an example? Why does he command us to remember her? It is because her story is a warning that one can be so close to salvation, yet still be lost.

Let us consider three things:

Her Privileges

Her Problems

Her Punishment

REMEMBER HER PRIVILEGES

She had godly influence

She was connected to Abraham, her husband’s uncle, who was a great man of faith; probably the godliest man who has ever lived. His whole family circle had been blessed by God’s covenant with him. Lot’s wife had seen faith in action.

She was married to Lot.

Her husband Lot, although he may not have been a shining example, was certainly better than every other person in Sodom for we learn from the New Testament that he was a righteous man (2 Pet 2:7). This lady had the privilege of living in a home where the truth was known and put into practice.

She was warned by angels.

Angels literally visited her home to warn about the impending judgement, took her by the hand (19:16) and pulled her way from danger. How many other people have received such divine intervention?

She was halfway to safety.

Lot’s wife was not destroyed in Sodom. She was outside the city, on the road to deliverance. She was almost saved.

Yet, in spite of these blessings, she looked back. Her privileges did not save her.

You can sit in church every Sunday, surrounded by godly people. You can listen to the word of God every week but unless you obey it you are doomed. And your family relationships? Possibly you have grown up in ‘a Christian home,’ knowing the gospel from childhood.

You know that you are sinner in the sight of God and deserve only judgement but you are also aware of the fact that Jesus died on the cross at Calvary to bear the punishment due to you. You know that you need to receive him as Saviour and Lord, yet still you linger, looking back. Judgement awaits but still you don’t flee for refuge? You just cannot let go of the world and its attractions.

Being close to righteous people is not the same as being right with God. Being married to Lot did not save his wife. Similarly, connection with a Christian family is no guarantee of salvation. You cannot depend upon your religious background or church attendance to take you to heaven. Privilege without transformation ends in judgement.

REMEMBER HER PROBLEMS

Lack of faith – Maybe she thought God was bluffing, perhaps he wouldn’t carry out what he had said. But he wasn’t and he did.

Emotional attachment – She did not heed the command and she looked back. Her body had left Sodom but her mind and heart had not. Sodom may have been wicked, but it was home. She couldn’t bear to leave her way of life – her family, her friends, her possessions. She was too attached to what she was leaving behind. Like many today, she wanted salvation without separation.

Did you notice that Gen 19:26 says: But his wife looked back from behind him. Some modern translations leave that out, they just say: ‘his wife looked back.’ The idea, however, is that she had lagged behind. Notice how far she is from Lot. He is already in safety at Zoar in 19:23, but in v.26 she is still just outside Sodom; looking back longingly and with regret.

She did not fully obey.

The command was clear: ‘Do not look back!’ (Gen 19:17). Lot’s wife heard the warning, partly believed it and made a half-hearted effort to get saved – but not in the way that God required. That is tragic, for she was so close.

Do you hope to be saved but are not prepared to come God’s way? You would rather try your own good works, or something else, instead of Jesus Christ. He said: I am the way, the truth, and the life: no man cometh unto the Father, but by me. Jn 14:6

REMEMBER HER PUNISHMENT

Gen 19:17 Escape for thy life; look not behind thee,

Gen 19:26 But his wife looked back from behind him, and she became a pillar of salt.

One act of disobedience sealed her fate. She started the journey but didn’t finish it. Her hesitation cost her everything. Lot’s wife didn’t die because she wasn’t warned. She perished because she did not fully obey.

The judgement was instant and irreversible.

It was sudden. In Luke 17 Jesus emphasized suddenness in the verses leading up to the warning.

He said that his coming will be like a FLASH of lightening (v.24).

His coming will be like the FLOOD in Noah’s day (vv. 26-27).

His coming will be like the FIRE from heaven that rained on Sodom in Lot’s day (v.29).

After that (v.32) he said: Remember Lot’s wife!

SUMMATION

Proximity to salvation is not the same as possession of it. Being close to righteous people is not the same as being right with God. You can be surrounded by truth and blessed with spiritual privileges but unless your heart is fully surrendered you remain in great danger.

God’s judgement is looming. It will be instant and irreversible. It will be swift and sure. Now is the time to leave your old life and self-effort behind and flee wholeheartedly to Jesus Christ for salvation. Delayed obedience is dangerous, and half-hearted obedience is still disobedience. Punishment follows and then, as with Lot’s wife, there will be no second chance and no hope.

Don’t let her story be your story too. Remember Lot’s wife!

Exposition

Jude 3-11: Historical Judgments

Posted on 28th Nov 202418th Dec 2025 by writtenexposition

COMMENTS ON JUDE CONTINUED

PURPOSE (3-4)

³ Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
⁴ For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

Moving on from the initial greeting and description of the recipients in vv.1-2 Jude, in vv. 3-4, shifts to his purpose and the circumstances that have occasioned his writing. These two verses lay a foundation for the rest of the letter by introducing the threat from false teachings and the urgent need for believers to defend the true faith.

(3) Jude addresses the recipients as ‘beloved.’ He does this three times (3, 17, 20), in every case following it with an exhortation (contend, remember, build up). ‘Beloved’ (agapētós), meaning ‘worthy of love’ or ‘dear,’ expresses Jude’s deep affection for his readers.

There are two main, and opposing, views on what comes next. The first is that he changed his topic, the second that there is no indication of a change. Proponents of the first think that Jude originally intended to send a letter about ‘the common salvation’ but, sensing the pressing danger posed by false teachers, feels compelled to write urging the believers to ‘contend for the faith.’ Others see little difference between ‘the common salvation’ and ‘the faith which was once delivered’ and reckon that Jude is just saying that he did intend to write to them but has now written earlier because of the emergency of the situation.

‘The common salvation’ is that shared here and now by all Christians regardless of background (Jude may have had Jew and Gentile in mind).

Jude feels compelled (‘I have found it necessary’) to shift his focus from a discussion of ‘the common salvation’ to an exhortation for believers to ‘earnestly contend for the faith’ i.e. actively defend the faith. ‘Earnestly contend’ translates one very strong word in Greek (epagōnízomai – to fight [for], strive), which occurs only here in the New Testament. It refers not to warfare but to athletics, e.g. a wrestling match which requires strenuous activity and training. I am not sure whether the contending refers to a believer’s individual personal struggle or to collective concerted action by a group of Christians.

‘The faith’ does not refer to personal response to the gospel but to the body of faith i.e. essential Christian doctrine (cf. 1 Tim 3:16). Jude says that this was ‘once (hápax) delivered (handed down, transmitted).’ Hápax here means ‘once for all;’ therefore the doctrine is definitive and immutable. As it is fixed it cannot be changed to suit personal preferences; further additions or alterations are not permissible (Rev 22:18-19).

‘Saints’ – holy ones – is a term for Christian believers (1 Pet 1:15-16).

(4) Why is this call to defend the truths of the gospel necessary? Verse 3, which begins with ‘for,’ gives the reason. It is because ‘certain men’ have infiltrated the church, subtly introducing false teachings. Jude does not name them but obviously has particular persons in view. They have ‘smuggled themselves in’ (NLT says ‘have wormed their way into…’). The Greek word pareisdúō – to enter without notice – occurs only here in the New Testament. ‘Crept’ in the KJV translation ‘crept in unawares’ aptly emphasizes the danger posed by these individuals; initially they appear harmless but slyly work to undermine the faith from within.

Even before discussing the characteristics of these men Jude comments that they were ‘long ago marked out for this condemnation’. ‘Before of old’ (long ago) translates pálai which, while not indicating a definite time, suggests that the condemnation (kríma, judgment) was not a recent development but rather a predetermined outcome from the distant past. It is clear from the use of the adverb pálai in Heb 1:1 (KJV ‘in time past’) that it refers to an unspecified past time in human history. This fact significantly weakens the argument that in this verse we have an example of Reprobation – the sovereign decision of God in eternity to pass over some people, deciding not to save them.

The Greek word prográphō translated as ‘ordain’, literally means ‘write publicly, ‘forewrite’ or ‘enrol.’ It also occurs in Rom 15:4. Thus the condemnation may either have been written ‘before’ as in time or ‘before’ as in openly or publicly.

‘This condemnation’ is a forward reference to vv.5-7 where Jude will demonstrate by use of three Old Testament examples that there is historical precedent for divine judgment against ungodliness. He refers to the punishment of rebellious Israelites, the judgment of the fallen angels and the destruction of Sodom and Gomorrah (vv.5-7).

The ‘certain men’ who have intruded are ‘ungodly’ (profane, impious). The word ‘ungodly’ occurs 5 more times in Jude’s letter: four times in v.15 and once in v.18. As a result of being ungodly these people do two things:

they corrupt God’s grace by turning it into a license for unrestrained immoral behaviour (sensuality, debauchery) – likely sexual immorality – thus perverting grace – the liberty that a Christian enjoys as a result of forgiveness and salvation (Rom 8:21).
they deny the authority of God and the Lord Jesus Christ, either explicitly or implicitly, through their rejection of his lordship. ‘Denying the only Lord God, and our Lord Jesus Christ.’ By their lewd actions they deny God (lit. ‘the only master’ despótēs – one with supreme authority) and the Lord (kúrios – one who owns or possesses) Jesus Christ. Some view the structure of the text as suggesting that ‘the only Lord God’ and ‘our Lord Jesus Christ’ are the same person. J.N.D. Kelly (1969, p. 252) comments:

The second charge is that they deny the only Master and our Lord Jesus Christ, i.e. both God the Father and Christ…The alternative translation, ‘deny our only Master and Lord, Jesus Christ….is equally possible linguistically, and the decision between them is not easy. The fact that there is a definite article before only Master and none before our Lord J.C. might seem to suggest that the whole complex expression applies to a single person, but this argument cannot be pressed: the article is often omitted before ‘God, ‘Lord’, and the like (…Eph. v. 5; 2 Thess. i.12; 1 Tim v. 21; Tit. ii. 13).

REMINDER (5-11)

In the following verses Jude reminds his readers of three notorious historical events from the Old Testament which illustrate the judgment of God upon evildoers:

EXAMPLE 1 – v.5 The wilderness generation – ‘destroyed;’

EXAMPLE 2 – v.6 angels – ‘everlasting chains;’

EXAMPLE 3 – v7. Sodom and Gomorrah – ‘the vengeance of eternal fire.’

(5) EXAMPLE 1 – Israel in the wilderness.

⁵ I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Jude begins by complimenting the recipients on their knowledge (cf. Rom 15:14; 1 Thess 4:9; 1 Jn 2:21, 27) and says that he would like to remind them that the Lord, having saved the Israelites from Egypt, later (to deuteron, afterward, lit. ‘the second time’) destroyed many of them because of their unbelief. He is not saying this to frighten them but to make them aware that punishment awaits the ungodly men who have infiltrated the church. He is reassuring his readers because he says that they have been informed of these things and that ‘once for all’ (hapax). The knowledge that they have acquired ‘once for all’ is much more than familiarity with stories in the Old Testament; the reference is to their acceptance of the apostolic teachings (v.17).

Jude reminded them of the Exodus and of how the Lord delivered the Israelites out of Egypt but afterward destroyed those who did not believe. This illustration is taken from the book of Numbers which asserts that because of unbelief (Num 14:11; Deut 1:32) the wilderness generation, with the exception of Joshua and Caleb, would not enter the Promised Land (see Num 14:1-38; 26:64-65).

²⁹ Your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me,
³⁰ Doubtless ye shall not come into the land, concerning which I swore to make — you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:29-30

This unbelief of the Israelites in the wilderness is cited by way of warning in other biblical passages (Psa 95:10-11; 1 Cor 10:1-13; Heb 3:7-19).

‘The Lord’ – although many commentators (also citing Jn 12:41; 1 Cor 10:4, 9; Heb 11:26; 1 Pet 1:11) view the use of ‘the Lord’ in v.5 as evidence of involvement by the preincarnate Jesus in Old Testament events it is more likely that here ‘the Lord’ is just another way of saying ‘God.’ The next verse (v.6) referring back to ‘the Lord’ in v.5 says concerning the rebellious angels: ‘he hath reserved.’ The parallel passage in 2 Pet 2:4 specifically attributes that to God: ‘For if God spared not the angels that sinned.’

(6) EXAMPLE 2 – The imprisoned angels

⁶ And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Verse 6 of Jude is one of the most controversial and fascinating verses in the Bible. It contains Jude’s second example of God’s punishment of wrongdoers in the past. Notice:

1. Fallen angels. – a group of angels rebelled against God. They did not keep (tēréō) the positions that had been assigned to them but instead chose to abandon their proper dwelling. ‘First estate’ (archḗ) is status, eminence, principality, dominion. These angels did not maintain the dominions for which they had administrative responsibility, and as well as that they lusted after human women, leaving ‘their proper dwelling place i.e. heaven (oikētḗrion: house, dwelling, abode – also occurs in 2 Cor 5:2).

2. Severe consequences. – As a result of their rebellion God has reserved (tēréō, kept) them in everlasting chains and in darkness awaiting the judgment of ‘the great day’ (see Acts 2:20; Rev 6:17; 20:10). Notice the word play on tēréō – they did not keep…the Lord has kept them. The imagery conveys the idea that their punishment is severe and eternal; they will never again enjoy the light of God’s presence.

3. Links to other biblical passages: Jude 6 corresponds to 2 Pet 2:4. Peter does not specify the sin that led to the angels’ punishment; we learn about that here in verse 6 of Jude. This verse is often linked to Gen 6:1-7 which relates how the ‘sons of God’ (an Old Testament term for angels, Job 1:6; 2:1; 38:7) cohabited with human women.

4. Lessons. This example demonstrates the seriousness of rebelling against God and the severity of the punishment that ensues.

Note: Jude refers to angels in vv. 6, 8, 9, 14.

(7) EXAMPLE 3 – Sodom and Gomorrah

⁷ Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

Does ‘even as’ i.e. ‘likewise’ or ‘in like manner’ refer to:

a) giving themselves over to fornication,’ or

b) being ‘set forth as an example,’ or

c) ‘suffering the vengeance of eternal fire?’

I would choose option a) – that their sin is in view. Here Jude compares Sodom and Gomorrah and their surrounding cities to the fallen angels. The similarity lies in the fact that both groups practised sexual promiscuity and and lusted after ‘strange flesh.’ The citizens of Sodom, Gomorrah, Admah and Zeboim (Deut 29:23; Hos 9:8) ‘gave themselves over to lewdness’ (ekporneúō) and lusted after different flesh. Heteras sarkos is ‘flesh of a different kind.’ Jude is making the point that ‘even as’ angels took human wives/women (Gen 6:1-7) so the people in these cities were so thoroughly immoral that they wished to have sexual relations with angels (Gen 19:5-9). Spiritual beings and mortals engaging in illicit relationships was a violation of God’s order (Psa 8:4-5). The people of these cities stand out as an example of unrestrained licentiousness. They are experiencing the punishment of eternal fire.

In verses 8-11 Jude applies the lessons from his three Old Testament illustrations of judgment to his present day situation and then alludes to four more Old Testament characters – the archangel Michael, Cain, Balaam, and Korah.

⁸ Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.

(8) ‘Likewise’ links the behaviour of the intruders, here called ‘dreamers’, to that of Jude’s three examples from Israelite history. The sins of the false teachers mirror those of Israel, the fallen angels and Sodom and Gomorrah. Jude lists them in reverse order. Like Sodom and Gomorrah etc. the intruders pollute their bodies (Jude has already referred to their debauchery in v.4). At the same time, like the rebellious angels they despise authority and like the Israelites they speak evil of dignitaries (in Num 14:1-4, the Israelites murmured against Moses, Aaron and the Lord).

⁹ Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. ¹⁰ But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

(9-10) Having accused the intruders of despising authority and speaking evil of dignitaries Jude immediately contrasts their arrogance and presumption with the restraint shown by the archangel Michael in a dispute with the devil about the body of Moses. That story is not recorded in the Old Testament but, whatever the source, it was well-known to Jude and the recipients of his letter.

Michael means ‘who is like God.’

‘Archangel’ (chief angel) occurs in Jude 9 and 1 Thess 4:16.

Many commentators identify the archangel Michael in Jude 9 with Michael the prince (chief) in Dan 10:13, 21; 12:1 and the Michael of Rev 12:7-9.

Some (mainly Reformed) writers hold that Michael is a revelation of the preincarnate Christ. They base this on the meaning of his name and the fact that ‘angel’ equals ‘messenger.’

There is a view that ‘the body of Moses’ does not refer to his literal body but to his body of writing, i. e. The Law, Pentateuch (Jn 5:45; Acts 15:21; 21:21; 2 Cor 3:15).

Some suggest that the incident involving a disagreement between Michael and the devil occurred at the same time as that recorded in Zech 3:1-5.

It seems to me more sensible to take the passage at face value and accept that Jude refers to an occasion when Michael the chief angel was at odds with the devil (for reasons that are not stated) about the literal, physical body of Moses (see Deut 34:6). Jude does not provide full details because he is interested only in the attitude Michael displayed during the discussion. Michael did not pronounce a reviling judgment but deferred to the Lord’s authority as the one whose rightful position it was to rebuke the devil. Jude contrasts Michael’s attitude with the insolence of the intruders and their disrespect for authority (v.8).

Teaching by the apostle Paul about a proper Christian attitude is recorded in Tit 3:1-2: ’Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.’

The contrast with Michael continues in v.10. Michael did not pronounce judgment ‘but these men’ revile everything that they do not understand. They have no spiritual understanding but are driven by their basic instincts and desires – just like animals.

Notice the repetition of ‘blaspheme’ (v.8, 10, ‘speak evil of,’ v. 9 ‘railing’)

¹¹ Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Korah.

Jude pronounces a woe upon the intruders. ‘Woe to them’ indicates displeasure and calls for retribution. He links their fate to that of three Old Testament figures: Cain, Balaam and Korah, who are not listed in the order in which they appear in the Old Testament. Each of these men represents a different form of rebellion against divinely-appointed authority.

CAIN – an example of godlessness.

BALAAM – an example of compromise for personal gain.

KORAH – an example of rebellion against authority.

Taken together they convey the extent to which the false teachers have rebelled against and rejected the ways of God. ‘For’, ‘because’- the reasons for the pronouncement of the woe are:

1) ‘they have gone in the way of Cain’

Cain (Gen 4:1-16; Heb 11:4) was the first son of Adam and Eve and is better known for having killed his brother Abel, thus becoming the first murderer in the human race. Jude, however, is not accusing the false teachers of being murderers. He is accusing them of being thoroughly evil. Cain is more than a murderer, he is the prime example of an evil person. The apostle John calls him a child of the Evil One: ‘Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.’ 1 John 3:12.

A godless person, Cain relied on his own resources, despising God’s way and the sacrifice that the Lord required. Jude’s opponents allowed themselves to live their lives in the way that Cain lived his – ‘they have gone in the way of Cain’ i.e. ‘they have travelled down Cain’s path.’ It was of their own volition.

2) ‘and ran greedily after the error of Balaam for reward’ (Read Num 22-24)

The false teachers have abandoned themselves (‘rushed headlong’, ‘totally committed themselves’) to Balaam’s error for profit. Balaam’s ‘error’ was not an unintentional mistake but a deliberate deviation from the truth of God. According to Num 31:16 and Rev 2:14 it was on his advice that the Midianites caused the Israelites to commit idolatry: ‘Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.’ Numbers 31:16.

The prophet Balaam is a prime example of someone who is willing to do anything, no matter how evil, for financial gain. Jude implies that the intruders have dedicated themselves to making money from their false teaching (cf. 1 Tim 6:5; Tit 1:11; 1 Pet 5:2).

In 2 Pet 2:15 the New Testament refers to ‘the way of Balaam, in Jude 11 to ‘the error of Balaam’ and in Rev 2:14 to ‘the doctrine of Balaam.’

3) ‘and perished in the gainsaying of Korah’

‘Gainsaying’ (antilogía) means ‘contradiction’ or ‘speaking against.’ It has to do with defiance against authority so some translate it as ‘rebellion.’ Korah (Num 16:1-40) was a Levite who mutinied against Moses and Aaron. He was privileged to be a Levite but was not satisfied with that position and level of responsibility; he thought that he should be a priest. He would not submit to the men to whom the Lord had entrusted leadership of the national worship. He, along with Dathan and Abiram, instigated a revolt, having recruited 250 of the most respected chiefs to join them. These arrogant, self-righteous men thought that they could come before God on their own merits so they tried to approach him without a mediator. The Lord opened up the ground so that Korah, Dathan, Abiram and their households were swallowed alive, while fire from heaven consumed their 250 co-conspirators.

The intruders Jude is writing about must have been rebelling against leaders in the church and causing unrest and division among the believers. The aorist tense (all three verbs in the verse are aorist) of the verb ‘they have perished’ dramatically views their fate as already sealed. Swift judgment upon them is certain.

The Epistle Of Jude – Verses 1 and 2 – Introduction

Unmasking False Teachers in Jude 12-16: Key Metaphors Explained

Contending for the Faith: Lessons from Jude 17-25

Exposition

1 PETER 3:18-22 THE SPIRITS IN PRISON

Posted on 3rd Jun 202118th Dec 2025 by writtenexposition

For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. 1 Pet 3:18-22

Having already discussed the topic of undeserved suffering with reference to Christ’s crucifixion in 1 Pet 2:21-25 the author now deals with it in terms of Christ’s resurrection and ascension. Note that the passage begins and ends with the resurrection of Christ. The flow of thought in these verses is as follows:

Christ suffered once for sins
he was put to death
he was made alive
he preached to imprisoned spirits
they had been imprisoned because they had been disobedient
they had been disobedient during Noah’s time
when only eight people had survived the flood
this reminds us of baptism
it ‘saves’ us because of Christ’s resurrection
when he ascended into heaven to sit at God’s right hand

[18] ‘For’ ‘because’ (hóti) – this is a link with the thought of vv.13-17. It does not link back to v.17 alone. If so Peter would be telling them that they are suffering innocently but are to be happy because Christ also suffered innocently as the pattern of innocent suffering. That interpretation is not possible because Christ’s suffering was unique, it was ‘for sins once for all.’ The link is to the entire thrust of vv.13-17 that they are blessed because they are suffering innocently. Peter is telling these Christians in Asia Minor that just as Christ seemed defeated by his suffering but emerged triumphant so they too will be triumphant. He is thus preparing them for fiery trial ahead and encouraging them to stand fast throughout.

‘For’ may also introduce a quotation from an early Christian hymn (cp. 2:21), the relevant extract here being v.18 and v.22.

‘also’ You are suffering but remember that Christ suffered too.

‘once’ (hápax) once for all. For similar see Rom 6:10; Heb 7:27; Heb 9:12, 26, 28; 10:10). Christ’s sacrificial death was of infinite value.

The argument here is not that of Hebrews (chapters 7-10) that Christ’s once for all sacrifice does away with the need for more sacrifices. The point here is the one brought out in 4:1-3; that just as Christ dealt with sin once and then began a new phase of life so these Christians should be finished with sin and not return to pagan practices.

‘suffered for sins, the just for the unjust’ Note the two different words translated ‘for:’

1) ‘for sins’ (perí) concerning or with regard to (see also Rom 8:3; 1 Jn 2:2; 1 Jn 4:10). Christ’s suffering was related to sins, but not his own sins for he was righteous.

2) ‘for the unjust’ (hupér) on behalf of. Christ’s death was vicarious, a substitutionary atonement.

Peter stresses the innocence of Christ’s character and therefore that his suffering was undeserved. Peter refers to Christ by the title ‘the Just One’ in Acts 3:14.

The purpose and intention of Christ’s suffering was that he might lead us to God i.e. to provide access to God or to bring us into God’s presence, in the sense of presenting us at a royal court.

Christ was able to provide this access to God by ‘being put to death in the flesh, but quickened by the Spirit.’ Watson & Callan (2012, p.88) explain:

“Christ,” the subject of the sentence, is modified by two passive participles: “put to death” (thanatōtheis), with the human authorities in Jerusalem as implied agents, and “made alive” (zōopoiētheis), with God understood as the agent (cf. 1 Pet. 1:3, 21), for the latter verb typically refers to the resurrection (John 5:21; Rom. 4:17; 8:11; 1 Cor. 15:22; Eph. 2:5; Col. 2:13.

These parallel participles, each connected to a noun, are contrasts.

mén……dé on the one hand……on the other hand. This same expression denoting contrast appears elsewhere in 1 Peter, for example, 1:20; 2:4; 4:14.

What is meant by ‘in the flesh’ and ‘by the spirit?’ According to Vinson, Wilson & Mills (2010, p.174) there are three options :

in the flesh – as a human being , in the spirit – as a spiritual being. 1 Pet 4:6 makes it clear that the spirit is God’s spirit.
in the flesh – in the human realm, human sphere of existence, in the spirit – in the realm of the spirit, spiritual sphere of existence, i.e. Jesus was put to death in the human realm and made alive in God’s realm.
by the flesh – Jesus was killed by human beings, by the spirit – Jesus was raised by the action of God’s spirit i.e. by God’s power.

[19] ‘in/by which’ This refers back to ‘spirit’ (v.18b) and the three possible meanings are:

‘in which realm’ i.e in the Spirit’s realm, in his mode of existence as a spirit.
‘by which’ i.e. by the Spirit’s enabling.
in which’ i.e . this refers to the event (the resurrection – when the Spirit made him alive).

‘also’ This does not refer to the ‘spirits in prison’ as that would infer that Christ had made a previous proclamation to others. It indicates that another point about Christ’s activity has occurred to the writer. The previous point is that Christ died to bring us to God, this next point is that he made a proclamation to the spirits in prison.

‘spirits in prison’ This expression does not occur elsewhere in the New Testament. Peter’s readers obviously understood the reference to these imprisoned spirits as it is not presented as a new revelation nor does Peter give an explanation. Unfortunately, since we do not understand the reference we can therefore only speculate upon the answers to the following questions:

Who are the imprisoned spirits?
Where are they located?
What is meant by ‘went?’ In which direction did Christ travel?
What was the nature and content of his preaching?
When did the preaching occur?

‘spirits’ (pneúma) This word refers to supernatural beings (Mt 12:45; Lk 10:20; Heb 1:14). In the New Testament dead human beings are called nekroi, dead ones, or psychoi, souls. Peter had Genesis 6:1-4 in mind, where we read about the ‘sons of God’ (rebellious angels, Jude 6) who were attracted by and raped human women (1 En 15:3-7).

‘prison’ (phulakḗ) This is the usual word for prison, a place where criminals are held. It is used with regard to spirits in Rev 20:7 and probably also in Mt 5:25 – referring to ‘Gehenna of fire’ in Mt 5:22. Jude 6 ‘chains’ also suggests imprisonment of spirits. In Isa 24:21-22 we read about the imprisonment of ‘the host of the high ones on high’. Since it is spirit beings, not human souls, that are said to be imprisoned, the location is not the abode of the dead (Sheol or Hades, never viewed as a prison in the Bible) but seemingly an undisclosed location in the upper regions where disobedient spirit beings are held.

‘went'(poreúomai) In what direction did Christ travel? This word itself gives no clue. Since, however, it occurs again in v.22 where it obviously refers to Christ’s ascension (as in Acts 1:10), logically the direction is ‘upward.’ The preaching occurred after Christ’s resurrection (v.18b having been made alive in the spirit) so it makes sense that the reference here is to the Ascension.

‘preached’ (kērússō) – to announce or proclaim. This was not a proclamation of the gospel as Peter uses another word for that (euaggelízō) in 1 Pet 4:6 but most likely an announcement of judgement. It would have brought comfort to the Christians experiencing trials to know that the judgement of the wicked, even powerful spirits, was assured.

[20] ‘sometime’ (poté) at one time or another, formerly

These imprisoned spirits are said to have been disobedient.’ They are now in prison but the main focus is on their past disobedience rather than their present condition. They failed to heed the warning that they were given ‘in the days of Noah’. Mention of this time in history enables Peter to introduce the topic of the Flood (Gen 6-8). This story is referred to elsewhere in the New Testament in Mt 24:37-39; Lk 17:26-27; Heb 11:7; 2 Pet 2:5; 3:6.

‘the patience of God waited’ This does not just mean that a long-suffering God waited with patience while the ark was was under construction. The sense of ekdéchomai is eager expectation. God’s patience is personified as eagerly awaiting the time when it could be demonstrated in the saving of a few people, in this case eight.

‘in which’ lit. into which. Kelly (1969, p.158) points out: ‘eis conveys the double sense of going into the ark and so being saved in it.’

‘a few’ ‘eight souls (persons). Noah, his wife, his three sons and their wives.

‘were saved by water’ Just as the water effected Noah’s deliverance from the evil world of his day so baptism symbolized the deliverance of the Asian Christians from the evil society in which they lived.

‘BAPTISM NOW SAVES’

[21] What is meant by this dramatic statement in v.21?

‘now’ This refers to the present age in contrast to the time before Christ came.

‘figure’ (antítupon) – a type, pattern or model

‘flesh’ (sarkós) – the flesh of a living creature i.e. body.

‘filth’ (rhúpos) a coarser word than ‘dirt.’

‘answer’ (eperṓtēma) declaration, pledge, profession, agreement, contract, question, inquiry. This word occurs only here in the New Testament but is used in the LXX of Dan 4:17 to mean ‘decision.’

Others would argue that here eperṓtēma means ‘request’ (see Mt 16:1 KJV ‘desired him’). The following interpretations are possible:

• a request to God from a good conscience
• a request to God for a good conscience
• a declaration to God from (or ‘of’ ) a good conscience
• a pledge to God to maintain a good conscience

‘conscience’ (suneídēsis) consciousness of, awareness of an important situation, circumstance or attitude (comes from the words meaning co-knowlege or knowledge shared with another). The Christian receives a good/clear conscience as a result of cleansing at conversion. The idea is not that of absence of guilt but of submission and obedience to God’s will (2:19; 3:16).

Addressing his first readers, Peter tells them that ‘a few, that is, eight people were saved through water, which even in reference to them is a pattern. Baptism now saves, not as a removal of filth from the body but as a declaration of an appropriate awareness toward God through the resurrection of Jesus Christ.’

Baptism corresponds to the water and thus to Noah’s experience of salvation. As Noah passed through the water from evil and death to life, so Christians pass through water as a symbol of their transition from evil and death to new life at conversion.

Peter negates any idea that there is something miraculous about the baptismal water and goes on to explain how baptism saves. He defines it in terms of a declaration.

‘baptism saves’ Brooks (1974, p. 293) comments: ‘It spares from the unfavorable circumstance of judgment. It does so because it is the declaration of the individual’s appropriate conscious awareness in reference to God. He can have this appropriate awareness because of the resurrection of Christ. Baptism saves in that it is the moment when the individual testifies to the fact that he shares something in common with God. He makes known that he has the right attitude and relationship toward God. He willingly responds with his declaration to anyone who interrogates him. He has become a “co-knower” with God and other Christians that in the resurrection of Christ there is salvation. The baptized is saved because he recognizes the authenticity and divine origin of the message that in Christ God has offered man the ultimate revelation of His grace.’

The declaration of a good conscience is made possible ‘by the resurrection of Jesus Christ.’ See 1:3.

[22] Peter returns to what he has been saying about Christ in v.18 (and about Christ’s journey in v.19) and reminds his readers that Christ has been raised by the Father, that he has gone into heaven and is at the right hand of God, with all angels, authorities, and powers subject to him. He thus reassures them that just as Christ has emerged triumphant from suffering, so too will they. There is no need to be afraid (v.14).

‘right hand of God’ The place of authority. This was a fulfillment of Psa 110:1. For Christ at God’s right hand see Mt 22:41-46; 26:64; Mk 12:35-37; 14:62; 16:19; Luke 20:41-44; 22:69; Acts 7:55–56; Rom. 8:34; Col. 3:1; Heb. 1:13; 8:1; 10:12; 12:2

‘has gone into heaven’ Refers to an event i.e. the Ascension.

‘has gone’ This is the same participle as in v.19.

For the Ascension see: Mk 16:19; Lk 24:51; Acts 1:6-11.

For the subjection of supernatural beings see 1 Cor 15:24; Eph 1:20-21; Phil 2:9-10; Col 2:15. Angels are listed along with authorities and powers in Rom 8:38 and in this verse (v.22). This makes it even more likely that the imprisoned spirits of v.19 are disobedient angels.