Tag: False Teachers

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Contending for the Faith: Lessons from Jude 17-25

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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

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1 JOHN 2:3-11

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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 2:18-23

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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

2 PETER 3:1-18 THE LORD’S RETURN

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THE CERTAINTY OF THE LORD’S RETURN

3:1-2 COMMANDMENT

3:3-7 CONTEMPT

3:8-9 CONSTRAINT

3:10-13 CATASTROPHE

3:14-18 COUNSEL

‘This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 2 Pet 3:1-2

3:1-2 COMMANDMENT

Peter now turns from his tirade against false teachers to focus his attention on his readers and encourage them by addressing the disturbing topic of the delay of the Parousia. This seems to have been a problem for the early Christians, as they expected the return of the Lord during their lifetime.

[1] Peter addresses his readers as ‘beloved’ (agapētoí). This term was used by the New Testament writers to denote believers. It must, therefore, have been encouraging for Peter’s suffering readers to realise that they were loved with God’s deep unconditional love. The word occurs here in v.1 for the first time in 2 Peter but is used three more times in this same chapter; in vv.8, 14 and 17.

We learn that this is the second letter that he has written to them, the first must have been 1 Peter. The purpose of his writing is by way of reminder, he has already told them this in 1:13. He wants to stir up their ‘pure minds’ (sincere disposition). Diánoia means intellect or the thinking faculty. The idea is that of ‘true discernment.’

He wishes to remind them of topics addressed in his first letter which would include living a holy life, avoiding immorality, a glorious future for believers and doom for the wicked.

[2] He wants them to recall the words previously spoken by the holy prophets and the apostles of the Lord and Saviour.

‘prophets’ The reference could be to New Testament prophets but is more likely to be to Old Testament prophets since the prophets in 1 Peter (1:10-12) were clearly Old Testament as they lived before Christ.

‘apostles’ This is probably a reference to the missionaries who evangelised their part of Asia Minor. Peter associates himself with them.

‘the commandment’ In the context this may refer to a command to watch for the Lord’s return e.g. Mk 13:33-37.

‘Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished. But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.‘ 2 Pet 3:3-7

3:3-7 CONTEMPT

[3] Peter singles out what he views as the main point (‘understanding this first’ – same phrase as 1:20a) of the message of the Old Testament prophets and the New Testament apostles; that in the last days there will be ‘scoffers with scoffing’. Those who deny prophecy are themselves the subject of prophecy. This expression ‘scoffers will come to scoff’ emphasizes the activity of the false teachers. He goes on to say that they will not only be irreverent but also immoral, as they will ‘walk after their own lusts’ (see 2:10a). ‘walking’ is used to denote behaviour. The word ‘scoffer’ (empaíktēs) occurs only here and in Jude 1:18 in the New Testament.

‘in the last days’ This is a biblical term for the final days (usually thought of by Christians as the time between Christ’s ascension and second coming) e.g. Isa 2:2; Dan 2:28; Hos 3:5; Mic 4:1; Acts 2:17; Heb 1:2.

[4] ‘Where is?’ i.e ‘What has happened to?’ This expresses skepticism (Psa 42:10; Jer 17:15; Mal 2:17).

‘promise’ This is a key word in this chapter: vv. 4, 9, 13, see also 1:4.

‘coming’ parousía

‘fathers’ ancestors. This possibly refers to the first generation Christians who had died, or probably to the Old Testament patriarchs (Jn 6:31; Rom 9:5; Heb 1:1).

‘fell asleep’ – This is a metaphorical way of saying ‘died’ (Mt 27:52; 1 Cor 15:6,18).

The scoffers had decided that since nothing had changed since the beginning of the world they were free to indulge their own passions (v.3b).

[5-7] Peter answers these two objections of the scoffers in reverse order. In vv.5-7 he addresses their view that all things have remained stable since the beginning (4b) and then in vv. 8-10 addresses the question ‘Where is the promise of his coming?’ (4a).

Objection 1. All things have remained stable since the beginning.

According to Peter the scoffers deliberately ignore the fact that the heavens and the earth (i.e the universe) were created by the word of God and that, far from allowing them to continue unchanged, he has intervened and destroyed them once already by the Flood (see also 1 Pet. 3:20-21; 2 Pet 2:5). Drawing upon Genesis 1:2, 6-7, according to which only water existed before the formation of the universe, Peter says that the heavens and earth were formed ‘out of water’ and ‘by means of water’. They (the heavens and the earth meaning: ‘the world that then existed’) were therefore destroyed by the very element from which they were formed.

‘whereby” by which. This is usually taken to refer to the water but since ‘which’ is in the plural the antecedent might be ‘word’ as well as ‘water’, in that case we have ‘the two agents of creation cooperating in destruction’ (C. Bigg cited by J.N.D. Kelly, 1969, P.360).

In v.7 Peter accepts a tradition found in Jewish apocalyptic writings that the universe will be destroyed by fire. This is the only biblical reference to that, although there are many that speak of fire as the instrument of God to destroy his enemies. The universe is reserved by the same word for future judgement by fire. Peter’s emphasis is not on the fire but on the judgement. This will fall on ‘ungodly men’, undoubtedly this is a sideways swipe at the false teachers and scoffers.

Peter’s answer to the claim that all things have continued undisturbed from the beginning is that the world has not always remained stable. God does intervene and has done so at the Flood. This gives good grounds for believing that he will do so again in the future (see Mt 24:37-39).

‘But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.’ 2 Pet 3:8-9

CONSTRAINT

[8-9]

‘You must not fail to notice’ Again addressing them as ‘beloved’ (see v.1), Peter uses the same expression as that in v.5 (‘are ignorant of’) – with the ‘you’ in v.8 standing in contrast to the ‘they’ of v.5.

Objection 2. ‘Where is the promise of his coming?’

Peter now answers that question and makes three main points in his explanation of the delay:

1. The Lord does not calculate time the way we do (v.8).

God does not distinguish between one day and a thousand years. He bases this upon Psa 90:4 (‘For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night’) to show that the time of the Parousia and Day of the Lord cannot be predicted accurately. He is NOT hinting that in scripture one day equals a thousand years

2. The Lord is patient and gives opportunity for people to repent (v.9).

The Lord (i.e. God as in v.8) is not slow (in the sense of ‘slack’ – bradúnō ) about his ‘promise’ (same word as v.4), as some (the scoffers and those who have been influenced by them) reckon slowness (i.e. due to negligence) but the delay is due to his forbearance (makrothuméō – long anger). He delays judgement because he desires that all should repent and none perish ( e.g. 1 Pet 3:20)

3. The Day of the Lord will come suddenly (v.10)

God’s patience does not mean that the judgement will never come and, in fact, the delay will have intensified divine judgement (v.10).

‘But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.’ 2 Pet 3:10-13

3:10-13 CATASTROPHE

[10] Despite what seems like a long delay (v.9) the Day of the Lord (Jer 46:10; Joel 2:1–11; Amos 5:18–20) will certainly come (Acts 17:30-31); like a ‘thief in the night’ (Mt 24:43; Lk12:39; 1Thess 5:2; Rev 3:3; 16:15). It will be sudden and unexpected, but not for believers, 1 Thess 5:4.

The Day of the Lord will bring catastrophe for the universe because ‘the heavens will pass away with a rushing sound, the celestial bodies will will be set ablaze and disintegrate’ (translation by J.N. D. Kelly, 1969, p.364)

‘Elements’ (stoicheíon – one of a row, plural – series) can mean either the basic elements of which everything in the universe is composed (earth, air, fire, water) or celestial bodies like stars. ‘Earth’ here probably refers to the planet rather than the people who live on it. All that humans have done on it will be done away with. The Old Testament background is probably Isa 34:4. See Rev 14:13 for what happens to the works of Christians.

[11] Peter maintains that this prediction of a future catastrophe ought to stimulate Christians to holy living in the here and now. They should not get overly attached to the things of this world, for those will not last. He presents this in the form of a question (vv.11-12) containing the challenging and memorable phrase: ‘What manner of persons ought ye to be?’

[12] Unlike the false teachers and scoffers, who deny the reality of the Lord’s second coming, believers should look forward to it, and even hasten it. Speúdō can either mean ‘earnestly desiring’ (Isa 16:5) or ‘urge on, hasten on.’ Since the Lord desires that all should come to repentance presumably the acceleration of the ‘Day of God’ can be brought about through prayer and evangelism, resulting in people repenting and converting. Peter had earlier preached this idea of repentance and conversion speeding up Christ’s return in a sermon recorded in Acts chapter 3:

‘Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Messiah, who has been appointed for you—even Jesus. Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets.’ Acts 3:19-21 NIV

The ‘coming’ (parousía) of the Day of God. Here parousía does not refer to a person, as in v.4a, but a day.

That Day of God (see Rev 16:14), also known as the ‘Day of the Lord’, will generate cosmic destruction. The heavens will be destroyed (loosed or broken up) and the elements will melt.

[13] The positive thing, according to Peter, is that the universe will not be annihilated but remodelled. The idea seems to be that of purification rather than total destruction. The transformation will inaugurate a new era.

The intensity of divine judgement should not cause the Christians to despair but rather cause them to hope as they can look forward to new heavens and a new earth. Two things are said about this new creation:

1. Righteousness dwells in it.

At present the believers face opposition from false teachers and scoffers but they can look forward to the future state in which unrighteous people like those will be excluded.

2. It is ‘according to his promise’.

‘his’ i.e. God’s, refers back to ‘[Day of]God’ v.12

The promise referred to is Isa 65:17 (see also Isa 66:22; Rev 20:11; 21:1):

‘For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.’

‘Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other Scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen.’ 2 Pet 3:14-18

3:14-18 COUNSEL

[14] Since they have ‘these things’ (new heavens and a new earth) to look forward to Peter again emphasizes the need for the Christians to live a holy life.

‘look forward to’ – the same verb (prosdokáō) as in v.12 and v.13.

‘be diligent’ – make an effort, also 2 Pet 1:10,15.

‘at peace’ – The state of reconciliation with God, 1 Pet 1:2, 2 Pet 1:2.

‘without spot or blemish’ This contrasts with the scoffers who in 2:13 are said to be ‘spots and blemishes.’ This means that the Christians are to be eager to be like Christ himself (1 Pet 1:19; Eph 1:4; 5:27).

‘to be found of him’ i.e. in the sight of the Lord (judgement) at his Coming.

[15] Unlike the scoffers who considered it slackness (v.9) the Christians are to ‘reckon’ that God’s (‘the Lord’ vv. 8,9,10 + Day of God v.12)) forbearance is salvation. This is a repetition of the idea in v.9 that God delays the parousia and judgement because he desires that all repent.

Peter uses Paul for further confirmation and says that he counts Paul ‘a beloved brother.’ He refers to Paul’s correspondence which was circulating among the churches and says that Paul had written something similar, ‘in virtue of the wisdom given to him’ (1 Cor 2:6-16; Col 1:28). Peter may have had Rom 2:4 or Rom 3:25-26 in mind, but what epistles and what passages he means is left rather vague.

In more general terms, Peter must have felt that Paul’s teaching supported his own exhortations to Christians to lead holy lives in view of the Second Coming.

[16] It is unclear from 2 Peter (3:1) exactly what group of Christians this letter is addressed to. It is also impossible for us to know what, if anything, Paul had written specifically to them. Peter mentions ‘all’ Paul’s letters, which would suggest that the Christians in Asia Minor had access to a collection. This may have been more than just the three addressed to churches in Asia Minor; Galatians, Ephesians and Colossians.

Peter notes that Paul’s letters are difficult and easily misunderstood. He was concerned about false teachers taking parts of Paul’s letters out of context and using them to back up their version of Christian freedom, i.e. license. The false teachers twist Paul’s letters to their own perdition, as they do the other scriptures. What are ‘the other writings’ Peter refers to? They were probably the Old Testament books and the New Testament Gospels. Peter is certainly saying that the false teachers distort these in the same way as they do Paul’s writings. Some commentators, however, go further and maintain that Peter is denoting Paul’s letters as authoritative and inspired and that here he is putting them on a par with the other writings.

[17-18] In these two verses Peter repeats his warning against false teachers, encourages the Christians to grow in grace and knowledge and concludes his letter with a doxology to Jesus Christ. He reminds the believers that since they have been forewarned they are to ‘beware’. They are ‘to be on guard’ (phulássō keep watch), this is the same verb as ‘saved’ in 2:5. They are to take care:

negatively:

a. Not to be carried away by the error of lawless or unprincipled people.

b. Not to fall from their own stability (he has already told them that they are stable in 1:12)

positively:

i. They are to grow in grace (God’s favour) and

ii. They are to grow in the knowledge of our Lord and Saviour Jesus Christ.

‘to him [be or belongs – there is no verb in the original] glory now and to the day of eternity (lit. the day of the age).’ All the glory is to go to Christ alone for forever. Amen.