Religion Scripture Readings

Jude 1:3 and 1:4

Contend for the Faith

Jude 1:3Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.
It would be nice if we could just talk about all the positive things concerning the Christian life. But at times criticism is called for. Such is the case throughout the New Testament letters. Though generally today people get upset when criticism is offered or discernment exercised, as much of Western culture in particular emphasizes tolerance and multiculturalism. But at times - in fact in many cases - the Bible goes against the grain of the world's culture. Thus Jesus said to those who offered worldly advice, "The world cannot hate you, but it hates Me because I testify of it that its works are evil." John 7:7

Thus within the Christian community we are called to contend earnestly for the faith - the faith which is clearly layed out in the Bible. For there are those among the Christian community who deviate significantly from what it says. And if they are not dealt with, their false ideas may gain a foothold in the Christian's thought.

Anti-Lordship Heretics

Jude 1:4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.
And why have such men crept in unnoticed? Because Christians were not watchful, either not bothering to evaluate, or being discouraged from evaluating whether alleged sheep are really wolves in sheep clothing.

One such example of this are false brothers who had even infiltrated the church at Jerusalem of which Peter, James and John were overseeing. Peter, James and John hadn't noticed them, but Paul did. When he visited the church in Jerusalem it is written, "they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. But some of the sect of the Pharisees who had believed stood up, saying, 'it is necessary to circumcise them and to direct them to observe the Law of Moses.'"Acts 15:4,5 Paul writes of this incident, "This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves." Gal 2:4

There are primarily two kinds of wolves - just as there are two ways to deviate from the straight and narrow path. On the one hand are the legalists of which we Paul encountered above. But on the other are the licentious, the lawless.

The licentious Christians are those who refuse to submit to the Lordship of Christ, but view the grace of God - the forgiveness of sins - as a license to sin. For example Jesus rebuked the church at Thyatira saying,"you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality" Rev 2:20

 

Jude 1:5

Jude 1:5
I will therefore put you in remembrance, though ye once know
this
The Alexandrian copy, and some others, and the Vulgate Latin version, read, "knew all things"; but rather it is to be restrained by the following instance of, God's vengeance on unbelievers; which with others is produced, to vindicate the divine conduct in the condemnation of the above persons, and to show that that is certain, and may be expected, since God has always dealt thus with such persons; and this they knew by reading of the Scriptures; at least they had known it once, though it might now be forgotten by them; and they had known it once for all; they had been perfectly acquainted with it; which is said, lest the apostle should be thought to write to persons ignorant, and rude in knowledge, and to show that he wrote nothing new and unheard of, and so should have the more weight and influence upon them; and he thought fit to remind them of it, though they had known it: it is one part of the work of the ministers of the word to put people in mind of what they have known; which is necessary, because of the inattentiveness of hearers, their forgetfulness, and loss of knowledge, and the weakness of some capacities to take in, and retain things; and if the judgment is not more informed hereby, yet the affections may be afresh raised, and grace be drawn out into exercise, and the mind be established and confirmed. The instance follows,

how that the Lord, having saved the people out of the land of Egypt;
that is, the people of Israel, who were the chosen people of God, a special people, above all others, and had peculiar privileges; these the Lord brought out of the land of Egypt, with an high hand, and a mighty arm, and saved them out of their bondage, and delivered out of their oppressions and afflictions: the Alexandrian copy, and some others, the Vulgate Latin, and Ethiopic versions, instead of "the Lord", read "Jesus": and yet, though they were a special people, and notwithstanding this wonderful deliverance, and great salvation, he

afterward destroyed them that believed not;
their carcasses fell in the wilderness by one judgment or another upon them; so that of all that came out of Egypt, but two entered into the land of Canaan: this shows the evil nature of unbelief; and that God will not suffer sin to go unobserved in any; no outward privileges and profession will screen any from divine vengeance; God sometimes makes severe examples of mere nominal professors; nor must false teachers, deniers of Christ, and perverters of his Gospel, expect to go free: moreover, it may be observed, that God may do great things for persons, and yet after all destroy them; great riches and honours may be conferred on some, great natural gifts on others; some may seem as if they had the grace of God, and were brought out of spiritual Egypt, and enjoy great mercies and favours, and have many deliverances wrought for them, and yet at last perish.

 

I find Jude 1:6 interesting and have included several takes on the subject

Matthew Poole's Commentary
Kept not their first estate; in which they were created, their original excellency, truth, holiness, purity, John 8:44, as well as dignity. But left their own habitation; viz. a heavenly one, from whence, though they were righteously thrust out by God, 2 Peter 2:4, yet they may be truly said to have left it themselves, in that they voluntarily rebelled against the law of their creation, and committed that sin which they knew would certainly be punished with such a dejection. He hath reserved in everlasting chains; into which, Peter says, they weredelivered.Gill's Exposition of the Entire BibleAnd the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place:
but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see 2 Peter 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place (g),

He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in 2 Peter 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody

unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call , "the day of the great judgment" (h). This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel?

(g) Yalkut Simeoni, par. 2. fol. 73. 1. Pirke Eliezer, c. 14, 22, 27. Zohar in Gen. fol. 28. 1. & Sepher Bahir in ib. fol. 27. 3.((h) Targum in Psal. l. 3.Geneva Study Bible
{5} 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.
(5) The fall of the angels was most severely punished, how much more then will the Lord punish wicked and faithless men?

 

EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT Commentary
Jude 1:6. A second example taken from the angelic world. As God spared not the people rescued from bondage, so neither did He spare the angels who left their habitation. This also was an admonitory representation for Christians, who, in the face of the high dignity which they possessed by redemption, yielded themselves to a life of vice.ἀγγέλους τε τοὺς μὴ τηρήσαντας κ.τ.λ.] is, according to the construction, as the τε indicates, closely connected with the preceding.ἀγγέλους without the article considered generally; the participle connected with the article indicates the definite class of angels who are here meant.For the understanding of this verse the following points are to be observed:—(1) By the twofold participial clause τοὺς μὴ … ἀρχήν andἀπολιπόντας … οἰκητήριον, something sinful is attributed to the angels (2 Peter 2:4 : ἁμαρτησάντων), on account of which the punishment expressed by εἰς κρίσεν … τετήρηκε was inflicted upon them; (2) The two clauses μὴ … ἀλλὰ … so correspond, that the second positive clause explains the first negative clause; and (3) what Jude says of the angels corresponds with the doctrine of the angels contained in the Book of Enoch.τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχήν κ.τ.λ.] ἀρχήmust here denote something which the angels by forsaking τὸ ἴδιον οἰκητήριον did not preserve, but gave up or slighted. But by ἀπολ. τὸ ἴδ. οἰκητ., according to the Book of Enoch 12:4,[18] is meant their forsaking of heaven, and their descent to earth in order to go after the daughters of men (so also Hofmann); but not, as Hornejus and others think, the loss of the heavenly dwelling, which they drew upon themselves by conspiring against God; which would militate against the first observation.By ἈΡΧΉ expositors understand either the original condition (origo: Calvin, Grotius, Hornejus,[19] and others), or the dominion which originally belonged to them (Bengel, de Wette, Wiesinger, Schott, Hofmann; Brückner thinks that the meaning dominion passes over into that of origin). According to the first explanation, the term is too indefinite, both in itself and in reference to the second parallel clause. It is in favour of the second explanation, that in the N. T. angels are often designated by the name ἀρχή, ἀρχαί; as also the prevailing idea among the Jews was, that to the angels a lordship belongs over the earthly creation. By this explanation, also, the two clauses correspond; instead of administering their office as rulers, they forsook their heavenly habitation, and thus became culpable. The explanation, according to which ἀρχὴ ἑαυτῶν denotes not the dominion of the angels, but the dominion of God, to which they were subjected, is both against linguistic usage and against the context.εἰς κρίσιν … τετήρηκεν] Statement of the punishment. This also corresponds with the expression in the Book of Enoch, where in chap. 10:12 it is said: “Bind them fast under the mountains of the earth … even to the day of judgment … until the last judgment will be held for all eternity.[20]τετήρηκεν is in sharp contrast to μὴ τηρήσαντας: the perfect expresses an action begun in the past and continued in the present. Themode of retention is more precisely stated by δεσμοῖς ἀϊδίοις ὑπὸ ζόφον] By ἀϊδίοις the chains by which they are bound are designated as eternal, and incapable of being rent.ὑπὸ ζόφον] ζόφος only here and Jude 1:13, and in the parallel passages 2 Peter 2:4; 2 Peter 2:17; comp. also Wis 17:2;[21] usuallyΣΚΌΤΟς, the darkness of hell; ὙΠΌ is explained by conceiving the angels in the lowest depths of hell, covered with darkness.[22] Inτετήρηκεν is not contained the final doom which will only take place at the general judgment; therefore: εἰς κρίσιν μεγάλης ἡμέρας] μεγ.ἡμέρα, without any further designation, used of the last judgment only here; the same adjective, as an attribute of that day, in Acts 2:20; Revelation 6:17; Revelation 16:14.[18] “Announce to the watchers of heaven, who forsook the high heaven and their holy eternal abodes, and have corrupted themselves with women;” xv.Jude 1:3 : “Wherefore have ye forsaken the high and holy and eternal heaven, and have slept with women?” … lxiv.: “These are the angels who have gone down from heaven to earth;” and other passages. Genesis 6:2lies at the foundation of this tradition, the explanation of which is to this day contested. Whilst Hofmann explains the expression בְּנֵי הָאֱלֹהִים as a designation of the angels, Ferd. Philippi decidedly rejects this explanation.[19] Hornejus, after John 8:44, designates as the original condition here meant, veritas i. e. innocentia et sanctitas. Stier thinks “that the original condition was at the same time the ground of their nature and condition inGod, or, as it is now perhaps called, the principle of their true life. They preserved not themselves in God, whilst they surrendered and lost the proper pure ground of their glorious being.”[20] Comp. also x. Jude 1:4 : “Bind Azâzêl, and put him in darkness,” xiv. 5, xxi. 10, etc. In the Midrasch Ruth in the Book of Zohar it is said: Postquam filii Dei filios genuerunt, sumsit eos Deus et ad montem tenebrarum perduxit, ligavitque in catenis ferreis, quae usque ad medium abyssi magnae pertingunt.[21] Comp. also Hesiod. Theog. v. 729, where it is said:[22] There is an apparent difference between what is here said and the representations of the N. T. elsewhere, according to which Satan and hisἄγγελοι have even now their residence in the air (Ephesians 2:2, or in the upper regions, ἐν τοῖς ἐπουρανίοις, Ephesians 6:12), and although already judged by Christ (John 16:11), yet as κοσμοκράτορες exercise power over unbelievers, and also lay snares for believers, in order to bring them again into subjection. Expositors, in general, have attempted to reconcile this by referring this continued activity of the devil to the special permission of God; Calvin otherwise: porro nobis fingendus non est locus, quo inclusi sint diaboli; simpliciter enim docere voluit Ap., quam misera sit eorum conditio … nam quocunque pergant, secum trahunt sua vincula et suis tenebris obvoluti manent. Dietlein remarks on 2 Peter 2:4 : “Not only Tartarus, but also the chains of darkness, are to be understood in a local and corporeal sense, but not of such a locality, or of such an imprisonment in that locality, as would require an exclusion from our locality, or an incapability of movement through our locality.” But all these artificial explanations are to be rejected, inasmuch as Jude does not speak of Satan and his angels, but of a definite class of angels, to whom, in agreement with the Book of Enoch, he refers Genesis 6:2. This is correctly observed by Hofmann, Wiesinger, and Schott, with whom Brückner appears to agree; on the other hand, F. Philippi (p. 140) observes: “Jude speaks here of the original fall of the angels from pride, not of their union with earthly women.”Ἔνθα θεοὶ Τιτῆνες ὑπὸ ζόφῳ ἠρόενταΚεκρύφαται, βουλῆσι Διὸς νεφεληγερέταοΧώρῳ ἐν εὐρώεντι.
Expositor's Greek Testament
Jude 1:6. ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἐαυτῶν ἀρχὴν … εἰς κρίσιν … τετήρηκεν.] Cf. Clem. Al. Adumbr. “Angelos qui non servaverunt proprium principatum, scilicet quem acceperunt secundum profectum.” This of course supplies an even more striking instance of the possibility of falling away from grace, cf. Bede, “Qui angelis peccantibus non pepercit, nee hominibus parcet super-bientibus, sed et hos quoque cum suum principatum non servaverint, quo per gratiam adoptionis filii Dei effecti sunt, sed reliquerint suum domicilium, id est, Ecclesiae unitatem … damnabit”. On the Fall of the Angels see Introduction and the parallel passages in 2 Peter 2:4, and in Enoch, chapters 6–10.ἀρχήν.] Used of office and dignity, as in Genesis 40:21 of the chief butler: here perhaps of the office of Watcher, though Spitta takes it more generally of the sovereignty belonging to their abode in heaven = τὸν ἄνω κλῆρον in Clem. Al. 650 P. The term ἀρχή is used of the evil angels themselves in Ephesians 6:12. Cf. Enoch xii. 4, of the Watchers (angels) who have abandoned the high heaven and the holy eternal place and defiled themselves with women, ib. xv. 3. Philo says of the fallen angels (M. i. p. 268), καλὸν μὴ λιποτακτῆσαι μὲν τῆς τοῦ Θεοῦ τάξεως,ἐν ᾗ τοὺς τεταγμένους πάντας ἀριστεύειν ἀνάγκη,αὐτομολῆσαι δὲ πρὸς τὴν ἄνανδρον ἡδονήν. So Just. M[788] Apol. ii. 5, οἱ δʼ ἄγγελοι παραβάντες τήνδε τὴν τάξιν γυναικῶν μίξεσιν ἡττήθησαν with Otto’s n.[788]. Codex Ruber (sæc. ix.), at the British Museum; it derives its name from the colour of the ink.ἀπολιπόντας τὸ ἴδιον οἰκητήριον. Cf.2 Corinthians 5:2, τὸ οἰκ. τὸ ἐξ οὐρανοῦ, and the quotation from Enoch in the last n. [Forοἰκητήριον, cf. Enoch xv. 7 (the message of Enoch to the Watchers) “the spiritual have their dwelling in heaven” … ἡ κατοίκησις αὐτῶν ἔσται ἐπὶ τῆς γῆς. Chase.]εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφου τετήρηκεν. Cf.2 Peter 2:4σειροῖς ζόφου ταρταρώσας, 2 Peter 2:9, ἀδίκους εἰς ἡμέραν κρίσεως κολαζομένους τηρεῖν, 2 Peter 3:7, τηρούμενοι εἰς ἡμέραν κρίσεως … τῶν ἀσεβῶν ἀνθρώπων, Joel 2:31, ὁ ἥλιος μεταστραφήσεται εἰς σκότος … πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆRevelation 6:17, ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ, Revelation 16:14, συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον τῆς μεγάλης ἡμέρας τοῦ Θεοῦ τοῦ παντοκράτορος. Enoch 10:5, ἐπικάλυψον αὐτῷ (Azazel)σκότος, καὶ οἰκησάτω ἐκεῖ εἰς τὸν αἰῶνα, Enoch 10:12,δῆσον αὐτοὺς … μέχρι ἡμέρας κρίσεως αὐτῶν, Enoch 12:11 (Gr. in Charles’ App. [789]) μέχρι τῆς μεγάλης ἡμέρας τῆς κρίσεως, ib. liv. 6, note on xlv. 1. So ἡμέρα τοῦ κυρίου1 Corinthians 1:8, 2 Peter 3:10al., ἐκείνη ἡ ἡμέρα2 Thessalonians 1:10. On δεσμοῖς see En. liv. 3–5, “I saw how they made iron chains of immeasurable weight, and I asked for whom they were prepared, and he said unto me ‘These are prepared far the hosts of Azazel’.” cf.δέσμιοι σκότους (Wis 17:2) of the plague of darkness.[789] Codex Ephraemi (sæc. v.), the Paris palimpsest, edited by Tischendorf in 1843.ἀϊδίοις. The chains are called “everlasting,” but they are only used for a temporary purpose, to keep them for the final judgment. It seems to be here synonymous with αἰώνιος in Jude 1:7. So too in the only other passages in which it occurs in the Bible, Wis 7:26, ἀπαύγασμά ἐστι φωτὸς ἀϊδίου, and Romans 1:20, ἡ ἀΐδιος αὐτοῦ δύναμις καὶ θειότης.
Cambridge Bible for Schools and Colleges
6. And the angels which kept not their first estate] The two last words answer to a Greek term which may either mean “beginning,” i.e. their original constitution, the meaning adopted in the English version, or “sovereignty.” The latter sense may mean either that they rejected the sovereignty of God, or that they abandoned the position of power and dignity which He had assigned them. Looking to the fact that the term is used in the New Testament, as by Jewish writers, as describing a class of angels (the “principalities” of Ephesians 1:21; Ephesians 3:10; Ephesians 6:12;Colossians 1:16; Colossians 2:15), the latter explanation is probably the true one. On the nature of the sin referred to, see notes on 2 Peter 2:4.but left their own habitation] As this is named as the sin, not as the punishment, it seems to imply a descent from the region of heaven to that of earth, like that implied in the language of Genesis 6:2.he hath reserved in everlasting chains …] The words, like those of 2 Peter 2:4, seem to indicate a distinction between the angels who were thus punished, and the “demons” or “unclean spirits” with Satan at their head, who exercise a permitted power as the tempters, accusers, and destroyers of mankind, the “world-rulers of this darkness” of Ephesians 6:12, who even “in heavenly places” carry on their warfare against the souls of men. It is possible that St Jude recognised such a distinction. His language, like that of St Peter, follows the traditions of the Book of Enoch, which speaks of fallen angels as kept in their prison-house till the day of judgment (xxii. 4), and those which are represented by the Midrasch Ruth in the Book of Zohar, “After that the sons of God had begotten sons, God took them and brought them to the mount of darkness and bound them in chains of darkness which reach to the middle of the great abyss.” A fuller form of the Rabbinic legend relates that the angels Asa and Asael charged God with folly in having created man who so soon provoked Him, and that He answered that if they had been on earth they would have sinned as man had done. “And thereupon He allowed them to descend to earth, and they sinned with the daughters of men. And when they would have returned to Heaven they could not, for they were banished from their former habitation and brought into the dark mountains of the earth” (Nischmath Chaim in Nork’s Rabbinische Quellen und Parallelen). The resemblance between this tradition and that of the Zoroastrian legend of the fall of Ahriman and his angels, and again of the punishment of the Titans by Zeus in the mythology of Hesiod (Theogon. 729), shews the wide-spread currency of the belief referred to. How far this allusive reference to a tradition which the writers accepted stamps it with a Divine authority as an article of faith is a question the answer to which depends on external considerations as to the nature of the inspiration by which the writers who so referred were guided. The office of the interpreter is limited to stating what, as far as can be gathered, was actually in the thoughts of the writer.
Bengel's Gnomen
Jude 1:6. Ἀγγέλους, the angels) 2 Peter 2:4, note.—μὴ τηρήσαντας, that kept not) They ought therefore to have kept it.—ἀρχὴν) their dignity; the state once for all assigned to them, under the Son of God: Colossians 1—ἀπολιπόντας, who left) of their own accord.—ἴδιον, their own) befitting them.—οἰκητηρίον, habitation) bright and shining, opposed to ζόφον, darkness.—ἀϊδίοις, everlasting) A dreadful epithet, as here used. So Jude 1:7, αἰωνίου, everlasting.—τετήρηκεν,He hath reserved) determined to reserve.Pulpit CommentaryVerse 6. - The second instance of Divine judgment is taken from the angelic world. The copula connects it closely with the former, and gives it some emphasis: "angels, too," i.e., angels not less than the people selected by God to be a people for himself, have been examples of the terrible law of Divine retribution. The particular class of angels are defined as those who kept not their first estate; or better, their own principality. The idea conveyed by the term here is that of lordship rather than beginning. It is the term which is held by most commentators to be used as a title of angels in such passages as Colossians 1:16; Ephesians 1:21; Ephesians 3:10;Ephesians 6:12, etc., where mention is made of "principalities." In the present passage Tyndale, Cranmer, the Genevan and our Authorized Version agree in rendering it "first estate." But the Rhemish gives "principality," and Wickliffe has "princehood." Those seem right, therefore, who take the reference to be to the Jewish idea of a peculiar dignity or lordship held by the angels in creation. The sin alleged as the reason for the penalty which the writer recalls to the minds of his readers is that they failed to keep this lordship, andleft their proper habitation; by which latter clause a descent to a different sphere of being is intended. The penalty itself is this - that God hath kept them in everlasting chains (or, bonds, with the Revised Version) under darkness unto the judgment of the great day. It is well to retain the rendering "kept" in this clause, instead of the "reserved" of the Authorized Version. For the verb used in describing the sin and that used in describing the penalty are the same. As they "kept not their lordship," God has "kept them in everlasting bonds." The word by which the idea of the everlasting is expressed is a peculiarly strong one, occurring only once again in the New Testament, viz. in Romans 1:20, where it is applied to God's "eternalpower." It designates these bonds as bonds from which there never can be escape. The place of this present penal detention is declared to be "under darkness." The term selected for the darkness, again, is an unusual one, occurring only here, in verse 13, and in 2 Peter 2:4, 17, and possiblyHebrews 12:18. It means the densest, blackest darkness, and is used both in Homer and in the apocryphal literature (Wisd. 17:2) of the darkness of the nether world. This darkness, as Dean Alford observes, is "considered as brooding over them, and they under it." But this present penal detention is itself the prelude to a still more awful doom - "the judgment of the great day" (cf. Acts 2:20; Revelation 6:17). There is a similar, but less definite, statement on the subject of angelic sin and penalty in 2 Peter 2:4. But these representations differ greatly from others (e.g., Ephesians 2:2; Ephesians 6:12), where the air or the heavenly places appear as the scenes occupied by evil spirits, and these spirits possess freedom. In the New Testament, indeed, there are no passages, except those in Peter and Jude, which speak of fallen angels as at present in bonds. Even in Matthew 25:41, the statement is of a fate prepared, and nothing more. The difference in the two representations is due probably to a difference in the subjects. Other passages refer to the devil and his angels. But in the present passage there is nothing to indicate that the fall of Satan is in view. The sin suggested by the context is not the sin of pride, but a sin against nature. The reference, therefore, is taken to be to the Jewish idea that amatory passion is not limited to the creatures of earth, and that some angels, yielding to the spell of the beauty of the daughters of men, forsook their own kingdom, and entered unto unnatural relations with them. The Jewish belief is seen in the story of Asmodeus in the Book of Tobit; it is found by Josephus (who has been followed by not a few modern interpreters) in Genesis 6:1-4; and it is given with special distinctness in the Book of Enoch.Vincent's Word StudiesFirst estate (ἀρχὴν)
The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, "the sheet knit at the four corners (ἀρχαῖς);" the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί, principalities; as Romans 8:38;Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook.

Habitation (οἰκητήριον)

Only here and 2 Corinthians 5:2.

Everlasting (ἀΐδίοις)

Only here and Romans 1:20. For a longer form ἀείδιος, from ἀεί, always.

Under darkness (ὕπο ζόφον)

Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2 Peter 2:4. Compare Hesiod:

"There the Titanian gods, to murky gloom

Condemned by will of cloud-collecting Jove,

Lie hid in region foul."

Theogony, v., 729.

 

Jude 1:7

Jude 1:7
Even as Sodom and Gomorrha, and the cities about them
Admah and Zeboiim, for Zoar was spared. This is a third instance of God's vengeance on sinners; and which, like that of the Israelites, and of the angels, was after great favours had been enjoyed: these places were delightfully situated, and very fruitful, as the garden of God; they were under a form of government, had kings over them, and had lately had a very great deliverance from the kings that carried them captive, being rescued by Abraham; they had a righteous Lot among them, who was a reprover in the gate, and Abraham made intercession for them with God. But they

in like manner giving themselves over to fornication;
not as the angels, who are not capable of sinning in such a manner; though the Jews make this to be a sin of theirs, and so interpret ( Genesis 6:2 Genesis 6:4 ) {i}, but rather the Israelites, among whom this sin prevailed, ( 1 Corinthians 10:8 ) ; though it seems best of all to refer it to the false teachers that turned the grace of God into lasciviousness, and were very criminal this way; and then the sense is, that in like manner as they, the inhabitants of Sodom and Gomorrah, gave themselves over to the sin of fornication; wherefore these men might expect the same judgments that fell upon them, since their sin was alike; which sin is a work of the flesh, contrary to the law of God, is against the body, and attended with many evils; exposes to judgment here and hereafter, and unfits for the communion of the saints, and for the kingdom of heaven:

and going after strange flesh;
or "other flesh"; meaning not other women besides their own wives, but men; and designs that detestable and unnatural sin, which, from these people, is called sodomy to this day; and which is an exceeding great sin, contrary to the light of nature and law of God, dishonourable to human nature, and scandalous to a nation and people, and commonly prevails where idolatry and infidelity do, as among the Papists and Mahometans; and arose from idleness and fulness of bread in Sodom, and was committed in the sight of God, with great impudence: their punishment follows,

are set forth for an example;
being destroyed by fire from heaven, and their cities turned into a sulphurous lake, which continues to this day, as a monument of God's vengeance, and an example to all such who commit the same sins, and who may expect the same equitable punishment; and to all who live ungodly lives, though they may not be guilty of the same crimes; and to all that slight and reject the Gospel revelation, with whom it will be more intolerable than for Sodom and Gomorrah; and to antichrist, who bears the same name, and spiritually is called Sodom and Egypt; and particularly to all false teachers, who besides their strange doctrines, go after strange flesh:

suffering the vengeance of eternal fire;
which may be understood of that fire, with which those cities, and the inhabitants of it, were consumed; which, Philo the F11 Jew says, burnt till his time, and must be burning when Jude wrote this epistle. The effects of which still continues, the land being now brimstone, salt, and burning; and is an emblem and representation of hell fire, between which there is a great likeness; as in the matter of them, both being fire; in the efficient cause of them, both from the Lord; and in the instruments thereof, the angels, who, as then, will hereafter be employed in the delivery of the righteous, and in the burning of the wicked; and in the circumstance attending both, suddenly, at an unawares, when not thought of, and expected; and in the nature of them, being a destruction total, irreparable, and everlasting: and this agrees with the sentiments of the Jews, who say F12, that



``the men of Sodom have no part or portion in the world to come, and shall not see the world to come.''


And says R. Isaac,


``Sodom is judged (Mnhygd anydb) , "with the judgment of hell"

 

Jude 1:8

Jude 1:8
Likewise also these filthy dreamers defile the flesh
Which may be literally understood, either of the Jewish doctors, who pretended to be interpreters of dreams, as R. Akiba, R. Lazar, and others F14; or of the false teachers in the apostle's time, and of their filthy dreams, and nocturnal pollutions in them; which sense the Arabic and Ethiopic versions confirm; the former rendering the words thus, "so these retiring in the time of sleep, defile their own flesh"; and the latter thus, "and likewise these, who in their own sleep, pollute their own flesh"; as also of their pretensions to divine assistance and intelligence by dreams; and likewise may be figuratively understood of them; for false doctrines are dreams, and the teachers of them dreamers, ( Jeremiah 23:25 Jeremiah 23:27 Jeremiah 23:28 Jeremiah 23:32 ) , as are all those doctrines of men that oppose the trinity of persons in the Godhead; that contradict the deity and sonship of Christ; that depreciate any of his offices; that lessen the glory of the person and grace of the Spirit; that cry up the purity, power, and righteousness of human nature, and are contrary to the free grace of God. These arise from the darkness of the understanding, and a spirit of slumber upon them; are the fictions of their own brain, and of their roving imagination; are illusory and deceitful, and are in themselves vanities, and like dreams pass away. And the dreamers of these dreams may be said to "defile the flesh"; since they appear to follow and walk after the dictates of corrupt nature; and because by their unclean practices, mentioned in the preceding verse, they defile the flesh, that is, the body: all sin is of a defiling nature, and all men are defiled with it; but these were notoriously so; and often so it is, that unclean practices follow upon erroneous principles.

Despise dominion;
either the government of the world by God, denying or speaking evil of his providence; the Ethiopic version renders it, "they deny their own God", either his being, or rather his providence; or the dominion and kingly power of Christ, to which they cared not to be subject; or rather civil magistracy, which they despised, as supposing it to be inconsistent with their Christian liberty, and rejected it as being a restraint on their lusts; choosing rather anarchy and confusion, that they might do as they pleased, though magistracy is God's ordinance, and magistrates are God's representatives:

and speak evil of dignities;
or "glories"; the Arabic version reads, "the God of glory": this is to be understood either of angels, those glorious creatures, called thrones, dominions or ecclesiastical governors, who are set in the first and highest place in the church, and are the glory of the churches; or else civil magistrates, as before, who are the higher powers, and sit in high places of honour and grandeur. False teachers are injurious to themselves, disturbers of churches, and pernicious to civil government.

 

Jude 1:9

Jude 1:9
Yet Michael the archangel
By whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ; as appears from his name Michael, which signifies, "who is as God": and who is as God, or like unto him, but the Son of God, who is equal with God? and from his character as the archangel, or Prince of angels, for Christ is the head of all principality and power; and from what is elsewhere said of Michael, as that he is the great Prince, and on the side of the people of God, and to have angels under him, and at his command, ( Daniel 10:21 ) ( 12:1 ) ( Revelation 12:7 ) . So Philo the Jew F15calls the most ancient Word, firstborn of God, the archangel; Uriel is called the archangel in this passage from the Apocrypha:

``And unto these things Uriel the archangel gave them answer, and said, Even when the number of seeds is filled in you: for he hath weighed the world in the balance.'' (2 Esdras 4:36)

when contending with the devil he disputed about the body of Moses;
which some understand literally of the fleshly and natural body of Moses, buried by the Lord himself, partly out of respect to him; and partly, as some think, lest the Israelites should be tempted to an idolatrous worship of him; but rather it was to show that the law of Moses was to be abolished and buried by Christ, never to rise more: and they think that this dispute was either about the burying of his body, or the taking of it up again; Satan on the one hand insisting upon the taking of it up, in order to induce the Israelites to worship him, and Michael, on the other hand, opposing it, to prevent this idolatry; but then the difficulty is, where Jude should have this account, since the Scriptures are silent about it. Some have thought that he took it out of an apocryphal book, called "the Ascension of Moses", as Origen F16, which is not likely; others, that he had it by tradition, by which means the Apostle Paul came by the names of the Egyptian magicians Jannes and Jambres; and some passages are referred to in some of their writings F17, as having some traces of this dispute; but in them the discourse is not concerning the body, but the soul of Moses; not concerning burying or taking up of his body, when buried, but concerning the taking away of his soul, when he was alive; which none of the angels caring to undertake, at length Samael, the chief of devils, did, but without success, wherefore God took it away with a kiss himself: besides, the apostle produces this history as a thing well known; nor is it reasonable to suppose that such an altercation should be between Michael, and the devil, on such an account; or that it was in order to draw Israel into idolatry on the one hand, and on the other hand to prevent it; since never was the custom of the Israelites to worship their progenitors or heroes; nor did they seem so well disposed to Moses in his lifetime; nor was there any necessity of taking up his body, were they inclined to give him honour and worship; yea, the sight of his dead body would rather have prevented than have encouraged it: but this is to be understood figuratively; and reference is had to the history in ( Zechariah 3:1 Zechariah 3:2 ) ; as appears from the latter part of this verse: some think the priesthood of Christ is intended, which was the end, the sum and substance, of the law of Moses; and seeing that Joshua, the high priest, was a type of Christ, and the angel of the Lord contended with Satan about him, he might be said to dispute with him about the body of Moses; but this sense makes a type of a type, and Christ to contend about himself; besides, this should rather be called the body of Christ than of Moses, others think that the temple of the Jews is meant about the rebuilding of which the contention is thought to be; and which may be called the body of Moses, as the church is called the body of Christ; though it should be observed, that the temple is never so called, and that not the place where the church meets, but the church itself, is called the body of Christ: but it is best of all to understand it of the law of Moses, which is sometimes called Moses himself, ( John 5:45 ) ( Acts 15:21 ) ( 21:21 ) ( 2 Corinthians 3:15 ) ; and so the body of Moses, or the body of his laws, the system of them; just as we call a system of laws, and of divinity, such an one's body of laws, and such an one's body of divinity: and this agrees with the language of the Jews, who say F18, of statutes, service, purification that they are (hrwth ypwg) , "the bodies of the law"; and so of Misnic treatises, as those which concern the offerings of turtle doves, and the purification of menstruous women, that they are (ypwg) , "the bodies" of the traditions F19, that is, the sum and substance of them: so the decalogue is said F20to be "the body of the Shema", or "Hear, O Israel", ( Deuteronomy 6:4 ) , so Clemens of Alexandria F21 says, that there are some who consider the body of the Scriptures, the words and names, as if they were, (to swma tou mwsewv) , "the body of Moses" F23. Now the law of Moses was restored in the time of Joshua the high priest, by Ezra and Nehemiah. Joshua breaks some of these laws, and is charged by Satan as guilty, who contended and insisted upon it that he should suffer for it; so that this dispute or contention might be said to be about the body of Moses, that is, the body of Moses's law, which Joshua had broken; in which dispute Michael, or the angel of the Lord, even the Lord Jesus Christ himself,

durst not bring against him a railing accusation;
that is, not that he was afraid of the devil, but though he could have given harder words, or severer language, and which the other deserved, yet he chose not to do it, he would not do it; in which sense the word "durst", or "dare", is used in ( Romans 5:7 ) ;

but said, the Lord rebuke thee;
for thy malice and insolence; see ( Zechariah 3:2 ) ; and this mild and gentle way of using even the devil himself agrees with Christ's conduct towards him, when tempted by him in the wilderness, and when in his agony with him in the garden, and amidst all his reproaches and sufferings on the cross. And now the argument is from the greater to the lesser, that if Christ, the Prince of angels, did not choose to give a railing word to the devil, who is so much inferior to him, and when there was so much reason and occasion for it; then how great is the insolence of these men, that speak evil of civil and ecclesiastical rulers, without any just cause at all?

 

I enjoyed this guys take

Jude 1:10-;12


Jude 1:10 But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.
Again notice the similarity with 2Peter. "But these, like natural brute beasts made to be caught and destroyed, speak evil of the things they do not understand, and will utterly perish in their own corruption" 2Pet 2:12

In particular Peter has been referring to false prophets in the Christian community. For he writes, "there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed." 2Peter 1:1-2

Don't be surprise to find such people in the Christian community, and even among leadership there are those who “want to be teachers of the law, but they do not know what they are talking about or what they so confidently affirm.” 1Tim 1:7

Heroes of Evil

Jude 1:11Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.
Cain killed his brother out of envy concerning the performance of a religious ritual. It is written, "Anyone who hates his brother is a murderer, and you know that no murderer has eternal life in him." 1John 3:15

Peter writes of Balaam, who was reckoned a prophet in his own right, "he loved the wages of unrighteousness" 2Peter 2:15, and to the church of Pergamos Jesus said, "I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality." Rev 2:14

The rebellion or Korah, which occurred in Numbers 16, concerned a rebellion against Moses - a usurping of spiritual authority, saying to Moses, "You take too much upon yourselves, for all the congregation is holy, every one of them, and the LORD is among them. Why then do you exalt yourselves above the assembly of the LORD?" But in the end "the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods."

Beware of envy, covetousness, and the usurping of authority.

The Self-Serving

Jude 1:12These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots;
And again likewise Peter writes, "They are spots and blemishes, carousing in their own deceptions while they feast with you, having eyes full of adultery and that cannot cease from sin, enticing unstable souls. They have a heart trained in covetous practices, and are accursed children. ... These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever." 2Peter 2:13,14,17

Of the reference of the leaves without fruit Jesus said, "Every branch in Me that does not bear fruit He takes away." John 15:2 The reference to clouds or wells without water is the idea spoken of in Proverbs 25:14 "Like clouds and wind without rain is a man who boasts of gifts he does not give." Peter elaborates on this saying, "For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error.While they promise them liberty, they themselves are slaves of corruption." 2Peter 2:18,19

In order words these preach a "freedom in Christ" which to them means a freedom to sin. But what it leads to is an enslavement to sinful and corrupt passions of the flesh. For "freedom in Christ" is not freedom to sin, but rather freedom from sin.

 

Jude 1:13

Jude 1:13
Raging waves of the sea
False teachers are so called, for their, swelling pride and vanity; which, as it is what prevails in human nature, is a governing vice in such persons, for knowledge without grace puffs up; and this shows that they had not received the doctrine of grace in truth, for that humbles; as also for their arrogance, boasting, and ostentation; and for their noisiness, their restless, uneasy, and turbulent spirits, for their furious and wrathful dispositions; as well as for their levity and inconstancy, and for their turpitude and filthiness:

foaming out their own shame:
wrathful words, frothy and obscene language, and filthy doctrines; and which expresses the issue of their noisy and blustering ministry, which ends in uncleanness, shame, emptiness, and ruin.

Wandering stars;
they are called "stars", because they have the appearance of such, and blaze for a while, in seeming light, zeal, and warmth, and in fame and reputation; and "wandering" ones, not comparable to the planets, which go their regular course, but to fiery exhalations, gliding and running stars; because they wander about from house to house, as well as from one nation to another, and being never settled in their principles, nor at a point in religion; and wander also after their own carnal lusts, and cause others to wander likewise, and at last become falling stars; not from real grace and sanctified knowledge, which they never had; but from truth to error, and from a seemingly holy life and conversation, to a vicious one; and from a profession of religion, to open profaneness; and whose fall is irrecoverable, as that of stars:

to whom is reserved the blackness of darkness for ever;
or the blackest darkness, even utter darkness; which phrase not only expresses the dreadful nature of their punishment, their most miserable and uncomfortable condition; but also the certainty of it, it is "reserved" for them among the treasures of divine wrath and vengeance, by the righteous appointment of God, according to the just demerit of their sins; and likewise the duration of it, it will be for ever; there will never be any light or comfort, but a continual everlasting black despair, a worm that dieth not, a fire that will not be quenched, the smoke and blackness of which will ascend for ever and ever; hell is meant by it, which the Jews represent as a place of darkness: the Egyptian darkness, they say, came from the darkness of hell, and in hell the wicked will be covered with darkness; the darkness which was upon the face of the deep, at the creation, they interpret of hell F5.

 

I'm not sure if this is the best place to post this but I'm hoping someone can help me out with the book of job. I've been dealing with some bad stuff and have found myself questioning god. In job, god says yet is blameless yet allows all kinds of bad stuff to happen to him. What is your interpretation of this? I recently read someone say that he was not truly a good person and god knew this; he knew that job would become a whiny bitch (like I have been) even before the adversity hit, so he preemptively punished him. I've also read the generic answer that these struggles are simply meant to make us stronger. But to me, he seems to be fucking with job just to test his loyalty which seems really cruel. Do any of you have any insight to this book.

If there is a better place to ask this and get some responses can a mod please move it? Thanks.

 

Hey Warrior Fan

First off, I am n no way an expert. All I do is share some of the things that I am reading. I have a few links that may be helpful in explaining the Book of Job. Some including myself have a hard time understanding the context of Old Testament scripture and law with today's existence, in combination with New Testament beliefs.

http://www.lcg.org/cgi-bin/lcg/studytopics/lcg-st.cgi?category=Christianity1&item=1122911276

http://www.theguardian.com/commentisfree/belief/2010/jun/28/philosophy-judaism

Analysis
The Book of Job is one of the most celebrated pieces of biblical literature, not only because it explores some of the most profound questions humans ask about their lives, but also because it is extremely well written. The work combines two literary forms, framing forty chapters of verse between two and a half chapters of prose at the beginning and the end. The poetic discourse of Job and his friends is unique in its own right. The lengthy conversation has the unified voice and consistent style of poetry, but it is a dialogue between characters who alter their moods, question their motives, change their minds, and undercut each other with sarcasm and innuendo. Although Job comes closest to doing so, no single character articulates one true or authoritative opinion. Each speaker has his own flaws as well as his own lofty moments of observation or astute theological insight.

The interaction between Job and his friends illustrates the painful irony of his situation. Our knowledge that Job’s punishment is the result of a contest between God and Satan contrasts with Job’s confusion and his friends’ lecturing, as they try to understand why Job is being punished. The premise of the friends’ argument is that misfortune only follows from evil deeds. Bildad instructs Job, “if you are pure and upright, / surely then [God] will rouse himself / for you” and he later goads Job to be a “blameless person” (8:6, 8:20). The language in these passages is ironic, since, unbeknownst to Job or Job’s friends, God and Satan do in fact view Job as “blameless and upright.” This contrast shows the folly of the three friends who ignore Job’s pain while purporting to encourage him. The interaction also shows the folly of trying to understand God’s ways. The three friends and Job have a serious theological conversation about a situation that actually is simply a game between God and Satan. The fault of Job and his friends lies in trying to explain the nature of God with only the limited information available to human knowledge, as God himself notes when he roars from the whirlwind, “Who is this that darkness counsel / by words without / knowledge?” (38:2).

The dominant theme of Job is the difficulty of understanding why an all-powerful God allows good people to suffer. Job wants to find a way to justify God’s actions, but he cannot understand why there are evil people who “harm the childless woman, / and do no good to the widow,” only to be rewarded with long, successful lives (24:21). Job’s friends, including Elihu, say that God distributes outcomes to each person as his or her actions deserve. As a result of this belief, they insist that Job has committed some wrongdoing to merit his punishment. God himself declines to present a rational explanation for the unfair distribution of blessings among men. He boasts to Job, “Have you comprehended the / expanse of the earth? / Declare, if you know all this” (38:18). God suggests that people should not discuss divine justice since God’s power is so great that humans cannot possibly justify his ways.

One of the chief virtues of the poetry in Job is its rhetoric. The book’s rhetorical language seeks to produce an effect in the listener rather than communicate a literal idea. God’s onslaught of rhetorical questions to Job, asking if Job can perform the same things he can do, overwhelms both Job and the reader with the sense of God’s extensive power as well as his pride. Sarcasm is also a frequent rhetorical tool for Job and his friends in their conversation. After Bildad lectures Job about human wisdom, Job sneers, “How you have helped one / who has no power! / How you have assisted the arm / that has no strength!” (26:2). Job is saying that he already knows what Bildad has just explained about wisdom. The self-deprecating tone and sarcastic response are rare elements in ancient verse. Such irony not only heightens the playfulness of the text but suggests the characters are actively responding to each other, thus connecting their seemingly disparate speeches together. The poetry in Job is a true dialogue, for the characters develop ideas and unique personalities throughout the course of their responses.

 

Thanks. That is a good analysis but is still the problem that I have with the book. As best I can tell, the asnwer to "why is this happening?" is that because God just feels like it.

 

Well, at least you are not alone in feeling this way. Pretty much the same these guys were debating thousands of years ago. Once again, the divide between religion and law is hard to distinguish, and to blame God for fortunes or misfortunes really is more of an old testament concept. Just be glad that there is no longer any reason for blood sacrifice after Jesus, and that most of the laws no longer apply.

 

Jude 1:14

Jude 1:14
And Enoch also, the seventh from Adam
This was Enoch the son of Jared; his name signifies one "instructed", or "trained up"; as he doubtless was by his father, in the true religion, in the nurture and admonition of the Lord; and was one that had much communion with God; he walked with him, and was translated by him, body and soul, to heaven, and did not see death; ( Genesis 5:18 Genesis 5:22 Genesis 5:24 ) ; he is said to be "the seventh from Adam"; not the seventh man from him that was born into the world, for there were no doubt thousands born before him; but he was, as the Jews express it , (yeybv rwd) , "the seventh generation" from him; and they have an observation , that all sevenths are always beloved by God; the seventh in lands, and the seventh in generations; Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, as it is written, ( Genesis 5:24 ) ; and this is said partly to distinguish him from others of the same name, and particularly from Enoch the son of Cain, the third: from Adam in his line, as this was the seventh from Adam in the line of Seth; and partly to observe the antiquity of the following prophecy of his: for it is said, he

prophesied of these;
of these false teachers, and such as they; what would be their sad state and condition at the second coming of Christ to judgment: that he had a spirit of prophecy is evident from the name he gave to his son Methuselah, which signifies, "when he dies is the emission", or the sending out of the waters of the flood, which came to pass the very year he did die. The Arabic writers call him Edris the prophet; and the Jews say , that he was in a higher degree than Moses or Elias; they also call him Metatron, the great scribe, a name which they sometimes give to the angel that went before the children of Israel in the wilderness, and which seems to belong to the Messiah: that Enoch wrote a prophecy, and left it behind him in writing, does not appear from hence, or elsewhere; the Jews, in some of their writings, do cite and make mention of the book of Enoch; and there is a fragment now which bears his name, but is a spurious piece, and has nothing like this prophecy in it; wherefore Jude took this not from a book called the "Apocalypse of Enoch", but from tradition; this prophecy being handed down from age to age; and was in full credit with the Jews, and therefore the apostle very appropriately produces it; or rather he had it by divine inspiration, and is as follows:

saying, behold, the Lord cometh with ten thousand of his saints;
by the "Lord" is meant the Lord Jesus Christ, who is ordained the Judge of quick and dead, and for which he is richly qualified, being omniscient and omnipotent, and faithful and righteous, and who will certainly come again to judge the world in righteousness; for not of his first coming, which was not to judge and condemn, but to seek and save, but of his second coming at the last day is this to be understood; and this is expressed in the present tense, "cometh", in the manner of the prophets, who speak of things future as if they already were, as Isaiah does of the incarnation, sufferings, and death of Christ, and to awaken the attention of persons to it, as if it was near at hand, as also to signify the certainty of it: and when he comes, he will be attended "with ten thousand of his saints": meaning either the souls of glorified saints, even all of them, ( 1 Thessalonians 3:13 ) , which will come with Christ, and meet the living ones, and be reunited to their own bodies, which will then be raised; or else the holy angels, as in ( Deuteronomy 33:2 ) ; and so some copies and the Arabic version read; which will be both for the showing forth of his glory and majesty, and for service in gathering his elect together, as well as for terror to the wicked; and a "behold" is prefixed to all this, to denote the certainty of Christ's coming, and the importance and wonderfulness of it: the ends of his coming follow.

 

Jude 1:18 -20

(16-18) The methods of the certain men.

These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.

a. Grumblers, complainers … they mouth great swelling words, flattering people: Jude noticed that their methods all revolved around words. On top of their questionable lives, they were essentially a people of deception, departing from the foundation of Jesus Christ, and the apostles and prophets.

b. These are grumblers, complainers: These people were complainers. It has rightly been observed that whenever a man gets out of touch with God he is likely to begin complaining about something.

i. Grumbling "is to insult the God who gives us all things; it is to forget that whatever befalls us, nothing can separate us from His love, nor deprive us of that most priceless of all treasures, the Lord's presence in our lives." (Green)

ii. "You know the sort of people alluded to here, nothing ever satisfies them. They are discontented even with the gospel. The bread of heaven must be cut into three pieces, and served on dainty napkins, or else they cannot eat it; and very soon their soul hates even this light bread. There is no way by which a Christian man can serve God so as to please them. They will pick holes in every preacher's coat; and if the great High Priest himself were here, they would find fault with the color of the stones of his breastplate." (Spurgeon)

c. Flattering people: These certain men knew how to use smooth, flattering words to get an advantage over other people. They would say anything - good or bad - to get an advantage.

d. But you, beloved, remember: We are to be different. We are to remember what Jesus and the apostles said, which were spoken by the apostles of our Lord Jesus Christ. The word of God is always the answer to dangers in or out of the church.

i. The apostles had warned that just these things would happen; and even more so as the day approaches: For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables.(2 Timothy 4:3-4)

e. There would be mockers in the last time: Perhaps Jude had in mind those who mock the idea of Jesus' return. Or he may mean the kind of men who mock those who don't go along the same path of destruction they travel on.

i. Mockers … who would walk according to their own ungodly lusts: Those who live according to their own ungodly lusts love to mock those who want to please God. Jude wants Christians to expect this kind of mocking, so they won't be surprised by it.

4. (19) The spiritual status of these certain men.

These are sensual persons, who cause divisions, not having the Spirit.

a. These are sensual persons: Essentially, these men were not spiritual; they were carnal and insensitive to the Holy Spirit.

i. Sensual in this context has nothing to do with sexual attractiveness. It describes the person who lives only by and for what they can get through their physical senses, and they live this way selfishly. Their motto is, "If it feels good, do it" or, "How can it be wrong if it feels so right?"

b. Who cause divisions: These certain men had an instinct to separate themselves and make divisions. "The word, found only once in the Bible, denotes those superior people who keep themselves to themselves - Christian Pharisees." (Green)

c. Not having the Spirit: This same description could be written over many churches, or church projects, or evangelism campaigns, or home groups, or even individual Christian lives. The church and the world truly need genuinelyspiritual men and women today.

F. What to do about the danger of the certain men.

Significantly, Jude does not tell us to attack the certain men who are a danger to the church. Instead, he tells us to focus on our walk with the Lord, help others affected by the certain men, and to focus on God. We simply are to pay the certain men no attention,except for what is necessary for our warning. God will take care of them

 

Jude 1:19 -1:25

(19) The spiritual status of these certain men.

These are sensual persons, who cause divisions, not having the Spirit.

a. These are sensual persons: Essentially, these men were not spiritual; they were carnal and insensitive to the Holy Spirit.

i. Sensual in this context has nothing to do with sexual attractiveness. It describes the person who lives only by and for what they can get through their physical senses, and they live this way selfishly. Their motto is, "If it feels good, do it" or, "How can it be wrong if it feels so right?"

b. Who cause divisions: These certain men had an instinct to separate themselves and make divisions. "The word, found only once in the Bible, denotes those superior people who keep themselves to themselves - Christian Pharisees." (Green)

c. Not having the Spirit: This same description could be written over many churches, or church projects, or evangelism campaigns, or home groups, or even individual Christian lives. The church and the world truly need genuinelyspiritual men and women today.

F. What to do about the danger of the certain men.

Significantly, Jude does not tell us to attack the certain men who are a danger to the church. Instead, he tells us to focus on our walk with the Lord, help others affected by the certain men, and to focus on God. We simply are to pay the certain men no attention,except for what is necessary for our warning. God will take care of them.

1. (20-21) Take a look inward.

But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

a. Keep yourselves in the love of God: We know that God loves even the ungodly (Romans 5:6). Therefore Jude doesn't mean, "Live in such a way to make yourself lovable to God." Instead, to keep yourselves in the love of Godmeans to keep yourself in harmony with God's ever-present love.

i. But we should understand what it means when the Bible says that God loves the ungodly. The significance of the idea that God loves us all has been twisted considerably. Consider the sinner who defends his sinful practice by saying "God loves me just the way I am." His implication is that "God loves me; I must be pretty good." Actually, the fact that God loves him is a reflection on God's goodness, not his own. The perspective isn't, "I'm so great that even God loves me," but "God is so great that He loves even me."

ii. God's love extends everywhere, and nothing can separate us from it. But we can deny ourselves the benefits of God's love. People who don't keepthemselves in the love of God end up living as if they are on the dark side of the moon. The sun is always out there, always shining, but they are never in a position to receive its light or warmth. An example of this is the Prodigal Son of Luke 15, who was always loved by the father, but for a time he did not benefit from it.

b. Building yourselves up on your most holy faith: This is one way that we can keep ourselves in the love of God. It means to keep growing spiritually, and to keep building up. Jude tells us, "build yourselves up on your most holy faith." This means that we are responsible for our own spiritual growth. It means that we cannot wait for spiritual growth to just happen, or expect others to make us grow.

i. Jude has shown us the frailty of men and how deceivers even infiltrated the church. If you entrust your spiritual growth to someone else, it will not only hurt your spiritual growth, but it may also lead you astray.

ii. Others can help provide an environment conducive for spiritual growth. But no one can make another person grow in their relationship with the Lord.

iii. On your most holy faith: The most holy faith is the same as the faith once for all delivered to the saints (Jude 3). Jude wasn't talking about growing in the most holy faith (though that is a valid idea). Jude is talking about growing on your most holy faith. We grow on the foundation of the truth.

d. Praying in the Holy Spirit: This is another way to keep ourselves in the love of God. The battle against wrong living and wrong teaching is a spiritual battle, requiring prayer in the Holy Spirit.

i. Many of our prayers are directed by our own needs, by our own intellects, or by our own wishes and desires. But there is a higher level of prayer:Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us. (Romans 8:26)

ii. The Holy Spirit may help us pray by giving us the right words to say when we pray. He may speak through groanings which cannot be uttered.(Romans 8:26) Or the Holy Spirit may do it through the gift of tongues, a gift God gives to seeking hearts, which want to communicate with Him on a deeper level than normal conversation.

iii. "Such is our sloth, and that such is the coldness of our flesh, that no one can pray aright except he be roused by the Spirit of God … no one can pray as he ought without having the Spirit as his guide." (Calvin)

e. Looking for the mercy of Lord Jesus Christ unto eternal life: This is a third way that we can keep ourselves in the love of God. As we keep the blessed hope of Jesus' soon return alive in our hearts, this effectively keeps us in the love of God, and helps us to not give away our faith.

2. (22-23) Take a look outward, to those around you.

And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.

a. On some have compassion: Jude begins here to tell us what we must do with those who have been influenced by these certain men. We need to make a distinction, based on where they are coming from. Certainly, on some have compassion.

i. Using wisdom we approach different people in different manners. By being sensitive to the Holy Spirit, we can know when we should comfort, and when we should rebuke. Christians should not abandon a friend flirting with false teaching. They should help him through it in love.

ii. The means we continue to love them. No matter how bad a person is, or how misleading and terrible their doctrine, we are not allowed to hate them - or to be unconcerned for their salvation.

iii. Compassion often means watching over someone, helping them with accountability. "Meantime watch over others as well as yourselves; and give them such help as their various needs require." (Wesley)

b. Others save with fear: This second group must be confronted more strongly - but in fear, not in a sanctimonious superiority. You may need to pull them out of the fire, but never do it in pride.

i. This outward look is important. It demonstrates that we are not only concerned for our own spiritual welfare. It proves that we genuinely care about other Christians who are edging towards significant error.

3. (24-25) Take a look upward to the God of all glory

Now to Him who is able to keep you from stumbling,
And to present you faultless
Before the presence of His glory with exceeding joy,
To God our Savior,
Who alone is wise,
Be glory and majesty,
Dominion and power,
Both now and forever.
Amen.

a. Now to Him: Jude closes the letter with a famous doxology (a brief declaration of praise to God). Jude's doxology reminds us of God's care and of our destiny.

b. Who is able to keep you from stumbling, and to present faultless: Jude's message of warning and doom might have depressed and discouraged his readers. Perhaps they thought that with so much false teaching and immorality around, very few Christians would ever reach heaven. Here he reminds them that the answer lies only in the power of God. He is able to keep you, and you aren't able to keep yourself.

i. In mountain climbing, the beginning hiker attaches himself to the expert so that if he loses his footing he won't stumble and fall to his death. In the same manner, if we keep connected with God, we cannot fall. He keeps us safe.

ii. By comparing passages of Scripture, we also find out who is really responsible for our safe keeping. Jude began the letter by addressing those who are preserved in Jesus (Jude 1). Then he exhorted Christians to avoid dangerous men and to keep themselves in the love of God (Jude 21) Here at the end he concluded with the recognition that it is ultimately God who keeps us from stumbling and falling. Paul put the same idea inPhilippians 2:12-13: Work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.

iii. Keeping us spiritually safe is God's work. But you can always tell the people He is working in, because they are working also. God doesn't call us to simply let the Christian life happen to us and He doesn't command us to save ourselves. He calls us to a partnership with Him.

c. Before the presence of His glory with exceeding joy: As God is faithful, we won't have to slink shamefacedly into the presence of God. We can be presented before Him with exceeding joy.

d. Who alone is wise, be glory and majesty, dominion and power, both now and forever: This all reminds us of God's wisdom, glory, and power. Jude isn't trying to say that we can or should give these things to God. When we acknowledge and declare the truth about God, it glorifies Him. We aren't giving God more majesty or power than He had before; we are just recognizing and declaring it.

i. Both now and forever: This could also be translated "unto all the ages." This is "as complete a statement of eternity as can be made in human language." (Robertson) Our victory, our triumph in God, is forever.

ii. There is serious deception in the world and often among those called Christians. There are enemies of the gospel who have infiltrated the church. Yet despite the greatness of the threat, God is greater still. He wins, and if we will only stay with Him, we are guaranteed victory also.

iii. Jude is a book full of warning, but it closes with supreme confidence in God. Dangerous times should make us trust in a mighty G

 

Philemon 1

PAUL'S PLEA TO A FRIEND, ON BEHALF OF A SLAVE
"This is a notable Epistle, and full of worth; each word having its weight, each syllable its substance. From an abject subject, the receiving of a runaway servant, St. Paul soars like a heavenly eagle, and flies a high pitch of heavenly discourse." (John Trapp)

A. Greeting and introduction.

1. (1) The writer and the recipient.

Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our belovedfriend and fellow laborer,

a. Paul, a prisoner: This brief letter was written by Paul during his Roman imprisonment described in Acts 28:30-31. There are some that believe he wrote it from time of imprisonment in Ephesus, but this is an unlikely possibility.

b. A prisoner of Christ Jesus: As always, Paul did not consider himself a prisoner of Rome, of circumstances, or of the religious leaders who started his legal troubles (Acts 23-24). Paul was a prisoner of Jesus Christ.

i. "They were not shackles which self had riveted, but a chain with which Christ had invested him; thus they were a badge of office." (Lightfoot, cited by Oesterley)

c. To Philemon our beloved friend: Paul wrote to Philemon, a Christian brother living in Colosse. This is the only place in the New Testament wherePhilemon is mentioned by name, but we do know that he was a beloved friendto Paul.

i. Paul's friendship with Philemon is shown by something significantlymissing in his greeting. Of the 13 letters Paul wrote to churches or individuals, in 9 of them he called himself an apostle in the opening verse. In this letter (along with Philippians and 1 and 2 Thessalonians), Paul appeals to his reader more as a friend and less an apostle.

2. (2-3) Greetings to the household of Philemon.

To the beloved Apphia, Archippus our fellow soldier, and to the church in your house: Grace to you and peace from God our Father and the Lord Jesus Christ.

a. To the beloved Apphia: Apphia was probably the wife of Philemon, andArchippus was probably his son. This address to family members is unique among the letters of Paul, but it makes sense considering the content of the letter to Philemon. In this letter Paul will appeal to Philemon regarding a runaway slave who has met Jesus and found refuge with Paul. In the customs of that day, Philemon's wife Apphia was the supervisor of the slaves in the household, so the letter concerned her also.

i. Regarding the escaped slave, "She is as much a party to the decision as her husband, because according to the custom of the time, she had day-to-day responsibility for the slaves." (Rupprecht)

b. To the church in your house: This means that the church - or a portion of the church - in Colosse met in the house of Philemon. The earliest Christians had no property of their own for church buildings. The Jews had their synagogues, but Christians met in the homes of their members. The Christians of a city would be gathered into different "house churches" with a city "bishop" overseeing the different house churches. House churches are also mentioned inRomans 16:5 and Colossians 4:15.

i. "Up to the third century we have no certain evidence of the existence of church buildings for the purpose of worship; all references point to private houses for this. In Rome several of the oldest churches appear to have been built on the sites of houses used for Christian worship." (Oesterley)

ii. Spurgeon points out that apparently, Philemon had a church that met in his house. This suggests to believers that their homes should also be a church, and that each home can have the characteristics of a healthy church:

- Consisting of converted, saved people
- Worshipping together
- Together having a bond of unity
- Supplied with oversight
- Teaching always present
- With a heart to minister to those on the outside
c. Grace to you and peace: Paul gave his customary greeting of grace andpeace, found in each one of his letters. However, this greeting was not directed towards an entire congregation, but to Philemon as an individual. This makes the letter unique among Paul's writings.

i. The other Pastoral Epistles (1 and 2 Timothy and Titus) are also written first to individuals, but the character of their content suggests that they were intended to be shared with the entire congregation. Philemon really is a personal note written by Paul to one man.

ii. "It is only one sample of numberless letters which must have been written to his many friends and disciples by one of St Paul's eager temperament and warm affections, in the course of a long and chequered life." (Lightfoot)

3. (4-7) Paul's thanks God for Philemon.

I thank my God, making mention of you always in my prayers, hearing of your love and faith which you have toward the Lord Jesus and toward all the saints, that the sharing of your faith may become effective by the acknowledgment of every good thing which is in you in Christ Jesus. For we have great joy and consolation in your love, because the hearts of the saints have been refreshed by you, brother.

a. I thank my God, making mention of you always in my prayers: Paul prayed often for Philemon, and he prayed with thanksgiving to God. Philemon had been such a blessing to Paul that prayed often and gratefully for him.

i. In Paul's letters, four times he says he makes mention for people: To the Romans (Romans 1:9), to the Ephesians (Ephesians 1:16), to the Thessalonians (1 Thessalonians 1:2), and here at Philemon 4.

ii. Making mention means that Paul did not always pray long, intricate prayers for Philemon, but he did often make mention of Philemon in his prayers.

b. Hearing of your love and faith: Paul thanked God for Philemon because of his love and faith - first towards Jesus and then towards all the saints. The word "saints" in the New Testament describes every true Christian, not just a few exceptional Christians.

c. That the sharing of your faith: Paul prayed for Philemon, desiring that the sharing of his faith would become effective as Philemon understood the work God did in him (every good thing which is in you).

i. This is the foundation for all effective evangelism: the overflow of a life touched and changed by God. God had done every good thing in the life of Philemon. Now, it was a matter of it being acknowledged by both Philemon and those he shared the faith with. When these good things were understood, others would come to Jesus. The reason why some sharing of the faith in not effective is because we don't know or can't communicateevery good thing God has done for us.

ii. The sharing of your faith: It is possible that Paul means the sharing of material things, prompted by faith. The ancient Greek word for sharing iskoinonia, and sometimes Paul used koinonia, which means "fellowship, sharing," to describe giving (2 Corinthians 8:4; 9:13; Romans 15:6).

iii. "The apostle speaks here of the works of charity in which Philemon abounded toward poor Christians." (Clarke)

d. Because the hearts of the saints have been refreshed by you, brother: Paul remembered how wonderfully Philemon had met the needs of other Christians. He effectively refreshed the hearts of others.

B. Paul's plea on behalf of Onesimus.

1. (8-11) Paul speaks to Philemon regarding Onesimus

Therefore, though I might be very bold in Christ to command you what is fitting, yet for love's sake I rather appeal to you; being such a one as Paul, the aged, and now also a prisoner of Jesus Christ; I appeal to you for my son Onesimus, whom I have begotten while in my chains, who once was unprofitable to you, but now is profitable to you and to me.

a. Therefore, though I might be very bold in Christ to command you what is fitting, yet for love's sake I rather appeal: It is clear that Paul will ask a favor of Philemon. Before he asked, he appealed for love's sake instead of making a command. Of course, under the surface Paul made it clear that he had the right to command you what is fitting - yet he appealed in love.

i. A loving appeal is often better than an authoritative command. Paul wasn't hesitant to command when the situation demanded it (1 Corinthians 5:4-5), but in wisdom he knew when to use the loving appeal.

b. Being such a one as Paul, the aged, and now also a prisoner of Jesus Christ: It was clear Paul would ask a favor of Philemon. Before he asked, he appealed to Philemon's sympathies by the way he described himself (Paul, the aged) and his circumstances (a prisoner).

i. Since Paul will make his appeal based on love, he does what he can to stir up the loving sympathy of Philemon. "Philemon, before I tell you what I need from you, remember that I'm an old man, and a prisoner at that."

ii. Some translations have ambassador instead of aged. There is a difference of one letter between the two ancient Greek words.

c. I appeal to you for my son Onesimus: Onesimus was an escaped slave who escaped from his master Philemon. It seems that when Onesimusescaped, he fled to Rome and - intentionally or not - met with Paul. Paul, though under house arrest by the Romans, led Onesimus to faith in Jesus Christ (whom I have begotten while in my chains).

i. It was logical that Onesimus escaped to Rome, the biggest city of the Roman Empire. Lightfoot says, "Rome was the natural cesspool for these offscourings of humanity." But at his providential meeting of Paul in Rome,Onesimus met the man who had led his master Philemon to Jesus (Philemon 19).

ii. When Paul made this appeal on behalf of Onesimus, he followed deep traditions in Roman culture. There was an ancient Greek law (inherited by the Romans) allowing any escaped slave sanctuary at an altar. The altar could even be the hearth of a private family home; then the head of the family was obligated to give the slave protection while he tried to persuade him to return to his master. If the slave refused, the head of the family would put the slave up for auction and give the price for the slave to the former master. Paul gave Onesimus protection, and now was working the issue out with Philemon.

d. My son Onesimus: Paul often spoke of his converts as his "children." Timothy (1 Corinthians 4:17), Titus (Titus 1:4), the Corinthian Christians (1 Corinthians 4:14) and the Galatian Christians (Galatians 4:19) were each called Paul's "children."

e. Who once was unprofitable to you, but now is profitable to you and to me: In some way, Onesimus became profitable to Paul. Perhaps he served as an assistant to Paul during his house arrest. So Philemon's runaway slave Onesimus was now unprofitable to Philemon, since he had escaped. But he had become profitable to Paul - and by extension, also to Philemon (profitable to you and me). Since Philemon loved Paul, if Onesimus helped Paul he was helping Philemon also.

i. When Paul spoke of Onesimus being unprofitable and profitable, he made a play on a word. The name Onesimus means profitable. Now that he was a Christian, Onesimus could live up to his name

ii. "It is significant to note that Paul claims that in Christ the useless person has been made useful." (Barclay)

iii. By making this clear to Philemon, Paul gently hinted that he would like to retain the services of this escaped slave - though he would not commandPhilemon to do this.

2. (12-14) Paul sends Onesimus back with the hope that Philemon will allow him to return again to Paul.

I am sending him back. You therefore receive him, that is, my own heart, whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel. But without your consent I wanted to do nothing, that your good deed might not be by compulsion, as it were, but voluntary.

a. I am sending him back. You therefore receive him, that is, my own heart: Onesimus had done something wrong in that he escaped from his master. It was time to set that right, so Paul was willing to send him back. Yet Paul obviously wanted Philemon to deal gently with Onesimus. Under Roman law the slave owner had complete and total control over his slave. It wasn't unusual for slaves to be crucified for lesser offenses than escaping.

i. One ancient writer described how a slave was carrying a tray of crystal goblets, and he dropped and broke one. The master instantly demanded the slave be thrown into a fishpond full of lampreys that tore the slave to pieces. "Roman law … practically imposed no limits to the power of the master over his slave. The alternative of life or death rested solely with Philemon, and slaves were constantly crucified for far lighter offenses than this." (Lightfoot)

ii. Considering the huge number of slaves in the Roman Empire, they thought the harsh punishment against escaped or rebellious slaves was necessary. In an Empire with as many as 60 million slaves, there were constant fears of a slave revolt. Therefore, laws against runaways were strict. When captured, a runaway slave might be crucified, or branded with a red-hot iron on the forehead with the letter "F" for fugitive.

iii. Considering this, we understand Paul's phrase that is, my own heart. "Philemon, I know this man has done you wrong and deserves to be punished. But consider him as my own heart and be merciful to him."

b. Whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel: Clearly, Paul wanted Onesimus to stay, because he had become a big help. Paul sweetened his appeal in three ways.

i. First, if Onesimus stayed he could serve Paul on your behalf. "Philemon, if you leave Onesimus with me, it's like you serving me, because Onesimus is your rightful servant."

ii. Secondly, if Onesimus stayed he helped a man in chains. "Philemon, I know Onesimus might be of some use to you. Yet I am in chains, and need all the help I can get."

iii. Thirdly, if Onesimus stayed he helped man in chains for the gospel. "Philemon, please don't forget why I am here in chains. Remember that it is for the sake of the gospel."

c. But without your consent I wanted to do nothing: Paul made his appeal and made it strong and skillfully. At the same time, he really did leave the decision to Philemon. He would appeal in love, but he would not trample over the rights of Philemon.

d. That your good deed might not be by compulsion, as it were, but voluntary: This explained why Paul would not force a decision on Philemon. If Paul demanded it, then Philemon's good deed would come by compulsion, and not be voluntary. This would make the whole affair unpleasant and rob Philemon of any reward he otherwise might have had.

i. Essentially, Paul gave Philemon the freedom to do what was right in love before the Lord, and he gave the freedom to do it on his own choice and not out of Paul's compulsion.

3. (15-16) Paul explains the providential hand of God at work in Onesimus' escape.

For perhaps he departed for a while for this purpose, that you might receive him forever, no longer as a slave but more than a slave; a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord.

a. Departed for a while: It was true that Philemon departed, but Paul would send him back. Somehow departed for a while doesn't sound nearly as bad asescaped slave.

i. In writing departed for a while, Paul spoke softly of a slave's escape. Clarke said of this phrase, "This is another most delicate stroke."

b. For perhaps he departed for a while for this purpose: In some ways the escape of Onesimus was nothing but trouble. It deprived Philemon of a worker and an asset. It made Onesimus a criminal, possibly subject to the death penalty. Yet in it all, Paul could see a purpose of God and he wanted Philemon to see the purpose also.

i. The phrase, "for perhaps" is important. It showed that Paul did not come to Philemon in this manner: "Philemon, God has shown me His hidden hand at work, and you must accept what I see also." Instead, for perhaps means Paul's heart is like this: "Philemon, it seems to me that God is working in unusual ways here. Let me tell you what I see, and perhaps it will make sense to you."

c. That you may receive him forever: This was one aspect of the purposePaul saw God working in the escape of Onesimus. Philemon the master lost a slave; but Philemon the Christian gained a brother, and he gained that brotherforever.

i. "Here the apostle makes the best of an ill-matter. Converts are to be gently handled, and their former evil practices not to be aggravated." (Trapp)

d. That you might receive him forever, no longer as a slave but more than a slave; a beloved brother: Paul "re-introduced" Onesimus to Philemon; not as a slave, but as a brother. In this relationship as brothers and not slaves, Paul effectively abolished the sting of the "master-slave" relationship and laid the foundation for the eventual legal abolition of slavery. If a man is a stranger, I might make him my slave. But how can my brother be my slave?

i. This breaking of the distinction between master and slave was an absolutely revolutionary development. It did far more to change society than the passing of a law prohibiting slavery.

ii. "What the letter to Philemon does is to bring the institution into an atmosphere where it could only wilt and die. Where master and slave were united in affection as brothers in Christ, formal emancipation would be but a matter of expediency, the legal confirmation of their new relationship." (Bruce)

iii. The transformation of the individual is the key to the transformation of society and the moral environment. "But mark this word, - the true reforming of the drunkard lies in giving him a new heart; the true reclaiming of the harlot is to be found in a renewed nature. . . . I see certain of my brethren fiddling away at the branches of the tree of vice with their wooden saws, but, as for the gospel, it lays the axe at the roots of the whole forest of evil, and if it be fairly received into the heart it fells all the bad trees at once, and instead of them there spring up the fir tree, the pine tree, and the box tree together, to beautify the house of our Master's glory." (Spurgeon)

4. (17-19) Paul's personal promise of restitution towards Philemon.

If then you count me as a partner, receive him as you would me. But if he has wronged you or owes anything, put that on my account. I, Paul, am writing with my own hand. I will repay; not to mention to you that you owe me even your own self besides.

a. If then you count me as a partner, receive him as you would me: Again, Paul stood beside Onesimus, requesting mercy. "If I am your partner in the gospel, then treat Onesimus like you would treat me."

i. Paul's appeal is powerful because he stood beside a guilty man and said to the owner of the slave, "I know this man is a criminal and deserves punishment. Yet this slave is my friend, so if you punish him punish me also. I stand beside him to take his punishment." This is what Jesus does for us before our master, God the Father.

b. But if he has wronged you or owes anything, put that on my account: Apparently when Onesimus escaped he also stole from Philemon. This in itself was a capital crime. Paul asked that the value of what had been stolen be "charged" to Paul's account. "Put it on my tab, Philemon."

c. I, Paul, am writing with my own hand. I will repay: Paul was so serious about that he gave Philemon a personal IOU, written by his own hand. When Paul said to Philemon, "charge the wrong of Onesimus to my account," he essentially did for Onesimus what Jesus did for us in taking our sins to Hisaccount.

i. "Here we see how Paul lays himself out for poor Onesimus, and with all his means pleads his cause with his master, and so sets himself as if he were Onesimus, and had himself done wrong to Philemon. Even as Christ did for us with God the Father, thus also does Paul for Onesimus with Philemon. We are all his Onesimi, to my thinking." (Luther)

d. Not to mention to you that you owe me even your own self besides: While "accounts" were being studied, Paul mentioned one more thing. "Philemon, remember that I have a lot of credit on your account, because youowe me even your own self besides." Paul could afford to pay Onesimus' expenses because there was a sense in which Philemon owed Paul his salvation!

5. (20-22) Paul's confidence in Philemon's response.

Yes, brother, let me have joy from you in the Lord; refresh my heart in the Lord. Having confidence in your obedience, I write to you, knowing that you will do even more than I say. But, meanwhile, also prepare a guest room for me, for I trust that through your prayers I shall be granted to you.

a. Let me have joy from you in the Lord: Joy is more literally profit. It translates the ancient Greek word oninemi, the root word for the name "Onesimus." Paul used another play on words and the name Onesimus to communicate a not so subtle request: "Let me have Onesimus back from you in the Lord."

b. Refresh my heart in the Lord: Earlier in the letter, Paul said that Philemon was a man who refreshed the heart of the saints (Philemon 7). Now, he specifically told Philemon how he could refresh Paul's heart: by allowing Onesimus to stay with Paul.

c. Knowing that you will do even more than I say: Paul's letter, full of appeal, was also full of hope. Philemon was not a bad or a harsh man. Paul had every reason to expect that he would fulfill his Christian duty and do even more thatPaul asked.

d. But, meanwhile, also prepare a guest room for me: This showed the close relationship between Paul and Philemon. Paul knew that hospitality always waited for him at Philemon's home.

e. I trust that through your prayers I shall be granted to you: Paul wanted Philemon to pray, and he didn't think the prayers were a mere formality. Paul believed that it would be through the prayers of Philemon that they would once again be together.

C. Conclusion.

1. (23-24) Paul sends greetings to Philemon from common friends in Rome.

Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, Luke, my fellow laborers.

a. Ephaphras … Mark … Aristachus … my fellow laborers: Each of these names is also mentioned in the conclusion of the letter to the Colossians (Colossians 4:10-17). This confirms that the two letters went to the same place. Philemon lived in Colosse.

i. Fellow prisoner: "Literally 'a prisoner of war,' used metaphorically." (Oesterley)

b. Demas: "Demas is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome: after which he left him for what is supposed to have been the love of the world, 2 Timothy 4:10." (Clarke)

2. (25) Conclusion to the letter.

The grace of our Lord Jesus Christ be with your spirit. Amen.

a. The grace of the Lord Jesus Christ be with your spirit: We see some enduring principles from Paul's letter to Philemon.

i. Paul never called for an overthrow of the system of slavery, yet the principles in the letter to Philemon destroy slavery. The greatest social changes come when people are changed, one heart at a time. In our society, racism and our low regard for the unborn cannot be eliminated by laws; a change of heart must occur.

ii. Onesimus was obligated to return to his master. When we do something wrong, we must do our best to set it right. Being made a new creation in Christ (2 Corinthians 5:17) does not end our responsibility to make restitution; it increases our obligation, even when restitution is difficult.

iii. Onesimus was morally responsible for his wrongs. The letter to Philemon demonstrates that we are not primarily directed by economics, despite the ideas of Marxists and modern liberals. Whether rich or poor, we are to be directed by the Spirit of God, not our economic status.

iv. "No part of the New Testament more clearly demonstrates integrated Christian thinking and living. It offers a blend, utterly characteristic of Paul, of love, wisdom, humour, gentleness, tact, and above all Christian and human maturity." (Wright)

b. Amen: The conclusion of the letter can lead us to ask, "Why is the letter to Philemon in our Bibles?" In A.D. 110, the bishop of Ephesus was named Onesimus, and it could have been this same man. If Onesimus was in his late teens or early twenties when Paul wrote this letter, he would then be about 70 years old in A.D. 110 and that was not an unreasonable age for a bishop in those days.

i. "Ignatius, in his Epistle to the Ephesians, maketh mention of Onesimus, as pastor of Ephesus, next after Timothy. The Roman Martyrologue saith, that he was stoned to death at Rome, under Trajan the emperor." (Trapp)

ii. There is also some historical evidence that the letters of Paul were first gathered as a group in the city of Ephesus. Perhaps Onesimus first compiled the letters, and wanted to make sure his letter - his charter of freedom - was included.

 

Hebrews 1

A. Introduction to the book of Hebrews.

1. This is an essay or a sermon or a letter to the Hebrews - and everyone.

a. The structure of Hebrews is a different from other New Testament books; it begins like an essay, continues as a sermon and ends like a letter.

b. Obviously, the writer was trying to reach Jewish Christians; but it is also written to a Greek frame of mind with its analysis of Jesus as the ultimate reality. That approach to the nature of Jesus spoke to the thinking found in Greek philosophy.

2. Who wrote Hebrews? The human author is unknown, but the inspiration of the Holy Spirit is evident.

a. The earliest statement on the authorship of Hebrews comes from Clement of Alexandria, who said that Paul wrote it in Hebrew and Luke translated into Greek (Eusebius, History 6.14.2). But many commentators agree that it is unlikely that Paul wrote this book.

i. Dods quotes Farrar: "The writer cites differently from St. Paul; he writes differently; he argues differently; he declaims differently; he constructs and connects his sentences differently; he builds up his paragraphs on a wholly different model … His style is the style of a man who thinks as well as writes in Greek; whereas St. Paul wrote in Greek but thought in Syriac."

ii. Bruce quotes Calvin: "The manner of teaching and the style sufficiently show that Paul was not the author, and the writer himself confesses in the second chapter (Hebrews 2:3) that he was one of the disciples of the apostles, which is wholly different from the way in which Paul spoke of himself."

b. The early commentator Tertullian (who wrote in the early 200s) said Barnabas wrote Hebrews, but no support is offered other than that Barnabas was a Levite (Acts 4:36) and an man of encouragement (Acts 4:36).

c. Martin Luther believed that Apollos wrote the book of Hebrews, because Acts said that Apollos was eloquent and had a strong command of the Old Testament (Acts 18:24).

d. Adolf Harnack thought Priscilla (with her husband Aquilla) wrote Hebrews, and it remained anonymous so it would hide its controversial female authorship. But when the writer to the Hebrews speaks of himself in Hebrews 11:32, the masculine grammar of the passage argues against the idea that a woman wrote the letter.

3. When was Hebrews written? Probably somewhere around 67 to 69 A.D.

a. The reference to Timothy (Hebrews 13:23) places it fairly early.

b. The present lack of physical persecution (Hebrews 12:4) puts it fairly early.

c. The lack of any reference to the destruction of the temple probably puts it before 70 A.D., when Jerusalem and the second temple were destroyed. Since the writer to the Hebrews is so concerned with the passing of the Old Covenant, it seems unlikely that he would have ignored the destruction of the temple if it had happened before he wrote.

4. Hebrews is a book deeply rooted in the Old Testament.

a. Hebrews has 29 quotations and 53 allusions to the Old Testament, for a total of 82 references. Significantly, Hebrews does not refer even once to the books of the Apocrypha.

5. Hebrews is basically a book that exhorts discouraged Christians to continue on strong with Jesus in light of the complete superiority of who He is and what He has done for us.

B. The superior Savior.

1. (1-2a) Jesus brings a revelation superior to that of the prophets of old.

God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son,

a. God: This is how the book begins. There is no attempt to prove God's existence; it is simply a self-evident given. Hebrews begins with an idea basic to the Bible: God exists, and He speaks to man; or as the title of a Francis Schaeffer book put it: He Is There And He Is Not Silent.

b. Who at various times and in different ways spoke: The revelation given through the prophets was brought in various ways - sometimes through parables, historical narrative, prophetic confrontation, dramatic presentation, psalms, proverbs, and the like.

i. The idea is that the prophets spoke to the fathers in various ways; not that God spoke to the prophets in various ways (though that is true also).

ii. God spoke to Moses by a burning bush (Exodus 2), to Elijah by a still, small voice (1 Kings 19), to Isaiah by a heavenly vision (Isaiah 6), to Hosea by his family crisis (Hosea 1:2) and to Amos by a basket of fruit (Amos 8:1).

iii. God spoke in a spectrum in the Old Testament; Jesus is a prism that which collects all those bands of light and focuses them into one pure beam.

c. These last days refers to the age of Messiah. It may be a long period, but it is the last period.

d. Spoken to us by His Son: It isn't so much that Jesus brought a message from the Father; He is a message from the Father.

i. The revelation from Jesus Himself was unique, because not only was it purely God's message (as was the case with every other inspired writer) but it was also God's personality through which the message came.

ii. "If men cannot learn about God from the Son, no amount of prophetic voices or actions would convince them." (Guthrie)

e. The Son does not speak in Hebrews; the Father speaks concerning the Son. The book of Hebrews is the Father telling us what the Son is all about.

2. (2b-3) A sevenfold description of the glorious Son.

Whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high,

a. He is heir of all things - befitting His status as firstborn over all creation (Colossians 1:15).

b. He made the worlds (the very ages).

c. He is the brightness of His (the Father's) glory. Brightness is apaugasma, which "denotes the radiance shining forth from the source of light"; Philo also used the term of the Logos.

i. Jesus is the "beam" of God's glory; we have never seen the sun, only the rays of its light as they come to us. Even so, we have never seen the Father, but we have seen Him through the "rays" of the Son.

d. He is the express image of His person: The idea is of an exact likeness as made by a stamp.

e. He is the One upholding all things by the word of His power, butupholding is better thought of as "maintaining." The word does not have the idea of passively holding something up (like the mythical Atlas held the earth), but of actively sustaining.

i. In His earthly ministry, Jesus constantly demonstrated the power of His word. He could heal, forgive, cast out demons, calm nature's fury all at the expression of one word.

f. He Himself purged our sins: Here, the important idea of an external purification for sins is introduced. This is far apart from the idea that we can purify ourselves (as the Pharisees thought).

g. He sat down at the right hand of the Majesty on high: His position alone is enough to set Him above all angels.

3. (4) Therefore, Jesus is so much better than the angels.

Having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

a. Having become so much better than the angels: In what sense did Jesusbecome better than the angels? Isn't He eternally better than the angels?

i. Jesus certainly is eternally better than the angels. But He became better in the sense that He was made perfect (complete as our redeemer) through sufferings (Hebrews 2:10) - something no angel has ever done.

b. A more excellent name than they: Jesus' superior status is demonstrated by a superior name (which isn't merely a title, but a description of nature and character).

4. The rest of Hebrews 1 will prove from the Scriptures that Jesus is better than the angels, but why is it important to understand that Jesus is better?

a. Because we often best understand things when they are set in contrast to other things.

b. Because the Old Covenant came by the hands of angels to Moses, but a better covenant came by a better being, Jesus. It might have been easy for first century Jews to dismiss the gospel thinking it came at the hands of mere men - the apostles. But here we see the Divine (superior to angelic) coming of the gospel.

c. Because there was a dangerous tendency to worship angels developing in the early Church (Colossians 2:18, Galatians 1:8), and Hebrews shows that Jesus is high above any angel.

d. Because there was the heretical idea that Jesus Himself was an angel, a concept which degrades His glory and majesty.

e. Because understanding how Jesus is better than the angels helps us to understand how He is better than any of the "competitors" to Him in our lives.

i. In this sense, the purpose of Hebrews is like the purpose of the Transfiguration. Each of them cry out and say, This is My beloved Son. Hear Him! (Mark 9:7)

C. The Scriptures prove Jesus is superior to the angels.

1. (5) Jesus is superior to the angels because He is the Son of God, as shown inPsalm 2:7 and 2 Samuel 7:14.

For to which of the angels did He ever say: "You are My Son, Today I have begotten You"? And again: "I will be to Him a Father, and He shall be to Me a Son"?

a. The more excellent name of Hebrews 1:4 is the name Son; though the angels may collectively be called "sons of God" (Job 1:6), but no angel is ever given that title individually.

b. Today I have begotten You: Begotten speaks of the equality of substanceand essential nature between the Father and Son; it means that the Father and the Son share the same being.

c. We must avoid the tendency to promote Jesus' deity at the expense of His humanity. The incarnation means that He is fully God and fully man; no single book stresses both themes more than the book of Hebrews.

2. (6-7) Jesus is superior to the angels because angels worship and serve Jesus, who is their God, as shown in Deuteronomy 32:43 (in the Septuagint and the Dead Sea Scrolls) and Psalm 104:4.

But when He again brings the firstborn into the world, He says: "Let all the angels of God worship Him." And of the angels He says: "Who makes His angels spirits and His ministers a flame of fire."

a. Firstborn was as much a concept as it was a designation for the one born first; since the firstborn son was "first in line" and received the position of favor and honor, the title "firstborn" could be given to indicate that someone was of the highest position and honor.

i. Many of those not born first in the Bible are given the title "firstborn." David is an example of this (Psalm 89:27) and so is Ephraim (Jeremiah 31:9).

ii. According to Rabbi Bechai, quoted in Lightfoot, the ancient Rabbis called Yahweh Himself "Firstborn of the World." It was a title, not a description of origin.

iii. Rabbis used firstborn as specifically a Messianic title. One ancient Rabbi wrote, "God said, As I made Jacob a first-born (Exodus 4:22), so also will I make king Messiah a first-born (Psalm 89:28)."

b. Let all the angels of God worship Him: Jesus is superior because He is theobject of angelic worship, not an angelic worshipper. They worship Him; He does not worship among them.

i. Revelation 5 gives a glimpse of the angelic worship of Jesus.

c. Furthermore, Jesus is Lord of the angels. They are His angels and Hisministers. The angels belong to Jesus, and He is not among them.

3. (8-12) Jesus is superior to the angels because the Father Himself calls Him (and not any angel) God and Lord (Yahweh), as shown in Psalm 45:6-7 and 102:25-27from the Septuagint.

But to the Son He says: "Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your Kingdom. You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions." And: "You, LORD, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands. They will perish, but You remain; And they will all grow old like a garment; like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail."

a. Your throne, O God: The mere address is enough; the Father calls the SonGod.

i. Some argue that there are many beings called "gods" in the Bible, like Satan (2 Corinthians 4:4), and earthly judges (Psalm 82:1 and 6). So they say, "So what if Jesus is called a 'god'?"

ii. But these others are supposed gods, pretenders to their throne. If Jesus is not the true God, He is a false god, like Satan and the wicked judges ofPsalm 82.

iii. But Jesus is the True and Living God, called so here by God the Father; and also by John in John 1:1, by Thomas in John 20:28, and by Paul inTitus 2:13 and 3:4.

b. Therefore God, Your God, has anointed You: This passage shows striking interaction between the Persons of the Trinity. God, Your God speaks of the Father, and His position of authority over the Second Person of the Trinity; Youspeaks of the Son; anointed has in mind the ministry and presence of the Holy Spirit, the Third Person of the Trinity.

c. The Son is not only called God, but Lord (Yahweh) as well (Hebrews 1:10), and the Son is described with attributes that God alone has.

i. Jesus Christ, the Second Person of the Trinity, is the Creator (You, LORD, in the beginning laid the foundation of the earth).

ii. Jesus Christ, the Second Person of the Trinity is self-existent (They will perish, but You will remain).

iii. Jesus Christ, the Second Person of the Trinity is sovereign (Like a cloak You will fold them up, and they will be changed).

iv. Jesus Christ, the Second Person of the Trinity is immutable, unchanging (You are the same), and eternal (Your years will not fail).

4. (13-14) Jesus is superior to the angels because He has sat down, having completed His work, while the angels work on continually, as shown in Psalm 110:1.

But to which of the angels has He ever said: "Sit at My right hand, till I make Your enemies Your footstool"? Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

a. Sit at My right hand: Anyone who sits in the divine presence shows that they have the perfect right to be there; there are no seats for the angels around the throne of God, because they are constantly busy praising God and serving Him.

b. It isn't good to be too comfortable in the presence of majesty. There is a story about a man named Lear who was hired to give Queen Victoria art lessons. Things were going well, and Lear started to feel quite at home in the palace. He enjoyed standing in front of the fire, leaning on the hearth and warming himself in a relaxed manner, but every time he did, one of the Queen's attendants would invite him to look at something on the other side of the room, making him move. No one explained it to him, but after a while, he got the idea: good manners said it was wrong for a subject to have such a relaxed attitude in the presence of their Queen.

c. But to which of the angels has He ever said: "Sit at My right hand." In the same way, the angels don't "relax" before God. They "stand" before the Father, but the Son sits down - because He isn't a subject, He is the Sovereign.

i. The angels are ministering spirits, not governing spirits; service, notdominion is their calling.

ii. Angels, in that respect, are like a toy that won't quit; they have to keep working, while the Son can take a posture of rest, because He is the Son.

iii. Jesus is also called a servant and a minister, but this is part of His voluntary humiliation, not his essential nature-as is the case with the angels.

d. An interesting concept: angels work for us (those who will inherit salvation).

 

JESUS, OUR ELDER BROTHER
A. Therefore: Because of the superiority of Jesus to the angels, we must give heed to Jesus.

1. (1) The lesson of Hebrews 1 is applied: listen and don't drift away.

Therefore we must give the more earnest heed to the things we have heard, lest we drift away.

a. The use of therefore in Hebrews is instructive; it makes us pay attention to a point of application after the writer has developed a principle. The Scriptural factof Jesus' superiority over the angels has life-changing application - and now we must consider the application.

b. What we must do: give more earnest heed to the words of Jesus. It's easy to think this exhortation to give the more earnest heed is directed to unbelievers; but it is something "mature" Christians must be challenged with also. We can become desensitized to the glory of Jesus' message, thinking we know it all.

i. Give the more earnest heed has not only the idea of hearing carefully, but also in doing what we have heard - and we must give the more earnest heed.

c. If we do not give the more earnest heed, we will drift away. Drifting is something that happens quite automatically when we are not anchored to anything solid; if we are not "anchored" in the superiority of Jesus, we will drift with the currents of the world, the flesh, and the devil.

i. One doesn't have to do anything to simply drift away; most Christian regress comes from a slow drifting, not from a sudden departure.

ii. An ungodly farmer died, and they discovered in his will that he had left his farm to the Devil. In the court, they didn't quite know what to do with it-how do you give a farm to the Devil? Finally, the judge decided: "The best way to carry out the wishes of the deceased is to allow the farm to grow weeds, the soil to erode, and the house and barn to rot. In our opinion, the best way to leave something to the Devil is to do nothing." We can leave our lives to the Devil the same way- doing nothing, drifting with whatever currents will drive us.

2. (2-4) The lesson emphasized: how shall we escape if we neglect so great a salvation?

For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward, how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

a. The word spoken through angels is a way of describing the Mosaic Law, which was received … by the direction of angels (Acts 7:53). The idea is that the law was "delivered" to Moses by the hands of angels.

i. The concept that angels mediated the Law is found in Deuteronomy 33:2,Acts 7:53, Galatians 3:19 and Josephus, Antiquities, 15.53.

b. The Mosaic Law was steadfast and strict (every transgression and disobedience received a just reward). It demanded to be taken seriously.

c. How shall we escape: If we must take the word which came by angels seriously, how much more seriously must we take the word which came by the Son of God - who has been proven to be greater than the angels?

i. A greater word, brought by a greater Person, having greater promises, will bring a greater condemnation if neglected.

d. Therefore, we must not neglect so great a salvation. The word neglect isamelesantes, which is used in Matthew 22:5 (they made light of it) of those who disregarded the invitation to the marriage supper. It means to have the opportunity, but to ignore or disregard it.

i. This is a word to believers, not to the unsaved. The danger described isn'trejecting salvation (though the principle certainly applies), but neglectingsalvation.

ii. Remember that Hebrews was written not primarily as an evangelistic tract, but as an encouragement and warning to discouraged Christians, those who neglected an abiding walk with Jesus.

e. Spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders: This word was spoken by Jesus, then confirmed by eyewitnesses (those who heard Him). Then it was confirmed with signs, wonders, miracles and gifts of the Holy Spirit given by God.

i. In saying and was confirmed to us by those who heard Him, the writer confirms he is not a "first generation" Christian. He has heard the message second-hand through the apostles and eye-witnesses of Jesus' ministry.

ii. Hebrews 2:3 is one reason many believe Paul did not write Hebrews. In other passages, Paul seems to put himself on an equal level with the apostles and other eyewitnesses of Jesus (1 Corinthians 9:1; 15:3-11).

f. God does confirm His word with various miracles, and gifts of the Holy Spirit -but doing it all according to His own will.

i. Jesus said miraculous signs would follow those who believe (Mark 16:17); if there is no element of the miraculous, one may question whether there is true belief in Jesus or if the word of God is truly being preached. After all, is the preacher giving anything for God to confirm?

ii. On the other hand, the Spirit brings such miracles and gifts according toHis will. Miracles can't be "worked up" and hyped; much damage has been done by those who don't think enough miracles are happening, and want to "prime the pump" through the enthusiasm of the flesh.

iii. It's hard to say which is worse - the denial of miracles and the gifts of the Holy Spirit, or the fleshly counterfeit of them. But the devil doesn't care which side of the boat he throws you over, just as long as you get soaking wet!

B. The glorious humanity of Jesus Christ

1. (5-8a) We know Jesus is human, because God has put the world in subjection to man, not angels (evidence: Psalm 8:4-6).

For He has not put the world to come, of which we speak, in subjection to angels. But one testified in a certain place, saying: "What is man that You are mindful of him, or the son of man that You take care of him? You have made him a little lower than the angels; You have crowned him with glory and honor, and set him over the works of Your hands. You have put all things in subjection under his feet." For in that He put all in subjection under him, He left nothing that is not put under him.

a. You have made him a little lower than the angels: In chapter one, the writer to the Hebrews demonstrated the deity of Jesus and His superiority over all angels brilliantly from the Scriptures. Now he will demonstrate the humanity of Jesus from the Scriptures, and apply the implications of Jesus' humanity.

i. It is Scripturally wrong to think of Jesus as merely God or merely man. It is wrong to think of Him as 50% God, 50% man (or any other percentage split). It is wrong to think of Him as "man on the outside" and "God on the inside." The Bible teaches Jesus is fully God and fully man, that a human nature was added to His divine nature, and both natures existed in one Person, Jesus Christ.

ii. Significantly, the first false teaching about Jesus arising in the church was not that He wasn't God, but that He wasn't really human and He onlyseemed to be human. The heresy was called Docetism, coming from the Greek word to seem, and was taught by Cerinthus, who opposed the apostle John in the city of Ephesus, and whose teaching is probably the focus of 1 John 4:2 and 5:6.

b. He has not put the world to come … in subjection to angels: God never gave angels the kind of dominion man originally had over the earth (Genesis 1:26-30); angels do not have dominion over this world, or the world to come.

c. What is man: The quotation from Psalm 8:4-6 shows both the smallness of man in relation to the God of creation, and the dominion that God has given man, even though he is a little lower than the angels.

d. He left nothing that is not put under him: The writer emphasizes the point: God has put all things (not some things) under subjection to human beings.

i. So, how can Jesus rule and reign over the world to come if He is not human? Then God's promise to put the world under subjection to man would be untrue.

2. (8b-9) A problem and its solution.

But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.

a. But now we do not yet see all things put under him: How can we say that all things are subject to man? It seems to be an unfulfilled promise.

b. But we see Jesus: The promise is fulfilled in Jesus, who is Lord over all, and through whom man can regain the dominion originally intended for Adam (Revelation 1:6, 5:10; Matthew 25:21).

i. How many things we do not understand are put into proper focus if we will only see Jesus! The answers to life's most perplexing questions are not questions of "Why?" though we often torture ourselves asking "Why?" The greatest answer is a Who - Jesus Christ!

c. This promise of dominion could only be fulfilled through the humility (a little lower than the angels) and suffering (the suffering of death) of Jesus, who defeated the evil Adam had introduced into the world - which was death (Romans 5:12).

i. God gave man dominion over the earth, but man forfeited his power (not his right or authority) to take that dominion through sin, and the principle of death took away the power to rule. But Jesus came, and through His humility and suffering, defeated the power of death, and makes possible the fulfillment of God's promise that humans will have dominion over the earth - fulfilled both through Jesus' own dominion, and the rule of believers with Him. (Revelation 20:4)

3. (10-13) We know Jesus is human, because He calls is brethren.

For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying: "I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You." And again: "I will put My trust in Him." And again: "Here am I and the children whom God has given Me."

a. Not only was it necessary - it was fitting for the sovereign God - for whom are all things and by whom are all things to be made perfect through sufferings in the task of bringing many sons to glory.

i. Conceivably, God could have engineered a way to save us that did not require the suffering of the Son of God; but it was fitting for Jesus to save us at the cost of His own agony.

ii. This is the ultimate illustration of the fact that real love, real giving, involves sacrifice. As David said, nor will I offer … offerings to the LORD my God which costs me nothing (2 Samuel 24:24). God's love for us had to show itself in sacrifice, and what could God sacrifice unless He added humanity to His deity and suffered on our behalf?

b. Jesus was made perfect through sufferings. It isn't that there was anythinglacking in His Deity, but only in His experience: how does God in heaven knowsuffering by experience?

i. "To make perfect does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation." (Vincent)

ii. The point is that it was fitting for the Father to do this, in the sense that it pleased the LORD to bruise Him (Isaiah 53:10) for the sake of bringing many sons to glory.

c. Therefore, we are sanctified by One who has been sanctified. We are all of the same human family, so Jesus is not ashamed to call them (that is, us)brethren. He could not be our brother unless He was also human like us.

i. Jesus is not ashamed to call us brethren. But are we ashamed to openly say that we belong to Jesus? Who should be more embarrassed?

d. The writer cites three evidences to the fact that Jesus the Messiah calls His people His brethren from the Old Testament: Psalm 22:22, Isaiah 8:17 and 18.

i. In each one of these examples, we see Messiah willing to associate Himself with His brethren, whether it be in a congregation of worship, a community of trust in the Father, or declaring a common family association.

4. (14-16) What Jesus did as our Brother.

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage. For indeed He does not give aid to angels, but He does give aid to the seed of Abraham.

a. He Himself likewise shared in the same: For Jesus to truly fulfill the role of "Elder Brother" for the family of the redeemed, He had to take on flesh and blood. He had to enter into the prison to free the captives.

b. Through death He might destroy him who had the power of death, that is, the devil: Some take this as meaning that Jesus destroyed Satan's "right" to rule over man, which was presumably given to him in the garden of Eden through Adam's rebellion. The idea is that Jesus took away Satan's "right" to rule by allowing Satan to "unlawfully" take Jesus' life on the cross, and Satan's "unlawful" action against Jesus forfeited his right to rule over man. In this thinking, the end result is that the devil has no right over those who come to God through Jesus' work on the cross.

i. Since death only has dominion over those who are born sinners or who have sinned (Romans 5:12), Satan had no "right" to take the life of Jesus, who had never sinned nor was born a sinner- and the devil then committed an "unlawful" murder, according to his nature (John 8:44). Jesus allowed the devil to bruise His heel so that He could bruise his head (Genesis 3:15).

ii. The problem with this approach is that we know the devil did not takeJesus' life; He laid it down of His own accord, and no one took it from Him (John 10:17-18).

iii. However, one might say the devil is guilty of "attempted unlawful murder" over someone he had no rights over, because there was no stain of sin on Jesus. Satan certainly wanted to murder Jesus, and tried to, and is guilty of that.

c. Release those who through fear of death were all their lifetime subject to bondage: The fear of death rules as a tyrant over humanity. Some try to make peace with death by calling it their friend. But Christians have no fear of death (though perhaps a fear of dying), not because death is their friend, but because it is a defeated enemy who now serves God's purpose in the believer's life.

d. He does give aid to the seed of Abraham: The Father's work in Jesus was not primarily for the sake of angels (though it is for the angels in a secondary sense according to Ephesians 3:10), it is for the people of faith (the seed of Abraham).

i. Seed of Abraham here is used in the sense of those who are Abraham's children inwardly, not ethnically (Romans 2:28-29, Galatians 3:7).

4. (17-18) Therefore: Jesus is our faithful High Priest.

Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.

a. Made like His brethren: If Jesus were not like us, He could not be our High Priest, representing us before the Father and making atonement (propitiation) for our sins.

i. Neither the Deity nor the Humanity of Jesus are negotiable. If we diminish either and He is unable to save us.

b. That He might be a merciful and faithful High Priest: The High Priest wore a breastplate that had stones, engraved with the names of the tribes of Israel, on both his chest and his shoulders. The High Priest would therefore be in constant sympathy with the people of God, carrying them on his heart and in his work (on the shoulders).

i. Jesus did not wear the High Priest's breastplate; but the wound in His chest and the cross on His shoulders are even more eloquent testimony to His heart for us and work on our behalf - to make propitiation for the sins of the people.

c. Because Jesus added humanity to His deity, and has experienced human suffering, Jesus is able to aid those who are being tempted, and when we are suffering. He really does know what you are going through!

d. It is astonishing: there is a God in Heaven who by experience knows what I am going through, and can aid me, not just feel bad for me!

i. "This is the most powerful preservative against despair, and the firmest ground of hope and comfort, that ever believing, penitent sinners could desire or have." (Poole) "Were the rest of the Scripture silent on this subject, this verse might be an ample support for every tempted soul." (Clarke)

 

JESUS, SUPERIOR TO MOSES
Hebrews 3
A. Considering Jesus.

1. (1a) Therefore: who we are in light of the previous paragraphs.

Therefore, holy brethren, partakers of the heavenly calling,

a. Therefore: We have been left with the picture of Jesus, our heavenly High Priest. Since this is true, it teaches something about who we are. Understanding who we are in light of who Jesus is and what He has done is essential for a healthy Christian life. It keeps us from the depths of discouragement the Hebrew Christians faced.

b. We are holy brethren: Because our heavenly, holy High Priest is not ashamed to call them brethren. (Hebrews 2:11) It should bless and encourage us that Jesus calls us His holy brethren.

c. We are partakers of the heavenly calling: Because Jesus is committed tobringing many sons to glory (Hebrews 2:10), we are partners in His heavenly calling. This should bless and encourage us to press on, even through difficult times and trials.

2. (1b) Therefore: what we are to do in light of the previous paragraphs.

Consider the Apostle and High Priest of our confession, Christ Jesus,

a. Consider the Apostle: We don't often apply this word to Jesus, but He is ourApostle. The Greek word for apostle really means something like ambassador. In this sense, Jesus is the Father's ultimate ambassador (Hebrews 1:1-2). God had to send a message of love so important, He sent it through Christ Jesus.

i. The message is plain: consider this. Consider that God loves you so much He sent the ultimate Messenger, Christ Jesus. Consider also how important it is for you to pay attention to God's ultimate Apostle, Christ Jesus.

ii. God also chose His original, authoritative "ambassadors" for the church; these are what we think of as the original twelve apostles. God still chooses ambassadors in a less authoritative sense, and there is a sense in which we are all ambassadors for God.

b. Consider the … High Priest: Jesus is the One who supremely represents us before the Father, and who represents the Father to us. God cares for us so much that He put the ultimate mediator, the ultimate High Priest, between Himself and sinful man.

i. The message is plain: consider this. Consider that God loves you this much, and that if such a great High Priest has been given to us, we must honor and submit to this High Priest, who is Christ Jesus.

c. Consider the Jesus as the Apostle and High Priest of our confession: Jesus is the ambassador and the mediator of our confession. Christianity is aconfession made with both the mouth (Matthew 10:32, Romans 10:9) and with the life.

3. (2) Consider Jesus as faithful in His duties before the Father, even as Moses was a faithful servant of God.

Who was faithful to Him who appointed Him, as Moses also was faithful in all His house.

a. Who was faithful: When we consider the past faithfulness of Jesus, it makes us understand that He will continue to be faithful. And as He was faithful to God the Father (Him who appointed Him), so He will be faithful to us. This should bless and encourage us!

b. As Moses also was faithful in all His house: Moses showed an amazing faithfulness in his ministry; but Jesus showed a perfect faithfulness- surpassing even that of Moses!

B. Jesus, superior to Moses.

1. (3a) Jesus has received more glory than Moses did.

For this One has been counted worthy of more glory than Moses,

a. Moses: Moses received much glory from God. This is seen in his shining face after spending time with God (Exodus 34:29-35), in his justification before Miriam and Aaron (Numbers 12:6-8), and before the sons of Korah (Numbers 16).

b. For this One has been counted worthy of more glory than Moses did: But Jesus received far more glory from the Father, at His baptism (Matthew 3:16-17), at His transfiguration (Mark 9:7), and at His resurrection (Acts 2:26-27 and Acts 2:31-33).

2. (3b-6) Why did Jesus receive more glory than Moses? Because Moses was aservant in God's house, but Jesus is both the builder of the house and a Son in it.

Inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God. And Moses indeed wasfaithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.

a. Inasmuch as He who built the house has more honor than the house: Moses was a member of the household of God, but Jesus is the creator of thathouse, worthy of greater glory.

i. The ancient Rabbis considered Moses to be the greatest man ever, greater than the angels. The writer to the Hebrews does nothing to criticize Moses; he only looks to properly exalt Jesus.

b. Moses indeed was faithful in all His house as a servant … but Christ as a Son over His own house: Moses was a faithful servant, but he was never called a Son in the way Jesus is.

c. Whose house we are if we hold fast: We are a part of Jesus' household if we hold fast. The writer to the Hebrews is encouraging those who felt like turning back, helping them to hold fast by explaining the benefits of hanging in there.

i. True commitment to Jesus is demonstrated over the long term, not just in an initial burst. We trust that He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6).

ii. Whose house we are: 1 Peter 2:4-5 says we are being built up a spiritual house. God has a work to build through His people, even as one might build a house.

C. The application of the fact of Jesus' superiority to Moses.

1. (7-11) A quotation from Psalm 95:7-11 and its relevance.

Therefore, as the Holy Spirit says: "Today, if you will hear His voice, do not harden your hearts as in the rebellion, in the day of trial in the wilderness, where your fathers tested Me, tried Me, and saw My works forty years. Therefore I was angry with that generation, and said, 'They always go astray in their heart, and they have not known My ways.' So I swore in My wrath, 'They shall not enter My rest.'"

a. Do not harden your hearts: If those who followed Moses were responsible to surrender, trust and persevere in following God's leader, how much more are we responsible to do the same with a greater leader, Jesus?

b. As in the rebellion, in the day of trial: The day of trial refers first to the trial at Meribah (Numbers 20:1-13). But more generally, it speaks of Israel's refusal to trust and enter the Promised Land during the Exodus (Numbers 13:30-14:10). God did not accept their unbelief and condemned that generation of unbelief to die in the wilderness (Numbers 14:22-23; 28-32).

c. And saw My works forty years: Because of their unbelief, the people of Israel faced judgment which culminated after forty years. This warning in Hebrews was written about forty years after the Jews' initial rejection of Jesus. God's wrath was quickly coming upon the Jews who rejected Jesus, and would culminate with the Roman destruction of Jerusalem.

d. Therefore I was angry with that generation: God's anger was kindled against that generation on account of their unbelief. They refused to trust God for the great things He had promised, and were unwilling to persist in trust.

2. (12-15) Beware: Don't be like the generation that perished in the wilderness!

Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called "Today," lest any of you be hardened through the deceitfulness of sin. For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, while it is said: "Today, if you will hear His voice, Do not harden your hearts as in the rebellion."

a. Lest there be in any of you an evil heart of unbelief: This is strong language, but we often underestimate the terrible nature of our unbelief. Refusing to believe God is such a serious sin because it shows an evil heart and a departing from the living God.

i. "Unbelief is not inability to understand, but unwillingness to trust … it is the will, not the intelligence, that is involved." (Newell)

ii. One can truly believe God, yet be occasionally troubled by doubts. There is a doubt that wants God's promises but is weak in faith at the moment.Unbelief isn't weakness of faith; it sets itself in opposition to faith.

iii. "The great sin of not believing in the Lord Jesus Christ is often spoken of very lightly and in a very trifling spirit, as though it were scarcely any sin at all; yet, according to my text, and, indeed, according to the whole tenor of the Scriptures, unbelief is the giving of God the lie, and what can be worse?" (Spurgeon)

iv. "Hearken, O unbeliever, you have said, 'I cannot believe,' but it would be more honest if you had said, 'I will not believe.' The mischief lies there. Your unbelief is your fault, not your misfortune. It is a disease, but it is also a crime: it is a terrible source of misery to you, but it is justly so, for it is an atrocious offense against the God of truth." (Spurgeon)

v. "Did I not hear some one say, 'Ah, sir, I have been trying to believe for years.' Terrible words! They make the case still worse. Imagine that after I had made a statement, a man should declare that he did not believe me, in fact, he could not believe me though he would like to do so. I should feel aggrieved certainly; but it would make matters worse if he added, 'In fact I have been for years trying to believe you, and I cannot do it.' What does he mean by that? What can he mean but that I am so incorrigibly false, and such a confirmed liar, that though he would like to give me some credit, he really cannot do it? With all the effort he can make in my favour, he finds it quite beyond his power to believe me? Now, a man who says, 'I have been trying to believe in God,' in reality says just that with regard to the Most High." (Spurgeon)

b. Exhort one another daily: If we will strengthen our faith and avoid the ruin of unbelief, we must be around other Christians who will exhort - that is, "seriously encourage" us.

i. How seriously do we take our responsibility to exhort one another daily, and to be exhorted? We judge and criticize rather well, but how well do we really exhort?

ii. If you are out of fellowship altogether, how can you exhort or be exhorted? What will keep you from becoming hardened through the deceitfulness of sin?

iii. This emphasis flies in the face of our society's thinking. A survey found that more than 78% of the general public and 70% of churchgoing people believe "you can be a good Christian without attending church." (Roof and McKinney)

c. The deceitfulness of sin: The sin of unbelief has its roots in deceit; and unbelief hardens us (lest any of you be hardened). Unbelief and sin isdeceitful because when we are unbelieving towards God, we don't stop believing - we simply start believing in a deception.

d. For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end: If we have really become partakers of Christ, if we have really heard His voice, we will hold the beginning of our confidence steadfast to the end. Paul communicated the same idea inPhilippians 1:6.

i. But it isn't enough to leave the matter with a fatalistic "if you are really saved, you will endure." We have to realize that God uses these warnings and appeals to our will as His appointed means to build endurance in us. There is no fatalism here!

e. Do not harden your hearts: We often say our hearts have been hardened by others or by circumstances. But the fact is that we harden our own hearts inresponse to what may be done to us.

3. (16-19) It isn't enough to make a good beginning.

For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? And to whom did He swear that they would not enter His rest, but to those who did not obey? So we see that they could not enter in because of unbelief.

a. For who, having heard, rebelled? As a nation, Israel made a good beginning. After all, it took a lot of faith to cross the Red Sea! Yet all of that first generation perished in the wilderness, except for the two men of faith - Joshua and Caleb.

b. They would not enter His rest: 11 times in Hebrews chapters 3 and 4, Hebrews speaks of entering rest. That rest will be deeply detailed in the next chapter. But here, the key to entering rest is revealed: belief.

c. So we see that they could not enter in because of unbelief: One might be tempted to think the key to entering rest is obedience, especially fromHebrews 3:18: to whom did He swear that they would not enter His rest, but to those who did not obey? But the disobedience mentioned in Hebrews 3:18 is an outgrowth of the unbelief mentioned in Hebrews 3:19. The unbelief came first, then the obedience.

i. In a New Testament context, our belief centers on the superiority of Jesus Christ, the truth of who He is (fully God and fully man) and His atoning work for us as a faithful High Priest (as in Hebrews 2:17).

ii. When we trust in these things, making them the "food" of our souls, we enter into God's rest.

d. Israel's great failure was to persevere in faith. After crossing much of the wilderness trusting in God, and after seeing so many reasons to trust in Him, they end up falling short- because they did not persevere in faith in God and His promise.

i. Jesus reminded us in the parable of the soils with the seeds cast on stony ground and among thorns: it isn't enough to make a good beginning, real belief perseveres to the end. If we have made a good start, praise God; but how we finish is even more important than how we start.

ii. C.S. Lewis speaks to the difficulty of persistence (from a tempting demon's fictional perspective): "The Enemy has guarded him from you through the first great wave of temptations. But, if only he can be kept alive, you have time itself for you ally. The long, dull monotonous years of middle-aged prosperity or middle-aged adversity are excellent campaigning weather. You see, it is so hard for these creatures to persevere. The routine of adversity, the gradual decay of youthful loves and youthful hopes, the quiet despair (hardly felt as pain) of ever overcoming the chronic temptations with which we have again and again defeated them, the drabness which we create in their lives and inarticulate resentment with which we teach them to respond to it-all this provides admirable opportunities of wearing out a soul by attrition. If, on the other hand, the middle years from prosperous, our position is even stronger. Prosperity knits a man to the World. He fells that he is 'finding his place in it' while really it is finding its place in him. . . . That is why we must often wish long life to our patients; seventy years is not a day too much for the difficult task of unraveling their souls from Heaven and building up a firm attachment to the earth." (The Screwtape Letters)

iii. Will the passing years wean us away from an on-fire, trusting relationship with the Lord? Or will they only serve to increase our life of trust and reliance on Jesus?