THE GENERAL EPISTLES

INTRODUCTION
One of the most important aspects of the life of the early church was its instruction of converts,
the settling of forth of Christian duties for the members of the body of Christ. This is the chief
burden of the letters of epistles of the New Testament.
While not neglecting the doctrinal foundation, certain specific duties and responsibilities
pertaining to the saint by reason of their positions in the home or society are outlined. There are
twenty-one letters or epistles in all the epistles of Apostle Paul constitute the largest group of these
letters while the second group with which we are concerned in this write-up is known as the general
or Catholic Epistles. By calling these eight letters general or catholic means that they generally
opened or “Universal". They are addressed to Christians at large and not to a specific branch or
individual. The exception to this designation can be found in the book of Hebrews as well as 2John
and 3John. Hebrews and James have a kind of Jewish cast which is shared to lesser degree by
1Peter, 2Peter and Jude.

COMPARISON OF GENERAL EPISTLE WITH PAULINE EPISTLES

A. There are distinctive features about the general Epistle and the Pauline Epistles.
Most of Epistles written by Paul were written to specific local churches in various parts of the
Roman Empire. The General Epistles were addressed to Jews or Gentiles or sometimes to both.
We know little about the specific people these General Epistles reached or the extra area where
they lived.
B. Most of the Epistles written by Paul deal with specific situations and needs or problems of the
people to he was writing. The General Epistles deal with the broader questions of Christian life
and the problems Christians were facing in the societies on which they live.
C. Most of the Epistles of Paul were written before the great persecution that began in the Mid-
60's and were able to deal with Life in the periods of the great expansion of the spread of the gospel
from 30A to 60AD. Most of the general Epistles were written after the great persecution began and
deal with how to live triumphantly in the midst of such persecution.
D. Most of the Epistles of Paul deal with the "Doctrine of Salvation" its means and its implications
(how to be saved and how to deal with the issue of salvation). The general Epistle put heavy
emphasis on the proof of salvation and whether or not professing Christians truly possess God's
salvation.
E. Most of the Epistles of Paul were written when the preaching and the following of the Gospel
was still pure in its doctrinal content, with the exception of the Pastoral Epistles most of the General
Epistles were written when heresies and serious departures from the faith had already taken hold
on the minds and hearts of many and had to be seriously dealt with.
There are differences when we compare the Background of Paul" with the Background of
writers of the General Epistles
1. Though Paul had ties with the Jerusalem Church, he was not really from there neither was he
part of it. The General Epistles were written by men who were either leaders of the Jerusalem,
church or were a vital part of it their teachings reflect this link. Paul, being an Apostle to the
Gentiles was sometimes in conflict with the leadership of the Jerusalem church (Acts 15;
Acts21:17-26; Galatians 2) Paul had to defend himself against their criticism and accusations.

2. Paul had been violent Opposer of the Lord and of the preaching of his Gospel before his
conversion. The writers of the General Epistles were all supporters and believers of the Lord.
Though it may be acknowledged that James and Jude, the half brothers of the Lord may not have
actually been saved until after the resurrection of Jesus Christ (Mark 3:21-35; John 7:1-9).
 HEBREWS
Western Church
Tertullian at the close of second century-Barnabas as author Cyprian, representative of Western
church in mid-3rd century, did not accept Hebrews as inspired. Hillary, Jerome and Augustine in
the West were the first to accept the Epistle to the Hebrews.
Authorship
1. Moratorian Canon, a canon of Roman Church towards the end of second century has no
reference to Hebrews.
2. Clement of Alexandria cited his teacher Pantaenus as claiming Pauline authorship at the turn of
second century.
3. Origen, a successor of Clement however raises doubt about Paul's authorship claiming that Luke
or Clement of Rome had been the author.
4. Tertullian at the close of second century regarded Barnabas as the author.
5. Cyprian a representative of the Western church in the mid-third century did not accept the
Epistle.
6.Hillary, Jerome and Augustine of the Western church later accepted Hebrew with Augustine first
citing the book as Pauline but later anonymous.
Further considerations on the authorship
1. The text of the letter has no strong support for Pauiine Authorship.
2. Paul was never noted to write anonymously but meticulously.
3. No mention of the dramatic change of Paul reflected anywhere in this Epistle. See Heb.2:3.
4. Other possible author but without any strong convictions are: Apollos, Priscilla, Phillip, Peter,
Silvanus (Silas) and Jude.
Dating
1. Written before the letter of Clement of Rome which was AD 95.
2. Written possibly after Paul's death due to the solitary mention of Timothy in Hebrews 13:23.
3. Probably written before the fall of Jerusalem in AD 70
(i) Since there was no mention of the account in the epistle.
(ii) The use of present tense in Heb.9:6-9; 13:10-11 may suggest that the Temple is still standing.
(iii)The writer showed no awareness of a fallen Temple which suggests that ritual is still
continuing.
Theme:
Absolute supremacy and sufficiency of Jesus Christ as Revealer and as Mediator of God's grace.
Hebrews could be called "the book of better things" since the two. Greek words for “better" and
"superior" occur 15 times in the letter.
Recipients:
“To the Hebrews”: Due to the polished Greek style of the writing and extensive use of Septuagint
which indicated the background of the author, by this, some have suggested that Hebrews was
written to Gentile Christians. Nevertheless, frequent appeals to the Old Testament together with
the knowledge of Jewish rituals, the warning not to relapse into Judaism as well as the traditional
title points to “Jewish Christians” as the original addresses.
Suggested Outline
Theme: Absolute Supremacy and Sufficiency of Jesus Christ as Revealer and as mediator. of God's
grace.
(I) Superiority of Christ over Old Testament Prophets. 1:1-3a.
(II)Superiority of Christ over Angels and Warning against apostasy. 1:36-2:18/2:1-4.
(III) Superiority of Christ over Moses and Warning against apostasy (3:1-6;3:7-19).
(IV) Superiority of Christ over Joshua and Warning against apostasy (4:1-10;.4:11-16).
(V)Superiority of Christ over the Aaronic Priesthood and Warning against apostasy (5:1-12;29).

(a) Christ human sympathy and divine appointment to priesthood 5:1-10.

(b) Warning against apostasy with exhortation to maturation.5:11-6:20.
(c) The Melchizedek pattern of Christ's Priesthood. 7:1-10.
(d) The transitoriness of the Aaronic priesthood, 7:11-28.
(e) The heavenly realities of Christ's priesthood. 8:1-10:18.
(f) Warning against apostasy, 10:19-39,
(g) Encouragement from Old Testament Heroes of faith, 11:1-40.
(h) Encouragement from the example of Christ, 12:1-11.
(i) Warning against apostasy with the example of Esau, 12;12-29.
(VI) Practical Exhortations,13:1-19.
(VII) Conclusion: Greetings and news of Timothy's release and benedictions, 13:20-25.
Commentary:
I. Over Old Testament Prophets-Christ's superiority, 1:1-3a.
Christ is the Son of God and the heir of the universe, the creator, the exact representation of
the divine nature, the sustainer of the world, the purifier from sins, the exalted One and so,
Christ is better than the Old Testament prophets. Therefore, he is God's last and best word to
humanity.
II. Over Angels-Christ's Superiority 1:3b-2:18.
Jews regarded Angels as the mediators of the Mosaic Law on Mount Sinai (Acts 7:53; Gal.
3:19) but Christ is the divine son and eternal creator while angels are servants and created
beings 1:3b-2:18. For his sacrificial act, Christ has received a greater honour, whom by his
death lifted the fallen humanity to the dignity in which God originally created it. In view of
this reality, an exhortation not to drift away from Christian profession,2:1-4.
III. Over Moses-Christ's Superiority 3:1-6
As Son of God and Son over God's household, Christ better than Moses who was a 'servant' in
God's household. In view of this, the exhortation therefore to avoid incurring God's wrath as a
result of unbelief which was the reason why the generation of Israelites who came out of Egypt
under Moses died in the wilderness. This is a warning example 3:7-19.
IV. Over Joshua-Christ Superiority,4:1-10.
Though Joshua brought Israel into Canaan, Christ brings believers into the eternal resting place
of heaven. Joshua's rest was not heavenly rest so, David spoke of Israel's resting place as yet
to be achieved. Ps. 95:7-8. In view of this, readers were exhorted to enter heavenly rest by
fidelity to their Christian faith, 4:11-16. Since good work and avoidance of apostasy are
necessary to demonstrate the genuineness of Christian profession. The emphasis of verse 12
must be seen from the perspective of Christians need to prove that their outward profession is
a result of inward reality of the operation of God's word.
V. Over Aaronite-Christ's Superiority, 5:1-12:29.
a. His human sympathy/divine appointment to priesthood similar in that like Aaron, Christ
was divinely appointed as a Priest, secondly, by sharing our human experiences, Christ has
sympathy for us at least equal to that of Aaron. But the outstanding, example of Christ's
human feeling is his willingness to accept the cross and not instinctively shrinking from
death while praying in Gethsemane.
 b. Warning against apostasy and exhortation to maturation, 5:11-6:20.Here,in this length
exhortation, the readers were to grow out of spiritual infancy into maturation by advancing
beyond elementary doctrines of their Jewish faith that form the foundation for Christian
belief and gain new significance in their Christian context. Since apostasy carries a much
stronger meaning than temporary disobedience, here the author implied that if a Christian
renounces Christ in public, willfully, in a final way, all possibility of salvation forever
ceases to exist.

Considering the points of Christ's superiority over Aaronic Priesthood, we have the following:
1. Christ became Priest with a divine oath, but Aaron and his descendants did not.
2. Christ is eternal, Aaron died and was succeeded.
3. Christ is sinless, Aaronites were not.
4. Christ's priestly functions deal with heavenly realities, those of Aaronites dealt only with
earthly symbols.
5. Christ offered himself voluntarily as a sacrifice that will never need to be repeated, whereas
the repetition of animal offerings exposes their ineffectiveness as inferior creatures to take
away sins.
6. While the Old Testament was written, it predicted a new covenant that would make
obsolete the Old covenant under which the Aaronic functioned. Jer.31:31-34.

There has been interpretative dispute regarding the warning in 6:1-12.

1. Those who believe the passage teaches the terrifying possibility of a true Christian
reverting to a lost condition struggle against the stated impossibility of restoration, 6:4, also
against those New Testament passages which assures believers, the elect, of eternal security
e.g., Jn. 6:39,40;10:27-29; Rom. 11:29; Phil. 1:6;1 Pet. 1:5;1 Jn.2:1; and against the entire
doctrine of regeneration.
2. Those who think the author Hebrews poses a hypothetical rather than a realistic possibility
find the repetition of this urgent warning here and elsewhere in Hebrews especially 10:26-
31, embarrassing.
3. Those who tone down the severity of the threatened judgment from a salvation to loss of
reward with bare retention of salvation e.g. 1 Cor.3:12-15 run against the implication of
 6:9 that the threatened judgment is opposite salvation (10:27: "a fearful prospect of
judgment and a fury of fire which will consume the adversaries").
4. Those who see the warning as addressed to near Christians rather than full Christians must
minimize the force of the phrases "those who have once been enlightened(see 10:32;2
Cor.4:4,6;1 Pet.2:9),who have tasted the heavenly gift (compare Christ 'tasting' death for
every man, 2:9 connotes a full experience), and have become partakers of the Holy Spirit
(compare Christ partaking of human nature 2:14 that is, not a partial incarnation) and have
tasted of the goodness of the Word of God and powers of the age to come (see 1 Pet. 2:3).
They also found difficult the appeal for maturity instead of conversion, the appeal against
apostasy, 6:6, instead of failure to confess Christ initially, and the address to the readers by
the distinctively Christian term "beloved”,6:9;10-30;"The Lord will judge his people".
5. The most promising interpretation views the warning against professing Christians, with
implication they must show the genuineness of their profession by withstanding pressure
to apostatize.
Though assurance of eternal security reflects a divine perspective because God knows the hearts
of men perfectly and will forever keep his own, this warning and others reflect a human perspective
that is, Christian who knows their own heart imperfectly must outwardly demonstrate to
themselves and others that their profession is real, not to be in sinless perfection but by
perseverance against opposition and temptation.
For a distinction between divine and human perspective see 1 Sam. 16:7b ("man looks on the
outward appearance, but the Lord looks on the heart") and compare Paul's doctrine on justification
by faith (in sight of God) and James’s doctrine of justification by works (in the sight of men).
Finally, the purpose of warning is not to upset conscious Christians but to caution careless
Christians lest they turn out not be Christians at all.

Melchizedek's Pattern: Transitoriness of Priesthood; Heavenly Realities of Christ's

Priesthood: Psalm 110:4 declares that the Messianic king will be a priest after the pattern of
Melchizedek, so, the author of Hebrew draws several parallels between Christ and Melchizedek to
whom Abraham gave a tenth of the spoils of battle after rescuing Lot-Gen 14.Melchizedek was a
priest of God as Christ and the name means "King of Righteousness" or “My King is Righteous"
and the he was king of “Salem" may be a short term of “Jerusalem" which means “peace”.
Considering that righteousness and peace are the manifestations of the full divine blessing which
also is the result of Christ's priestly ministry. The absence of the record of the genealogy for
Melchizedek and account of his birth and death of the record of the genealogy for Melchizedek
account of his birth and death typifies the real eternity of Christ as the Son of God in contrast with
the dying of all Aaronic priest. The superiority of Christ over Aaron is further symbolized by
Melchizedek's receiving a tenth spoils battle from Abraham, whose descendant Aaron was. The
same superiority appears again when Melchizedek blessed Abraham rather than vice versa, for the
greater man blessed the lesser.
Warning against Apostasy; Old Testament Heroes; Christ's Example; Esau's example:
Hebrews 10:19-13:25. As the book of Hebrews closes, one finds a long hortatory section and final
greetings:
1. The readers were urged to use the superior method of approaching God through Christ
rather than the outdated Old Testament method, especially in collective worship which they
were neglecting Heb. 10:19-22.
2. Readers were warned as previously warned in chapter 6 of the terrifying judgment that
comes on those who openly and finally repudiate their Christian profession, but state his
confidence based on previous endurance of persecution by his readers, that they fall not
into apostasy 10:23-31.
3. Readers were encouraged to continue steadfastly, citing examples of the Old Testament
Heroes of faith by linking his readers to them and finally by citing Jesus in the most
outstanding example of patient endurance of suffering and ultimately reception of reward
10:32-12:3.
4. Suffering is a good discipline and a sign of sonship 12:4-13 and Esau becomes a warning
example of the faithless apostate 12:14-17.
Conclusion: The writer again stresses the superiority of the New Covenant, rooted in the blood of
Christ 12:18-29, and exhort readers to mutual love, hospitality, sympathy, the healthy and moral
use of sex within marriage, avoidance of avarice, imitation of godly church leaders, avoidance of
false teaching, acceptance of persecution, thanksgiving, generosity, obedience to ecclesiastical
leaders, and prayers 13:1-25.
 JAMES
AUTHOR: James 'Iakobos' 1:1 Hebrew 'Jacob'; Greek of James.
QUALIFICATION OF JAMES
a. Was not apostle James of Act 12 (died about AD 44).
b. A brother of Jesus in Matt. 13:55.
c. A leader at the Jerusalem council in Acts 15:13.
d. A select of Christ post-resurrection appearance in 1 Cor. 15:17.
e. Referred to as 'pillar' of the church by Paul in Gal. 2:9.
f. Seen of Paul at his first post-conversion visit to Jerusalem in Gal. 1:19.
g. Seen of Paul at his last visit to Jerusalem before his arrest Acts 21:18.
h. After the angelic rescue of Petr from prison, he sent words to James in Acts 12:17.
i. Identified by Jude when he referred to himself as 'a brother of James' in Jude 1:1.
j. Martyred in AD 62.

Dating:
A. Before AD 62.
B. Some scholars date James 45-48 AD and before Jerusalem council of about 48 or 49 AD.
C. Some scholars gave James dating as early as 60s AD.
D. Composed when church was predominantly Jewish.
E. Issue of circumcision of Gentiles was not mentioned.
F. Synagogue was used as designation for meeting place of the church at the time of the
writing 2:2.
G. Probably the earliest New Testament writing.
Possible Circumstances of Writing:
A. Social Tension the poor oppressed and taking advantage of by the wealthy 5:4-6.
B. The rich taking the poor to courts 2:6.
C. The rich scorning/disregarding their Christian faith 2:7.
D. The recipients encourage and reminded of the coming of the Lord 5:7-11.
E. On-going trial and suffering to be met with steadfast and endurance to foster Christian
character and full faith maturity 1:2-4, 12.
The Recipients:
The Addresses
1. The addresses were identified explicitly in 1: 1, “the twelve tribes scattered among the
nations". Some hold that this expression refers to Christians in general, but the term "twelve
tribes" would more naturally apply to Jewish Christians.
2. Due to the use of Hebrew title for God; 'Kyrios Sabaoth', “Lord Almighty",5:4, a Jewish
audience would be more the obvious in keeping with the Jewish nature of the letter.
3. That the addresses were Christians is clear from 2:1; 5:7-8, it has been plausibly suggested
that these were believers from the early Jerusalem church who, after Stephen's death, were
scattered as far as Phoenicia, Cyprus and Cyprian Antioch-Acts 8:1,11:19. This will
account for James references to trials and oppressions his intimate knowledge of the readers
and authoritative nature of the letter.
Distinctive Nature:
The characteristic is that make the letters distinctive are:
1. It is unmistakably Jewish nature.
2. Its emphasis on vital Christianity, characterized by good deeds and a faith that works. Eph
205
3. It's simple organization.
4. Its familiarity with Jesus' teachings preserved in the sermon on the mount. See 2:5 with
Matt. 5:3,3:10-12 with Matt. 7:15-20;3:18 with Matt. 5:9, 5:2-3 with Matt. 6:19-
20;5:12with Matt. 5:33-37.
5. Similarity to Old Testament Wisdom writings such as Proverbs.
6. Its excellent Greek.
Major Theme: The Nature and Standard of True Christian Living or the balance of believe with
practice.
Suggested Outline:
Introduction: Greetings to Jewish Christians in the Dispersion 1:1.
I. Joy in Trial-1:2-4, I Peter 1:3-9
II. Prayer for Wisdom 1:5-8
III. Disinterestedness in Wealth 1:9-11, see 1 Tim.6:3-10
IV. Differentiation of Trial and Temptation 1: 12-18
 V. Obedience to the Word 1:19-27
VI. Love without partiality to rich 2: 1-13
VII. Wisdom 3:1-4:10
a. Wisdom in the control of the tongue 3: 1-12
b. The Wisdom of Meekness and Unworldliness 3: 13-4: 10
VIII. Avoidance of slander 4: 11-12
IX. Overconfidence 4:13-17
X. Patience 5:5-11
XI. Honesty 5:12
XII. Communality, including prayer for the sick and mutual confession of sins 5: 13-18
XIII. Reclaiming of Erring Fellow Christian 5: 19,20
 1 PETER
Authorship
1. The author identify himself by name 'Peter' an apostle of Jesus Christ; 1 Pet. 1:1.
2. 1 Pet. 5:1 give additional evidence, such claims as this fit well with Peter's presence at m
Jesus' trial-Matt. 26:58;67-69; Mark 15:54; Luke 22:54-61.
3. 1 Pet. 2:23 may also a recollection of eye-witness.
4. 1 Pet. 5:13 indicates two facts which are consistent with authorship by Peter. Here if we
understand 'Babylon' to refer to Rome, this verse is consistent with evidence from the early
church which locates Peter in Rome during the end of his life.
5. In 2 Pet. 3:1, the author called his writing, "The second letter that I have written to you".
This same author earlier claimed to be Peter (2 Pet. 1:1, 16-18).
6. External evidence in Polycarp (died AD 155) quoted in his Epistle to the Philippians 1:3,'in
whom, not seeing, you believe with unutterable and exalted joy' (1 Pet. 1:8); and 2:1not
returning evil for evil or reviling for reviling (1 Pet. 3:9); and 8:1, who bore sins in his own
body on the tree, who did not sin, neither was guile found also in his mouth (1Pet. 2:22-
24).
7. Other external evidence is the writing of Papias (died AD 130), claimed to have used Peter's
writing by Eusebius, (4th century).
8. Extant writing which quotes Peter by name is Irenaeus (140-203 AD).'Against
Heresies'(AD 182-188): 'Peter says in his epistle; whom, not seeing, you love: in whom,
though now you see him not, you have believed, you shall rejoice with joy unspeakable',1
Pet.1:8.
The Recipients: The phrase “exile of the dispersion" 1:1, “among the Gentile" 2:12, and “the
gentiles" (as a third party, 4:3) at first glance seem to imply the original addresses were Jewish
Christians. Reference to their pre-conversion sin of idolatry 4:3, and "passions of your former
ignorance" and “futile way of life" 1:14-18; compare Eph. 4:17, where similar phraseology applies
to gentiles clearly indicate predominantly Gentile background of the intended readers. This
conclusion is confirmed by 2:10:"once you were not a people (this could not be said of Jews, God's
covenant nation), but now you are people of God. Just as Peter uses the term 'Babylon' figuratively
for Rome, he also uses the term “Gentile" figuratively for non-Christian and the phrase “exiles of
dispersion" for Christians scattered throughout the world.
Dating:
1. It is unlikely that the generally positive view of civil government which Peter gives in 1Pet.
2:3-17 could have been written without further qualification if the persecution under Nero
had already begun in Rome. The severity of this persecution, coupled with the almost
unqualified positive view of government in 2:13-17, and traditions that Peter died under
Nero's reign combine to indicate that the letter must have been written before AD 64.
2. If we accept 2 Peter as having written by Peter subsequent to 1 Peter, then time must be
allowed for 2 Peter to have been written perhaps between AD 63 and 64.
3. If Peter died later in Nero's persecution, the writing date of the 2 Peter will be around 65or
66 AD pushing the date of 1 Peter back toward 62 or 63 AD.
4. The latest possible date of 1 Peter firmly attested by historical data is AD 64.
Purpose:
Exhibition in 1 Peter concern faith and obedience; it may suggest that the purpose of 1 Peter is to
encourage the readers to grow in their trust in God and their obedience to him throughout their
lives, but especially when they suffer. Peter accomplished these by pointing to what God has done
for them in Christ, and then applying that to the readers' lives-1 Peter 4: 19. Heb.10
Major Themes in 1 Peter
Several subjects occur quite frequently in this short letter, such as holiness of life, the sufferings
of Christ, suffering as a Christian, God's sovereignty in salvation and life, the grace of God, the
work of the Holy Spirit, the church as the new people of God, the reality of unseen spiritual world,
and trusting God in regarding daily circumstances.
Suggested Outline:
I. Salvation 1:1-2
II. Praise to God for His Grace and Salvation 1:3-12.
III. Exhortation to Holiness of Life 1:13-5:11.
A. The Requirement of Holiness, 1:13-2:3.
B. The Position of Believers 2:4-12.
1. A Spiritual House, 2:4-12.
2. A Chosen People, 2:9-10.
3. Aliens and Strangers, 2:11-12.
C. Submission to Authority,2:13-3:7.
1. Submission tó Rulers, 2:13-17.
2. Submission to Masters, 2:18-20.
3. Christ's Example of Submission, 2:21-25.
4. Submission of Wives to Husbands, 3:1-6.
5. The Corresponding duties of husbands, 3:7.
D. Duties of all, 3:8-17.
E. Christ's Example, 3:18-4:6.
F. Conduct in view of the End of all Things, 4:7-11.
G. Conduct of Those who Suffer for Christ, 4:12-19.
H. Conduct of Elders 5:14.
I Conduct of Young Men, 5:5-11.
IV. The Purpose of the Letter, 5:12.
V. Closing Greetings 5:13-14.

Difficult Passages: 1 Peter 3:19-20, In the Light of Dominant Theme in Jewish Literature: Near
the end of the Chapter 3 in his first letter, Peter writes,
For Christ also died for sins once for all, the righteous for unrighteous, that he might bring
us to God, being put to death in the flesh but made alive in the spirit; in which he went and
preached to the spirit in prison, who formerly did not obey. when God's patience waited in
the days of Noah, during the building of the ark, in which a few that is, eight persons, were
saved through water.
The difficulty of this passage has given rise to a number of interpretations in the following areas:
1. Who: Are the spirits in prison?
The unbelievers who have died?
The Old Testament believers who have died?
The Fallen Angels?
2. What did Christ preach?
Second chance for repentance?
Completion of redemptive work?
Final Condemnation?
 3. When did Christ preach?
In the days of Noah?
In between his death and resurrection?
After his resurrection?
The following five views have been the most commonly held in respect of the spirits in prison:
1. When Noah was building the Ark, Christ 'in spirit' was in Noah preaching repentance and
righteousness through him to unbelievers who were on earth then but now 'spirit' in prison
i.e., people in hell.
2. After Christ died, he went and preached to people in hell, offering them a second chance
of salvation.
3. After Christ died, he went and preached to people in hel1, proclaiming to them that he had
triumphed over them and their condemnation was final.
4. After Christ died, he proclaimed release to people who had repented just before they died
in the flood, and led them out of their imprisonment (in purgatory) into heaven.
5. After Christ died, or after he rose but before he ascended into heaven. He travelled to hell
and proclaimed triumph oner the fallen angels who had sinned by marrying human women
before the flood.
The following will argue for view 1, a view which has received the support of very few
commentaries and which is frequently dismissed in discussions of this passage because Augustine,
who first proposed it, took in prison to refer to the darkness of ignorance in which unbelievers
lived. Other common objection to this view is that it has no clear relationship to the context, but it
will be argued that on closer inspection the context lends more support to this view than perhaps
to any of the others.
The phrase 'spirits in prison' could refer to either human spirits.in hell or fallen angelic spirits in
hell, 2 Peter 2:4 and Jude 6 speaks of sinful angels being imprisoned and punished, while Luke
16:23-24 and 2 Peter 2:9 refers to unbelievers who have died and are in a place of punishment.
The word spirits could refer to either angelic spirits, good and evil, Matt. 8:16; Heb.1:14 or to
human spirits of people who have died. Matt. 27:50; Lk. 23:46; Jn. 19:30; Acts 7:59; 1 Cor.5:5;
Heb. 12:23;Ecc.12:7.
This is also the case in extra-biblical claim which is the primary source for view 5. For example,
in 1 Enoch, which Selwyn and Dalton used, pneuma, refers twenty times to angelic spirits and
seventeen times to human spirits, and in both cases, the spirits are imprisoned and awaiting final
judgment.
Relating to the 20th verse, the phrase in the text indicates human spirits, for nowhere in the Bible
or Jewish literature are angels ever said to have disobeyed 'during the building of the ark', Genesis
6:5-13 clearly emphasized the human sin which provoked God to flood the earth in the Judgment.
Moreover, extra biblical literature some of which was probably familiar to many of Peter's readers,
frequently describes the mockery which Noah had to endure from his contemporaries, e.g., 'they
derided him and said, "old man, what is this ark for?”
When God's patience waited in the days of Noah' also suggests human, rather than angelic,
disobedience. God's patience waited for human being to repent before bringing judgment of the
flood which is also a frequent theme in extra-biblica1 literature, but never is there any hint that
fallen angels have a chance to repent; this is only given to humans, 2 Pet. 2:4; Jude 6.
The phrase 'who formerly did not obey' is better translated 'when they formerly disobeyed', thus
specifying that this was the time when Christ 'In spirit' preached to these people; i.e. 'when they
formerly disobeyed' when God's patience was waiting in the days of Noah, during the building of
the ark'. Peter elsewhere mentions ideas similar to the thought that Christ 'In spirit' preached
through Noah, for in 1:11 the spirit of Christ is said to have been active in the prophets of the Old
Testament era. See 1 Cor.10:4.
By saying that Christ 'went and preached' rather than just saying he 'preached', Petr suggests that
Christ did not stay in heaven but went to where people were disobeying and preached to them
through the lips of Noah. It must be noted that the content of the preaching was not a message of
final condemnation but concerned the need to repent and come to God for salvation.
The parallel between the situation of Noah and the situation of Peter's reader is clear at several
points:
1. Noah and his family were minority surrounded by hostile unbelievers; so are Peter's reader
vs 13-14; 4:4,12-13.
2. Noah was righteous in the midst of a wicked world, Peter exhorts his readers to be righteous
in the midst of wicked unbelievers, vs 13-14, 16-17,4:3-4.
3. Noah witnessed boldly to those around him; Peter encourages his readers to be good
witnesses to unbelievers around them, vs 14, 16-17,being willing to suffer and die that he
might bring us to God, v 18.
4. Noah realized that judgment was soon to come upon the world. Peter reminds his reader
that God's judgment is certainly coming, perhaps soon, 4:5,7;2 Pet.3:10.
5. In the unseen 'spiritual realm' Christ preached through Noah as through his readers to
unbelievers around them empowering their witness and making it spiritually effective
1:8,11,12,25,24. Therefore they should not fear, vs 14, but in their hearts should reverence
Christ as Lord and should 'always be prepared' to tell of the hope that is in them, v 15.
6. At the time of Noah, God was patiently awaiting repentance from unbelievers, before he
brought judgment. So, it is in the situation of Peter's readers 2 Pet. 3:9 before bringing
judgment on the world, 2 Pet. 3:10.
7. Noah was finally saved with 'a few' others, Peter thus encourages his readers that, though
perhaps few, they too will finally be saved, for Christ has triumphed and has all things
subject to him 3:22; 4:13, 19;5:10;2 Pet. 2:9. This passage, once cleared of
misunderstanding should also function today as an encouragement to us to be bold in our
witness to be confident that, though we may be few, God will certainly saves us as he did
Noah, and to remind us that as certainly flood came, so final judgment will certainly come
to your world as well and Christ will ultimately triumph over all the evil in the universe.
 2 PETER

Authorship:
• Some early church fathers have doubted the authorship of Apostle Peter, though they
accepted its teaching as important to the life and practice of the churches.
• ·As we examine the text of II Peter, it is clear that this Epistle contains biographical.
materials that it is in perfect accord with the life and experience of Peter:
a. He speaks with feeling of being cleansed from old sins, 1:9.
b. He alludes to his approaching death, 1:13, which had been predicted by the Lord
himself Jn.21:18,19.
c. He cites his witnessing of the transfiguration of the Lord and the effect it had on his
life.1:16-18 also Lk. 9:28-35.
d. He mentions a previous Epistle he had sent to the same addressee,3:1.
e. He also mentions Paul as a beloved co-worker 3:15,16.

External Evidence on Authorship

1. No book in the canon is so poorly attested among the fathers, yet 2 Peter has incomparably
better support for its inclusion than the best attested of the excluded books.
2. Origen, at the beginning of the third century, cited 2 Peter with six quotes from it as
scripture.
3. Clement of Alexandria had it in his Bible and wrote a commentary on it.
4. Some argued that is it conceived that the two Epistles, 1 Peter and 2 Peter should have
come from the same hand? Jerome supported that Peter used a different Secretary, and
allowed him a large say in the form of the composition. This appears to have been the case
with 1 Peter, where the stylistic polish may well be due to Sylvanus. There are also
evidences that not only Mark but Glaucias were among Peter's other Secretaries.
The Relationship with Jude:
That there is a dependence either of 2 Peter on Jude or Jude on 2 Peter, or both on some lost
document, or that both share a common author, is certain. Out of the twenty-five verses in Jude no
less than fifteen appear, in whole or in the part, in 2 Peter.
Dating:
 1. There are several indications that point to a possible date in the text:
a. Peter shows that he has knowledge of some of the Epistles that Paul had written 3:14-16.
Though he had been in Corinth and was undoubtedly familiar with the writing of Paul to
the Corinthians, he seems to speak of Paul and his writings with knowledge of Paul's other
Epistle well.
b. Peter believes that the time of his death is very near and he is prepared for it 1:13-15. He
did not express this in his first Epistle. He seems to realize that the prediction of the Lord
concerning his death is about to come to pass Jn. 21:18, 19. As Paul was a prisoner very
near death in Rome, 2 Tim. 4:6-8 and wrote II Timothy just before he died, so Peter is
bringing his ministry to a close.
2. Assuming that Peter died under the persecution of Emperor Nero, it would also be true that
Peter died about the same time as Paul and would have written this Epistle in 65 or 66 AD.
Recipients:
1. The addressees of this Epistle could as well be the same as the first Epistle. The main
difference will be that the readers in this Epistle were Gentiles. Tempted to false teachings
from within their own fellowship of believers.
2. The strong admonition to these believers would be similar to those believers in I, II, III
John and Jude, where they are not to be detracted from the truth they have received even
when the false teachers are those who seek to be their leaders.

The Nature and Purpose of Second Epistle of Peter:

1. The peril confronting the churches at that time (65067 AD) was that of doubtful stand for
the faith and serious errors arising from the false teachings of those who professed to be
leaders in the work of God,2:1.
a. The nature of this false teaching seemed to have mainly involved a denial of the redemptive
work and Lordship of Christ. This led them to an abandonment of all moral standards and
a bold assertion of their own rights in their spiritual ignorance.
b. If this false teaching were to go unchallenged, it would lead to even further departure from
the faith and would destroy all the works that had been carried out after the coming of the
Spirit and the spread of the Gospel through Peter, Paul and others.
 2. 2 Peter was designed as a stimulus to loyal and unwavering faith in the truth believers had
been taught, and a challenge for the believers to take a stand against all who seek to
introduce error and would seek to change that.
Suggested Outline:
Theme: The true knowledge of the Christians beliefs versus false teachers and their denial of the
Parousia.
OR
Standing fast in the knowledge of God
(I) Introduction 1:1
(II) The nature of the True Knowledge of God 1:2-21
(III)The attack on the True Knowledge of God 2:1-22
(IV)The value of standing fast in the True Knowledge of God 3:1-16
(V)The final challenge of standing fast in the True Knowledge of God 3:17-18
Commentary
1. Introduction 1:1
A. To give an idea of an humble view of himself, though he has authority as an apostle yet he
introduced himself as simply as a 'Bond Servant/Slave of Jesus Christ' (see Rom. 1:1; Phil.1:1;
Titus 1:1, James 1:1). This expression of humility carries with it the idea that he does not consider
himself better than anyone else.
B. He also introduced himself as an 'apostle' which gives an idea that God has given him authority
with which he now writes and gives instructions: -
2. The Nature of the true Knowledge of God 1:2-21
A. The true knowledge of God is centered on Christ 1:2-4.
1. Compare this list of things God has given believers in Christ with Ephesians 1:13-14, where
we find a long list of the blessings we have in Christ.
2. We note the things he emphasized about this true knowledge.
i. Source of sustaining grace and peace, 1:2.
ii. Source of divine power in our lives, 1:3.
iii. Escape from lustful corruption of the world,1:4.
iv. This knowledge gives us understanding and experience of His precious promises,1:4.
B. It is sufficiently important to stir us up to grow in spiritual qualities,1:5-9.
 1. Just a Paul began in Rom. 12:1-2, Peter approached each case saying, "if these things be
experienced by you, you will take actions that God desires from your lives and will be all
that God wants you to be”.
i. This plea is based on all that God has given us in Christ, and is similar to Paul's
approach in. Eph. 1:3-23.
ii. Paul based his own plea on the Mercy of God which had been the subject of the entire
section from Rom. 1:18 to 11:36 as Paul taught, in believers themselves they were
unworthy before God and absolutely lost in sin.
2. Peter teaches those certain qualities needed to be added to their faith by building on their
faith.
i. Virtue/Morals Excellence:
ii. Knowledge-Spiritual Knowledge centered on the Lord rather than the knowledge of the
world (2 Pet. 3:18)
iii. Temperance/Self Control-By the indwelling Spirit of God, we are able to control our
daily living and conduct (Gal. 5:16).
iv. Patience/Perseverance-Jude emphasizes this same steadfastness in holding the truth. It
is the idea of going on without wavering either in belief or conduct (1 Cor. 15:58).
v. Godliness-We are to manifest holiness of life in character (1 Cor. 5:14-15; Philip.
1:20,21).
vi. Brotherly kindness-this is in reaching out to others in things we do for each other like
meeting each other's needs (Eph. 4:32, James 2:1-7; 1:14-18; 1 John 3:14-19).
vii. Charity/Love-This is the genuine heart feeling we have for other s that manifests itself
in the way we regard them and treat them (1 Cor. 13: -7; Eph.5:1, 2; 1 John 2:9-11).
C. True Knowledge will bring these Spiritual Qualities that God wants 1:10-12
1. Through obeying and following this teaching God will bring about spiritual results and
qualities that he plans for our lives.
2. Emphasizes on the diligence with to seek true knowledge so that eternal results can be
produced in the believers.
3. By proper approach to true knowledge. The believers will be kept safe from these false
teachers and hereby guarantee eternal destiny and joy.
D. Peter's Legacy and Its Warnings that Peter left Behind,1:13-15
 1. As Peter writes, he indicated that his death is imminent and that his writings and the
testimony of his own life are like a legacy he is leaving behind for them.
2. It is not only urgent for him to write and warn the believers, but also to remind that after
his death his writings will put them in constant remembrance of what he wrote to them.
E. Divine Source and Authority of the Truth,1:16-21
1. This passage is one of several dealing with the Divine inspiration of the scriptures. The
other main passage dealing with this is II Timothy 3:14-17, where Paul teaches the same
important truth about the source of the scriptures.
2. Peter goes ahead to teach that the Prophets and writers of the Old Testament were also
divinely inspired by God to speak and write down what they shared, so that what they wrote
is absolutely authoritative and truth of God.
3. We therefore know that this Divine inspiration came through the work of the Holy Spirit
who taught them exactly what they should record so that it perfectly expressed God's mind
free of mistakes or errors.
4. As noted above, both of the men, Peter and Paul, who wrote about this, assume that the
people to whom they wrote knows that their own writings are just as much inspired by
God's Holy Spirit.
5. Awe study the Word of God today, we can clearly see the absolute unity of the entire Bible,
with every part fitting together perfectly, with no possible contradictions at all between one
part and another.
6. As we study His word, there are no new revelations from God to add to it (Rev. 22:18,19).
So, there is no further inspiration of men by the Holy Spirit to write new things. Rather, the
indwelling Holy Spirit now illuminates our hearts to help us understand God's Word.
III. The Attack on the True Knowledge of God, 2:1-22.
A. The rise of false teaching from within the churches
1. In Acts 1:1-3; 15:1-29; 21:17-26. You will see that there had been false teachers within the
early churches (AD 23-56). Here some were seeking to force Gentiles under the law. In
Gal.1-4, Judaizers had come into the churches telling them that they had to include the Law
in their faith.
2. Beginning in early 60s and continuing down to the end of the century when John wrote his
Epistle, Revelation, there had been a bold and arrogant rise of false teachers in the church,
 attacking every major doctrine that was important to the faith they held. There were not
just teachers on the outside seeking to lure the followers of the Lord but some of their own
number. It is possible that some of the believers themselves might even admire them
because of their clever teaching and ways.
3. We find warnings against these false teachers in a number of different books of the New
Testament written during this period of time. 1 Tim. 1:6, 7; 4:1-3 (64 AD); Titus 1:10-14(64
AD); II Timothy 4:3,4 (65 AD); 1 John 2:19 (85 AD); Jude 3,4 (85 AD); Revelation
2:14,15(95 AD).
4. These many warnings indicate that these false teachers were everywhere, and perhaps were
growing in number, and so were a cause of major concern to leaders like Paul, Peter, John
and others.
5. Here in II Peter, this passage was devoted to both warnings concerning false teachers, and
also to the methods of those false teachers which used to deceive.
a. At the entrance of the false teachers, they ho all the way to deny the truth, to the extent of
questioning the Truth concerning the Lord, v.1.
b. Some weak brethren will follow their deceit, no matter how sternly they were warned. In
II Timothy 4:3, they are the people with 'itching ears', who are interested in listening to
every kind of teaching that comes v 2.
c. The method also includes cleverly using false words to teach and exploit believers, v 3.
d. He then speaks of how God had to deal with false teachers in the Old Testament through
his judgments, and how he protected his own people v 4-8, 9-10.
e. The extreme sinfulness of the nature of these false teachers, comparing them with Old
Testament false teachers like Balaam who followed after vilest sins and have completely
separated themselves from all truth, v 11-19.
f. They are without excuse, Rom. 1:20 for they had complete access to the full knowledge of
the truth of God yet they deliberately and willingly turned from it. Rom. 1:32, God's
judgment on them will be severe, v.20-22.
6. We can now see how these teachings and warnings about false teachers apply today to the
false teachings of Mormons, Jehovah's Witnesses and others who have full access to the
truth but have deliberately turned aside into false teaching.
IV. The Value of Standing Fast in the True Knowledge of God,3:1-16.
 A. Mockers will come and question things as the second coming of Christ and other teachings
that the believers have received from both the Prophets and Apostles, but the teachings of these
mockers are far overshadowed by the reliability of the word that we have of the work of God
3:1-7.
B. We can also completely trust the timing of the Lord bringing events to pass which HE has
promised.
1. We are to be patient as we know that He will bring to pass His will and all that has been
promised in spite of what the mockers may say in their doubts.
2. God's purposes in delaying his coming will only be fulfilled when in His mercy and grace,
He has brought the gospel to everyone He desires to reach.
C. 'Day of the Lord' will bring with it, judgment by God and destruction as well as the
fulfillment of His promises.
D. As we wait for that day to come, we are to guard ourselves in the Lord.
E. He reminded them that 'Day of the Lord' will not only bring Judgment and destruction of
the old, but will also bring the new heaven and new earth which we are to inhabit as his people.
F. In the light of this truth, as we look for this coming and its purpose and result, we are to live
holy and blameless.
G. In closing this section, he cites Paul as another one who is to be completely believed as he
taught the same truth. He points out that in the teaching of Paul and himself, there are some
things hard to understand and these things are subject to distortion by some even as they treat
the rest of scriptures falsely,3:15b,16.
V. The Final Challenge of standing fast in the true knowledge of God, 3:17,18.
A. In this final challenge, he exhorts them not to be carried away by false teachers who are
wicked and unprincipled. Rather than this, they are to be on their guard in the faithful stand
they take in their faith,3:17.
B. He brings them back to the basis of this faithful stand which is their relationship with and
walk with the Lord himself. His closing exhortation is that they are to devote themselves to
God by growing in his grace and knowledge (Jm. 15:4-6). This will be a key to their success
in doing this work, 3:18.
 JUDE
Authorship:
1. The author identifies himself as Jude, vs. 1 - which is another form of the Hebrew name
'Judah' and the Greek equivalent is 'Judas'.
2. Those named Jude/Judas in the New Testament are:
a. Judas an apostle-Lk.6:16; Acts 1:13 not Judas Iscariot.
b. Judas the brother, of the Lord-Matt. 13:55; Mk. 6:3, of these two, the second is more likely
to be the writer.
3. The author does not claim to be an apostle and even separated himself from the apostles
see v. 17. Through Jude and James never describe themselves as the brother of the Lord,
others did not hesitate to speak of them in that way. See Matt. 13:55; Jn. 7:3-10; Acts 1:14,1
Cor.9:5; Gal.1:19.
Extra-Biblical Source on Authorship:
1. Clement of Rome AD 96, Clement of Alexandria 155-215 AD. Tertullian 150-222 AD and
Origen 185-253 AD accepted the book of Jude as Canon.
2. Muratorian Canon of about 170 A D included the book of Jude.
3. Athanasius 298-373 and the council of Cathage in 397 A D accepted the canon of Jude.
4. Eusebius 265-340 AD listed the letter of Jude among the questioned books, though he
recognized that many considered it as from Jude.
5. Jerome and Didymus expressed some other views which contested the canonical nature of
the book due to the use of uninspired or Apocryphal literature. See v.9, 14. Sound judgment
has recognized that an inspired author may legitimately make use of uninspired literature
whether for illustrative purposes or for appropriation of historically reliable or otherwise
acceptable material and such usage does not necessarily endorse the uninspired literature
as inspired.
Dating:
1. The lifetime of Jude is probably to be associated with the dating of the letter.
2. Error being combated like that of 2 Peter is not the heretical teachings of the second century
but that of an earlier date. See Acts 20:29-30; Rom.6:1;1 Cor.5:1-11;2 Cor.12:21; Gal. 5:13;
Eph.5:3-17; I Thes.4:6.
 3. Since the possibility of some of the readers of having heard some of the apostles speak
v.17-18, so the dating is likely during the time of the apostles.
4. Due to the allusion that 2 Peter makes use of Jude which is a commonly accepted view
then, Jude is to be dated prior to 2 Peter at probably AD 65. Otherwise, a date as late as
about 80 A D would be possible.
Recipients
Through this is a letter of a general sense in his addressees, it could apply to either Jewish
Christians, Gentile Christians or both. It could also be assumed that since 2 Peter 2 and Jude 4-
8appear to describe similar situations, they were both written to the same audience.
Possible Circumstances of Writing
Jude can be seen to have eagerly. set out to write to his readers about salvation. He felt he must
instead warn them about certain immoral men circulating among them who were perverting the
grace of God v. 4. These false teachers were trying to convince believers that being saved by grace
gave them license to sin since their sins would no longer be held against them.
It is generally assumed that these false teachers must have been the forerunners of the fully
developed, second century Gnosticism. Jude thought it imperative to warn his readers to be on
guard against such men and be willing to oppose their perverse teaching with the truth of God's
saving grace.

Suggested Outline:
i. Salutation 1,2
ii. The Crisis of Apostasy 3,4
iii. Examples and Warning of History 5-7
iv. The Character and Sins of Apostasy 8-16
v. Advice for Guarding believers 17-23
vi. Closing Benediction 24,25
Study of the Text of the Epistle of Jude
a. Writer introduced as bond servant/slave of the Lord Jesus Christ, and also as brother of
James, the half- brother of the Lord. James 1:1, Rom. 1:1, Phil. 1:1, Titus 1:1, Phil. 1:1.
b. Though Jude has written to the Jews in the dispersion, the content of his letter is broader
and would include both Jews and Gentiles.
“Jude, them that are sanctified by God the Father”
In this context, it could refer to being set apart/called apart:
- In salvation
- A Holy Walk
See Romans 6:1-7; Gal. 5:1-26; Eph. 4-6; Col. 3:1-8; I Peter 1:13-16; I Jn.2:1-6.'Preserved and
kept' in and for Christ Jesus-see: Jn.10:28-30, here Jesus speaks of those who are his sheep and the
impossibility of them ever loosing that relationship with him by being taken out of either His hand
or His Father's hands-see also Eph. 1:14;4:30.
c. Mercy, unto you, and peace and love, be multiplied. Vs. 2 similar to Paul's usage in
Rom.1:7, I Cor.1:3; II Cor.1:2, etc.
1. Mercy: Experienced in salvation also needed in daily strength in believers lives in the face
of hardships and difficulties faced by Christians, in that day-see II Cor. 12:7-10.
2. Peace: We as believers at salvation have peace with God-Rom. 5:1. But for on-going need
of peace, see Phil.4:6,7.
3. Love: Experienced at salvation but also needed on a daily basis. Jn. 3:16; Eph. 1:4c, 5.

II. Crisis of Apostasy v.3&4

Originally Jude was to share with the addressees on “Common salvation". Titus 1:4 but due to the
urgent need and danger they were facing, brought by the clever teachings of the abundance of false
teachers, he had to digress to address the problem. But before he even identifies the nature of the
false teachings, he challenges them to be willing to take a strong stand for the faith which was once
delivered to the saints.'
III. Examples and Warnings from History, 5-7.
a. The sins and Apostasy of the people of Israel v.5
In the wilderness journey, when God had delivered the Israelites from Egypt and sent them on
their way to the 'promised land', the people rebelled many times against God. Some of the
rebellions involved discontent with 'the way' God was leading them and providing for their
needs. Exo. 17; Num 11:1-9. Some of the rebellions was against the authority of God and His
servant, Moses, Numbers 12:(Aaron/Miriam's case); Num.13:14 and 16. Some of those
rebellions was a complete departure from God and their turning aside into the most pagan kind
of idol worship, Exo. 32&33.
 b. Throughout their history, once Israel settled in the 'promised land' they continued to rebel
against God. Not only the people but also their leaders were involved in the rebellions. The
period of Judges: Saul's rebellion in I Samuel 13, 15; Solomon's rebellion in I Kings 11:1-8
etc.
c. The Rebellions of the Angelic Beings, v.6.
Before the creation of the world and all that is in them, some of the angelic beings led by
Lucifer/Satan rebelled against God. This is believed to be taught in passages as Isaiah 14:12-
15 and II Peter 2:4, with Babylon as an example of Isa. 14 of how Satan thought himself to be
more important and sought to exalt himself above God. These angelic beings, after they were
cast out of heaven, began their evil work on earth the first Adam, and have worked through all
the ages. They try to defeat the purposes of God for mankind and to hinder the relationship of
mankind with God. Until the execution of their final judgment and eternal punishment by God,
they will continue to work in the world to enslave humankind in sin and keep them from
coming to God. Satan even sought to tempt the Lord himself-Matt. 4:1-11 and his temptations
are continually facing believers today.
d. The rebellious cities of Sodom and Gomorrah, v.7.
We see Lot who was tempted by the sins of these cities when he parted from Abraham. Though
the New Testament speaks of him as "righteous Lot” and “that righteous man” in 2 Peter 2:7-
9, Lot was still wrong in the steps he took and in his involvement in the life of that wicked city.
This section is to point out that God's judgment always falls on those who are involved in these
false teachings, though such people may feel very secure and arrogant in going ahead with
leading others astray, as though God does not care-see also 2 Peter 2:4-8.
In the case of rebellious angels, God first cast them out of heaven so that they would have no more
relationship with him. He will finally judge them at the final judgment-Rev.20:10-15, when Satan
and his followers, Jude 6b and all of the unsaved of all ages will be judged and cast into hell. In
the case of cities of Sodom and Gomorrah, God punished their wickedness by bringing complete
destruction both upon the entire populations of these cities and also upon the cities themselves by
raining down his punishment from heaven until they were destroyed-Gen.19:24,25.
Jude's emphasis therefore is clear, that God's judgment will also be upon those involved in false
teaching in the churches of that day, and upon all of the entire New Testament Age who teach or
follow false teaching. The teachers and their followers in the CULT GROUPS OF TODAY, for
instance, will be among those whose judgment from God will surely come because of their
departures from the Truth and their devilish and zealous efforts, with complete dedication to their
false teachings and to their task of enlisting others to follow them.

IV. The character and the sins of the Apostates, 8-16.

A. The first section of this passage speaks of the extreme pride and arrogance of the false
teachers as they try to assert their authority even over angelic beings like Balaam, Korah and
other, they are doing this for both material gain and attainment of personal standing of
leadership and power before others. Since attainment of personal standing of leadership and
power before others. Since these evil men are working among the believers in their assemblies,
they are to be recognized for what they are and strongly dealt with by those who follow the
truth. Jude then quotes from Enoch, the “Seventh Generation from Adam", who predicted the
rise of these false teachers and their judgment by God vs. 14, 15. Though we do not know
where he found this teaching in the writing of that day but God in inspiring has directed him
to record such for these believers for their exhortation. Jude closes this section with a final
description of these evil teachers by the manifestation of their evil conduct.
V. Advice for Guarding Believers, 17-23: In 1Timothy 6:20-21 is similar advice by Paul on how
to deal with situations such as these. True believers can spiritually protect themselves and maintain
the approval and blessing of God by right approach lest they fall prey to the teachings of these
false teachers.
a. They are to remember constantly and call to mind the warning given by the apostle in the
earlier days of the church age concerning the danger of the rise of false teachers and their
methods and conduct will identify them. See Rev. 2:14, 15, where the church of Pargamus,
once a sound and a pure church, have permitted false teachers to come in and deceive the
people. Also, in Rev.2:19-24, where the church in Thyatira is commended for the good
things that have characterized that church in the past, but now have tolerated the woman
have characterized that church in the past, but now have tolerated the woman named
Jezebel. In Rev. 3:8-11. The church in Philadelphia is also highly commended for
everything they have always stood for, but now they are being assaulted by followers of
Satan against whom they must stand.
 b. At an earlier time, the churches of Galatia, established by Paul between 45-47 AD, had
easily been led astray by the Judaizers who had come into those churches after Paul had
departed cleverly teaching the Law of Moses and the obligation of the believers in the
churches to follow it. The church at Corinth was not spared either. Established around
51AD by Paul and thoroughly taught in the oracles of God had to be warned about those
who were denying the resurrection of the believers, see 1 Cor. 15:12. In view of the facts,
the true believers and followers of the truth, serving in the latter days of that first century,
are not to take these false teachers for granted but are to be alert and active in taking a stand
for the truth and against those who deny it, Jude 3b. The reader also needs to know that
they are spiritual enough both to follow the truth and defend it 20-23. Four Essential for
Protection Against Evils of the day:
1. Being built up in their most holy faith, involving gaining more and more understanding of
the truth, growing in love and loyalty for truth.
2. They are to constantly be "Praying in the Holy Spirit". This would help them in their
fellowship with the Heavenly father and their total reliance on Him for their lives and in
their daily walk and in their stand for the faith.
3. They are to keep themselves in the LOVE OF GOD. That is, constantly to walk in the love
of God being completely dependent upon it in their walk as they were in their Salvation.
4. They are to wait expectantly with deep desire for eternal life given by the Lord Jesus Christ.
This referring to either in their not fearing death or in their waiting for the coming of the
Lord if truly eternal life is real unto them.
As they follow these instructions for being Built Up in Faith, they are also to encourage and assist
others who might be tempted or who are actually in danger from the false teachers that have come,
see vs 22, 3. In Gal. 6:1, Rom. 15:1, the need of stronger Christians to encourage and help weaker
brethren. Ln the teaching of the Epistle, our love and compassion may keep them from falling into
the errors of those false teachers.
Also, there is the call to take drastic steps to RESCUE others that may already have fallen into the
trap of false teachers and in grave danger of going farther with these evil teachings. He says
“PULLING THEM OUT OF THE FIRE”.
VI. Closing Benediction, vs. 24,25: There are two main purposes of the closing benediction.
1. To assure the reader of the loving concern the writer has for the addressee and the deep
burden and prayer that would correct the problems in which they were involved and go on
victoriously with the Lord. This loving concern was the greater motivation in life in writing
to them.
2. Another important purpose was to exalt the Lord and his place and authority in the
addressees' lives. In vs.24,25, the benediction, is one of exaltation and praise for the person
and character of God.

The Content of the Benediction:

1. The power and ability of God to keep them from falling into errors with which they are
faced, and to enable them to be able to stand before God, blameless, unashamed (see also
1 Cor.3:11-15;9:27) and joyful in him.
a. By the indwelling Holy Spirit of God, we are kept and empowered to overcome evil
teachings and actions and live our lives to the glory of God. (Jn. 14:16-17; Rom.8;
Gal.5:16).
b. We note, however that in Jude, the emphasis is that the help of God is not a substitute
for our own responsibility before God to resist and turn away from Evil teachings and
actions that come before us.
c. The promise of vs. 24 does not contradict this, rather, the emphasis of vs. 24 is upon the
fact that, even when we have assumed full responsibility of our own response to the
teaching and standard God had set before us, we cannot have victory by our own efforts. It
is only through the help of the Holy Spirit that victory can come. (see Romans 7:7-25).
The second part v. 25 exalt the person of God
We note how Israel could so easily turn aside from the Lord in their wilderness experience
no matter how God revealed himself or what he did for them (Exo. 18-34), when Israel was
camped at mount Sinai and the PRESENCE AND GLORY OF GOD was on the mountain
in their view. It was in this setting that they turned their backs on God and made the Golden
calf in Exodus 32. No wonder God wanted to completely destroy the nation and begin again
with Moses. (Exo. 32:9,10)
In the contemporary Christian, even after many years after being saved, many Christians show
little growth in their spiritual lives and their "growth and knowledge" of the Lord (II Pet. 3:18). As
weak and untaught Christians, evidencing little desire to read and study the word of God
themselves, this leaves them open to strange teachings and practices to which they can easily yield
their lives.
Knowing fully well that God nor the truth of God will never change; believers were enjoined to
set apart God's word as the final and only authoritative statement of his truth which should never
be added to or taken away from (Rev. 22:18, 19).
The alternative would be that we would be willing to compromise with those who seek to deny or
change God's truth, in that case:
a. We ourselves may still privately hold fast to God's truth and base our own personal faith
and lives on it. We would say nothing about those who deny or change it, and would refuse
to join in any disciplinary action against them if they are part of the assembly of believers.
b. Such tolerant attitude would even win the friendship and respect of their false teachers for
such 'a tolerant and loving' attitude toward them and their denial of the faith. However, we
would win the disapproval of God and would incur his judgment for our failures to hold
fast to his word, whatever form that judgment might be.