An Argument of the Book of Revelation (part 1)

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Introductory Matters

Title of the book

Although Revelation is often described as “the Revelation of John” meaning that it is a revelation to John,¹ it is actually a revelation of Christ (1:1). There are those such as Thiessen who understand the genitive to be objective referring to a revelation about Christ,² but it is more probably a subjective genitive referring to a revelation by Christ.³ The reason for this is basically twofold: (1) the contents go far beyond Jesus Christ Himself with respect to the beast, the harlot, the two witnesses, et cetera and (2) the next clause in 1:1 which describes the revelation as being that which the Father gave to Christ would seem strange if the revelation was about Christ. Why would the Father need to give a revelation about the Son to the Son?⁴ Therefore the genitive is probably subjective.

The English title comes from the Latin revelatio which in its verb form means “to reveal or unveil that which has previously been hidden.” This was the title given to the book in the Latin Vulgate.⁵ The Greek title is Αποκαλυψις taken from the first word in the text.

Authorship

Although there is some debate, and the affirmation cannot be stated dogmatically, it seems best to ascribe authorship of the book to the Apostle John of the sons of Zebedee.

Support for this position is as follows: (1) Internally (a) the writer calls himself John (1:4, 9; 22:8); (b) the writer speaks with great authority as a prophet (1:3; 22:6-10, 18-19); (c) the writer demonstrates himself to be a Palestinian Jew steeped in temple and synagogue ritual, the Old Testament, and the Targum; (d) the writer calls himself John without any further description, therefore he must have been well known.⁶ (2) Externally (a) there was a unanimous agreement as to the Apostle John as its writer by the early church before Dionysius. It was affirmed by Justin Martyr, Clement of Alexandria, Hippolytus, Origin and Irenaeus.⁷ (b) in accordance with the writers statement that he was in exile on the isle of Patmos (1:9), the church Fathers identify this John as the Apostle John. “Clement of Alexandria says that the Apostle John returned from this island; Eusebius says that he returned after the death of Domitian, and Iranaeus says that he remained in Ephesus after his return until the times of Trajan.”;⁸ (c) in chapters 2-3 the writer seems to be over the churches of the province of Asia and strong tradition places the Apostle John in this position.⁹

As Morris points out, a big objection to apostolic authorship is style.¹⁰ However, the style objections can be answered: (1) The solecisms may be deliberate due to the book’s poetic nature. (2) The work reflects a lot of apocalyptic reading behind it. (3) If it was written in exile, the tools for a scholarly approach may have been absent. (4) There is a mood of emotional excitement which may not have lent itself to polished proses. (5) There may have been the help of an amanuensis. (6) It is not written as an Apostle but as a prophet. And (7) the curious language may be related to the setting forth of divine oracles and visions.¹¹

However, on the other hand, there are many similarities which exist between the Apocalypse and other writings of John: (1) Both use the term logos (Jn. 1:1; Rev. 19:13). (2) Both use the imagery of “the lamb,” “the water of life,” “he that overcomes,” “keeping the commandments,” and the adjective “true,” alethinos. (3) There is an invitation to him that is thirsty (Jn. 7:37; Rev. 22:17), a commandment received by Christ from the Father (Jn. 10:18; Rev. 2:27), white clothing for angels (Jn. 20:12) and the worthy (Rev. 3:4), and there is also a sharp contrast between good and evil.¹²

Therefore it seems best to ascribe authorship to the Apostle John.

Circumstances

The date of writing. There are two primary views concerning the time this book was written: (1) early in the seventh decade of the first century during the reign of Nero, and (2) late, AD 95-96, during the reign of Domitian (AD 81-96).¹³

While it is not possible to be dogmatic because of the lack of conclusive evidence, it seems best in light of the evidence to place its writing under Domitian. Some of the reasons are as follows: (1) The churches of Asia Minor have a considerable history (2:4; 3:1). (2) The persecution of Domitian was more universal than that of Nero which was centralized in Rome. (3) The worship of “the beast” may have been prefigured by Emperor worship which became official policy during Domitian’s reign.¹⁴ (4) Early tradition puts it in Domitian’s reign when Irenaeus says that the Apocalypse “… was seen no such long time ago, but almost in our own generation, at the end of the reign of Domitian.”¹⁵ (5) If Revelation 17:8, 11, concerning the beast, has the Nero redivivus myth in mind, then this too would support a Domitian date since it would probably take until the time of Domitian for the myth to fully develop.¹⁶

Therefore a Domitian date of AD 95-96 seems to be best for the book.

The place of writing. Internally and externally the evidence seems to support Patmos, an island off the coast of Asia Minor not far from Ephesus, as the place of writing. (Rev. 1:9).¹⁷

The recipients of the book. The immediate destination for the book was the churches of Asia Minor described in chapters 1-3. Perhaps these were chosen by the great circular road which linked them, and their order is due to their appearance on the road. However, since they are from the Lord of the Church they have application to all of the Church.¹⁸

Interpretations

There are many differing schools of the interpretation of Revelation. There is the Preterist school which sees the book as having already been fulfilled by AD 312 with the conversion of Constantine, the Historical school which sees the book as “…a panorama of the history of the church from the days of John to the end of the age,”¹⁹ the Idealist school which sees the book as a conflict of the age-long principles of good and evil with no historic elements, and the Futurist school which from chapters four on sees the book to be addressing prophecies yet to be fulfilled. The last position of the futurists is that which will be followed in this paper for reasons which will be addressed in the argument proper.

Theme of the book

Throughout the book there is a conflict of earthly personalities and people directed and energized by demons and especially Satan in order to overthrow Christ’s rule on earth, but the book climaxes with God’s ultimate triumph through Jesus Christ to overthrow evil and establish the Kingdom.²⁰ This is accomplished by John taking the reader behind the scenes to see the power which rests in the line of Judah, the Lamb that was slain being angry, the throne room of God and by addressing subthemes such as judgment (14:7; 20:11-15), redemption (1:5; 5:6; 7:14; 12:11) and the Kingdom (5:10; 11:17; 12:10; 20:4; 22:5).²¹

Purpose of the book

Although the purpose may include “…completing the prophetic theme presented earlier in the prophecies of the Old Testament …” as Walvoord states,²² it seems better, in light of the early addresses in chapters 2-3 to the churches, to identify the purpose as being to comfort and encourage believers in the midst of suffering and persecution at the hands of evil ones by assuring them that Jesus Christ and thus they themselves would ultimately and finally triumph.

The structure of the book

There are many ways in which the structure of the book can be determined. It can be outlined literally as Tenney did using “in the Spirit,”²³ by means of recapitulation wherein chapters 12-19 recapitulate chapters 6-11 ²⁴ or by having the seven trumpets and bowls recapitulating the seven seals, or on the basis of 1:19 wherein chapter 1 refers to the “things seen,” chapters 2-3 to the “things which are” and chapters 4-22 to the “things hereafter.”²⁵ It is the outline which is based upon 1:19 which will be followed in this paper.

Some of the arguments against using 1:19 as the structure of the book are as follows: (1) It is too unbalanced. The third point is out of proportion. But since the book has such a prophetic emphasis, this use of proportion could be intentional. (2) Such an emphasis on chapters 4-22 makes the bulk of the book irrelevant to the seven churches, However, since the seven churches did not know when Christ was going to return, it would be as relevant to them as it is to us today especially since it is written in light of their persecution (1-3). Therefore such arguments are not conclusive.

Within the last major division of the book concerning the “things which will be hereafter” (4:1--22:21), there seems to be a basic chronological development. This section begins with a prologue in 4:1--5:14 and then moves through the tribulation in 6:1--19:21 wherein judgments are delivered. These judgments are part of the historical development of the book being themselves telescopic wherein the seventh seal introduces the seven trumpets and the seventh trumpet introduces the seven bowls which conclude the tribulation.²⁶ Then in chapter 20 the millennium is described culminating in the eternal state in 21--22.

The Argument of Revelation

I. Things Which You Have Seen:

The Christ (1:1-20). As was mentioned above under “the structure of the book,” the overall structure of Revelation is derived from 1:19 where John is given the injunction to write what he has seen, the things which are, and the things which shall take place. Therefore after writing a prologue (1:1-8) wherein he gives a superscription (1:1-3) and a salutation (1:4-8), he describes the vision which he had of Jesus Christ (1:9-20) with respect to the occasion of the vision (1:9-11), what he observed (1:12-16) and the outcome of the vision (1:17-20).

The significance of this portion of the book is that it sets the mood for the rest of the work. The revelation about to be given is not from John but from the triune God. Therefore, it is authoritative. The audience from whom it has special value is the Church (which will be greatly emphasized in chapters 2-3). The Lord who is going to be so involved in judgments is demonstrating Himself to be intimately involved with the churches, thus giving comfort to the Church. As will often be the case, a view of who God is will precede His acts of judgment to bolster the confidence of His followers. His character is so magnificent (1:14-16) that it produces worship by the observer (1:17a), yet to the one who worships Him, He gives comfort (1:17b-18). Also a key to endurance by the Church is a proper view of who Christ is. Therefore, the book begins with such a vision.

II. The Things Which Are: The Churches (2:1--3:22).

Having generally indentified Himself with the Church (or individual churches) in chapter 1, the Lord more directly addresses Himself to seven local churches in Asia Minor, namely, the church at Ephesus (2:1-7), Smyrna (2 :8-11), Pergamum (2:12-17), Thyatira (2 :18-29), Sardis (3:1-6), Philadelphia (3:7-13), and Laodicea (3:4-22), This marks the second major division of the book moving in accordance with 1:19 from those things which were, namely, John’s vision of Christ, to those things which are, namely, the Lord’s message to the seven historical local churches which were in existence in Asia Minor while John was on Patmos.

It seems that these seven churches are listed because they were the churches over which tradition places John, and they are in this specific order because this was the way they appeared on a trade route.²⁷ Although they were historical churches, they do represent churches of all time because the promise to each are said to be to all churches.²⁸

The message to each church essentially follows the same pattern:²⁹ (1) an address or greeting, (2) a descriptive title of the Lord which looks back to the vision of chapter one, (3) a commendation, (4) a criticism, complaint, or condemnation, (5) a warning or threat, (6) an exhortation, and (7) a promise. Although there is not space enough to examine each church individually, it is significant to notice the similarity in pattern and content among them as a key to explaining why this section is included. Primarily, all of these churches are in some way struggling with the effects of evil upon them. Ephesus has lost their first love and struggles with the false doctrine and practice of the Nicolatians; Smyrna is suffering; Pergamum is in the center of Satan’s domain and struggles with compromising their lives; Thyatira is struggling with apostasy; Sardis has a lifeless profession; Philadelphia needs to hold fast to their faith in their battle with Judaizers; and Laodicea struggles with materialism and luke-warmness towards God. While the specifics with each church vary, they all struggle with evil, and it is in the midst of these difficulties that Christ speaks to them—to encourage them concerning who He is (2:lb, 8b, 12b, 18b; 3:1b, 7b, 14b) and to exhort them in faithfulness (2:7, 11, 17, 26-29; 3:5-6, 12-13, 20-22). It is by looking at Christ—who He is and what He promises—that the Church is able to endure suffering and evil and break forth triumphant.

Therefore, in these first two segments of the book, there has been an emphasis upon encouraging the Church to persevere in the midst of evil because of who Jesus Christ is, His intimate relationship with them and His promise of blessing for enduring. These are basic, positive motivations for enduring. Now in the third and largest section of the book, a further, and perhaps negative, motivation is given in that Christ is going to judge evil and ultimately triumph with those who believe in Him.

III. The Things Which Shall Be Hereafter: The Consummation (4:1--22:5).

This third principle section begins with the same words that were used in 1:19 (μετα ταυτα) “after these things” or “hereafter.” The consummation of all things is about to ensue. The rapture of the church is presupposed ³⁰ and John begins his lengthy account of the judgment and eternal reign of Christ yet to come.

This section can be divided into three parts: (1) the prologue: the heavenly court (4:1--5:14), (2) the program during the tribulation (6:1--19:21) and (3) the program after the tribulation (20:1--22:5), The last two are obviously chronological in that “the program after the tribulation” is contingent upon “the program of the tribulation” and is the climax of the book where, at last, Christ is victorious, the saints are in the eternal state, and evil is put away forever. However, the prologue is not so obvious. Why the glimpse into heaven? Ryrie seems to say it best when he states,

Chapters four and five form a prologue to the entire section. It was necessary that John be given a glimpse of the throne in heaven before witnessing the terrible judgments to be poured on the earth. In other words, he was given a heavenly perspective on earthly events…³¹

Therefore, this third major movement of the book follows “the things which were” and “the things which are” as a statement of how the magnificent God of chapter 1 and the intimate God of chapters 2-3 is going to ultimately defeat evil and set up His temporal and then eternal kingdom, blessing the righteous. Although much of it is frightening, it ultimately offers comfort and encouragement to the righteous.

A. The Prologue: The Heavenly Court.

In this prologue to “the things which will be hereafter,” two basic events take place: (1) John is allowed to see the throne in heaven (4:1-11), and (2) Jesus Christ, the Lamb, opens the sealed scroll (5:1-14).

With respect to the first event, it seems that the emphasis of the throne of God is to encourage the readers—especially the church—that God is faithful. This can be seen specifically in two elements present: (1) In 4:3, God is described as having a rainbow around His throne. This would have caused the reader to remember the reminder of God’s picture of faithfulness in Genesis 9; and (2), if the twenty-four elders represent the church, then it gives confidence that they will not be on earth during the tribulation.³² This encourages the readers, as they are about to hear of great judgment, to look at the throne and its occupant and see themselves there.

In the second event, attention is focused once again upon Christ, but now, as the One who is able to open the scroll which no man was able to open. It seems that the scroll contains-the hope for man—that is why John weeps,—but when Christ the Lamb takes the book, hope returns, and praise bursts forth from all of creation (5:6-14). Once again, a focus on Christ in His goodness and provision for man is a basis for hope, praise, worship, and the judgment to follow.

Therefore, this prologue precedes the judgments to follow in order to focus the attention upon God’s faithfulness, greatness, and provision for man as an encouragement to the church and a perspective of goodness from which the reader is to evaluate the judgments to come.

B. The Program During the Tribulation (6:1--19:21).

In this section, “the things which shall be hereafter” are vividly described through a description of the seven seal judgments (6:1--8:1), the seven trumpet judgments (8:2--11:19), seven explanatory, historical prophecies (12:1--14:20), the seven bowl judgments (15:1--16:21), an explanation of the “Institution” during the tribulation, and a description of the intervention of Christ (19:6-21). Much of this is negative, describing the place of judgment in the future, but all of it is meant to encourage the righteous because Christ is depicted as being victorious over all evil.

1. The Seven Seals (6:1--8:1).

The first six seals which are opened are descriptive of judgment upon the earth. The first introduces the anti-christ who will delude the people (6:1-2; cf. 1 Thess. 5:3); the second pictures war and bloodshed (6:3-4); the third describes a famine picturing death with the black horse (6:5-6); the fourth clearly proclaims death over one-fourth of the earth (6:7-8); the fifth, screams of martyrs who are killed during this time for their testimony, plead for vindication and wait for the end (6:9-11 ); and the sixth describes great cosmic upheavals (6:12-17). It seems that the purpose of this section is to demonstrate that these judgments will be world-wide and to strike terror into the hearts of men who now recognize that these judgments are from God (6:16) and they cannot stand in them (6:17). Man is going to be destroyed by God for his evil.

Yet, in the midst of these “seals” and the cries from men, comes an answer by means of an interlude or parenthesis to the question of 6:17. “… who is able to stand?” is the question in the midst of judgment, and the answer returns, “the righteous for whom God suspends judgment.” In the midst of judgment, God remembers mercy.³³ This is seen in God’s sealing of 144,000 Jews ³⁴ (7:1-17) and His saving of innumerable Gentiles (7:9-17).³⁵

Once again, an emphasis is made upon the mercy and grace of God even in the midst of tribulation. As Ryrie says, “The activity of the grace of God will not cease as long as time continues.”³⁶

Then the seventh seal is opened resulting in silence in heaven (8:1). As was mentioned above in the introduction, this seventh seal marks the beginning of the trumpet judgments. The silence is probably due to the foreboding and expectancy of the judgments to follow.

Therefore, the seven seals mark the beginning of the tribulation judgments upon man. They gain man’s attention and recognition of God as his judge. They are interrupted in a display once again of God’s grace in the midst of judgment, but they prepare to continue as the seventh seal introduces the seven trumpet judgments.

2. The Seven Trumpets (8:2--11:19)

With the opening of the seventh seal, the seven trumpets are introduced being given to seven angels (8:2). Then another angle is introduced in a preparatory function for the ensuing judgments. To arouse God’s righteous anger once again, he adds incense to the prayers of those who were probably tribulation saints (8:3). The smoke goes before God, and the judgments begin again. This angel begins these judgments by throwing a token judgment in the sense of warning upon the earth (8:5). Then the trumpet judgments begin.

The judgments seem to increase in intensity with this round. The first trumpet destroys a third of the earth’s vegetation (8:7). The second trumpet destroys a third of the sea and the life therein (8:8-9). The third trumpet destroys the inland waters (8:10-11). The fourth trumpet destroys a third of the celestial bodies (8:12). These are then followed by the announcement of three woes because of the extreme suffering which the last three trumpets are going to cause (8:13). The fifth trumpet brings demonic locusts in order to torment the wicked. This is a type of talionic justice to those who would persecute the 144,000. Satan is their leader.³⁷ This ends the first woe (9:12). The sixth trumpet marks the beginning of the second woe wherein four evil angels kill a third of the human race. The response of those who remain is not to repent but to continue in idolatry and immorality. They are hardened (9:13-21).

Once again, there is an interlude between the sixth and seventh judgments. Here is given a number of revelations before the last judgment. The first is that of an open book which John is to take from an angel ³⁸ and eat as a way of telling John to assimilate the prophecies from God before he ministers them unto others (10:1-11). The second is John’s measuring of the inner temple (ναος) as a way of God affirming that He will take notice of those who faithfully worship Him in the tribulation days (11:1-2).³⁹ And the third revelation has to do with the two witnesses who will be ministering during the first part of the tribulation (11:3-13).⁴⁰ It seems that these witnesses are a manifestation, once again, of the grace of God, however, they also demonstrate the hardened spiritual condition of the people (11:7-10). Their restoration and translation strikes fear in the people’s hearts causing some to give glory to God, and, thereby, once again show God’s mercy (11:13).

Therefore the nature of these revelations in this interlude is primarily to demonstrate God’s grace and mercy again. The Lord does not wish for His word of such terrible judgments to be insensitively given by John; He will acknowledge the worship of the faithful, and, throughout the entire first half of the tribulation, mercy is offered through the two witnesses.

With the judgment of the sixth trumpet, the second woe is completed (11:14). Now the seventh trumpet is sounded (11:15-19). This marks the third woe which is so awful because, like the seventh seal, the seventh trumpet also marks the beginning of the last judgments—the seven bowls. With this last trumpet is the proclamation that the rule of the world is taken over by Christ (11:15). This means that the end is near. The elders on the throne respond in adoration (11:16-17) while the enemies become angry (11:18). This proclamation of Christ means that the time is coming when full justice will be met out by Christ as will be seen in the bowl judgments. However, in the meantime, it is the faithfulness of God which is emphasized as the ark is brought before God (11:19). The outpouring of judgment is His being faithful to His word.

Therefore, in this section of trumpet judgments, the intensity of the judgments increases, however, in the midst of it, God’s mercy is constantly held forth. But ultimately, judgment must ensue as He is faithful to His word and establishes His domain over the cosmos.

3. Seven Historical, Explanatory Prophecies (12 :1--14:20).

As there have been interludes between each of sixth and seventh seal and trumpet judgments, so it seems that there is a major interlude between the first judgments and the final bowl judgments. In this interlude, there are seven historical prophecies which explain elements going on in the struggle between God and evil, on earth as well as in heaven: (1) The discussion of the woman who is Israel and the dragon who is Satan and the man child who is Christ (12:5) is described to give a wholistic view of Satan’s war against Christ, his defeat with Christ’s ascension and then Satan’s focus upon Israel (12:4-6) . (2) The scene switches to heaven where Satan and his angels are defeated by Michael and his angels whereupon they are cast out of heaven on to the earth whereupon Satan persecutes the woman—the nation Israel (12:7-12). The purpose of this is to explain Satan’s pursuit of the woman—Israel. This probably occurs at the mid-point of the tribulation. One of the major conquests has been achieved. (3) The next revelation is concerning the beast from the sea who represents a confederation of ten kingdoms, is a man (2 Thess. 2), actually dies, descends to the abyss and returns to life (13:3-11). He is active in blasphemy and war (13:5-7a). He has authority over all but believers (13:7b-8), but he will be taken captive and destroyed (13:9-10). This again gives comfort to the righteous. (4) In contrast to the beast from the sea another beast is described from the earth (13:11-18). He is strong, with two horns, but not as strong as the first beast (13:11). He promotes the worship of the first beast (13:12). In order to help him accomplish his aim he is given power to do miracles reminiscent of the two witnesses and he will force men to identify with the first beast by requiring the mark of the beast, 666, or his name upon them (13:13-17). As the prophet of the first beast he is rightfully called the false prophet elsewhere (cf. 16:13; 19:20; 20:10). (5) The scene now moves to heaven to reveal the purity of 144,000 who kept themselves pure and are the first fruits of many more Israelites who will turn to the Lord in the tribulation (14: 1-5). (6) Through the mediatory work of angels, an everlasting gospel is presented once again emphasizing God’s grace to a rejecting world (14:6-7). Then another angel announces the fall of Babylon (14:8), and a third angel announces the doom of the beast worshipers (14:9-13). This segment continues the theme of judgment but, as usual, prefaces it with grace. And (7) the interlude ends with the harvests of the earth (14:14-20). It seems that Christ and the angels are the harvesters with the false religions of man being that which is harvested.⁴¹

The purpose of these long prophecies seems to be to give an historical, as well as a heavenly, perspective to the judgments which are taking place in view of a long and continual battle between Satan and Christ which now and then greatly surfaces on earth.

4. The Seven Bowls (15:1--16:21).

After the historical, explanatory prophecies, the judgment of the seven bowls begins. These are the last judgments, and because of their intensity they too are preceded by a prelude (15:1-8). The are called the seven last plagues which will finish God’s wrath (15:1). Praise is given for these consummating judgments (15:2-4), and the bowls are presented (15:5--16:1).

Unlike the preceding seal and trumpet judgments these are not interrupted between the sixth and seventh bowls. They are given swiftly. The first bowl produces unbearable sores (16:2).⁴² The second bowl causes the sea to die (16:3). The third bowl turns the inland waters into blood (16:4). As the praise which follows asserts, this is a retributive justice (16:5-7). The fourth bowl causes the sun to scorch man, and, as is usual, the men do not repent but blaspheme God (16:8-9). The fifth bowl brings darkness over the beast’s kingdom showing his weakness before God, but still men blaspheme God (16:10-11). The sixth bowl dries up the river Euphrates to facilitate the final war of Armageddon which is mentioned as an excursus in 16:13-16. Yet in the midst of this, grace is again offered in the “warning for preparedness” in 16:15. The seventh bowl is then poured out and, with it, the proclamation that, “It is done.” (16:17). The destruction is great causing cosmic disturbances (16:18), the destruction of Babylon (16:19), the shift of the earth (16:20), and hail from heaven (16:21a). However, the response remains the same—blasphemy (16:21b).

It seems that the significance of this section is in men’s response to the intensity of the judgments. As they become worse and worse, men become more and more resolute to blaspheme against God. Continually mercy is offered by the Lord up to the very end, but men say “No!” and blaspheme.

5. An Explanation of the Institution during the Tribulation (17:1--19:5).

Although the next chronological event to occur is the return of Christ, another parenthesis is given in order to explain the institution, Babylon, which has not been discussed thus far in the book. Two aspects of this institution are discussed: (1) the religious aspect (17:1-18) and (2) the commercial aspect (18:1-24). This is then climaxed in praise from heaven (19:1-5). There is a contrast between the two chapters in that in chapter 17 the beast, and those with him, destroy the religious Babylon which is an apostate system (possibly led by Roman Catholicism, cf. 17:9), but, in chapter 18, God is the One who destroys Babylon because of its pride, its deception, and its martyrdom of the saints (18:23-24). Men lament over its fall (18:9-19), but there is praise by the multitudes in heaven, the 24 elders, the four living creatures, and the throne of God (19:1-5).

This interlude seems to have been given to further explain the wickedness of the evil institute in the tribulation, men’s continued love for evil and the righteousness of God’s judgment upon it.

6. The Intervention of Christ (19:6-21).

With this last segment, the tribulation program reaches its climax and its completion. The judgments and explanations have been given. Now Christ Himself intervenes.

Before His final act of judgment is given on the wicked, due attention is given to the righteous in the marriage banquet of the lamb because the Lord reigns (19:6-10). The bride is the Church. Then the Lord appears as a warrior (19:11-13). He has His armies with Him, who are probably saints being clothed as He is, and He bears the power and title of authority (19:14-16). This entire event then climaxes in the annihilation of the antichrist and his allies (19:17-21). There is no description of the battle because there is no real threat to the Lord—He, as God, reigns.

This concludes the program of the tribulation. Judgment, little by little, was given out always giving evil men a chance to repent, but they would not. In the end, evil is destroyed—especially the instigators of evil. Christ is triumphant over evil. However, this victory is but the beginning of good news.

C. The Program After the Tribulation (20:1--22:5).

Not only does Christ’s victory over evil encourage the righteous who are suffering persecution, but His program of blessing following the tribulation, offers hope and comfort.

The program after the tribulation is basically twofold: (1) First is the millennium. This will be preceded by the imprisonment of Satan (20:1-3) and the resurrection of tribulation martyrs (20:4-6). This is called the first resurrection, and there are 1,000 years between it and the second resurrection (20:5). During this time, those of the first resurrection will reign with Christ (20:5). Then, when the thousand years is completed, Satan will be destroyed after having been released for a time to lead another rebellion against the Lord (20:7-10). Then will come the judgment at the great white throne where the dead will be resurrected and the wicked will be judged receiving the second death (20:11-15).

Besides fulfilling prophecy and comforting saints, the millennium offers to men one last chance to worship the Lord, this time in a perfect environment, but they will not. Therefore, the final judgment is just and righteous.

(2) Lastly is the eternal state involving a new creation and a new Jerusalem (21:1--22:5). It is as though the “things hereafter” of l:l9 contain three elements—the tribulation, the millennium, and the eternal state. This is the conclusion and climax of all things for the righteous.

In 21:1-4, the new creation is described as there being a new heaven and earth (21:1), a new Jerusalem (21:2), a new relationship of God residing with the saints (21:3) and removing sorrows (21:4), then a declaration of a new program wherein the saints will receive life and sinners the second death (21:5-8). Perfect justice, mercy, and righteousness will be experienced. All things are new for man giving believers hope, courage, and comfort.

Then John examines the city mentioned in 21:2 in more detail because it is the bride of Christ (21:9). The city comes down from heaven and is described as being glorious having the glory of God (21:11) and having a great and high wall suggesting security (21:12-14). John measures the city, and it is a cube symbolic of perfection (21:15-17).⁴³ The materials of the city describe it as a place of great beauty (21:18-21). The omissions of a physical temple, artificial light, enclosures, and impurities describe it as a place where God dwells in His greatness (21:22-27). And the description of its tree of life, river of life, and the presence of God climax the description of the city as one of great blessing.

Truly, this city is the eternal hope, joy, and blessing awaiting the righteous. It is the climax of God’s revealed program with man where at last He is dwelling among them—face-to-face.

IV. The Postlude: Comfort, Caution and Conclusion (22:6-21).

The book closes in a balanced form emphasizing the comfort to be received from the preceding chapters. There is comfort in the fact that what has preceded was true (22:6), the Lord will soon come (22:7), God is worthy of worship (22: 8-9), the truths of the book are open to men (22:10-11), there will be rewards given for faithfulness (22:12-13), there is blessing for the redeemed (22:14-15), and the Lord is gracious (22:16-17). All these things are to encourage the readers.

However, there are words of warning that no one should either add or subtract from the book (22:18-19). This prophecy is to remain exactly as it was given to John. Then a concluding benediction is given testifying to the certainty of Christ’s return and concluding with a prayer of grace for the reader. This is appropriate since these are the two major themes of the book—Christ is going to return and it is hoped that the readers will be objects of His grace rather than His wrath when He returns.

Therefore, the book concludes emphasizing the hope which the preceding chapters gave, warning against tampering in any way with what has been written, and concluding with the certainty of His coming as well as a prayer of grace.

Conclusion

In conclusion, the book of Revelation is one which offers comfort and encouragement to believers suffering from evil because it demonstrates Jesus Christ to be the victor over evil and the deliverer of the righteous unto a new creation to dwell with Him. Throughout the work, many opportunities are taken to explain the context of God’s judgments in light of His goodness and the persistent wickedness of both men and wicked angels so that it is clear that God’s acts of judgment are just and good and right. Although evil seems at times to dominate now, the message of the book is that “Jesus is gonna win!” Therefore the saints can be encouraged.

Selected Bibliography

Books

Cohen, Gary G. Understanding Revelation. Chicago: Moody Press, 1978.

Guthrie, Donald. New Testament Introduction. Downers Grove, Illinois: Inter-Varsity Press, 1970.

Johnson, Alan F. “Revelation.” In The Expositor’s Bible Commentary, 12 (1981):397-603. Edited by Frank E. Gaebelein. 12 vols. Michigan: The Zondervan Corporation, 1976-unfinished.

Ladd, George Eldon. A Commentary On the Revelation of John. Grand Rapids: Eerdmans Publishing Company, 1972.

Morris, Leon. The Revelation of St. John: An Introduction and Commentary .Tyndale New Testament. Inter-Varsity Press. Grand Rapids: Eerdmans Publishing Company, reprinted 1983.

Ryrie, Charles Caldwell. Revelation. Everyman’s Bible Commentary. Chicago: Moody Press, 1968.

Swete, Henry Barclay. Commentary on Revelation. Kregel Reprint Library. Grand Rapids: Kregel Publications, 1977.

Walvoord, John F “Revelation” in The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty, New Testament Edition. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Victor Books. 1983.

_____. The Revelation of Jesus Christ: A Commentary by John F. Walvoord. Chicago: Moody Press, 1966.

Unpublished Materials

Hoehner, Harold W. “Analysis of Bible Books: The New Testament.” Unpublished Project, Dallas Theological Seminary, January 1964.

_____. “Outline of Revelation.” Unpublished class notes in 228, The Book of Revelation: Dallas Theological Seminary, Fall 1983.

Sunukjian, Donald. “Analysis of Bible Books: New Testament.” Unpublished Project, Dallas Theological Seminary, October 1967.

Toussaint, Stanley D. Class notes of student in 308, Pauline Epistles and Revelation. Dallas Theological Seminary, Spring 1984.

¹ Leon Morris, The Revelation of St. John: An Introduction and Commentary, pp. 1, 5.

² Henry Clarence Thiessen, Introducution to the New Testament, p. 316 quoted in Harold W. Hoehner, “Analysis of Bible Books: The New Testament,” DTS, p. 249.

³ Charles Caldwell Ryrie, Revelation, EBC, p. 13.

⁴ Stanley D. Toussaint, class notes of student in 308 Pauline Epistles and Revelation, DTS, Spring 1984.

⁵ Harold W. Hoehner, “Analysis,” p. 249.

⁶ Alvan F. Johnson, “Revelation,” EBC, 12:405.

⁷ Ibid., 12:404; Toussaint; Gary G. Cohen, Understanding Revelation, p. 19.

⁸ Thiessen, p. 249.

⁹ Toussaint.

¹⁰ Morris, p. 27.

¹¹ Ibid., pp. 29-31.

¹² Ibid., p. 31; Toussaint.

¹³ Don Sunukjian, “Analysis of Bible Books: New Testament.” Unpublished Project, DTS, p. 355.

¹⁴ Donald Guthrie, New Testament Introduction, p. 950,Toussaint.

¹⁵ Cited by Guthrie, p. 956.

¹⁶ Morris, p. 37.

¹⁷ Thiessen, cited by Hoehner, p. 250.

¹⁸ Guthrie, pp. 963-64.

¹⁹ Ryrie, p. 8.; Also see John F. Walvoord, The Revelation of Jesus Christ, pp. 15-23 for a more complete study.

²⁰ Sunukjian, p. 353; Toussaint, p. 3.

²¹ Toussaint, p. 3.

²² John F. Walvoord, “Revelation,” BKC, p. 927.

²³ Toussaint, p. 4.

²⁴ Sunukjian, p. 358.

²⁵ Toussaint, p. 4; Ryrie, p. 16; Walvoord, The Revelation, pp. 47-48.

²⁶ For a more detailed discussion of this see Walvoord, BKC, p. 950; George Ladd, A Commentary on the Revelation of John, pp. 121-22 and Ryrie, p. 44.

²⁷ Toussaint, p. 6.

²⁸ Ryrie, p. 20. The older dispensational view that these churches present a panorama of church history is at best questionable on the basis that such a view would destroy any doctrine of imminence.

²⁹ Toussaint, p. 6.

³⁰ Although John’s transferral does not teach the rapture of the Church, it would occur chronologically at this time, therefore it may allude to this in a very indirect fashion (4:3). Ryrie, pp. 33-34.

³¹ Ryrie, p. 33.

³² There has been not a little discussion about the identity of the twenty-four elders, however, it does not seem that they can be angelic beings because they are distinguished from them (v. 6); they are also not all of the redeemed, including OT saints, because they have not been resurrected yet. Therefore they are most probably the Church.

³³ Ryrie, p. 49.

³⁴ These are clearly Jews who are being sealed because they are ennumerated from the 12 tribes of Israel (7:4-8). See Ryrie for problems in the list of tribes, pp. 51-52.

³⁵ Salvation is seen in their wearing white robes (7:9). And that they are called a multitude from every nation and tribe affirms that both Jews and Gentiles are included (7:9). They are also distinct from the church becuase an elder asks about them (7:13) and they came out of the tribulation (7:14).

³⁶ Ryrie, p. 54.

³⁷ Satan is referred to twice in this judgment. He is probably the star which fell from heaven (9:1, cf. Isa. 14:12-15; Lk 10:18), and he is here identified as the ruler of the demons (9:11).

³⁸ This angel is probably not Christ because there would be a problem with his descending right now to the earth (10:2) and because it would be unlikely for him to swear by anything but himself if he were Christ (10:6). It is probably an angel.

³⁹ This is not the one in Jerusalem which was destroyed in AD 70 but probably the one which will be rebuilt and which the man of sin will set himself up in (cf. 2 Thess. 2:4).

⁴⁰ Although the text does not specifically place them in the first part of the tribulation, this seems best because they minister 1,260 days and the beast terminates them in 11:7. Now since the first half of the beast’s rule is largely political and he does not demand personal worship until the middle of the tribulation, then it fits well to have him kill these prophets in the middle of the tribulation.

⁴¹ Ryrie, p. 92.

⁴² It is important to note that the beast is in power and has set up his image (16:2). It seems that this places these judgments at the end of the tribulation period.

⁴³ Henry Barclay Swete, Commentary on Revelation, p. 284.

Related Topics: Introductions, Arguments, Outlines

A Final Exhortation

Faith in the one true God and his Son Jesus Christ is a precious possession. It is the core of Christian life and well-being. It is more valuable than any amount of riches in this world. These lessons have been designed to establish and build up the core teachings and practices of the Christian faith.

The Christian life well lived out will be blessed and receive God’s reward. Paul gives the following analogy: “For no one can lay any foundation other than what is being laid, which is Jesus Christ. If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done. If what someone has built survives, he will receive a reward. If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire” (1Cor 3:11-15). In this passage, Paul compares two different types of works that the Christian have in his or her life. One set of works is described as gold, silver, and precious stones. These good works will be tested by fire, approved by God and receive a reward. The other set of works are described as wood, hay and stubble. These uncommendable works will not survive the test of fire and will be burned up. What Paul in essence is saying is that whatever a Christian does in this life will be placed in one of two piles. One pile of works will be rewarded and the other pile will be burned up and the Christian will suffer a loss. In view of this coming accountability, what pile of works will we build on? Will what we do have eternal value or only temporary pleasure? May God give us the grace to fulfill his plan of good works he has prepared for us (Eph 2:10).

Related Topics: Basics for Christians, Discipleship

An Introduction To The Book Of Jude

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I. AUTHOR: Jude the brother of James and half brother of Jesus

A. External Evidence: There are traces of Jude in the following works ¹ which attest well to its use in an early period. It seems that questions arose because of its use of apocryphal books ²:

1. Pseudo-Barnabas ³ (c. AD 70-130)

2. Clement of Rome ⁴ (c. AD 95-97)

3. The Shepherd of Hermas⁵ (c. AD 115-140)

4. Polycarp ⁶ (c. AD 110-150)

5. The Didache⁷ (c. AD 120-150)

6. Athenagoras ⁸ (c. AD 177)

7. Theophilus of Antioch ⁹ (died, AD 183-185)

8. The Muratorian Canon ¹⁰ (c. AD 170)

9. Tertullian ¹¹ (c. AD 150-220)

10. Clement of Alexandria ¹² (c. AD 150-215)

11. Origen ¹³ (c. AD 185-254)

12. Synod of Antioch ¹⁴ (c. AD 264)

13. Didymus of Alexandria ¹⁵ (died, AD 394 or 399)

14. Eusebius ¹⁶ (c. AD 260-340)

15. Jerome ¹⁷ (c. AD 346-420)

B. Internal Evidence: Objections raised do not overturn the conclusion that Jude was the brother of James of Jerusalem and thus the half-brother of the Lord Jesus

1. The writer introduces himself as “Jude, the bond-servant of Jesus Christ, and brother of James” (verse 1)

a. This James was probably the well known James of Jerusalem--the Lord Jesus Christ’s brother ¹⁸

b. Jude is mentioned as among the brothers of the Lord in Mark 6:3 (cf. Matthew 13:55)

c. This identification by Jude may have been an attempt to identify himself with his brother’s reputation

d. It is not inappropriate for Jude to identify himself as the brother of James rather than the half-brother of Jesus--especially since he desires to emphasize himself as Jesus’ servant

2. Jude may well have been one of those mentioned in 1 Corinthians 9:5 who engaged in itinerate preaching ¹⁹

3. Objections to Jude as Author:²⁰ While objections to Jude, the brother of the James of Jerusalem, as author of the epistle range from assumptions of a late date to reinterpretations of verse one, there is no reason to conclude that Jude was other than the Lord’s brother

a. The letter was written too late for Jude to have been its author

1) But if the letter was written by the 90s Jude could still have been alive ²¹

2) Interpretative issues concerning the occasion of the epistle (e.g., the description of the heretics, the connection with Gnosticism, the references to the apostles) do not demand a late date since they could be understood in the first century

b. Verse one really reads so as to describe an unknown Jude as son of an unknown James ²²

But such a view is unsupported by the textual evidence, and is improbable as a since the letter would not have gained suitable circulation unless it was identified with James of Jerusalem and pseudonymity was identified with well known figures

c. Jude was actually Jude the apostle called “Judas of James” (Luke 6:16; Acts 1:13)

1) However it is most probable to understand the phrase in Luke and Acts ( ᾿Ιούδας ᾿Ιακώβου ) to mean “Jude, the son of James” rather than “Jude the brother of James” as Jude 1 reads

2) However, the author of Jude does not seem to identify himself with the apostles, and actually sees the apostles as being apart from himself (17,18)

d. Jude is the second-century bishop of Jerusalem and the phrase “brother of James” is an episcopal title at Jerusalem

However, there are no parallels to support this understanding

4. The identity of Jude as the Lord’s brother would account for the authority with which he writes, and the regard which the letter gained in the Christian church

5. The letter is colored by Jewish images and apocalypses which would match an historical first-century Jude.

II. DATE: Somewhere between AD 65-80

A. Dates have been assigned from AD 60-140

B. If Jude is the brother of James and our Lord (as has been argued above), then the date must fall into what would have been the limits of his life

C. Bigg suggests that Jude was older than Jesus by means of being the son of Joseph by a former marriage ²³, but there is no evidence to support this view

D. Jude was most probably a younger brother of Jesus, and may even have been the youngest in view of the order in Mark 6:3 and Matthew 13:55 ²⁴

E. While it was true that verse three suggests that Christianity has been established enough to have an established body of doctrine ²⁵, it does not demand a late date for the letter:

1. A common basis of belief existed from the first among all Christians

2. “Faith which was once for all delivered to the saints” is indefinite as to its timing

3. The Apostle Paul wrote about the standard of teaching to which the Roman Christians were committed (Rom. 6:17), therefore, one could have existed for a first-century Jude ²⁶

F. The reference to the Apostles in verse 17 does not have to mean that the apostolic age has passed:

1. Jude is referring to apostolic predictions of scoffers who will arise in the Church, and there does not need to be a long period between prediction and fulfillment

2. There were many NT predictions of scoffers and Jude may have written after the apostolic writings had been well distributed (3,4,17,18), or he may be referring to Peter’s representative statement (2 Peter 3:3ff) as he writes to his same audience

3. It is also possible that the use of the term “spoken” in verse 17 suggests closeness to the oral tradition ²⁷

G. The identification of false teachers who have “crept in unnoticed” (verse 4) need not be connected with fully developed Gnosticism of the second-century, but may be an expression of first-century incipient gnosticism

H. The description of false teachers is similar to those found in the Pastoral Epistles, but this is not a problem since they need not be assigned a late date

I. Therefore, although it is difficult to be certain, a view which supports a younger Jude, the distribution of apostolic writings, as well as a development of theology and false teachers may allow for a date which is somewhere between AD 65-80

III. DESTINATION: It is very difficult to be certain about the destination, but it may be a reasoned judgment that it was to Christians who lived in Syrian-Antioch

A. Jude does not identify his audience in the book ²⁸

B. The letter was probably not really a general letter because Jude identifies a people with a particular situation (3-5,17,18,20)²⁹

C. The use of the Jewish Apocrypha probably is more of a clue about the author than about the recipients of the letter

D. Some suggests that the letter may have been sent to those in a district within the region of Palestine because verses 17 and 18 suggest that the readers may have heard some of the apostles and had some acquaintance with Paul (cf. Acts 20:29)³⁰

E. The readers may have also been Gentile because it is a Greek letter and the heresy is syncretistic; but the language is not determinative (note the book of Hebrews), and there is insufficient information about this period to identify the heresy with accuracy

F. If Antioch is the location of the letter (which is very speculative but a considered judgment):

1. It would fit a Jewish-Gentile audience

2. It may match the possible pattern of Jude ministering like James in the Palestine area

3. It would match the place where many apostles ministered

IV. THE RELATIONSHIP OF JUDE AND 2 PETER:

A. Its Nature: Similarities between the two works affirm some kind of literary relationship, while differences affirm individual emphases

1. Similarities affirm some kind of literary relationship:

a. Most of 2 Peter 2 is paralleled in Jude and there are parallels in the other chapters of 2 Peter

b. No less than 15 of the 25 verses in Jude appear in 2 Peter

c. Many identical ideas, words, and phrases are parallel to the two writings

2. Differences affirm individual emphases:

a. The common material focuses almost completely on the issue of false teachers

b. Peter emphasizes more positive teaching and Jude concentrates on denunciations

c. The two groups of false teachers are similar, but not identical

B. The Question of Priority: The arguments are not decisive for the priority of either book; the solution may best be found through the postulation of a common source, but even this is not certain.

1. The Options are for priority can be argued with some convincing evidence in each direction, but they are not determinative:

a. Jude is Prior: While there are several arguments ³¹, the stronger ones are as follows:

1) Jude is shorter than 2 Peter so it may have preceded 2 Peter which was an enlargement of Jude (strong)

2) Jude approaches the problem of false teachers with greater spontaneity than 2 Peter which adds an introduction to the problem and does not seem to know the issue first hand (note the tenses of verbs; [not as strong])

3) Jude is harsher than 2 Peter who may have toned down his offensive (weak)

4) Jude uses apocryphal books and 2 Peter does not (perhaps because he has excluded the references because of their unorthodox character [cf. 2 Pet. 2:11; Jude 9])

b. 2 Peter is Prior: Though weak, the arguments for the priority of 2 Peter are as follows:

1) Jude makes reference to 2 Peter in verse 4 and 17 (cf. 2 Peter 3:3)³²

2) The use of the future tense in 2 Peter to discuss the false teachers and the present tense in Jude suggests the priority of 2 Peter in that Jude experienced what Peter foresaw, but Peter did not always use the future tense ³³

3) Jude’s borrowing from Peter (an apostle) is more understandable than for Peter to be borrowing from Jude (weak)

2. Both Jude and 2 Peter depended on a similar source:

a. This is not generally held to for the following reasons:

1) The similarities are considered to be too close to be accounted for in this way

2) The situation of both letters seems to be too concrete for such an explanation

b. If their was a general writing which Peter and Jude refer to, one wonders about its authority in view of Jude 17; if it was apostolic, why did it require its incorporation into these two letters to be preserved; but this is not determinative since there were clearly sources which were apostolic in the Gospel accounts which were not preserved beyond their inclusion in the Gospels

3. Conclusion: This problem cannot be definitively solved with the information which presently exists but the theory of a similar source seems most possible:

a. It is possible that a document like this did exist in the early church as a catechetical tract on false teaching ³⁴

b. This may well make all of Jude except the first three verses and verses 19-25 an expression of this tract, but Jude does express his intention to write on another subject, and then he changes due to the pressing nature of the circumstances (verse 3)

c. This may well explain the differences in styles as the two writers adapt the material for their own theological purpose ³⁵

V. JUDE’S USE OF APOCRYPHAL AND PSEUDEPIGRAPHON WRITINGS

A. Jude seems to have used the following apocryphal writings:

1. The Assumption of Moses (v. 9)

2. The Book of Enoch (vv. 6,13,14,15)

3. The Testament of Naphtali (v. 6)

4. The Testament of Asher (v. 8)

B. Options Toward Understanding Jude’s Use of Apocryphal and Pseudepigraphon Writings:

1. Jude is not quoting these books, but providing information provided to him by inspiration

This is very unlikely due to the close parallels between Jude and the books, especially the book of Enoch ³⁶

2. Jude had ancient sources (an oral tradition just as the writer of 1 Enoch had) and the Spirit of God led him to use the inspired text, or to say what was true and reliable (e.g., Jude quotes the actual Enoch and not necessarily the book of 1 Enoch)

But the extra-canonical books were regarded as containing much truth just as works like Chafer’s Theology or by Swindoll are regarded as valuable today even though they are not inspired; there is no reason to suppose that Jude has a source other than the extra-canonical ones

3. Jude is using these “extra-canonical” works but not regarding all of them as Scripture (much as Paul did in Acts 17:28)³⁷

VI. THE NATURE OF THE FALSE TEACHERS IN JUDE

A. It is not possible to identify the exact heresy of the false teachers ³⁸

B. The letter does offer characteristics of the heresy propagated by the false teachers:³⁹

1. Their Doctrine:

a. They misunderstand the concept of grace (4a)

b. They deny Jesus Christ (4b)

c. They prefer their own dreamings rather than God’s revelation (8)

d. They misunderstand the doctrine of the Holy Spirit since He is absent (8,19)

e. They were critical toward the orthodox doctrine of angels (8)

2. Their Practice:

a. The are licentious, or lawless (4,7,16,18)

b. They unrighteously destroy for their own gain (11a,16)

c. They corrupt and pervert for personal gain (11b)

d. They blaspheme and rebel against divine authority (11c)

e. They are ruled by their passions and defile themselves (8,23)

f. They are arrogant and use people for their own gain (16)

3. Their Identity:

a. They are part of the Christian community (4)

b. While the descriptions lean toward a Gentile background,⁴⁰ these are not determinative, and thus, may include Jews

c. Many suggest incipient gnosticism which unfolds in the second century,⁴¹ but this may be saying too much from the evidence.⁴² Childs’ broader, canonical explanation of a general description of heresy which threatens apostolic teaching may be a better choice ⁴³

VII. Purposes of Jude:

A. Jude began to write with the purpose of discussing their “common salvation” with his readers (v.3)

B. Because of the urgency of the situation Jude changed his purpose to discuss the problem of false teachers and to denounce them

C. Jude writes to defend the faith against false teachings which lead to antinomianism (or lawlessness)

D. Jude writes to warn believers not to be led astray by false teachers, and to urge them to rescue those who have (v. 23)

E. Jude writes to emphasize that those who do evil will be judge by the Lord

F. As Childs writes, “The Christian community is urged to maintain the faith which has been entrusted to it.”⁴⁴

¹ Charles Bigg offers the actual excepts in the ICC commentary, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude, pp. 305-308.

² See Guthrie, NTI, p. 906; Bigg, Jude, p. 308; Green, Jude, p. 42.

³ Cf. Barnabas ii.10 with Jude 3,4. This is a possible allusion to Jude.

⁴ Clement xx.12; lxv.2 and Jude 25.

⁵ Cf. Sim. v.7.2 with Jude 8.

⁶ Cf. Martyrium Polycarpi xxi, with Jude 25; Phil. address with Jude 2; iii.2 with Jude 3,20; xi.4 with Jude 20,23.

⁷ Cf. Didache, ii.7 and Jude 22f; Didache, iii.6 and Jude 8-10.

⁸ Cf. Suppl. XXIV with Jude 6. Bigg writes, “Here there is a clear reference to Jude” (Jude, p. 307).

⁹ Cf. ii.15.

¹⁰ Bigg writes, “Accepts Jude, but mentions it in a manner which implies that is was doubted by some” (Jude, pp. 14, 307).

¹¹ De cultu fem. i.3.

¹² Hypotyposes; cf. Paed. iii.8,44 with Jude 5,6; Strom. iii.2.11 with Jude 8-16.

¹³ Cf. Matth xvii.30; x.17; tom. xv. 27 with Jude 6. Bigg writes, “Origen treats Jude much as he treats 2 Peter. He acknowledges that there were doubts, but does not appear to have felt them himself” (Jude, p. 306). However, he does identify Jude as scriptura divina in his Comm. in Rom iii.6 (see. Michael Green, The Second Epistle General of Peter and the General Epistle of Jude: An introduction and Commentary, Tyndale, p. 42 n. 4).

¹⁴ Eus. H. E. vii.40.4.

¹⁵ Bigg writes, “Comments on Jude, and defends it against those who questioned the authority of the Epistle on the ground of the use therein made of apocryphal books. Migne, xxxix. 1811-1818; Zahn, Forschungen, iii.97.

¹⁶ H. E. ii. 23.25 although here he argues against its canonicity.

¹⁷ De uir. ill. iv.

¹⁸ See James 1:1; Galatians 1:19; 2:9; 1 Corinthians 15:7.

¹⁹ “Do we not have a right to take along a believing wife, even as the rest of the apostles, and the brothers of the Lord, and Cephas?

²⁰ See Guthrie, NTI, pp. 906-908.

²¹ Some argue that since Jude’s grandsons were said to have stood before the Emperor Domitian (AD 81-96; cf. Eusebius, H. E. iii.20.1ff) therefore, he probably was not alive toward the end of the century. But if Jude was the youngest of the brothers of the Lord (due to the word order which the Gospels suggest in Mark 6:3; Matthew 13:55), then this may not have been at all improbable in view of the early age of marriage in Judea (see Green, Jude, pp. 44-45; Mayor, Jude, p. cxlviii).

²² For this reading the term for “brother” ( ἀδελφός ) must be understood to be an interpolation (or an interpretative addition).

²³ Bigg, Jude, p. 318.

²⁴ See Green, Jude, pp. 44-45. Mayor writes, Jude, as we have seen, was apparently the youngest of the Brethren of the Lord, probably born not later than 10 A.D., if we accept the date of 6 B.C. for the Nativity. Taking into account the age at which marriage generally took place in Judaea, we may suppose that he had sons before 35 A.d. and grandsons by 60 A.D. These may have been brought before Domitian in any year of his reign. Jude himself would thus have been 71 in the first year of Domitian. If his letter was written in 80 a. D. ...he would have been 70 years of age, and his grandsons about 20” (Jude, p. cxlviii).

²⁵ See “common salvation” and “the faith which was once for all delivered to the saints”.

²⁶ See also Galatians 1:8ff; 1 Thessalonians 2:13; 2 Thessalonians 2:15; 3:6,14; 1 Corinthians 11:2.

²⁷ See Green, Jude, p. 47. Guthrie feels that some literary reference is more probable (NTI, p. 910 n. 10).

²⁸ Those who are “called,” “beloved,” and “kept” (verse 1) could refer to any Christians.

²⁹ Guthrie writes that Jude seems to have an, “apparent acquaintance with certain specific people whom he knows to have crept into the church by guile and whose behaviour is so vividly portrayed that it suggests first-hand acquaintance with the false teachers too” (NTI, p. 916).

Nevertheless, Child’s has a theological point when he argues that the subject matter addresses heresy which threatens apostolic teaching and the doxology support a general, or “catholic”, tone (The New Testament as Canon, pp. 492-493).

³⁰ Guthrie, along with Wand, goes so far as to identify the area as Syrian-Antioch (NTI, pp. 916-917; See also Green, Jude, p. 48).

³¹ See Guthrie, NTI, pp. 921-922.

³² But “long before” of Jude 4 probably refers to the book of Enoch as in verses 14-15, and in verse 17 one would expect Peter to be mentioned by name as James was in 1:1. Also verse 17 may have reference to sayings which the apostles endorsed (Guthrie, NTI, p. 923).

³³ The present tense is used to describe false teachers in 2 Peter 2:10,17,18; 3:5.

³⁴ See Green, Jude, pp. 54-55.

³⁵ See Green Jude, pp. 53-54.

³⁶ See verse 14 and 1 Enoch 1:9 (Guthrie, NTI, p. 917).

³⁷ See also 1 Corinthians 10:4; 15:33; 2 Timothy 3:8; Titus 1:12.

With some concern to this writer Green suggests that Jude is not concerned with “critical, historical” matters when he cites Plummer who says, “‘St Jude probably believed the story about the dispute between Michael and Satan. But even if he knew it to be a myth, he might readily use it as an illustrative argument, seeing that it was so familiar to this readers’” (Jude, p. 49). Jude cannot affirm as true that which was not. It seems that under inspiration, Jude does adopt true portions of these extra-canonical works to make his point.

³⁸ Guthrie, NTI, p. 912. Childs understands this to be the canonical point of the book of Jude when he writes, “Jude addresses the phenomenon of heresy and not any one specific form of error. Indeed, what characterizes the approach is that heresy is now dealt with as the theological referent, and not simply as an historical danger confronting a particular congregation.... it is constitutive of the Christian faith to be always threatened by this terrifying dimension of falsehood” (The NT as Canon, p. 492). Later he concludes, “the epistle of Jude offers a larger theological appraisal of the phenomenon of heresy by which to interpret the specific historical examples in the rest of the New Testament, and especially of the Pauline letters. On the other hand, the witness of the larger canon provides the actual content of the ‘faith once-and-for-all delivered unto the saints’ which the letter of Jude earnestly strives to preserve” (Ibid, p. 493).

³⁹ Again Childs insightfully writes, “The identification of the threat of heresy by means of Old Testament figures serves to underline the major theological point that the alternative of unbelief was there from the beginning and is nothing new. Cain is the epitome of unrighteousness who murders his own brother. Balaam serves as the classic example of the corrupter perverts for personal gain, Korah personifies blasphemy and rebellion against divine authority .... The selfsame threat continues at work in the false teachers who have secretly gained entrance into the community of faith” (The NT as Canon, p. 492).

⁴⁰ Guthrie, NTI, pp. 913-914.

⁴¹ See Green, Jude, pp. 38-40.

⁴² Bauckham may provide the most balanced approach when he writes, “It is better to see their antinomianism as simply one of the streams that flowed into later Gnosticism, but which at this stage is not distinctively gnostic” (Jude; 2 Peter, p. 12).

⁴³ See Guthrie, NTI, p. 914; Childs, The NT as Canon, pp. 492-493.

⁴⁴ Later he writes, “The letter offers a theological description of the phenomenon of heresy rather than attacking a specific historical form of error. Nevertheless, a clear theological profile of heresy emerges. Error consists in ‘denying our Master and Lord’ (v. 4), in perverting God’s grace by immorality and lawlessness (v. 7), and in rejecting divine authority for one’s own advantage (v. 16)” (Childs, The New Testament as Canon, pp. 492-493).

Related Topics: Introductions, Arguments, Outlines

An Argument Of The Book Of Jude

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Message Statement:

Jude, The Brother Of James, Writes To Believers Secure In Their Relationship With God To Earnestly Contend For The Faith By Strengthening Themselves And Reaching Out To Those Who Are Being Influenced By False Teachers In Their Midst Who Stand In Line With OT Patterns And Will Receive Similar Judgment

I. Introduction: Jude writes as a servant of Christ and the brother of James to believers who are in a secure relationship with God praying that they might be filled to capacity with mercy, peace and love 1-2

A. Address: Jude writes as a servant of Christ and the brother of James to believers who are in a secure relationship with God through God’s calling, the Father’s love, and Jesus’ preservation for His future coming 1

1. Jude writes as a servant of Jesus Christ, and the brother of James (of Jerusalem)¹ 1a

2. Jude writes to believers who are in a secure relationship with God through God’s calling, the Father’s love, and Jesus’ preservation for His future coming 1b

a. Past: Jude writes to believers who are called (by God)

b. Present: Jude writes to believers who are loved in their relationship with God the Father

c. Future: Jude writes to believers who are kept (preserved) for their future relationship with Jesus Christ

B. Greeting: Jude prays to the Lord that his readers may be filled to capacity ² with mercy, grace and peace ³ 2

II. Exhortations to Defend Against False Teachers: Jude urges his dear readers to defend the faith against false teachers in their midst who show themselves to stand in line with all of the ungodly who are not only deserving of judgment, but will receive it when the Lord returns 3-23

A. The Appeal: Although Jude was intending to write to his dear readers about their common salvation, he felt that it was necessary to write in order to encourage them to earnestly continue the struggle for the faith which they received 3

1. Jude was intending to write to his dear readers about their common ⁴ salvation 3a

2. Instead of writing about their common salvation, Jude felt that it was necessary to write in order to encourage ( παρακαλῶν ) his readers to earnestly continue the struggle ( ἐπαγωνίζεσθαι ) for the faith of the gospel which was once for all delivered ⁵ to the people of God 3b

B. Present Reason Stated: The reason Jude desires for his readers to contend for the faith is because certain people who were foretold to be evil, who shamelessly use God’s grace as a license to sin, and who deny Christ have secretly slipped in among them 4

1. The reason Jude desires for his readers to contend for the faith is because certain people have secretly slipped in among them ⁶ 4a

2. The reason Jude desires for his readers to contend for the faith is because those who have crept in are those who were long ago identified ⁷ for condemnation 4b

3. The reason Jude desires for his readers to contend for the faith is because those who have crept in are shameless ( ἀσεβεῖς ) persons who use God’s grace as a license to do evil ⁸ 4c

4. The reason Jude desires for his readers to contend for the faith is because those who have crept in deny believers’ only Master and Lord--Jesus Christ ⁹ 4d

C. Historical-Eschatological Reason Stated--They are Ungodly and Will Be Judged: Jude urges his readers to contend against false teachers because they show themselves to stand in line with all of the ungodly who are not only deserving of judgment, but will receive it when the Lord returns to execute it upon them 5-19

1. Historical--Old Testament Types and Interpretation: Through the typology of OT types Jude urges believers to contend against false teachers because they walk in the pattern of OT sinners and influence others in the patters of OT false teachers making them deserving of judgment 5-13

a. Three OT Types ¹⁰ and Interpretation: Jude urges believers to contend against false teachers because they walk in the pattern of OT sinners who were judged for their unbelief, prideful arrogance, and gross immorality thereby showing themselves to be more like animals than spiritual men and thus deserving of similar judgment 5-10

1) Three OT Types--Israel, Angels, Sodom:¹¹ Jude desires to remind his readers of that which they once knew, namely that certain judgment has come upon those who do not believe, who are pridefully, and who enter into gross immorality 5-7

a) Reminder: Jude desires to remind his readers of that which they once knew ¹² about the certain judgment for such evil people as the false teachers 5a

b) Israel:¹³ The content of what Jude wants to remind his readers of is that ( ο῞τι ) after the Lord first saved a people out of Egypt he destroyed those who did not believe ¹⁴ 5b

c) Angels: The content of what Jude wants to remind his readers of is that ( ο῞τι ) the Lord has kept ¹⁵ angels who left their proper realm ¹⁶ in eternal bonds under darkness for the coming judgment ¹⁷ 6

d) Sodom and Gomorrah: The content of what Jude wants to remind his readers of is that (ο῞τι) the Lord punished Sodom and Gomorrah and the cities around them as an example ¹⁸ for those like the false teachers who indulge in gross immorality 7

2) Interpretation/Application from the OT Types of Judgment: Jude affirms that the false teachers follow in the pattern of those in the OT who were judged for evil because they do not understand the heavenly world, but are guided under the auspices of revelation by their natural instincts becoming more like animals and thus deserving of judgment 8-10

a) Jude affirms that like those who were typologically judged in the OT for their evil, these false teachers, under the pretense of revelation (dreaming), defile the flesh, reject authority ¹⁹, and blaspheme against (angelic) majesties (glories--δόξας)²⁰ 8

b) False Teachers and Angels: By contrasting the behavior of the archangel Michael toward the devil, and the that of the false teachers, Jude affirms that the latter do not understand the heavenly world, but follow natural instincts showing themselves to be more like animals than spiritual men, and thus following in the OT pattern for destruction 9-10

(1) Slandering Angels Developed: Jude develops by contrast the last of the three participle through a description of how even Michael the archangel did not dare to revile against the devil over Moses' body, but appealed to the Lord as Judge ²¹ 9

(2) These Men: By contrast with Michael the archangel, Jude affirms that these false teachers do not understand the heavenly world (since they do not understand angels to be the messengers of God), but follow their sexual appetites and prove themselves to be more like animals than spiritual men thereby leading to their destruction as with their OT types 10

b. Three More OT Types ²² and Interpretation: Jude urges believers to contend against false teachers because they walk in the pattern of OT false teachers who do not love but consume, who teach that sin does not matter, who mislead through empty teaching, and who corrupt those under their influence making themselves worthy of judgment 11-13

1) Three OT Types--Cain, Balaam, Korah: Jude urges believers to contend against false teachers because they walk in the pattern of false teachers from the OT who do not love (Cain), teach that sin does not matter (Balaam), and incite insubordination in the church against God’s design (Korah) 11

a) Oracle of Woe:²³ Jude pronounces an oracle Woe upon the false teachers 11:a

b) Cain: The reason Jude pronounces a woe upon the false teachers is because they have gone in the way of Cain ²⁴ 11b

c) Balaam: The reason Jude pronounces a woe upon the false teachers is because they have plunged into Balaam’s error ²⁵ for profit ²⁶ 11c

d) Korah: The reason Jude pronounces a woe upon the false teachers is because they have perished²⁷ in the controversy of Korah ²⁸ 11d

2) Interpretation/Application From The OT Types of Judgment: Through several metaphors Jude applies the destructive fate of the OT false teachers to the present false teachers who threaten the safety of the church, feed themselves, deceive, corrupt, and misguide resulting in their destruction 12-13

a) Hidden Reefs: Jude warns that as the church celebrates their central worship of fellowship-meals (along with the Eucharist--the “love feast”), they run the risk of becoming shipwrecked if they come too close to the false teachers among them because they have no fear of God and care for themselves ²⁹ (Cain?) 12a

b) Four Metaphors from Nature:³⁰ The imagery of clouds, trees, waves, and stars Jude warns his readers that the false teachers are deceptive, corrupting, and misguiding resulting in their certain judgment 12b-13

(1) Clouds and Trees: Jude warns his readers that the false teachers are like clouds without water and autumn trees without fruit in that they appear to be valuable (in their teaching?), but they are of no benefit to the church and will thus be judged just as the fruitless tree is uprooted (Balaam?) 12b

(2) Waves: Jude warns his readers that the false teachers are like the turbulent sea which throws up its debris on the shore ³¹ in that the teachers have a harmful, corrupting effect upon those who come under their influence (Balaam?) 13a

(3) Stars: Jude warns his readers that the false teachers are like "stars" which go astray ³² from their ordained courses ³³ and thus mislead men, who look to them for guidance, away from God's design resulting in judgment (Korah?)

2. Eschatological--Prophecy and Interpretation: Through the prophecy of Enoch and the warnings given by the apostles, Jude identifies the false teachers as those who are ungodly and will be judged by the Lord at His return 14-19

a. The Prophecy of Enoch and Interpretation: Jude affirms through the prophecy of Enoch that the Lord will come with an eschatological judgment upon all those who do evil and speak heard-hearted words against the Lord as the present false teachers do through their grumbling which finds fault, their turning to follow their own desires, and their arrogant affirming of their own authority so as to gain favor from others whose sins they overlook 14-16

1) The Prophecy of Enoch: Jude affirms through a citation of 1 Enoch 1:9 that the Lord is coming with His angels for an eschatological judgment upon false teachers for their ungodly works and words toward Him 14-15

a) Introduction: Jude affirms that Enoch, who was the seventh generation from Adam,³⁴ prophesied ³⁵ about false teachers 14a

b) Quotation: Jude quotes 1 Enoch 1:9 affirming that the Lord will come with his angels for a future judgment against the ungodly for their evil works and words against Him 14b-15

(1) The Lord will come at a future time with his many angels ³⁶ 14b

(2) The Lord will come to execute judgment upon all the ungodly for their works and hard-hearted words spoken against him 15

2) Application/Interpretation From the Prophecy of Enoch:³⁷ Jude takes up the sense of “hard-hearted” words which the false teachers express against God to demonstrate that his opponents due such things by grumbling against the authority of God’s will and then following their own desires, and by affirming their own moral authority in a way which shows favoritism to those from whom they wish to gain favor 16

a) The false teachers express “heard-hearted words” against the Lord as they grumble (γογγυσταί) and are discontented like the nation Israel against the authority of God’s will ³⁸ 16a,b

b) The false teachers express “hard-heartedness” against the Lord following their own desires rather than God’s design 16c

c) The false teachers express “hard-hearted words” against the Lord through speaking arrogantly against the Lord (as they affirm their own moral authority)³⁹ 16d

d) The false teachers express “hard-hearted words” against the Lord by showing partiality (in their teaching) in order to gain favor from certain persons ⁴⁰ 16e

b. The Prophecy of the Apostles and Interpretation: In accordance with the apostolic teaching that scoffers would arise in the last time who would follow their own desires for ungodliness Jude identifies his opponents as such because they cause factions in the body but are those who live purely on a natural realm being devoid of the Spirit 17-19

1) The Prophecy of the Apostles: Jude urges his dear readers to remember the sayings of the apostles who warned that in the last time there would be scoffers who will follow after their own desires for ungodliness 17-18

a) Introduction: Jude urges his beloved readers ⁴¹ to remember ⁴² the sayings ⁴³ that were spoken beforehand by the apostles of the Lord Jesus Christ 17

b) Warning: The apostolic warning was that in the last time there will be scoffers who will follow after their own desires for ungodliness ⁴⁴ 18

2) Application/Interpretation from the Prophecy of the Apostles: In accordance with the apostles warning Jude identifies the scoffers as being those who create factions within the body over their “spiritual teaching,” but who live from a natural perspective because they do not have the Spirit of God 19

a) Jude identifies the scoffers whom the apostles warned of as being those who create divisions or schisms within the body ⁴⁵ 19a

b) Jude identifies the scoffers whom the apostles warned of as being those who are natural⁴⁶ (in their orientation) and do not possess the Spirit 19b-c

III. The Appeal Again:⁴⁷ Jude urges his readers again to contend for the faith by strengthening themselves against the influence of the false teachers and by reaching out to those who are being influenced by their contaminating instruction 20-23

A. Strengthen Yourselves:⁴⁸ Jude urges his readers to strengthen themselves against the false teachers by building themselves up, praying in the Holy Spirit, keeping their love for God, and orienting their lives toward Jesus’ return for them 19-21

1. Jude urges his dear readers to build themselves up (in community as a temple)⁴⁹ in their most holy faith ⁵⁰ 19a

2. Jude urges his readers to pray in the Holy Spirit ⁵¹ 19b

3. Jude urges his readers to keep themselves in their love for God ⁵² 20a

4. Jude urges his readers to anxiously wait ⁵³ for the future experience (mercy)⁵⁴ of eternal life through the Lord Jesus Christ 20:b

B. Help Others: Jude urges his readers to help those in the Body by saving those who will respond to their rebuke from the judgment which would otherwise come upon them, and mercifully reaching to those who reject their rebuke, all the wile hating their sin 22-23

1. Jude urges his readers to have mercy on some who are doubting 22

2. Jude urges his readers to save church members among them as though you were snatching them out of the fire of destruction ⁵⁵ 23a

3. Jude urges his readers to have mercy ⁵⁶ on those who dispute their rebuke with fear of God’s judgment for them all the while hating the contamination which comes through their contact ⁵⁷ 23b

IV. Benediction: Jude prays for his readers that God would preserve them from spiritual disaster and bring them to their future destiny which He intends for them, whereupon he dedicates his readers to their great God 24-25

A. Prayer:⁵⁸ Jude prays that God would preserve his readers for the spiritual disaster which is before them (“keep you from stumbling”),⁵⁹ and that He would bring them to the future destiny that He intends for them (“make you to stand in the presence of His glory blameless with great joy)⁶⁰ 24

B. Doxology: Jude dedicates his readers to their great God who is their Saviour through Jesus Christ their Lord, and to whom belongs glory majesty, dominion and authority before all time, now and forever--Amen 25

¹ This is Jude the brother of James who leads the church in Jerusalem, and the half brother of John. Support for this identification may be found in this writer’s introduction to the book.

² The term is πληθυνθείη.

³ Mercy, grace, and peace are important qualities which are needed for people facing the attacks and deception of false teachers.

⁴ This may have been common to Jude and his readers, and also thus, common to Jew and Gentile. Jude will not address this topic, but the defense of this topic against false teachers.

⁵ This would have been accomplished through apostolic teaching.

⁶ For similar NT warnings see Mark 13:22; Matthew 7:15; Acts 20:29-30; 1 Timothy 4:1ff; 2 Timothy 3:1ff; 2 Peter 2:2-3.

⁷ The term, προγεγραμμένοι, more literally means, “foretold in writing.” While this may refer to Peter’s having already marked them down for this judgment (if Jude is dependent upon 2 Peter 2:3), it may also be an illusion to the book of 1 Enoch as in verses 14-15, or Jude may simply have in view the OT and extra-canonical concepts of judgment which will come upon evil men.

⁸ This is an issue that Paul was constantly concerned about (Galatians 5; Romans 6).

⁹ Perhaps this denial is not only through proclamations against Christ (2 Pet. 2:1), but through their life-styles too (cf. Titus 1:16).

It is possible that “Master” ( δεσπότην ) is a reference to the Father (see Green, Jude, p. 162; 1 John 2:22).

¹⁰ These three types identify the false teachers as sinners in general.

¹¹ These historical events are typological of future eschatological judgment (Israel, Angels, Sodom).

¹² It is difficult to translate εἰδότας ὑμᾶς πάντα. Perhaps the best is, “(though once) you knew all things.”

While the discussion about Egypt and Sodom could be assumed from a knowledge of Biblical history, Jude’s reference to the judgment of angels could not come through this realm. Therefore Green may be correct when he states, “he appears to refer to some apostolic tradition denouncing false teachers in which they, like the recipients of 2 Peter, had been instructed. Such tracts may even have been called hypomnemata, ‘reminders’” (Jude, p. 163).

¹³ This example may be moved out of chronological order with the following two in order to emphasize that this can occur with God’s people who become apostate.

¹⁴ See Numbers 14:2f; 32:10-13; cf. 11:4-34; 26:63-65.

The order here of “first” ( α῞παξ ) and “second” ( δεύτερον ) strongly suggests that these people whom the Lord judged were among those who were redeemed from Israel. Therefore, the suggestion is that the false teachers were also once orthodox Christians who then went willfully astray into similar heresy as Israel with unbelief that led to idolatry and immorality (cf. 1 Cor. 10:1-11; Heb. 3:12-19; 4:6,11; Green, Jude, p. 164; Bauckham, Jude, pp. 49-50).

¹⁵ Green notes well the lex talionis (the law that the punishment fits the crime) when he writes, “Jude reinforces his lesson with a touch of savage irony. The evil angels had been too arrogant to keep their position--so God kept them in punishment” (Jude, p. 166; See also Bauckham, Jude, p. 53; the Greek is τηρήσαντας...τετήρηκεν).

¹⁶ It is difficult to specifically identify Jude’s reference in this statement. It may be alluding to one of the following, or to all of the following:

(1) The original fall of angels form their exalted positions (cf. Deut. 32:8; Isa. 15:12; 24:21ff; Rev. 12:3-4,9)

(2) Allusions to 1 Enoch 6--19; esp. 10:5,6,15,16; 12:4; 16:1; 22:4,10,11; 97:5; 103:8

(3) An historical reference to the demonized despots in Genesis 6:1-4 (cf. 1 Enoch 7; 9:8; 10:11; 12:4).

These were all expressions of pride and arrogance.

¹⁷ This judgment is spoken of in 1 Enoch

¹⁸ This judgment was the most graphic in the OT, and its reverberations can be felt throughout the Scriptures (cf. Dt. 29:23; 32:32; Isa. 1:9; 3:9; 13:19; Jer. 23:14; 49:18; 50:40; Lam. 4:6; Ezk. 16:46ff; Hos. 11:8; Amos 4:11; Zeph. 2:9; Matt. 10:15; 11:24; 25:41; Mk. 6:11; Lk. 10:12; 17:29; 2 Pet. 2:6; Rev. 11:8; 20:10; See also 1 Enoch 67:4ff).

¹⁹ This may have an ultimate sense of Jesus Christ (Green, Jude, p. 168).

²⁰ These final three participles are tied to the OT events which preceded them. Bauckham writes, “Like the Watchers [angels] and the Sodomites, the false teachers indulge in sexual immorality. Like all three types, they reject the Lord’s authority by repudiating his commandments, and like the Sodomites [Gen. 19:5] they insult the angels. The last accusation probably means that they justify their transgression of the Law by denigrating the angels as its authors and guardians. Thus all three sins are aspects of their antinomianism” (Jude, p. 64; cf. Green, Jude, p. 169, n. 1).

²¹ See Bauckham for a thorough discussion of the extra-Biblical material surrounding this allusion (Jude, pp. 65-76).

²² Whereas the first three OT types identified the false teachers as sinners in general (5-7), these types identify them as false teachers (Bauckham, Jude, 79).

²³ This is a prophetic pronouncement of judgment on sinners (see Bauckham, Jude, pp. 77-79).

²⁴ Cain was not only the first murderer, but by nature of his position in history (Gen. 4:1-17), his sin became archetypal for others who would follow in rebellion after him (4:19-24; See Bauckham for extra-biblical sources which also support this pattern [Jude, pp. 77-78], but these are not needed since Genesis itself unfolds the pattern from Cain; the extra-biblical material is confirming). Therefore, Cain is typologically speaking a false teacher. The similar instruction of the false teachers is that they care nothing for their brothers, only for themselves!

²⁵ The term for “error” is πλάνη having the sense of erroneously misleading Israel. This will be picked up upon by Jude in verse 13 as he describes the “misleading stars” (cf. Green, Jude, p. 172, n. 2; Bauckham, pp. 79, 90).

²⁶ See Numbers 22-24. Although Bauckham argues that Jude’s point depends on extra-biblical literature [Jude, pp. 81-84], Balaam can be seen to be swayed by money in the Mosaic account of Numbers 22:21-35!

Also it was Balaam’s error that led the nations Israel into immorality and idolatry at Baal-peor (cf. Numbers 31:16 with 25:1-6). Green suggests, “Not doubt he told the Israelites, whom he had three times found himself unable to curse, that they were so firmly ensconced in the favour of the Almighty that nothing could affect their standing with Him. They could sin with impunity. Thus he led them into the error of fornication and denial of Yahweh’s sovereign claims through submission to other, inferior deities” (Jude, p. 172).

²⁷ Of the three examples, judgment is not mentioned until Korah since as Bauckham writes, “it is the spectacular fate of Korah which illustrates most effectively the doom which awaits Jude’s opponents” (Jude, p. 91).

²⁸ Korah, a great-grandson of Levi and younger contemporary of Moses led a revolt against the divinely established authority of Moses and Aaron as leaders in the church (Numbers 16). This kind of insubordination was known in the early church (cf. Titus 1:10-11; 3:10-11; 1 Tim. 1:20; 2 Tim. 3:1-9; 2 Jn. 9-10).

²⁹ More literally they “shepherd themselves” with the idea of feeding themselves (cf. Ezk. 34:8).

³⁰ As Bauckham writes, “The four metaphors which follow are drawn from nature, one from each region of the universe (air, earth, water, heavens) and each an example of nature failing to follow the laws ordained for her” (Jude, p. 92).

³¹ See Isaiah 57:20.

³² The term for “wandering”, πλανῆται, is a verbal tie to the three OT types above. The false teachers are like “misleading stars” just as Balaam mislead Israel (see verse 11 and πλάνῃ ).

³³ Planets, comets, and meteors did this in the old astrological myths and were considered to represent “men who strayed from God and abandoned his laws” (see Bauckham, Jude, p. 89-90,92).

³⁴ This is inclusive of Adam: (1) Adam (2) Seth, (3) Enosh, (4) Kenan, (5) Mahalalel, (6) Jared, (7) Enoch [Genesis 5:1-24].

The seventh generation emphasizes special status giving authority to his prophecy.

³⁵ Jude introduces what he is about to say with a formal introduction for a citation (cf. Acts 2:16). He is going to refer to 1 Enoch 1:10 and apply this to the false teachers of his day ( τούτοις).

1 Enoch 1:9 reads, “Behold, he will arrive with ten million of the holy ones in order to execute judgment upon all. He will destroy the wicked ones and censure all flesh on account of everything that they have done, that which the sinners and the wicked ones committed against him” (James H. Charlesworth, The Old Testament Pseudepigrapha, 1:14-15).

Jude seems to be using this “extra-canonical” work, but is not regarding all of it as Scripture (much as Paul did in Acts 17:28). For a further discussion of what is occurring hermeneutically see the introduction to this book.

See Bauckham for a discussion of the nature of the Jude quotation (Jude, pp. 94-96).

³⁶ Even in the NT this is descriptive of the return of the Lord in judgment (Matt. 25:31; 2 Thess. 1:7; cf. Dan. 7:13; Rev. 19:11-16).

³⁷ Jude will emphasize the “hard-hearted words” which the false teachers speak against God in his application of the verse from 1 Enoch 1:9.

³⁸ Bauckham insightfully writes, “Jude means that the false teachers, like Israel in the wilderness, dispute the authority of God (or Christ). Instead of accepting his will for them, they resist it and complain about it (cf. Num 14:2-3). Jude is again thinking of their antinomianism. No doubt the false teachers said that no good came of keeping the commandments of the Law and regarded them as a burdensome restriction of human freedom” (Jude, p. 98). See also Jude 5,11.

³⁹ See also Daniel 7:8,20; 11:36, and Revelation 13:5.

⁴⁰ They may have been showing partiality in their specific teaching so as to pervert the Law for the sake of a bribe, or to overlook sin for the sake of someone with whom he finds favor (see Malachi 2:9; Micah 3:11). As Bauckham says, “The same teaching in which they utter ‘big words’ against God is intended to please their patrons because it offers them freedom from moral restraint” (Jude, p. 100).

⁴¹ This term is picked up from verse 3 (ἀγαπητοί).

⁴² This term, μνήσθατε, is reminiscent of verse 5 where Jude urges his readers to remember (῾Υπομνῆσαι). As Bauckham says, “This formal transition indicates the transition from OT types and prophecies (vv 5-16) to an apostolic prophecy (vv 17-19) [Jude, p. 102].

⁴³ The term is τῶν ῥημάτων. This may have reference either to a document which the Apostles wrote and is now only contained in 2 Peter 3:3 and Jude, or to instruction which was included in early apostolic teaching (as in Acts 20) and which is only summarized here.

⁴⁴ The term for “ungodliness” ( ἀσεβειῶν) is the verbal clue which ties this apostolic warning with the former prophecy from 1 Enoch (see Jude 15 where ἀσεβεῖς is employed twice).

⁴⁵ Bauckham writes, “Jude cannot mean that they have gone into complete schism, but that they gather their own faction within the church, like Korah (see on v 11). The tendency of their teaching is divisive because it creates an élisist group who regard themselves as those who truly posses the Spirit (see below) [Jude, p. 105].

⁴⁶ Or “fleshly” ( ψυχικοί ) as in 1 Corinthians 2:14 (see also 1 Cor. 15:44).

⁴⁷ After explaining the nature of the false teachers, Jude picks up once again his exhortation presented in verse three, “contend earnestly for the faith.” This unit is the climax of his letter as he develops that exhortation. Bauckham develops many of the verbal links between these verse and verse 1-3 (Jude, p. 111).

⁴⁸ Jude strings together two participles, an imperative, and a participle in these two verses (ἐποικοδομοῦντες, προσευχόμενοι, τρήσατε, προσδεχόμενοι). This mixture of imperatives and participles together in paraenetic sections of the NT suggests that the imperatives should have an imperatival sense. Bauckham suggests that, “they reflect a usage found in rabbinic Hebrew where the participle can be used in rules and codes of conduct, though not in direct commands” (Jude, p. 112).

The last three exhortations emphasize the Trinity (Spirit, Father, Son), and the first, second, and last exhortations emphasize “faith, love and hope”.

⁴⁹ Whereas the false teachers were destroying and tearing down the church, Jude urges his readers to build themselves up (see 1 Cor. 3:9-15; 2 Cor. 6:16; Eph. 2:19-22; 1 Pet. 2:5, etc).

⁵⁰ This is the gospel spoken of in verse 3 above. This is “your” ( ὑμῶν ) faith as opposed to that of the false teachers.

⁵¹ This is in contrast to the false teachers who are “devoid of the Spirit” (v. 19).

⁵² I am interpreting the genative ( ἀγάπῃ θεοῦ ) as objective rather than subjective since this is in a paraenetic section (see also John 15:9-10 where this is done through obeying God’s commands; cf. 1 Jn. 4:16 with Jude 1).

⁵³ Or orient their entire lives towards that future day.

⁵⁴ “Mercy” ( ε῎λεος) probably describes the eschatological hope of ultimate salvation which believers will mercifully receive (Matt. 5:7; 2 Tim. 1:18). Unlike the false teachers, believers will mercifully receive life at the Lord’s return.

⁵⁵ This is probably an illusion to Zechariah 3:1-5 (cf. Jude 9; also Amos 4:11). Jude is urging his readers exhort those in the church who are being influenced by the false teachers, and may be indulging in immorality to stop this (cf. Matt. 18:15-17; Luke 17:3; 1 Cor. 5; Gal. 6:1; 2 Thess. 3:5; 1 Tim. 5:20; Titus 3:10; Jas. 5:19-20)

⁵⁶ Perhaps they will repent.

⁵⁷ The image is again probably from Zechariah 3:3-4. The garment was the one worn closest to the skin which could be contaminated by body waists (human excrement). Just as cloths may be soiled by the body, so are people by the false teachers. While maintaining mercy on these people, Jude’s readers are to continue to hate sin and all that is associated with it.

⁵⁸ As Bauckham correctly writes, “Having in the previous section stressed his readers’ responsibilities, Jude now assures them of the divine support and protection without which all their efforts will be fruitless” (Jude, p. 124).

⁵⁹ See Psalms 38:16; 56:13; 66:9; 73:2; 91:12; 94; 116:8; 121:3.

⁶⁰ See 1 Thessalonians 3:13; Colossians 1:22; Ephesians 1:4; 5:27 which similar sacrificial metaphors are expressed to describe the presentation of Christians as sacrificial victims without blemish (cf. Lev. 1:3; 3:1; Heb. 9:14; 1 Pet. 1:19).

Related Topics: Introductions, Arguments, Outlines

An Introduction To The Book Of Ephesians

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I. AUTHOR: The Apostle Paul

A. External Evidence: All tradition takes the epistle as being Pauline until it was first disputed by Erasmus (fifteenth century) and by later eighteenth-twentieth century critics. This tradition is unassailable in its unanimity

1. Marcion included it in his canon, although under the title of Laodiceans (c. AD 140)²

2. It was in the Muratorian Canon under the Epistles of Paul (c. AD 180)

3. It is under the Epistles of Paul in the earliest evidence from the Latin and Syriac versions

4. It probably preceded the Epistle of Clement of Rome to the Corinthians (AD 95) because of its development of thought ³

B. Internal Evidence: Although later critics, such as Erasmus (fifteenth century) and eighteenth-twentieth century scholars, questioned Pauline authenticity over internal evidence ⁴, these arguments have reasonable answers,⁵ and do not override the external evidence

1. Self-Claims: The author of Ephesians claims to be the apostle Paul with personal knowledge of his readers:

a. The author claims to be Paul in the opening address much like Galatians, 2 Corinthians, and Colossians 1:1

b. The author claims to be Paul in the body of the letter in 3:1 just as in 2 Corinthians 10:1; Galatians 5:2, Colossians 1:23, 1 Thessalonians 2:18; Philemon 9.

c. The letter abounds with statements in the first person

d. The author describes himself as one who has personally heard of the readers (1:15), who thanks the Lord for them (1:16), who is a prisoner of Christ Jesus (3:1; 6:1), received a mystery from God (3:3ff), was divinely appointed to ministry (3:7), presently suffers (3:13), intercedes for the readers (3:14ff), affirms the readers’ need for a new way of thinking and living against a Gentile background (14:17ff), interprets the mystery (5:32), appeals for prayer on his behalf (16:19-20), and concludes with a personal salutation (6:21-22)

2. Pauline Structure: The letter has distinct affinities with Paul’s other epistles:

a. Pauline sequence: opening greeting, thanksgiving, doctrinal exposition, ethical exhortations, concluding salutations, and benediction

b. The basing of moral appeals upon previous theological arguments is an integral part of the apostle’s approach to problems

3. Pauline Language and Literary Affinities: Similarity of words, vocabulary, and style support Pauline authorship

a. Many words are common with this letter and other Pauline letters which are also not found in the NT

b. The vocabulary is close to earlier Pauline letters

c. Ephesians has Pauline characteristics such as paradoxical antitheses (6:15,20), free citations of the OT (1:22; 2:13,17; 4:25; 5:2; 6:1-3; cf. 1 Cor. 3:9)

d. Striking similarities exist between Ephesians and Colossians (which few modern scholars doubt), therefore, Ephesians seems to be Pauline too

4. Theological Affinities: This letter has been called the crown of Paulinism due to its rich Pauline theology:

a. Although the “Church” is a new emphases in the letter, there is a clear background of Pauline theology

b. God is glorious (1:17), powerful (1:19ff), and merciful (2:4ff)

c. The Believer is “in Christ” (1:3,10,11, etc.)

d. The cross has a reconciliatory value (2:13ff)

e. The Holy Spirit has a similar ministry (2:18; 3:5; 4:1ff, 30; 5:18)

f. God’s counsel is predestining (1:5ff)

5. Historical Data: The evidence here is negative rather than positive:

a. There is no mention of the fall of Jerusalem even though the dividing wall between Jews and Gentiles is destroyed

b. There is no mention of the persecution of believers

c. There is no mention of ecclesiastical organization

II. DESTINATION: Most probably Ephesus, but a circular letter is also possible to the churches of Asia minor with Ephesus as the primary church addressed

A. Tradition has handed down the letter as one sent to the Ephesian church

1. All known manuscripts except for five ⁶ have ἐν ᾿Εθέσῳ (1:1)

2. The expression “to the saints who ...” is always followed by a place name in parallel Pauline passages (cf. Rom. 1:7; 1 Cor. 1:2; 2 Cor. 1:1; Phil. 1:1)

3. Paul seems to have a particular group of people in mind (1:15ff; 6:22)

4. Perhaps the words ἐν ᾿Εθέσῳ were deleted early in some manuscripts in order to adapt the epistle for use in other churches. Apparently this happened to the book of Romans since Codex G (ninth century), 1908 (eleventh century), and 1739 all delete “in Rome” at Romans 1:7

5. If Paul meant this letter to be sent to the churches of several cities, why did he not say so as in Galatians 1:2?

6. The title of the letter, ΠΡΟΣ ΕΦΕΣΙΟΥΣ (“To the Ephesians”), is attached to all of the Greek manuscripts even though 1:1 is not agreed upon

B. Modern criticism has strongly disputed Ephesus as the destination:

1. The words ἐν ᾿Εθέσῳ are not in the best Alexandrian manuscripts (P46, [AD 200], א [AD 400], B [AD 400]),

2. The letter has an impersonal tone which does not reflect Paul’s writing to the Ephesians whom he knew so well (1:15; 3:2; 4:21)

Even the benediction is impersonal since it is not addressed to “you” but to the “brethren” and to “all those” (6:23,24)

To not mention any of the individuals of the church is unusual in view of the fact that Paul ministered among the Ephesians for three years (Acts 19:1--20:5), and developed a close relationship with the elders (Acts 20:17-38)

3. The words ἐν ᾿Εθέσῳ seem to have been omitted from Marcion’s text since he considered it to have been addressed to the Laodiceans, not the Ephesians

But Marcion may only have had parts of the letter without the introduction, therefore the ascription may have only been a guess from Colossians 4:16.

C. Possible Explanations:

1. Blank Space: It is possible that Paul left a blank space in the original manuscripts to be filled in by each church as they read it. This would make the five manuscripts with “in Ephesus” copies of the original

However, there are no parallels of this in ancient literature

However, this does not explain why all the rest of the manuscripts which survived have “in Ephesus” rather than some other place noted

The blank might be more plausible if the εν was not also missing

2. Circular Letter: Paul wrote the letter as a circular letter to all of the churches of Asia, but it came to be generally known as the letter to the Ephesians early on because Ephesus was the major city of Asia. Therefore, early scribes inserted “in Ephesus” into the text ⁷

However, Paul does not include a greeting of a general kind as in Colossians

However, if separate copies were made for each church, why did the scribe not fill in the church name?

3. To Ephesus: The letter was written to the Ephesians and addressed to them even though Paul wrote it in a form which would make it suitable for other churches. It was intended to be circulated, and as it was a few scribes deleted the words “in Ephesus” as some also did with Romans

The encyclical nature of this epistle may account for why Paul urged the Colossians to “read the letter from Laodicea” (Col. 4:16)

Therefore, it is possible that the three Alexandrian Greek manuscripts do not contain the best reading for the following reasons:

a. All of the versions include the words without exception

b. The geographical distribution of the majority of Greek manuscripts which do include “in Ephesus” is wide

c. No manuscripts of this letter mention any other city in place of Ephesus

d. No manuscripts have only the word “in” followed by a space to insert the cities name

e. “To the Ephesians” appears on all manuscripts of this epistle

f. All of the letters Paul wrote to churches include their destinations

g. The early church fathers Irenaeus, Clement of Alexandria, and Tertullian all understood the letter to be to the Ephesians ⁸

h. The absence of names:

1) Perhaps Paul did not wish to single out certain persons in this short letter since he knew so many

2) If the letter was also circular, Paul would have left specific Ephesian names out for the sake of relevance to the readers from Laodicea and Colosse

III. DATE and PLACE: AD 60-62 during Paul’s first Roman imprisonment

A. Since Clement of Rome cites Ephesians, it must be dated earlier than AD 95

B. Paul identifies himself as a prisoner at the time of his writing Ephesians (3:1; 4:1; 6:20)

C. It is possible that Paul could have written the letter when he was imprisoned at Caesarea ⁹ (Acts 24:27, AD 57-59), or in Rome (Acts 28:30, AD 60-62)

D. Early in Paul’s first Roman imprisonment seems to be the most likely time when he wrote Ephesians:

1. It is thought that Paul wrote a group of epistles called the “Prison Epistles” at the time of his imprisonment in Rome:¹⁰

a. Ephesians

b. Philippians (1:7)

c. Colossians (4:10)

d. Philemon (9)

2. Ephesians is placed in this time period because of its close association to Colossians-Philemon and the probability that Tychicus delivered both letters (Eph. 6:21-22; Col. 4:7-9)

3. Ephesians gives no hint of Paul’s release from prison as do Philippians (1:19-26) and Philemon (22); therefore, it may well have been written in the early part of his stay, or around AD 60.

E. Following Paul’s release from Rome:

1. He traveled

2. He wrote 1 Timothy and Titus

3. Paul was arrested again in Rome

4. Paul wrote 2 Timothy

5. Paul was martyred in Rome

IV. A DESCRIPTION OF EPHESUS:

A. A leading center in the Roman Empire

B. Paul visited Ephesus twice:

1. Paul visited Ephesus a short time on his way back to Antioch from his second missionary journey (Acts 18:19-22)

2. Paul stayed in Ephesus on his third missionary journey for three years (Acts 20:31)

C. While Paul was in Ephesus on his third missionary journey several remarkable things occurred:

1. Paul baptized about twelve of John the Baptist’s followers (Acts 19:1-7)

2. Paul had discussions in the hall of Tyrannus (Acts 19:8-10)

3. Paul performed unusual miracles (Acts 19:11-12)

4. Paul performed exorcisms (Acts 19:13-16)

5. Sorcerers were Converted (Acts 19:17-20)

6. Paul was part of a city riot by threatened temple workers (Acts 19:23-41)

7. Paul gave the Ephesian leaders a farewell address in the town of Miletus (Acts 20:13-34)

V. PURPOSES OF THE BOOK OF EPHESIANS

A. No particular problem is raised in the book unlike many of Paul’s other letters

B. Some suggest that Paul’s time in imprisonment enabled him to develop an “exalted Christology and a high appraisal of the privileges of believers in Christ”¹¹

C. Hoehner understands “love” to be the issue that needs to be stressed with the saints in Ephesus because even though the church succeeded in keeping out false teachers (cf. Acts 20:29-30 with Revelation 2:2), they were loosing the “vibrancy of their first love for Christ” (Rev. 2:4) and other saints (cf. also 1 Tim. 1:5)¹²

1. The theology of chapters 1--3 focuses upon the need for the Ephesians to increase in their awareness of God’s love so that they will imitate it to God’s glory

2. The application of chapters 4--6 are specific expressions of love for one another in view of God’s love

D. Paul is encouraging the church to maintain their position of unity:¹³

1. The Ephesian theology is centered on God’s provision which leads to unity in the church

2. Paul writes to encourage the Ephesians to continue in their unity through obedience, love, and spiritual warfare

¹ Much of what follows is adapted from Donald Guthrie, New Testament Introduction, pp. 479-521, T. K. Abbott, A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians, ICC, pp. i-xxiii, Harold W. Hoehner, “Ephesians,” in BKC, pp. 612-614, Brevard S. Childs, The New Testament as Canon: An Introduction, pp. 311-328.

² This makes Pauline origin undisputed at this time since Marcion acknowledge only Paul as having authority.

³ See Abbott for a more in-depth discussion of the church fathers (Ephesians, pp. ix-xiii).

⁴ Guthrie, NTI, pp. 482-490; Abbott, Ephesians, pp. xiii-xxix.

⁵ Guthrie, NTI, pp. 490-507.

⁶ The five are P46, χ*, B* 424c, 1739 as well as manuscripts mentioned by Basil and the text used by Origen (see Bruce M. Metzger, A Textual Commentary on the New Testament, p. 601; T. K. Abbott, Ephesians, pp. iff).

⁷ See Abbott for a full discussion of this hypothesis (Ephesians, pp. i-ix).

⁸ Adv. Haer. 5.2.36; Stom. 6.65; Adv. Marc. 5.11.17.

⁹ For a discussion of the Caesarean origin see Abbott, Ephesians, pp. xxix-xxxi.

¹⁰ This imprisonment was actually a time when Paul was kept under guard in rented quarters (Acts 28:30). Therefore, these letters could also be called the “House Arrest Epistles”.

¹¹ Guthrie, NTI, p. 515. See also A. Skevington Wood, “Ephesians” in The Expositor’s Bible Commentary, p. 17.

¹² Harold W. Hoehner, “Ephesians” in BKC, p. 164.

¹³ In his own way Childs affirms the same type of focus, but emphasizes that Paul has the new generation of Christians in view. As he writes, “Paul is desirous that the new generation of Christians understand the nature of God’s present exercise of power in their lives according to the divine purpose which he accomplished in Christ and which encompasses the entire universe” (The New Testament as Canon, p. 325).

This emphasis upon the “new” generation of believers might explain why Paul uses a second-hand reference to the Ephesians in 1:15 et cetera (Ibid, p. 326). But it is also true that five years have passed since he was last with the Ephesians, therefore, it would be natural to hear of things which he had not recently experienced.

Related Topics: Introductions, Arguments, Outlines

An Introduction To The Book Of 3 John

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I. AUTHOR: Probably the Apostle John, the son of Zebedee.

A. External Evidence: This evidence is not as strong as that for 2 John,¹ yet its brevity of the letter and the unlikelihood of it being quoted may account for some of this (as with 2 John)²

1. Disputed by Origen (c. 185-254)

2. Named as authentic by Cyril of Jerusalem (c. 315-86)

3. Disputed by Eusebius (c. 325-40)

4. Named as authentic by Jerome (c. 340-420)

5. Named as authentic by Augustine (c. 400)

6. Named as authentic by all of the canons (Muratorian (c. 170), Barococcio (c. 206), Apostolic (c. 300), Athanasuis (c. 367) except the Marcion (c. 140) except for Cheltenham (c. 360) who disputed it

7. Named as authentic in the Old Latin (c. 200)

8. Named as authentic in all of the councils except for Nicea (c. 325-40) [ Hippo (392), Carthage (397) and Carthage (419)].

B. Internal Evidence:

1. Guthrie writes, “As in 2 John the writer introduces himself as ‘the Elder’, and so the decision reached with respect to 2 John should apply here.

2. Similarities Between 2 John and 3 John:

a. Much emphasis is placed upon the ‘truth’ with a similar context of false teaching assumed

b. Both speak of hospitality:

1) John forbids it for false teachers

2) John commends it for the true

c. Both rejoice over others who walk in the truth (2 Jn 4; 3 Jn 3)

d. In both the author intimates his intention to visit the recipients (2 Jn 12; 3 Jn 13)

e. In both the author intimates that he has much to write but would rather not write in “paper and ink” (2 Jn 12), with ‘pen and ink’ (3 Jn 13)

II. DESTINATION: Gaius (even though his identity is obscure)

A. “The elder to the beloved Gaius, whom I love in the truth” (1)

B. The identity of Gaius is uncertain:

1. A traveling companion of Paul’s form Macedonia who is taken up in the riot in Ephesus (along with Aristarchus) on his last missionary journey (Acts 19:29)

2. A Corinthian whom Paul baptized (1 Cor 1:14) This may well be the Macedonian of Acts 19:29.

3. A traveling companion of Paul’s on his third missionary journey from Derbe Galatia (Acts 20:4)

4. All of the above references relate people to Paul and his ministry, but this Gaius may well have been a convert (“spiritual child”) of the elder John (4). This would not preclude any activity with Paul so he could still be one of his companions. It is also possible that the Elder in 3 John is simply adopting a fatherly attitude over those whom he has pastoral care in which case, there would not necessarily be any reference to a convert

5. Someone who shows hospitality to the whole church (Rom 16:23). This could be a correlation to the Gaius mentioned in 3 John since he there also does for ‘strangers’ who bear witness to his love before the whole church (5-6)

In conclusion it is not possible to identify Gaius with any degree of certainty with the information provided above. If one were to guess, it may be that 1, 2, 4, and 5 are all one and the same person because none of this information excludes any other and because it would be natural for John to have such a pastoral relationship with the church at Corinth. Thus Gaius would be a Corinthian who showed hospitality to strangers and accompanied Paul on his third missionary journey and who now was also under the care of John. Again this is speculation at best. This may be another person than any of those mentioned thus far since John mostly had contact with those in Asia.

III. DATE: Probably similar to 2 John (AD 85-90)

A. This epistle and 2 John are complementary are were thus probably written and sent on the same occasion

B. Even if these two letters were not written on the same occasion, there is nothing in 3 John to require a great time interval between it and 2 John

C. It is not possible to determine whether 3 John preceded or followed 2 John in spite of 3 John 9 (which could or could not refer to 2 John)

D. Guthrie writes, “In all probability this Epistle and 2 John were the latest Johannine writings and the latest of all the New Testament literature...”³

IV. OCCASION AND PURPOSE:

A. Occasion: It seems that the early church practiced the support of traveling Christian teachers and missionaries by providing food and lodging for them. John commends Gaius for outstanding service in this regard (5-8), but Diotrephes had refused to show such hospitality to emissaries sent out from John. In fact he absolutely refused to receive them and even went to far as to try to excommunicate anyone who did (9-11)

B. Purposes:

1. To commend Gaius for his stand against Diotrephes ⁴

2. To assure Gaius that he will deal with Diotrephes when he visits the church

3. To commend Demetrius to Gaius’ private hospitality in view of the actions of Diotrephes

¹ It is uncertain that any external evidence can be cited before the third century. But as Guthrie writes, “the absence of early attestation is not very surprising in view of the character of its contents” (NTI, 895).

² Guthrie, NTI, 884-85. In addition Guthrie writes, “It is significant that the earlier writers appear to have less hesitation about apostolic authorship than the later, which is the reverse of what would be expected if the doubts were based on accurate tradition. It is just possible that the ascription to John the Elder caused more confusion at a later date because of the belief in some circles in a John the Elder distinct from John the apostle....On the whole, there are no conclusive external reasons for denying the authenticity of these Epistles” (Ibid., 886).

³ NTI, 899. The only other exception to this would be the book of Revelation which was probably written AD 95-96.

⁴ This name meaning “fostered, cherished by Zeus” from Διος for “Zeus” and τρεφω meaning “to cause to grow or increase, bring up, rear, as in children) [Liddell and Scott, 434, 1814) may refer to his pagan background rather than being a second or third century generation Christian (Burdick, 454).

Related Topics: Introductions, Arguments, Outlines

An Argument For The Book Of 3 John

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Message Statement:

Because Of The Good Work Of Supporting (Through Hospitality) Those In Ministry Whom John Has Sent, John Exhorts Gaius Not To Be Distracted By Diotrephes Refusal To Receive Those Who Are Sent, And To Receive Demetrius As A Brother In The Ministry Who Has A Good Testimony

I. INTRODUCTION: John greets Gaius in love and prays that he may prosper because of his obedient walk 1-4

A. Author and Recipient: The elder (John) writes to the beloved Gaius whom he loves in the truth 1

B. Prayer: John prays that Gaius may prosper because he is walking in the truth 2-4

II. COMMENDATION and WARNING: John Commends Gaius for his ministry of hospitality to those sent form him and urges him to not be influenced to do otherwise by the evil deeds of Diotrephes 5-11

A. Commended for Hospitality: John commends Gaius for the hospitality which he has been showing to those who have gone out form John (as missionaries and teachers) to proclaim the truth about Jesus 5-8

B. Warning about the Influence of Diotrephes: John exhorts Gaius not to be influenced from his good works by Diotrephes who has demonstrated hostility towards John and those whom he sends by refusing to show hospitality and putting those who do so out of the church 9-11

III. RECOMMENDATION: John recommends Demetrius to Gaius (as a brother in the ministry) through the testimony of others, his alignment with the truth, and through John himself 12

IV. CONCLUSION: In conclusion John expresses his intention to personally come to speak of other matters, his desire of peace for Gaius, and greetings from his church and for Gaius’ church 13-14

A. Intention to Speak of Other Matter: John intends to speak of other matters in person when he comes 13-14

B. Peace for Gaius: John desires peace for Gaius 15a

C. John sends greetings for the church and asks Gaius to greet the church for him 15b

Related Topics: Introductions, Arguments, Outlines

An Introduction To The Book Of 2 John

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I. AUTHOR: Probably the Apostle John, the son of Zebedee.

A. Different Views: The different views of authorship of 2 John are as follows:

1. John the Elder

2. An unknown Elder

3. The apostle John, the son of Zebedee--the view of this writer for the following reasons:

B. External Evidence: This evidence is not as strong as that for First John, yet its brevity of the letter and the unlikelihood of it being quoted may account for some of this (as with 3 John)¹

1. Cited or alluded to by Polycarp (c. 110-50)

2. Cited or alluded to by Irenaeus (c. 130-202)

3. Disputed by Origen (c. 185-254)

4. Named as authentic by Cyril of Jerusalem (c. 315-86)

5. Disputed by Eusebius (c. 325-40)

6. Named as authentic by Jerome (c. 340-420)

7. Named as authentic by Augustine (c. 400)

8. Named as authentic by all of the canons (Muratorian (c. 170), Barococcio (c. 206), Apostolic (c. 300), Athanasuis (c. 367) except the Marcion (c. 140) except for Cheltenham (c. 360) who disputed it

9. Named as authentic in the Old Latin (c. 200)

10. Named as authentic in all of the councils except for Nicea (c. 325-40) [ Hippo (392), Carthage (397) and Carthage (419)].

C. Internal Evidence:

1. The epistle’s own claims as the author describes himself as the Elder (2 Jn 1)²

2. The relationship of the letter to other Johannine writings (1 John, and the Gospel of John)³

a. Many phrases are in both 2 and 3 John are either identical or reminiscent of those in 1 John

b. and 3 John become more understandable in view of 1 John

c. All three books (1, 2, and 3 John) share common characteristics with the Gospel of John (see Introduction on 1 John).

II. DESTINATION:

A. “The Elder to the chosen lady and her children...”

B. Different Views:

1. An individual woman, her natural children and sister (1, 4, 13)

2. This is a figurative way of designating a particular church. Therefore “chosen sister” would refer to a different church and “children” would refer to spiritual children (parishioners) of the church. Support is as follows:

a. She is loved by all

b. The use of the second person plural after verse 5 and until verse 13 more naturally refers to a congregation rather than the woman and her children

c. The command to love one another (v. 5) fits a local church better than an individual family. But it could refer to a larger circle of Christians rather than an individual family

d. John provides a clear instance of the writer referring to an individual. Yet it could be argued that the cryptic reference is to protect the identity of the person from any persecution which might ensue from receiving the letter

3. Perhaps this is a both/and situation in that the church met at the home of the lady. Therefore, it could be to both of them ⁴

III. DATE: Probably between AD 85-95

A. Internal evidence offers little evidence

B. It this epistle is linked with 1 John it must be supposed that it was written at about the same time or just afterward (AD 85-95)

IV. OCCASION AND PURPOSES:

A. Occasion: It seems that John is writing again to combat incipient Docetic Gnosticism (Christ was not really a divine person in human flesh (v 7).⁵ He was only a phantom playing the human role. He only appeared to have real humanity. Once again there is a dualism emphasizing that the physical is evil and the spiritual is good. The correlates with 1 John 2:18-27 and especially 4:1-6 (in particular 4:2).

B. Purpose: To warn believers of the perils of being indiscriminate in their interactions with those who teach lies about Jesus:

1. To defend the truth which is the unifying bond between believers (1-4)

2. To clarify love as obeying Christ and not being indiscriminate (and thus accepting) with the enemies of Christ (5-11)

3. To encourage faithfulness to doctrinal purity so that believers will not forfeit reward at the bema of Christ, but might experience the fullness of fellowship (8-9, 12 “that your joy may be full”).

¹ Guthrie, NTI, 884-85. In addition Guthrie writes, “It is significant that the earlier writers appear to have less hesitation about apostolic authorship than the later, which is the reverse of what would be expected if the doubts were based on accurate tradition. It is just possible that the ascription to John the Elder caused more confusion at a later date because of the belief in some circles in a John the Elder distinct from John the apostle....On the whole, there are no conclusive external reasons for denying the authenticity of these Epistles” (Ibid., 886).

² See Guthrie for a discussion about the identity of this title (NTI, 886-889).

³ Guthrie, NTI, 889-90.

⁴ For other arguments see Guthrie, NTI, 890-893.

⁵ The present tense is explained by Marshall as relating to an orthodox confession “[I believe that] Jesus Christ [is] coming in flesh.” Therefore the focus is on the present existence of Jesus in the flesh rather than the incarnation. Thus this has historical roots with Cerinthus who denied that Christ ever really was human. He simply came upon (and left) Jesus.

Another preferable option is to understand the present tense as being a timeless present (Lenski and Burdick, 425-26) for four reasons: (1) no know first century heresy denied Christ’s second coming in the flesh, (2) The Gnostics denied Christ’s first coming in the flesh, (3) the same phrase occurs in 1 John 4:2 where the perfect tense “having come” clearly refers to Christ’s first coming, and (4) flesh is more naturally used to refer to the present mortal body than to the immortal resurrection body.

Related Topics: Introductions, Arguments, Outlines

An Argument For The Book Of 2 John

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Message Statement:

John Writes To Encourage A Loving Church To Exercise Discrimination In The Support (Hospitality) Which They Show With Respect To False Teachers

I. SALUTATION: John the elder writes this letter to the church whom he and all who love the truth love and prays that grace and peace would be with them in truth and love from God the Father and from Jesus Christ the Father’s Son 1-3

A. Author and Recipients: John the elder writes this letter to the church whom he and all who love the truth love in truth 1-2

1. Author: John the elder writes this letter

2. Recipients: John writes this letter to the church (the elect lady and her children)¹ whom he and all who love the truth love in the truth

B. Greeting: John prays that grace and peace would be with them all (us) in truth and love from God the Father and from Jesus Christ the Father’s Son 3

II. WARNING: John exhorts this loving church to exercise discrimination in their acceptance of those false teachers who are disobedient to Christ 4-11

A. John commends the church for walking in love 4

B. John cautions the church against showing indiscriminate love towards those who are being disobedient to Christ 5-11

1. John exhorts the church to love one another in terms of obeying Christ’s commandments 5-7

2. John warns the church about the perils of showing indiscriminate love towards the false teachers 8-11

a. John warns the church of the loss which they might experience by being persuaded by the lies of these false teachers 8-9

b. John warns the church against advancing their lies by entering into indiscriminate fellowship with the false teachers 10-11

III. CONCLUSION: John concludes his brief letter by presenting his intentions to come and encourage the church as well as with greetings from the church in Ephesus 12-13

A. John intends to come and personally encourage the church rather than write a lengthy letter 12

B. John sends the church greetings form the church in Ephesus 13

¹ See the introduction for a discussion of the meaning of this phrase.

Related Topics: Introductions, Arguments, Outlines

An Introduction To The Book Of 1 John

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I. AUTHOR:

A. Various people have been proposed as the author of this epistle:¹

1. A second John known as “John the Elder” in view of suggestions that he wrote 2 and 3 John and from Papias’ reference to John the Elder (but this need not be distinct from John the Apostle)

2. A disciple of the Evangelist

3. The Apostle John who wrote the fourth gospel

B. External Evidence: From the earliest times the epistle was not only treated as scripture, but as written by the Apostle John ²

1. Cited or alluded to by Polycarp (c. 110-50)

2. Cited or alluded to by Hermas (c. 115-40)

3. Named as authentic by Irenaeus (c. 130-202)

4. Named as authentic by Clement of Alexandria (c. 150-215)

5. Cited or alluded to by Tertullian (c. 150-220)

6. Named as authentic by Cyril of Jerusalem (c. 315-86)

7. Named as authentic by Eusebius (c. 325-40)

8. Named as authentic by Jerome (c. 340-420)

9. Named as authentic by Augustine (c. 400)

10. Named as authentic by all of the canons (Muratorian (c. 170), Barococcio (c. 206), Apostolic (c. 300), Cheltenham (c. 360), Athanasuis (c. 367) except the Marcion (c. 140)

11. Named as authentic in the Old Latin (c. 200) and Old Syriac (c. 400) translations

12. Named as authentic in all of the councils (Nicea (c. 325-40), Hippo (392), Carthage (397) and Carthage (419).

C. Internal Evidence:

1. The writer claims to be an eyewitness to Christ (1:1-5)

2. The epistle contains the air of authority as he writes to “little children,” to be obeyed (4:6), in dogmatic terms

3. The relationship of this epistle to the fourth gospel in terms of thought, ideas, style, images, and expression identify its author as one and the same

II. OCCASION AND BACKGROUND:

A. This epistle may be tied to early (incipient) Gnosticism:

1. It was incipient because it was not really identifiable historically until the second century AD

2. It was a combination of Greek and Oriental (Judaism) thought--a dualism wherein the physical was bad and the spiritual was good

3. There were two possible types of incipient Gnosticism:

a. Docetic Gnosticism: Christ was not really a divine person in human flesh. He was only a phantom playing the human role. He only appeared to have real humanity

b. Cerinthian Gnosticism: The human Jesus was an ordinary man upon whom the λογος of God came at his baptism departing from him before the crucifixion. Only the human Jesus died upon the cross. The λογος was a kind of cape that the human Jesus wore during the period of public ministry. Cerinthus of Alexandria was linked by ancient tradition with John at Ephesus ³

B. Even if one cannot identify the specific heresy which was being propagated, false teachers who were once a part of the congregation were now involved in teaching the people error (cf. 4:1).

III. DATE:⁴ Though problematic, sometime between AD 85-95.

A. Gnosticism is incipient, but not yet fully developed. This would support a date towards the end of the first century

B. Similarity with the Gospel of John (c. AD 70) suggests a date during the same period, and may in fact follow it (depending upon the question of priority)

C. The upper limit is fixed by Ignatius’ letters.

IV. PURPOSES OF 1 JOHN:

A. To exhort the readers to obedience as opposed to disobedience

B. There are different views as to the purpose of 1 John in view of one’s understanding of the audience of the book:

1. Stott understands the audience to be mixed (believers and unbelievers), therefore, his stated purpose for the book is “to destroy the false assurance of the counterfeit as well as to confirm the right assurance of the genuine”⁵

2. Others understand the audience to be believers, therefore they identify the purpose around pastoral exhortation such as Henry Alford: “To certify believers of the truth and reality of the things in which they believe and to advance them in the carrying out of their practical consequences ⁶

C. There is a pastoral and polemical design to the book.

D. My stated purpose would be: John writes (by guiding believers into a correct understanding and application of their relationship with God) to encourage fellowship with God and the saints so that the believer may have confidence and not shame when Christ returns

¹ Guthrie, NTI, 867-69.

² Guthrie, NTI, 864-65; Geisler and Nix, A General Introduction to the Bible, 193.

³ ZPEB, 648; Marshall, NICNT, 157-159, BKC, 881.

⁴ See Guthrie, 883-84; Barker, “1 John” EBC, 12:300-301. Burdick The Letters of John the Apostle, 38-44.

⁵ The Epistles of John, 52.

⁶ Henry Alford, 180.

Related Topics: Introductions, Arguments, Outlines

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An Argument of the Book of Revelation (part 1)

Introductory Matters

Title of the book

Authorship

Circumstances

Interpretations

Theme of the book

Purpose of the book

The structure of the book

The Argument of Revelation

I. Things Which You Have Seen:

II. The Things Which Are: The Churches (2:1--3:22).

III. The Things Which Shall Be Hereafter: The Consummation (4:1--22:5).

A. The Prologue: The Heavenly Court.

B. The Program During the Tribulation (6:1--19:21).

1. The Seven Seals (6:1--8:1).

2. The Seven Trumpets (8:2--11:19)

3. Seven Historical, Explanatory Prophecies (12 :1--14:20).

4. The Seven Bowls (15:1--16:21).

5. An Explanation of the Institution during the Tribulation (17:1--19:5).

6. The Intervention of Christ (19:6-21).

C. The Program After the Tribulation (20:1--22:5).

IV. The Postlude: Comfort, Caution and Conclusion (22:6-21).

Conclusion

Selected Bibliography

Books

Unpublished Materials

From the series: Core Faith: Understanding the Essentials of the Christian Life PREVIOUS PAGE

A Final Exhortation

From the series: Core Faith: Understanding the Essentials of the Christian Life PREVIOUS PAGE

An Introduction To The Book Of Jude

I. AUTHOR: Jude the brother of James and half brother of Jesus

II. DATE: Somewhere between AD 65-80

III. DESTINATION: It is very difficult to be certain about the destination, but it may be a reasoned judgment that it was to Christians who lived in Syrian-Antioch

IV. THE RELATIONSHIP OF JUDE AND 2 PETER:

V. JUDE’S USE OF APOCRYPHAL AND PSEUDEPIGRAPHON WRITINGS

VI. THE NATURE OF THE FALSE TEACHERS IN JUDE

VII. Purposes of Jude:

An Argument Of The Book Of Jude

I. Introduction: Jude writes as a servant of Christ and the brother of James to believers who are in a secure relationship with God praying that they might be filled to capacity with mercy, peace and love 1-2

II. Exhortations to Defend Against False Teachers: Jude urges his dear readers to defend the faith against false teachers in their midst who show themselves to stand in line with all of the ungodly who are not only deserving of judgment, but will receive it when the Lord returns 3-23

III. The Appeal Again:47 Jude urges his readers again to contend for the faith by strengthening themselves against the influence of the false teachers and by reaching out to those who are being influenced by their contaminating instruction 20-23

IV. Benediction: Jude prays for his readers that God would preserve them from spiritual disaster and bring them to their future destiny which He intends for them, whereupon he dedicates his readers to their great God 24-25

An Introduction To The Book Of Ephesians

I. AUTHOR: The Apostle Paul

II. DESTINATION: Most probably Ephesus, but a circular letter is also possible to the churches of Asia minor with Ephesus as the primary church addressed

III. DATE and PLACE: AD 60-62 during Paul’s first Roman imprisonment

IV. A DESCRIPTION OF EPHESUS:

V. PURPOSES OF THE BOOK OF EPHESIANS

An Introduction To The Book Of 3 John

I. AUTHOR: Probably the Apostle John, the son of Zebedee.

II. DESTINATION: Gaius (even though his identity is obscure)

III. DATE: Probably similar to 2 John (AD 85-90)

IV. OCCASION AND PURPOSE:

An Argument For The Book Of 3 John

I. INTRODUCTION: John greets Gaius in love and prays that he may prosper because of his obedient walk 1-4

II. COMMENDATION and WARNING: John Commends Gaius for his ministry of hospitality to those sent form him and urges him to not be influenced to do otherwise by the evil deeds of Diotrephes 5-11

III. RECOMMENDATION: John recommends Demetrius to Gaius (as a brother in the ministry) through the testimony of others, his alignment with the truth, and through John himself 12

IV. CONCLUSION: In conclusion John expresses his intention to personally come to speak of other matters, his desire of peace for Gaius, and greetings from his church and for Gaius’ church 13-14

An Introduction To The Book Of 2 John

I. AUTHOR: Probably the Apostle John, the son of Zebedee.

II. DESTINATION:

III. DATE: Probably between AD 85-95

IV. OCCASION AND PURPOSES:

An Argument For The Book Of 2 John

I. SALUTATION: John the elder writes this letter to the church whom he and all who love the truth love and prays that grace and peace would be with them in truth and love from God the Father and from Jesus Christ the Father’s Son 1-3

II. WARNING: John exhorts this loving church to exercise discrimination in their acceptance of those false teachers who are disobedient to Christ 4-11

III. CONCLUSION: John concludes his brief letter by presenting his intentions to come and encourage the church as well as with greetings from the church in Ephesus 12-13

An Introduction To The Book Of 1 John

I. AUTHOR:

II. OCCASION AND BACKGROUND:

III. DATE:4 Though problematic, sometime between AD 85-95.

IV. PURPOSES OF 1 JOHN:

Pages

III. The Appeal Again:⁴⁷ Jude urges his readers again to contend for the faith by strengthening themselves against the influence of the false teachers and by reaching out to those who are being influenced by their contaminating instruction 20-23

III. DATE:⁴ Though problematic, sometime between AD 85-95.