Tag: Sodom

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

Posted on by writtenexposition

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

Text: Remember Lot’s wife. Luke 17:32

Introduction

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

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

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

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

The Lord was not just making a historical reference, he was issuing a spiritual warning that applies to all.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

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

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

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

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

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

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

Let us consider three things:

Her Privileges

Her Problems

Her Punishment

REMEMBER HER PRIVILEGES

She had godly influence

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

She was married to Lot.

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

She was warned by angels.

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

She was halfway to safety.

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

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

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

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

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

REMEMBER HER PROBLEMS

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

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

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

She did not fully obey.

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

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

REMEMBER HER PUNISHMENT

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

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

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

The judgement was instant and irreversible.

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

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

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

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

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

SUMMATION

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

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

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

Posted in Exposition

Ezekiel 16:53-63 – The Surprising Restoration of Jerusalem, Sodom and Samaria

Posted on by writtenexposition

INTRODUCTION

Verses 53-63 form a conclusion to the allegories in Ezekiel chapter 16: the allegory of Jerusalem as an adulterous wife and the allegory of the sinful sisters. This conclusion is surprising in that, despite Jerusalem’s unfaithfulness and inevitable punishment, Ezekiel declares a plan for her future restoration. Even more surprising is the additional prediction that Jerusalem’s ‘sisters,’ Sodom and Samaria, who have already been judged, will be restored as well. The same characters who have been viewed negatively in the allegories are now promised restoration.

Restoration for Sodom and Samaria

(53-55) With much repetition of the word translated ‘captivity’ YHWH announces the restoration of the fortunes of the sisters. This translation is misleading as the expression ‘bring again their captivity’ has nothing to do with exile and does not predict further judgement upon these cities, rather the opposite. The expression means ‘restore their fortunes.’ That is how the ESV translates v.53: I will restore their fortunes, both the fortunes of Sodom and her daughters, and the fortunes of Samaria and her daughters, and I will restore your own fortunes in their midst.

The original idea behind the expression may be that of someone who has entered slavery (captivity) due to extreme poverty or debt and has served his time. A male Hebrew slave was freed after six years service or during the Jubilee year (Ex 21:2; Lev 25:39). After that he could regain the status (liberty and prosperity) that he once had. A good example of the use and meaning of the expression reverse their captivity/restore their fortunes is at the end of the book of Job:

And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Job 42:10 KJV

And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before. Job 42:10 ESV

As well as here in chapter 16 the expression occurs in Ezekiel 29:14 and 39:25.

Verses 53-55 are perplexing as, taken at face value, they predict restoration of the fortunes of Sodom, Samaria, Jerusalem and their satellite towns and villages (‘daughters’). Details about how and when this will be achieved are not supplied.

This is the only biblical prophecy which predicts that Sodom will regain its former status. By contrast, the tenor of other scriptures is rather that Sodom’s destruction is perpetual. For example: Isaiah speaking about Babylon says it will lie desolate like Sodom:

And Babylon, the glory of kingdoms, the beauty of the Chaldees’ excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. Isaiah 13:19-20.

Zephaniah prophesied in a similar vein with reference to Moab: Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation… Zephaniah 2:9

Some would suggest (cf. Mat 11:23-24) that in fulfilment of 16:53-55 the people of Sodom will be raised to life and rehabilitated or given a second chance after death. Those who hold the doctrine of apokatastasis (restoration, reintegration, reconstitution) would view this Old Testament passage, along with others in the New Testament (Acts 3:21; Rom 5:18-19; 11:23-26,32; 1 Cor 15:24-28; 2 Cor 5:19; Eph 1:9-10; Phil 2:10-11; Col 1:19-20; 1 Tim 2:4-6; 4;10; Tit 2:11; 1 Pet 3:19-20; 2 Pet 3:9; Rev 5:13), as biblical evidence for universalism.

According to v.54 the purpose of YHWH’s restoration of Sodom and Samaria is that Jerusalem will feel shame. This is because she has been so wicked that if she is to be restored then the restoration of Sodom and Samaria, cities which are deemed to be less wicked than Jerusalem, is required as well. Judah will be a ‘comfort’ to Sodom and Samaria in the sense that their suffering was not as severe as that which Judah/Jerusalem will experience. Jerusalem will bear her own shame.

Perhaps one ought to bear in mind that Ezekiel chapter 16 is allegorical, metaphorical and full of hyperbole. In v.55 Ezekiel may just be saying that once Jerusalem’s punishment is over the entire country will one day prosper. Thus the three cities with their satellite towns and villages, representing the whole land, can metaphorically be said to regain the status that they had in their heyday.

A less common interpretation of v.55, based on the word ‘when’ in the KJV translation, is that this is a promise by YHWH never to restore the fortunes of the three cities.

When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. Ezekiel 16:55

That is, when the fortunes of Sodom and Samaria are restored, which is never (since the 10 tribes of Israel are lost and Sodom has been perpetually destroyed), then Judah/Jerusalem’s fortunes will be restored, i.e. never.

In v.55 notice the repetition of the verb (shall return), the proper name of a city and the phrase ‘and her daughters’ three times.

(56-59) Verses 56-57 are a question: ‘Was not Sodom thy sister such a chronicle upon thy lips in the day of thy exaltations….?’ YHWH again reminds Jerusalem of her past by saying that in her heyday (the day of thy exaltations- plural) she once considered herself morally superior to her sister Sodom and looked down upon her. Sodom’s fate was talked about during Jerusalem’s glory days (cf. v.14) but not presented as a warning and example of what pride could bring about.

Jerusalem’s own sins led to her exposure and humiliation before her surrounding enemies; ones like Syria (cf. Isa7:1-9) and the Philistines (cf. Isa 9:11-12). In vv. 58-59, speaking as though it had already been accomplished, YHWH asserts that before the restoration of vv.53-55 comes about Jerusalem must first endure the consequences of her lewdness (see vv.15-36) and her despising of the oath in breaking of the covenant (cf.16:8). Note the ‘thus saith the Lord’ in v.59. Sodom and Samaria have had their periods of humiliation and judgement, now Jerusalem must suffer hers before all three will be eventually restored together.

(60-63) Unlike Jerusalem who did not remember the days of her youth when YHWH showed kindness to her (16:22, 43) YHWH will remember those days and the covenant that he made with her. She had broken that one by her harlotry (vv. 32-34) but YHWH will will establish a new covenant (see Jer 31:31-34) with her; an everlasting one (see 2 Sam 23:5; Isa 55:3). The phrase ‘I will establish’ is repeated in v.62. We know from Ezek 11:19-20; 36:25-28 that this new covenant will last because it involves a new heart and a new spirit.

In those days Jerusalem will remember her ‘way’ (16:25, 27, 31, 43, 47×2) and be embarrassed by YHWH’s kindness toward Sodom and Samaria and perhaps humiliated at being linked with such despised sinners. However, those ‘sisters’ will not be equal partners with Jerusalem in the new covenant. Sodom, Samaria and other older and younger sisters (‘older and younger sisters’ is in the plural form) will be given to her as daughters. The areas represented by all the cities will become one unified territory with Jerusalem as the capital. Sodom, Samaria and the others will be her ‘daughters’ i.e. dependent cities. None of this is due from the former broken covenant but is an act of YHWH’s free grace.

The passage ends with the further assertion that YHWH will establish his (new) covenant with Jerusalem and although she will be forgiven yet the memory of what she has done will produce in her shame, embarrassment and self-loathing.

SUMMATION OF EZEKIEL CHAPTER 16

Ezekiel chapter 16, one of the most difficult chapters in the Bible, consists of two allegories in which YHWH speaks through the prophet Ezekiel and addresses Jerusalem as if the city is a real person. In what is sometimes crude and graphic language he describes how he found her as an abandoned and helpless baby, cared for her and watched her grow. He eventually married her and gave her everything; beauty, clothes and jewellery. He treated her like royalty but Jerusalem then turned away from YHWH and became unfaithful. She chases after other nations and their gods, acting as a prostitute but worse – offering herself freely, not even for gain.

In the second allegory YHWH drives home the message of Jerusalem’s betrayal by saying that her behaviour has been worse than that of her ‘sisters’ Sodom and Samaria; notorious sinners whom YHWH has already judged. This comparison is designed to humble Jerusalem.

Then, in an unforeseen twist, YHWH promises to restore Sodom and Samaria along with Jerusalem, a future act of mercy. After she suffers punishment for her sins he will restore the relationship with Jerusalem and establish a new and lasting covenant. She (i.e. the people of Judah) will be forgiven but will always remember her past with embarrassment.

Posted in Exposition

Ezekiel 16:44-52: The Allegory of Jerusalem and Her Sinful Sisters

Posted on by writtenexposition

INTRODUCTION

In 16:1-43 Ezekiel has YHWH speak a lengthy allegory in which Jerusalem is personified as a woman. YHWH describes how he found her as an abandoned infant. He rescued her and, once she reached ‘the age for love,’ he married her. Abusing the gifts that he had given her, Jerusalem subsequently turned to idolatry and immorality; for which YHWH sentences her to harsh punishment. At this point one would expect a conclusion to the allegory but that does not come until v.60.

The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14
The History of a Harlot: Jerusalem’s Prostitution – Ezekiel 16:15-34
The History of a Harlot: Jerusalem’s Judgement – Ezekiel 16:35-43

Commentators disagree as to whether the section (16:44-59) is an extension of the allegory of 16:1-43 or a further allegory which, although closely linked with the preceding one, is not a continuation of it. I would contend that it is indeed a new allegory but one which shares the ending with the previous one.

The allegory in vv.1-43, while addressed to Jerusalem, clearly covers the history of Israel as a whole, not just Judah. In this new allegory, however, Judah and Israel are distinct. Jerusalem stands for the southern kingdom of Judah and Samaria represents the northern kingdom of Israel. In this second allegory YHWH compares Jerusalem with her ‘sisters’ Samaria and Sodom and concludes that Jerusalem has turned out much worse than either of them.

THE ALLEGORY OF THE SINFUL SISTERS

(44) Verse 44 begins with the word ‘behold’ which directs the reader’s attention to the new allegory and to the comparison of Jerusalem with Sodom and Samaria (the theme of Samaria and Jerusalem as sisters is developed more fully in chapter 23). YHWH says that everyone who quotes a proverb (cf. Num 21:27) will say of Jerusalem: ‘like mother, like daughter.’ With this short (two words in Hebrew) saying YHWH refers back to v.3 and sarcastically reminds Jerusalem that she has foreign ancestry.

(45-46) In v.3 the Amorite father is mentioned first but here the order is inverted. The Hittite mother is placed first now because this allegory focuses on female family members. Ezekiel is again referring to the Canaanite origins of the city of Jerusalem (Jebusites, Josh 15:63; Judge 1:21). This is by no means a compliment since Hittites and Amorites were two of the seven nations which the Israelites were commanded to drive out of the Promised Land ( Deut 7:1-2; Josh 3:10; 24:11) and with whom they were forbidden to intermarry (Deut 7:3).

Ezekiel paints a picture of a truly dysfunctional family. Jerusalem resembles her Hittite mother because just as her mother had shown contempt for her Amorite husband and their children (3 daughters) so Jerusalem had shown contempt for her husband and children (16:20-21, 31, 32). Her sisters, Samaria and Sodom, had likewise shown contempt for their husbands and daughters.

The husbands are not mentioned again, they don’t really feature in this allegory nor does the mother appear again after v.45. In this section Ezekiel concentrates on two important relationships; sister and daughter.

Daughter – vv. 44, 45, 46(x2), 48 (x2), 49, 53(x2), 55(x3), 57(x2), 61.
Sister – vv. 45(x2), 46(x2), 48, 49, 51, 52(x2), 55, 56, 61.

(46) YHWH begins a quite convoluted negative comparison between Jerusalem and her two sisters in which Samaria is described as the ‘elder’ sister and Sodom as the ‘younger.’ In fact, Jerusalem and Sodom had long histories whereas Samaria was much younger than either of them, having only been established (1 Kgs 16:23-24) by King Omri of Israel (884-873 BCE) almost 300 years before Ezekiel’s time. ‘Elder’ and ‘younger’ only make sense if interpreted in terms of greatness of geographical/territorial size, military power or historical importance. ‘Daughters’ probably refers to dependent satellite towns and villages, or perhaps to the inhabitants of the three cities.

Geographically Jerusalem is situated between the sites of the two cities. As one faces East the city of Samaria is to the left (North) and Sodom to the right (South). Samaria was the former capital of the northern kingdom of Israel and in patriarchal times Sodom had been the most important city of the Jordan valley (Gen 18-19).

(47) Jerusalem was not content with equalling the ways and abominations of Samaria and Sodom but became much more corrupt than they. As if despising their sinful deeds as small scale (‘a very little thing’ or ‘a thing of disgust’) Jerusalem outdid them by sinning on a much grander scale. Ezekiel’s hearers would have been greatly shocked to hear YHWH linking Jerusalem with Sodom and Samaria; cities that were notorious for sin and idolatry.

THE INIQUITY OF SODOM

(48-50) In v.48 YHWH stresses that Judah’s sins outstripped those of Sodom. In the next two verses he elaborates on the greatness of Judah’s guilt compared to that of Sodom. In v.49 YHWH specifies the ‘iniquity’ (guilt from conscious wrongdoing) of Sodom. The sins of Sodom and her daughters (the towns Gomorrah, Admah and Zeboim – Gen 10:19) are enumerated as follows:

Pride – an example of success inflating the ego.

Satiety – because of an over-abundance of food – they were gluttonous.

‘Abundance of idleness’ KJV. – This means careless rest or security. The people of Sodom were so prosperous that they became complacent.

They were indifferent to the poor and needy.

They were ‘haughty’ (arrogant).

They committed abomination (cf. Lev 18:22) in the presence of YHWH (Gen 18:21).

YHWH says that when he saw the iniquity of Sodom and her daughters he removed them. The word ‘good’ is in italics, it is not in the original and has been supplied by translators. Without the word ‘good’ the phrase means ‘when I saw it’.

Ancient writers viewed Sodom as notorious for sexual sin, social injustice, arrogance and hostility towards strangers, for example: Isa 1:9-17; Jeremiah 23:14; 2 Pet 2:6-10; Jude 7; 2 Esdras 2:8-9; 3 Maccabees 2:5; Sirach 16:8; Wisdom of Solomon 19:13-17.

(51-52) YHWH states that Samaria did not sin half as much as Jerusalem. He does not spell out Samaria’s iniquity but Ezekiel’s audience are well aware that it was idolatry. Jerusalem has multiplied the sins of Sodom and Samaria to such an extent that she has ‘justified’ those cities. In other words, Jerusalem’s sins are so evil that she makes Sodom and Samaria look righteous. These two sinful cities had so angered YHWH that he had punished them severely.

Jerusalem, having privileges like the the Law, the Temple and YHWH’s presence, had behaved worse than Sodom and Samaria. She (v.52 ‘thou also’), who had ‘given judgement’ on her sisters (i.e. agreed that their punishment was well-deserved) but had behaved more abominably than they, could therefore expect to suffer a similar fate. It is appropriate that Jerusalem be punished because her sins make the other sisters look righteous.

Many centuries later a similar thought was expressed by Jesus Christ: But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Luke 10:10-12

The next section of Ezekiel chapter 16 will deal with the sisters’ future.

Posted in Exposition

The History of a Harlot: Jerusalem’s Early Years – Ezekiel 16:1-14

Posted on by writtenexposition

INTRODUCTION

In chapter 16 Ezekiel continues to impress upon the Judahite exiles who are with him in Babylonia the fact that, contrary to the predictions of false prophets, things at home are not going to improve soon. Rather, such are the sins of Israel/Judah that there is now no hope of avoiding YHWH’s wrath. His judgement will fall upon the nation soon.

YHWH, through Ezekiel, uses shock tactics to convey how evil the nation appears in his sight. In an extended and elaborate metaphor (or, perhaps more accurately, two allegories that share the same ending) the prophet communicates a negative portrayal of the history of Israel’s relationship with YHWH. Using disturbing language that is vulgar, crude and charged with marital, sexual and violent imagery Ezekiel, speaking for YHWH, accuses the nation of unfaithfulness in the form of idolatry and inappropriate relations with foreign powers.

Jerusalem (representing Israel/Judah) is personified as a female infant who has been abandoned by her parents and is rescued by YHWH. He returns some years later to find that she has matured (breasts and pubic hair) and is ‘at the age for love’ (vv.7-8). He marries her (v.8), bestows many gifts upon her and beautifies her (vv.9-14), with the result that she becomes famous for her good looks. Proud and self-confident she becomes not just an adulteress but an insatiable nymphomaniac who lavishes the gifts she has received from YHWH upon men everywhere, including foreigners like the virile (‘great of flesh’) Egyptians, Assyrians and Chaldeans. She sacrifices her children to them and is even worse than her sisters Samaria and Sodom.

YHWH, acting as both accuser and judge, outlines Jerusalem’s crimes and then sentences her to some unusual punishments (stripping, stoning, cutting with swords and burning, all this in the presence of her former lovers) in order to appease his wrath and jealousy. Although unworthy, there is a promise of restoration for Jerusalem but she will remain silent (be shy) with embarrassment and shame.

OUTINE OF THE CHAPTER

1-3a – Preamble
3b-5 – Jerusalem’s humble origins
6-14 – YHWH’s dealings with Jerusalem
15-34 – Jerusalem’s prostitution
35-43 – Jerusalem’s judgement
44-52 – The allegory of Judah and her sinful sisters
53-59 – The sisters’ future
60-63 – A promise of restoration

PREAMBLE (1-3a)

In these verses which serve as an introduction to the oracle YHWH instructs Ezekiel to challenge Jerusalem about her abominations. The prophet duly reports YHWH’s thoughts on the subject using the metaphor of a woman to represent Jerusalem. As the capital of Judah the city symbolises Judah and (excluding vv.44-59) Israel as well.

(1) The chapter commences with the prophetic word (or ‘word-event’) formula ‘the word of the Lord came unto me, saying.’ This expression occurs 49 times in the book of Ezekiel and indicates that the message has come to the prophet directly from YHWH.

(2-3a) YHWH, as usual, addresses Ezekiel as ‘son of Adam’, a formula that occurs 93 times in Ezekiel, and commands him to:

(a) make known to Jerusalem her abominations (offensive acts), and
(b) tell her ‘thus saith the Lord.’

The saying ‘thus saith the Lord’ re-emphasises that the message is from YHWH. It occurs again in this chapter in v. 36 and v.59. The three occurrences (3, 36, 59) could serve as an alternative way of dividing up the chapter, which would then fall into three main sections (1-34; 35-58; 59-63).

JERUSALEM’S HUMBLE ORIGINS (3b-5)

(3b) Addressing Jerusalem, which he personifies as a woman, YHWH casts aspersions on her origins and birth (‘diggings’ and ‘bringings forth,’ both plural) which he traces back to the land of Canaan. Her father and mother were the Amorite and the Hittite. These represent the Semitic and non-Semitic peoples who inhabited the land of Canaan before the patriarchs settled there. The words ‘Canaan’, ‘Amorite’ and ‘Hittite’ stress that Jerusalem was originally possessed by wicked and idolatrous pagan tribes (cf. Gen 15:16). There was therefore nothing holy about Jerusalem’s origins that would have commended her to YHWH.

(4) Repeating ‘thy birth’ YHWH proceeds to remind Jerusalem of the circumstances of her birth. Repetition for effect is a feature of this oracle. Notice that the phrase ‘the day thou wast born’ is repeated at the end of v.5. At birth, YHWH reminds her, the infant Jerusalem experienced a lack of basic medical care and attention.

  • her umbilical cord was not cut.
  • she was not washed with water.
  • she was not rubbed with salt, a natural healer.
  • She was not swaddled.

(5) No-one showed Jerusalem any pity or compassion. There was no-one to do ‘any of these unto thee.’ The plural demonstrative pronoun ‘these things’ refers back to the cutting, washing, salting and swaddling in v.4. No-one cared enough to do even one of these four things for Jerusalem. This was not a case of neglect; the infant Jerusalem (Israel) was abandoned because of deliberate rejection. She was treated with distain (‘to the loathing of thy person’) and cast away in an open field (cf. Deut 32:10). The idea of loathing appears again in v.45.

As regards historical period, this section of the oracle in which Jerusalem is depicted as an abandoned new-born baby, represents the patriarchal period, which extended from the days Abraham, Isaac, and Jacob to the time of slavery in Egypt. During that period Israel was not quite a distinct, fully-fledged nation.

YHWH’S DEALINGS WITH JERUSALEM (6-14)

In this section YHWH explains what he has done for Jerusalem. He is the speaker throughout and Jerusalem has no opportunity to respond. Series of statements beginning with ‘I’  describe YHWH’s activity, these are interrupted occasionally by comments addressing Jerusalem as ‘you’ which note the affect of YHWH’s provision upon the girl.

(6) YHWH’S list in v.6 includes: ‘I passed by’; ‘I saw’; ‘I said’; ‘I have caused’. YHWH passed by, saw the abandoned child being trampled upon in its own blood and said to the infant ‘Live.’ In another example of repetition this command ‘I said unto thee when thou wast in thy blood, Live’ is repeated. The trampling may be a metaphorical reference to Israel’s treatment in Egypt.

At first reading it would seem that YHWH didn’t really do much more at this stage than tell the child to survive, as she remained naked until he passed by again some years later (v.7b) and remained unwashed until after her marriage (v.9). The next verse, however, shows that he had ensured her survival and development.

(7) In another clause beginning with ‘I’ YHWH says that he made her a myriad (10,000) ‘as the sprout of the field.’ This second mention of field is a much more positive image than the first in v.5. Jerusalem increased and became great. The word translated in KJV here as ‘increased’ means to be abundant, become numerous or great; it also occurs in vv. 25, 26, 29 and 51; translated as ‘increased’ or ‘multiplied’. This speaks of growth and may reference Exod 1:12 where the same verb is used of Israel’s population increase in Egypt: ‘But the more they afflicted them, the more they multiplied and grew.’

Moving from the thought of growth to that of maturity YHWH says that she came with the finest ornaments (lit. ornaments of ornaments). What that means is unclear. Her breasts took shape and around the same time her (pubic) hair sprouted (same root as ‘sprout’ in v.7a). Jerusalem matured into a voluptuous, adolescent woman. YHWH adds ‘thou wast naked and bare’ which suggests that she had grown up as a young savage.

(8) Passing by once again YHWH sees that she has matured and he draws attention to the fact (‘behold’) that she was at the age for marriage (‘the time of love’). YHWH mentions five things about his reaction to Jerusalem’s maturity.

  • I spread my skirt (wing) over thee – this may indicate taking under protection (Deut 32:11) or perhaps betrothal (Ruth 3:9).
  • I covered thy nakedness – nakedness and covering are themes in this allegory. The infant was abandoned naked (‘not swaddled’ v.4), grew up naked (v.7), her nakedness was covered by YHWH (v.8), she failed to remember the time she was naked (v.22), she was naked with her lovers (v.36) and will be exposed naked by way of punishment (37, 39). YHWH covers her nakedness(v.8), he covered her with silk ((v.10), she used her fine clothes to cover idols (v.18), and YHWH will uncover her nakedness as punishment (v.37).
  • I sware unto thee – see next point
  • I entered a covenant with thee – in the context swearing and entering into a covenant must refer to marriage. The metaphor of marriage to describe God’s covenant relationship with Israel had previously been used by Hosea (e.g. Hos 2:19-20).
  • thou became mine -the emphasis is on possession rather than affection.

(9) The symbolism of rescue, nurture and a marital relationship may correspond to the period of the Exodus, the covenant at Mount Sinai and the giving of the Law (Exod 19-24) when Israel was established as the people of God. YHWH continues with his list of his provisions for Jerusalem during that time; a chain of ten statements beginning with ‘I.’ He claims: ‘I washed,’ ‘I washed,’ ‘I anointed,’ ‘I clothed,’ ‘I shod,’ ‘I girded,’ ‘I covered,’ ‘I decked,’ ‘I put,’ ‘I put.’

YHWH begins by saying that he washed her with water then repeats that he washed her, adding that he thoroughly washed her blood away from her. ‘Blood’ is plural – i.e. ‘bloods’. Then he anointed her with oil. The use of oil in connection with hygiene occurs also in Ruth 3:3; 2 Sam 12:20; 14:2; 2 Chron 28:15; Dan 10:3; Mic 6:15. YHWH therefore did some things for her that her parents, the Amorite and the Hittite (v.3), had failed to do when she was born (v4). He washed her and rubbed her with oil – but not until she had reached maturity.

(10) Also she had not been swaddled at birth but then, after their marriage, YHWH clothed her. In four clauses he describes how he dressed Jerusalem:

  • I clothed thee also with embroidered work, – embroidered cloth, repeated in v.13
  • and shod thee with badgers’ skin, – leather sandals.
  • and I girded thee about with fine linen, – repeated in v.13
  • and I covered thee with silk. – repeated in v.13

(11-12) Moving on from clothes YHWH reminds Jerusalem that he decked her out with jewellery and gives five examples: bracelets, a chain, nose ring, earrings and a beautiful crown (crown of glory). In the Ancient Near East these were symbols of wealth, status and royalty.

(13) In this verse YHWH reiterates his generosity towards Jerusalem after their marriage. She wore gold and silver jewellery and expensive clothes made of fine linen, silk and embroidered cloth. These are repeated from v.10. He adds that she also enjoyed the best of foods: fine flour, honey and oil. These appear again in v.19. She became very, very beautiful and achieved ed royal status.

All these gifts symbolise YHWH’s grace extended to Israel and the blessings, privileges and prosperity that the nation enjoyed on account of the special covenant relationship. Jerusalem’s rising to the status of queen represents Israel’s elevated status, prominence and influence among the surrounding nations.

(14) Jerusalem’s ‘renown’ for beauty went forth among the Gentile nations. This word ‘renown’ is repeated in the next verse, as is ‘beauty’ and together these serve as a link between this section of the allegory and the next. YHWH claims responsibility for Jerusalem’s beauty; it was all a result of his grace, she had no merit of her own. The section ends with a favourite formula of Ezekiel: ‘saith the Lord [God].’ It occurs 85 times in the book and 9 times in this chapter (vv.8, 14, 19, 23, 30, 43, 48, 58, 63).

SUMMATION

Thus far the allegory has YHWH vividly portraying his grace toward Israel/Judah in lifting the nation from obscurity and insignificance, entering into a covenant with it and bringing it to a position of prominence and prosperity. The focus is on YHWH’s (dominant and possessive) relationship with Jerusalem and the good things that he has provided for her. The implication is that she ought to be grateful for the relationship and such abundant provision. The allegory continues with an exploration of her response and her relationships with others.

This section of Ezekiel 16 is sometimes used in evangelistic preaching to illustrate God’s gracious dealings with sinners. C. H. Spurgeon, for example, published a sermon entitled Ezekiel’s Deserted Infant in 1862. A gospel message would perhaps apply the following points:

THE SINNER’S CONDITION

  • v.4 uncut – still attached to the world
  • v.4 unclean – tainted with the filth of sin
  • v.4 unsalted – uncared for
  • v.4 unclothed – no covering of righteousness
  • v.5 unclaimed – left to die

GOD’S SALVATION

  • God covered – ‘I spread’ v. 8 – Phil 3:9
  • God claimed – ‘thou becamest mine’ v.8 – SS 2:16
  • God cleansed – ‘I throughly washed’ v.9 – Isa 1:18
  • God clothed – ‘I clothed’ v.10 – Rev 3:18

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

2 PETER 3:1-18 THE LORD’S RETURN

Posted on by writtenexposition

THE CERTAINTY OF THE LORD’S RETURN

3:1-2 COMMANDMENT

3:3-7 CONTEMPT

3:8-9 CONSTRAINT

3:10-13 CATASTROPHE

3:14-18 COUNSEL

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

3:1-2 COMMANDMENT

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

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

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

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

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

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

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

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

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

3:3-7 CONTEMPT

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

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

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

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

‘coming’ parousía

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

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

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

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

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

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

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

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

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

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

CONSTRAINT

[8-9]

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

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

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

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

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

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

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

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

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

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

3:10-13 CATASTROPHE

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

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

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

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

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

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

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

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

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

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

1. Righteousness dwells in it.

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

2. It is ‘according to his promise’.

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

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

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

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

3:14-18 COUNSEL

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

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

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

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

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

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

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

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

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

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

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

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

negatively:

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

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

positively:

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

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

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

Posted in Exposition

2 PETER 2:1-22 FALSE TEACHERS

Posted on by writtenexposition

This entire chapter is taken up with the topic of false teachers.

2:1-3 THE DECEITFULNESS OF FALSE TEACHERS

2:4-10a THE DESTRUCTION OF FALSE TEACHERS

2:10b-22 THE DESCRIPTION OF FALSE TEACHERS

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 2 Pet 2:1-3

2:1-3 The Deceitfulness Of False Teachers

[1] Having claimed in 1:16 that what he preaches is the truth and also that the Old Testament scriptures are inspired and reliable Peter moves on to talk about those who will distort truth. He labels them ‘false teachers’ and predicts that just as false prophets (pseudoprophḗtēs) arose among ‘the people’ (nation of Israel), so false teachers (pseudodidáskalos) will appear in the Christian church; the new people of God (1 Pet 2:10). The Old Testament definition of a false prophet is given in Deut 18:20-22 (see also Deut 13:1-5). For OT examples of false prophecy see 1 Kgs 22:5-12; Jer 5:31; 14;13-15; Ezek 13:1-23; Mic 3:5-12). The rise of false teachers in the church was also predicted by Jesus (Matt 7:15; 24:11) and by Paul (Acts 20:29-30; 1 Cor 11:19; 1 Tim 4:1).

These false teachers will smuggle in (pareiságō – secretly bring in) ‘heresies of destruction’ i.e destructive heresies. As teachers they were probably in positions of church leadership. ‘Heresy’ is a different school of thought or a sect, but in a bad sense (Gal 5:20). Here the plural word seems to mean the opinions or views of a single school of thought or sect, rather than plural (i.e. several) sects.

These false views will be destructive to the false teachers themselves as ‘they bring upon themselves swift (soon, same word as 1:14) destruction’ (2:1c) and ‘their destruction is not asleep’ (v3).

Peter again raises the concept of the master-slave relationship. In 1:1 he calls himself a ‘slave of Jesus Christ.’ Here in 2:1 he claims that the false teachers are denying ‘the master that bought them’ and in verse 19 says that they are the ‘slaves of corruption.’ This implies that we are all slaves to something.

The false teaching results in them ‘denying the master that bought them.’ This may have been a denial of Christ’s lordship over their lives because of their immoral behaviour but a reading of chapter 3 would suggest that it included rejection of the Second Coming/future judgement. The image of Christians having been bought by Christ’s death and owing allegiance to him as a result is found also in 1 Cor 6:20; 7:23 and Gal 3:13.

In this verse Peter refers to his opponents and by calling them ‘false teachers’ implies that what they teach is not reliable. He does not, however, present reasoned arguments against their doctrine but tries to arouse the emotions of his readers against the false teachers by concentrating, not on doctrinal but on moral failings which he attributes to them. He hopes that, disgusted by these, his readers will reject the opposing teachers.

[2 -3] Because of the many people who will follow the false teachers’ licentiousness (debauched behaviour, disordered sexual activity) the way of truth will be slandered and reviled. The apostles were very aware of the influence the conduct of Christians could have on the surrounding pagans (1 These 4:12; 1 Tim 6:1; Tit 2:5; 1 Pet 2:12, 15; 3:16).

Peter had been accused (1:16) of following ‘cunningly devised fables’ but here again maintains that his teaching is ‘the way of truth’.

In v.3 Peter warns his readers that in their greed (covetousness) the false teachers will exploit them financially with ‘feigned words’ In v.14 he says that the false teachers are ‘trained’ in greed.

plastois logois, ‘plastic words’ – artifical, easily moulded.

In two negative statements Peter maintains that the false teachers will be judged:

1. ‘from of old their condemnation has not been idle.’ – it is already active

2. ‘their destruction does not sleep.’ – it is awake and ready to fall on them.

For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an example unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds); The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. 2 Pet 2:4-10b

2:4-10a The Destruction Of False Teachers

In this section Peter seeks to support his statement that the condemnation and destruction of false teachers is certain. The argument is in the form of ‘If …then…’. He presents three examples from the Old Testament and in v.9 clearly states the point he is making.

EXAMPLE 1 The Angels That Sinned (2:4)

‘God did not spare the angels that sinned’ refers to the story in Gen 6:1-4 of heavenly beings that lusted after human women and produced offspring with them. The story is also referenced in Jude 6. More details are found in the Jewish apocryphal book 1 Enoch ( https://www.ccel.org/c/charles/otpseudepig/enoch/ENOCH_1.HTM) chapters 6 and 7 which was well-known at the time and from which (1 En 1:9) Jude quotes (Jude v.14).

Peter does not specify the angels’ misdemeanour but simply states that they ‘sinned.’ He concentrates instead on their punishment. God cast them (not necessarily ‘down’) into hell and consigned them to ‘pits (seirá – lit. pit) of darkness’ where they are kept until the judgement. The text of Jude v.6 reads ‘chains’ (desmós – strong bonds, chains) and many translations use ‘chains’ in both passages, although the words are different.

Strangely, Peter uses a rare verb tartaróō for ‘cast into hell’. It comes from the noun Tartarus (Tártaros) which in ancient Greek mythology denoted the deepest area of Hades. Since Peter’s readers in Asia Minor were from a Greek-speaking background he uses a word that they would understand to describe the fate of the angels that sinned. Although this incident occurred a long time in the past and the judgement is in the future they are even now undergoing punishment.

EXAMPLE 2 God Did not Spare the Ancient World but He Saved Noah and Seven Others (2:5)

Referring once more to Genesis chapter 6 Peter says that God brought judgement upon the ancient world through a flood and wiped out everyone; sparing only Noah and seven others (see 1 Pet 3:20), all members of the one family.

Noah is here called a ‘herald of righteousness.’ ‘Righeousness’ is upright behaviour. The word kḗrux can be used in the sense of ‘preacher’ e.g. 1 Tim 2:7. There is no mention in the Old Testament of Noah calling upon the antediluvians to repent.

EXAMPLE 3 GOD DESTROYED SODOM AND GOMORRAH BUT DELIVERED LOT (2:6-8)

The third example gets fuller treatment because the situation was similar to that in which Peter’s readers found themselves. Like Lot, the Christians in Asia Minor whom Peter addresses lived in a wicked society and found the sexual immorality and lawless conduct of their neighbours distressing. Not only that but false teachers in the church were denying the Lord’s Second Coming and rejecting the possibility of a future judgement. Thinking that they would not have to account for their conduct these teachers lived and promoted an evil lifestyle.

Genesis chapter 19 records how righteous Lot was rescued but Sodom and Gomorrah judged by fire. Peter says that this made them a model or pattern (hupódeigma) for what will happen to those who have lived ungodly since that time on. In the next chapter (3:10-12) Peter employs images of fire, heat and melting when describing the judgement at the end of the world (Day of the Lord).

[9-10a] In v.9 Peter sums up the main point of the ‘If…then…’ style argument he has been making in vv. 4-8 and applies the lesson from the well-known examples of God’s judgement that he has presented:

‘The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.’

If God has punished those that sinned in Example 1, and punished sinners and saved the righteous in Examples 2 and 3, then God knows how to save the righteous and punish sinners.

The section ends at 10a with the comment that judgement falls especially upon those who ‘follow the flesh with its depraved desire’ and ‘despise lordship’. The latter term is probably equivalent to ‘denying the master’ in v.1. Peter thus brings the subject back to the false teachers mentioned in vv.1-3.

2:10b-22 The Description Of False Teachers

Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: a heart they have exercised with covetous practices; cursed children: Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;  2 Pet 2:10b-16

[10b-16] Peter launches into a description of false teachers and in vv.10b-16 deals with two of their main characteristics; arrogance and sensuality. In v. 10b he negatively assesses them as brazen and insolent and says that they are not afraid to slander the glorious ones. The example of this given in the following verses is difficult to understand.

Since ‘dignities’ (doxai – glories, glorious ones) seems to refer to angelic beings (whether good or bad) in Jude v.8 many take it that here in 2 Peter the ‘glorious beings’ are also angels. Most who hold this view take it that in this instance the reference is to evil angels/demons(2:4) and that the false teachers must have been reviling them. Keating (2011, p.182) summarizes this view:

‘They are charged with bringing reviling and blaspheming judgments against the glorious beings (literally, “the glories”), which is a reference to the angels or to demonic powers. If Peter is referring to good angels, then the false teachers are reviling them either by denying the authority of the Scriptures that the angels were mediators of, or more probably by denying the final judgment that was to be carried out by the angels. The angels were often understood in Jewish and Christian tradition to be the mediators of the Old Testament revelation (see Heb 2:2) and to be the instruments of the final judgment (see Matt 13:39–41). If Peter is referring to demonic powers here, then the false teachers are reviling them probably by “denying that the devil could have any power over them and speaking of the powers of evil in skeptical, mocking terms.”

In 2 Peter, however, it is God (1:17) and Jesus Christ (1:3,17; 3:18) who are said to have glory. I think it more likely that the disparaging of the glorious ones refers to the denial by the false teachers of the the Second Coming of Christ and dismissal of the fact that God will one day judge the world (See chapter 3).

[11] The conduct of the angels is contrasted with that of the false teachers.

Either:

The false teachers arrogantly slander glorious beings but the good angels, who are superior in strength and power to the false teachers, do not advance a slanderous judgement against the fallen angels before the Lord. (e.g Jude v.9).

Or:

The false teachers arrogantly slander God and Jesus Christ but angels, who are superior in strength and power to the false teachers, do not advance a slanderous judgement against the false teachers before the Lord.

[12-14] These three verses are one long sentence.

‘But these’ (i.e. the false teachers in contrast to the angels) are irrational animals born naturally for capture and destruction (i.e caught and killed for food). The emphasis is on the ignorance of the false teachers. They behave irrationally and live like animals. They slander things they are ignorant of (this is equivalent to ‘slander the glories’ in v.10b) and will perish in their own corruption. This tells us that these people were unregenerate as in 1:4 believers are said to have ‘escaped the corruption that is in the world through lust.’

There is some wordplay in the original ‘shall utterly perish in their own corruption’. To replicate it in English the phrase would read something like: ‘ They shall be destroyed with the same destruction they have brought about.’ (Kraftchick cited by Vinson, Wilson & Mills 2010, p.338).

[13] They will receive the ‘reward of unrighteousness.’ This is similar to the ‘wages of sin’ in Rom 6:23.

‘They count it pleasure to revel in the day-time.’ Normally revelling was regarded as taking place at night (darkness is associated with evil) but the false teachers were so immoral that they practised their debauchery in full view during the day as well.

The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.  Rom 13:12-13 

Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! Ecc 10:16 

Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!  Isa 5:11 

‘spots and blemishes as they carouse with you, revelling in their own deceptions.’ This is about disgusting behaviour at their parties and banquets, but may refer to the Lord’s Supper.

[14] ‘Their eyes are filled with an adulteress and they are insatiable for sin.’ The false teachers are always eying up women with a view to sexual activity.

‘they ensnare unstable souls’ They try to bring those who lack foundation in the faith, probably recent converts, under their control.

‘souls’ More or less equivalent to ‘people.’

‘unstable’ (astḗriktos) This word occurs only here and at 3:16.

The false teachers have hearts ‘well-trained’ in greed. The word gumnázō was used of athletic training and exercise. Their greed was habitual, they were experts.

At the thought of it Peter cannot help exclaiming ‘Accursed creatures!’ (lit. children of a curse).

[15] The false teachers have abandoned the straight road, they have gone astray and followed the road of Balaam, son of Bosor, who loved profit from wrong-doing. It was believed that the non-Israelite Balaam willingly accepted a bribe to curse Israel (Read Num 22, for the four oracles of Balaam see Num 23:7-10, 18-24; 24:3-9, 15-19.

‘road’ or ‘way’ was generally used of conduct (see 1 Sam 12:23; Hos 14:9; Psa 107:7; Acts 13:10) and go astray for ‘being corrupted.’

In the Old Testament Balaam’s father’s name is given as Beor (Num 22:5, 25:3).

[16] Peter relates that the ‘dumb’ (áphōnos, without articulate speech)’beast of burden’ (hupozúgion) rebuked Balaam for his error. An irrational beast saw the error of Balaam’s way and spoke to him, the false prophets do not see the error of their way and proceed like brute beasts.

In the Old Testament account in Numbers 22:21-35 it was the angel of the Lord that issued the rebuke to Balaam. The ass had been aware of the angel’s presence and would not go any further After Balaam struck it the animal protested in a human voice. (See also Num 31:16; Deut 23:5; Neh 13:2; Jude v.11; Rev 2:14)

These are wells without water, clouds that are carried with a tempest: to whom the mist of darkness is reserved forever. For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Pet 2:17-22

Slaves and Apostates 2:17-22

[17] Peter continues his description of the false teachers and refers to them as ‘these [people].’ He calls them ‘waterless wells and mists blown away by sharp gusts of wind’ Just as an empty well would leave thirsty travellers disappointed and mists that disappeared would disillusion farmers anxious for rain to water their crops so the teaching of the false teachers was empty and useless.

‘the gloom of darkness has been reserved for them’ Compare v.4.

[18] ‘great swelling words’ (hupérogkos) bombastic, inflated, swollen, oversized

They ensnare in the ‘passions of the flesh’ and ‘sensualities’ people who ‘are only just escaping.’ The false teachers target new converts who are still in the process of breaking away from their old way of life and from their former associates who live in error.

[19] The false teachers promise freedom (they probably taught that Christians are not bound by the moral law, see Rom 6:15; 1 Pet 2:16) but while talking to others about liberty they themselves are slaves to corruption (moral corruption). There follows a saying or maxim based on the image of someone defeated in battle, taken captive and enslaved: ‘for a man becomes the slave of him who overpowers him.’

[20] ‘For’ What does ‘for’ refer back to?

a) Perhaps it looks back to ‘slaves of corruption in 19a and is therefore a reference to the false teachers themselves. This is most likely.

b) Perhaps it looks back to v.18 and refers to those (recent converts) who are just escaping paganism but have been ensnared by the false teachers.

To become an apostate, to leave Christianity and return to paganism, is to be in a state worse than one was at first. Peter emphasizes the seriousness of this in the next verse.

[21] It would have been better to have remained pagans than to have known ‘the way of righteousness’ (Christianity) and then have turned from the ‘holy commandment’ (the gospel message – holy because it is from and about Jesus Christ).

Peter uses the noun epígnōsis in v.20 and twice in v. 21 the verb epiginṓskō. These speak of an intense, full sort of knowledge.

[22] ‘But it is happened unto them’ This is a dramatic perfect which speaks of what is certain to happen in the future as if it has already happened.

Peter then quotes two sayings about the filthy and disgusting habits of dogs and pigs.

  1. ‘The dog has returned to its vomit’ This same saying is used in Prov 26:11 of a fool who repeats his folly.
  2. ‘The sow which has been washed [has returned] to wallow in mire.’

These proverbial sayings aptly illustrate both the uncleanness and the apostasy of the false teachers