Tag: christianity

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The Ultimate Sacrifice: Love and Faith on Remembrance Sunday

Posted on by writtenexposition

Greater love hath no man than this, that a man lay down his life for his friends. John 15:13

In the United Kingdom Remembrance Sunday honours those who gave their lives in the two world wars as well as others who have died in conflicts since 1945. It falls on the second Sunday in November which is the one nearest to 11 November, Armistice Day (in USA, Veterans Day).

The Armistice, an agreement to end the fighting of the First World War in advance of peace negotiations, began at 11 a.m. on November 11, 1918; bringing that war to an end. The nation therefore commemorates the young men and women who sacrificed everything, as well as others who returned, carrying physical and emotional scars.

Not only on Remembrance Sunday but every Sunday Christians commemorate another young man who laid down his life. He is the one who spoke these profound words: Greater love hath no man than this, that a man lay down his life for his friends (John 15:13). The Lord Jesus Christ spoke those words the night before he died on the cross. His death was not for freedom from political tyranny, but to free us from the penalty of sin. His death was not just to give us a better life, but to give us eternal life.

The Greatness of the Person
Jesus stands unparalleled in history. His words inspire and challenge us: Whosoever shall compel thee to go a mile, go with him twain (Matthew 5:41). He taught us to love our enemies, to bless those who curse us, and to pray for those who persecute us (Matthew 5:44). His works testified to the power of love, as he healed the sick, fed the hungry, and raised the dead. He had no wealth, yet he offered the greatest treasure of all—eternal life.

I am sure that throughout history many men have died to save another. That is a wonderful thing!  But Jesus Christ, God manifest in the flesh, died for the sins of the whole world—that is something truly amazing!

The Greatness of the Affection
If love is measured by the depth of sacrifice then the ultimate expression of love is found in Christ’s willingness to lay down his life for us. In a world marked by conflict and division, his sacrifice stands as a beacon of hope. God took the initiative to reconcile us to himself, sending his only son to bridge the chasm created by sin. That is why the grand theme of the Bible is ‘no greater love.’ It reveals God’s plan to make reconciliation possible by the death of his only Son, the Lord Jesus Christ. His sacrifice was motivated by love for humanity—a love that knows no bounds. This act of love is the source of our peace and the foundation of our faith.

On Remembrance Sunday, as we recall those who have sacrificed their lives, let us also reflect on the love that motivated such acts. The soldiers who fought for freedom did so out of love for their country, their families, and their comrades.

The Greatness of the Demonstration
1 John 3:16 says, Hereby perceive we the love of God, because he laid down his life for us… The essence of love is to care for someone enough to die for them. Jesus Christ willingly chose to lay down his life, demonstrating that true love is not merely a sentiment but an action. In this ultimate act of love he died not only for his friends but also for his enemies. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Romans 5:8 NIV

No-one took Jesus Christ’s life from Him (John 10:17-18). Death is the result of sin (Rom. 6:23; James 1:15) but the Lord Jesus had no sin — therefore death had no claim upon him. In order to die for our sins, Jesus had to ‘lay down his life’ voluntarily, of his own accord. 

On Remembrance Sunday let us each ask: Who would I lay down my life for? Would I extend that love even to my enemies? Am I willing to love deeply and sacrificially, like Jesus Christ? As we honour the memory of those who have given their lives, let us also commit ourselves to live in a way that reflects the greatness of sacrificial love.

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Jeremiah 8:20-22 – A missed opportunity, a shared sorrow and a required remedy.

Posted on by writtenexposition


The harvest is past, the summer is ended, and we are not saved.
For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.
Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:20-22

INTRODUCTION

The prophet Jeremiah (c. 650-570 BCE) was was born into a priestly family in Anathoth, a village near Jerusalem, during the reign of King Manasseh of Judah. He lived during, and beyond, the reigns of the last six kings of Judah – Manasseh (c. 686 to 642 BCE), Amon (642-640), Josiah (c. 640–609 BCE), Jehoahaz (609 BCE), Jehoiakim (609-598 BCE), Jehoiachin (598-597 BCE) and Zedekiah (597-586 BCE). According to Jer 1:2 his ministry as a prophet commenced during the thirteenth year of King Josiah, i.e. 626 BCE.

He prophesied at a traumatic time in history. Three superpowers; Egypt, Assyria and the emerging Babylonian empire were jockeying for supremacy. After the death of Ashurbanipal c.630 BCE the Assyrian empire went into decline and Nineveh eventually fell to Nebuchadnezzar and the Babylonians in 612 BCE. Nebuchadnezzar defeated Egypt at the battle of Carchemish in 605 BCE (Jer 46:2), achieving Babylonian control of the Near East.

Judah sought alliances with neighbouring states at this time, which led to tolerance of foreign religious cults and an increase in idolatrous worship. Jeremiah in Judah, like Ezekiel in Babylon, faithfully proclaimed a message of warning about judgement coming on Jerusalem because of the people’s sin. He was badly treated by the ruling authorities in Jerusalem – put in stocks, imprisoned and branded a traitor.

Jeremiah was a sensitive man who, saddened by the enormity of the pain, suffering and horror that the people of Judah would experience during the Babylonian siege and devastation of Jerusalem, wept over their spiritual state and their obstinacy in spite of repeated warnings. He is known as ‘the weeping prophet’ because his ministry was marked not only by proclamation but by deep lamentation. His heart broke for the people as he saw them wallowing in sin and rebellion against the Lord. In these verses Jeremiah voices three great realities: a missed opportunity, a shared sorrow, and a required remedy.

1. A Missed Opportunity (v. 20)

The harvest is past, the summer is ended, and we are not saved.

This is the season when many churches celebrate Harvest. It is a time of thankfulness for God’s grace and blessing – a joyful occasion. But happiness was not in Jeremiah’s mind here. In that agricultural society, harvest and summer represented opportunity and provision. The people laboured through the growing season with the expectation of gathering crops to sustain them throughout the year ahead. A failed harvest spelt disaster – no food, no income and utter ruin. They were season dependent, certain things had to be done at certain times. Summer was the time to be busy, some things couldn’t be put off. Autumn would soon come, the leaves would fall and growth would end.

Jeremiah applies this imagery spiritually. God had given the people time to repent. He had sent prophets with warnings. Yet they hardened their hearts. Now, the time of opportunity is slipping away. Jeremiah anticipates the lament of a nation that had missed the opportunity to repent, for whom time had passed by so quickly and who had made no preparation for the coming judgement.

How many today are living as if there will always be another chance? One day, however, the harvest will be past, the summer ended, and all opportunities gone. Have you let your opportunities to get right with God slip by? Day after day, season after season, year after year, perhaps decade after decade? How many times has the gospel been preached to you? How many opportunities have you spurned? Now the time to plant or grow – the time to prepare – has almost gone! The apostle Paul wrote in 2 Corinthians 6:2: Now is the accepted time; behold, now is the day of salvation. Do not let the words in Jeremiah 8:20 be wailed by you in the day of despair: The harvest is past, the summer is ended, and we are not saved.

2. A Shared Sorrow (v. 21)

For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me.

Jeremiah, as I have indicated, was a sensitive preacher. He wasn’t cold or detached. He wasn’t casually pronouncing judgment; his heart was broken over the sin and suffering of his people. ‘I am black’ refers to a mourning garment – he carried their sorrow as his own. Do we feel the weight of the lost? Do we ache for our families, friends, and associates who do not know Jesus Christ? Too often we are indifferent. Have we grown numb? If Jeremiah could weep for his nation, surely we can grieve for the lost around us.

3. A Required Remedy (v.22)

Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of my people recovered?

In v.22 Jeremiah asks three rhetorical questions: beginning with Is?…Is?….Why? (Notice the same technique in v.19). The first question asks about medicine, the second about doctors, and the third about health. Health is something that interests and concerns us all. There seems to be so much illness about. Sometimes we wonder about the ability of our heath providers to cope with demand, and about how we will be treated when we are sick or old. The health in our text, however, is not physical but spiritual.

I wish to consider the questions in v.22 under three headings:

I. When The Balm Was Required
II. Where the Balm was Received
III. Why The Balm Was Refused?


I. When The Balm Was Required
The balm of Gilead was a popular substance celebrated for its medicinal qualities. The word ‘balm’ denotes the gum or resin of a tree that grew in the mountainous region of Gilead. It was a valuable commodity sold by Arab and Phoenician merchants. There are two other references to it in the Bible: Gen 37:23-25; Jer 46:11. In the story of Joseph being sold by his brothers to a caravan of Ishmaelites that passed by on the way to Egypt one of the valuable products they were carrying to Egypt was balm from Gilead (Genesis 37:25).

When the question was asked about this medicinal product, ‘Is there no balm in Gilead?’ the thought behind the metaphor was the spiritual health of the people of Judah. What does this balm represent? In the context of Jeremiah’s message, it symbolises the spiritual healing needed for a sinful heart. The people of Israel had turned away from God, worshipping false idols and engaging in practices that provoked his anger. In v.19 Jeremiah describes their idolatry as ‘strange vanities,’ highlighting the emptiness that sin brings.

Sin is like a sickness that affects us all. Just as physical ailments manifest in visible symptoms, our sins reveal themselves in various ways – pride, anger, greed, and gossip. While some people may have more obvious symptoms, the truth is that we all suffer from the same chronic illness: sin. This condition requires the healing balm of Gilead.

When is the balm required? It is needed when there is a sinful heart. We must recognise our need for healing and acknowledge that we cannot cure ourselves.


II. Where the Balm Was Received

The balm was available in Gilead. It was famous for its balm. When the question was asked, ‘Is there no balm in Gilead?’ everyone knew that the answer was ‘Yes!’ There is a balm in Gilead. There is a medicine for the sinful heart. There is provision in Gilead. The people of Judah knew this, and so should we. Spiritually, this balm represents the blood of Jesus Christ, which cleanses us from all sin (1 John 1:7). His sacrificial death is sufficient for every sin – past, present, and future.

Jeremiah also asked, ‘Is there no physician there?’ Again the answer is a resounding ‘yes!’ In Gilead, there were many physicians. Is there a doctor available to treat a sinful heart? Certainly there is! Spiritually, we have the Great Physician; Jesus Christ. If you have a spiritual need today, remember that there is a balm in Gilead and a Physician ready to heal your sin-sick soul. The prophet Malachi (4:2) speaks of the Lord Jesus as the ‘Sun of righteousness’ who brings healing. Jesus is the friend of sinners, ready to apply the healing balm to those who confess their sins and seek him as their Saviour.


III. Why The Balm Was Refused?
This is the crux of Jeremiah’s message: ‘Why then is not the health of the daughter of my people recovered?’ If there is a plentiful supply of balm and physicians, why do the people remain sick? The answer lies in their refusal to take advantage of the treatment that is available to them. The problem lies with the patients!

Are you burdened by sin and its effects? If so, why continue to carry that weight when healing is within reach? Maybe you believe you are just fine, but in the same way that a doctor cannot help those who think they are well, Jesus cannot help those who claim to be righteous. He came to save sinners (Matthew 9:12; Luke 5:31). The tragedy is not that there is no cure, but that many will not apply it.

To find healing for your heart, you must:

A. Go to the Right Place
The balm was found in Gilead. For us, healing is found at the cross of Christ. We must come to the place where help and healing can be found.

B. See the Right Person
You must come to the Lord Jesus. He is the only one who can heal a sinful heart.

C. Take the Right Prescription
It’s not enough to see the doctor; you must follow the prescription. We must believe in Jesus Christ for salvation (Acts 16:30). His prescription requires repentance; turning from sin and placing faith in him alone for salvation.

Conclusion

Jeremiah’s cry still echoes today: The harvest is past, the summer is ended, and we are not saved. The time of opportunity is passing quickly but the good news is that, in Jesus Christ, there is still balm in Gilead. There is still a Physician who heals the sin-sick soul.

  • Missed opportunity → don’t delay, today is the day of salvation (2 Cor 6:2).
  • Shared sorrow → feel the burden of the lost and let compassion move you to prayer and witness.
  • Required remedy → Apply the remedy, get to Jesus Christ, the Balm of Gilead, who alone can save, heal and restore.
Posted in General

A Psalm For Father’s Day: Psalm 103

Posted on by writtenexposition

Reading: Psalm 103

​1 Bless the LORD, O my soul,
and all that is within me,
bless his holy name!
2 Bless the LORD, O my soul,
and forget not all his benefits,
3 who forgives all your iniquity,
who heals all your diseases,
4 who redeems your life from the pit,
who crowns you with steadfast love and mercy,
5 who satisfies you with good
so that your youth is renewed like the eagle’s.
6 The LORD works righteousness
and justice for all who are oppressed.
7 He made known his ways to Moses,
his acts to the people of Israel.
8 The LORD is merciful and gracious,
slow to anger and abounding in steadfast love.
9 He will not always chide,
nor will he keep his anger forever.
10 He does not deal with us according to our sins,
nor repay us according to our iniquities.
11 For as high as the heavens are above the earth,
so great is his steadfast love toward those who fear him;
12 as far as the east is from the west,
so far does he remove our transgressions from us.
13 As a father shows compassion to his children,
so the LORD shows compassion to those who fear him.
14 For he knows our frame;
he remembers that we are dust.
15 As for man, his days are like grass;
he flourishes like a flower of the field;
16 for the wind passes over it, and it is gone,
and its place knows it no more.
17 But the steadfast love of the LORD is from everlasting to everlasting on those who fear him,
and his righteousness to children’s children,
18 to those who keep his covenant
and remember to do his commandments.
19 The LORD has established his throne in the heavens,
and his kingdom rules over all.
20 Bless the LORD, O you his angels,
you mighty ones who do his word,
obeying the voice of his word!
21 Bless the LORD, all his hosts,
his ministers, who do his will!
22 Bless the LORD, all his works,
in all places of his dominion.
Bless the LORD, O my soul! Psalm 103 ESV

Father’s Day Reflection

While there is no direct mention of human fathers in this psalm it may be helpful to reflect upon it in the context of Father’s Day. This ‘Psalm of David’ calls upon the faithful to remember and give thanks for all God’s goodness. In a similar way Father’s Day is a time to to remember and celebrate the blessings that fathers (or father figures) have brought into our lives.

In vv.13-14 David explicitly uses the analogy of a father’s compassion to describe God’s character. This theme, along with others in the psalm such as forgiveness, patience and steadfast love, brings to mind qualities that we most admire and appreciate in good fathers.

A good father, vv.3-5 would suggest, strives to protect, provide and nurture. He also offers forgiveness, helps heal from hurts, guides away from danger and shows unconditional love.

As earthly fathers, while recognising our own failures and limitations, may we have the capacity to understand our children’s fears, weaknesses, and vulnerabilities and offer compassion and understanding.

Verses 15-18 is a reminder that though time with, and as, fathers is fleeting, the impact of loving fathers can last for generations; with the legacy being passed on by ‘children’s children.’

In Psalm 103 we may view God as:

A Forgiving Father, v.3

A Kind Father, vv.4, 8, 11,17

A Providing Father, v. 5

A Righteous Father, vv.6, 17

A Patient Father, v.8

A Compassionate Father, v.13

An Understanding Father, v.14

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Unexpected Disasters: The Shock of Sudden Tragedy

Posted on by writtenexposition

Reading: Luke 13:1-5

1 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? 3 No, I tell you; but unless you repent, you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.” Luke 13:1-5 ESV

Today, 12 June, 2025, the newsfeeds have brought details of a tragic plane crash that occurred shortly after take-off at Ahmedabad airport in western India. The aircraft was bound for London Gatwick, carrying hopeful travellers, people like you and me. In a matter of moments many lives were lost, families devastated and the world left asking, ‘Why? How could this happen?

Disasters shock us and confront us with the fragility of life. We wonder: Why them? Why now? Could that happen to me? Such questions are not new. In Jesus’ day, people wrestled with those same thoughts about local tragedies. Luke chapter 13 records that Jesus responded with a message, not of speculation, but of salvation.

The Lord Jesus never shied away from real issues. He did not avoid hard questions but met people where they were and addressed their concerns head-on. Sometimes he illustrated his preaching with parables – stories about everyday real life – and he also referred to news stories of interest in order to drive home an important truth. That is exactly what he has done in Luke 13:1-5. The Lord Jesus alludes to two news stories of the time. No other historian but Luke records these two events.  Josephus the great Jewish historian does not mention them at all. They did not make national or international headlines and the exact details have not survived. These were local disasters: current events that had shaken the people of his day.

  • The Temple Disaster– where the Roman governor Pontius Pilate had slaughtered worshippers from Galilee
  • The Tower Disaster – where a structure in Siloam collapsed, killing 18 people.

Jesus first of all discusses the TEMPLE DISASTER. Then he mentions the TOWER DISASTER. He uses these to talk about the TRUE DISASTER

The Temple Disaster

It is very likely that this event took place during the Passover, and that these Galilean Jews had travelled to Jerusalem to fulfil their religious duties. Galileans had a reputation for being rebellious and it seems that Pilate’s soldiers attacked and slaughtered some of them while they were offering sacrifices. We don’t know the details but they were murdered in such a gruesome way that it was described as their blood being mingled with the blood of their offerings. A horrific scene.

The generally accepted wisdom at that time was that good things happened to good people and bad things happened to bad people. The people Jesus was talking to therefore assumed that those Galileans were especially sinful. After all, wouldn’t God protect good people in the act of worship? Jesus answered their thoughts plainly: ‘Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way?  No,…’ He corrected their faulty theology. This is an emphatic ‘No!’ The Galileans who were slaughtered by Pilate were not greater sinners than others. Calamities are not reserved for the wicked. Jesus used that event to remind them of something very important: unless you repent, you will all likewise perish. It is a fact that all face the judgement of God unless they repent.

The Tower Disaster

The second calamity mentioned by Jesus related to part of a construction project, possibly an aqueduct. The tower collapsed, killing eighteen people. Were they worse sinners than than others in Jerusalem? Again Jesus says ‘No!’ Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem?

These two events may have seemed random but Jesus used both of them to emphasise the same point: tragedy does not discriminate. And, since death is unpredictable, the only wise response is repentance: unless you repent, you will all likewise perish.

The True Disaster

Jesus wasn’t lecturing them on politics or architecture. His concern was not with ‘health and safety’ but for their eternal safety. He was telling them: ‘Don’t ask why these people died – ask yourself if you are ready to die when your time comes.’

The real disaster is that if you don’t repent, when death comes you will perish. True disaster is that you die and experience the judgement of God because you have not repented. Jesus was not stressing the issue of how people die or when they die or why they die. The issue is that they might die without repenting.

The true disaster is not dying suddenly. It is not dying violently or unexpectedly. The real disaster, according to Jesus, is dying unrepentant. Repent or perish is not intended as a cruel ultimatum – it is a loving warning.

THREE WORDS THAT DEMAND ATTENTION

unless you repent, you will all likewise perish.

In Luke 13:1-5 Jesus uses three crucial words: all, repent and perish.

ALL – An Inclusive Word

No-one is exempt. Jesus said: unless you repent – not they, not those people, but you.

  • for all have sinned and fall short of the glory of God, Romans 3:23 ESV
  • None is righteous, no, not one; Romans 3:10 ESV
      

Your upbringing will not save you. Your morality will not exempt you. Your good works will not excuse you. You must repent.

REPENT – A DECISIVE WORD

Repentance is a necessity. Repentance by itself will not save you, but you cannot be saved without it. Repentance and faith are linked together inseparably in Acts 20:21: ‘Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.’ KJV. Repentance in the New Testament always includes faith in Jesus Christ as the only Saviour. It is a turning from sin to someone and that someone is Jesus Christ. The repentance that leads to eternal life is that repentance which embraces Christ as saviour.

Repentance is not a vague sorrow or an emotional moment. It is a decisive turning — a change of heart, mind, and direction.

PERISH – A SOBERING WORD

To perish is not simply to die. Everyone dies. To perish is to die without hope, to face eternal judgement.

Hebrews 9:27 says: it is appointed for man to die once, and after that comes judgement, ESV

Jesus uses the word perish with eternal implications. The true tragedy is not a Roman sword or a collapsing tower; it is a person entering eternity unrepentant and unforgiven.

SUMMATION

None of those who died in the temple or under the tower expected that day to be their last. They had plans, routines and dreams; all disrupted in an instant.

That is the unsettling reality of life: we do not know what tomorrow holds. We might be sitting here today — reasonably healthy, strong, confident — but we cannot guarantee we will be here tomorrow. What if today is your final warning? What if this is God’s voice calling you, one last time: “Repent, or perish”?


Posted in General

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

Posted on 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!

Posted in General

A MIRACLE IN TROAS SOON AFTER EASTER

Posted on by writtenexposition

And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. Acts 20:7-12

PREAMBLE

Have you ever noticed that there are some people for whom everything in life seems to work out well? They always seem to make a great recovery from potential disaster. No matter how serious a situation they get themselves into they seem to emerge not only unscathed but even better off than before. We could say of them that they ‘come up smelling of roses!’ or ‘they always land on their feet!’ Sometimes, with a touch of humour and perhaps a tinge of jealousy, we might say of such a person: ‘His/Her middle name is Lucky!’

We don’t know if the young man who features in our passage had more than one name. However, we are told that he was called Eutychus, which means ‘Lucky’.

INTRODUCTION

In Acts 19:21 the apostle Paul declares his intention to wrap-up his third missionary expedition and travel to Jerusalem via Macedonia and Achaia. Luke, once again using the term ‘we,’ records a summary of that journey in Acts 20:1-21:16. Setting out from the city of Ephesus Paul first travelled to Phillipi and then on to Troas, a port from which he could cross the narrow body of water that separated Asia from Europe.

Luke’s travel summary in Acts 20-21 is sparse. He gives few details of locations visited and he leaves out many events in Paul’s life during the (estimated) ten months of travel from Ephesus to Jerusalem. These included severe sufferings (2 Cor 1:5, 8-10) and the writing of three epistles: 2 Corinthians, Galatians, Romans. Luke must therefore have considered one episode from the week spent Troas (20:6) to be highly significant; because he relates it in great detail. That episode is the fall and resuscitation of Eutychus, recorded in Acts 20:7-12.

TROAS

Troas was an important port city near the site of ancient Troy in western Asia Minor. It was strategically located for traffic between Europe and Asia Minor and in its artificial harbour ships could wait for favourable winds to sail through the Dardanelles (Hellespont) – a strait that connects the Black Sea to the Aegean and Mediterranean Seas. The city was founded by Greeks c. 310 BCE but in New Testament times it was a Roman colony, having been granted that status (Colonia Augusta Troadensium) by the Emperor Augustus.

Some Christians lived there. Luke does not say that the church was founded by Paul, although this may be implied in Acts 19:10: And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. In Acts 16:8-11 nothing appears to have happened during his first visit, however, we learn from 2 Cor 2:12 that Paul had more success on a second visit (for Paul in Troas see Acts 20:5-12; 2 Cor 2:12; 2 Tim 4:13).

THE TIMING

As a historian Luke is precise with regards to timing. Notice ‘three months’ (v.3), ‘five days’ and ‘seven days’ (v.6), ‘the first day of the week,’ ‘the morrow’ and ‘midnight’ (v.7), and ‘break of day’ (v.11).

We learn from v.6 that Paul and his companions had waited at Philippi until ‘the days of unleavened bread’ were over before before setting out on the five day voyage to Troas. ‘The days of unleavened bread’ refers to a Jewish festival that follows Passover (14th Nisan). It begins on 15th Nisan and lasts for seven days (Exod 12:15-20; Lev 23:6-8).

The death burial and resurrection of Jesus took place at that time of year so the episode in Troas occurred soon after Easter. There is, of course, no suggestion in the passage of an annual Easter celebration but I can’t help but wonder if Luke sees in the episode a symbolic association with Easter; based not just on the timing of the event but on core elements in the narrative such as the night hours, a gathering of disciples, an upper room, breaking bread/farewell supper, a death followed by resurrection to life, and great comfort.

THE CHARACTERS

‘We’ (v.6) – the companions of Paul.

‘Paul’ (v.7, 10-11) – the main character in the story.

‘Them’ (v.7) – the disciples at Troas.

‘Eutychus’ – the ‘young man’. In v.9 he is described as neanías (a young man aged from about 20-40) but in v.12 as país (child – but could also be translated slave; Mt 8:6,8,13; Lk 7:7; 12:45; 15:26).

‘They’ (v.12) – unspecified individuals, as are those to whom Paul spoke in v.10.

THE EVENT

On the last night (the first day of the week) of his stay in Troas Paul preached at length to the disciples there for it was unlikely that he would see them again. The meeting was held in a room on the top floor of a three-storey building and it must have been full of people for a young man called Eutychus (meaning ‘Lucky’ or ‘Fortunate’) was sitting ‘in a window;’ probably on the sill.

Paul had already spoken until midnight so lamps were burning, filling the room with warmth and smoke. Eutychus, overcome by drowsiness, fell into a deep sleep and then literally fell from the window to ground level.

When picked up he was dead but Paul went downstairs, threw himself on him and embracing him said: ‘Don’t be alarmed, his life is in him.’ Notice that Paul did not say ‘his life is still in him,’ for this was a miracle; it was a real raising of the dead. Paul then went upstairs, broke bread and continued his conversation until daybreak (probably about 5.00 am.) and then departed.

PRACTICAL LESSONS

Some practical lessons may be drawn from the tragi-comic story of Eutychus:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.

This passage is interesting in that here we have the first mention of Christians coming together ‘to break bread’ on the first day of the week; the day of the week on which Jesus rose from the dead. Presumably they were poor and did not have a nice church building to meet in for we read here about ‘the third loft’ and ‘the upper chamber.’ The architecture of the meeting place is not the main issue, what is important that Christians meet together on the first day of the week.

Depending upon the context, the early church practised the breaking of bread as both a communal meal and a spiritually significant act of remembrance. Meeting to break bread as an act of worship and communion is closely linked with continuing in the fellowship and teaching of the apostles (Acts 2:42, see also Luke 22:19-20; 1 Cor 10:16).

The believers in Troas not only gathered to break bread but were also there to listen to the word of God for, according to v.7, ‘Paul preached unto them.’ Sermon times may vary, there is no fixed rule. Like Paul’s message on that occasion some are long, others may be short. It is, however, the content that is important.

Doubtless Paul had his reasons for such a long address and especially since it was his last time with them he would have wished to cover many topics. However, just like those in first century Troas, believers today need to hear the word of God expounded whenever they meet together.

That night in Troas a young man called Eutychus was ‘fortunate’ to hear Paul preach. It is good that he was there. There could have been no better place to be that Sunday evening than in a room listening to the apostle Paul? However, all was not as well as it might have seemed.

2) The danger of living the Christian life on the edge.

Where was Eutychus sitting? We read in 20:9 that he was sitting in a window. The young man was sitting on the sill of an open window three floors up. What a dangerous place to be! We might say that he was in a position where he could hear the word but also see the world. We could say that he was associated with the church but was neither in nor out. This is true of many people in churches today – they are half-in the church and half-in the world. So be careful where you sit! (cf. Psa 1:1)

3) The possibility of a Christian falling due to human weakness.

Why was Eutychus sleeping? Sleeping in church is not recommended, especially if one is sitting at an open window three floors up! Eutychus, however, may have been a slave who had to work all day before having some some off in the evening. If so, he was understandably tired and the poor ventilation of a crowded room would have made him drowsy.

It is highly unlikely that Paul was a boring speaker and yet Eutychus was overcome by drowsiness and fell into a deep sleep. By way of application we could say that he progressively lost interest in the things of God, gradually became indifferent to them and eventually ‘fell down from the third loft, and was taken up dead.’

Why did Eutychus fall out of the window rather than into the meeting? It has been suggested that he fell out because that was the way he was leaning. Isn’t it tragic when a believer begins spiritually sleeping, gradually leans more and more away from the fellowship of the assembly and then drops out altogether (something that Eutychus did literally!)? Take heed lest you fall! (cf.1 Cor 10:12).

Luke seems to emphasise the fact that Eutychus fell down because from the opening word of v.9 to the opening word of v.10 he uses a form of kata (meaning ‘down’) five times: καθημενος: (kathēmenos) – sitting, KJV sat; καταφερομενος: (katapheroimenos) – being overwhelmed, KJV being fallen; κατενεχθεὶς: (katenechtheis) – being overcome, KJV sunk down; κατὰ: (kata) – down; κατῆλθεν: (katēthen) – [Paul] went down.

4) The importance of restoring the fallen believer.

How do we react when believers fall and no longer exhibit signs of divine life? Do we just continue on as usual? Do we say: ‘It’s their own fault, they were sitting too near the edge’ or ‘We’re not surprised, they never really fitted in anyway!’ Or, do we rather, as Fanny Crosby put it in her famous hymn: ‘weep o’er the erring one, lift up the fallen?’

The Christians at Troas sprang into action at once. As soon as someone shouted ‘Eutychus has fallen!’ everything stopped. Paul finished preaching. He and the believers responded immediately, hurrying to discover how the fall had affected Eutychus; unfortunately, ‘he was taken up dead.’ Clearly the brethren were very concerned about his situation because Paul asked for calm; the weeping and wailing must have already begun. The Christians were so distressed that Eutychus had gone.

The classic passage about the restoration of a believer who has stumbled is Gal 6:1: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted. Galatians 6:1

The offence – ‘overtaken in a fault‘
The outlook – ‘ye which are spiritual‘
The objective – ‘restore such a one‘

When believers stumble and fall we ought to reach out to them and seek to bring about restoration. Those who are spiritual must encourage them to repent of the sin and return to fellowship with the Lord and the assembly. Far too often our churches leave the fallen alone, they just let them lie. But Paul showed concern. He went to where Eutychus was, embraced him, spoke life and restored that brother in Christ who hadn’t had the strength or energy to go on.

Do you know any believers who were once keen and enthusiastic for the Lord but they’ve grown cold? Perhaps, through carelessness or discouragement they’ve stumbled and perhaps fallen. Now they’ve dropped out. Just as Paul embraced Eutychus, perhaps what they need is a (metaphorical) hug. They need a compassionate, concerned Christian to go to them, to reach out in love and bring about spiritual restoration. The third verse of that hymn I mentioned (Rescue the Perishing) says:

Down in the human heart,
Crushed by the tempter,
Feelings lie buried that grace can restore;
Touched by a loving heart,
Wakened by kindness,
Chords that are broken will vibrate once more.

SUMMATION

This story about ‘Lucky’ has a happy ending for we read in v.12 that ‘they brought the young man alive, and were not a little comforted.’ What a great result! The tragedy ended in triumph. Eutychus was restored and the church was greatly encouraged by the display of God’s miraculous power.

So please bear the practical points in mind:

1) The duty of believers to meet to break bread and hear the word of God preached on the first day of the week.
2) The danger of living the Christian life on the edge.
3) The possibility of a Christian falling due to human weakness.
4) The importance of restoring the fallen believer.

Posted in General

Felix and Paul: The Danger of Procrastination

Posted on by writtenexposition

INTRODUCTION

In Acts chapter 24 Luke records details of the trial of the apostle Paul before the Roman Procurator Felix. This is the first of four trial scenes in Acts chapters 23-26 that involve Paul; before the Sanhedrin, before the Roman Procurator Felix, then Felix’s successor Festus and finally before King Herod Agrippa II.

In chapter 21, Paul, against the advice of his fellow Christians, returned to Jerusalem after his third missionary journey. He visited the temple and there was accused of bringing Gentiles in with him, thus defiling it. A riot started and Paul was seized by the crowd. Roman soldiers intervened and arrested him in order to stop the violence and restore public order. This was a policing matter and normally the garrison commander would hand out rough justice on the spot. However, he learned that Paul was a Roman citizen and as such had the right to a formal legal hearing.

In Acts 23 Paul appeared before the Jewish Sanhedrin and as part of his defence appealed to his belief in resurrection. This caused division between the Sadducees and Pharisees and led to further unrest. Claudius Lysias, the commander of the Roman garrison in Jerusalem, therefore removed Paul into secure custody for his own safety. Following the discovery of a Jewish plot to kill Paul the Romans transferred Paul to Caesarea to the procurator Felix who agreed to hear Paul’s case once the accusers arrived from Jerusalem.

Not much is known about Antonius Felix but what is recorded about him by ancient writers is generally unfavourable. He was cruel, ambitious and corrupt. His exact dates are not known. He was born a slave, sometime between the years 5 and 10 CE. His brother Pallas, a powerful freedman, was a favourite of the Emperor Claudius and through that connection to the imperial family Felix gained freedom and influence.

Like Pilate’s, his rule (thought to extend from 52-58 or 60 CE) was marked by brutality. Felix was married three times, each time to a woman of noble birth. Two of them were called Drusilla. This Drusilla in Acts 24 was a daughter of Herod Agrippa I and a sister of King Agrippa II and Berenice, whom we read about in Acts chapters 25 and 26. See:

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Part 3)

KING HEROD AGRIPPA II (Bibliography)

Famous for her beauty, Drusilla was previously married at age fifteen to Azizus, a Syrian priest-king, whom she left for Felix. She and Felix had a son together (Marcus Antonius Agrippa) who perished at Pompeii when Mt. Vesuvius erupted in 79 CE. As a Jewish princess Drusilla would have been familiar with affairs in Judaea and so she accompanied her husband (according to v.24 they were married by this time, she was then in her early twenties) to listen to the apostle Paul.

We read in v.24 that Felix and Drusilla came to hear Paul ‘concerning the faith in Christ.’ This was not a casual conversation. Paul did not discuss politics or philosophy, he proclaimed the life-changing message of Jesus Christ.

FELIX’S PRIVILEGE

What must it have been like to sit in the presence of the apostle Paul and hear him speak? God was speaking to Felix through Paul; probably the greatest Christian preacher of all time. What a unique opportunity – to hear the gospel directly from the man who had encountered the risen Christ on the Damascus road!

Felix already knew something about Christianity, perhaps through his wife. During the trial, when the resurrection was mentioned, we read in v.22 ‘when Felix heard these things, having more perfect knowledge of that way, he deferred them.’

It is not enough to know the facts about Jesus Christ. You must by faith repent of your sins and trust him! The Lord Jesus said in John 5:24, ‘Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.’

Throughout life God gives us opportunities to hear his word; through gospel messages, sermons, Bible studies, the internet, or even conversations with believers. The question is: ‘Are you listening?’ Are you open to the truth of the gospel, or do pride and other distractions keep you from receiving it?

FELIX’S CONVICTION

The Holy Spirit had sparked some interest in the heart of Felix or else this meeting would not have taken place. We are not told why Felix and Drusilla wished to listen to Paul. They seem a most unlikely couple to want to hear the gospel message. He was the cruel and murderous Roman procurator and she was from the infamous Herodian family. Her great-grandfather had tried to kill the baby Jesus in Bethlehem (Mat. 2:1-16); her great-uncle had murdered John the Baptist (Mat 1:12; Mk 6:27) and mocked Jesus (Lk 23:6-12); and her father had executed the apostle James (Acts 12:1-2). Anyhow, that day they certainly heard the truth from the apostle Paul.

Paul did not shy away from addressing the hard facts of the gospel; this took great courage because of the kind of person Felix was; he later (58 CE) arranged for the High Priest Jonathan to be assassinated for criticising his behaviour. Paul in his message gave Felix and Drusilla three compelling reasons for repenting and believing on Jesus Christ: he reasoned with them about ‘righteousness, temperance and judgement to come.’

Righteousness (justice): this would have confronted Felix’s corrupt style of government.

None of us is righteous, we are all sinners (‘For all have sinned, and come short of the glory of God;’ Romans 3:23). There is nothing that we can do in order to merit salvation (‘Not by works of righteousness which we have done, but according to his mercy he saved us’, Tit 3:5). All who believe in the Lord Jesus Christ have his righteousness imputed to them (‘For God made Christ, who never sinned, to be the offering for our sin, so that we could be made right with God through Christ.’ 2 Cor 5:21. NLT ).

Temperance (self-control): this would have confronted Felix’s immoral lifestyle.

Felix and Drusilla were prime examples of a lack of self-control. Drusilla had left her husband to live with Felix and become his wife, and though a Jewess, she lived as though she had never known the Ten Commandments. Felix was an unscrupulous man who did not hesitate to lie, and even murder, in order to promote himself. Self-control was something neither of them knew anything about, they were wicked people. Jer 17:9 in NLT says: ‘The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is?’

Judgement to come. This would have reminded Felix of his accountability to God.

Paul would have told him that Jesus Christ is either your saviour or your judge. If he is your saviour the promise is, ‘There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit’ (Rom 8:1). If he is your judge, you will hear him say: ‘…I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity (Lk 13:27).

Paul’s third argument is the strongest of all. You cannot escape God’s judgement (‘… it is appointed unto men once to die, but after this the judgement: Heb 9:27).

Luke records that as he considered these things ‘Felix trembled’ (v.25). Conviction gripped his heart and he could not hide it, he was terrified. He realised that what Paul said was true. He felt the weight of his sin and feared the prospect of God’s judgement. So what did he do?

FELIX’S PROCRASTINATION

‘That’s enough for now! You may leave. When I find it convenient, I will send for you.’ (v.25 NIV).

Conviction alone is not enough. There must be a response. By the Holy Spirit Felix felt the weight of conviction of sin but he pushed the matter aside, saying: ‘I’ll deal with that later.’ The problem is: later may never come. What might he have been thinking?

I can take or leave God’s word!

I know that I am a sinner but surely my sins are not that big a problem!

God’s grace will last until I’m ready to receive Christ.

Felix’s delay was not just a fleeting hesitation; it became a pattern. For the next two years he kept Paul in prison. Now and again he sent for him and talked to him but not in order to hear the gospel; instead, corrupt as he was, he hoped to receive a bribe. Felix was more interested in personal gain than spiritual riches and he chose to ignore the message of salvation. In the end he missed his opportunity for he was replaced as governor and recalled to Rome, leaving Paul in prison. By that time Felix’s heart had hardened and he had little concern for his soul.

That is the danger of procrastination. The longer you put off receiving Christ the harder your heart becomes. Heb 3:15 warns ‘today if ye will hear his voice, harden not your hearts…’ Procrastination thrives where there is an attitude that thinks, ‘I have plenty of time’ but God says in Prov 27:1: ‘Boast not thyself of tomorrow; for thou knowest not what a day may bring forth.’ Procrastination can be fatal.

This story of Felix is a cautionary tale. He was a man who heard the gospel directly from the apostle Paul and, despite being moved by the message, decided to delay his response. Do not make the same mistake. Don’t let pride, fear or other distractions keep you back. Examine your own response to the truth. The gospel is not just a message to hear, it is a call to act.

1. Why do you wait, dear sinner,
O why do you tarry so long?
The Saviour is waiting to give you
A place in His sanctified throng.

2. What do you hope, dear sinner,
To gain by a further delay?
There’s no one to save you but Jesus,
There’s no other way but His way.

3. Do you not feel, dear sinner,
The Spirit now striving within?
O why not accept His salvation
And throw off thy burden of sin?

4. Why do you wait, dear sinner?
The harvest is passing away;
The Saviour is longing to bless you,
There’s danger and death in delay.

Chorus: Why not? Why not?
Why not come to Him now?

George F. Root (1820-1895) – Gospel Hymn Book

Posted in Exposition

Contending for the Faith: Lessons from Jude 17-25

Posted on by writtenexposition

EXHORTATION (17-23)

In this section vv. 17-23 Jude issues a series of exhortations to his readers. They are, in fact, positive commands. The three main ones are: remember, keep and show mercy.

REMEMBER

17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
19 These be they who separate themselves, sensual, having not the Spirit.

(17) Jude switches his focus from the false teachers who have wormed their way into the church to his readers who are genuine Christians. He says: ‘But [you] beloved.’ Both the ‘but’ and the ‘you’ are highly significant. With these words Jude draws a contrast between the earlier ‘these’ (referring to the intruders) and the ‘you’ (referring to the recipients of Jude’s’ letter). The latter are not just casual acquaintances – they are the ‘beloved’ – dear to Jude because they too have received the Lord Jesus Christ. He does not want them to be confused, dismayed or influenced by the teaching and behaviour of the intruders but instead recall the predictions by the apostles that such people would infiltrate the church.

The apostolic predictions are called ‘utterances,’ i.e. words spoken with a voice, therefore meaning: statement, teaching or message.

‘Before’ – to declare before, foretell, speak beforehand. This could mean either words spoken previously or words spoken openly and plainly. The Christians are to recall not only the words themselves but they are also to remember who spoke them. They are to look to the apostles, not to the apostates. They are to look to the men who delivered the faith, not to ones who have ditched it.

‘the apostles of our Lord Jesus Christ’ – ‘apostles’ is probably used here in the narrower sense of the eleven disciples of Jesus (Acts 1:2) plus the apostle Paul (Rom 11:13) but could also mean ‘apostle’ in the more general sense of messenger/missionary (Rom 16:17; 2 Cor 8:23; Phil 2:25). ‘Of the Lord Jesus Christ’ emphasises the authority of their message.

‘How that they told you’ – Jude does not claim to be an apostle (in the more general sense) but since he says ‘they told you’ rather than ‘they told us’ that leaves open the possibility that Christians he addresses regard him as such.

‘the last time’ – an indefinite period that probably refers to the whole Christian era.

Someone has said that an apostate is a person who first of all receives the faith, then rejects the faith, ridicules the faith and tries to replace the faith. What did the apostles say about the presence of apostates in the church?

PAUL

For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Acts 20:29-30

For there must be also heresies among you, that they which are approved may be made manifest among you. 1 Corinthians 11:19

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 2 Timothy 3:1-9

For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. 2 Timothy 4:3-4

JOHN

Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 1 John 2:18-19

For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7

PETER

Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 2 Peter 3:3

(18-19) Jude then refers to the mockery, the morals and marks of apostates who will arise during the ‘last time. ‘

The mockery of the apostates.

These men are characterised by mocking. The word ‘mockers’ occurs also in 2 Pet 3:3 where the KJV translates it as ‘scoffers.’ People like this jeer and sneer at the deity of Christ. They have no respect for Jesus Christ and his sacrificial death on the cross at Calvary. They belittle the Bible and those who believe what it says. They rebel against and reject the truth.

The morals of the apostates.

They ‘walk after (follow) their ungodly lusts (desires).’ Lit. ‘walking after their own desires of ungodlinesses (plural).’ People like this have no interest in holiness or upright living. They are only interested in satisfying their own wicked cravings. They happily promote and flaunt sinful activities with no regard for the consequences. Thus the lifestyle of the false teachers was one of immorality. Jude has already alluded to this in v.4 ‘turning the grace of our God into lasciviousness,’ v.8 ‘likewise these dreamers defile the flesh,’ v.10 ‘they corrupt themselves,’ v.13 ‘foaming out their own shame’ and v.16 ‘walking after their own lusts.’

The marks of the apostates.

Jude identifies three marks of the apostates:

  • They separate themselves. The idea here is that as separatists they cause division among the Christians. They create splits in the church. The apostle Paul warned the elders in Ephesus that apostates would ‘draw away disciples’ after themselves (Acts 20:30). It could be said also that by departing from the faith ‘once delivered unto the saints’ (Jude 3) apostates separate themselves from biblical Christianity. There is, of course, biblical separation in a good sense (2 Cor 6:17), but that is not what is in view here.
  • They are sensual i.e. soulish or natural. They live life subject to appetites and passions.
  • They do not have the Spirit. They are not saved and indwelt by the Holy Spirit (Rom 8:9-11; 1 Jn 4:13).

KEEP

20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

(20-21) ‘But you’ – like v.17 these are the recipients of Jude’s letter in contrast to the apostates he has just described. Now, for the third and last time, Jude addresses the recipients as ‘beloved.’ This he does in vv. 3, 17, and 20; in every case following it with an exhortation (contend, remember, build up). So that they might avoid apostasy themselves Jude exhorts them regarding their living (v.20), their loving (v21a) and their looking (v.21b).

These verses contain a main command ‘keep yourselves’ but there are four key ideas worth noticing: Building, Praying, Keeping, Looking.

BUILDING – ‘building up yourselves’ – epoikodoméō – to build up, build upon, viz. to complete the structure of which the foundation has already been laid. This word for ‘build’ is used in the passage about building in view of the day of judgement in 1 Cor 3:10-15 (cf. Mt 7:24; Col 2:7). The believers are to assume personal responsibility to keep building themselves up on their most holy faith. ‘Faith’ here is objective not subjective; it is not personal but the apostolic teaching (see also v.3) – the body of Christian doctrine contained in the Bible.

PRAYING – ‘praying in the Holy Ghost’ In contrast to the apostates who are ‘devoid of the Spirit’ the believers have the indwelling Holy Spirit . They can build themselves up in the faith by praying and are privileged to have the help of the Holy Spirit in performing this duty.

The preposition en can mean ‘by’ as well as ‘in;’ the following are two interesting passages where en signifies ‘by’ (bold letters mine):

But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. Matthew 5:34-36

By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, By the word of truth, by the power of God…. 2 Corinthians 6:6-7

Jude urges the believers to cultivate the ongoing habit of praying with the assistance and guidance of the Holy Ghost (Rom 8:26; Eph 6:18).

KEEPING – ‘keep yourselves in the love of God’ – Some view ‘the love of God’ as objective (i.e. ‘keep yourselves in your love for God’) others as subjective (i.e. ‘keep yourselves in God’s love for you’). JND Kelly (1969, p. 287) suspects that “the genitive may be… a ‘comprehensive’ one, including both.”

‘Keep’ (tēréō) means to attend to carefully, preserve, take care of, guard. Jude is exhorting these Christians to keep themselves safe in the love of God. In Jude’s epistle the word tēréō occurs in v.1, twice in v.6, in v.13 and here in v. 21.

LOOKING – The fourth duty that Jude urges upon the believers is that of ‘looking for the mercy of our Lord Jesus Christ unto eternal life.’

‘looking for’ (prosdéchomai) has the meanings: – to receive to one’s self, to admit, welcome, to accept (not reject) a thing offered, to expect, look for, wait for. The apostle Paul, writing to Titus, used the same word ‘looking for’ (prosdéchomai) about the Second Coming: ‘Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.’ Titus 2:13

‘mercy’ is compassion, clemency, active pity and in the Bible often refers to God’s gracious disposition to help us in our distresses. Here it most likely refers to the Second Coming of Christ/Day of Judgement; a time to look forward to with vigilance and patience; a time when all sin, sorrow and temptations will be removed.

The mercy of the Lord Jesus Christ leads to, or results in, eternal life, which is the blessed state of the saved in heaven (Jn 3:15). It is eternal because it will be enjoyed forever without interruption or intermission. It is the mercy ‘of our Lord Jesus Christ’ because he will be the judge on that day: ‘Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.’ 2 Timothy 4:8

SHOW MERCY


22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.

(22-23) Jude quite abruptly turns from exhorting the recipients of his letter regarding their attitude towards false teachers to advising how they ought to respond to believers who have fallen under their sway.

There are some uncertainties and complications involving textual variations in the manuscripts (for an explanation see JND Kelly (1969. p. 288). The result is two rival texts; one with two clauses and one with three clauses. The New International Version, for example, supports the three-clause reading. This view that the passage speaks of three types of individual fits well with Jude’s fondness for groups of three.

22 Be merciful to those who doubt; 23 save others by snatching them from the fire; to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh. Jude 1:22-23 NIV

Vinson, Wilson and Mills (2010, pp. 395-396) give the following explanation: ‘If we are to understand three groups, Jude’s advice becomes progressively more drastic: (1) those who have not made up their minds—they must be convinced by argument; (2) those who are already involved with the false teachers—spare no effort in trying to rescue these (save others by snatching them out of the fire, v. 23); (3) those who have strayed so far they are only to be pitied—these must be feared by the faithful so as to avoid contamination.’

The two-clause reading sees two groups of delinquents in these verses: ‘some’ and ‘others’.

SOME

People in this first category are to be dealt with compassionately (shown mercy). This involves gently showing them the error of their ways and convincing them of their sin. This is similar to restoring a brother overtaken in a fault ‘in the spirit of meekness’ (Gal 6:1). The apostle Paul gave Timothy similar advice: ‘In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;’ 2 Timothy 2:25

‘Making a difference’ – diakrínō can mean to separate, make a distinction, discriminate, to be at variance with one’s self, take issue with one’s self, hesitate, doubt, waver. In v.22 therefore the NIV (‘those who doubt’) takes takes the meaning as contending with oneself, therefore hesitating or wavering.

Such people are hesitant about straying from the truth and might possibly be convinced by argument. There is also a suggestion in the word, however, that Jude’s recipients are to be discriminating with regard to offenders. They must be able to discern between them; realising which ones need to be treated gently and which more severely.

OTHERS

‘And (or ‘but’) others’ – ‘Others’ refers to a second group of people who are not like the ‘some’ in v.22 who have not made up their minds. The ‘others’ are already involved with the false teachers and are more obstinate. They have knowingly fallen into sin and therefore require a tougher approach. However, they to are to be shown mercy, but ‘with fear’.

These others are to be saved ‘with fear, pulling them out of the fire’. Usually saving is attributed to God (1 Tim 4:10) or Jesus Christ (Mt 1:21; Lk 2:11; Acts 4:12) but sometimes, in the sense of deliver, preserve from harm, it is attributed to human beings (1 Cor 7:16; 1 Tim 4:16; Jam 5:20). The apostle Paul said in 1 Cor 9:22: ‘I am made all things to all men, that I might by all means save some.’ Jude is telling the believers that they can be instrumental in saving others from spiritual enemies and they are to do this ‘with fear.’

‘With fear’ is usually taken to indicate with caution and watchfulness lest the believer be infected (fall into the same sin) as the offenders. They must be careful not to get burned while ‘pulling them out of the fire.’ ‘Pull’ (harpázō) is a strong word with connotations of violence. It means ‘to yank back with force’, seize, snatch away, rob. It is the word translated ‘caught up’ 1 Thess 4:17 and ‘take by force’ in Mt 11:12. An alternative interpretation of ‘save with fear’ is that it means a firm approach to those who have already followed the false teachers. They are to be terrified by strong reproof (Isa 58:1) and made afraid to continue in their sin. This would involve concern for sinning believers resulting in reproof (Heb 12:15) and the exercise of church discipline if necessary.

‘Snatching out of the fire’ conveys ideas such as pity, speed, carefulness, danger and full concentration. Although the expression is used in Amos 4:11 it seems that Jude is drawing his imagery from Zechariah 3:1-5. He has already used the expression ‘the Lord rebuke thee’ (Jude 9; Zech 3:2) and now mentions ‘pulling out of the fire’ (Jude 23; Zech 3:2) and dirty garment[s] (Jude 23; Zech 3:3-4).

‘hating even the garment spotted by the flesh’ – the idea of stained clothing conveys the thought that these people are morally evil. The soiled chitṓn (an inner garment worn next to the skin) suggests that they are in a permanent state of defilement and that it would better not to associate with them. To do so would put one at risk of being ensnared in the same sin as the offenders, something a true believer would wish to avoid (2 Tim 2:21; James 1:27)

DOXOLOGY (24-25)

24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Jude does not close his letter with greetings to individual believers but instead ends with a doxology – an expression of praise to the Lord. The praiseworthy characteristics Jude identifies are the ability and the unity of God our Saviour.

HIS ABILITY

Jude began by telling the believers that they are ‘preserved in Jesus Christ’ (v.1) and now ends with a similar assurance: he ‘is able to keep you from falling.’

‘he is able’ (dúnamai) – to have power

‘keep’ (phulássō) – to guard, keep safely, preserve

‘from falling’ – (aptaístous) – only used here – means ‘without stumbling’, therefore ‘blameless’

‘present’ (hístēmi) – to place, cause to stand

‘faultless’ (ámōmos) – without blemish, spotless

Jude tells his readers that God is able to preserve them from falling into moral failure, spiritual ruin or apostasy. He assures them that God’s grace empowers believers to remain steadfast despite the influence of the false teachers mentioned earlier in the letter. Not only that but in a future day (1 Jn 3:2) the Lord will place them in his glorious presence – a) negatively -‘faultless’ and b) positively – ‘with exuberant joy.’

Here are some things that the New Testament tells us about God’s ability -‘he is able.’

His saving ability – Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:25

His surprising ability – Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, Ephesians 3:20

His sympathising ability – For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Hebrews 2:18

His satisfying ability – And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 2 Corinthians 9:8

His securing ability – For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. 2 Timothy 1:12

His subduing ability – Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Philippians 3:21

His sustaining ability – Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, Jude 24

HIS UNITY

In a pluralistic and polytheistic world where many gods were worshipped and where even the Roman emperor was titled ‘god and saviour’ Jude assures them that there is only one God; he is not only their judge (v.21) but their saviour.

Finally Jude elaborates on attributes of God that describe his greatness and mentions:

  • Glory – refers to his inherent splendour and worth.
  • Majesty – denotes his supreme greatness and magnificence.
  • Dominion – emphasises his rule and kingship. It is translated strength in Lk 1:51. He has the power to do whatever he wills.
  • Power – his control or authority. He is sovereign and has the liberty to do whatever he wills.

The duration of this praise is said to be now and forever and then the doxology ends with a word of affirmation. ‘Amen’ means ‘so be it,’ expressing agreement and confidence in God’s eternal attributes and abilities.

We too should recognise God’s wisdom, glory and majesty, dominion and power, and be thankful for his grace to us in salvation, in preservation and in our future presentation.

SUMMATION

This short but powerful epistle warns believers against false teachers who have infiltrated the church and urges them to contend for the faith. Jude lists some examples of God’s historical judgment upon people who have rebelled against him in the past and assures the believers that the intruders will likewise be judged. Jude encourages his readers to build themselves up on their most holy faith, pray in the Holy Spirit, keep themselves in God’s love and wait for the mercy of Jesus Christ that leads to eternal life. He advises them how to treat people who have come under the sway of the false teachers and closes his letter with a doxology that declares God’s greatness and his ability to preserve believers and present them blameless in his presence.

The Epistle Of Jude – Verses 1 and 2 – Introduction

Jude 3-11: Historical Judgments

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

BIBLIOGRAPHY

BOOKS

Barker, M. (2005). The Lost Prophet: the Book of Enoch and its Influence on Christianity. Sheffield Phoenix Press

Bauckham, R. (2015). Jude and the Relatives of Jesus in the Early Church. Bloomsbury Publishing

Charles, R. H. (2013). Book of Enoch. SPCK Publishing, London

‌Chester, A. and Martin, R. P. (1994). New Testament Theology: the Theology of James, Peter, and Jude. Cambridge University Press 

Currie, B, (2023). Meditations on the Single-Chapter Books of the Bible (Obadiah, Philemon, 2John, 3John, Jude). Assembly Testimony, Northern Ireland 

Davids, P. H. and Kostenberger, A.J. (2014). A Theology of James, Peter, and Jude: Living in the Light of the Coming King.  Zondervan, Grand Rapids 

Garrett, E. S. (2020). Jude: A Verse-By-Verse Commentary. Superior Word

Green, G. (2008). Jude and 2 Peter (Baker Exegetical Commentary on the New Testament). Baker Academic 

Green, M. (1987). The Second Epistle of Peter, and the Epistle of Jude: an Introduction and Commentary. Inter-Varsity Press, Leicester, England

Heiser, M. (2020). A Companion to the Book of Enoch: A Reader’s Commentary, Vol I: The Book of the Watchers (1 Enoch 1-36). Defender Publishing, Crane, Missouri

Jenkyn, W. (1865). An Exposition upon the Epistle of Jude Delivered in Christ Church. James Nichol, Edinburgh 

Knight, J. (1995).  2 Peter and Jude: 18 (New Testament Guides), Sheffield Academic Press 

Landon, C. (1996). A Text-Critical Study of the Epistle of Jude. Sheffield Academic Press.

Norman, J. (1982). A Commentary on the Epistles of Peter and Jude.  Adam & Charles Black, London 

Reed, Y. A. (2010). Fallen Angels and the History of Judaism and Christianity : the Reception of Enochic Literature. Cambridge Univ. Press.

Samra, J. G. (2016). James, 1 & 2 Peter, and Jude. Baker Books, Grand Rapids, Michigan 

Schreiner, T. R. (2003). 1, 2 Peter, Jude. Broadman & Holman, Nashville, Tenn. 

‌Vinson, R. B., Wilson, R. F. and Mills, W. E. (2010). 1 & 2 Peter; Jude.  Smyth & Helwys Pub, Macon, Ga 

Walker, D. H. (2013). The General Epistles of John & Jude (The Learners Greek New Testament Series). David Harris Walker Pub. 

JOURNAL ARTICLES

Bartholomä, P. F. (2008) “Did Jesus Save the People out of Egypt? A Re-Examination of a Textual Problem in Jude 5.” Novum Testamentum, vol. 50, no. 2, pp. 143–58. 

Eybers, I. H. (1975). “Aspects of the Background of the Letter of Jude.” Neotestamentica, vol. 9, pp. 113–23.

 Grace II, W. M. and Williams, J. (2015) “Jude.” Southwestern Journal of Theology, Vol. 58, No.1, pp.1-156

Jacobus, M. W. (1896). “The Letters of Peter and Jude.” The Biblical World, vol. 7, no. 4, pp. 280–89.  

Joubert, S. J. (1990). “Language, Ideology and the Social Context of the Letter of Jude.” Neotestamentica, vol. 24, no. 2, pp. 335–49. 

Lockett, D. (2015). “Objects of Mercy in Jude: The Prophetic Background of Jude 22-23.” CBQ, vol. 77, no. 2, pp. 322–36 

Mathews, M. D. (2010). “The Literary Relationship of 2 Peter and Jude: Does the Synoptic Tradition Resolve this Synoptic Problem?” Neotestamentica, vol. 44, no. 1, pp. 47–66. 

Mayor, J. B. (1905). “The Epistle of St. Jude and the Marcosian Heresy.” The Journal of Theological Studies, vol. 6, no. 24, pp. 569–77. 

Robinson, A., Llewelyn, S. and Wassell, B. (2018). “Showing Mercy to the Ungodly and the Inversion of Invective in Jude.” New Testament Studies, 64(2), pp.194–212.

DIGITAL 

Letter of Jude Word List https://vocab.perseus.org/word-list/urn:cts:greekLit:tlg0031.tlg026.perseus-grc2/?o=-1&page=all 

Posted in Exposition

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

Posted on by writtenexposition

COMMENTS ON JUDE CONTINUED

DESCRIPTION (12-16)

In this section (vv.12-16) Jude describes the ‘certain men crept in unawares’ of v.4. Twice in this section (vv.12 and 16) he refers to them, rather disparagingly, as ‘these.’ Notice that Jude uses this pronoun ‘these’ (hoútos) for the intruders five times in his letter:

  • v.8 these filthy dreamers
  • v.10 these speak evil
  • v.12 these are spots
  • v.16 these are murmurers
  • v.19 these be they who separate

METAPHORS FOR DANGEROUS MEN

12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever.

(12-13) In these two verses Jude employs six vivid metaphors to describe the intruders. Two metaphors are nautical, two astronomical and two agricultural:

  1. Nautical – hidden reefs
  2. Agricultural – selfish shepherds
  3. Astronomical – empty clouds
  4. Agricultural – fruitless trees
  5. Nautical – raging waves
  6. Astronomical – wandering stars

HIDDEN REEFS

Spilás means ‘rock’ This can mean a rock in the sea on which a vessel is shipwrecked. The ESV translates the plural here as ‘hidden reefs’ and NET, NLT and CSB as ‘dangerous reefs.’  Therefore the metaphor means that the false teachers cause Christian believers to shipwreck.

If the reference is to rocks in general then similarly the idea is that they cause people to stumble and fall.

Other translations (e.g. KJV, NIV) read the Greek text as spilṓ, meaning ‘spot’ or ‘stain.’ NIV says’ ‘blemishes.’ This idea of the pollution caused by sin would tie in well with ‘defile the flesh’ in v.8 and ‘the garment spotted by the flesh’ in v.23. If indeed Jude has the priority (i.e. was written first) and was used by Peter, it is interesting that this is how Peter interpreted the word. 2 Pet 2:13 says: ‘spots they are and blemishes.

Nevertheless, I accept the nautical reference – dangerous reefs that can cause shipwreck –  making the assumption that Jude is not talking about specks of dirt but spots of danger. To the unsuspecting person everything seems fine but below the surface these rocks will cause shipwreck.

SELFISH SHEPHERDS

This metaphor is not immediately obvious from the Authorised Version (KJV) translation but ‘feeding themselves’ (poimaínō) is literally ‘pasturing themselves’, ‘shepherding themselves,’ ‘serving themselves.’ Darby translates as ‘pasturing themselves,’ NIV as ‘shepherds who feed only themselves.’

They feed themselves brazenly, with no qualms; thinking only of themselves while taking advantage of the generosity of unsuspecting believers. NLT calls them ‘shameless shepherds.’ They gorge themselves at the ‘love-feasts.’

In the early church the Christians often gathered as equals for a communal meal known as a ‘love-feast’ (cf. Acts 2:46) which was connected with the Lord’s Supper (Communion, the Eucharist). Note that the Apostle Paul addressed similar abuses at love-feasts in the church at Corinth (1 Cor 11:20-22).

‘Feeding themselves’ (KJV) brings to mind the passage in Ezekiel 34:2-10 about the false shepherds of Israel:

2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?

8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock;

10 Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them. Ezekiel 34:2, 8,10 (see also 34:18)

EMPTY CLOUDS

Jude compares the false teachers to clouds that do not produce rain and are driven by the winds. They are useless, promising a lot but delivering nothing. They do not bring satisfaction or refreshment (cf. Prov 25:14). ‘Winds’ are sometimes associated with false doctrine (Eph 4:14; Heb 13:9). These men can change their teaching on a whim, they are unstable.

FRUITLESS TREES

The intruders are like late autumn trees without fruit, twice dead, uprooted (they have no source of life). KJV says ‘trees whose fruit withereth, without fruit’ which sounds strange but the Greek word translated ‘withereth,’ found only here in the New Testament, is phthinopōrinós. This is made up of phthínō, to decay, fail, wither, and opṓra, autumn – i.e. trees such as they are at in late autumn, dry, with no leaves;’ therefore Jude adds ‘without fruit.’ He says that they are twice dead (they have no fruit and they are uprooted) to emphasise the fact that the false teachers are totally useless; they are unproductive (cp. Mt. 7:15-20).

RAGING WAVES

These dreamers (v.8) are like turbulent waters; ‘raging waves of the sea, foaming out their own shame.’ ‘Raging’ is ágrios; belonging to the field, wild, untamed. This metaphor suggests that they were either wild in the sense of uncontrollable or wild in the sense of cruel or savage. Probably both were true of these men. ‘Foaming out’ (epaphrízō, to pour out like foam) occurs only here in the New Testament. ‘Shame’ is plural and may therefore mean shameless deeds or acts. Perhaps Jude had Isa 57:20 in mind: ‘But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.’

WANDERING STARS

‘Star’ is astḗr and ‘wandering’ is planḗtes, in which we see our English word planet. The intruders are like comets whose flight-paths appear quite random. For them the gloom of darkness has been reserved for eternity. Their eternal destiny will be deep darkness.

ENOCHS’S PROPHECY

14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.

(14-15) At this point Jude offers supporting evidence from prophecy of God’s judgment upon the wicked by referring to a second apocryphal account. The first account he introduced with ‘Yet Michael’ (v.9), this one begins with ‘And Enoch'(v.14). He identifies his source as a prophecy attributed to Enoch and gives a direct quotation from 1 Enoch 1:9.

In order to suit his purpose, which is to show that the punishment of the intruders when ‘He cometh’ has been authoritatively predicted centuries before, Jude slightly modifies the quotation. He changes the ‘He cometh’ of the original document to ‘the Lord cometh’ and thus applies Enoch’s prophecy about a theophany by ‘the Holy Great One… the eternal God’ (possibly a reference to the Flood, Gen 7-8) to a prophecy of the coming again of Jesus Christ.

Jude views that prophecy as authoritative, not because it was given in the distant past, but because Enoch was the seventh from Adam; the number seven being highly significant to the Jews who considered it a symbol of completeness or perfection. The generations listed in Gen 5:3-21 are in the order: Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch (as also Lk 3:37-38, working backwards).

Muriás means myriad or 10,000 but is sometimes used to express an unlimited number (Lk 12:1; Acts 21:20; Heb 12:22; Rev 5:11). For references to the Lord accompanied by angels see Deut 33:2; Dan 7:10; Zech 14:5; Mt 13:41; 25:31; Mk 8:38; 13:27; 1 Thess 3:13; 2 Thess 1:7).

‘Prophesied of these’ – Jude views Enoch’s ancient prophecy (about the Flood?) as relating to circumstances in Jude’s own day and asserts that the prediction of judgment has been fulfilled in the ‘certain men’ who have intruded into the early church. Jude may have taken this idea from 1 En 1:2-3 which specifically states that the prophecy is not for Enoch’s own day but relates to a future time: ‘I understood as I saw, but not for this generation, but for a remote one which is for to come.’

‘To execute judgment upon all’ Jude is not referring here to the universality of judgment (i.e. judgment upon all [people], including believers) but this is clearly a judgment upon all the ungodly who will be found guilty and punished. There is no suggestion of redemption in this verse for they are all described as godless. Jude repeats the word ‘ungodly’ in various forms (adjective, noun, verb) to emphasize that this is their outstanding characteristic. Their speech in particular is blasphemous, they have spoken ‘harsh words’ against the Lord.

(16) The thought of what the wicked say leads Jude to return to the subject of the dreamers of v.8 and describe them as ‘murmurers’ and ‘complainers.’ They are discontented and complain against God yet they live their lives according to their own appetites or desires (cf. vv. 11,18). They speak ‘great swelling words’ – oversized, swollen, boastful – i.e. they are bombastic men with great presentation skills. They will happily flatter people, pretending to be best friends but using them for their own gain.

The Epistle Of Jude – Verses 1 and 2 – Introduction

Jude 3-11: Historical Judgments

Contending for the Faith: Lessons from Jude 17-25

Posted in Exposition

Jude 3-11: Historical Judgments

Posted on 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

Posted in Exposition

The Epistle Of Jude – Verses 1 and 2 – Introduction

Posted on by writtenexposition

READING: Jude 1-25

FURTHER READING: Zechariah 3:1-4; 2 Peter 2:1-18; 3:1-3; Commentary on 2 Peter 2:1-22; The Book of Enoch

INTRODUCTION

The short Epistle of Jude, containing 461 Greek words, is a New Testament book which preachers and teachers tend to neglect. Often they concentrate more on 2 Peter, with which the Epistle of Jude shares a number of verses. The resemblances between them in ideas and wording are indeed striking. Jude 4-13 aligns with 2 Peter 2:1-17 and Jude 17-18 echoes 2 Peter 3:2-3. It is thought that the similarities may be explained either by literary dependence (i.e. one of them used the other as a source) or by a common source (i.e. each of the writers drew upon an earlier document or tradition). Generally speaking, scholars argue for literary dependence; with 2 Peter thought to be secondary. If Jude had access to all of 2 Peter, so the argument goes, surely he would have used more of it; so Peter must have used Jude. We shall leave that debate to others.

Equally unclear are the date the epistle was written, those to whom it was originally addressed and the exact occasion for writing. There is nothing in the letter that would establish its year of origin but, since its author claims to be Jude the brother of James, it must have been written before the end of the first century; probably between 65 and 80 CE.

There is also no hint as to the identity of the letter’s recipients. Jude addresses them as ‘beloved’ (‘Dear friends’) so he must have known them personally. During the first century heretical ideas and practices like those he describes emerged in Asia Minor so perhaps Jude is writing to a group of Jewish Christians there. His allusions to Old Testament characters and events and the presumption that his readers would understand them would indicate that both he and they had a Jewish worldview. He also refers to, and quotes, from Jewish apocryphal literature.

Although Jude addresses a specific situation his book is usually classified as one of the seven New Testament ‘catholic’ or ‘general’ epistles (James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude). These are circular letters addressed to the Christian church at large rather than to one specific destination. Jude is written in the form of a first century Christian letter. It commences with the name of the sender, the recipients, a greeting and ends with a doxology. Jude’s purpose in writing is to underscore and emphasise the personal responsibility of Christian believers to be vigilant against false teachers/teaching and ungodly practices.

There are a couple of sevens (v. 14 ‘the seventh from Adam’ and allusions to seven Old Testament individuals/ groups and associated events – Israelites, angels, Sodom & Gomorrah, archangel Michael, Cain, Balaam, Korah) but Jude has a noticeable penchant for triadic constructions. His grouping of elements together in threes displays his skill as a writer and is an example of the rhetorical device of amplification by accumulation, where a series of words or phrases with similar meanings are presented together to create a stronger statement and have greater impact. This skilful use of language helps make Jude’s message memorable, persuasive and therefore more likely to achieve its intended effect. Currie (2023) lists 22 triplets in an appendix to his comments on the Epistle of Jude.

SIMPLE DIVISION OF JUDE

1-2 Greeting

3-4 Purpose

5-11 Reminder

12-16 Description

17-23 Exhortation

24-25 Doxology

COMMENTS

GREETING (1-2)

1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.
2 Mercy unto you, and peace, and love, be multiplied.

(1) In verse 1 Jude gives details of the author and the audience.

Jude

The writer identifies himself as ‘Jude ((Ioúdas) the servant of Jesus Christ, and brother of James’. This is a clear indication that Judas, the brother of Jesus, wrote this epistle. If the names in Mt 13:55 are listed in order of age then Jude may have been the youngest in the family. He may also have been married (1 Cor 9:5). There are several men in the New Testament called by the popular name Jude/Judas:

  • Judas, the half-brother of Jesus (Mt 13:55; Mk 6:3).
  • Judas [son] of James (Lk 6:16; Acts 1:13) also known as Lebbaeus Thaddeus or Thaddaeus (Mt 10:3; Mk 3:18). John calls him ‘Judas, not Iscariot (Jn 14:22).
  • Judas Iscariot, the disciple who betrayed Jesus (Mt 10:4, Lk 22:3-4).
  • Judas of Galilee, a revolutionary (Acts 5:37).
  • Judas, at whose home in Damascus Paul stayed after his conversion (Acts 9:11).
  • Judas, surnamed Barsabas (Acts 15:22).

Jesus Christ

Jude, while being Jesus’ brother, humbly calls himself a ‘slave’ rather than asserting his familial connection to Jesus Christ. This term ‘slave’, however, is often linked with Christian ministry (Rom 1:1; Gal 1:10; Phil 1:1; Col 4:12; Jam 1:1; 2 Pet 1:1) and therefore may also indicate someone specifically authorised to labour in the Lord’s service who, as such, deserves to be listened to and heeded. Jude states that he is a servant of Jesus Christ before mentioning that he is related to James; this would suggest that he prioritizes his submission to Jesus Christ over earthly ties (it is interesting that Jude’s brother James, in his epistle, introduces himself similarly as ‘James, a servant of God and of the Lord Jesus Christ’). Jude’s use of ‘servant’ therefore not only reflects an emphasis on his spiritual rather than familial relationship with Jesus but also establishes his authority to address his readers and warn them about the dangers of false teachings.

James

James, the brother of Jesus, was a prominent figure in the early church, particularly within the Jerusalem community (Mt 13:55; Acts 15:13; 21:18; 1 Cor 15:7; Gal 1:19; 2:9,12) and was so highly respected that he could be referred to simply as ‘James’ without any confusion. The author of the Epistle of Jude probably identifies himself as ‘the brother of James’ for two reasons: 1) to distinguish himself from other individuals named Jude or Judas in the early church and 2) to leverage the authority and recognition associated with James, the Lord’s brother. By identifying himself as ‘the brother of James’ Jude implicitly links himself to James’ authority and reputation. This was particularly important since, as someone who was not an apostle, Jude would not have been widely known. Associating himself with James enhances the impact of his message, due to James’s esteemed position and influence within the early church.

AUDIENCE

The letter is addressed to ‘them that are sanctified by God the Father, and preserved in Jesus Christ, and called.’ The terms ‘sanctified’, ‘preserved’, and ‘called’ are important theological concepts and together provide a concise definition of a true Christian believer:

Sanctification: This signifies being set apart for God’s purposes, a process of becoming more Christ-like.

Preservation: This emphasizes the ongoing (perfect tense – not only once but continuing) protection and security that believers have in Jesus Christ. This word (tēréō) in Jude 1 means ‘carefully guarded’ (see Acts 12:5; 16:23). There may also be the idea of preserved for Jesus Christ (cf. 1 Thess 5:23).

There are five references to ‘being kept’ (tēréō) in Jude: v.1 ‘preserved;’ v.6 ‘kept;’ v.6 ‘reserved;’ v.13 ‘reserved;’ v.21 ‘keep’

Calling: This refers to the divine initiative in salvation (Rom 1:6; 8:28; 1 Cor 1:24; 1Thess 2:12; 2 Thess 2:13-14; 2 Tim 1:9; 1 Pet 2:9; 5:10; Rev 17:14).

(2) Jude’s greeting in verse 2 is also a prayer: ‘Mercy unto you, and peace, and love, be multiplied.’ This is typical of early Christian letters; they often included a prayer or blessing for the recipients (e.g. 1 Pet 1:2). These three objective aspects of God’s grace are often interpreted subjectively. Only in Jude are they found together.

Mercy: Objective: mercy is God’s saving action in Christ. Subjective: the recipients need God’s forgiveness and compassion, especially in the face of the challenges they face.

Peace: Objective: reconciliation with God. Subjective: the inner harmony and wholeness that comes from a right relationship with God, even in the midst of trials.

Love: Objective: God’s love extended to sinners. Subjective: brotherly love between Christians.

The request that these blessings be ‘multiplied’ expresses Jude’s desire for the recipients to experience these qualities in abundance.

Jude 3-11: Historical Judgments

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

Contending for the Faith: Lessons from Jude 17-25

Posted in Exposition

THOUGHTS ON 2 JOHN

Posted on by writtenexposition

INTRODUCTION

The Second Epistle of John, the second shortest book in the New Testament with only 245 Greek words, is a brief letter written in the Greek style that was common in the first century CE and is the only New Testament epistle addressed to a woman. At first sight, 2 John appears to be a personal letter, possibly sent to an individual Christian woman. However, the content of the letter is general enough to suggest a broader audience. Many scholars believe that ‘elect lady’ is a cryptic reference to a Christian church or community, rather than an actual person.

Traditionally, the letter is attributed to the Apostle John, who is thought to have written it from Ephesus, possibly to a Christian community in Asia Minor c. 80-95 CE. The letter mentions the Father and Jesus Christ but does not refer directly to the Holy Spirit. Like 1 John, its major themes are ‘love’ and ‘truth.’

The epistle divides as follows:

1-3 Address and salutation

4-6 Spiritual life: following God’s commands.

7-11 Spiritual dangers: repudiating deceivers.

12-13 Closing greeting.

ADDRESS AND SALUTATION (1-3)

(1) The author of the letter does not provide his name but instead identifies himself as ‘the presbyter’ or ‘elder,’ The definite article (‘the’) would suggest that he was a well-known figure among his recipients. The word ‘elder’ means an older man but in the early church it also carried the idea of maturity, dignity and authority. It signified a church leader/overseer.

For further reading see my earlier posts on presbuteros in the Pastoral Epistles:

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND BIBLIOGRAPHY

The letter opens with a greeting from ‘the elder’ to ‘the elect lady and her children.’ In vv. 1 and 5 ‘lady’ (kuria) is the feminine form of ‘lord’ (kurios). She is described as ‘elect’ (eklektḗ). Possibly the writer is using this designation to respectfully address a woman of distinction (something like ‘dear lady’). If so, she is a Christian woman who has children (v.4) and her own house (v.10).

Note, however, that both words may be proper names. Electa meaning ‘chosen, selected or excellent’ and Kyria meaning ‘strong, valued, essential, noble.’ The letter may therefore be written to a woman called Electa Kyria. Notice that Rom 16:13 has a similar masculine example that includes ‘elect.’

Various interpretations of ‘elect lady’ have been suggested, such as:

  • the lady Electa (it is, however, unlikely that one particular woman would be known and loved by all Christians or that two sisters in the same family would be named Electa, see v.13).
  • the noble Kyria
  • Dear lady – a courteous greeting.
  • Elect lady – the Christian church at large.
  • Elect lady (and your children) – a local church or Christian community (and its members).

Given the context of Roman hostility towards Christianity at the time, the latter interpretation seems likely. By using symbolic language, the author may have been attempting to protect the identities of both himself and his audience.

If the ‘elect lady’ is indeed figuratively a church then her children (téknois) are her spiritual offspring or members. Church members are referred to as ‘children’ several times in 1 John (1 Jn 3:1, 2, 10; 5:2). John says that he loves them (‘whom’ is plural) ‘in truth.’ This means that he’ ‘really’ or ‘truly’ loves them.

Not only is it a church that John loves but it is also well-known – because it is loved by all who know the truth. John here associates himself with all who ‘have known’ the truth. The perfect tense conveys two ideas: an action that has taken place in the past and its results that continue in the present. In John’s thinking he and all who know the truth are orthodox in their beliefs unlike the deceivers in vv.7-11. ‘Truth’ is mentioned five times in 2 John, all occurrences are in the first four verses.

(2) John expands upon v.1 and says that he loves the lady and her children ‘on account of the truth.’ He does not only love her because she is well-respected but also because they share the truth. This truth dwells (abides, remains) in us and will be with us forever. The emphasis is on the words ‘with us.’ This may be an indirect reference to the Holy Spirit (Jn 14:17; 15:26; 1 Jn 3:24; 5:7). The indwelling power makes us capable of Christian love.

(3) The salutation concludes with a blessing, expressing confidence that the recipients will receive grace, mercy, and peace from God the Father and the Lord Jesus Christ. God will support them (grace) and have compassion and pity on them (mercy) should they have to endure undeserved affliction. Grace and mercy will produce well-being (peace). These three things are associated with truth and love.

The formula ‘grace, mercy and peace’ occurs in other New Testament letters (1 Tim 1:2; 2 Tim 1:2; Tit 1:4). John says that grace, mercy and peace come from God the Father and from the Lord Jesus Christ, the Son of the Father. The expression ‘Son of the Father’ is unique to 2 John.

See: THE IDENTITY OF JESUS AS ‘SON OF’

The repetition of truth and love from v.1 marks the end of the opening salutation.

SPIRITUAL LIFE: FOLLOWING GOD’S COMMANDS (4-6)

(4) The next section shifts to a discussion about the spiritual life of the recipients. Having referred to truth and love at the end of v.3 the author takes these up as themes in vv.4-6. John expresses joy upon hearing that some members of the community are ‘walking in truth,’ living in accordance with God’s commands (1 Kgs 2:4; 2 Kgs 20:3; Psa 86:11; Isa 38:3; 3 Jn 3, 4). However, his use of ‘some’ suggests that not all are steadfast in their faith, indicating possible divisions or disagreements among the believers. Verse 4 attributes the command to live in the truth to the Father, not to the Lord Jesus Christ.

(5-6) Verses 5-6 make it clear that the command to live in the truth includes the obligation to love others. John emphasises the importance of love to resolve issues, reminding them that they are to love one another, a command which has been central since the beginning of Christianity. It is the new command which in the Fourth Gospel was issued by Jesus (Jn13:34; 15:12-17) but would have come from God (Jn 7:16-17). It is also attributed to God in 1 Jn 3:23. Love, John argues, is the foundation of all God’s commands.

‘Command’ appears four times in vv. 4-6. It appears three times in the singular; in v.4 (‘a command’), in v.5 (‘a new command’) and in v.6 (‘the command’). In v.6 it is in the plural (‘his commands’). The singular may perhaps refer to the specific command to love but the plural to all God’s commands.

Again emphasizing that the command is from the beginning, John in v.6 underlines the fact that they should love one another. He does this by reversing the order of the ideas of command and love; in v.5 command is followed by love, in v.6 love is followed by command. In v.6 he also uses ‘this’ and ‘that’ to provide emphasis: ‘this is love…that we should walk after his commandments.’ Obedience to the command to love is obligatory.

SPIRITUAL DANGERS: REPUDIATING DECEIVERS (7-11)

(7) John then moves on to warn against spiritual dangers, specifically false teachers who may lead believers astray. These ‘deceivers,’ as he calls them, have abandoned true doctrine and are opposing Christ, making them ‘antichrists.’ John cautions his readers to be vigilant so that they do not lose what they have worked for, but instead receive their full reward.

John links vv.7-11 with the preceding section vv.4-6 by the word hóti meaning ‘for’ or ‘because.’ He moves from rejoicing that his readers walk in truth to warning them against the malign influence of people who might mislead them into holding false beliefs. He claims that many deceivers have abandoned true doctrine and  ‘defected’ into the world (1 Jn 2:18-19). Switching from plural (‘many deceivers’) to singular (‘a deceiver’) John brands such a person as the deceiver and the antichrist. A deceiver is someone who figuratively wanders from the truth and leads others astray. An antichrist is someone who is actively opposed to Christ.

John says of the deceivers that ‘they confess not,’ – it is worth observing that often what people do not say can be more deceptive than what they actually do express.

Deceivers do not acknowledge ‘Jesus Christ coming in the flesh.’ ‘Coming’ (erchomenon) is a present active participle. What does John mean by this brief description of their heresy? Is he referring to Christ’s first or second coming, i.e. to his incarnation or to his parousia?

The usual interpretation takes this present active participle as meaning that the historical Jesus Christ came in the flesh and continues to remain in the flesh, i.e. he never stopped being human (see Patterson & Kelley, Women’s Evangelical Commentary NT, p. 879). It is thus a similar thought to 1 John 4:2 which is more precise as it has a perfect participle (elḗlythota):  ‘Jesus Christ having come in the flesh.’

Or, does the present participle have a future meaning? If it does then the deceivers either deny Christ’s future parousia or that it will be ‘in the flesh.’

(8) Since many deceivers are out and about John issues a strong warning to his readers. He instructs them using the imperative: ‘watch yourselves’ (‘be vigilant’ or ‘protect yourselves’). Self-effort is necessary, the believers must always be on the alert. This is because doctrinal error can result in loss. John presents this possibility negatively and then positively:

Do not lose what we have worked for. This refers to the missionary work and evangelistic effort that John and others have undertaken. It would be sad to lose what has been accomplished (cp. Gal 4:11; Phil 2:16).

That you may receive a full reward. This refers to the reward for service that believers will receive (Mt 5:12; Mk 9:41; Jn 4:35-36; 1 Cor 3:8; Rev 11:18; 22:12). Acceptance of false teaching will diminish that reward. John therefore warns them against complacency as he wants them to receive their reward ‘in full’ i.e. without anything lacking.

(9) Should someone, however, ‘transgress’ (run ahead, go beyond, make progress) and not remain in the doctrine of Christ then that person has never been saved. He may think that he is progressive but he does not have (possess) God. John draws a contrast between ‘whoever abideth not in the doctrine of Christ’ and ‘he that abideth in the doctrine of Christ.’ Someone with a wrong view of Christ has neither Christ nor the Father whereas someone who abides in the doctrine of Christ has both.

Whether the genitive (‘of’) is subjective (teaching from Christ) or objective (teaching about Christ) is matter of great debate. Either view makes sense but in view of the emphasis in 1 and 2 John on what is ‘from the beginning’ (1 Jn 1:1; 2:7, 13, 14, 24; 3:8, 11; 2 Jn 5, 6) it seems more likely that Christ’s own teaching is foremost in John’s mind, i.e. the genitive is subjective.

(10-11) CONTAMINATION BY ASSOCIATION

‘If there come any unto you, and bring not this doctrine…’ The two verbs ‘come’ and ‘bring’ together suggest the possibility that people are travelling about with the deliberate intention of promoting their false teaching. John may be aware of some who have already set out to visit the ‘elect lady’ for that purpose. He uses further imperatives: ‘do not receive’ and ‘do not greet’ to issue a clear instruction to reject false teachers and avoid any association with them. This is practical advice. Using the repeated negative ‘do not’ for emphasis, he warns the believers against what D. Moody Smith (1 2 & 3 John : Interpretation Commentary, p.145) aptly terms ‘contamination by association.’

Although hospitality was strongly encouraged in the early church (Acts 16:15; Rom 12:13; 1 Tim 3:2; 5:9-10; Tit 1:8; Heb 13:2; 1 Pet 4:9) the presence of false teachers in believers’ houses would make it easier for false teaching to be spread, especially since church services were usually held in homes.

Vv.10-11 make it clear that an individual Christian or a church has a responsibility to combat the spread of error by refusing to welcome false teachers into ‘the house’ or even to greet them cordially. The reason John gives for this is that anyone who welcomes and supports false teachers becomes complicit in their wrongdoing. Such a person ‘fellowships’ or ‘partners’ with the false teachers in their evil deeds. A similar thought is expressed by Paul in 1 Tim 5:22 where the same verb (koinōnéṓ̄) is used: ‘neither be partaker of other men’s sins.’ This apparent intolerance advocated by John demonstrates the seriousness with which the apostles regarded false teaching about the person of Christ. Such doctrine would undermine the true Christian faith so they were not prepared to permit or overlook it.

CLOSING GREETING (12-13)

John closes his letter by expressing his wish to visit in person. He has so much to write to them that he ‘did not wish’ to set out his thoughts on paper (lit. papyrus) and ink (lit. what is black). He looks forward to face-to-face (lit. mouth to mouth) communication that will bring ‘completed joy’ (see 1 Jn 1:4). He also sends greetings from the ‘offspring of your elect sister,’ which, if ‘elect lady’ in v.1 is indeed a metaphor for a church, suggests another Christian community sending regards.

SUMMATION

Though brief, 2 John is rich with meaning and insight into the early Christian church. It emphasises the importance of love and truth, warns against false teaching and teachers, and underscores the need for vigilance. Written in a time of persecution and uncertainty, this letter serves as both encouragement and a guide to maintaining the integrity of the Christian community.

Posted in Exposition

Living Out Our Faith: Practical Lessons from Hebrews 10:19-25

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Having Therefore… Let Us!

The words ‘Having therefore… let us!’ indicate a powerful transition in the Epistle to the Hebrews which divides the letter into two clear sections: the doctrinal (1:1-10:18) and the practical (10:19-13:25). Essentially, the second section calls us to live out what we have learned.

This blog post focuses on the practical exhortations found in Hebrews 10:19-25. But first, for those unfamiliar with the Epistle to the Hebrews, here is a brief introduction and summary of its content so far.

When was the book written?

The exact date of Hebrews is uncertain, but it must predate the Roman siege and destruction of Jerusalem in 70 CE, as this event is not mentioned in the letter. It was likely written in the mid-60s CE, considering that the Jewish worship system in the Second Temple was still active (10:11).

Who wrote the book?

The author of Hebrews remains unknown. Scholars have suggested various figures, including Paul, Barnabas, Luke, and Apollos. While many favour Paul due to thematic similarities, arguments against his authorship, such as a Greek style different to his letters and potentially conflicting statements about the source of teaching (Gal 1:12; Heb 2:3), make definitive attribution impossible. Ultimately, who the author was is not all that important when one considers that Hebrews extols the Lord Jesus. It argues for the supremacy of Christ; the book is all about him!

Who was it written to?

Hebrews, as the name suggests, was written to early Jewish Christians, probably in Palestine, who had faced persecution. Some had had property confiscated or destroyed but up to that point none of them had been killed (12:4). Despite their initial kindness and faithfulness to the persecuted (10:32-34), these believers had not matured spiritually (5:12-14). With a further wave of persecution looming some were considering abandoning Christianity to return to traditional Jewish practices. The letter was written to warn them about the dangers of apostasy (2:1-4; 3:1-4:13; 5:11-6:20; 10:26-39; 12:25-29), to set out the superiority of Christ over the Old Testament institutions and to encourage them to move on to maturity in their Christian faith.

One gets the impression that the content of Hebrews was first delivered as a sermon, then the author reproduced his notes as a letter.

1) His approach is informal; he uses first and second person pronouns like I, we, us and you.

2) The expressions he uses are conversational:

‘The things which we have heard,’ (2:1)

‘We have many things to say,’ (5:11)

‘Although we speak this way’ (6:9)

‘And what shall I more say? for the time would fail me to tell of Gideon, and of Barak…’ (11:32)

3) In 13:22 the author says: ‘And I beseech you, brethren, suffer (bear patiently with) the word of exhortation:’

That expression (‘word of exhortation’) also occurs in Acts 13:15. On their first missionary journey Paul and his friends went to the synagogue in Psidian Antioch one sabbath day and sat down. After the usual public reading of the scriptures the leaders of the synagogue issued an invitation to the visitors: ‘Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.’

Paul then proceeded to preach the longest of his sermons that we have on record. In Acts 13, therefore, we have an real-life example of ‘word of exhortation’ meaning a sermon.

Content and Purpose of Hebrews

The first section focuses on the person of Christ (1:1-4:13) and on the priesthood of Christ (4:14-10:18) . The whole epistle emphasizes the pre-eminence of Christ and the new covenant, frequently using the term ‘better’ to highlight this superiority. This is evident in several passages:

‘Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.’ (1:4)

‘For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.’ (7:19)

‘By so much was Jesus made a surety of a better testament.’ (7:22)

‘But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.’ (8:6)

‘It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.’ (9:23)

‘For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.’ (10:34)

‘But now they desire a better country, that is, a heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.’ (11:16)

‘Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:’ (11:35)

‘God having provided some better thing for us, that they without us should not be made perfect.’ (11:40)

‘And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.’ (12:24)

Although addressed primarily to Hebrew Christians, this is something that we need to know and appreciate today: The Lord Jesus Christ and all that we have in him is better than anything that we have ever had before.

Practical Lessons from Hebrews 10:19-25

Starting in Hebrews 10:19, the content of the letter changes from doctrine to practical application with the phrase ‘Having therefore.’ This signals a shift from knowledge to action, encouraging believers to live out their faith based on what they have been taught. The transition reminds us that the Bible is not merely for information but for transformation. We are to live out the truths we learn.

Having therefore’ – a great privilege
‘Let us’ – a great responsibility’

Let Us Draw Near (10:22)

We are invited to draw near to God with sincerity, faith, and a cleansed life. This direct approach, which was unthinkable for Old Testament believers, is now possible for all through Jesus’ sacrifice. Drawing near to God requires:

A correct heart: We must approach God sincerely and reverently, recognizing His holiness. Sincerity means coming to God with honesty, without pretence or hypocrisy.
A confident faith: We should draw near to God with full assurance of faith, trusting in His acceptance and promises.
A cleansed life: Our hearts and lives have been purified through Christ’s sacrifice, allowing us to approach God without guilt.

Let Us Hold Fast (10:23)

Believers are urged to hold fast to their confession of faith without wavering. This steadfastness is crucial in a world filled with uncertainties and challenges. Holding fast involves:

Continuing in our faith: Remaining unwavering in our beliefs despite opposition.
Living out our faith: Maintaining a high standard of Christian living.
Trusting God’s faithfulness: Believing that God, who has saved us, is faithful to His promises.

Let Us Consider One Another (10:24-25)

The final exhortation focuses on mutual encouragement within the Christian community. Believers are encouraged to:

Deliberate on how to encourage one another: Actively think of ways to spur each other on to love and good works.
Assemble together regularly: Not forsaking meetings, which provide fellowship and support.
Exhort one another: Continuously encourage and support one another, especially as the Day of Christ approaches.

Summation: Faith, Hope, and Love

As individuals and communities of faith, let us commit to:

Drawing Near: in faith
Holding Fast: to hope
Considering One Another: to promote love and good works

Together, let’s live out the faith, hope, and love that define our Christian walk, encouraging one another until the day of the Lord’s return.

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THE IDENTITY OF JESUS AS ‘SON OF’

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SON OF GOD – often – including Mk 1:1; Lk 1:35; Jn 1:49; Ac 9:20, Rom 1:4; 2 Cor 1:19; Gal 2:20

SON OF THE MOST HIGH -Mk 5:7

SON OF THE HIGHEST – Lk 1:32

SON OF THE LIVING GOD – Mt16:16; Jn 6:69

SON OF THE BLESSED – Mk14:61

SON OF THE FATHER – 2 Jn1:3

SON OF MAN – often

SON OF MARY – Mk 6:3

CARPENTER’S SON – Mt 13:55

SON OF JOSEPH – Lk 3:23; Jn 1:45; 6:42

SON OF DAVID – Mt 1:1; 15:22; 20:30; 21:15

SON OF ABRAHAM – Mt 1:1

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MARY OF BETHANY

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INTRODUCTION

As we read through the New Testament it soon becomes obvious that ‘Mary’ was a common name in first century Palestine. The name Mary (which is the Greek form of the Hebrew Miriam) is mentioned by Matthew, Mark, Luke and John and the apostle Paul. It can be quite easy to confuse the Marys since the name occurs fifty-four times, in about twenty-nine different passages/settings, so do not be too annoyed with yourself if at times you are not exactly sure which one you are reading about. Even biblical scholars disagree on exactly how many Marys are mentioned in the New Testament. Some think that there are six, some that there are seven and others that there are eight. I am satisfied that there are seven, but will not fall out with anyone who thinks otherwise. So, who are the seven New Testament Marys? Here they are, in no particular order of preference, although the one that would immediately spring to mind is Mary, the Lord’s mother.

1. MARY THE MOTHER OF JESUS

2. MARY MAGDALENE

3. MARY THE MOTHER OF JAMES AND JOSES – Mt 27:56 (also called THE OTHER MARY Mt 27:61)

4. MARY [WIFE] OF CLEOPHAS – Jn 19:25

5. MARY THE MOTHER OF JOHN MARK – Acts 12:12

6. MARY OF ROME – Rom 16:6

7. MARY OF BETHANY

Three New Testament passages mention Mary of Bethany and in each account we find her at Jesus’ feet. 

In Luke 10:38-42 we see Mary at his feet – worshipping.

In John 11:28-35 we see Mary at his feet – weeping.

In John 12:1-7 we see Mary at his feet – washing.

Luke 10:38-42 MARY AT HIS FEET – WORSHIPPING

There was great activity in one particular household in Bethany that day; Jesus was coming to visit. We gather from the above passages that Jesus was a close, personal friend of Martha, Mary and their brother Lazarus. Jn 11:5 tells us: ‘Now Jesus loved Martha, and her sister, and Lazarus.’ Their home was always open to him, he was like one of the family. How wonderful it must have been for the Lord Jesus to be received into and entertained in a home where he was welcome! In that home he could unwind and feel at ease, for he was cherished and respected as an esteemed guest. At that home he could be sure of a good meal and a bed to lie on; which was not the norm during his public ministry. As a wandering rabbi and prophet he would have spent many nights sleeping under the stars in the open air. In Matthew 8:20 he spoke to one of the scribes saying:  ‘The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.’

Martha, anxiously checking that everything was in order and fussing over preparations for his comfort, complained irritably to Jesus that her sister Mary was not helping her. Sensing Martha’s frustration, Jesus gently admonished her: “Martha, Martha”, then added “Mary hath chosen that good part.” What was that good part? We have it in verse 39: ‘Mary sat at Jesus’ feet, and heard his word.’ As Mary sat at his feet and listened to him speak she hung on his every word, not wanting to miss a thing he said. All her attention was focused on him. In contrast to Martha, it seems that Mary understood that what Jesus wanted was fellowship and not food, that as his death was imminent he wanted was someone to talk to, not a feast.

Perhaps you and I tend to be more like Martha, anxious to keep busy in our service for God. What Jesus said about Martha might be true of us too: ‘cumbered about much serving’ and ‘careful and troubled about many things.’ It is all too easy to be caught up in legitimate pursuits – such as church organisation, committee meetings, youth work, gospel outreach in various forms, mission support or even the social aspects of assembly life – so much so that we become too exhausted to pray or read and study the Bible. So often we deprive ourselves of just a few moments’ pause to listen to the Saviour’s voice? In spite of the fact that, due to family and other commitments, your life may be extremely busy, wouldn’t it be good if you could make a conscious effort to regularly set aside just a few minutes each day to meet with Jesus and sit at His feet – the place of discipleship – to learn from Him?

Mary realised that what Jesus would appreciate most was her worship and so she ‘chose’ to take her place as a devoted learner at his feet. That was an act of the will. Mary made that deliberate choice, to spend time with the Lord, and Jesus commended her for that: ‘Mary has chosen the good portion.’ That poses a challenge to you and to me. What shall our choice be? Like Mary, may we choose wisely and well!

John 11:28-35 MARY AT HIS FEET – WEEPING

We have already noticed that Mary of Bethany was a devoted disciple of Jesus. In this chapter we learn that this did not insulate or preserve her from the usual worries and sorrows of life. We began our reading in John 11 at the point where Jesus arrived in Bethany after Lazarus’ death and met Martha, who greeted him (v.21) with ‘Lord, if thou hadst been here my brother had not died’. Jesus spoke words of hope to Martha: ‘I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?’ She then went and found her sister Mary, telling her: ‘the Master is come and calleth for thee.’ Once Mary heard that she got up quickly and went automatically to the place where she had previously found blessing – the feet of Jesus. Verse 32 says: ‘she fell down at his feet saying unto him, Lord, if thou hadst been her my brother had not died’ (exactly what her sister Martha had already said). Mary prostrated herself at the feet of Jesus because she understood that the one who had taught her was also the one who could comfort her. When Jesus saw Mary weeping inconsolably, it stirred strong emotions within himself too.

‘When Jesus saw her weeping…he groaned in the spirit, and was troubled…Jesus wept’ (John 11:33,35)

There is a difference between crying and weeping. Many people cry when peeling an onion, but weeping is something much deeper. Jesus was not weeping because he was unable to help, for he was about to display his power.  He was weeping because his friends were hurting. Are you hurting this evening? I am sure that all of us, at one time or another, have missed a loved one, been heartbroken, had our plans dashed, been in great distress. No-one really seemed to care or understand. Maybe from the depth of a sorrowful heart we have cried out in despair ‘Where is Jesus? If only he were here!’ To those who feel that way tonight, the summons still rings out: “The Master is come and calleth for thee!” Jesus comprehends our sorrows and disappointments; and is ready to offer sympathy and comfort.

Jesus saw Mary at his feet weeping and he understood. He knew that her heart was broken so he wept with her. At his feet she was in a place of shelter and comfort, the place to flee to in time of sorrow.

John 12:1-7 MARY AT HIS FEET – WASHING

Once again we are at a scene in Bethany. Only six days to the Passover, and to the crucifixion of the Lord Jesus. Lazarus had recently been raised from the dead and so there was a dinner, probably to celebrate. Lazarus was reclining at the table with Jesus and, true to form, Martha was serving. The chitter-chatter stopped as into the room came Mary, carrying her most valuable possession –  a one pound vial of very expensive spikenard ointment – with which she anointed the feet of Jesus and, as the fragrance filled the house, she dried his feet with her hair.

Once again Mary was misunderstood. Those around her thought that this display of devotion was huge waste of money, and their objections were articulated by Judas Iscariot. Once more Jesus defended her and expressed his appreciation of her service, explaining that her actions constituted a symbolic anointing of his body in preparation for burial.

Mary’s sacrifice was not a waste. It was significant because it was offered out of true devotion to him. Let us ask ourselves: ‘Is there anything that we consider too extravagant or too costly to give to to the one who loved us, to the extent that he was willing to die of the cross to save us?’ If we love him, doesn’t he deserve our all? Mary washed his feet with her ointment and dried them with her hair. At his feet was for her a place of devotion, of consecration and sacrificial giving.

SUMMATION

Mary worshipped and listened to the words of Jesus at His feet. Mary wept at the feet of Jesus and received comfort. At his feet Mary seized an opportunity to do something for Jesus. That was her thanksgiving to the Lord, and it was a timely offering for he was crucified within a week. What about you? What about me?

Have we been at his feet worshipping? Do we take time to listen to what he says?

Have we been at his feet weeping?  

Have we washed his feet with a precious offering that honours him? 

These Gospel passages are wonderful testimonies to a woman who really loved the Lord. If we love him, let us be found at his feet too.

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FROM CAPTIVE TO EVANGELIST: THE LEGENDARY JOURNEY OF ST. PATRICK

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In the annals of history, certain characters emerge not just as individuals but as legends. One such figure is St. Patrick, whose journey from captivity to evangelism has fascinated minds for centuries.

Captivity and Spiritual Awakening

Around 430 CE a sixteen-year-old Briton was taken captive by Irish raiders near his home on the west coast, likely near Dumbarton in Scotland. Transported to the north of Ireland, he became the property of a warrior chief, labouring as a herdsman on the slopes of Slemish mountain near Ballymena. Despite his upbringing in the Christian faith, Patrick had only been a nominal believer until then. However, under the harsh conditions of his captivity, his faith underwent a profound transformation. Poorly fed and mistreated, he turned to God earnestly, repenting of his sins and devoting himself to prayer.

Call to Freedom and Mission

After six gruelling years of servitude, Patrick heard what he believed to be a divine voice urging him to escape. He heeded the call, embarking on a perilous journey southward. Eventually reaching a port, he boarded a ship bound for Gaul, where he underwent training for the ministry on an island near Cannes. Years later, he returned to his homeland, where a vivid dream propelled him towards his destined mission: the evangelization of Ireland. In that dream he encountered a man called Victoricius who carried letters, one of which began with the words: ‘The voice of the Irish.’

A Land in Spiritual Need

Arriving in Ireland, Patrick found a nation deeply entrenched in paganism and magic. Undeterred, he traversed the land, preaching and teaching, mainly focusing his evangelistic efforts on influential warrior chieftains. He experienced resistance, particularly from the Druids, the Celtic priestly caste, but saw many people receive Christ for salvation. As a former slave himself, Patrick also spoke out against slavery, contributing to its eventual decline in Ireland.

Separating Fact from Myth

There are legends regarding St. Patrick, such as the tales of banishing snakes and using the shamrock to explain the Trinity, but the essence of his story transcends myth. Regardless of embellishments, Patrick’s saintly status is rooted not in accolades or canonization but in his unwavering faith and commitment to the gospel.

The Essence of Sainthood

Patrick humbly acknowledged his shortcomings, declaring himself ‘a sinner, most unlearned, the least of all the faithful’

‘I am Patrick, a sinner, most unlearned, the least of all the faithful, and utterly despised by many…I was like a stone lying in the deep mire; and He that is mighty came and in His mercy lifted me up.’

Sainthood is not achieved through good deeds or posthumous recognition, but through humble recognition of one’s state as a sinner in the sight of God and acceptance of salvation in Jesus Christ.

Patrick’s life serves as a timeless reminder that sainthood is not reserved for some who have lived in the distant past and performed extraordinary deeds. The New Testament designates all who humbly accept the grace of God as saints. As Patrick himself exemplified, true saintliness is found in loving Christ and sharing His message of redemption with others. Patrick’s prayer was: ‘Christ with me, Christ before me, Christ behind me, Christ in me…!

Embracing the Legacy of St. Patrick

In commemorating the legacy of St. Patrick, we do not merely celebrate a historical figure but also aim to embrace the spirit of his journey. May we, like Patrick, be enabled to trust Jesus Christ for salvation, heed the call to serve him and boldly proclaim the gospel wherever he chooses to send us.

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THE APOSTLE THOMAS: A JOURNEY FROM DOUBT TO FAITH

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Reading: John 20:19-29

Introduction

Whenever we think of the group of disciples surrounding Jesus, some figures stand out prominently, while others linger in the background. Among the latter is Thomas, often remembered as the quintessential doubter, unwilling to accept anything without tangible proof. The well-known proverbial expression ‘Doubting Thomas’ refers to the story in chapter 20 of the Fourth Gospel.  His experience, recorded in John 20:19-29, sheds light on the journey from doubt to deep faith.

Nothing is known about Thomas’ early life or of his call to follow Jesus as a full-time disciple. That he went fishing on the Sea of Galilee with six of the other disciples (Jn 21:2) has given rise to speculation that he was a fisherman by trade. The name Thomas means ‘twin’ in Aramaic and he was also called by the nickname ‘Didymus’ which in Greek also means ‘twin.’ We have no idea who his brother or sister was but it has been suggested that Matthew might have been his twin because their names appear together in the lists of Jesus’s disciples in the synoptic gospels (Mt 10:3; Mk 3:18; Lk 6:15). Thomas is also mentioned in Acts 1:3 as one of the disciples in the upper room on the day of Pentecost. However, it is the Gospel of John that documents Thomas’s encounters with Jesus (11:16; 14:5; 20:19-29). The words spoken by Thomas in all of these episodes are significant but it is the incident in John 20:19-29 that occupies our attention now.

Background to the event

This event unfolded on the first Sunday after Jesus’s crucifixion. The disciples, gripped by fear, gathered behind closed doors, reeling from the recent tumultuous events. There was much to discuss because not only had their master been taken away and executed but also several of their number maintained that Jesus had risen again from the dead and their friend Mary Magdalene had told them that she had already seen and spoken to Jesus (20:18). Two of their usual number were not there. None of the disciples expected Judas to be with them but Thomas was conspicuously absent. As a result he missed the transformative encounter with the resurrected Christ.

Then came Jesus (v.19)

Amidst the disciples’ discussions, Jesus appears, offering peace and revealing his wounds. They were delighted to see him alive. The narrator observes in v.20: ‘then were the disciples glad, when they saw the Lord.’ This joyful comment, however, is soon followed by what seems to me one of the saddest and most poignant verses in the Bible:

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. (20:24)

Thomas was not with them when Jesus came

We are not told why Thomas was absent that Sunday evening. He may have been too frightened to come or perhaps had some other pressing business to attend to. Certainly he must have thought that he had a good reason for not attending but because he was not there that night he missed seeing the resurrected Lord Jesus Christ. His absence had a cause but it also had a cost.

Thomas missed the Lord’s presence. – v.19 ‘then came Jesus and stood in the midst.’

Thomas missed the Lord’s power. – v.19 ‘when the doors were shut……came Jesus.’

Thomas missed the Lord’s peace. – v.19 ‘peace be unto you.’

Thomas missed the Lord’s provision. – v.22b-23 ‘receive ye the Holy Ghost…..’

He missed the tangible presence, power, peace and provision of the Lord; therefore relegating himself to a week of needless doubt and discouragement.

I will not believe

The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 20:25

The other disciples were so joyful at seeing the risen Lord that they could not keep the good news to themselves. When they informed him about the sighting of Jesus, Thomas demanded empirical evidence to assuage his doubts – evidence that he would have seen had he gathered with the other disciples the previous Sunday evening – and remained adamant that without it he would not believe.

Then came Jesus (v.26)

A week later the disciples met once again, this time with Thomas present. Jesus appeared once more among them even though the doors were shut; thus displaying the ability of his resurrection body to transcend physical barriers. This second appearance seems to have been mainly for the benefit of Thomas. How compassionate of the Lord to understand Thomas’s doubt and encourage him to have faith! How comforting to realize that he extends this same patience to those of us today who might struggle with doubt, while simultaneously asking us to move beyond that into belief! Jesus addressed Thomas directly, inviting him to touch his wounds, thus bridging the chasm of doubt with tangible proof. He then challenged Thomas to ‘be not faithless, but believing.’

My Lord and my God.   

There is no suggestion in the passage that Thomas actually took up this invitation to touch the healing wounds of Calvary. Note that the author’s focus on the wounds emphasizes to us how much Jesus loved us and was prepared to suffer on our behalf. Those wounds had been prophesied by the prophet Isaiah many centuries before they were inflicted:

He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. Isa 53:3-5

Thomas did not need to touch the wounds. He had sight of the crucified and resurrected Saviour; all the evidence he needed was standing before him. Convinced and convicted by this encounter Thomas uttered a profound declaration of faith: ‘My Lord and my God!’ In one short exclamation he affirmed the deity of Jesus Christ and acknowledged his lordship. With his faith transcending scepticism to embrace divine truth and with his doubts forever settled Thomas committed himself to the service of his Lord.

What is the relevance of this story to us today? It is that Jesus acknowledged Thomas’s faith but he also pronounced a blessing on those who, without the benefit of first-hand evidence, would transfer from doubt to belief by faith; that is, taking God at his word and relying on his promises; hence us.

Now faith is the substance of things hoped for, the evidence of things not seen. Heb 11:1

Summation

The narrative of Thomas’s faith journey resonates with contemporary seekers grappling with doubts and uncertainties. Jesus’s response to Thomas exemplifies patience and understanding, encouraging faith amidst scepticism. If you are plagued with doubts, fears or sin I trust that you will be able to overcome your problems by getting a sight of the risen Christ. Like Thomas, may you move beyond doubt to embrace the profound truth of Christ’s divinity and lordship and experience the peace that only he can bestow. Be not faithless, but believing!

Perhaps at times you see something of yourself in Thomas; feeling alone, troubled, doubting and no longer active in the service of the Lord. You may have neglected attendance at the regular meetings of the church, even on a Sunday, as Thomas did. If so, there is much that you have missed; including Jesus, – for he is there:

For where two or three are gathered together in my name, there am I in the midst of them. Matthew 18:20

Ancient tradition holds that Thomas became a missionary, spreading the Gospel to distant lands. He went east, first evangelizing Parthia and then on to India where eventually he was martyred (see; Eusebius of Caesarea, Ecclesiastical History 3, 1; Acts of Thomas 1-2 and 17ff). Thomas willingly died for that which he once doubted.

Thomas’s journey from doubt to faith serves as a beacon for us today, convincing us to draw closer to the Lord Jesus Christ, to relinquish our issues, fears and doubts in his presence and receive his peace.

Doubt sees the obstacles…..Faith sees the way,

Doubt sees the darkest night…….Faith sees the day,

Doubt dreads to take a step…….Faith soars on high,

Doubt questions ‘Who believes?’……Faith answers ‘I’.

Let us boldly declare that we believe; echoing Thomas’s resounding affirmation of faith in the risen Christ: ‘my Lord and my God!’

Posted in Exposition

1 JOHN 2:24-29

Posted on by writtenexposition

John has already encouraged his followers by telling them (v.20) that they know all things because they possess the Holy Spirit. This is in contrast to those who deny that Jesus is the Christ and thus deny the Father as well as the Son.

ETERNAL LIFE

[24] The main translations do not make it clear that the word ‘you,’ as the first word in the verse, is emphatic. Some translations, such as the Darby Bible, convey this by opening the verse with ‘as for you.’ This shows that the apostle John is continuing to draw contrasts between the believers and the antichrists, as in vv. 22-23. He encourages his followers to make sure that the foundational truths that they had heard from the beginning of their Christian profession remain in them. If these teachings that they have heard from the beginning remain in them then they will remain in God the Father and his Son, Jesus Christ. The repetition of ‘which ye have heard from the beginning’ emphasizes the importance of adherence to the truths of the gospel message.

[25] The readers are reminded of the promise that ‘he’ (i.e. Jesus Christ himself) has given them, which is the gift of eternal life. In the Johannine Writings the word epaggelía (‘promise’) only occurs here and in 1 Jn 1:5, where it is translated ‘message.’ The promise referred to may be that given by Jesus in Jn 10:28.

[26 – 27] John now summarises what he has already written to them in vv. 18-25.

In v.26 he again addresses the topic of false teachers and adds to what he has already said by describing them as people ‘who are seducing you’; thus labelling them as deceivers who are trying to lead his readers astray. John, however, is writing to inform the believers and warn them about wrong teachings that would undermine their faith.

In v.27 he again refers to the spiritual resource that the believers have in the Holy Spirit who is the anointing (chrísma) from Jesus Christ (autós – ‘himself’, ‘the same’ – as in 2:20). This is another reason, besides the warning from John, why they need not be deceived by false teachers. The Holy Spirit instructs them about everything they need to know and what he teaches is truthful and reliable. They are to remain in the true teaching, as indeed they have, and thus abide in Christ.

[28 -29] ‘And now’ shows that John is about to move on to a different topic. He makes the transition by repeating the exhortation to his ‘little children’ (tekníon) to abide in Christ and asserts that doing so will produce two results at Christ’s Second Coming.

Abiding in Christ will bring confidence (parrēsía) when he shall appear (phaneróō – make know, manifest, visible). Parrēsía occurs four times in 1 John. It relates to confidence before Jesus Christ at the Parousia (2:28; 4:17) and confidence before God in prayer (3:21; 5:14).

In addition, abiding in Christ will result in ‘not being ashamed’ before him at his parousía (coming, advent, presence). This is the only reference to parousía in John’s writings. The word is also used for the second advent of Christ in the writings of Paul (1 Cor 15:23; 1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1,8), James (5:7,8) and Peter (2 Pet 1:16; 3:4,12).

Parousía is one of three technical terms the New Testament uses for the Second Coming of Christ. The others are epipháneia (2 Thess 2:8; 1 Tim 6:14; 2 Tim 4:1,8; Titus 2:13) and apokálupsis (1 Cor 1:7; 2 Thess 1:7; 1 Pet 1:7, 13).

Being confident and unashamed convey the idea that judgement is connected with the Parousia so in v.29 John advises his readers that since the judge is righteous they too ought to be righteous. i.e. do what is right, live in a manner that is acceptable to God. At the end of v.29 John introduces a topic that he will now take up in chapter three and to which he will return several times (3:9; 4:7; 5:1,4,18). The topic is the idea that Christians are ‘born of God’.

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

1 JOHN 2:3-11

Posted on by writtenexposition

The latter section of 1 John chapter 1 contains three assertions, aimed at false teachers, which begin with the expression ‘If we say.’ These are:

1:6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:

1:8 If we say that we have no sin, we deceive ourselves, and the truth is not in us.

1.10 If we say that we have not sinned, we make him a liar, and his word is not in us.

ASSURANCE

This section in chapter 2:3-11 contains another three assertions but these are aimed at believers, whose faith might have been rocked by false teaching and who are in need of assurance that they are genuine Christians. These assertions all begin with the expression ‘ the person who says’ ( KJV ‘he that saith’). They are:

2:4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

2:6 He that saith he abideth in him ought himself also so to walk, even as he walked.

2:9 He that saith he is in the light, and hateth his brother, is in darkness even until now.

These might actually be direct quotations from John’s opponents who were not genuine. Anyone, however, who can truthfully say: ‘I know him’, ‘I live in him’ and ‘I live in the light’ is sure to be a true Christian.

2:3 John introduces the theme of obedience and its relation to knowing God. He emphasizes that the evidence of a genuine relationship with God is seen in willingness to obey God’s commands. True knowledge of God is not just theoretical but results in a transformed life, characterized by a desire to follow God’s teachings and live in obedience to His will.

‘I KNOW HIM’

‘Hereby’ This phrase en toútō without a noun antecedent is a device John uses frequently in this epistle (2:3, 5, 3:10,16, 19, 24; 4:2, 6, 9, 10, 13; 5:2) to mark the change to new topic or to emphasize the importance of what he is about to say.

‘We know that we know.’ The first ‘we know’ is present tense and the second is perfect tense. The latter has the idea of ‘we have come to know’ indicating that the knowledge was obtained once for all and is continuing; it is a past experience that has ongoing consequences in the present.

‘him‘ Jesus Christ the Righteous One who is our advocate and propitiation (2:1-2).

2:4 John emphasizes his point by giving a negative example. He asserts that merely claiming to know God without obedience is a lie. Claiming to know God while living in disobedience is hypocritical and untrue. Our actions must match our words.

2:5 John restates positively the point that true knowledge of God should lead to a life of obedience and righteousness. When people genuinely obey God’s word, it is an indication that the love of God is being perfected or completed in them. By ‘the love of God’ does John mean their love for God (objective genitive) or God’s love for them (subjective genitive)? Both human love for God (cp. Ex 20:6; Jer 2:2) and God’s/Jesus’ love for human beings (cp. Jn 15: 9-10; 1 Jn 4:12) could be in view, but probably more the former.

An essential component of genuine love for God is obedience to God’s commands. It is a clear sign that one is truly a member of God’s family, and knows him intimately.

‘I LIVE IN HIM’

2:6 Once more John sets a high standard for the believers. Claiming to live (menṓ, remain) in Christ requires a life that emulates Jesus’ character, conduct, and teachings. This verse emphasizes that being a Christian involves imitating Christ and growing in Christlikeness in our daily lives. One must walk (peripatéō) as he walked.

THE COMMANDMENT IS BOTH OLD AND UP-TO-DATE

2:7 Having already mentioned the idea that the keeping of God’s/Jesus Christ’s commandments perfects love John now addresses the Christians as ‘beloved’ (agapētós)- N.B: other manuscripts read ‘brothers’ (adelphós). John assures his readers that his message is not a new teaching. ‘New’ has the idea of ‘novel’ or ‘previously unheard of’. The command to love had been around for a very long time e.g. ‘Love God and love your neighbour!’ (Deut 6:5; Lev 19:18; Mt 22:37-40; Rom 13:8; 2 Jn 6). This command is something that they had possessed (‘ye had’) ‘from the beginning’ i.e. since they first heard the gospel. Here ‘commandment’ in the singular, as elsewhere in John’s writings, refers to the commandment of love (Jn 13:34; 15:12; 1 Jn 3:23; 4:21; 2 Jn 5-6).

THE COMMANDMENT IS BOTH NEW AND TRUE

2:8 ‘Again’ i.e ‘on the other hand’ or ‘on second thought’. Here John seems to present a paradox by calling it both an old command and a new command. While the command to love one another is not new, in a sense it (‘which thing’) is new both in their case and in the case of Jesus Christ. For them it is new because they have recently come from darkness to light. As regards Christ it is new because he reaffirmed it. He called it new (Jn13:34) and exemplified it in his life (Mk 10:21; Jn 11:5,26; 13:1; 15:13; 19:26). Its full expression was realised first of all in Jesus Christ and now in them as they walk as he walked.

N.B. I have taken ‘which thing’ as referring to the command to love. Strictly speaking, this is grammatically incorrect as the noun ‘commandment’ is feminine but the pronoun ‘which thing’ is neuter. But what else could John have in mind? For various suggestions as to what ‘which thing’ might refer to please consult technical commentaries. As far as I know, there is not a satisfactory solution to this grammatical difficulty.

‘The darkness is passing (present tense) and the true light is now shining.’ John tells the believers that something wonderful is happening; darkness is dissipating (parágō) and the light is shining. This is a process that is not yet complete but will presumably be fulfilled at the Second Coming (2:18 ,28), which John reckons will be soon. The apostle Paul articulates a similar thought in Rom 13:12.

The concepts of darkness and light recur in the writings of John and make an appearance early in his Gospel as themes in the Prologue. For some thoughts on the themes in the Prologue (Jn 1:1-18) please see my previous posts:

(1) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(2) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(3) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(4) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(5) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

(6) THEMES IN THE PROLOGUE TO THE FOURTH GOSPEL.

‘I LIVE IN THE LIGHT’

2:9 John highlights the inconsistency of claiming to live in the light (in Christ) while harbouring hatred or ill-will towards a fellow believer (‘adelphós’ – ‘brother’, ‘one of the same origin’ – Whether singular ‘brother’ or plural ‘brethren’ this is a New Testament technical term for a Christian believer either male or female, generally speaking no gender distinction is implied e.g. Jn 21:23; Acts 9:30; Rom16:14). Love for others, especially within the Christian community, is a key marker of walking in the light of Christ.

2:10 John states that someone who loves his or her fellow believers lives in the light. Love enables believers to walk in righteousness and unity with one another, removing obstacles that might cause them to stumble or fall away from their faith.

2:11 John reiterates the significance of love by maintaining that hatred towards a fellow believer is evidence that someone in a state of spiritual darkness. Hatred blinds an individual to the truth and causes him to walk aimlessly without direction or understanding.

Thus John maintains that being in the light and hating one’s brother are mutually exclusive. With John there are no grey areas, there is either light or darkness, there is either love or hatred. He restates this thought in 3:15 and 4:20.

In the 1871 JFB ‘Commentary Critical and Explanatory of the Whole Bible’ the authors include a quotation which gives a useful summary of vv. 10-11:

“In him who loves there is neither blindness nor occasion of stumbling [to himself]: in him who does not love, there is both blindness and occasion of stumbling. He who hates his brother, is both a stumbling-block to himself, and stumbles against himself and everything within and without; he who loves has an unimpeded path” [BENGEL].

BIBLIOGRAPHY

Jamieson, R., Fausset, A. R., and Brown, D. Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 528.

1 JOHN 2:1-2

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

1 JOHN 2:1-2

Posted on by writtenexposition

2:1-2 JESUS CHRIST IS OUR ADVOCATE

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (KJV)

These two verses follow on from the previous chapter which is about Jesus Christ (1:1-4), Fellowship (mentioned 4 times in 1:3-7) and Sin/sins (9 times in 1:7-2:2). John addresses his audience affectionately as ‘my little children,’ showing his pastoral concern for those younger in the faith than he is and at the same time reminding them of his authority. Tekníon (‘little sons’) is the diminutive of the Greek ‘sons’ (‘son’ is téknon) and in this epistle occurs here and at 2:12; 3:18; 4:4, 5:21. A different word for ‘little children’ (paidíon meaning ‘infants) is used at 2:13,18. In John’s Gospel Jesus uses both words in addressing his disciples: tekníon in Jn 13:33 and paidíon in Jn 21:5.

John gives one of his reasons for writing as the desire that they avoid sinning but, at the same time, he acknowledges that they may still fall into sin at times. They are not sinless but they are to sin less.

‘And’ has the idea of ‘furthermore’. John recognizes that a Christian will sin from time to time. The change from the indefinite third person ‘any man’ to the first person plural ‘we’ is notable in that the apostle John includes himself along with those he is addressing as someone who is liable to sin. He assures them that believers who sin have an ‘advocate’ before God the Father in Jesus Christ. If those he is writing to (scholars often refer to them as ‘the Johannine community’) commit sin Jesus Christ is their advocate with the Father, just as he is John’s advocate too.

An advocate (paráklētos) is someone who is called to another person’s side to provide help or comfort. It can mean a legal adviser who represents someone in court but it refers more generally to someone who provides help of any kind. The main thought is of aid, encouragement or comfort. The emphasis is not so much on the ability of the advocate to help but on his dignity or standing as someone who can bring about a positive outcome for the person in trouble. In the New Testament the word occurs only here (2:1) and in The Upper Room Ministry section (Jn 13-17) of John’s Gospel (Jn 14:16, 26; 15:26; 16:7). In John’s Gospel the Paraclete is the Holy Spirit. On this point The Complete Word Study Dictionary helpfully comments that: ‘Christ designates the Holy Spirit as Paraclete (John 14:16), and calls Him állos, another, which means another of equal quality and not héteros, another of a different quality. Therefore, the Holy Spirit is designated by Jesus Christ as equal with Himself, i.e., God (1 John 2:1).’ In 1 John the Paraclete is Jesus Christ. He is described as ‘the Righteous One,’ emphasizing His perfect and sinless character, which qualifies him to be our advocate.

John goes on to explain that Jesus’ role as the advocate is rooted in His sacrificial work on the cross. He is the propitiation for our sins, which means His death on the cross reconciles us with God and satisfies God’s righteous demands for justice.

PROPITIATION

Verse 2 begins with ‘And,’ which tells us that what follows is another comment by John on the topic of sin. The word ‘He’ (lit. ‘himself’) keeps our attention focused on Jesus Christ. It is he, no one else, who is ‘the propitiation for our sins.’

The Greek word hilasmos here translated ‘propitiation’ occurs only twice in the New Testament; both occasions are in 1 John (2:2; 4:10). It is an act of atonement (the reconciliation of human beings with God) and a means of appeasing God’s wrath. The word carries two main connotations; propitiation and expiation. There is ongoing debate as to which is most prominent. Some scholars emphasize propitiation (an averting of God’s wrath), others expiation (removal of sin, cleansing). The object of propitiation is a person (God), the object of expiation is a problem (sin). Some Bible versions try to convey both ideas by translating hilasmos as ‘atoning sacrifice’. However, hilasmos does not focus on sin itself but on the means by which sins are dealt with and forgiven.

Jesus Christ the Righteous is the hilasmos. Because he is righteous he was able to be the sacrifice that is the means of appeasing the God’s anger and of delivering human beings from the defilement of sin. Sins are forgiven on the basis of his completed work on the cross.

Importantly, John clarifies that Jesus’ sacrifice as a means of propitiation is not for the benefit of a particular group (like the Johannine community) but is directed to the whole world. Kósmos is the universe or world and its contents; people and things. Here it may be a figure of speech (metonymy) meaning ‘the inhabitants of the world.’

Note that some translations, including the KJV, insert ‘the sins of‘ before ‘the whole world’ but this is not in the original. ‘For the whole world’ does not refer back to ‘for our sins’ but is one of three perí (concerning or regarding) clauses in verse 2, all of which link back to hilasmos.

‘himself the propitiation (hilasmos) –

  1. perí (concerning) our sins
  2. not perí (concerning) our own alone
  3. but also perí (concerning) the whole world‘

1 Jn 2:2 does not teach universalism. In 1 Jn 5:19 John clearly distinguishes between those who are ‘of God’ and ‘the world’.

For a detailed technical treatment of the words and grammar in verse 2, including the triple perí, please see:

Do, T., 2013, ‘Does πϵρὶ ὅλου του̑ κόμου imply “the sins of the whole world” in 1 John 2,2?’ Biblica, Vol. 94, No. 3, pp. 415–435.

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:18-23

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in General

LET THE PEACE OF GOD CALL THE SHOTS IN YOUR HEART!

Posted on by writtenexposition

‘And let the peace of God rule in your hearts.’ Colossians 3:15

I don’t know about you but I have never been much interested in sport. I do not follow any teams and am always at a loss when others start a conversation about cricket, soccer, rugby and (even at this Wimbledon season) tennis.

In the world of the New Testament it was athletic competitions with one winner rather than ball games or team sports that the people enjoyed. Since many of the big sporting events in those days were held in honour of pagan gods it is highly unlikely that the apostle Paul was a sports fanatic. However, he would certainly have been aware of major competitions like the four main Panhellenic Games: the Olympic, Pythian, Nemean and Isthmian Games. The latter games were held in honour of the sea-god Poseidon every two years at Corinth, a city where Paul lived for a year and a half (Acts 18:11).

Although not a fan Paul did make several allusions to sport in his letters:

APOSTLE PAUL’S REFERENCES TO ATHLETICS

1 Cor 9:24-27 speaks of the winner’s crown and the possibility of being disqualified.

2 Cor 5:10 mentions the judgement seat of Christ – bema – a raised platform on which the judges sat.

Galatians 2: 2 says; ‘lest I run or had run in vain.’

In Galatians 5:7 Paul again talks about running well (cp. Heb 12:1).

In Ephesians 6:12 he maintains: ‘we wrestle not against flesh and blood’

In Philippians 3:14 he says: ‘I press toward the mark for the prize of the high calling in Christ.’

Near the end of his life Paul wrote: ‘I have fought the good fight, I have finished the race, and I have remained faithful. And now the prize awaits me—the crown of righteousness, which the Lord, the righteous Judge, will give me on the day of his return. And the prize is not just for me but for all who eagerly look forward to his appearing.’ 2 Tim 4:7-8 (NLT)

Here in Colossians 3:15 the reference is not to competitors but to someone who moderates a sporting event – a referee or umpire .

The term ‘rule’ is the verb brabeúō which describes the activity of an umpire at the games. It means ‘to act as an umpire (brabeus)’.

Paul’s advice to the Christians at Colosse was: ‘Let the peace of God be the umpire in your hearts!’

In other words:

‘Let the peace of God call the shots in your life!

‘Let the peace of God be the umpire that settles your emotions and your decisions!

‘Let the peace of God rule in your hearts!’

How do most of us react whenever we have a bad day, when things are uncertain and everything seems to get on top of us? Often we get grumpy, irritable and upset.

In this verse the apostle Paul tells us that whenever we confront difficult situations we should let God’s peace dominate every emotion. We must choose to let God’s peace settle any detrimental thoughts and feelings that might rise up in our minds. We are not to get into an emotional frenzy. The peace that comes from God will be a guide that orders and directs our decisions, relationships and actions but order to let this peace call the shots we must acknowledge the lordship of Jesus Christ and follow his instructions.

Whenever we let this umpire called ‘divine peace’ control the game of life all decisions will be correct. There will be no anxiety, fretfulness or worry, and definitely no need for the spiritual equivalent of review technology like Hawk-Eye.

So, whenever overwhelmed by problems or emotions that would disturb us, we ought to stop, refocus, and let God’s peace call the shots in our hearts.

The umpire always has the final say. Does God’s peace serve as umpire in your heart, and in mine?

‘And let the peace of God rule in your hearts.’ Colossians 3:15

Posted in General

COME, SEE, GO, TELL

Posted on by writtenexposition

Matthew 28:5-7

5 ‘And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.
6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
7 And go quickly, and tell his disciples that he is risen from the dead;’

In these verses from Matthew’s gospel there are four verbs which, for me, sum up the message of Easter. The four words are imperatives, i.e. they give an order or instruction. They are commands.  COME, SEE, GO, TELL.

The Lord Jesus had been betrayed by Judas Iscariot, forsaken by his disciples, denied by Peter, tried by the Jewish and Roman authorities, sentenced by Pontius Pilate, crucified at Calvary, and buried in a new tomb belonging to Joseph of Arimathea. Afterwards, on the morning of the first day of the week, some women came to the garden tomb to anoint the body of Jesus with spices. Would they be able to gain access?

When they arrived they were surprised to find that there had been a great earthquake and a large stone that sealed the entrance to the tomb had been rolled back by an angel. He said that they were not to fear and that he knew that they were seeking Jesus. So he told them to ‘come.’

COME!

The Bible contains many invitations! The word “come” occurs often in the Bible. The first mention is in Gen. 7:1 when God called Noah and his family to come into the ark so that they might be saved from the flood. For Noah and his family to be saved they had accept the Lord’s invitation. This is still true today.

Jesus issued that same invitation in Matthew 11:28. ‘Come unto me, all ye that labour and are heavy laden, and I will give you rest.’ That invitation still goes out to all who labour under the heavy burden of sin and guilt. Come, by faith, to the one who is no longer in the tomb! He has risen from the dead and is now in heaven! Come to Jesus who offers forgiveness, support and relief!


SEE!

The words ‘look’ and ‘see’ are similar but not exactly the same in meaning. When we casually look at something, we may not fully grasp what we are looking at. We may not comprehend the significance. By contrast, when we truly ‘see’ something we understand it. The angel wanted the women to ‘see’ (grasp and understand) that the tomb was empty; that Christ had risen from the dead and is alive forever.

GO!

The women were told to go. There was no suggestion or intention that from then on they should just stare into the empty tomb. As soon as we reach the point of seeing the empty tomb and trusting the living Lord Jesus Christ as Saviour, we must ‘go’. We ought to go and learn more about him. We should go to him in prayer. We need to go and fellowship with like-minded believers (Acts 2:42).

TELL!

The women were instructed to tell the disciples about the resurrection. We too ought to tell the good news to those who are lost and dying. It is neither necessary nor practical for everyone to be involved in missionary activity abroad. You can do it wherever you are. In Mark 5 a demon-possessed man who was healed by Jesus wanted to journey with the Lord but was told instead to go home to his friends and tell the great things the Lord had done for him (Mk 5:19).

Have you COME? Do you SEE? If so, GO and live for him and TELL others about what he has done for you.

‘He is not here: for he is risen!’

The message of Easter is COME, SEE, GO, TELL

Posted in General

THE MANNA POINTED TO JESUS CHRIST

Posted on by writtenexposition

READING: Exodus 16:4, 14-18; Numbers 11:7-9; John 6:35, 41, 48, 51.

It was bread from heaven – divine source – heavenly: Exod 16:4; Neh 9:15; Jn 6:33, 35, 41, 48, 51

It was small in size – humanity, humility Exod 16:14

It was round in shape – eternity – Exod 16:14

It was white in colour – purity – Exod 16:31

It was sweet to the taste – Psa 34:8; 1 Pet 2:3-4

It was sufficient for all. – Exod 16: 16-18

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1 PETER 5:5-14 – CLOSING WORDS

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1 Peter 5:5-7 EXHORTATION TO ASSEMBLY MEMBERS

1 Peter 5:8-11 A WARNING ABOUT THE ADVERSARY

1 Peter 5:12-14 FAREWELL AND FINAL GREETINGS

5:5-7 Just as in 3:1, 7 Peter uses the word ‘likewise’ to stay on the same subject but address his remarks to a different group of people. Here he continues with the idea of subordination and, having addressed the elders in v.1, now addresses the ‘younger.’ Although ‘younger’ is masculine Peter possibly has in mind every member of the assembly who was not an elder, rather than just the younger men. He instructs them to be subject to the elders (church leaders).

Without diminishing the leadership role Peter exhorts them all, including elders, to have an attitude of subordination to one another and to ‘clothe’ (egkombóomai) themselves with humility. This word is derived from egkómbōma – an apron or garment with strings that a slave wore when working. Humility (tapeinophrosúnē) is the attitude of lowliness of mind that Christians ought to display toward one another. A similar sentiment using the same word is expressed by the apostle Paul in Eph 4:2; Phil 2:3 and Col 3:12. Peter asserts that this is the will of God by quoting Prov 3:34 LXX. That verse is also quoted in James 4:6; a similar passage which also refers to resisting the devil (4:7) and to humbling oneself before God, who will later exalt (4:10).

The thought changes from humility in relation to others to humility before God. ‘Therefore’ (i.e. because God resists the arrogant but honours the humble) they should also subordinate themselves to God, knowing that he will exalt them in due time. They are to accept that, despite the persecution and uncomfortable situation in which they find themselves, everything is under God’s control (‘powerful hand’). The mighty hand of God is an Old Testament idea: Exod 12:3, 9, 14,16; Deut 9:26; Ezek 20:33.

Divine Provision – God gives grace to the humble.

Divine Promotion – God will exalt the humble in due time.

The contrast is between humbling and raising up. See 1 Sam 2:7-9; Ezek 17:24; Mt 23:12; Lk 1:52; 14:11; 18:14.

5:7 DON’T WORRY

‘Casting all your care upon him; for he careth for you.’ 1 Peter 5:7 This is not an imperative but a participle following ‘humble yourselves’ (6a). See Psa 55:22.

It is interesting that the apostle Peter employed a term from his former occupation as a fisherman to advise Christians how to handle the cares and worries of daily life. What does ‘casting’ involve? It calls for ‘throwing away’ and ‘letting go.’ This verse falls naturally into two sections; each emphasizing a responsibility. Our part: ‘casting all your care upon him’ and God’s part: ‘he careth for you.’ Let us follow Peter’s advice, bearing in mind those two parts. We do the casting, God does the caring.

The Action: ‘casting’

The Amount: ‘all’

The Advocate ‘on him’

The Affection: ‘he careth’

The Administration: ‘for you’

5:8 STAY AWAKE

‘Be sober’ (nḗphō) – be serious i.e. stay focused

‘Be vigilant’ (grēgoreúō) – stay awake.

Peter knew from experience how difficult it was to stay awake. He fell asleep in the Lord’s hour of need. Grēgoreúō is the word for ‘watch’ in the Gethsemane episode and occurs three times in Mark’s account (14:34, 37, 38).

‘And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch…..And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation…’

By the way: The Lord Jesus had asked his disciples to watch and pray with Him in the Garden of Gethsemane, to help him through a difficult time. He was praying and suffering anguish such as no-one has ever suffered and went back to receive encouragement from his friends – but they were asleep. He woke them the first time, but thereafter let them sleep. Jesus had to bear his burden alone. Peter and the others who slept were able to serve him later on but never again did they have the opportunity to watch with Jesus in his hour of agony. The friend you fail today, you may not see again tomorrow. You may never have another opportunity to encourage, or display an act of kindness. Now back to the passage under consideration

5:9 FIGHT THE ADVERSARY

Peter tells them to keep calm and stay awake because there is a serious threat. Peter knew from experience how dangerous Satan was (Lk 22:31). The adversary is like a lion circling to ‘gulp them down’ (katapínō). This word can also mean ‘destroy’ or ‘overwhelm.’ Peter warns the believers about the person, power and purpose of Satan.

His Desire: ‘your adversary’ – He is an enemy.

His Danger: ‘a roaring lion’ – He is a formidable foe. – Psa 22:13

His Disposition: ‘ the devil’ – He slanders and falsely accuses.

His Determination: ‘walketh about’ – He never gives up.- Job 1:7

His Devouring: ‘may devour’

His Defeat: ‘resist stedfast in the faith’

They are to resist the Devil, firm in their faith. Firm and determined opposition is imperative. They are not told how to resist here but see Eph 6:10-13. The reference is most likely to their personal faith rather than faithfulness or the body of truth. A motivating factor in resisting the devil is knowing, as they do, that they have solidarity with other believers. The same kinds of sufferings are being experienced by the worldwide ‘brother hood’ (adelphótēs). Peter sets the suffering of Christian believers in Asia Minor in a global perspective.

‘ World’ – could be earth, inhabited world or world order.

5:10 ‘But’ – they have one who is more than a match for the adversary. He is the ‘God of all grace’ i.e. he gives help in every situation. He is the one who has called them in Christ (see also 1 Pet 1:15; 3:9, 21) to eternal glory. Their trials on earth will be short-lived but their glory will be eternal. Olígos could mean ‘little’ (a bit) but since the contrast here is with eternal glory it must mean a ‘little while.’

Next comes a promise, in the future tense. It is not a prayer. Four strong verbs emphasize their permanent vindication:

RESTORE (katartízō) complete, put back in order. For example, the fishing nets in Mt 4:21.

ESTABLISH (stērízō) make permanent. For example, the great gulf fixed in Lk 16:26.

STRENGTHEN (sthenóō) make strong.

SETTLE (themelióō) to lay on a firm foundation, secure by fixing firmly in place.

5:11 A doxology similar to that in 4:11b.

5:12-14 FAREWELL AND FINAL GREETINGS

‘By Silas’ See my post SILVANUS

For commendation of the bearer of a letter see: 1 Cor 16:10-11; Eph 6:21-22; Col 4:7-9; Tit 3:12-13.

‘Exhorting’ This could be a one word summary of 1 Peter. This letter gives instruction and encouragement to face persecution with hope and patience.

‘Testifying’ bearing witness. What he says carries weight.

‘God’s true grace’ This is the state they will enter at the unveiling of Jesus Christ (1:3). It is authentic, God will certainly fulfil his promises.

‘She who is at Babylon, elect like you, sends you her greetings’

Who was the lady? a) Peter’s wife 1 Cor 9:5? b) the church in the area Peter was writing from? A picturesque description. Compare 2 John 13.

What does ‘Babylon ‘ refer to? It is unlikely that the author was writing from Babylon on the Euphrates as it lay in ruins at that time. It is possible that he wrote from Rome. The city may have been a metaphor for a place of evil ( Rev 14:8; 17:5,18; 18:2. It was the capital of the pagan world. Or. since Babylon would have conjured up the idea of the Dispersion and the Exile in the minds of the Jewish believers the church at Rome was thought to be in Babylon because that was its place of exile. The Christians were sojourners and temporary aliens (1:1, 17;2:11).

‘Marcus my son’ John Mark the Evangelist. Peter had a close relationship with Mark.

The Christians are ‘all’ to greet each other with a kiss of love.

The letter closes with a prayer that this persecuted church will know peace. The peace is in Christ.

Peace as a Gift John 14:27

Peace as a Guard Phil 4:7

Peace as a Guide Col 3:15

Peace as a Goal Heb 12:14

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

1 PETER 5:1-4 – EXHORTATION TO ELDERS

Posted in Exposition

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

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4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

4:12-19 SUFFERING FOR THE GLORY OF GOD

4:7-11 CHRISTIAN BEHAVIOUR AS THE END APPROACHES

[4:7] The conjunction ‘but’ connects this passage back to the judgement of God (v.5). That is part of the consummation of history which is here called ‘the End’. That time is ‘at hand’ (Mk 1:15; Rom 13:12). For similar expressions see:

  • 1 Cor 7:29 ‘the time is short’.
  • Heb 10:25 ‘as ye see the day approaching’.
  • 1 Jn 2:18 ‘it is the last time’.

In light of the nearness of ‘the End’ Christians ought to be watchful and well-behaved (Mt 24:45-25;13; Mk 13:33-37; Rom 13:11-14; Phil 4:4-6; Heb 10:23-31; Jas 5:7-11; Rev 22:12).

‘sober’ (sōphronéō) self-controlled They are to remain clear-headed and not get overly-excited or emotional (see 2 Thess 2:2). It is not necessary for them to give up their usual routine, they are to be disciplined (nḗphō) and alert so that they can pray.

[4:8] Above everything else they are to keep their love for one another at full strength (see 1:22; 2:17) for love will cover a multitude of sins. This is a quotation from Prov 10:12. They are not to harbour grudges but overlook the offences of others.

‘fervent’ intense (ektenḗs)

‘have’ hold fast, adhere, cling (échō)

[4:9] ‘be hospitable’ (philóxenos)

This probably refers to the hosting of travelling apostles or other Christians. Hospitality was to be exercised without grumbling, especially perhaps should the visitors decide to overstay.

[4:10-11] ‘As every man hath received the gift (chárisma), even so minister the same one to another, as good stewards of the manifold grace (cháris) of God.’

This is a general exhortation to Christians to use whatever gift they have received for the benefit of others. Every Christian is a steward (oikonómos). In those days a steward was the slave entrusted with managing his master’s household and property. The local church is viewed as a household in 1Tim 3:5, 15.

‘As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.’

(poikílos) means many in number and varied in kind. God’s grace is diversified, it is bestowed freely and takes many forms. The word ‘manifold’ occurs twice in 1 Peter:

1 Pet 1:6 ‘manifold temptations’

1 Pet 4:10 ’ manifold grace of God’

Peter mentions two categories of gift which perhaps together stand for all of the gifts. These are a) speaking and b) serving. His not concern is not just with the gifts but also how they are exercised.

Those who speak (preach and teach) should speak realizing that they are speaking the words of God ( 2 Cor 5:20; 1 Thess 2:13). ‘Oracles’ are divine utterances (Acts 7:38; Rom 3:2). Those who serve are not to depend upon their own resources but must rely on the strength that God supplies. Keating (2011, p.108) comments: ‘Our ability to exercise these gifts does not come from within us — God himself supplies the words to speak and the strength to serve.’

‘Giveth’ – supplies (chorēgéō) This verb originally referred to the provision of a choir for a public festival at the benefactor’s own expense. Eventually it carried the idea of lavish or unstinting giving.

All speaking and serving should have the glorification of God through Jesus Christ as the chief aim.

V.11 finishes with a short doxology to God, the relative pronoun does not refer to Jesus Christ but to God. ‘Glory’ links to ‘glorified’ in the previous clause. ‘Dominion’ (krátos) is power, might, sovereignty. The doxology, like many in the Bible, ends with an ‘Amen’ – may it be so! (Neh 8:6; Psa 41:13; Rom 1:25; Gal 1:5; Phil 4:20; 1 Pet 5 :11).

From its first mention in Num 5:22 and a passage in Deut 27:15–26 (where the word appears 12 times) it would seem that ‘Amen’ started life in the Old Testament as a sort of legal shortcut. Instead of formally repeating all the words of an oath, Israelites would merely say: ‘Amen.’ ie, ‘I agree with that.’

4:12-19 SUFFERING FOR THE GLORY OF GOD

This section returns to the theme of suffering which was introduced in 1:6 and which has been present throughout the letter so far (1:6-7; 2:18-25; 3:9-18; 4:1-4). There is no noticeable connection between this section and the previous verses but there are a few less obvious links.

  • The word (xenízō) meaning ‘think it strange’ or ‘be surprised’ is used in v. 4 and v.12.
  • The notion of glorifying God occurs in v. 11 and in v.16.
  • The idea of impending judgement is in v.5 and in vv.17-18.

4:12-16 The Christians will be partakers of Christ’s suffering. Peter reminds these ‘strangers’ and ‘aliens’ (1:1; 2:11) that even in their trials they are ‘beloved’ (agapētós). Using word play (see xenízō v.4) they are not to be ‘shocked’ (xenízō) as if it would be a ‘strange’ (xénos) thing for them to face a ‘fiery ordeal’ (púrōsis) lit. ’burning’. It is to try them: the word ‘is’ (gínomai); a present participle meaning ‘to begin to be.’ Their trial would be ongoing, not just a one-off event.

[13-16]

v.13 They will have future glory.

v. 14 God will have present glory.

‘But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.’

Their fiery trial amounts to ‘sharing’ (koinōnéṓ̄) in the sufferings of the Messiah. This should cause them to ‘rejoice’ (chairete) and also, when Christ’s glory is revealed, they will then ‘rejoice with exultation’ ( charete agalliomenoi).

Note the word ‘also.’ Their rejoicing in suffering now is but a foretaste of the rapturous joy they will experience when the glory of Christ will be fully revealed.

When Christians are insulted on account of Christ they are ‘blessed,’ not just in the future but in the present time. This section is reminiscent of the beatitudes in Mt 5:11-12. Peter has already mentioned the topic of suffering unjustly in 2:20 and 3:17.

The verb ‘to insult’ or ‘reproach’ (oneidízō), and its noun (oneidismós), is used elsewhere to describe how Jesus Christ was treated:

Mt 27:44 ‘cast…in his teeth.’

Rom 15:3 ‘that reproached thee.’

Heb 11:26 ‘the reproach of Christ

Heb 13:13 ‘bearing his reproach.’

The Christians who suffer unjustly because of Christ are already blessed for (i.e because) ‘the spirit of glory and of God resteth’ upon them. Achtemeier (2009, p.308) comments:

‘The clause is framed in uncharacteristically awkward prose …with repeated neuter articles preceding genitival phrases tied together with a coordinating “and,” thus making both phrases appear to modify “Spirit. “

J. N. D. Kelly (1969, p.186) explains:

‘In part the wording is inspired by LXX Is. xi. 2 (‘and the Spirit of God shall rest upon him’). But while the broad meaning of the sentence is reasonably clear, the Greek is bafflingly difficult to construe, and it is possible that the original text (copyists very soon began altering it) is lost. As the text stands, we have the neuter definite article with the genitive ‘of the glory’ (to tes doxes) followed by and, and then a second neuter definite article with Spirit of God (to tou theou pneuma). The article may be repeated so as to give emphasis: ‘the Spirit of the glory—yes, the Spirit of God’. In both cases, on this assumption, it is one and the same Spirit, the genitives denoting its possessor and source, which is first (because of the mention of glory in 13) described as ‘the glory’, and then for purposes of clarification as ‘God’. Admittedly the reduplicated article is cumbersome, but this is the best sense that can be made of the sentence. An alternative explanation is that two distinct subjects are required, and so we should take ‘the of the glory’ as a substantival phrase equivalent to ‘the presence of the glory’, i.e. the Shekinah; but the precedents quoted for this use of the bare article (Mt. xxi. 21; i Cor. x. 24; Jas. iv. 14; 2 Pet. ii. 22) are instances of a well recognized usage which is of dubious relevance here. The motive, too, for this curious periphrasis, alleged to be reverence, is odd in view of the writer’s readiness to speak of the divine glory elsewhere.’

‘On their part he (it) is evil spoken of, but on your part he (it) is glorified’ probably refers back to the ‘name of Christ’ in v.14a.

Verse 15 begins with a ‘But.’ Peter reminds his readers that the promised blessedness does not apply to those who are badly treated for criminal behaviour. He gives four categories which seem to be listed in descending order of gravity:

1) Murderer

2) Thief

3) Evildoer (kakopoiós) see 2:12,14; 3:17

4) Busybody (allotrioepískopos) mischief-maker, meddler, one who gets involved in the affairs of other people.

This is a hapax legomenon, a word that occurs just once in a body of literature. There are more than fifty such words in 1 Peter. A list of New Testament hapax legomena may be viewed or downloaded here.

There is no shame, however, in someone suffering as a ‘Christian’ (follower of Christ) but he should rather glorify God ‘on this behalf’ i.e. on being described as a Christian, on account of bearing the name ‘Christian.’ This is one of the earliest (see Acts 11:26; 26:28) occurrences of ‘Christian and the first to bring out the stigma ‘(ashamed’ v.16) attached to such a designation in the society of the time.

[17-19] ‘For’ explains the reason why Christians who suffer unjustly should give God glory in that situation. Peter is assuring the Christians that those who persecute them will not go unpunished. They must realize that God’s first concern is with believers, he will certainly turn his attention to the ungodly sinners later. In fact, the suffering which the believers endure now represents the beginning of God’s final judgement (note the absolute tó kríma ‘the judgement’) on all human beings see 1: 17; 2:23; 4:5.

The idea that judgement will start with God’s people is present in the Old Testament:

‘Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.’ Isa 10:12

‘For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.’ Jer 25:29

‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.’ Ezek 9:6

Also:

‘Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people.

In fact, not to let the impious alone for long, but to punish them immediately, is a sign of great kindness.
For in the case of the other nations the Lord waits patiently to punish them until they have reached the full measure of their sins; but he does not deal in this way with us,
in order that he may not take vengeance on us afterward when our sins have reached their height.’ 2 Macc 6:12-15 RSV


‘So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.’ 2 Thess 5:4-8

Peter emphasizes the point that it is much better to suffer the refining judgement of God as a Christian now than the later damnation of the ungodly who reject God’s good news. He does this by use of two parallel questions each beginning with ‘And.’

v. 17b ‘and if it first begin at us, what shall the end be of them that obey not the gospel of God?,

v.18 ‘And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?’

These two questions have much the same meaning, the latter is almost an exact citation of Proverbs 11:31 LXX.

The conclusion of v.19 is that in such circumstances Christians ought to realize that their suffering is not random but is in accord with the will of God. They must therefore commit their souls (i.e. themselves’) to God and continue in active well-doing. God is the faithful Creator, he has the power to create and therefore has the power to sustain them. He is someone who can be trusted. The word (ktístēs) for Creator occurs only here in the New Testament.

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS

Posted in Exposition

1 PETER 5:1-4 – EXHORTATION TO ELDERS

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Chapter five naturally divides into the following sections:

5:1-4 Exhortation to elders

5:5-7 Exhortation to church members

5:8-11 A warning about the adversary

5:12-14 Farewell and final greetings

5:1-4 EXHORTATION TO ELDERS

‘The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God’s heritage, but being examples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.‘

[1] Peter refers to the leaders of the Asian churches as ‘elders’ and says that he considers himself an elder as well.

Various terms are used for church leaders in the New Testament. For example:

Phil 1:1 ‘to the bishops and deacons.’

1 Tim 3:1-7 The qualifications of ‘the bishop’ (singular).

1 Tim 3: 8-13 The qualifications of ‘the deacons’ (plural).

1 Tim 5:1; 17-22 Instructions about ‘elders.’

Titus 1:5-9 ‘Elders’ in v1, ‘bishop’ in v7 – the terms seem to be used interchangeably as the same responsibilities are in view.

For further reading view my posts:

(1) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – INTRODUCTION

(2) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – QUALIFICATIONS

(3) THE PRESBYTER-BISHOP IN THE PASTORAL EPISTLES – CONCLUSION AND  BIBLIOGRAPHY

The word ‘so’ or ‘therefore’ (oun – also occurs in 3:7; 5:13) is not included here in most Bible translations. It may refer back to ‘well doing’ in 4:19 or possibly to the idea of judgement beginning at the house of God in 4:17. The Old Testament background for this is Ezek 9:6.

Peter uses the first person (‘I exhort’) followed by an imperative (‘feed’). The first person was last used in 2:11 (‘I beseech’) where it was followed by an infinitive (‘[to] abstain’). He is strongly encouraging them to comply with his request.

‘Elder’ (presbuteros) here refers to a church leader rather than just to an older man (Acts 14;23; 1 Cor 12:28; Phil 1:1; 1Thess 5:12). Peter adds weight to his exhortation by saying that he is a ‘fellow-elder'(sympresbuteros). This word occurs nowhere else in Greek literature and was probably coined by Peter. He can therefore relate to the responsibilities that elders carry. Since Peter did not claim to have a higher position than other elders we can be certain that he was not a pope.

He also claims that he is a witness (martus) to Christ’s sufferings. Does this mean that he was an actual eyewitness or just ‘one who testifies?’ For examples of the former meaning see Mk 14:63; Acts 7:58 and 2 Cor 13:1. For the latter meaning see Lk 24:48; Acts 1:8; 22:15. There may be suffering involved (Acts 22:20; Rev 2:13; 17:6).

Peter will be ‘a partaker in the glory which is going to be revealed’ (cp. 4:13). Presumably the force of ‘fellow’ elder carries on so that he is also a fellow-witness and a fellow-partaker in the glory. There may be a special glory for faithful elders.

[2] ‘feed the flock of God which is among you’ Using pastoral imagery Peter exhorts the elders to tend the flock of God in their charge. They were to feed, guard and guide the believers. There is a play on words here. The verb poimaínō (act as shepherd) and the noun poímnion (flock) are from the same root and in English would be something like ‘shepherd the sheep.’ The elders are to oversee (episkopéō) the flock of God (it belongs to God, not then). They are to function as overseers i.e. take upon themselves and carry out pastoral responsibility. Shepherding and oversight have already been linked in 2:25.

The idea of God’s people as a flock is present in both the Old Testament (Psa 23; Isa 40:11; Jer 23:1-4; Ezek 34:1-10) and in the New Testament (Jn 21:15-17; Acts 20:28). Some church leaders are designated ‘shepherds’ (KJV pastors) in Eph 4:11. This, however, describes the work they do, it is not a clerical title (‘Pastor’). How the elders must supervise (episkopéō) the flock is set out in a series of three antitheses or contrasts. The negative is given first, followed by the positive.

i. ‘not by constraint but willingly’

The elders are not to lead by constraint ( i.e. as a result of coercion or compulsion by others), but willingly (i.e. voluntarily and eagerly). To be a willing volunteer in spite of possible danger and government scrutiny, is ‘according to God’ (i.e. as God would have it).

ii. ‘not for filthy lucre, but of a ready mind’

The elders ought to take up the role because they eagerly wish to serve others and are not to be motivated by desire for financial gain. They must wish to give rather than get.

iii. ‘neither as being lords over God’s heritage, but being ensamples to the flock’

[3] The elders are not to lord it over (katakurieúō) those (klḗros) whom God has allotted to them but are to set them an example by how they live their own lives. Those who have been assigned to the elders are ‘the flock’ of 5:2. Jesus himself gave a similar instruction to the apostles in Mt 20:25-27; Mk 19:42-45; Lk 22:25-27.

[4] Peter here describes the Lord Jesus as the ‘chief shepherd’ (archipoímēn), one who oversees other shepherds when a flock is so large that more than one shepherd is required. Peter promises the elders that if they faithfully carry out their pastoral duties as undershepherds then they will receive an unfading reward when the chief shepherd is revealed. The reward is a crown of glory; this image of a crown as a reward would have been familiar to Peter’s first readers, The crown awarded to faithful elders will be everlasting.

Note:

Jn 10:11 ‘the good shepherd’

Heb 13:20 ‘ the great shepherd’

1 Pet 5:4 ‘the chief shepherd’

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:1-6 THE GOSPEL PREACHED TO THE DEAD

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

1 PETER 5:5-14 – CLOSING WORDS

Posted in Roman names

KING HEROD AGRIPPA II (BIBLIOGRAPHY)

Posted on by writtenexposition

BOOKS

Aymer, M., Kittredge, C. and Sánchez, D., 2016. The Gospels and Acts, Minneapolis: Fortress Press

Barrett, C.K., 2002, Acts of the Apostles: A Shorter Commentary. Bloomsbury Publishing.

‌Baur, F. C., 1876. Paul The Apostle Of Jesus Christ, His Life and Work, His Epistles and His Doctrine: A Contribution to A Critical History Of Primitive Christianity, Vol. 1., London: Williams and Norgate

Balch, D. and Osiek, C., 2003. Early Christian Families in Context: an Interdisciplinary Dialogue. Cambridge: UK: Eerdmans.

Bruce, F. F., 1990. The Acts of the Apostles: The Greek Text With Introduction and Commentary, Grand Rapids, Wm. B Eerdmans Publishing Co.

Conzelmann, H. and Epp, E. J., 1987,  Acts of the Apostles. Hermeneia: A Critical & Histor.

‌Dunn, J. D. G., 1992. The Acts of the Apostles, Grand Rapids, Wm. B Eerdmans Publishing Co.

Earle, R, 1988, The Acts of the Apostles, Nicholasville, KY: Schmul Publishing Company

Gooding, D. W. 1990, True to the Faith: The Acts of the Apostles – Defining and Defending the Gospel, Belfast: Myrtlefield House

Green, M., 2004, Thirty Years That Changed the World: The Book of Acts for Today, Grand Rapids, Wm. B Eerdmans Publishing Co.

Haenchen, E., 1971, The Acts of the Apostles: A Commentary, Philadelphia: The Westminster Press

Horton, S. M, 1981, Acts, Springfield, Mo: Logion Press.

Jacobson, D. M., 2019, Agrippa II: The Last of the Herods, London: Routledge

Jennings, W. J., 2017, Acts: A Theological Commentary on the Bible, Louisville, KY: Westminster John Knox Press

Johnston, L. T., 1992, The Acts of the Apostles, Collegeville, Minn: The Liturgical Press

Jones, A. H. M., 1967, The Herods of Judaea, London, Clarendon Press

Keener, C.S., 2015,  Acts, Vol. 4, 24 :1-28 : 31 : An Exegetical Commentary. Grand Rapids, Mich.: Baker Academic.

Lightfoot, J. B. and Witherington, B., 2014,  The Acts of the Apostles : a New Commentary. Downers Grove, Illinois: Ivp Academic/Intervarsity Press.

Lyttelton, G, 1747, Observations on the Conversion and Apostleship of St. Paul. In a Letter tο Gilbert West, Esq., London : Printed for R. Dodsley, and sold by M. Cooper

‌MacArthur, J., 1986, Paul on Trial, Chicago: Moody Press

Marshall, I. H., 2008, Acts : an Introduction and Commentary. Nottingham: Inter-Varsity Press / Ivp Academic.

‌Montgomery, R. M, 2002, Great Events in Early Church History: Development and Spread of the Christian Faith as Recorded in the Book of Acts, Fort Worth, TX: Star Bible Publications

Neagoe, A., 2002, The Trial of the Gospel. Cambridge, U.K.: Cambridge University Press

Pervo, R. I., 2009, Acts: A Commentary, Minneapolis, Minn: Fortress Press.

Sanford, W., 1972, Church Alive. Regal Books.

Seesengood, R. P., 2010, Paul: A Brief History, Chicester: Wiley-Blackwell

Schürer, E., Millar, F., Vermès, G., Black, M., Goodman, M. and Vermes, P., 2014, The History of the Jewish People in the Age of Jesus Christ (175 B.C. – A.D. 135). 1st ed. New York: Bloomsbury T & T Clark

Sherwin-White, A. N., 2004, Roman Society and Roman Law in the New Testament:The Sarum Lectures 1960-1961, Eugene, OR: Wipf & Stock Publishers

Stendahl, K., 1976, Paul Among Jews and Gentiles & Other Essays, Philadelphia, Fortress Press

Talbert, C. H., 2005. Reading Acts: A Literary and Theological Commentary on the Acts of the Apostles, Macon, GA: Smith & Helwys Publishing, Inc.

Tannehill, R., 1986, The Narrative Unity of Luke-Acts: A Literary Interpretation – Vol. 2 The Acts of the Apostles, Minneapolis, Minn: Fortress Press

Taushev, A., 2017. The Acts of the Apostles, New York: Holy Trinity Seminary Press

Udoh, E. F., 2020. To Caesar What Is Caesar’s: Tribute, Taxes, and Imperial Administration in Early Roman Palestine, Providence, Rhode Island: Brown Judaic Studies

Wilkins, M., Evans, C., Bock, D., Köstenberger, A. and Howard, J., 2013, The Holman Apologetics Commentary on the Bible: The Gospels and Acts, Nashville: B & H Publishing Group

JOURNAL ARTICLES

Allison Jr., D. C., 2016, ‘Acts 9:1–9, 22:6–11, 26:12–18: Paul and Ezekiel’, Journal of Biblical Literature, Vol. 135, No. 4, pp. 807-826

Bunine, A., 2004, Paul, Jacques, Félix, Festus et Les Autres: Pour Une Révision de la Chronologie des Derniers Procurateurs de Palestine, Revue Biblique, Vol. 111, No.3, pp. 387-408

Bunine, A., 2004, Paul, Jacques, Félix, Festus et Les Autres: Pour Une Révision de la Chronologie des Derniers Procurateurs de Palestine (suite et fin), Revue Biblique, Vol. 111, No.4, pp. 531-562

Dupont, J., 1961, Aequitas Romana: Notes sur Actes, 25,16, Recherches de Science Religieuse, Vol 49, No.3, pp. 354-385 available: https://gallica.bnf.fr/ark:/12148/bpt6k9816413w/f36.item.r=aequitas%20romana

Faunce, W. H. P., 1896, ‘Paul before Agrippa’. The Biblical World, Vol. 7, No. 2, pp. 6-93

Foerster, G., 1975, The Early History of Caesarea, Bulletin of the American Schools of Oriental Research. Supplementary Studies, (19), pp. 9-22

Fredriksen, P, 1986, ‘Paul and Augustine: Conversion Narratives, Orthodox Traditions, and the Retrospective Self’, Journal of Theological Studies, NS, Vol. 37, No. 1, pp. 2-34

Harry, J. E., 1908, Agrippa’s Response to Paul (Acts 26. 28), The Classical Review, Vol. 22, No. 8, pp. 238-241

Hedrick, C. W., 1981, ‘Paul’s Conversion/Call: A Comparative Analysis of the Three Reports in Acts’, Journal of Biblical Literature, Vol.100, No.3, pp. 415-432

Hurtado, L. W, 1993. ‘Convert, Apostate or Apostle to the Nations: the “Conversion” of Paul in Recent Scholarship’, Studies in Religion/Sciences Religieuses, Vol. 22, No. 3, pp. 273-284

Jacobson, D. M., 2017, ‘On the Chalkous of the Later Seleucids and of Agrippa II’, Israel Numismatic Research, Vol. 12, pp. 65-70

Jacobson, D. M., 2019, ‘The End of Agrippa II’s Rule, as Revealed by Coins’, Israel Numismatic Research, Vol. 14, pp. 131-139

Kilgallen, J. J., 1988, Paul before Agrippa (Acts 26, 2-23): Some Considerations. Biblica, Vol. 69, No. 2, pp. 170-195

Kokkinos, N., 2003, ‘Justus, Josephus, Agrippa II and his Coins’, Scripta Classica Israelica, Vol. XXII, pp. 163-180.

Kushnir-Stein, A., 2002, ‘The Coinage of Agrippa II’, Scripta Classica Israelica, Vol. XXI, pp. 123-131

Lewis, W. M., 1899, ‘St. Paul’s Defense before King Agrippa, in Relation to the Epistle to the Hebrews,’ The Biblical World, Vol. 13, No. 4, pp. 244-248

Prokulski, W., 1957, ‘The Conversion of St. Paul’, CBQ, Vol. 19, No 4, pp. 453-473

Speidel, M., 1982, ‘The Roman Army in Judaea under The Procurators: The Italian and The Augustan Cohort in The Acts of The Apostles,’ Ancient Society, 13/14, pp. 233-240

Spencer, A. B, 2016, ‘A style study of the Apostle Paul’s communication with Festus and Agrippa: The use of literary Koine Greek in Acts 25:14–22; 26:1–29,’ In die Skriflig/In Luce Verbi. Vol. 50, No. 4

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Part 3)

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KING HEROD AGRIPPA II (Part 3)

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Reading: Acts 26:1-32

PAUL’S DEFENCE BEFORE KING HEROD AGRIPPA II

Luke’s account of Paul’s ‘apologia’ (defence) in Acts 26 consists of a speech by Paul and an interruption by Festus, followed by a closing dialogue between Paul and Agrippa.

26:1-23 Paul’s defence speech.

26:24-26 Festus’ interruption.

26:27-29 Closing dialogue.

26:1-12 Paul addresses the first charge.

After Agrippa invited him to speak Paul stretched out his hand in ancient oratorical style and ‘answered for himself’ (26:1). The same verb – ‘I shall answer for myself’ – occurs in verse 2. This verb is apologéomai, meaning: to defend or plead for oneself. Although the noun is not used in Acts chapter 26 the usual description of this speech as a ‘defence’ before Agrippa is justified because of Paul’s use of the verb ‘to defend’.

Paul began by courteously addressing Agrippa and saying that he considered himself blessed to be making his defence before him because the king was a recognized expert on Jewish affairs. Paul refers to ‘all the things’ of which he ‘is being accused’ by the Jews. These accusations are the two sets of charges that have been previously identified:

A) That he was anti-Jewish, teaching against the law and the people and profaning the Temple (21:28-29; 25:8).

B) Political agitation and disturbance of the Roman peace (24:5; 25:8).

Paul maintained, and continued to maintain before Agrippa (26:8), that in reality the first set of charges boiled down to the question of belief in resurrection. He explained that he was well-known in Jerusalem where he had lived from his youth. He was famous as a Pharisee, following the rules of the strictest sect in Judaism. The Jews who had been accusing him knew very well that there was no chance of him desecrating the temple or preaching against Judaism. That, according to Paul, was not the real issue. He was being judged for ‘the hope of the promise made of God unto our fathers.’

Agrippa would have been aware that ‘the promise’ was the Messianic hope. Paul later clarified (26:8) that this hope included the resurrection of Jesus as proof that he really was the promised Messiah (26:23). It had been promised to the patriarchs (26:6) and been predicted by the prophets and in the torah (26:23). The strange thing was that the Jews, who had this ‘hope’, did not accept Paul’s message that ‘the hope’ had been fulfilled.

Although Jews, of all people, ought to have recognized this fulfilment Paul himself had made the same mistake. He was a Pharisee, and therefore theoretically a believer in resurrection, but had not accepted the fact that Jesus had risen from the dead. Paul had been so strongly opposed to the idea that he actively undertook an obsessive personal campaign of persecution against Christian believers. Chapter 26:9-11 details his involvement.

Thus, in this first part of his speech (26:4-12), Paul addressed the charge that he was anti-Jewish by outlining his past life as a strict Jew and by asserting that the resurrection (of Jesus) is compatible with Jewish messianic teaching. By using such expressions as ‘mine own nation’ (v. 4), ‘our religion’ (v. 5), ‘our fathers’ (v.6), and ‘our twelve tribes’ Paul emphasized that he still considered himself to be a Jew.

26:13-23 Paul addresses the second charge.

Paul’s response to the second charge (that he was a political revolutionary) was to ‘tell the story of his conversion’, explain his mission and give a potted history of his evangelistic activity up to that point in time (‘unto this day’ v. 22). Verses 13-23 may be divided into three sections:

A Christophany (13-15)

A Commission (15-18)

A Change (19-23)

A CHRISTOPHANY – OUTSIDE DAMASCUS (vv. 13-15)

Just as Luke records three accounts of the conversion of Cornelius (Acts 10:1-44; 11:5-17; 15:7-11) in the Acts of the Apostles so he also includes three accounts (9: 9-19; 22: 4-16; 26:12-18) of what we commonly refer to as ‘Paul’s ‘conversion’. This is the third of the three. Paul himself did not use the term ‘conversion.’ What Paul relates was by no means a typical experience and strictly speaking not even a conversion (since he did not begin to worship a different God or leave his ancestral faith). Strangely, however, Paul later wrote that it was a ‘pattern’ (1 Tim 1:16) for ensuing conversions. He referred to the Damascus Road experience five times in his epistles (1 Cor 9:1; 15:8; 2 Cor 4:6; Gal 1:11-17; Phil 3:6-8).

Here Paul relates a vivid story which includes exciting details of:

  • The Journey: Paul travelling to Damascus with authority from the Jewish religious leaders to persecute Christians (26:12).
  • The Light: A light at noon that was brighter than the sun (26:13).
  • The Voice: A voice asking why he kept persecuting him (Jesus). The voice addressed him by name in Aramaic: ‘Saoúl, Saoúl’. This is the third of three names for the apostle in the Greek text of the book of Acts. The other names are Saúlos (which is a transliteration of his Hebrew name Sha’ūl) and the Hellenistic name Paúlos. (N.B. Contrary to what one might think the name change from Saul to Paul was not due to his conversion but occurs at Acts 13:9 when Paul was in Cyprus before the Roman proconsul Sergius Paulus. The name change signified the change in priority from Jews to Gentiles.)

A COMMISSION – TO EVANGELIZE JEWS AND GENTILES (vv. 15-18)

Addressing the issue of stirring up political unrest, Paul told Agrippa that Jesus had confronted him in a vision outside Damascus in order to appoint (procheirízomai) him ‘a minister’ (hupērétēs) and a witness (márturos).’

These terms would have been familiar to Festus and Agrippa as there would have been several of each in any courtroom. Note that an ‘assistant’ (minister) worked with documents (i.e. handling and delivering them e.g. Luke 4:20). John Mark is called this in Acts 13:5.

Paul claimed that since the Christophany his sole motivation in life had been obedience to Christ’s instructions which had been accompanied by a promise of deliverance from hostile Jews and Gentiles. Paul had been given a special commission to go to the Gentiles in order:

  • to open their eyes
  • to turn them from darkness to light
  • to turn them from the power of Satan to God
  • that they might receive forgiveness of sins
  • that they might obtain a place among them who are made holy (set apart to do God’s will) through faith in Jesus.

A CHANGE – IN PAUL’S LIFE (vv. 19-23)

Paul’s told Agrippa that his life had dramatically changed as a result of the vision of a heavenly being and gave a short account of his activities as a preacher and of the message he preached. That he was preoccupied with preaching the gospel across a wide geographical area answered the second charge levied against him; that he was a political agitator and disturber of the peace (25:8). He was motivated by the heavenly vision, not by political fervour.

Just like that of the earlier Christians in 1:8 there are four geographic divisions in Paul’s programme of outreach. His differs slightly in that his ministry began in Damascus where he was just after his conversion. He preached there (9:19-20) and in Jerusalem (9:28-29) but Acts does not record a preaching tour of Judaea, although such could possibly fit into 15:3-4. The summary of Paul’s missionary career in Galatians 1 gives no details of a period of ministry in Judaea but rather states (Gal 1:22) that Paul was personally unknown to the churches in Judaea. In an interesting article Lewis (1899, pp. 244-248) suggests that Paul’s ministry was not in person but through writing the Letter to the Hebrews during his time of imprisonment in Caesarea and arranging for it to be circulated throughout Judaea. Lewis identifies similarities in the thought and language of Acts 26 and the Letter to the Hebrews. Paul’s missionary activity began with Jews and then extended to the Gentile pagans.

Paul’s message was that his hearers were to repent, turn to God and do works ‘meet for repentance’. The idea is that their repentance could be viewed as sincere if it resulted in changed lives.

26:21 It was ‘for these causes’ that Jews sought to kill Paul. This might be a reference to what Paul had outlined in vv.16-20 but is more likely a reference to the charges that had been brought against him. In any case, with help from God, he had continued with his mission right up to that present time and was convinced that what he preached to everyone (both small and great) was nothing less, or more, than the message of the Old Testament (the prophets and Moses). He then summarizes this message in v. 23:

  • That the Messiah was to suffer
  • That the Messiah would be the first to rise from the dead
  • That the Messiah would show light to Israel and the Gentiles

Note that the unusual order ‘the prophets and Moses’ is the order of the Letter to the Hebrews (Heb 1:1; 3:2), as is ‘small and great’ (Heb 8:11).

FESTUS’ INTERRUPTION (vv. 24-26)

Although Paul’s speech had come to a close the outburst by Festus is usually treated as an interruption. This is because Paul had addressed his remarks to King Agrippa (26:4-23) but it was the Roman procurator Festus who spoke up loudly, telling Paul that great learning had driven him mad. Obviously Festus had been listening carefully but did not understand about resurrection. There had already been a hint of this in Acts 25:19. Festus reckoned that lit ‘many writings’ (possibly a reference to the Old Testament) had driven Paul insane.

Paul courteously addressed Festus as ‘most noble’ and assured him of his sanity and that the words he spoke were truthful and sound. Referring to Agrippa who had a good understanding of the Jewish religion (26:3) Paul said that the King knew that the death and resurrection of Jesus and associated events were public knowledge (‘not done in a corner’) and thus true and verifiable.

CLOSING DIALOGUE (vv. 27-29)

Turning from indirect to direct speech Paul called upon Agrippa as an expert witness and as one who knew that the prophets had prophesied the death and resurrection of the Messiah to confirm his belief in those prophecies.

‘King Agrippa, believest thou the prophets? I know that thou believest.’

Unfortunately Agrippa sidestepped the question with a frivolous and humorous comment: ‘Soon you will convince me to play (theatrical term) the Christian’. Since it was clear that Agrippa had not come to faith in Christ Paul had the last word and said that he wished that all those present were like himself, apart from the chains. Barrett (2002, p. 393) comments: ‘Paul’s desire to make Christians applies to the least and to the greatest, to the king himself. Paul wishes for all his hearers the election, the call and the commission he himself has.’

At that point King Agrippa, Festus, Bernice and their legal advisers rose and left. Luke reports that as they talked together about the day’s proceedings Agrippa spoke positively of Paul and explained to Festus that had Paul not already appealed to Caesar he could have been released. The New Testament has nothing further to say about Festus or Agrippa.

KING HEROD AGRIPPA II (Part 1)

KING HEROD AGRIPPA II (Part 2)

KING HEROD AGRIPPA II (Bibliography)

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1 John 2:18-23

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THE DECEPTIONS OF THE LAST HOUR

Another reason John gives for writing this letter was that of end-time deceptions. He wanted his readers to be aware of false teachers who would be marked by the characteristics of antichrist.

[18] Having mentioned in v.17 that the world ‘passeth away’ John begins to think about the End.

‘last hour’ (éschatos hṓra) Some tend to overthink this expression and assign it to the long time period between Christ’s Ascension and Second Coming (others might say something similar, like: ‘between Pentecost and the Rapture’). How would the first readers/hearers of this letter have understood these words? They, like John, would have assumed that the eschatological climax of the ages was imminent.

What caused John to think that the End was near? He himself answers that question: ‘now there are many antichrists; whereby we know that it is the ‘last time.’

The word ‘antichrist’ (antíchristos) meaning ‘against Christ’ occurs only in the epistles of John (1 John 2:18, 22; 4:3; 2 John 1:7). The appearance of false teachers and false Christs had been predicted by Jesus himself in Mt 24:4-5, 24-25.

[19] ‘They went out from us’ Note: ‘They’ and ‘us’. The false teachers had defected from the fellowship of the apostles. As regards doctrine, there had been a rift between them and the apostles. ‘Us’ is most likely an apostolic first person plural pronoun (see also 1:1; 4:6). It is likely that as the false teachers travelled around they claimed an association with the apostles. John emphasizes that no such link existed. For John, the fact that these people had left the true faith showed what they were really like.

[20] ‘but ye’ The ‘you’ of vv. 21-22 contrasts with the ‘they’ of v. 19. John’s readers were faithful because they had ‘received an unction (chrísma) from the Holy One’. This may be an allusion to the anointing of the Levitical priests (Ex 40:15). If so, the main idea is that when a priest was anointed it was with the presumption that his ministry for God would continue for the remainder of his life. The ‘unction’ that John’s readers had received is mentioned again twice in v. 27, where it is clear that the reference is to a person.

‘The Holy One’ This is Jesus Christ (see Mk 1:24; Lk 4:34; Jn 6:69; Acts 3:14; Rev 3:7).

As a result of the unction they ‘know (understand) all things.’ (For use of the word ‘know’ (eídō) in 1 John see also: 2:11, 21 (2x), 29; 3:2, 5, 14, 15; 5:13, 15 (2x), 18, 19, 20)

[21] John tactfully tells them that he has written to them precisely because they know the truth (Jer 31:34; Jn 6:45), that because of the unction they already have a good grasp of truth i.e. about Jesus Christ. They will not be caught out by the lies that false teachers were spreading about the Person of Christ.

[22-23] The false teachers were liars because they denied that Jesus was the Messiah, i.e the One sent by God to be the Saviour (Jn 4: 29, 42; 20:31). Having defined the lie John then labels those who propagate that lie as antichrists. To deny the Son is tantamount to denying the Father who sent him (4:10) and who bore witness to him (5:9-10).

1 JOHN 2:1-2

1 JOHN 2:3-11

1 JOHN 2:12-14

1 JOHN 2:15-17

1 JOHN 2:24-29

THE TEN IMPERATIVES IN 1 JOHN

Posted in Exposition

1 PETER 4 :1-6 THE GOSPEL PREACHED TO THE DEAD

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Division of the chapter:

4:1-6 Suffering as Christ suffered

4:7-19 Suffering as a Christian

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 4:1-6

4:1-6 Suffering as Christ suffered

4:1-5 Their death with Christ:

  • v.1 liberates them from the power of sin.
  • v.2 enables them to do God’s will.
  • vv.3-5 gives them a new perspective on sin.

4:6 The Christian martyrs:

  • were judged (and slain) by men
  • are alive unto God.

[1] ‘Since then Christ has suffered in the flesh’ looks back to 3:18 – ‘being put to death in the flesh’.

‘suffered’ – suffering can be taken as including death (Acts 17:3; Heb 13:12).

‘In the flesh’ – during this life on earth.

‘arm yourselves’ (hoplízō) This is a military term meaning to equip or furnish with arms. The Christian life is sometimes thought of as a war (Rom 6:13; 13:12; 2 Cor 6:7; 10:4; Eph 6:11-17; 1 Th 5:8).

‘with the same mind’ In light of Christ’s suffering Christians are to think as Christ thought about suffering. His mind was fixed and focused on the will of God (v. 2).

(énnoia) attitude of mind, thought, guiding conviction – that ‘death in the flesh’ results in ‘life in the spirit’ (3:18). They are to arm themselves with a willingness to suffer.

‘likewise’ and ‘the same’ – the experience of Christians is equated with that (death, resurrection, triumph) of Christ.

‘for’ (hóti) – if taken as explicative it introduces the explanation of ‘same mind’, if taken as causal (translate ‘because’) it is introducing the reason for the exhortation in verse 1a.

It is most likely causal, which also avoids any perception that ‘ceased from sin’ implies that Christ has been a sinner. Peter has already stated that Christ was sinless (2:22).

‘he that hath suffered in the flesh hath ceased from sin.’ The idea is possibly that in water baptism a believer identifies himself with Christ’s suffering and death.

paúsō stop, come to an end. To be finished with something does not necessarily imply participation in it.

If the singular ‘he’ is taken as referring to Christ as the one who has ‘suffered in the flesh and ceased from sin’ in what sense, therefore, has Christ ‘finished with sin’? One could say that he is finished with it in that he no longer has to reckon with the opposing powers and perhaps also in that it is no longer something that he has to bear for mankind. His bearing sin for mankind was finished at the cross and in his resurrection he was victorious over death and the evil powers. His death has removed him from sin’s sphere of influence.

Since this verse links back to 3:18, in which suffering and death seem to be equivalent, Peter could use the term ‘suffer’ here to speak of both the death of Christ and the suffering of Christians and draw an analogy between the two.

[2] By their willingness to suffer for righteousness’ sake the Christians demonstrate that they have made made a clean break with sin and have committed themselves to a new way of life.

‘The rest of…time in the flesh’ This refers not simply to the remainder of their earthly lives but also to the fact that the End is near (see v.7).

[3] ‘The time past of our life may suffice us’ Referring to their previous lifestyle Peter uses irony to tell them that they have wasted ‘more than enough’ time living in immorality. They were living ‘according to the wish of the Gentiles’. Peter uses ‘Gentiles’ here to refer to the local pagans – who are not Christians, rather than to people who are not Jews. Note the contrast between ‘the will of God’ (v.2) and the ‘will of the Gentiles’ (v.3).

Peter divides the Christian life into two parts. The first is ‘the time that has passed’ which is characterized by sinful practices (v.3 ff). The second part is the time that remains (v.2).

‘When we walked in’ is followed by a short list of vices (cp. Gal 5:19-21):

lasciviousness – asélgeia, sensuousness, no moral restraint.

lusts – epithumía, passions, cravings, sinful desires

excess of wine – oinophlugía, intoxications

revellings kṓmos, revelries, immoral parties

banquetings pótos, drinking bouts, drunken parties

abominable idolatries – athémitoi eidōlolatreíai, lawless idolatries, acts of idol worship

[4] ‘wherein’ refers to the content of v. 3. Contrast with the ‘wherein’ of 1:6. Non-Christians think it strange that the Christians no longer involve themselves in such social activities. The pagan neighbours ‘speak evil’ of the Christians because they do not rush with them (stampede) to the same ‘excess of riot’ (indulgence that is unrestrained).

The word for ‘speak evil’ is blasphēméō which, as well as meaning ‘ to blaspheme’ (Mt 9:3; Rom 2:24) can mean ‘to speak slanderously’ (Rom 3:8, 1 Cor 10:30; Tit 3:2).

[5] Those who vilify the Christians will be accountable to ‘him that is ready to judge the quick and the ‘dead’. The use of ‘ready’ implies that the judgement will be soon.

Who is the judge? Thus far in 1 Peter God the Father is viewed as the judge (1:17, 2:23). Generally, however, the New Testament teaches that God has committed this task to Christ (Mt 25:31-46; Lk 24:46; Acts 10:42, 17:31; Rom 14:10; 1 Cor 4:5; 2 Tim 4:1).

[6] Having mentioned the thought of judgement and its imminence Peter now makes a rather obscure statement: ‘For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.’

‘For’ links back to the mention of judgement and ‘this cause’ (this is why) refers forward to the day of judgement. The author is stating why the gospel was preached to dead people. Although there is no article here (it is not ‘the dead’) and thus the reference is to dead people in general Peter may be thinking of Christians who had already died (cp. 1 Thess 4:13-18) before the Day of Judgement. The early church expected a swift return by Christ. The Second Coming would involve judgement by Christ of the living and of those who were already dead (Acts 10:42; Rom 14:9-12; 2 Tim 4:1).

‘the gospel was preached’. Grammatically euaggelízō (to proclaim or tell) has no subject so we could read ‘it was preached’ or ‘he was preached’.

If taken as the impersonal ‘it was preached’ then Christ could have been the one who preached. In addition, the aorist tense refers to a definite occasion in the past when the preaching occurred.

It is unlikely, however, that this verse refers to the same preaching event as that of 3:19 as there the preaching was to spirits (pneúma) whereas here the preaching was to dead human beings (nekrós). ‘Dead’ refers to their present state but the ‘preaching’ occurred when they were alive. The gospel was preached to those who are dead.

Peter gives two reasons why the gospel was preached to these early believers:

a) that they might be judged according to men in the flesh.

b) that they might live according to God in the spirit.

The idea seems to be that these early Christians glorified God through martyrdom (see vv. 12-14). They were judged according to men (as men judge i.e. by appearances and unfairly) but once dead they leave the condemnation of men behind and enjoy eternal life. Jobes (2005, pp. 312-312) points out:

‘In the immediate context, Peter’s point is that death does not exempt a person from God’s coming judgment. Accountability after death was not widely taught in the pagan world. With such an assumption a pagan critic could reasonably question what good the gospel is, since it seems so restrictive of behavior in this life, and then the believer dies like everyone else. Peter, however, teaches that because people will be judged even after physical death, contra pagan expectation, the gospel message of forgiveness and judgment that has been preached to those who are now dead—whether they became believers or not—is still efficacious. Death does not invalidate either the promises or the warnings of the gospel of Jesus Christ. Peter’s claim not only would warn the unbeliever but would also encourage Christians concerning believers who may have passed on. Peter reassures his readers that the efficacy of the gospel continues after physical death to be the basis for God’s judgment, and therefore a decision to live for Christ in this life is truly the right decision, even despite appearances to the contrary as judged by the world’s reasoning.’

1 PETER BIBLIOGRAPHY

1 PETER – INTRODUCTION

1 PETER – OUTLINE

1 PETER 1:1-2 – COMMENTS

1 PETER 1:3-12 – COMMENTS

1 PETER 1:13 – 2:3 – COMMENTS

1 PETER 2:4-10 – COMMENTS

1 PETER 2:11-17 – COMMENTS

1 PETER 2:18-25 – COMMENTS

1 PETER 3:1-12 – COMMENTS

1 PETER 3:13-17 – COMMENTS

1 PETER 3:18-22 THE SPIRITS IN PRISON

1 PETER 4:7-19 LIVING WITH ‘THE END’ IN VIEW

1 PETER 5:1-4 – EXHORTATION TO ELDERS

1 PETER 5:5-14 – CLOSING WORDS