Tag: Korah

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