Tag: General Epistles

Posted in Exposition

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

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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

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

Posted on by writtenexposition

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 Exposition

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

Posted on by writtenexposition

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