Judas 1
David Guzik · Citado em PreceptAustin
Judas 1:1-13
Guzik applies this truth to our modern society - "Today, our culture encourages us to reject authority and to recognize self as the only real authority in our lives. We can do this with the Bible, by choosing to only believe certain passages. We can do it with our beliefs, by choosing at the “salad bar” of religion. Or we can do it with our lifestyle, by making our own rules and not recognizing the proper authorities God has established. In the darkest days of Israel, society was characterized by a term: every man did what was right in his own eyes. (Jdg 21:25+) Today, this is the pattern of all the world and especially Western civilization." (Jude Commentary) Reject (set aside)(114)(atheteo from áthetos = not placed from a = without + thetós = placed) means to set aside something that is established (like authority). To do away with what has been laid down. In Classic Greek atheteo is used to describe setting aside of a treaty or promise. In short these evil men set aside God's law and Christ's Lordship, so they can be their own law and "lord." Thayer writes that atheteo means "to act toward anything as though it were annulled; hence, to deprive a law of force by opinions or acts opposed to it, to transgress… to thwart the efficacy of anything, nullify, make void, frustrate… to render prudent plans of no effect (1Cor 1:19+)… to reject, refuse, slight (eg, "the grace of God" Gal 2:21+)." Atheteo is used by Jesus addressing the Pharisees and the Scribes who rejected authority declaring "You nicely set aside (reject = atheteo) the commandment of God (the Fifth Commandment - Honor your father and your mother) in order to keep your tradition." (Mark 7:9) Authority ("Lordship")(2963)(kuriotes from kurios = Lord, owner, master) means lordship, ruling power, one who possesses dominion, authority or magistracy. It refers here to supernatural beings that possess dominion and authority and is used to describe angels in Eph 1:21+, Col 1:16+, 2Pe 2:10+. (What is lordship salvation?)
Judas 1:1-13
Guzik - The punishment of hell is forever because a mere man is paying for his own sins, offering an imperfect sacrifice which must be repeated over and over again for eternity. A perfect man can offer a single sacrifice; but an imperfect man must continually offer a sacrifice. Our obligations to God are infinite and can therefore only be satisfied in Jesus, an infinite person DARKNESS (TORREY) Created by God Psalm 104:20 ; Isaiah 45:7 (Application: Let us as believers "never fear either natural or providential darkness, since both are of the Lord's own making" - Spurgeon) Originally covered the earth Genesis 1:2 Caused by the setting of the sun Genesis 15:17 ; John 6:17 Inexplicable nature of Job 38:19,20 Exhibits God's power and greatness Job 38:8,9 DEGREES OF, MENTIONED Thick Deuteronomy 5:22 ; Joel 2:2 EFFECTS OF Keeps us from seeing objects Exodus 10:23 Causes us to go astray John 12:35 ; 1John 2:11 Called the swaddling band of the sea Job 38:9 Cannot hide us from God Psalm 139:11,12 THE WICKED The children of 1Thes 5:5 MIRACULOUS On mount Sinai Exodus 19:16 ; Hebrews 12:18 Over the land of Egypt Exodus 10:21,22 Before the destruction of Jerusalem Matthew 24:29 ILLUSTRATIVE OF Greatness and unsearchableness of God Ex 20:21 ; 2Sa 22:10,12 ; 1Ki 8:12 ; Ps 97:2 Secrecy Isaiah 45:19 ; Matthew 10:27 Ignorance and error Job 37:19 ; Isaiah 60:2 ; John 1:5; 3:19; 12:35; Acts 26:18 A course of sin Proverbs 2:13 ; Ephesians 5:11 Heavy afflictions Job 23:17 ; Psalm 112:4 ; Ecclesiastes 5:17 ; Isaiah 5:30; 8:22; 59:9 The power of Satan Ephesians 6:12 ; Colossians 1:13 The grave 1 Samuel 2:9 ; Job 10:21,22 The punishment of devils and wicked men Matthew 22:13 ; 2Peter 2:4,17; Jude 1:6,13 Casting Off The Works Of Darkness Romans 13:11-12 . The LORD Creating Darkness Isaiah 45:7 . There Being No Darkness In GOD 1John 1:5 . Those That Put Darkness For Light, And Light For Darkness Isaiah 5:20 . Those That Walk In Darkness John 11:9-10, 12:35-36 ; Eph 4:17-18 ; 1Jn 1:5-6; 2:11 . What Came Out Of Darkness Genesis 1:2-3 ; 2Corinthians 4:6 . What Happens In The Night 1Thessalonians 5:7 . What Is As Darkness Proverbs 4:19 . When Your Body Is Full Of Darkness Luke 11:34-35 . Who Is In Darkness Job 24:13-16 ; Proverbs 2:11-15 ; Ecclesiastes 2:14 ; 1 John 2:9-11 . Who Is Not In Darkness 1Thessalonians 5:4-5 .
Judas 1:14-19
Guzik - Grumbling “is to insult the God who gives us all things; it is to forget that whatever befalls us, nothing can separate us from His love, nor deprive us of that most priceless of all treasures, the Lord’s presence in our lives.” (Green) “You know the sort of people alluded to here, nothing ever satisfies them. They are discontented even with the gospel. The bread of heaven must be cut into three pieces, and served on dainty napkins, or else they cannot eat it; and very soon their soul hates even this light bread. There is no way by which a Christian man can serve God so as to please them. They will pick holes in every preacher’s coat; and if the great High Priest himself were here, they would find fault with the color of the stones of his breastplate.” (Spurgeon) (Jude - David Guzik's Commentary) Grumblers (1113) (goggustes from gogguzo = to grumble or murmur; cf goggusmos) is found only here in NT and describes a grumbler, complainer, murmurer. One who makes an audible expression of an unwarranted dissatisfaction. This word group is onomatopoeic and is derived from the sound made when murmuring or muttering in a low and indistinct voice with the idea of complaint. Goggustes is used of the cooing of doves. Goggustes is used in the Septuagint of Pr 26:21 to translate "contentious." Webster's 1828 on murmur. Noun = A low sound continued or continually repeated, as that of a stream running in a stony channel, or that of flame. 1. A complaint half suppressed, or uttered in a low, muttering voice. Verb = To make a low continued noise, like the hum of bees, a stream of water, rolling waves, or like the wind in a forest; as the murmuring surge. 2. To grumble; to complain; to utter complaints in a low, half articulated voice; to utter sullen discontent; with at, before the thing which is the cause of discontent; as, murmur not at sickness; or with at or against, before the active agent which produces the evil. Cross-References on Grumbling - Ex 14:12, Ex 15:24, Ex 16:2,7-9,12, Ex 17:3 Nu 11:1 14:2, 27,29, 36, Nu 16:11,41, Nu 17:5 Dt 1:27, Dt 9:8, 22 Jos 9:18 Ps 59:15, 106:25 Lk 5:30, Lk 15:2, Lk 19:7 Jn 6:41-43,61 1Co 10:10 Php 2:14 Jude1:16. Related Resources Hastings' Dictionary of the NT Murmur, Murmuring Nave Topical Bible Murmuring Torrey Topical Textbook Murmuring Easton's Bible Dictionary Murmuring International Standard Bible Encyclopedia Murmur; Murmurings McClintock and Strong's Bible Encyclopedia Murmuring Murmuring (2) Hiebert - “Murmurers”, a noun used only here in the New Testament, depicts them as individuals dominated by a smoldering discontent which expresses itself, not in loud, outspoken outcries, but in muttered undertones....In 1 Corinthians 10:10 it is used of the low mutterings of resentment on the part of the sullen people of Israel in the wilderness. Jude does not indicate against whom the grumbling of these men is directed, but they obviously expressed their dissatisfaction with anything and everything that was not according to their liking. “Whenever a man gets out of touch with God he is likely to begin complaining about something.” It is an evil prohibited in Php 2:14-note and 1Pe 4:9-note. (Second Peter-Jude: An Expositional Commentary) William
Judas 1:14-19
Guzik - These certain men knew how to use smooth, flattering words to get an advantage over other people. They would say anything - good or bad - to get an advantage. (Jude - David Guzik's Commentary) Flattering (thaumazo = filled with wonder) people (prosopon = the face) (KJV = "having...in admiration") in the Greek is literally “admiring faces,” which is a Hebraistic idiom (translated into Greek) meaning to "admire the face" and so to flatter or praise insincerely. The idea is to show partiality to others in order to glean some benefit from them. See the Septuagint uses of this Hebrew idiom - Lev 19:15 ("you shall not be partial to the poor" [literally in Lxx = "absolutely not receive the face"] "nor defer to the great" [literally "not admire [thaumazo] face [prosopon]"); Job 13:10 ("show partiality"); Isa 9:15 ("honorable man") (cf partiality clearly prohibited in Dt 16:19, James 2:1-9). The idea is showing flattering admiration of individuals whom they seek to impress “for the sake of advantage,” not necessarily financial." (Hiebert) The "curry favor." (Curry = seek to gain favor by flattery or attention) Kistemaker - With their arrogance (Ed: "brag loudly" NLT) they flout (Ed: treat with contemptuous disregard) God's honor and with their flattery they deceive their fellow men." NET Note on flattering people - Enchanting folks (Greek “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive. Cleon Rogers - The expression is used to translate the Hebrew idiom, “to take, or raise, a man’s countenance,” i.e., to do honor or show favor to him. The formula had its origin in the oriental custom of making one to rise from the ground as a token of welcome. This imagery soon disappeared and the expression meant “to show favoritism toward” or “to curry favor w.” (Kelly). (New Linguistic & Exegetical Key to the Greek New Testament) For the sake of gaining an advantage - Amplified = "they claim to admire men’s persons and pay people flattering compliments to gain advantage." ESV = "showing favoritism to gain advantage." NAB = "they fawn over people to gain advantage."
Judas 1:14-19
Guzik - The word of God is always the answer to dangers in or out of the church. The apostles had warned that just these things would happen; and even more so as the day approaches: For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables. (2Timothy 4:3-4-note) Warren
Judas 1:14-19
Guzik - Perhaps Jude had in mind those who mock the idea of Jesus’ return. Or he may mean the kind of men who mock those who don’t go along the same path of destruction they travel on...Those who live according to their own ungodly lusts love to mock those who want to please God. Jude wants Christians to expect this kind of mocking, so they won’t be surprised by it. (Jude - David Guzik's Commentary) Mockers (1703)(empaiktes from empaizo = to play, dance, mock, deride, scoff <> from en = in + paizo = to play as a child) describes those who make fun of another. They scorn and scoff. They "play like children" (Thayer). They treat with contempt and ridicule things of vital importance. The root verb empaizo is used 13 times in the NT (Mt 2:16; 20:19; 27:29, 31, 41; Mk 10:34; 15:20, 31; Lk 14:29; Lk 18:32; Lk 22:63; Lk 23:11, 36) and all refer to the mocking of our Lord Jesus Christ. It is therefore little surprise that if evil men mocked Him at His first coming, they would mock His prophetic promise of His Second Coming (2Pe 3:3Jn 14:3). These individuals "trifle" with the things of God dealing with them as if they are of no temporal or eternal import. They show their contempt for Christ's return by ridiculing and deriding that certainty, their derision motivated by their insolence, disrespect, incredulity and desire to justify their ungodly behavior. If you are not looking for Him, you will hardly be motivated to be living for Him! Jude points out that nothing that has been observed about the false teachers should have taken the believers by surprise. The apostles had given warning (Jude 1:17) that in the end times evil deceivers would come among them. The description of the heretics as mockers indicates that one of their main tactics to gain credibility was to tear down godly leaders.
Judas 1:14-19
Guzik - Sensual in this context has nothing to do with sexual attractiveness. It describes the person who lives only by and for what they can get through their physical senses, and they live this way selfishly. Their motto is, “If it feels good, do it” or, “How can it be wrong if it feels so right?” Who cause divisions: These certain men had an instinct to separate themselves and make divisions. “The word, found only once in the Bible, denotes those superior people who keep themselves to themselves - Christian Pharisees (Ed: Pharisee - Greek pharisaios = signifying to separate, owing to a different manner of life from that of the general public.).” (Green) (Jude - David Guzik's Commentary) Worldly minded (KJV = Sensual) (5591)(psuchikos from psuche = soul) is literally "soulish" and pertains to the natural man versus the spiritual nature of man. Psuchikos means soulish, with affinity to natural sinful propensities, the person in whom the sarx, the flesh, is more the ruling principle even as psuchikós and psuche is for the animalistic instincts. Psuche is the nonphysical element which makes one alive, conscious of the environment, and is to be distinguished from pneuma or spirit, which is a distinctive of man as the element of communication with God. Friberg summary of psuchikos = of life in the natural world and what pertains to it; (1) as governed by sensual appetites and lived apart from the Spirit of God natural, unspiritual, worldly (1Cor 2.14; Jude 1:19); (2) as being a characteristic of the earthly body physical, natural (1Cor 15.44); neuter as a substantive - what is physical (1Cor 15.46). Jude calls the teachers of error worldly (lit. ‘psychic’) people, who do not have the Spirit. Vine commenting on psuchikos - In 1Cor 2:14+, psuchikos, natural, belonging to the soul (psuche), the lower part of the immaterial in man, describes the man as "in Adam" and what pertains to him. So also in 1Cor 15:44+ (2x), 1Cor 15:46. In James 3:15, psuchikos is rendered "sensual" (natural), referring to a wisdom springing from the sensual desires and affections (as in Jude 1:19). Such a man rejects the things of the Spirit as being unintelligible (1Cor 2:14+) or even distasteful. The motives which actuate the natural man rise no higher than the level of merely human needs and desires. In 1Cor 15:44+ natural (psuchikos) might be translated "soul governed." The natural body is subject to the laws and conditions of the soul; it is an organism by which, through the soul, the self is expressed and developed and enters into relation with others. (Adapted from Collected Writings). Cleon Rogers on Psuchikos = soulish, pertaining to the soul or life, pertaining to behavior which is typical of human nature, in contrast with that which is under the control of God’s Spirit (1Cor 2:14+). It describes the natural man who does not possess the Holy Spirit. It pertains to the natural life of men and animals alike; unspiritual (James 3:15) In Jude 1:19 psuchikos means worldly-minded. The word implies that these men follow their natural lusts and appetites without restraint or control. (New Linguistic & Exegetical Key to the Greek New Testament) BDAG says psuchikos pertains "to the life of the natural world and whatever belongs to it, in contrast to the realm of experience whose central characteristic is pneuma, natural, unspiritual, worldly....an unspiritual person, one who merely functions bodily, without being touched by the Spirit of God (1Cor 2:14+). A physical body (1Cor 15:44+). The wisdom that does not come from above is unspiritual (James 3:15). The physical in contrast to the spiritual (pneumatikos) (1Cor 15:46) Hiebert - “Sensual” (psuchikoi), more literally, “soulish,” that which pertains to the “soul,” depicts them as men who are governed only by their “soul,” the self-conscious life which animates their bodies. In Biblical usage this adjective relates to “the life of the natural world and whatever belongs to it, in contrast to the supernatural world.” The term does not refer to the gross lusts of the flesh but rather relates to the powers and endowments of unregenerated human nature, man as he is in Adam....In terms of the threefold division of man’s being in 1 Thessalonians 5:23, “spirit and soul and body,” this adjective characterizes that part of man’s nonmaterial being which he has in common with the animal world, human life in its earthly relations. Jude’s expression stamps these men as being governed by their natural powers and impulses rather than by their “spirit,” which is the recipient of the Holy Spirit uniting man to God. (Second Peter-Jude: An Expositional Commentary) Barclay (commenting on 1Cor 2:14+) - Even then it is not every man who can understand these things. Paul speaks about interpreting spiritual things to spiritual people. He distinguishes two kinds of men. (a) There are those who are pneumatikos. Pneuma is the word for Spirit; and the man who is pneumatikos is the man who is sensitive to the Spirit and whose life is guided by the Spirit. (b) There is the man who is psuchikos. Psuche in Greek is often translated soul; but that is not its real meaning. It is the principle of physical life. Everything which is alive has psuche; a dog, a cat, any animal has psuche, but it has not got pneuma. Psuche is that physical life which a man shares with every living thing; but pneuma is that which makes a man different from the rest of creation and kin to God. So in 1Cor 2:14+ Paul speaks of the man who is psuchikos. He is the man who lives as if there was nothing beyond physical life and there were no needs other than material needs, whose values are all physical and material. A man like that cannot understand spiritual things. (His interests and aims do not go beyond physical life). A man who thinks that nothing is more important than the satisfaction of the sex urge cannot understand the meaning of chastity; a man who ranks the amassing of material things as the supreme end of life cannot understand generosity; and a man who has never a thought beyond this world cannot understand the things of God. To him they look mere foolishness. No man need be like this; but if he stifles "the immortal longings" that are in his soul he may make himself like this so that the Spirit of God will speak and he will not hear. It is easy to become so involved in the world that there exists nothing beyond it. We must pray to have the mind of Christ, for only when he dwells within us are we safe from the encroaching invasion of the demands of material things. (1 Corinthians - William Barclay's Daily Study Bible) (Bolding added) Distinguish the following Greek words from psuchikos... pneumatikos = renovated nature; phusikos = "physical," instinctive, bestial nature Distinguish two types of bodies as described in 1Co 15:44+ psuchikón = body governed by the soulish, natural, fallen instincts pneumatikón = spiritual, governed by divine quality in man, the spirit. A sensual person is governed by sensual appetites and is living apart from the Spirit of God. Sensual is he opposite of spiritual. These men to which Jude refers think and act not like spiritual men but like natural men (See Vincent's note on psuches - soul) Psuchikos - 6x in 5v - NAS Usage: natural(5), worldly-minded(1). In OT, only in 4Macc 1:32. 1 Corinthians 2:14+ But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 1 Corinthians 15:44+ it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 1 Corinthians 15:46 However, the spiritual is not first, but the natural; then the spiritual. James 3:15+ This wisdom is not that which comes down from above, but is earthly, natural, demonic. Hiebert - Psuchikos here refers to "used of the worldly wisdom that springs from the mental and emotional impulses of fallen humanity and is marked by its depravity. Jude 1:19 These are the ones who cause divisions, worldly-minded, devoid of the Spirit. Comment: Here psuchikos implies that these men follow their natural lusts and appetites without restraint or control. NET Note adds on psuchikos as used here - Or "natural," that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1Cor 2:14+ as a description of nonbelievers). Salmond - The Spirit of God was not in the lives or the thoughts of these men, and hence they were creators of division, and sensual. Their pretension was that they were the eminently spiritual. But in refusing the Divine Spirit they had sunk to the level of an animal life, immoral in itself, and productive of confusion to the Church. (Jude - The Pulpit Commentary) Matthew
Judas 1:14-19
Guzik has a piercing, painful comment to the modern church regarding "devoid of the Spirit" - This same description could be written over many churches, or church projects, or evangelism campaigns, or home groups, or even individual Christian lives. The church and the world truly need genuinely spiritual men and women today. (Jude- David Guzik's Commentary) Trapp on devoid of the Spirit - Unless it be the spirit of delusion!
Judas 1:14-19
Guzik - Many people take the judgment of God lightly. But the most important question in the world is “Will God judge me? Am I accountable to Him?” If we are truly accountable to God, they we are fools if we do not prepare to face that judgment. Think of someone arrested for a crime, with a date to appear in court - but made absolutely no preparation for their appearance before the judge. That person would be a fool. We shouldn’t be so foolish, and instead take advantage of our court-appointed advocate - Jesus Christ (1John 2:1). (Jude - Guzik's Commentary on the Bible) What Means Most to Us? - How influential is music on the young people in our society? They buy millions of recordings annually. And screaming fans jam-pack concerts by well-known artists. So, whether we like it or not, rock, rap, and heavy metal are making a significant impact on today’s culture. Neil Gallagher, leader of the group Oasis, made the claim, “We’re more popular than Jesus Christ now.” He added, “Some of the pop stars I like are more important to me than God.” Such an opinion reveals an appalling shallowness of his understanding of the One who made him and will one day judge him. The New Testament letter of Jude says that Jesus will return one day “to execute judgment on all, to convict all who are ungodly among them . . . of all the harsh things which ungodly sinners have spoken against Him” (Jude 1:15). The arrogance of those, O Lord, Who do not honor You! Yet do we always put You first In all we say and do? —Sper What we do with Christ now determines what He will do with us later. Jude 1:16 These are grumblers, finding fault, following after their own lusts; they speak arrogantly, flattering people for the sake of gaining an advantage: Zeoutoi eisin (3PPAI) goggustai mempsimoiroi kata tas epithumias heauton poreuomenoi (PMPMPN) kai to stoma auton lalei (3SPAI) huperogka thaumazontes (PAPMPN) prosopa opheleias charin murmurers = Nu 14:36; 16:11; Dt 1:27; Ps 106:25; Isa 29:24; Lk 5:30; 15:2; 19:7; Jn 6:41,61; 1Co 10:10; Php 2:14 walking = Jude 1:18; Gal 5:16,24; 1Th 4:5; 2Ti 4:3; Jas 1:14,15; 1Pe 1:14; 2:11; 1Pe 4:2; 2Pe 2:10; 3:3 their mouth = Jude 1:15; Job 17:4,5; Ps 17:10; 73:9, 10, 11; 2Pe 2:18 having = Lev 19:15; Job 32:21; 34:19; Ps 15:4; Pr 28:21; 1Ti 6:5; Jas 2:1-9; 2Pe 2:1, 2, 3 Click for over 60 versions of this verse. Amplified - These are inveterate murmurers (grumblers) who complain [of their lot in life], going after their own desires [controlled by their passions]; their talk is boastful and arrogant, [and they claim to] admire men’s persons and pay people flattering compliments to gain advantage.
Judas 1:22
Guzik - Using wisdom we approach different people in different manners. By being sensitive to the Holy Spirit, we can know when we should comfort, and when we should rebuke. Christians should not abandon a friend flirting with false teaching. They should help him through it in love. ii. The means we continue to love them. No matter how bad a person is, or how misleading and terrible their doctrine, we are not allowed to hate them - or to be unconcerned for their salvation. Compassion often means watching over someone, helping them with accountability. "Meantime watch over others as well as yourselves; and give them such help as their various needs require." (Wesley) () Some who are doubting - Jude used the same verb diakrino earlier in Jude 1:9-note to describe when "Michael the archangel...disputed with the devil" over Moses' body (cp similar sense of diakrino in Acts 11:2). Henry Alford and Lenski support that meaning in the present passage as do some of the translations. If this is the intended meaning diakrino would describe some who had been influenced by the apostate's and who now raised questions about the divergent views ("contending with you"). The sense of the verb diakrino which is favored by most modern translations (NAS, ESV, NIV, et al) is that this first group were individuals who were doubting rather than disputing. The idea is that their faith was wavering because of the proclamation of lies by the apostates, lies which contradicted the truth they had previously heard (cf "the faith" Jude 1:3-note and Jude 1:17 where they were commanded to remember the teaching of the true apostles.). The following verses all use diakrino in the sense of doubting and all allude to weakness in faith. Mt. 21:21 And Jesus answered and said to them, “Truly I say to you, if you have faith, and do not doubt, you shall not only do what was done to the fig tree, but even if you say to this mountain, ‘Be taken up and cast into the sea,’ it shall happen. Comment: Jesus says doubting is the antithesis of having faith Mark 11:23 “Truly I say to you, whoever says to this mountain, ‘Be taken up and cast into the sea,’ and does not doubt in his heart, but believes that what he says is going to happen, it shall be [granted] him. Ro 4:20-note ;yet, with respect to the promise of God, he did not waver in unbelief, but grew strong in faith, giving glory to God, Ro 14:23-note But he who doubts is condemned if he eats, because [his eating is] not from faith; and whatever is not from faith is sin. Jas 1:6-note But let him ask in faith without any doubting, for the one who doubts is like the surf of the sea driven and tossed by the wind. Hiebert - This meaning (he favors the sense is that they were doubting) depicts these individuals not as openly antagonistic but as beset with inner doubts and questions which must be compassionately dealt with. (Second Peter and Jude An Expositional Commentary) Plummer - They are "earnest doubters, who are unable to make up their minds for or against the truth." (Jude - Expositor's Bible Commentary)