Part II<\/p>\n\n\n\n
The Book of James<\/p>\n\n\n\n
ONE<\/p>\n\n\n\n
Introduction\u20141:1<\/p>\n\n\n\n
James, a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.<\/code><\/pre>\n\n\n\nThe second of the five Messianic Jewish epistles is James. Like Hebrews, this book addresses the first major issue: that of persecution. As in Hebrews, it targets a Jewish believing audience; but unlike Hebrews, these recipients reside elsewhere. James was written by a Jewish believer in the Land to Jewish believers in the Dispersion. Hebrews was written by a Jewish believer in the Dispersion to Jewish believers in the Land
\nThe author\u2019s Jewish background and Messianic theology woven within the Epistle are well recognized among the commentary writers. Moo, for example, writes:<\/p>\n\n\n\n
The Jewish atmosphere of the book is very marked: Old Testament and Jewish teachings are frequently alluded to; the style reflects in places both the \u201cproverbial\u201d nature of Jewish wisdom traditions and the denunciatory preaching of the prophets; the meeting-place of the church is called a synagogue (2:2); and a central Jewish tenet, the oneness of God, is specifically mentioned (2:19). On the other hand, the epistle shows little evidence of a developed or self-consciously Christian theology. All this suggest an author who was writing at an early date, in a Jewish context, and who sought to maintain good relationships with Judaism. The way in which the teachings of Jesus thoroughly permeates the letter, without being directly cited, would also be entirely natural for someone with James\u2019 background. And, finally, James\u2019 position as the leader of the \u201cmother\u201d church of Jewish Christians in Jerusalem would eminently qualify him to address an authoritative admonition to \u201cthe twelve tribes in the Dispersion\u201d.\nFrom the content of the letter itself we are able to learn something about the people to whom it was written. First, it is almost certain that the readers were Jews. The letter is thoroughly imbued with the spirit and imagery of the Old Testament and Judaism\u2014so thoroughly that it must reflect the readers\u2019 background as well as the author\u2019s. For instance, James\u2019s use of the feminine \u2018adulteresses\u2019 (moichalides) in 4:4 would make no sense to anyone who was not well acquainted with the Old Testament tradition likening the Lord\u2019s covenant with his people to a marriage relationship. Similarly, the simple and unexplained way in which James refers to the \u201claw\u201d presumes that his readers are familiar with this law and have no questions about its relevance to them. Also indicative of a Jewish audience is the use of the monotheistic confession to summarize \u201cdoctrine\u201d (2:19) and the use of the word \u201csynagogue\u201d in 2:2. The implied Jewish audience of the letter is in keeping with the New Testament and early Christian portrayal of James as one who ministered among \u201cthe circumcised\u201d (Gal. 2:9).<\/code><\/pre>\n\n\n\nJohn MacArthur adds further dimensions:<\/p>\n\n\n\n
The epistle\u2019s distinctively Jewish character is in keeping with the picture of James given in Acts 15 and 21. The book of James contains four direct quotes of the Old Testament and more than forty Old Testament allusions. In addition, James expresses himself in distinctly Old Testament terms, beginning in the first verse with the reference to the \u201ctwelve tribes who are dispersed abroad.\u201d James describes the gospel as the \u201claw of liberty\u201d (2:12). He describes his readers\u2019 meeting place using the Greek word transliterated \u201csynagogue\u201d (2:2). In 4:4 he uses the common Old Testament figure of adultery to describe spiritual defection. Contemporary Jewish abuses regarding oath taking are condemned in 5:12. The prominent Old Testament figure Elijah appears as an example of the power of righteous prayer (5:17\u201318). Such important Old Testament names as Abraham (2:21), Rahab (2:25), and Job (5:11) also appear in the epistle. James is also the only New Testament writer to employ the distinctly Old Testament title for God, \u201cLord of Sabaoth [Host].\u201d (Paul refers to that title only in a quotation from Isaiah in Romans 9:29.)<\/code><\/pre>\n\n\n\nA. The Author<\/p>\n\n\n\n
The author\u2019s name appears as James in English Bibles; however, that is only the anglicized form. His real name in the Greek text is Jacob\u2014the same as the Jacob of Genesis. How did Jacob\u2019s name develop into \u201cJames\u201d? The transition proceeded as follows: In Hebrew, Jacob is Yaakov. Since the New Testament was written in Greek, and Greek does not have a \u201cY\u201d sound, the Hebrew \u201cY\u201d changed to a Greek \u201cI\u201d sound. Thus, in Greek, his name is Iakobos (In the same way Yeshua, the Hebrew for \u201cJesus,\u201d became Ieisous in Greek.) However, the English form did not emerge directly from Greek, but via Latin. When his name was translated to Latin, initially, it was similar to the Greek, Iakobus. But as Latin evolved, Iakobus of Latin became another Latin form, Jacobus. As the Latin language progressed, the \u201cB\u201d changed to an \u201cM,\u201d and his name was Jacomus. Finally, the Latin Jacomus became the English James.
\nJacob\/James was a popular Jewish name; more than one person in the New Testament had this name, including two of the Twelve Apostles. The Jacob\/James who wrote this book was the half-brother of Jesus, sharing the same mother but not the same father. Joseph was the biological father of Jacob\/James while Joseph was merely the step-father or the foster-father of Jesus. This half-brother is mentioned as the half-brother of Jesus in Matthew 13:55, Mark 6:3, and Galatians 1:19. During the entire life and ministry of Jesus, Jacob\/James was an unbeliever as were the other half-brothers of Jesus (Jn. 7:2\u20135). He became a believer as a result of the resurrection. While the post-resurrected Jesus did appear to Jacob\/James, that appearance is not recorded in any of the four gospels; however, it is mentioned by Paul in 1 Corinthians 15:7. That experience led to his salvation; therefore, Jacob\/James became a witness of the resurrection. Because he did see the resurrected Messiah, he became an apostle of the second category.
\nThere were two categories of Apostles. The first category was the closed apostolic group of twelve. To qualify, one must have been with Jesus from the time of His baptism by John until His Ascension (Acts 1:21\u201322). Very few qualified, and in Acts 1, when the Apostles wished to find a replacement for Judas, only two men (Barsabbas\/Justus and Matthias) had those prerequisites. There was a second category of Apostleship. The only prerequisite for this category required witnessing the resurrected Messiah (1 Cor. 9:1) without having accompanied Jesus since His baptism by John. Paul and Barnabas met this qualification to become Apostles, and so did Jacob\/James. He is recognized as an Apostle in Galatians 1:19. Later, he also became the first pastor of the Church of Jerusalem (Acts 15:13\u201321; Acts 21:17\u201326).
\nJacob\/James\u2019 prominence becomes evident through various passages. For example, in Acts 12:17, Peter was miraculously released from prison. Afterwards, Peter instructed the prayer group in Mark\u2019s home to \u201ctell James\u201d because Jacob\/James was the head of the Church of Jerusalem. It was necessary for Jacob\/James to know of Peter\u2019s release. Then in Acts 15:13\u201321, Jacob\/James issued the verdict of the Jerusalem Council concerning the Gentiles\u2019 place in the Faith. Later in the same chapter, Acts 15:22\u201329, he issued the Proclamation of Gentile Christianity, spelling out their appropriate freedoms, while asking for restraint from certain practices. Still later, in Acts 21:17\u201326, when Paul visited Jerusalem for the last time before his own arrest, he first reported to Jacob\/James. Jacob\/James holds another place of prominence in Galatians 2:12; here his name was used by Judaizers in Antioch, who instructed Jewish believers not to eat with uncircumcised Gentile believers. While this was not Jacob\/James\u2019 position, the Judaizers used his name to intimidate these Jewish believers.
\nAccording to 1 Corinthians 9:5, Jacob\/James was married.
\nThe Book of Acts does not record Jacob\/James\u2019 death, but other ancient sources do. One source was Josephus, the first century Jewish historian. Josephus recorded Jacob\/James\u2019 time of death between the reigns of two Roman procurators in Judah. In the year A.D. 61, Festus, the \u201cFestus\u201d in the Book of Acts, died in office. A few months later in A.D. 62, a new procurator, Albinus, was dispatched. Because he did not arrive until A.D. 62, a number of months transpired between the death of one procurator and the arrival of another. The High Priest at that time was Ananus; the son of Annas; the same Annas found in the gospels; the same Annas involved in the trial of Jesus. The son of Annas accused Jacob\/James of violating the Law and ordered him stoned. At this point, Josephus recorded the stoning of Jacob\/James and then inserted an interesting comment. Josephus assigned the death of Jacob\/James as one reason why God allowed the destruction of Jerusalem and the Temple. It is amazing that Josephus would make this connection because he classified himself not as a believer but as a Pharisee. However, Jacob\/James\u2019 piety was well-known, and Josephus felt that this wrongful death of Jacob\/James was one of several reasons why Jerusalem was destroyed.
\nTwo other sources, Heggisippus and Eusebius, add more detail concerning Jacob\/James\u2019 death. They noted that in Jerusalem, he was known even among the unbelieving Jews as Jacob\/James the Just. Furthermore, at the time of Jacob\/James\u2019 arrest, Ananus presented an option: if he would stand on the walls of Jerusalem and publicly renounce his faith in Jesus, he would not be stoned to death. Jacob\/James agreed. He was then brought to the top of the wall of Jerusalem. When the Jewish masses gathered, Jacob\/James proceeded to preach the gospel. Ananus became angry and pushed him off the wall. The half-brother of and believer in the Messiah was stoned to death by those below the wall.
\nAs already noted, Jacob\/James\u2019 piety was very well known. Because he spent a lot of time praying on his knees, he was often referred to as \u201cCamel-Knees.\u201d A camel raises itself first on its knees before getting up and gets down first on its knees before lying down So, the knees of the camel become broad, bulky, and bulgy. The tradition is that Jacob\/James spent so much time on his knees, their shape took on that of a camel\u2019s knees. Heggisippus wrote:<\/p>\n\n\n\n
He drank neither wine nor fermented liquors, and abstained from animal food. A razor never came upon his head, he never anointed with oil, and never used a [public] bath \u2026 He was in the habit of entering the temple alone, and was often found upon his bended knees, and interceding for the forgiveness of the people: so that his knees became as hard as camel\u2019s, in consequence of his habitual supplication and kneeling before God.<\/code><\/pre>\n\n\n\nMoo gives a concise summary of what can be known about James outside the Scriptures:<\/p>\n\n\n\n
This James became a popular and respected figure in the early church, especially among Jewish Christians. He was venerated as the first \u2018bishop\u2019 of Jerusalem and was given the title \u2018the righteous\u2019 or \u2018the just\u2019 because of his faithfulness to the law and constancy in prayer. Much of our information about James comes from Heggisippus\u2019 account of James\u2019 death as recorded by Eusebius. He tells us that James was stoned by the scribes and Pharisees for refusing to renounce his commitment to Jesus. This account of James\u2019 death is independently confirmed by Josephus (Ant. xx.9.1), who also enables us to date it in A.D. 62. However, much of the rest of Heggisippus\u2019 account, which portrays James as a zealot for the law, is legendary. It may be that Heggisippus derived his information from a strict sect of Jewish Christians, called Ebionites, who regarded Paul with considerable disfavour and extolled James as the true heir to Jesus\u2019 teaching. Therefore, while all our sources agree that James was a pious, devoted Jewish Christian, anxious to maintain good relationships with Judaism, the picture of a legalistic, anti-Paul James must be rejected as a tendentious caricature.<\/code><\/pre>\n\n\n\nJacob\/James refers to himself as a twofold servant. This is a title of humility. Although he is the half-brother of Jesus, he chooses to emphasize his spiritual rather than his physical relationship. The Greek word for \u201cservant\u201d here is doulos, which in Greek literature had a very negative connotation. However, Jacob\/James was not thinking in terms of the Greek concept, but in terms of the Old Testament concept, which was far more honorable. For example, in the Septuagint, this very word is used of Moses and other messengers of God, like the Prophets, who exercise spiritual authority. He is using the term in the sense of the Jewish usage that gave him spiritual authority as a messenger of God. The word also has the concept of bond-slave. The bond-slave in the Mosaic Law was a slave who became a permanent slave on a voluntary basis, not because he had to become one. James was a bond-servant of two masters. First, of God, meaning the Father, and second, of the Lord Jesus Christ, meaning God the Son. This is the full name of the Son. Lord emphasizes His deity, focusing on His Person. Jesus emphasizes His human name, meaning \u201csalvation,\u201d focusing on His work. Christ is the Greek equivalent to Messiah, the Anointed One, emphasizing this One to be the fulfillment of all the messianic promises and focusing on His office. His name appears again only one other time in this epistle (2:1).<\/p>\n\n\n\n
B. The Recipients<\/p>\n\n\n\n
He states he is writing to the twelve tribes which are of the Dispersion. The term Dispersion, which in the Greek text is found with the definite article, was a technical Jewish term then, as it is to this day, referring to Jews living outside the Land. Therefore, he is writing to Jews living outside the Land, not to Jews in general. The technical term, Dispersion, is found only two other times in the New Testament: John 7:35 and 1 Peter 1:1. As the head of the Church of Jerusalem, as the servant of both the Father and the Son, Jacob\/James is exercising his headship and authority over Jewish believers outside the Land. Furthermore, these Jewish believers came from all Twelve Tribes of Israel, which shows they all knew their tribal identity. This is one of many indications that the concept of ten \u201clost\u201d tribes is a myth. The epistle, then, was written to Jewish believers, which included members of all Twelve Tribes outside the land. They were of the Dispersion. This may refer to the general dispersion or it might refer specifically to the dispersion of Jewish believers resulting from the stoning of Stephen (Acts 8:1, 4; 11:19\u201320). Either way, these believers constituted the Israel of God.<\/p>\n\n\n\n
C. The Salutation<\/p>\n\n\n\n
The salutation consists of one word: Greeting. The root of this word means \u201cto rejoice\u201d or \u201cto be glad.\u201d While it is in the Greek infinitive, it has an imperative force: be rejoicing, be glad. No one else in the New Testament, when writing an epistle, used that salutation. However, it was a very common word used in Greek secular literature and in the literature of Greek-speaking Jews. Thus, Jacob\/James is very Jewish in his usage of Greeting.
\nA form of this word is found only one other time in the entire New Testament, in Acts 15:23\u201329, which contains the proclamation written by Jacob\/James. Thus, both times, it is used by Jacob\/James. Paul later coined the longer salutation, \u201cGrace to you and peace from God the Father, and the Lord Jesus Christ\u201d (2 Thes. 1:2). Jacob\/James is writing with a more traditional, Jewish style.<\/p>\n\n\n\n
D. Date<\/p>\n\n\n\n
James must have been written before A.D. 62, the year Jacob\/James was martyred. There is strong indication it was even written prior to the Jerusalem Council of Acts 15. This book does not contain some of the more detailed and developed doctrines of the New Testament found in Paul\u2019s epistles, or even in Peter\u2019s epistles. Thus, most believe it was written somewhere between A.D. 45 and 50. If that is the case, James was the first New Testament book to be penned. Hodges, while agreeing this was the first New Testament book written, observes the Jewishness of the epistle and argues for an even earlier date as early as A.D. 34\u201335:<\/p>\n\n\n\n
James designates his intended audience as the twelve tribes (1:1). The phrase seems naturally to identify the recipients as Jewish. The tone and contents of the epistle agree with this. One recent writer observes that \u201cthe Jewishness of James is so pervasive that it has been used to support the position that James, the Lord\u2019s brother, wrote the epistle\u201d (Songer, RevExp. 361).\u2026 Nevertheless, James makes no reference to the Gentiles, nor does he show any awareness of the kind of evangelism typical of the Pauline mission. This suggests the possibility that James was written at a date prior to the Gentile outreach recorded in Acts.\nIf the traditional date of James\u2019 death (A.D. 62) is correct, the epistle cannot have been written later than that. Instead, the absence of any concern with the issues raised by the conversion of Gentiles, suggests the possibility that the letter might be dated as early as the middle or late 30s \u2026 The conversion of Saul of Tarsus (Paul) could have taken place in A.D. 34, leaving about a year, or a little more, for the events of Acts 1\u20139. In that case James could plausibly be dated as early as A.D. 34 \u2026 We may add that nothing in the epistle goes beyond Acts 1\u20139.\nIf James is regarded as quite early, before the spread of the Gospel to the Gentile world, we can understand the phrase the twelve tribes which are scattered abroad accordingly. The words scattered abroad translate the Greek words en te diaspora (\u201cin the dispersion\u201d) \u2026 Observe, however, that the scattering of the Jewish Christians (at the first persecution, Acts 8:1) did produce a kind of Christian diaspora (dispersion). From their unified, communal situation in Jerusalem (cf. Acts 4:32\u201335), the early Christians were \u201cdispersed\u201d throughout Judea and Samaria. In fact, in Acts 8:1, the English words they were \u2026 scattered translate diesparesan, which is from the same Greek root as diaspora. If James was written to this dispersed audience not long after they had undergone this very troubling experience, the writer\u2019s pastoral stress on the spiritual value of our trials is highly appropriate.\nIt is possible that the letter was written even prior to the evangelization of Samaria. But since the Samaritans had a racial relationship to the Jews, the early Christians could have viewed the Samaritan converts as returning to the spiritual community of the twelve tribes who constituted the true Israel of that day (cf. Rom. 2:28\u201329). A close study of the early chapters of Acts shows that the Christians did not yet regard the Church as an entity distinct from Israel in purpose and character. That enlightenment was to come later through Paul and through the other holy apostles and prophets of the early Church (Eph. 3:5) \u2026 In conclusion, therefore, we suggest that the Epistle of James was a pastoral letter written to the dispersed Jewish believers of Palestine, probably at a time before Paul\u2019s initial mission to the Gentile world, i.e., to Arabia (Gal. 1:17). This would suggest a date closely approximating A.D. 34 or 35. On this view, James is by far the earliest NT document that we possess. (Galatians, the next book written, can be dated about A.D. 49.)<\/code><\/pre>\n\n\n\nE. Purpose<\/p>\n\n\n\n
The main purpose of this book is to strengthen the faith of Jewish believers in the face of persecution. Jewish believers were being persecuted by the wealthy Jewish class who were guilty of defrauding and oppressing them. While that is its primary purpose, it has a secondary purpose. It is also written with a sense of urgency; a sense of coming judgment; warning of a judgment very soon to come. It is the same judgment, the A.D. 70 judgment, also addressed in the letter to the Hebrews.
\nAs Jacob\/James is writing his letter, his primary concern is seen in 1:22: doers of the word, not hearers only; how to be \u201cdoing\u201d the Word, not merely \u201chearing\u201d it. The focus of Jacob\/James is not creed, but conduct; not belief, but behavior; not doctrine, but deed. His primary concern is practical living.<\/p>\n\n\n\n
F. The Sermon on the Mount<\/p>\n\n\n\n
There are a number of similarities between what Jacob\/James writes and what Jesus said at the Sermon on the Mount. There are at least eleven such similarities:<\/p>\n\n\n\n
James 1:2
\nMatthew 5:10\u201312
\nJames 1:4
\nMatthew 5:48
\nJames 1:5
\nMatthew 7:7
\nJames 1:22
\nMatthew 7:24, 26
\nJames 2:14
\nMatthew 7:21\u201323
\nJames 3:12
\nMatthew 7:16\u201320
\nJames 3:17\u201318
\nMatthew 5:9
\nJames 4:4
\nMatthew 6:24
\nJames 4:11\u201312
\nMatthew 7:1
\nJames 5:10
\nMatthew 5:12
\nJames 5:12
\nMatthew 5:34\u201337<\/p>\n\n\n\n
While not as clear, other possible similarities to the Sermon on the Mount include:<\/p>\n\n\n\n
James 1:9
\nMatthew 5:3
\nJames 1:12
\nMatthew 7:14
\nJames 1:20
\nMatthew 5:22
\nJames 2:5
\nMatthew 5:3; 6:14\u201315
\nJames 3:6
\nMatthew 5:22
\nJames 4:10
\nMatthew 5:3\u20135
\nJames 5:2\u20133
\nMatthew 6:19\u201320
\nJames 5:11
\nMatthew 5:10<\/p>\n\n\n\n
G. The Key Division Term<\/p>\n\n\n\n
The key division term Jacob\/James uses is the word brethren. Eight times he will use my brethren: 1:2, 19; 2:1, 14; 3:1, 10; 5:12, 19. Three more times he will use my beloved brethren: 1:16, 19; 2:5.<\/p>\n\n\n\n
H. The Characteristics of the Book<\/p>\n\n\n\n
This book has five characteristics. First, it is considered to be the oldest book in the New Testament. For that reason, perhaps, it does not have a well developed New Testament theology, as do the writings of Paul. Second, it mainly emphasizes practical theology; how to live on a day-by-day basis. Third, it tends to be the most authoritative book in the New Testament. While it has only 108 verses, it contains 54 imperatives. Fourth, except for a reference to Jesus as the Lord of Glory (2:1), it contains no further development of Christology (the person and the work of Jesus). Fifth, this book reveals the nature of the Messianic Jewish Movement in the early stages of the Book of Acts before the revelations God gave to Paul.<\/p>\n\n\n\n
I. Theme<\/p>\n\n\n\n
The theme is found in 1:3: the proving of your faith. Faith is something that God will test. As Jacob\/James develops the theme, he will point out six basic tests in the proving of your faith. First, faith will be tested by its response to the Word of God (1:19\u201327). Second, faith will be tested by how it responds to social distinctions (2:1\u201313). Third, faith will be tested by its production of works (2:14\u201326). Fourth, faith will be tested by developing self-control (3:1\u201318). Fifth, faith will be tested by its reaction to the world and worldliness (4:1\u20135:12). Sixth, faith will be tested by how it resorts to prayer in all circumstances (5:13\u201318). He will then close the book in 5:19\u201320 with an appeal to help restore those who have failed one or more of these tests.<\/p>\n\n\n\n
TWO<\/p>\n\n\n\n
The Endurance of Faith\u20141:2\u201318<\/p>\n\n\n\n
The Greek word peirasmos has two definitions: outward trials and inward temptations. In this section, Jacob\/James will use this word in both senses: First, in the sense of outward trials; and second, in the sense of inward temptations.<\/p>\n\n\n\n
A. Outward Trials\u20141:2\u201312<\/p>\n\n\n\n
This section uses peirasmos in a positive sense. Outward trials are used by God to demonstrate or to test the strength of faith and the quality of faith.<\/p>\n\n\n\n
- Trials and Patience\u20141:2\u20134\n2 Count it all joy, my brethren, when ye fall into manifold temptations; 3 Knowing that the proving of your faith works patience. 4 And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing.<\/li><\/ol>\n\n\n\n
Jacob\/James begins with the relationship of trials and patience. Joy is developed first; later in verses 3\u20134, he amplifies the patience aspect. In verse 2, a principle is stated: Count it all joy when you fall into outward trials. The Greek for all joy means \u201csupreme joy;\u201d \u201cfull joy;\u201d \u201cpure joy;\u201d \u201cmuch joy;\u201d \u201cjoy to the highest.\u201d In the Greek text, this phrase all joy appears in the emphatic position; extra attention should be applied. Every believer must have this attitude while in the midst of an outward trial; this is the same point Jesus made in Matthew 5:11\u201312. The all joy (discussed above) is to counteract the manifold temptations (discussed in a following paragraph).
\nContinuing, Jacob\/James pairs joy with circumstances: Count it all joy, my brethren, when ye fall into. The Greek word for fall does not mean \u201cto yield to sin\u201d but to encounter a circumstance which surrounds a person unexpectedly and unavoidably. For example, the same word is found in Luke 10:30 of the man who fell among the thieves. He did not fall into sin, but he fell into a situation unexpectedly, unavoidably, and was suddenly surrounded by thieves. In Acts 27:41, the same word is used of Paul\u2019s ship that fell on a sandbar where two seas met, causing a shipwreck. Luke is not dealing with falling into sin, but with falling into a situation that is unavoidable. In the Apocrypha, as in 2 Maccabees 6:13 and 10:4, the same was used of Israel falling into persecutions. All this shows he is dealing with falling into a situation of outward trials.
\nThese trials are manifold. The word manifold does not mean a great number, but a diversity. The same word is used in the Septuagint version of Genesis 37:3 of Joseph\u2019s coat of many colors; a variety of colors. In Matthew 4:24, this word is used of the variety of torments of the body and mind that Jesus healed. In Hebrews 2:4, it is used of the variety of manifestations of God\u2019s power. There are all types of trials one can fall into, but when facing an outward trial, the response should be joy. The word count means \u201cto reckon it to be so;\u201d believe it to be true. He is not teaching that one should seek outward trials; but, on the other hand, these believers are not to seek to be exempt from trials either. That is the balance. If one finds himself within an outward trial, he should Count it all joy. Jacob\/James does not mean to enjoy trials. He is not saying joy for trials, but joy in trials. Hebrews 12:11 teaches that these kinds of trials are grievous, not joyous. But do consider a trial as a cause, a basis, a ground for joy when it does happen and have a positive attitude about it. He used the aorist imperative, meaning this must be a definitive act: adopt this attitude toward any outward trial.
\nBut why? Verse 3 gives the reason: Knowing. Of the two Greek words for knowing, this term means to know by experience: knowing by experience that these outward trials test or prove the genuineness of faith. Furthermore, the Greek word for proving or \u201ctesting\u201d is used only here and in 1 Peter 1:7. Suffering is a means of testing by which faith is purified. Trials are not the endurance of faith but rather the strengthening of faith that already exists. It is the faith, the faith that saves, which is the faith that will bring them through trials. The reason to count it all joy when they fall into these outward trials is because letting faith be tested in this way and having a positive attitude toward the trial will work patience. Faith will develop patient endurance. Jacob\/James\u2019 chief concern is what faith will produce. For Jacob\/James, a faith that saves should be a faith that works. A saving faith must be a living faith. Trials purify faith and produce patient endurance; this is the very thing the writer of the letter to the Hebrews wanted his readers to have and develop. Patient endurance is the active staying power that confirms these difficulties and continues in faith.
\nIn verse 4, he reveals what the outcome will be: Let patience have its perfect work, meaning its \u201cfull effect.\u201d Its full effect will mean two things. First, that ye may be perfect, not sinlessly perfect, but perfect in the sense of developing spiritual maturity. Second, that ye may be entire, meaning perfectly equipped and complete. With these two qualities, the result will be: lacking in nothing, meaning nothing in the area of the two traits just mentioned in this verse. That is the relationship of trials and patience: trials, if faced with a proper attitude, will result in patient endurance.<\/p>\n\n\n\n
- Trials and Wisdom\u20141:5\u20138\n5 But if any of you lacks wisdom, let him ask of God, who gives to all liberally and upbraids not; and it shall be given him. 6 But let him ask in faith, nothing doubting: for he that doubts is like the surge of the sea driven by the wind and tossed. 7 For let not that man think that he shall receive anything of the Lord; 8 a doubleminded man, unstable in all his ways.<\/li><\/ol>\n\n\n\n
Next Jacob\/James deals with the relationship of trials and wisdom. Wisdom is needed to get through trials. In Hebrews 4:16, the author emphasized the importance of appropriating grace. Jacob\/James will emphasize a specific grace to appropriate and that grace is wisdom.
\nVerse 5 encourages believers to ask for wisdom as needed: if a man lack wisdom, needed to make it through a trial, let him ask God. While in English this sounds like giving advice, in Greek it is an imperative, making it a command. In the midst of a trial, believers are commanded to ask for wisdom. The result will be: who gives to all \u2026 The word gives is a participle in the Greek, meaning that God is the Giving God; God is continually giving, and He loves to give wisdom. The Jewish concept of wisdom was the practice of righteousness in daily living. That is the emphasis of wisdom in the Book of Proverbs: not just having a mental ability but being able to practice righteousness in daily living. If they lack wisdom, they should ask. The author used the present tense: keep on asking, as in Matthew 7:7. God\u2019s response is that this is one prayer He will answer liberally and simply. That which God has not promised, He may or may not answer; but that which He has promised, He will answer. He has promised to provide wisdom, and so believers should keep on asking. The Giving God will give this wisdom generously because that is a characteristic of God\u2019s nature. God will give it generously, using a word that is found only here and nowhere else in the New Testament. It is an adverb implying that God gives with \u201ca single eye,\u201d with a singular motive: the welfare of the believer. Furthermore, James writes that He gives this wisdom to those who ask for it. He will not upbraid, meaning He will not scold. In other words, God will respond and grant wisdom when it is prayerfully petitioned, but He will not heap insults upon the petitioner for asking. Furthermore, He will not remind the petitioner about His past answers to previous petitions. He will not reply, \u201cWhat have you done with what I have already given you?\u201d He does not comply only to humiliate the receiver. He will provide. He will answer: it shall be given him. This is an absolute certainty because, again, if God has promised to give in response to prayer, He will give. According to Proverbs 9:10, the beginning of wisdom is the fear of the Lord. The manner in which to approach Him when asking for wisdom is in fear and awe. On one hand, we should pray for the wisdom needed to get through a trial. On the other hand, we should ask God what wisdom He wants us to gain from the trial once we do get through it.
\nIn verses 6\u20138, however, Jacob\/James does present a caution or a warning. While needing to ask for wisdom to endure a trial, a petitioner must request in faith: But Let him ask in faith (v. 6). Ask is a present imperative: keep on asking, persevere in prayer. The faith is the assurance that He is both willing and able to answer. The attitude of asking is nothing doubting. Doubting is the opposite of faith; it is a word that means \u201cinternal indecision.\u201d When asking, the believer must ask nothing doubting. That is the condition for the certainty of verse 5. If ask(ing) in faith, wisdom will be granted to the petitioner because that is the promise. He who doubts is like the surge of the sea that is driven by the wind and tossed. The Greek word refers to a succession of waves, one after the other, being driven by the wind. This word is used only here and in Luke 8:24. Like a wave, a doubter is being driven and tossed. The word driven means \u201cto be driven laterally by the wind,\u201d and tossed means \u201cto rise and fall by the wind.\u201d Therefore, this is two-dimensional instability, lateral and vertical. Again, Jacob\/James uses the present tense to emphasize this constant unrest and agitation in the doubter. The billows of the sea respond to external forces because water has no inner stability to withstand outer forces. That is the description of a doubter: he has no inner stability from his own will. He has no stability, which is the reason for his constant unrest, agitation, and indecision.
\nSuch a person must be confronted with the fact of verse 7: the doubter will not receive wisdom, pure and simple.
\nThen in verse 8, he spells out the status of the doubter. He is two things. First, the doubter is double-minded. The Greek means \u201cdouble-souled.\u201d He is like a man with two souls, two minds: one set on God, the other set on the world. One of his minds believes and one does not believe. This word for double-minded, double-souled, is used only by Jacob\/James, who uses it twice: in this verse and in 4:8. There is a Hebrew equivalent for the Greek \u201cdouble minded.\u201d The Hebrew would translate: a man who has a heart and a heart (1 Chr. 12:33; Ps. 12:2). Second, the doubter is unstable in all his ways. That is the habitual course of action for all areas of his daily life. He is inconsistent in all areas of his spiritual life as well and so he is unstable in prayer. The Greek word for unstable is used only twice in the New Testament. Both times it is used by Jacob\/James: here and in 3:8. There is a rabbinic saying similar to this verse: \u201cLet not those who wish to pray to God have two hearts, one directed to Him, and one to something else.\u201d<\/p>\n\n\n\n
- Trials and Status\u20141:9\u201311\n9 But let the brother of low degree glory in his high estate: 10 and the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun rises with the scorching wind, and withers the grass: and the flower thereof falls, and the grace of the fashion of it perishes: so also shall the rich man fade away in his goings.<\/li><\/ol>\n\n\n\n
Jacob\/James next deals with the relationship between trials and position\/status in life. He begins in verse 9 with the low brother, meaning the poor brother. For the poor believer, poverty is a test. He may be physically poor, but he is to glory in his high estate. The word to glory means to profess loudly something of which you have a right to be proud. The physically poor brother has a right to express proudly his spiritual wealth, the riches he has in God\u2019s grace. The Greek word for to glory is used by Paul 36 times and almost always in a good sense. Outside of Paul, only Jacob\/James uses it, and he uses it twice: in this verse and in 4:16. God does want some believers to be poor because He uses this condition to test believers. It is not true that He wants every believer to be wealthy; He does not want believers to \u201cname it, claim it, and frame it.\u201d
\nThen in verses 10\u201311, Jacob\/James turns to the rich man. For the rich man, prosperity is a test. The prosperous man must also glory, but he must glory in that he is made low. He must glory in his humiliation. Why? Because he had to recognize his sin, his need for salvation, and the fact that no amount of his money could buy this salvation. This wealthy man had to approach God on the same basis as did the poor man. In the end, all physical wealth fades away. The writer now quotes Isaiah 40:6\u20137 to describe the wealthy man because as the flower of the grass he shall pass away. This is a reference to various field flowers that have a brief life in the Land of Israel, springing up around the end of March or early April and burning away by May. The flowers, not enduring for long, die quickly in Israel\u2019s summer heat. Thus, the rich man needs to recognize the vanity of wealth as something not to be trusted because wealth and those who trust in wealth, rather than in God, are transitory. Jacob\/James presents a rapid succession of events: arises, withers, falls, and perishes. The flowers are destroyed by the scorching wind that comes to Israel around the months of May and June. In Hebrew, this wind is known as the sharav. In Arabic, this wind is called the chamsin. The sharav or the chamsin dries up the flowers quickly and, so, the beauty of the fashion of it perishes. The flower\u2019s outward beauty is destroyed. The Greek word used for beauty in this verse is found only here and nowhere else. The physical life of the flower is brief, and the application is that in the same way, the rich man will also fade. His goings, his way of life, and his varied activities are transitory. Because of this, the rich man is to glory in his low estate. He is to admit that his wealth cannot bring him closer to God. The rich man had to come to God in the same way as did the poor man.<\/p>\n\n\n\n
- Trials and Rewards\u20141:12\nBlessed is the man that endures temptation; for when he has been approved, he shall receive the crown of life, which the Lord promised to them that love him.<\/li><\/ol>\n\n\n\n
Finally in verse 12, Jacob\/James addresses the relationship between trials and rewards. He focused on these outward trials in verses 2\u201311, but now he promises a special blessing for those who endure these outward trials with patient endurance. There are two rewards: one in this life and one in the next. The first reward, which is the present reward, is inner blessedness. When he writes: Blessed is the man, Jacob\/James is not referring to an emotion but to a state that reflects an inner happiness, the happiness in God. The Greek word meaning \u201chappy\u201d emphasizes an inner quality of life. The same Greek word for blessed is found in the Beatitudes of Matthew 5. It does not mean merely \u201cblessed,\u201d but it means \u201cto be happy.\u201d Joy and happiness need not depend upon outward circumstances but upon trusting God. Such happiness will never be affected by outward circumstances. One is not blessed by being free from trials but is blessed for enduring the trials, which is exactly what Jesus said in Matthew 5:1\u201312. By patient endurance, an inner state of happiness in this life can be enjoyed.
\nThere is a second reward; the one for the future; for the next life: the crown of life. Two different Greek words denote crown. The first one is the word from which the English word diadem comes. A diadem crown is the crown of royalty; this is the same crown Jesus is wearing. However, that is not the word used here. The second Greek word for crown is the stephanos crown. The name \u201cStephen\u201d comes from the Greek word stephanos. The stephanos crown is the crown of an overcomer; the crown of a victor. If a runner won a race in the Greek Olympics, this person would be given a stephanos crown, not the diadem crown of a king. According to this verse, the Lord promises a crown to those who gain victory in the spiritual warfare in the area of outward trials. Revelation 2:10 teaches this same crown is given to martyrs\u2014people who are killed because of their faith. Fortunately, martyrdom is not the only basis for receiving this crown. At the Judgment Seat of Messiah, there will be five different crowns that will be distributed. This is just one of them. Those who suffer outward trials and get through them by asking for wisdom from God and exercising patient endurance will also qualify for this stephanos crown at the Judgment Seat of Messiah. The timing is: when he has been approved. It is an aorist participle, meaning \u201cafter the test is over.\u201d The test will show he is a genuine believer and therefore has been approved. He has been tested and found true. This will be revealed at the Judgment Seat of Christ where these rewards, or crowns, will be distributed. The purpose of this crown is to determine the degree of authority the recipients will exercise in the Messianic Kingdom; just how and where they will co-rule with the Messiah. This stephanos crown is the reward that the Lord promised to those that love him. In other words, Jesus promised this crown to those that love him and show their love for Him by enduring these trials. This is a promise of Jesus not recorded in the gospels; nevertheless, it is a promise Jacob\/James knew about. Those who truly love the Lord will patiently endure, and those who patiently endure these outward trials are guaranteed inner happiness in this life and the crown of life in the next. Rewards are a proper motive for spiritual living.<\/p>\n\n\n\n
B. Inward Temptations\u20141:13\u201318<\/p>\n\n\n\n
Now Jacob\/James will use the same word, peirasmos, in a negative sense carrying the meaning of inward temptations. Here, the aim is not to test or refine the faith but rather to get the object of temptation to fall under the testing.<\/p>\n\n\n\n
- The Origin of Temptation\u20141:13\u201315\n13 Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempts no man: 14 but each man is tempted, when he is drawn away by his own lust, and enticed. 15 Then the lust, when it has conceived, bears sin: and the sin, when it is fullgrown, brings forth death.<\/li><\/ol>\n\n\n\n
Jacob\/James first deals with the origin of temptation. In verse 13, he states it negatively: it does not come from God. Since God cannot be tempted with evil, He Himself does not tempt any man with evil. Therefore, temptation cannot come from God. The expression cannot be tempted is one word in Greek, used only in this verse. It means \u201cuntemptable.\u201d God is untemptable: God is not versed in evil; God has no experience with evil; He is entirely free of evil. The author\u2019s argument is based upon God\u2019s character. There is something about His nature that simply does not allow Him to be tempted and, therefore, does not allow Him to tempt any man in the sense of enticement to evil. Thus, God does not tempt any man with evil. The very same perfection of God that makes it impossible for Him to be tempted also makes it impossible for Him to tempt anyone else. While God does send peirasmos in the sense of testing, He never sends peirasmos in the sense of enticement to evil. When somebody is being tempted, enticed to evil, he cannot claim that he is being tempted by God.
\nIn verses 14\u201315, Jacob\/James states it positively: while God Himself never tempts one to commit evil, He does allow others to do so as He allowed Satan to tempt Job. These kinds of inward temptations have their origins in man: each man is tempted, when he is drawn away by his own lust, and enticed. He uses several different metaphors, beginning with the figure of fishing, or the language of fishing. The expression drawn away is the Greek term that means \u201cto be lured by the bait.\u201d It pictures the intensity of lust drawing out the tempted one toward the object of desire. The word entice means \u201cto be ensnared by the hook.\u201d This word is used only three times in the Greek Bible, here and in 2 Peter 2:14 and 18. It emphasizes the deceptiveness of lust. Jacob\/James uses the present participle to teach that luring into sin is a continual problem. The fact that victory is gained at one point does not indicate victory will be gained at another. Fleeing from lust one day does not automatically result in the ability to quickly escape another day. That is why believers must be continually on guard. It is a continuous problem. Each one is tempted by his own lusts, being drawn out and enticed.
\nNext, Jacob\/James states, lust, when it has conceived, bears sin. The true source of temptation, this inner temptation, is man\u2019s own lust. The source of temptation is not in the outer lure but in the inner lust. Lust, being the agent of temptation, begins with a desire. This attraction may be entirely involuntary, and it may not itself be evil, but as soon as that desire yields to temptation, it becomes lust. When the will consents to the temptation, the lustful urges become impregnated with sin. The consequence is that lust bears sin, using the language of birth. Then sin, when it is full grown, will bring forth death. Once sin is born, having its own life and development, it continues to grow unless that sin is somehow terminated. (We terminate sin by repentance and confession.) It eventually becomes full grown, and it reaches its own complete maturity. This, in turn, will bring forth death. Even the believer can fall into a state of sin that will lead to the divine discipline of physical death. Lust is the mother of sin and the grandmother of death.
\nJacob\/James describes a progression that begins with a man\u2019s desire, ultimately leading to active sin and death. Again, he uses the language of childbirth and the progression is as follows. It originates within a man\u2019s own desire, which by itself is neutral for there is nothing wrong with having certain desires. But when that desire gives in to temptation, lust begins. The desire can lead to an impulse of sin. It is similar to the rabbinic yetzer ha-ra, the evil inclination. Man has certain natural desires; but lust, like a harlot, entices and seduces those desires. Here, Jacob\/James adds the imagery of prostitution, which is the same type of imagery used in Proverbs 7:6\u201323. In other words, when those desires, which may themselves be neutral, become responsive to temptation, they lead to lust. When lust is enticed, it will lead to actions of sin. Lust is the mother of the act of sin. When a person surrenders his will to lust, conception takes place; lust is conceived. That is when there is consent of the will to the desire, which gives birth to acts of sin. The final result is: and the sin, when it is full grown, brings forth death. The use of the definite article, the sin, refers to some specific sin. There is no mention of a particular sin since, with different individuals, the sin may be different things. However, there is a certain sin these believers have a hard time overcoming. If that specific sin is not cut short by repentance, that sin will reach its full maturity, resulting in death. When it is fully grown, this sin will have its own life and development. It will become a fixed habit and it will determine the character of the individual, until it leads to death. For the believer, it might be physical death (1 Cor. 11:30; 1 Jn. 5:16), for the unbeliever, eternal death. Both believers and non-believers can be infected by this chain of events, but only the believer has the spiritual power to stop the process at any point of time. It is better to stop it earlier in the sequence than later. The sequence, then, consists of five steps: (1) desire; (2) conception, when desire gives in to temptation; (3) birth to an act of sin; (4) growth, that act of sin continually being committed; and (5) death, the sin will ultimately result in one or another form of death. Note in this context, the emphasis has been on physical death. In this sequence Jacob\/James points out three generations: lust, or the sin nature, is the grandmother; sin, or the act of sin, is the mother; and death, the result of sin, is the daughter.<\/p>\n\n\n\n
- The Origin of Good\u20141:16\u201317\n16 Be not deceived, my beloved brethren. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.<\/li><\/ol>\n\n\n\n
Next, Jacob\/James points out the origin of that which is good. In verse 16, he presents a principle: Be not deceived. By addressing the readers as my beloved brethren, Jacob\/James implies he is writing to believers. Also by writing my beloved brethren, he identifies himself with his readers. He warns them not to be led astray, not to be misled. Verse 16 is a transitional verse between what was outlined in verses 13\u201315 and what he will add in verses 17\u201318. It is important that believers are not led astray concerning the true source of temptation and their responsibility to it. If believers fall, they must not blame God for it. While God tests the faith of believers, He does not solicit them for evil. Believers should not blame Satan, demons, people, environment, circumstance, or childhood experience either. Each believer must take full responsibility for his decisions that led to his fall.
\nFurther in verse 17, Jacob\/James deals with the source of that which is good: Every good and perfect gift is from God. The concept of the Giving God in verse 5 is now more fully developed. In the English text, the word gift is found twice, but in the Greek text, two different words are used. The first word for gift emphasizes the act of giving, and it is used only twice in the New Testament: here and in Philippians 4:15. It is good in the sense of being useful and beneficial. The second word emphasizes not the act but the gift itself. The word perfect means complete, lacking in nothing. Both the act of giving, that is good, and the perfect gift itself is from above. That is the source of it. It is from above, and it comes from the heavenly sphere rather than from the earthly sphere. The present tense usage indicates this is a continuous truth: the perfect gift is always coming down. The Greek literally reads: from above is coming down. The point is that these gifts are constantly, continually descending in a stream, an unending succession. Everything that is good comes from Him. Everything good; useful; beneficial; profitable and everything perfect; complete; lacking in nothing; comes from Him. Earlier, Jacob\/James wrote that this is true of wisdom. Now, he teaches that it is not only true of wisdom but also of all other good things that come from God. Then, he writes, the gift comes from the Father of lights, which is James\u2019 title for God. Nowhere else is this title for God used in the New Testament, but it is found in Jewish literature such as Philo and the Dead Sea Scrolls. He is the Father, meaning He is the originator of lights. The lights refer to the heavenly bodies, meaning He is the Creator of the heavenly bodies, the things found in outer space. Because He is the Father of lights, neither can there be any variation in him. The word for variation is used only here and nowhere else. It means an inner variation. God\u2019s light is so perfect, it allows for no variation from the established course of action or pattern. Just as the astronomical bodies are fixed (it takes a specific number of months, weeks, hours, minutes, and seconds for the earth to revolve around the sun, and it takes so many hours, minutes, and seconds for the earth to rotate on its axis), God is like that in His being. There is no variation. While the heavenly bodies may show some variation in casting shadows, God does not: neither shadow that is cast by turning. (The opposite would be true if one stands in front of a light or in the case of a sundial.) The Greek words for both shadow and turning are used only here and nowhere else. The point is that the light that comes from God is constant.
\nThe lessons are these: first, God can never be eclipsed; second, God\u2019s light is unvarying, consistent, uniform; third, as in John 1:5, in Him there is no darkness at all, He is totally light; and fourth, in this context, because there can be no dimming of God\u2019s light and because there can be no dimming of God\u2019s holiness, He is totally incapable of being tempted with sin or to tempt men with sin.<\/p>\n\n\n\n
- The Position of Believers\u20141:18\nOf his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.<\/li><\/ol>\n\n\n\n
Then in verse 18, the segment ends with an explanation of the position of believers: they are in the state of the new birth. Another example of these good gifts coming down is salvation or the new birth. As is true of all good gifts, the source of this gift is God: salvation came from the will of God. The word will is in the emphatic position. Whereas sin brings forth death, God willed to produce spiritual life. He chose a means by which He would do it: by the word of truth. The Greek word for brought forth is the same word used in verse 15. There it brought forth death; here, God brings forth life because the Word of God brought forth life. As the Bible teaches, the gospel message that produces the new birth to them who believe is the word of truth (Rom. 10:17; 1 Cor. 4:15; 2 Thes. 2:13; 1 Pet. 1:23\u201325). As before, the word for brought forth has the concept of birth, but here it is the new birth. This new birth results from the will of God and not the will of man. However, it is the obligation of the individual to believe and receive as a free gift the salvation offered through the Messiah. Human works done out of the human will are not part of the means of salvation.
\nThe purpose of the readers\u2019 new birth is that we, Jacob\/James and the people he is writing to, should be a kind of firstfruits of his creatures. The expression, his creatures, refers to all believers. But here, he states that there is something special about the believers he is writing to in that they are the firstfruits of His creatures. His creatures are all believers who come to faith through Jesus the Messiah, but there is a segment of them whom he calls firstfruits. They are somehow distinctive. Some commentators interpret this distinction as the believers of the apostolic age, as opposed to all believers of the future centuries. However, since Jacob\/James is writing specifically to Jewish believers, it is better to interpret the firstfruits as specifically referring to Jewish believers: the Jewish believers are the firstfruits of his creatures. This is similar to Hebrews 12:23 where the author described one group of New Jerusalem residents as the general assembly and church of the firstborn. The Greek word for creatures comes from the same Greek word as \u201ccreation\u201d because the new birth is a product of God\u2019s creative activity. It is a word that is only used three more times in the entire New Testament: 1 Timothy 4:4; Revelation 5:3; and 8:9. It emphasizes the work of regeneration, the work of the new birth. The word creatures refers to believing Jewish and Gentile humanity. They are newly created; they are a new creation. Ultimately they will be in the new creation of the New Jerusalem (Mat. 19:28; Rom. 8:19\u201322; Rev. 21:1). But, the enjoyment of salvation creation is something to be enjoyed right now.
\nThe whole concept of firstfruits means the first of more to come in the future. The Jewish believers, as firstfruits, become the earnest of more to come later, both from among Jews and Gentiles. Furthermore, these Jewish believers become the earnest of a future transformation which awaits the present creation.<\/p>\n\n\n\n
THREE<\/p>\n\n\n\n
The Role of God\u2019s Word\u20141:19\u201327<\/p>\n\n\n\n
Having mentioned the Word of Truth in verse 18, Jacob\/James now develops the concept of the Word. The author\u2019s theme is the proving of the faith. This section contains the first of the six tests of faith: faith is tested by its response to the Word of God.<\/p>\n\n\n\n
A. The Call for Attention to the Word\u20141:19\u201320<\/p>\n\n\n\n
19 Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: 20 for the wrath of man works not the righteousness of God.<\/code><\/pre>\n\n\n\nDeveloping the role of God\u2019s Word, Jacob\/James begins with the need to pay attention to God\u2019s Word. In verse 19, he makes three concepts known. Again, addressing his readers as my beloved brethren, Jacob\/James identifies himself with them and introduces a new section. The statement ye know this serves as a reminder about something already known by the believers; they only need a reminder. Based upon their prior knowledge, believers need to practice three actions. (1) They need to be swift to hear. This means they need to have a readiness and an eagerness to hear and to assimilate the Word of God. It is a statement in regard to the public reading of the Scriptures. In the days of Jacob\/James, it was impossible for every believer or even every family of believers to own a copy of the Scriptures; thus, Scriptures were memorized. Furthermore, there was oral reading of the Scriptures. The early church practiced the oral reading of the Scriptures as well as the listening to oral instructions concerning the faith. This was especially important when Jacob\/James wrote because, at this point of time, no New Testament book had yet been written. When believers gathered to hear the oral reading of the Word and its admonitions, they needed to be swift to hear, ready to hear, eager to hear because to listen to the Word of God is the first step to discipleship. Therefore, believers must listen without making a hasty reaction. (2) They have to be slow to speak. This means they should pay reverential attention and not respond too quickly to what they hear, but they should allow time for full comprehension and apprehension. They need to totally and thoughtfully evaluate what is being heard. Jewish congregations had a tendency to be free and unstructured. It was too easy to begin conversing while the reader was reading aloud. These believers were not to be this way; rather, they needed to practice reverential silence in the oral reading of the Word. (3) They need to be slow to wrath. They must harbor no anger and have no resentful feelings toward the Word or what it demands of them. These three concepts, swift to hear; slow to speak; and slow to wrath have Old Testament background, especially in the Book of Proverbs (10:19; 13:13; 14:29; 29:11) and also in Ecclesiastes (5:1\u20132; 7:9). There are also some rabbinic parallels: Silence is a fence for wisdom; A fool, as long as he is silent, is regarded as wise; Speech is worth one sela, but silence two; and, All my days I have grown up among the wise, and I have found nothing better for men than silence.
\nIn verse 20, using the word for, Jacob\/James gives the reason why they need to know these three concepts and practice them: for the wrath of man does not work the righteousness of God. Righteousness was the Old Testament goal, and it is the New Testament goal. But, wrath is not a proper means of gaining it. In fact, the opposite is true because the wrath of man will hinder a man\u2019s attainment of righteousness. The word man does not have the definite article in the Greek and, therefore, it is qualitative, meaning it is human wrath. The word righteousness does not have the article either, meaning it is not the righteousness they received upon salvation; it is not positional righteousness. It is qualitative, practical righteousness. It refers to a conduct that is upright before God. Godly righteousness in daily living is the opposite of man\u2019s wrath; it is a righteousness in conduct that is a product of justifying righteousness. To be righteous in conduct means to be slow to wrath.<\/p>\n\n\n\n
B. Receiving the Word\u20141:21<\/p>\n\n\n\n
Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.<\/code><\/pre>\n\n\n\nVerse 21 presents another obligation: receiving the Word. Here, Jacob\/James pictures the Word of God as a seed. Wherefore, referring to verse 20, their duty is to receive the Word. The concept of receiving the Word is also found in Acts 17:11 and in 1 Thessalonians 2:13. Receiving the Word has both a negative and a positive condition.
\nNegatively, to receive the Word, they need to put away all filthiness, and overflowing wickedness. The word for putting away means \u201cstripping it off\u201d as an article of clothing. It is used in its literal sense in Acts 7:58 when the men stripped off their clothing while preparing to stone Stephen. Here in this verse, it is used figuratively: putting off filthiness and overflowing wickedness like taking off an article of clothing. The putting away precedes the receiving. They must put away all filthiness, a word used only here and nowhere else. It means both dirt and filth in its literal meaning. Figuratively, it refers to lusts and evil passions, moral uncleanness, and impurity; it refers to everything that is morally defiling. Believers must also put away spiritual wickedness. The Greek word means wickedness in vice, in contrast to virtue. Overflowing of wickedness, the abundance of wickedness, a whole lot of wickedness must be removed. All must go\u2014every instance of it. If wickedness is harbored, the Word and its obligation of daily living cannot be received by the believers. The author is not dealing with prerequisites to salvation but with prerequisites to receiving the Word for discipleship.
\nThen, Jacob\/James presents the positive side: receive with meekness the implanted word, which is able to save your souls. The word receive is imperative, a must. It is an aorist with a sense of urgency. Believers must welcome the message of the Word with a sense of urgency. They must receive it in the sense of welcoming it and appropriating what it says. It is the same term used of the Bereans in Acts 17:11: those more noble because of their reception of Paul\u2019s message and because of their scripture search to validate Paul\u2019s teaching. Receiving the Word in the attitude of the Bereans must characterize them. Since Jacob\/James is writing to believers, he is not calling them to salvation. As believers already, they are called upon to receive the Word in the sense of obeying its commands. The manner is: with meekness. In the Greek text, the word meekness is in the emphatic position and it stresses the inner attitude toward the Word. It should be an inner attitude of meekness, of humility in contrast to self-assertiveness and in contrast to the wrathfulness of verses 19\u201320. Perhaps the best way of defining this meekness in relationship to God\u2019s Word is having a teachable spirit. Believers are to subject themselves into doing exactly what the Word says, the way it says it, rather than trying to compromise or finding ways to change its meaning. The incentive to receive the implanted word is the ability to save souls. It is referred to as the implanted word because the Word was implanted at the instant of initial belief. It is implanted at regeneration and it becomes rooted in the heart. That which has been secured in the heart must be welcomed and be allowed to grow because it is this implanted Word that has the ability to save your souls. Because the implanted Word has a continuous ability to save, believers must allow the Word to do its full work in their lives. They are saved by the implanted Word when they believe and that is the moment when they are regenerated. Here Jacob\/James is referring to a future salvation, the eschatological salvation, the final and complete salvation that comes with the return of Jesus and the salvation of our bodies as well. He will refer to this again twice: 4:12 and 5:20.<\/p>\n\n\n\n
C. The Doing of the Word\u20141:22\u201325<\/p>\n\n\n\n
22 But be ye doers of the word, and not hearers only, deluding your own selves. 23 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: 24 for he beholds himself, and goes away, and straightway forgets what manner of man he was. 25 But he that looks into the perfect law, the law of liberty, and so continues, being not a hearer that forgets but a doer that works, this man shall be blessed in his doing.<\/code><\/pre>\n\n\n\nAfter explaining how to receive this implanted Word and all that it demands, Jacob\/James now emphasizes another facet of the appropriate relationship to the Word: the doing of the Word.
\nBeginning in verse 22 with the principle and the command, he uses the word: But, already indicating that merely receiving the Word was not enough. Receiving must be followed by active obedience, active practice. Now he will state his case, both positively and negatively. Positively, be ye doers of the Word. The Greek word for doers is something Jacob\/James will use four times: three times in this chapter (verses 22, 23, and 25) and one more time in 4:11. Throughout the rest of the New Testament, it is only found twice: in Acts 17:28 and Romans 2:13. The doing of the Word means to submit to the Word\u2019s authority and to comply with all of its requirements. Jacob\/James uses the present imperative, emphasizing that it is a continuing duty, not a once and for all obedience: keep on being doers of the Word. Negatively, not hearers only. The Greek word for hearer is used three times in this book (verses 22, 23, and 25) and, outside of James, only once in Romans 2:13. By using the word only, he points out that being a hearer is necessary for believers must be swift to hear, but they cannot stop there. A \u201chearer-only\u201d is not following the instructions presented by the Word. A \u201chearer-only\u201d deceives himself because he makes a false estimate of himself; he deludes himself. The word delude means to have an irrational or fallacious reasoning. One\u2019s reasoning is faulty. The Greek form of the word means that there is a process of self-deception within the mind caused by fallacious reasoning. Those who are hearers only are guilty of rationalizing their pious inaction away. They make one false conclusion; they believe that the intent of hearing the Word in the public reading fulfilled the entire requirement.
\nBut in verses 23\u201324, Jacob\/James issues a call to demonstrate one\u2019s profession. He gives a picturesque illustration of what the \u201chearer-only\u201d is like. Earlier, he pictured the Word of God as a seed that produces the new birth, but here he envisions the Word as a mirror and provides a negative illustration of obedience to the Word. If anyone is a hearer only, and not a doer, he is like someone who sees his own imperfections in a mirror. Jacob\/James says, \u201cHe beholds it.\u201d He uses a grammatical form that indicates he keeps on beholding what he sees. The hearer only does not just take a quick look, but he looks for quite some time and he does see some imperfection that needs to be corrected. Maybe his hair is out of place or his beard is not cut just right. He realizes there is something about him that requires attention. He sees his natural face. Literally the Greek reads: \u201cthe face of his genesis;\u201d the face given at birth; the face crafted by nature; the face molded at conception. He sees himself as he is, and he sees his imperfections. The Greek word for mirror refers to a small hand mirror. In those days, this mirror was made either of polished brass, silver, or gold and it was not able to reflect the clear picture as do modern mirrors. However, it was good enough to reproduce an adequate reflection and allow a person to perceive imperfections. The Word is like a mirror; Paul made this point in 1 Corinthians 13:12. The \u201chearer-only\u201d is someone who beholds himself and sees the imperfections but then leaves and forgets what manner of man he was. His look in the mirror reveals something that calls for action, but he never does anything about it. He simply goes away and continues in a sustained state of imperfection. Because no improvements are made, he remains in that state. After a short while, he forgets those imperfections since he is no longer in front of this mirror. Three key words focus on the issue of this verse. The first word is beholds, an aorist showing his look reveals something that calls for action. The second word is he goes away, a perfect tense indicating a continuous and sustained stage, showing that he departs without taking action. The third word is forgets, another aorist emphasizing he is no longer in front of the mirror, thereby immediately forgetting all his imperfections.
\nOne purpose of God\u2019s Word in the life of the believer is to reveal one\u2019s true nature. While the \u201chearer-only\u201d does nothing about this revelation, in verse 25, the opposite is true of the doer of the Word. The use of action participles emphasizes elements that would naturally occur when there is active obedience to the Word. For the doer, the Word is as a law of liberty. The previous illustration was negative, but this verse is a positive representation of obedience to the Word. Jacob\/James uses tenses that describe the events that normally take place when there is active obedience to God\u2019s Word. The doer of the Word not only beholds but also looks. The Greek word for looks means \u201cto stoop down\u201d in order to get a better look. This definition is quite different from the meaning of behold (\u201cto perceive\u201d or \u201cto maintain a steady gaze\u201d). The word look is used in the literal sense in John 20:5 and 11 of the two disciples who stooped down to get a better look into the tomb where Jesus lay. The same word is used in 1 Peter 1:12 of angels stooping down to look into God\u2019s plan and program of human salvation. Furthermore, this word means to continue to peer; to rivet one\u2019s eyes intently; to gaze deeply. The hearer only held up his mirror and saw his imperfections, but the doer places his mirror lying down on a table, so to speak, where he bends over in order to examine himself more minutely. He is trying to find all the imperfections the mirror shows so that he can do something about it. For him, that is the use for the Word of God. He looks into the perfect law. The perfect law, the law of liberty refers to the nature of law. Perfect describes the law as being final and complete. In contrast to the old metal mirror, the Word of God, which is a mirror, is able to give a totally clear picture of one\u2019s spiritual imperfections. The Word of God is called the law of liberty and the perfect one because it liberates. The implanted word of verse 21 and the word of verse 22 is this perfect law of liberty. It refers to the authoritative body of truth proclaimed by the Apostles and later embodied in the New Testament. It is the law of John 8:32 and Romans 8:12. It is the law that liberates. The Greek reads the liberty, pointing to some well known liberty, a freedom from spiritual bondage, that was entitled to believers (Jn. 8:31\u201336). This is not the Law of Moses but the Law of the Messiah. The Law of the Messiah liberates the Jewish believer from the Law of Moses and liberates all believers from the law of sin and death (Rom. 8:2). Later in 2:12, it will be associated with the law of love. That is the way the doer of the Word treats the Word of God. He treats the Word as something that can liberate him and give him freedom. Jacob\/James adds: he continues in it. The doer does not merely look at the mirror\u2014the Word of God\u2014but after bending over the mirror, he is gripped by his reflection and continues looking by obeying the Word\u2019s demands. This doer is not a hearer that forgets or, literally, \u201cnot a hearer of forgetfulness.\u201d The Greek term used here for hearer is a bit different than in verses 22 and 23 and is used only in verse 25. This hearer is a doer that works, literally, \u201ca doer of work.\u201d He is the doer of the word of verse 22. This one, Jacob\/James promises, will be blessed in his doing. The blessing lies in the doing, and he will be blessed further in the future life as the future tense of the verb indicates. The voluntary doing of God\u2019s will, as revealed by Scripture, is the secret of true happiness. Here, Jacob\/James chooses a different word for doing from the one previously used. He uses this word only in this verse, and he is the only author to select this word. Its message is that our entire spiritual pilgrimage on this earth must be a life of doing God\u2019s will because this is the blessing of the wise man of Matthew 7:24\u201325.<\/p>\n\n\n\n
D. Vain and Pure Religion\u20141:26\u201327<\/p>\n\n\n\n
26 If any man thinks himself to be religious, while he bridles not his tongue but deceives his heart, this man\u2019s religion is vain. 27 Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.<\/code><\/pre>\n\n\n\nVerses 26\u201327 contain an application of the truths just previously given. The application concerns true and false religion and gives examples of doing the Word. Verse 26 defines vain religion. The first example involves learning how to control the tongue. The Greek word for religious is an adjective. Literally, the word means \u201cone who stands in awe of the gods\u201d and it emphasizes the zealous performance of outward and ceremonial aspects of worship. That same word was used by Josephus of the public worship in the Jewish Temple. Here, it refers to someone who is very careful to perform the religious rites of worship. Jacob\/James could speak with authority because, as known from Acts 21, he was religious in this sense. He was careful to observe the outward religious rites of worship. But now, Jacob\/James states, If any man thinks himself to be religious, while he bridles not his tongue, he is deceiving his own heart. This person seems to be religious because he believes himself to be a diligent observer of religious duties; yet, he cannot control his tongue. The word bridle means \u201cto guide\u201d or \u201cto hold in check with a bridle.\u201d It is used again in 3:2 and nowhere else in the New Testament. Jacob\/James pictures this man as having a tongue like an uncontrolled wild horse, which shows that this believer is really self-deceived and not as religious as presumed. The use of the present tense verb indicates this is a continuous problem: he continually deceives himself. He deceives himself by thinking that these external observances of the rites of religion are all he needs. Jacob\/James declares: this man\u2019s religion is vain. The word vain means futile; fruitless; worthless. In fact, the word for vain is used in the Septuagint of pagan idols and the worship of idols. It is that vain. Mere observances of ceremonial religion are fruitless and void of meaning. Having no value before God or man, they fail to bring this worshipper to religion\u2019s intended goal.
\nVerse 27 describes pure religion. It is popular to say, \u201cChristianity is not a religion, it is a relationship.\u201d However, biblically speaking, \u201creligion\u201d is a valid term as defined here. The noun found at the end of verse 26 appears again in verse 27. The identical vocabulary is used in Acts 26:5 concerning the ceremonial worship of the Pharisees and in Colossians 2:18 pertaining to the worship of angels. These two later passages refer to a false type of religion; but here in James, the reference is to a pure religion that is free from moral pollution or corruption. This is a religion that is undefiled, not soiled or stained by contact with moral evil. This one is before our God and Father. True religion will always be in harmony with a divine standard. As God, He is going to evaluate the believer\u2019s religious practices. As the Father, He will do so lovingly with His child\u2019s interest in view. The true religion combines both the outward and inward. Here is the second example of doing the Word: true religion can be shown outwardly by visiting the fatherless and widows in their affliction. This is biblical social ethics. His emphasis is on the service of religion, visiting orphans and widows in their oppression. The word visiting means \u201cto look in on;\u201d \u201cto go see.\u201d It does not mean to pay a social call but to meet physical needs. It is the old Jewish usage that means to visit with the aim of caring for and supplying the needs of those visited. The verb tense points out a continual action. Orphans and widows were the neediest classes in Jewish society of that day, and representative of all others. Furthermore, these two classes were under special protection of the Law of Moses (Ex. 22:21\u201322; Deut. 10:18; 27:19). Visiting the fatherless, the orphans, and the widows was a major concern of the Jewish prophets (Ps. 68:5; Is. 1:17; Jer. 5:28; Ezek. 22:7; Zech. 7:10). That is the exact area where the Pharisees of that day failed (Mk. 12:38\u201340; Lk. 20:46\u201347). It was a key concern for the early Church (Acts 6:1\u20136; 1 Tim. 5:3\u201316). Meeting the needs of orphans and widows is a major test of the proper outworking of religion. The third example of doing the Word is keep oneself unspotted from the world. The emphasis in the Greek is on being unspotted. The Greek word order reads: unspotted himself, to keep from the world. It refers to personal ethics and moral ethics, moral purity and personal integrity. The word unspotted is a condition of personal purity that remains unblemished from contact with the world. The Greek word for world is kosmos, the cosmos world. When the word kosmos is used, it always refers to the world system under Satan\u2019s control as contrasted with God and Father. True religion is manifested in this manner: bridling the tongue, visiting the fatherless and widows, and keeping oneself unspotted from the world. These are the ways of doing the Word. A \u201chearer-only\u201d is far away from God\u2019s demands.<\/p>\n\n\n\n
FOUR<\/p>\n\n\n\n
Respect of Persons\u20142:1\u201313<\/p>\n\n\n\n
This section contains the second test of faith in the Book of James: faith is tested by its response to social distinctions.<\/p>\n\n\n\n
A. The Principle\u20142:1<\/p>\n\n\n\n
My brethren, hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.<\/code><\/pre>\n\n\n\nJacob\/James continues here with his thought of 1:25: But he that looks into the perfect law, the law of liberty, and so continues, being not a hearer that forgets but a doer that works. He explains one aspect of what \u201cthe doing of faith\u201d is about. He begins with the phrase, My brethren, which marks a new section in James. This section\u2019s theme is: hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. In other words, do not compromise the faith by having respect of persons. Literally, the Greek says, \u201cdo not be holding.\u201d In the Greek text the phrase, respect of persons, is in the emphatic position. Literally it means \u201cdo not with respect of persons, be holding.\u201d The Greek form is actually the Septuagint translation of a Hebrew idiom, nasa panim, \u201cto lift up face.\u201d Admiring a person because of his position in life was expressly forbidden by the Mosaic Law in Leviticus 19:15.
\nThe next phrase is the faith of our Lord Jesus Christ. The word faith has a definite article referring to the faith, the well known faith that is embodied in the gospel. The content of the gospel is our Lord Jesus Christ because the faith is centered on Him. In the Book of James, the full name Lord Jesus Christ is found only in 1:1 and here. The Lord\u2019s name is followed by one of His titles, the Lord of glory. The Greek has a definite article, it is the glory\u2014that well known Shechinah Glory\u2014because Jesus was the visible manifestation of God\u2019s presence. This point is also made in John 1:14, Titus 2:13, and Hebrews 1:3. The use of the glory in the Greek demonstrates just how convincing Jesus\u2019 resurrection appearance was to Jacob\/James (1 Cor. 15:7).<\/p>\n\n\n\n
B. The Example in the Synagogue\u20142:2\u20134<\/p>\n\n\n\n
2 For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; 3 and ye have regard to him that wears the fine clothing, and say, Sit you here in a good place; and ye say to the poor man, Stand you there, or sit under my footstool; 4 Do ye not make distinctions among yourselves, and become judges with evil thoughts?<\/code><\/pre>\n\n\n\nJacob\/James now illustrates, with an incident in the synagogue, the principle of testing faith by its response to social distinctions. He may be referring to a regular synagogue, but the word your likely indicates an assembly of Jewish believers. The point in verses 2\u20133 is that the attendees are guilty of catering to the rich and depreciating the poor. The conjunction For, introducing the verse, is a logical connection as it introduces an illustration to justify the rebuke given in 2:1. The scenario is: if there come into your synagogue. The Greek word for synagogue may either be a technical term for synagogue, (a specific place) or can often be used in a non-technical sense, a general reference as to the assembly. The use of synagogue reflects, once again, an audience of Jewish believers who would understand such a familiar term. However, in the same book, Jacob\/James used church in verse 5:14. This is not a synagogue or church situation but both synagogue and church. Synagogue emphasizes the place of the assembly because early meetings of believers were quite public; church emphasizes the people of the assembly.
\nFor if there come into your synagogue a man with a gold ring in fine clothing. A gold ring and fine clothing give all of the appearances of wealth. The English phrase with a gold ring is only one word in Greek. This word is not found anywhere else in the New Testament. Literally, it means \u201cgold-fingered.\u201d In other words, it is not just one ring, but a finger laden, loaded with gold rings. Furthermore, this person comes in wearing fine clothing. The Greek means \u201cshining clothing\u201d or \u201cglittering clothing.\u201d It is clothing that has glittering colors; it is translated elsewhere as having gorgeous apparel as in Luke 23:11. It refers to the shining, white garments worn by wealthy people in first century Israel. But, if there come in also a poor man in vile clothing. The word poor denotes the man is poverty stricken, and the word vile means \u201cfilthy\u201d or \u201cshabby.\u201d The response is: ye have regard to him that wears the fine clothing. To have regard means to look upon with favor. The assembly is overly impressed by the bright clothing, and they invite the rich man: Sit you here in a good place. They give him a very cordial reception and offer him the chief seat in the synagogue. On the other hand, when they see the poor man, he is told: Stand you here, position yourself in some inconspicuous place. Another response might be: sit under my footstool, not even on the footstool, but sit on the floor beside it. This is showing respect of persons.
\nTherefore, in verse 4, Jacob\/James remarks that this response is indeed a crime. He spells out two sins, both of which are a play upon words in the Greek text. (1) Do ye not make distinctions among yourselves? These believers are guilty of social discriminations. The Greek word for distinction means \u201cto separate\u201d or \u201cdivide\u201d between the two people. In 1:6, the same Greek word was translated as \u201cdoubtful;\u201d \u201cto be of a doubtful mind;\u201d \u201cto be of two minds.\u201d In both of these verses the Greek text uses diekrino; (2) they become judges with evil thoughts. Jacob\/James calls them judges because by making distinctions, they become self-appointed judges. Their decisions were based upon external matters alone, and this is not judicious. They were actually motivated by evil thoughts. As mentioned earlier, it is a play upon words because in both statements he uses the same Greek root, but with different meanings: diekritheite and kritai.<\/p>\n\n\n\n
C. The True State of Affairs\u20142:5\u20137<\/p>\n\n\n\n
5 Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him? 6 But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats? 7 Do not they blaspheme the honorable name by which ye are called?<\/code><\/pre>\n\n\n\nTo demonstrate how wrong these judges are in showing respect to the rich man and disrespect to the poor man, Jacob\/James reveals the true state of affairs. He introduces a new section by writing: Harken, my beloved brethren. In verse 5 he makes three statements concerning the poor. (1) It is the poor, for the most part, who were chosen of God: Did not God choose them that are poor as to the world? This rhetorical question expects an affirmative answer. Did not God choose mostly poor people to be saved? The answer is obviously, \u201cYes.\u201d It does not mean that God has chosen only the poor because the rich can also be redeemed. It also does not mean that all the poor have been chosen because there is no spiritual merit in poverty. The poor were chosen purely on the basis of God\u2019s grace. However, many more poor were chosen than rich. Those in poverty, though at a physical disadvantage, are not at a spiritual disadvantage compared to the rich. The attitude of these judges toward the poor contradicts God\u2019s attitude toward them. (2) The poor were chosen to be rich in faith. This statement is the present aspect. Being rich in faith: the poor\u2019s wealth consists of their salvation and all the blessings contained within salvation. These are the riches of Divine Grace. Their faith is the realm or the sphere in which their wealth is enjoyed. This is a positional truth: the poor are spiritually rich in contrast to being worldly poor. (3) The poor are to be heirs of the kingdom. This is a point also made in Romans 8:17 and it is the future aspect. This is the future eschatological Kingdom promised to them that love him and it is the only mention of the Kingdom in Jacob\/James. It is a reference to the future Messianic Kingdom to be inherited by the poor. In Matthew 5:3, Jesus said it is the poor in spirit who shall inherit the Kingdom of God. Jacob\/James declares the poor are heirs. They have a title deed to this Kingdom. God\u2019s faithfulness to His promise makes it secure to every believer. The same designation is used back in 1:12 where the crown of life is discussed. The crown of life is to be used as the symbol of authority, which the believer will exercise in the Kingdom. There is a difference between a king, the Kingdom, and inheriting the Kingdom. All believers will enter the Messianic Kingdom but only those who live an obedient spiritual lifestyle will inherit the Kingdom (Gal. 5:21). This means that only such believers will be rewarded, honored, and given crowns of authority to co-rule in the Messianic Kingdom with Messiah, the King.
\nWhile this is God\u2019s perspective on the poor, verse 6a shows how man\u2019s response contradicts God\u2019s attitude: But ye have dishonored the poor man. This is dishonoring the poor man in contrast with the way God honored him. The word ye is in the emphatic position, which emphasizes real guilt on their part. The Greek word for dishonored means \u201cto have a consciousness of objectiveness.\u201d It describes someone who crouches in the presence of a superior. Their attitude toward the poor man forces the poor man to crouch even further. This situation contrasts sharply with God\u2019s choice and the way He has ordained things.
\nFurthermore, verses 6b\u20137 portray how the rich have treated these Jewish believers. Once again, Jacob\/James asks three rhetorical questions demanding affirmative answers. (1) He points out they are the ones who oppress the believers: Do not the rich oppress you? Indeed, they do. The Greek word for oppress is one long word, which pictures a king exercising his authority over those under him, but exercising it in a very hurtful or oppressive manner. The rich are exercising authority over the Jewish believers in such a way as to hurt them. This very word is used only here and in Acts 10:38, where it speaks of Satan\u2019s oppressive rule over his subjects. The way the rich are treating the Jewish believers is the same way Satan is ruling over his own subjects. The Septuagint use of this word emphasizes the exploitation of the poor and the needy. In the Greek text, this is a present tense reflecting a continual action; the rich are guilty of continuous wrong-doing. This same word is translated as \u201cexamines\u201d in Acts 4:1\u20133 and 13:48. They are examining in a hurtful manner. This is exactly how the rich were treating the Jewish believers to whom Jacob\/James is writing, and these Jewish believers must not do the same to the poor. (2) The rich dragged them before the judgment seat: themselves drag you before the judgment-seats? The word themselves is in the emphatic position showing that the rich are indeed guilty. The Greek word for drag means to be forcibly taken into court; the rich were using the courts of law to exploit the Jewish believers. (3) Do they not blaspheme the honorable name by which ye are called? Here, the word blaspheme is a verbal blasphemy: they blasphemed the honorable name, the name of Jesus. As a phrase, the honorable name is used only here. Jews often referred to God as simply Hashem, the Name, which again shows a Jewish mindset (Acts 5:41; 15:41; 3 Jn. 7). The word honorable is a Greek word that means \u201cbeautiful, noble, or excellent.\u201d This is the noble, beautiful, excellent Name\u2014Jesus\u2014by which they were called to salvation. In the Greek this is an aorist passive, meaning, that which was called upon you. It is also a Hebrewism in the Greek text, and it means that they belong to the one whose name they bear. Because believers bear the Name Christ, they were called Christian, meaning that they belonged to Christ: they belonged to the Messiah. That does not mean all the rich were guilty, but generally most of the persecutions against Jewish believers were committed by the wealthy class. It is a contradiction of the believers\u2019 own situation to favor the rich and depreciate the poor.<\/p>\n\n\n\n
D. The Violation of the Royal Law\u20142:8\u201311<\/p>\n\n\n\n
8 Howbeit if ye fulfil the royal law, according to the scripture, You shall love your neighbor as yourself, ye do well: 9 but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. 10 For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. 11 For he that said, Do not commit adultery, said also, Do not kill. Now if you do not commit adultery, but kill, you are become a transgressor of the law.<\/code><\/pre>\n\n\n\nIn these verses, the author identifies which actions are a violation of the royal law. In verse 8, he defines the royal law: Howbeit if you fulfill the royal law, according to scripture, You shall love your neighbor as yourself, ye do well. The word howbeit modifies the earlier statement to make it less harsh since not all of his readers are guilty of this sin. If ye fulfil the royal law \u2026 The Greek word to fulfil means to put it into practice and to accomplish its intended goal. The way to fulfill the intended goal of this law is by showing no respect of persons. The word royal in the Greek text is not modified by an article and, therefore, emphasizes quality. It means this law is \u201croyally\u201d or this law is \u201ckingly.\u201d The Greek word order is: \u201ca law ye are fulfilling royally or kingly.\u201d This law is the supreme commandment of human relations. The word law here is nomos, which is the body of the law. The phrase royal law, as an expression, is found only here in this verse, and it points to this law as being a supreme law. This specific commandment in Jacob\/James\u2019 mind is not one of the Ten Commandments but the one spelled out in Leviticus 19:18: you shall love your neighbor as yourself. This commandment was quoted by Jesus in Mark 12:28\u201331 where He declared it to be the second most important commandment of the Mosaic Law. The word scripture represents the standard of fulfilling. They will fulfill the standard, the scripture, by not showing respect of persons and by so doing, ye do well, meaning it will be a noble practice. The background for Jacob\/James\u2019 teaching is the Sermon on the Mount, which provided the Law\u2019s true standard of righteousness as taught by Jesus the Messiah. That is the royal law: To love one\u2019s neighbor as oneself. This is fulfilled by not showing respect of persons but showing respect of persons based upon economic status violates this command.
\nThen in verse 9, Jacob\/James establishes what it means not to do well: but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. To have respect of persons is to commit sin because it falls short of God\u2019s righteous standard. The word for respect of persons, in this form, appears only here and nowhere else. In the Greek, the word if reflects the first class condition that this has become a deliberate practice. This violates the royal law and as a result: ye commit sin. The Greek word order emphasizes the sin facet because it literally reads: \u201csin, ye are working.\u201d This practice fails to fulfill the standard of the Law, and they are convicted by the law as transgressors. This is a deliberate violation of the standard. In this verse, the Law is the Law of Moses and it contains the royal law of verse 8. The Law of Moses will convict the law-breaker; it will testify against them and declare them guilty. While the Law of Moses was no longer in effect, many in Jacob\/James\u2019 audience of Jewish believers were convinced it was still in force for them. This was no longer true, but in those early days many felt it was true for them (Acts 21:20). The full revelation on this issue had not yet been given when this epistle was written. Therefore, even the Law of Moses will convict them, testify against them, and declare them guilty for these actions. The Law of Moses would declare them to be transgressors. This is similar to the principle of Romans 2:12. As transgressors they are a people who have crossed over a forbidden border. To show partiality is to cross-over the Law\u2019s known command. The distinction between sin and transgression is this: the word sin shows a falling short of the standard. The standard, in this case, is Leviticus 19:18 and is the royal law, which Jesus Himself reaffirmed. The word transgression refers to a deliberate violation of a specific command.
\nHaving written all this background in verses 8\u20139, Jacob\/James moves on to the basic premise in verses 10\u201311. In verse 10, the principle is: to break one commandment of the Law is to be guilty of breaking the whole Law: For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all\u2014of breaking the whole Law. In the Greek, the words whosoever keeps the whole law are an aorist subjunctive, which emphasizes this idea as a mental concept. The Greek word order emphasizes the Law: \u201cthe law as a whole, he keeps.\u201d In other words, this is characteristic of the individual. He is normally very careful to avoid violating any part of the Law, and yet stumbles in this one point; he fails to keep one facet of the Law by stumbling over the boundary. He stumbles only in one point, meaning in one simple thing. There are 613 commandments. This person somehow succeeds in keeping 612 but breaks one of them. By breaking one of the commandments, he is viewed by God as having become guilty of all. The Greek word for guilty literally means \u201cin the power of.\u201d In other words, the sinner, though he has violated only one command, is brought under the controlling and condemning power of the whole law. The verb is found in the perfect tense, emphasizing a continuous state: he stands guilty. It is an abiding condition of being guilty of all things demanded by the Law.
\nIn verse 11, Jacob\/James gives the reason for what he says in verse 10: every commandment of the Law is from the same God. The word for in verse 11 presents the reason for the statement of verse 10 and also introduces the illustration: he that said, Do not commit adultery, said also, Do not kill. In other words, the very same God delivered all these commandments. The entire Law, all 613 commandments, is stamped with the same authority. All equally express the will of the same Lawgiver. To violate only one of its commandments is to resist the authority upon which all the commandments are founded. This is a reversal of the sixth and seventh commandments but both violate the law of love. So if you do not commit adultery, if one never commits an act of adultery, physically or mentally, but kill, you are become a transgressor of the law. In the Greek, this is a perfect tense, emphasizing the unity of the law and an abiding, continuous result. It neither means one has actually infringed every part of the Law nor does it mean all violations are equally serious. They are not, and for that reason, there were different types of punishment for different offenses. However, it does mean and does show that the Law is one grand unity; therefore, violating any commandment is an offense against the Lawgiver. To have respect of persons is already to incur the guilt of the whole law. This principle goes against the common tendency to divide the Law of Moses into two (the Ten Commandments and the other 603) or three (moral, civil, ceremonial) parts. The Law of Moses is all one unit and it is either all in force or none of it is in force. Elsewhere, the New Testament teaches that with the death of the Messiah, the whole Law of Moses has been rendered inoperative and replaced by the Law of the Messiah. The attitude that Jacob\/James expressed toward the Law was also a rabbinic view: if he does all but one, he is guilty for all severally. However, later a rabbinic reversal occurred. They taught that maintaining the Sabbath weighs against all other precepts. He who observes the Sabbath is reckoned as having done all. This doctrine goes beyond the New Testament teaching. Within this context, Jacob\/James\u2019 point is that dishonoring the poor is as much a violation of the Law as are adultery and murder.<\/p>\n\n\n\n
E. The Law of Liberty\u20142:12\u201313<\/p>\n\n\n\n
12 So speak ye, and so do, as men that are to be judged by a law of liberty. 13 For judgment is without mercy to him that has shown no mercy: mercy glories against judgment.<\/code><\/pre>\n\n\n\nThe author begins verse 12 with the appeal: So speak ye, and so do ye as men that ought to be judged by the law of liberty. The principle of the royal law is the principle of the Law of the Messiah. The verbs in this verse are all imperatives, commands in the present tense, which emphasize that these are habitual actions being required. So speak ye means to be manifested in words. So do ye means to be manifested in works. Believers are to show in words and in works because Jacob\/James emphasizes works as evidence of what they are verbalizing. They are to do so in words and works as men that are to be judged. The words to be judged refer to a future event, applied in days to come, and the standard of judgment will be the law of liberty. The expression law of liberty is found only here and in 1:25. It refers to the Law of the Messiah, which liberates the Jewish believer from the Law of Moses and provides freedom from the pharisaic interpretation of the Law. In the future, judgment will be on the basis of conformity to the Law of the Messiah. This should motivate them to observe it. This judgment is not the final judgment of the Great White Throne before which no believer will stand but the Judgment Seat of the Messiah before which only believers will stand. There, rewards, a biblical motivation for obedience and spirituality, will be given or withheld.
\nHaving given the appeal in verse 12 to both say and do, in verse 13 Jacob\/James provides the basis for this appeal. For judgment is without mercy to him that hath shown no mercy: mercy glories against judgment. The Law of the Messiah, in other words, will render mercy or judgment accordingly. The word For gives the explanation for what was written in verse 12; the explanation is: judgment is without mercy to him that has showed no mercy. The judgment, here, is the judgment of verse 12, specifically, the Judgment Seat of Christ (2 Cor. 5:10). The standard of judgment at the Judgment Seat will be the law of liberty or the Law of the Messiah. The word showed is aorist pointing out that a man\u2019s life has been characterized by a lack of mercy toward others. The word mercy emphasizes the outward manifestation of pity and compassion shown in kindly action. Failure to show mercy will boomerang at the Judgment Seat of the Messiah. The words without mercy are one word in Greek. This word appears only here and it is a negative adjective. The treatment of the poor man, described earlier in the chapter, reflects a lack of mercy; however, mercy glories against judgment. The Greek word for glory means \u201cto boast against, to exult over\u201d and it is used only three times: here, again in 3:14, and in Romans 11:18. Also in the Greek, this word is in the emphatic position. The point is: to show mercy means to gain mercy; to show judgment means to gain judgment. But, mercy exults in victory over condemnation. God does not want to condemn; He prefers to show mercy. However, those who fail to show mercy will be recipients of condemnation.<\/p>\n\n\n\n
FIVE<\/p>\n\n\n\n
Faith Proves Itself Through Works\u20142:14\u201326<\/p>\n\n\n\n
In this section, the author further develops the issue of verse 1:22: But be ye doers of the word, and not hearers only, deluding your own selves. This is the third test of faith in the Book of James: faith is tested by its production of works.<\/p>\n\n\n\n
A. The Principle of Faith and Works\u20142:14<\/p>\n\n\n\n
What does it profit, my brethren, if a man say he has faith, but have not works? can that faith save him?<\/code><\/pre>\n\n\n\nWith the phrase my brethren, Jacob\/James opens a new section addressing the principle of faith and works. He will use these expressions\u2014have faith, have not works\u2014ten times in the next thirteen verses. Because of Jacob\/James\u2019 descriptions, some have concluded that he is contradicting Paul. But, there is no conflict once it is understood that Jacob\/James and Paul were using two different frames of reference. It is not an issue of contradiction but rather of contrasts in five specific areas. (1) The situation: for Paul, the situation was the way of justification, and he was counteracting legalism; for Jacob\/James, the situation concerned the life of the justified individual, and he was counteracting antinomianism (the belief that, because of God\u2019s grace, we have no laws or commandments to obey). (2) The meaning of the term works: for Paul, the works were the works of the Law; for Jacob\/James, the works were the works of love and faith. (3) The meaning of justification: for Paul the word justification meant acquittal, and Paul was concerned with legal justification in that no man can gain justification by means of works, specifically the works of the Law; for Jacob\/James, the meaning of justification was vindication, and he was concerned with the justification of one\u2019s profession of faith in that his claim must be demonstrated by his works, specifically the works of love and faith. (4) The intention: Paul\u2019s intent was to contrast two opposing ways of salvation: salvation by works and salvation by grace through faith; Jacob\/James\u2019 intent was to show a contrast between two kinds of faith, a living faith and a dead faith. (5) The place of works: Paul argued against works as a means of justification; Jacob\/James argued in favor of works in the lives of those who have already been justified.
\nIn addition to these five contrasts between Jacob\/James and Paul, it is also helpful to note the following observations about this book. First, justification in Jacob\/James is not soteriological\u2014that is, salvation oriented\u2014rather, it is oriented toward good works. Second, the antithesis is not between faith and works but between a dead faith and a living faith. Third, the author has primarily a practical purpose rather than a doctrinal purpose while Paul has a doctrinal purpose. Fourth, Jacob\/James\u2019 point is a faith that saves is a faith that is expected to produce works. Fifth, a living faith will authenticate itself in the production of works. Sixth, while faith and works are two opposing elements insofar as the means of salvation is concerned, they are, nevertheless, both involved in salvation. One is the means of salvation and the other is the evidence of salvation. The background to the principle of faith and works in the Sermon on the Mount is found in Matthew 7:21\u201327.
\nReturning to the exposition, Jacob\/James states someone might make the claim that he has faith but not works. This is put as a rhetorical question that demands a negative answer. Literally, the Greek reads, \u201cWhat the profit?\u201d What the profit if a man says he has faith? The Greek word for profit is used only here in verse 16 and in 1 Corinthians 15:32. In other words, Jacob\/James does not say this man really has faith but only that this man claims to have faith. The word say is in the present tense, meaning this is a man who repeatedly says he has faith. This denotes that for him this is a way of life; he is always going around saying he has faith. Although this person is constantly claiming to be a believer, there is a continual lack of any external evidence to support this claim. This is someone who at least declares to be a believer, but Jacob\/James does not indicate that he is. So, if a man say he has faith, but have not works? This is the present tense, emphasizing continuous lack of works. There is no outward evidence of his profession. The word is plural because there should be many works that reflect his faith. The works in question are the works of verses 17\u201318, which are produced by a true faith. The question is: Can that faith save him? Again, this is a rhetorical question that demands a negative answer. In other words, is a faith that produces no work whatsoever really a saving faith? The obvious answer is, \u201cNo.\u201d The issue here is saving faith. The Greek text does not have a demonstrative pronoun, but it has a definite article: it is the faith\u2014the specific faith that saves. The Ryrie Study Bible comments as follows:<\/p>\n\n\n\n
Can a non-working, dead, spurious faith save a person? James is not saying that we are saved by works, but that faith that does not produce good works is a dead faith. James was not refuting the Pauline doctrine of justification by true faith, but a perversion of it. Both Paul and James define faith as a living, productive trust in Christ. Genuine faith cannot be \u201cdead\u201d to morality or barren to works. (Note to James 2:14)<\/code><\/pre>\n\n\n\nB. Dead Faith\u20142:15\u201317<\/p>\n\n\n\n
15 If a brother or sister be naked and in lack of daily food, 16 and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what does it profit? 17 Even so faith, if it have not works, is dead in itself.<\/code><\/pre>\n\n\n\nAs Jacob\/James describes a dead faith, he begins with an illustration in verses 15\u201316. In verse 15, there is a brother or sister in need: If a brother or sister be naked, and in lack of daily food. The reference to brother or sister identifies them as believers and, by mentioning both, it shows an obligation to believers without sexual distinctions. This is a brother or sister who lacks sufficient clothing and even sufficient daily food. They are poorly clad and they lack a day\u2019s supply of food. This illustrates they are both cold and hungry. For Jacob\/James this was not a hypothetical situation since he was the head of a poverty-stricken church (Acts 4:35; 6:1; 11:29\u201330). Having demonstrated the need, in verse 16, he shows the wrong response of a non-working faith. A dead faith simply replies: Go in peace. The expression go in peace was a common Jewish farewell statement (1 Sam. 1:17; 20:42; 2 Sam. 15:9; Mk. 5:34; Acts 16:36). Dead faith adds: Be ye warmed in response to being naked and be filled in response to being hungry. The man offers these nice words: \u201cMay God give you a warm meal and warm clothes,\u201d but the words are empty and useless since the brother and sister remain cold and hungry. Such is an attitude of pseudo-spirituality. \u201cDo not worry. God will meet your needs.\u201d God will indeed meet these needs, but God will often choose to meet needs through fellow believers. In fact, most of the time this is the way God does it. God expects believers to meet the needs of fellow believers who do not have. The person with dead faith has nice words and yet ye give them not the things needful to the body. The issue here is not inability but a non-working faith. Again, the question is: What does it profit? This, too, is a rhetorical question demanding a negative answer. There is no profit either to the speaker or to the audience of those words\u2014the brother or sister in need.
\nHaving presented an illustration of a dead faith in verses 15\u201316, the author now makes the application in verse 17: Even so faith, if it have not works, is dead in itself. The two words even so give the application; they mean \u201cin this manner;\u201d \u201cin the same way.\u201d Faith without works is a dead faith. It is dead in itself; it is not merely outwardly barren, but it is dead inwardly. It is lifeless. It shows that it is not true saving faith because true saving faith will reveal itself by works, which are the fruits of faith. This very same concept is taught in the Sermon on the Mount (Mat. 5:14\u201316).<\/p>\n\n\n\n
C. Barren Faith\u20142:18\u201320<\/p>\n\n\n\n
18 Yea, a man will say, You have faith, and I have works: show me your faith apart from your works, and I by my works will show you my faith. 19 You believe that God is one; you do well: the demons also believe, and shudder. 20 But will you know, O vain man, that faith apart from works is barren?<\/code><\/pre>\n\n\n\nWhile describing a barren faith, Jacob\/James presents two arguments with two refutations. The first is in verse 18. The argument is: Yea, a man will say, you have faith and I have works. The Greek word for yea here is alla, which is a word of very sharp contrast. The objector is making a sharp contrast; he is creating an antithesis between faith and works. However, the kind of antithesis he makes between faith and works is not a natural one. Faith is not visible, yet works usually are. The refutation is: show me your faith apart from your works, and I by my works will show you my faith. The word show means \u201cto demonstrate.\u201d His point is the existence of faith cannot be proven without works because faith itself is intangible, invisible, not something seen. Therefore, the only means of showing faith\u2019s existence is by its visible works. In this verse, both men claim to have faith. But one cannot substantiate his claim because there are no actual works to demonstrate his claims. Faith and works are inseparable. Salvation is by grace through faith, but saving faith is a faith that produces works. Again, faith and works are inseparable. The Greek word translated from is the word ek, meaning \u201cout of,\u201d showing that the demonstration of faith will have its source in the works this same faith produces. There is a chiasm in this verse\u2014faith, works, works, faith\u2014beginning with faith and ending with works; then, beginning with works and ending with faith.
\nVerse 19 contains the second argument, You believe that God is one, perhaps quoting the famous Shema of Deuteronomy 6:4: Hear O Israel, the LORD your God, the LORD is One. This is the fundamental of Orthodox Jewish faith. Likely recited by Jewish believers in their worship in Jacob\/James\u2019 day, it is still used today by many Jewish believers in their present worship. The objector claims that merely believing God is one is sufficient; but Jacob\/James then gives the refutation: If you believe God is one, you do well. In other words, this confession is approved; it is good as far as it goes. Nevertheless, it does not go far enough. Jacob\/James reminds the man that the demons also believe God is One, and shudder. All demons believe only one God exists (Mk. 1:23\u201324; 5:1\u201310; Lk. 8:26\u201333). Demons believe that God is one, but that fact causes them to shudder. Believing that God is One proves nothing. The Greek word used here for shudder appears nowhere else in Scripture. It literally means \u201cto be rough on the surface;\u201d \u201cto bristle.\u201d The word is in the present tense and this indicates a continuous reaction when demons are confronted by the One God. This word pictures a horror that makes the hair to stand on end and the skin\u2019s surface to become rough with goose pimples. Thus, having a correct theology has no practical value if it does not produce works. The mere belief in only one God is not saving faith. As important as the content of Shema is, it is not saving faith.
\nIn verse 20, Jacob\/James draws the conclusion: But will you know, O vain man, that faith apart from works is barren. The expression will you know means \u201care you willing to know?\u201d The implication is that the man is not willing to know because he is still a vain man. The word means vain or \u201cempty.\u201d It cannot produce anything; it lacks a moral sense. Faith without works is a barren and empty faith. Barren means it has no spiritual life; it is unproductive as far as salvation is concerned. The word barren is used elsewhere in Scripture to refer to money that is not yet yielding any interest, to a field that is lying fallow, and to a woman unable to produce children. It is a play upon words in the Greek because Jacob\/James uses the word ergon and argi. Ergon means works and argi means barren. The word play can be translated as \u201cworks and workless.\u201d Such faith is a barren faith, not the kind of faith that produces or gives birth to salvation.<\/p>\n\n\n\n
D. The Examples of Faith and Works\u20142:21\u201326<\/p>\n\n\n\n
- The Example of Abraham\u20142:21\u201324\n21 Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? 22 You see that faith wrought with his works, and by works was faith made perfect; 23 and the scripture was fulfilled which said, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. 24 Ye see that by works a man is justified, and not only by faith.<\/li><\/ol>\n\n\n\n
Jacob\/James begins with the work of Abraham in verse 21. The Greek word order is \u201cAbraham our father, was not he declared righteous out of works?\u201d The expression, Abraham our father was and continues to be a common Jewish phrase: Avraham Avinu in Hebrew, or Abraham our father. Once again, the use of this expression demonstrates the epistle was written by a Jewish believer to Jewish believers. Revealing his own Jewish background, Paul also used the same expression in Romans 4:16\u201317; Galatians 3:7, and 29. Next, Was not Abraham our father justified by works? This rhetorical question demands a positive answer: \u201cYes, he was justified by works.\u201d This was the evidence of the justification. Again, in Jacob\/James, works is not the means of justification but the evidence of justification. This concept shows that Abraham had been justified. In the Greek text, the passive voice indicates God made the declaration of righteousness. The specific work in this case was that he offered up Isaac, a work described in Genesis 22:1\u201318. With this work occurring late in his life, Abraham was justified\u2014not saved but rather vindicated by it. He had earlier been declared righteous in Genesis 15:6. The same point is made in Hebrews 11:17\u201319. While Paul states that Abraham was justified by faith in Romans 4:3 and Galatians 3:6, his reference is to Abraham\u2019s initial justification described in Genesis 15:6 when Abraham believed in God\u2019s promises. But Jacob\/James\u2019 reference is to God\u2019s pronouncement in connection with Abraham\u2019s act of faith, or the work of faith in Genesis 22:1\u201318. By this work of being willing to offer Isaac, his justified state was vindicated. In other words, Abraham was already a believer as of Genesis 12, and his justification was verified in Genesis 15 by God. It showed that Abraham believed God\u2019s promises. Then in Genesis 22, Abraham\u2019s work of offering Isaac demonstrated that he really did have faith. It was the evidence of his justification. According to Genesis 15, Abraham was saved through faith alone. According to Genesis 22, Abraham\u2019s faith was proved by his obedience. Had Abraham disobeyed, it would not necessarily mean Abraham lacked sound faith, but no evidence would exist to prove that faith. In Genesis 15, Abraham was justified before God; in Genesis 22, he was justified before men.
\nHaving described the work of Abraham, in verses 22\u201323 Jacob\/James proceeds to describe the faith of Abraham. Verse 22 notes that Abraham\u2019s action in Genesis 22 perfected his faith. The words You see begin the verse. It is a logical conclusion or deduction from the example that faith wrought with his works. The Greek is the faith; Abraham\u2019s faith wrought with. The Greek word means \u201cto cooperate with;\u201d to work together as two independent forces. There is a close connection between Abraham\u2019s faith and Abraham\u2019s work, because his work supported and sustained his living faith. Faith and works were not equal partners, but they were inseparably linked. The emphasis is on the inseparability of faith and works because works serves as the evidence of faith. Saving faith produces such works. The Greek uses the imperfect tense, emphasizing the continuous work in cooperation between faith and works. It was faith that prompted the obedience, and faith was at work in Abraham\u2019s actions. Faith spurred Abraham to initiate the act, and by works was faith made perfect. The very wording of this phrase implies the prior existence of his faith. In fact, the very point is that his faith existed before the act. Otherwise, the act could not have perfected his faith. His faith, already present, was further strengthened, perfected, or matured through the act. The word made perfect means literally \u201cwas perfected.\u201d The Greek means \u201cto bring to an end\u201d or \u201cto bring to its goal.\u201d The word is in the Greek passive tense, which indicates it was God Who brought Abraham\u2019s faith to its goal through this experience. By this action, Abraham\u2019s faith was fully proved. In verse 23, the author adds that in this way the scripture was fulfilled. The specific Scripture fulfilled was Genesis 15:6 which declares: Abraham believed God, and it was reckoned unto him for righteousness. The fulfillment occurred in the offering up of Isaac (Genesis 22:1\u201318). The word fulfill indicates a prophetic element because, in a sense, this was a foretelling of Abraham\u2019s faith being brought to completion or maturity by his work. The result was twofold. First, he was reckoned righteous. The word means \u201cto count\u201d or \u201cto calculate.\u201d It means \u201cto place on one\u2019s credit.\u201d In this case, it was righteousness. Second, he was called the friend of God. As a result of the experience, Abraham was driven ever closer to God and became known as the friend of God (2 Chr. 20:7; Is. 41:8).
\nIn verse 24, Jacob\/James draws his conclusion and answers the question raised in verse 14: Ye see that by works a man is justified, and not only by faith\u2014justified by works in the sense that works vindicate one really does have saving faith. Faith only means a faith that does not produce works, and a faith that does not produce works is not saving faith to begin with. The reason is that works prove a saving faith. To quote the Ryrie Study Bible again:<\/p>\n\n\n\n
Unproductive faith cannot save, because it is not genuine faith. Faith and works are like a two-coupon ticket to heaven. The coupon of works is not good for passage, and the coupon of faith is not valid if detached from works. (Note to James 2:24)<\/code><\/pre>\n\n\n\n- The Example of Rahab\u20142:25\u201326\n25 And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? 26 For as the body apart from the spirit is dead, even so faith apart from works is dead.<\/li><\/ol>\n\n\n\n
In verse 25, Jacob\/James provides an example of being justified by works. And in like manner means this is a second illustration after Abraham (being first). The second illustration teaches the same truth: was not also Rahab the harlot justified by works? The Greek literally reads, \u201calso Rahab the harlot was not out of works becoming righteous?\u201d Then, two Greek participles follow to illustrate. Rahab was titled Rahab the harlot because of her profession prior to becoming a believer (Josh. 2:1; 6:17, 22, 25). The same reference occurs in Hebrews 11:31. Rahab\u2019s specific works proved her faith in that she received the messengers (Josh. 2:1\u201314). This is the first participle and the Greek word means she welcomed and entertained her guests. This faith led Rahab to an act of treason against her own people, the Canaanites of Jericho. She recognized the men to be not only spies but also God\u2019s messengers to her and to her family. The second participle is she sent them out another way (Josh. 2:15\u201322.) The Greek word here emphasizes energetic action; she acted with urgency and concern for their safety. She sent the men out another way, not through the entry door but through the window, which put them outside the wall for Rahab\u2019s home was on the city wall.
\nIn verse 26, James draws his conclusion: For as the body apart from the spirit is dead, even so faith apart from works is dead. The body without the spirit is dead. When there is a separation between the material and the immaterial parts of man, physical death results. In the same way, faith without works is dead. To separate works from faith results in a spiritually dead faith, and that is not a saving faith. Saving faith is an active faith.
\nThis passage is a major contributor in the \u201cLordship Salvation\u201d debate. The issue is not: Does one need to believe that Jesus is Lord or God since Jesus must be God in order to be Saviour. The issue is: Must the unbeliever make Christ the Lord of every area of his life in order to be saved? Lordship Salvation teaches that one must believe, as well as commit to obedience, in order to be saved. Those who reject Lordship Salvation note that the Scriptures reveal salvation occurs by grace alone, through faith alone, in Messiah alone, apart from any human works. Thus, it is only necessary to believe and trust Christ for one\u2019s salvation (John 1:16). Salvation involves believing the gospel (Acts 16:31; Romans 1:16) and its content that the Messiah died for our sins, was buried (the evidence of His death), and rose again on the third day (1 Corinthians 15:1\u20134). About two hundred times in the New Testament alone, belief or faith is given as the only condition for salvation. The issue is not whether saving faith is expected to produce good works, but whether the good works themselves are part of the salvation package.
\nThose who advocate Lordship Salvation, in spite of their denial, do make works part of attaining salvation. One good example is John MacArthur\u2019s commentary on the Book of James. By reading the commentary, one gets the impression that a person engaging in the sins James writes about could not possibly be saved. MacArthur does not merely refer to the \u201cgross sins\u201d but even \u201c\u2026 those who fail to control their own tongues give evidence of unregenerate hearts, despite their outward veneer of religious activities.\u201d MacArthur\u2019s extreme view of Lordship Salvation does not allow for the existence of carnal believers although 1 Corinthians 3:1\u20133 and Hebrews 5:11\u201314 clearly teach otherwise. The role of works in Lordship Salvation can be understood in the following comments by MacArthur on James 4:7\u201310:<\/p>\n\n\n\n
These four verses contain ten commandments, all given in the form of Greek aorist imperative verbs. Together they form one of the clearest calls to salvation in all of Scripture.\nJames, then, demands of unbelievers, in response to the divine call, submission, resistance, fellowship, cleansing, purification, misery, sorrow, trials, seriousness, and humility.<\/code><\/pre>\n\n\n\nMacArthur labels these four verses as \u2026 the clearest calls to salvation in all of Scripture; yet, not one of the ten imperatives contains a command to believe the gospel! Is this passage really a clearer presentation of salvation than the one found in Acts 16:31? If one takes MacArthur\u2019s position seriously, then Paul presented an incomplete gospel in Acts 16:31. For someone who claims to believe, teach, and preach that salvation is by grace alone, MacArthur has added at least ten works to the salvation package! His means of supporting this view is to fall back on his strict Calvinism by teaching that regeneration precedes faith, and so one essentially already has eternal new life before he believes. However, this claim flies in the face of about two hundred passages that teach faith is the means through which eternal life is received. But if one is truly regenerated before he believes, then it would appear that the whole issue of the Lordship debate is non-sensical. This type of inconsistency is characteristic of Lordship Salvation advocates. On one hand, regeneration precedes believing and, yet, before one qualifies for salvation, one must do at least the ten works listed above, including to resist Satan. To resist Satan, one must have the Holy Spirit (Ephesians 6:10\u201319), but one cannot receive the Holy Spirit until he is saved, but he cannot be saved until he resists Satan! There is no way to avoid this dilemma: Lordship Salvation ends up being a works salvation. Such claims result in a lack of salvation assurance since one cannot be confident of absolute adherence (to these ten imperatives) until life\u2019s end. To fall away, in Lordship Salvation, means salvation never initially occurred.
\nLordship Salvation insists that good works inevitability accompany saving faith. Thus, in that sense, works are a condition of obtaining salvation; but neither Jacob\/James nor any other biblical writer teaches this. The good works are a result of and not a cause or condition of salvation. Even so, not all believers will consistently build with gold, silver, and precious stones. Many will build, even primarily so, with wood, hay, and stubble. Yet, even those are said to be saved (1 Corinthians 3:11\u201315).
\nIt is obvious from Scripture that making Jesus the Lord of one\u2019s life is a post-salvation experience. One such admonition is in Romans 12:1\u20132. This admonition is given to those who are already believers and is not presented to unbelievers being called to salvation. Furthermore, the motivation to produce good works is not to obtain salvation but a manifestation of what God has already done for believers in salvation: justification, sanctification, and glorification. Not only does Lordship Salvation fail to recognize the distinction between carnal and spiritual believers, but it also fails to recognize the difference between salvation and discipleship. Belief or faith, with a specific content of faith, is the mark of salvation. Commitment and obedience are the marks of a disciple who has made the Messiah the Lord of his life. Inability or simple refusal to distinguish between spiritual and carnal believers, between salvation and discipleship, leads to inconsistency in interpretation.
\nThis inconsistency is seen in MacArthur\u2019s writings. In his comments on James, he insists the barren means a lack of salvation. However, in his commentary on First Peter, he states:<\/p>\n\n\n\n
We know Peter is referring to a believer because he is talking about people who have the knowledge (epiginosis) of our Lord Jesus Christ (2 Pet. 1:8) but have become barren and unfruitful. A barren Christian is spiritually useless.<\/code><\/pre>\n\n\n\nIf it is possible to be a barren and a spiritually useless believer who is still saved, why not a carnal believer who is still saved?
\nOne gets the feeling when reading MacArthur that he is over-reacting to the other extreme, which in turn may be an over-reaction to Lordship Salvation with its works emphasis. The other extreme is the teaching that it is possible for someone to be truly saved, truly regenerate, but immediately and for the rest of his life show a total lack of salvation evidence. This teaching supports the idea that someone could even renounce Christ and degenerate into a life of deep sin. There is no question that a true believer is capable of falling into deep and gross sin (i.e., David), but it is also possible that the person was not really saved to begin with (1 Jn. 2:19). Lordship Salvation claims that while a true believer may fall into deep sin, because of its interpretation of the perseverance of the saints, such a believer will eventually repent. While that was certainly true with David, there is no evidence that Solomon ever repented for falling into idolatry. Solomon was, indeed, eternally saved; but he did not persevere to the end. Hence the term eternal security is much more fitting than the term perseverance of the saints. If perseverance is the issue, then it is better expressed as the perseverance of God, since it is God Who keeps the believer saved.
\nThere is no need for either extreme. To reach a balanced view that neither short circuits what Jacob\/James is teaching nor reads into his teaching more than what it holds, certain principles should be kept in mind. First, not all who claim to believe and to be saved, truly are. There will always be some tares among the wheat. Second, going through a \u201csalvation ritual,\u201d such as walking down the aisle or reciting the sinner\u2019s prayer, does not result in salvation. True belief in the heart is what saves, which means the individual was already saved before he walked the aisle or recited the prayer. However, if the individual did not truly believe, neither the aisle nor the prayer saved him. Third, all believers begin their spiritual lives as babes in Christ and in a state of spiritual immaturity. Fourth, time is required for a believer to progress to spiritual maturity, and part of the growing process is making Jesus the Lord of one\u2019s life. Fifth, not all believers will progress to spiritual maturity, and so, in the course of time, some become carnal in place of spiritual (1 Cor. 3:1\u20133). Sixth, others who were progressing could fall back into a state of carnality (Heb. 5:11\u201314). Seventh, regeneration will mean the person has a new birth, is a new creation, and given enough time, will reflect this new condition in some way. (This may be imperceptible to man but not to God). However, these works are the outworking of salvation and not the cause of it. Eighth, God will not tolerate a true believer living in unconfessed sin and God, like a loving father, will discipline His children. This discipline could include weakness, sickness, and even physical death (1 Corinthians 5:1\u20135; 11:28\u201330; 1 John 5:16). If someone claims to be a believer but is living in sin and disobedience, yet never seems to suffer divine discipline, the situation may very well indicate he was never a believer to begin with (Heb 12:1\u20138).
\nA balanced view that rejects both extremes is that of Charles Ryrie. Ryrie shows one must avoid a straw man argument on this issue:<\/p>\n\n\n\n
A carnal Christian is someone who is saved but who shows nothing of the outworking of his salvation. Or, a true believer can be carnal all of his Christian life and never produce fruit.\nWhat makes this a straw man are phrases like \u201cshows nothing\u201d or \u201call of his Christian life.\u201d That a Christian can be characterized as carnal cannot be denied, simply because the text of 1 Corinthians 3:1\u20133 says there were carnal believers at Corinth. Paul addresses these people as \u201cbrethren\u201d and \u201cbabes in Christ\u201d in verse 1; then describes them as \u201cmen of flesh\u201d and \u201cfleshly\u201d in verses 1 and 3. So there were carnal or fleshly Christians in Paul\u2019s day.\nWhat characterizes such Christians? Paul says they walk as mere men (verse 3), that is, like unsaved people. That does not mean that they were in fact not believers; Paul addresses them as believers. But it does indicate that believers may live like unsaved people. To be sure, Christians are not supposed to live like unsaved people, but the reality is that some do.\nFor how long? More than a moment or a day or a month or a year? When Paul wrote I Corinthians, those believers were four or five years old in the faith, and obviously some of them were still carnal or fleshly. Yet Paul expected that they should have matured to the point where he could address them as spiritual by that time.\nAt this point, one of those \u201cwhat if\u201d questions will inevitably be asked. What if a true believer seems to live like an unsaved person all of his life? Is he really a believer? Can a believer be carnal all of his life? Or, to phrase it another way, can a believer remain a babe in Christ all his Christian life? If the answer is no, then two options follow. Either such a person was not in fact a believer, or he was and lost that salvation because he did not grow out of spiritual babyhood.\nBut as long as we are asking \u201cwhat if\u201d questions, let\u2019s ask another. What if one or more of those babes in Christ in Corinth died between the time of conversion and the time Paul wrote I Corinthians? In other words, what if a babe in Christ at Corinth died before growing out of that baby state? Did he or she go to heaven? Assuming that such an individual did live all his (or her) Christian life in a baby state, if he is \u201cin Christ,\u201d whether baby or mature, he will certainly be in heaven.\nBut let\u2019s be clear. Even if a believer could be characterized as carnal all of his life, that does not mean that he or she is carnal in all areas of life. That does not mean he will not also bear some spiritual fruit during his life. Every believer will bear some fruit. But that is the subject of another chapter.\nThis straw man eliminates the work, if not the presence, of the Holy Spirit in the life of a believer. As long as the Spirit lives within, no believer can show nothing of the work of salvation and thus be totally carnal all of his life.<\/code><\/pre>\n\n\n\nAs to the charge that those who reject Lordship Salvation believe it is possible to be regenerated but never, ever bear any fruit, Ryrie responds:<\/p>\n\n\n\n
Every Christian will bear spiritual fruit. Somewhere, sometime, somehow. Otherwise that person is not a believer. Every born-again individual will be fruitful. Not to be fruitful is to be faithless, without faith, and therefore without salvation.\n\nHaving said that, some caveats are in order.\n\nOne, this does not mean that a believer will always be fruitful. Certainly we can admit that if there can be hours and days when a believer can be unfruitful, then why may there not also be months and even years when he can be in that same condition? Paul exhorted believers to engage in good works so they would not be unfruitful (Titus 3:14). Peter also exhorted believers to add the qualities of Christian character to their faith lest they be unfruitful (2 Pet. 1:8). Obviously, both of those passages indicate that a true believer might be unfruitful. And the simple fact that both Paul and Peter exhort believers to be fruitful shows that believers are not always fruitful.\nTwo, this does not mean that a certain person\u2019s fruit will necessarily be outwardly evident. Even if I know the person and have some regular contact with him, I still may not see his fruit. Indeed, I might even have legitimate grounds for wondering if he is a believer because I have not seen fruit. His fruit may be very private or erratic, but the fact that I do not see it does not mean it is not there.\nThree, my understanding of what fruit is and therefore what I expect others to bear may be faulty and\/or incomplete. It is all too easy to have a mental list of spiritual fruits and to conclude if someone does not produce what is on my list he or she is not a believer. But the reality is that most lists that we humans devise are too short, too selective, too prejudiced, and often extrabiblical. God likely has a much more accurate and longer list than most of us do.\nNevertheless, every Christian will bear fruit; otherwise he or she is not a true believer. In speaking about the Judgment Seat of Christ, Paul says unequivocally that every believer will have praise come to him from God (1 Cor. 4:5).<\/code><\/pre>\n\n\n\nAs noted earlier, Lordship Salvation tends to lead to inconsistencies and lack of assurance. Ryrie observes the same thing:<\/p>\n\n\n\n
Those who hold to a lordship\/discipleship\/mastery salvation viewpoint do not (perhaps it would be more accurate to say \u201ccannot\u201d) send an unambiguous message about this matter. On the one hand, they say that the essence of saving faith is \u201cunconditional surrender, a complete resignation of self and absolute submission.\u201d True faith, we are told, \u201cstarts with humility and reaches fruition in obedience.\u201d \u201cSalvation is for those who are willing to forsake everything.\u201d \u201cSaving faith is a commitment to leave sin and follow Jesus Christ at all costs. Jesus takes no one unwilling to come on those terms.\u201d \u201cEternal life brings immediate death to self.\u201d \u201cForsaking oneself for Christ\u2019s sake is not an optional step of discipleship subsequent to conversion; it is the sine qua non of saving faith.\u201d\nBut what if I do not follow Christ at all costs? What if later on in life I become unwilling to forsake something? Suppose I lack full obedience? What if I take something back that earlier in my experience I had given to Him? How do I quantify the amount of fruit necessary to be sure I truly \u201cbelieved\u201d in the lordship\/mastery sense of the term? Or how do I quantify the amount of defection that can be tolerated without wondering if I have saving faith or if I in fact lost what I formerly had?\nThe lordship response, is spite of its stringent demands on nature of what the view calls saving faith, must either say (1) that a disobedient Christian loses his salvation, or (2) that some leeway exists for disobedience within the Christian life. Since many lordship people hold to the security of the believer, they opt for the latter.\nSo we read a statement like this: \u201cA moment of failure does not invalidate a disciple\u2019s credentials.\u201d My immediate reaction to such a statement is to want to ask if two moments would? Or a week of defection, or a month, or a year? Or two? How serious a failure and for how long before we must conclude that such a person was in fact not saved? Lordship teaching recognizes that \u201cno one will obey perfectly,\u201d but the crucial question is simply how imperfectly can one obey and yet be sure that he \u201cbelieved\u201d in the lordship\/mastery salvation sense? If \u201csalvation requires total transformation\u201d and I do not meet that requirement, then am I not saved? Or if my transformation is less than total at any stage of my Christian life, was I not saved in the first place?\nSuppose I was genuinely willing to forsake all when I believed, but later on I rejected that willingness or some part of it. How am I to view my salvation? Assuming that willingness was present when I believed, then according to the lordship view, I was truly saved. And if I believed in eternal security, then I cannot lose that salvation. So we are back to a relative amount or degree of disobedience in the Christian life which can be tolerated without doubting the original reception of salvation. A moment of defection, we have been told, is not invalidation. Or \u201cthe true disciple will never turn away completely.\u201d Could he turn away almost completely? Or ninety percent? Or fifty percent and still be sure he was saved? Further we are told that the motivation which causes us to defect even momentarily makes the difference between proving the reality or falsity of our faith. The motivation of fear, it is said, is permissible, but the motivation of treachery is not.\nFrankly, all this relativity would leave me in confusion and uncertainty. Every defection, especially if it continued, would make me unsure of my salvation. Any serious sin or unwillingness would do the same. If I come to a fork in the road of my Christian experience and choose the wrong branch and continue on it, does that mean I was never on the Christian road to begin with? For how long can I be fruitless without having a lordship advocate conclude that I was never really saved?<\/code><\/pre>\n\n\n\nOn the issue of carnality, Ryrie states:<\/p>\n\n\n\n
Can a born-again Christian be carnal? Or is carnality something that describes an unsaved person? Or are both possible?\nBefore discussing these crucial questions it may help to clear the air on two matters.\nSome think that those who teach that Christians can be carnal also must logically conclude that some believers can go through life without ever bearing fruit of any kind. In other words, they think that the teaching about carnality includes the ideas that carnality can be lifelong and so total that carnal believers will never bear any fruit and yet be genuinely saved. But that is not true, for all believers will bear fruit, some thirty-, some sixty-, and some one hundredfold (Matthew 13:8). Otherwise, they do not possess the new life.\nThose who hold to the teaching that Christians can be carnal sometimes say that the lordship\/discipleship\/mastery view cannot include any concept of carnality. They reason that if Christ is Lord of life, then logically no carnality can coexist in that life. But obviously, committed Christians\u2014whenever that commitment was made\u2014disobey and become carnal (or rebellious, or backslidden, or whatever you wish to label them). Lordship advocates recognize that. Nevertheless, some who hold to a lordship position prefer to say that, although Christians can do carnal things, there is no such thing as a carnal Christian.\nWhat is carnality? According to the Greek dictionary, it means to have the nature and characteristics of the flesh (or more simply, it means \u201cfleshly\u201d). What, then, is the flesh? Sometimes it refers to the whole material part of man (1 Corinthians 15:39; Hebrews 5:7), and based on this meaning, carnal sometimes relates to material things like money (Romans 15:27) or to the opposite of our weapons of spiritual warfare (2 Corinthians 10:4). But the word flesh also has a metaphorical sense when it refers to our disposition to sin and to oppose or omit God in our lives. The flesh is characterized by works that include lists and passions (Galatians 5:19\u201324; 1 John 2:16); it can enslave (Romans 7:25); and in it is nothing good (Romans 7:18). Based on this meaning of the word flesh, to be carnal means to be characterized by things that belong to the unsaved life (Ephesians 2:3) \u2026 Do the Scriptures indicate that both unbelievers and believers can be called carnal? I think so.\nIn Romans 8:5\u20138 Paul contrasts two kinds of people: those whose mindsets are according to the flesh (or carnal) and those whose are according to the Spirit. The former group only knows death (now and in the future) while the latter know life and peace (now and in the future). That the former group is unbelievers is clear from Romans 8:9, since only believers have the Holy Spirit. Thus, being \u201ccarnal\u201d\u2014that is, living according to the flesh\u2014properly labels unbelievers.\nBut \u201ccarnal\u201d can also describe some believers. How so? Simply because such believers live and act like unsaved people (1 Corinthians 3:1\u20134). How do we know the people Paul describes in this passage are believers? He addresses them as \u201cbrethren\u201d and \u201cbabes in Christ\u201d in the first verse.\nHow do we know they were carnal? He says so three times (verses 1 and 3). In those two verses Paul uses two different words. The word used in verse 1 is sarkinos and the one used twice in verse 3 is sarkikos. Some see no difference in the meaning of the two words, but probably most do. If there is a difference, it is this: Sarkinos means \u201cmade of flesh,\u201d that is, weak but without attaching any blame to that condition. In the case of the Corinthians, their weakness was due to their immaturity. On the other hand, sarkikos does have an ethical or moral connotation. It means \u201cto be characterized by the flesh, something that is willful and blameworthy.\u201d The first word means \u201cmade of flesh,\u201d while the second means \u201ccontrolled by the flesh.\u201d Notice that Paul does not merely say that Christians \u201ccan and do behave in carnal ways\u201d; he plainly states, \u201cYou are carnal.\u201d How then can one charge that \u201ccontemporary theologians have fabricated an entire category for this type of person\u2014the carnal Christian\u201d? Obviously, such a designation for some Christians is not a fabrication; it is a scriptural teaching.\u2026\nWhat were the evidences of the Corinthians\u2019 carnality? In general terms Paul characterizes them as walking or living like men (1 Corinthians 3:3\u20134). Certainly other Christian men are not meant, but unsaved people of the world. Paul can only mean that these carnal Corinthians lived like unsaved men. That clarifies why the word carnal can label both unbelievers and believers, simply because the lifestyles of both are the same. The cure for the unbeliever\u2019s carnality is salvation; the cure for the believer\u2019s is to grow in the Lord.\nSpecifically how does the Apostle Paul describe carnality among Christians?\n(1) He likens it to being a babe in Christ. Notice that such people are \u201cin Christ,\u201d a designation that makes it clear again that Paul is describing believers, not unsaved people. In other words, carnality can indicate the state of the new believer who is still a weak, immature baby. As I have indicated, the word for carnal in verse 1 apparently includes the thought of weakness which the baby analogy confirms. This person only understands the milk of the Word and cannot take solid teaching. Indeed, there would be many areas of biblical truth he does not understand and respond to, and that means he is living in immaturity in some or many aspects of his life \u2026\n(2) Paul also describes carnality among Christians as continued immaturity beyond what normally might be expected\u2014\u201cYou are still fleshly\u201d (1 Corinthians 3:3). The word is slightly different than the one used earlier and contains the thought of willfulness. At Corinth this willful carnality was characterized by jealousy and strife, including the divisions Paul describes in 1 Corinthians 1:12. What a contrast such immature behavior is to the spirituality and maturity that come from steady, healthy growth.<\/code><\/pre>\n\n\n\nOn the role of lordship in the life of the believer, Ryrie writes:<\/p>\n\n\n\n
But is Jesus not also to be Lord of my life? Of course He should be, sometimes is, and sometimes is partly so. The clich\u00e9, \u201cIf He is not Lord of all, He is not Lord at all\u201d is simply that\u2014a clich\u00e9 and not a biblical or theological truth. He can be Lord of aspects of my life while I withhold other areas of my life from His control. Peter illustrated that as clearly as anyone that day on the rooftop when the Lord asked him to kill and eat unclean animals. He said, \u201cBy no means, Lord\u201d (Acts 10:14). At that point was Christ Lord of all of Peter? Certainly not. Then must we conclude that He was not Lord at all in relation to Peter\u2019s life? I think not.\nDedication is a call to believers. On occasion an individual may face and even settle both the question of salvation and dedication at the same time. Paul apparently did, for on the road to Damascus when he realized that Jesus was alive, he asked, \u201cWhat shall I do, Lord?\u201d (Acts 22:10). The reply, \u201cGo into Damascus\u201d of course had nothing to do with salvation but with obedience to the one who had become Paul\u2019s Savior.\nActually, it seems that many believers do not settle the matter of the personal, subjective lordship of Christ over the years of their lives until after they have been born again. The New Testament appeals for surrender or dedication are addressed to believers. \u201cI urge you therefore, brethren \u2026 to present your bodies\u201d (Romans 12:1). Earlier in the same letter Paul asked those who had been baptized into Christ (obviously only believers could be described that way) to present themselves to God (Romans 6:3, 13). Those who are indwelt by the Holy Spirit (believers) are exhorted to glorify God in their bodies (1 Corinthians 6:19\u201320). James too urges his brothers to submit to God (James 4:7). This call to dedication would be meaningless if it were true that one had to receive Christ as Lord of his life as a part of the requirement for being saved. Saved people need to be dedicated, but dedication is not a requirement for being saved. Neither is willingness to be dedicated an issue in salvation.<\/code><\/pre>\n\n\n\nParticularly relevant to this section of Jacob\/James, Ryrie states:<\/p>\n\n\n\n
To be sure, justification is proved by personal purity. It does not come because of any reformation or commitment to change; but once justified, we show this by changes in our lives. \u201cHe who has died is freed [literally, justified] from sin\u201d (Romans 6:7). We stand acquitted from sin so that it no longer has dominion over us. Justification before the bar of God is demonstrated by changes in our lives here on earth before the bar of men.\nThis was the perspective of James when he wrote that we are justified by works (James 2:24). Unproductive faith is a spurious faith; therefore, what we are in Christ will be seen in what we are before men. Men cannot peer into the courtroom of heaven to observe the Judge rendering a verdict of \u201cnot guilty\u201d in respect to the sinner who believes. But men are spectators in the courtroom of life here on earth. When they see changed lives they can know that there has been a heavenly verdict; that is, justification. When they do not see changes, then they may question and doubt. Justification by faith is necessary in the court of heaven. Justification by works is the only thing people can observe in the court on earth.\nJames gives an example of nonworking faith in the case of someone who sees a fellow believer in need of food and does not help meet that need (2:15\u201316). Faith that is not moved to relieve the hungry man\u2019s need is nonworking faith.\nTwo examples of saving, living, working faith are seen in the lives of Abraham and Rahab. Abraham\u2019s faith and works of obedience are seen working together in his life. James 2:23 quotes Genesis 15:6 which clearly says that Abraham\u2019s faith was reckoned or imputed to him as righteousness without any added conditions. But that justifying faith was proved some thirty or more years later when Abraham showed the ultimate obedience in offering his son Isaac (Genesis 22, which James also cites in verse 21). By this act he proved beyond any doubt the reality of his Genesis 15 faith which was at that point in his life reckoned to him as righteousness.\nSimilarly Rahab (James 2:25) evidenced her justification by her actions in helping the Israelite spies who canvassed Jericho (Joshua 2:1\u201321). Saving faith is a working faith, and those works justify believers in the courtroom on earth.\nJustified in the sight of men. How? By faith that operates together with good works. Such saving faith is made complete, perfected, and carried to its end, since it finds fulfillment in good works (James 2:22).\nJustified in the sight of the holy God? Yes. How? \u201cThrough faith in His blood.\u201d That gives me (not rewards me with) the gift of righteousness. That means God can be just and the justifier of \u201cthe one who has faith in Jesus\u201d and it comes freely, without any cause in me, by His grace.<\/code><\/pre>\n\n\n\nThere is no need to go to either extreme. Lordship Salvation keeps confusing works with the means of salvation, which is by grace through faith alone. But to teach that it is possible to be truly saved and yet be totally fruitless goes against the very point that Jacob\/James was making. The balance is that a truly saved believer will produce some measure of fruit. It is equally true that some believers never mature in the faith and others fall into a state of carnality. In such cases, the solution is not to claim that they were never saved to begin with or that they lost their salvation. The solution to sinning saints is the fact that there is divine discipline in this life and loss of rewards at the Judgment Seat of the Messiah.<\/p>\n\n\n\n
SIX<\/p>\n\n\n\n
The Control of the Tongue\u20143:1\u201318<\/p>\n\n\n\n
In this section, Jacob\/James develops a point established in 1:19: Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath. Here, he will reckon with being slow to speak and slow to wrath. This section also contains the fourth test: faith is tested by developing self-control. A major concern for Jacob\/James is the use of the tongue, since he mentions it in each chapter for a total of nine times (1:9, 26; 2:12; 3:5, 6 [twice], 8; 4:11; 5:12).<\/p>\n\n\n\n
A. The Tongue in Teaching\u20143:1<\/p>\n\n\n\n
Be not many of you teachers, my brethren, knowing that we shall receive heavier judgment.<\/code><\/pre>\n\n\n\nThe expression, my brethren, once again begins a new section. Here, Jacob\/James addresses teachers and their reliance on the tongue\u2019s usage. The Greek word used here for teacher is not found anywhere else in the New Testament. Here, the tongue is used in the ministry of teaching. Although not dealing with false teaching per se, though that might be included, Jacob\/James focuses on the problem of ungifted and\/or untrained teachers. So, Be not many of you teachers because the teacher\u2019s work is performed primarily through the use of the tongue. The position as instructor allows for the greatest misuse of the tongue in disseminating false doctrine in the Church. Instructing in the public meeting of the assembly should be limited to those with the gift of teaching, and even those with that gift must be trained in exegeting the Word of God. The attention here is on public teaching in the Church for all may teach on a one-to-one basis. Literally, the Greek reads: \u201cDo not press yourself into the role of teaching.\u201d Be sure it is the answer to a gift. A negative imperative in the present tense, be not implies that there was a movement by many to become teachers; this must now be stopped. Exhorting not many, Jacob\/James indicates only some must assume the position of teacher but most should not.
\nThe reason for many not assuming the role of teaching is: knowing that we shall receive the heavier judgment. The use of the first person plural, we, shows that Jacob\/James considered himself to be a teacher. While he certainly would encourage those who have the gift to become teachers, his point is that the majority should not seek this office. Why? All teachers will receive the heavier judgment. The future tense indicates this judgment will occur at the Judgment Seat of Christ, and the judgment for a teacher will be heavier because of his position of influence.<\/p>\n\n\n\n
B. Faith and the Tongue\u20143:2<\/p>\n\n\n\n
For in many things we all stumble. If any stumble not in word, the same is a perfect man, able to bridle the whole body also.<\/code><\/pre>\n\n\n\nNote several statements here. First, For in many things we all stumble. That includes teachers. With the use of the first person plural, we, Jacob\/James includes himself as among those who do fail or stumble at times. Literally, the word stumble refers to an obstacle causing someone to strike his foot and fall. Sometimes, it means a moral lapse. Figuratively, it means failure in duty, a mistake, or a sin. Although not a fatal flaw, it does arrest one\u2019s progress. The stumbling, here used figuratively, again is a failure in duty, a mistake or a sin, which we all commit, including some teachers. The tense is present, so it involves repeated action. Thus, in many ways, but especially in speech, we all stumble. The word is also used in 2:10.
\nSecond, If any man stumble not in word, the same is a perfect man. The reference is to speech such as in teaching. Perfect, not sinless, describes a sense of having reached a goal of spiritual maturity. Thus, Jacob\/James refers to an individual who consistently does not stumble in word as one who has reached a goal of spiritual maturity.
\nThird, therefore, he is able to bridle the whole body also. In other words, the control of the tongue is the product of faith and, if faith can control the tongue, it can rule everything. This controlled person can reign in his whole body to effectively restrain, so sin cannot have its way. The reference is to an exercise of self-control over the whole body.
\nNow, he who has control over his speaking has reached perfection in the sense of having reached a goal to control his body, and thus qualifies as a teacher. Even teachers will stumble, but their lives must be generally characterized by a lack of stumbling, especially in the realm of the tongue\u2014in the realm of speech\u2014and in the realm of teaching.<\/p>\n\n\n\n
C. Description of the Tongue\u20143:3\u201312<\/p>\n\n\n\n
- The Power of the Tongue\u20143:3\u20135a\n3 Now if we put the horses\u2019 bridles into their mouths that they may obey us, we turn about their whole body also. 4 Behold, the ships also, though they are so great and are driven by rough winds, are yet turned about by a very small rudder, whither the impulse of the steersman wills. 5 So the tongue also is a little member, and boasts great things.<\/li><\/ol>\n\n\n\n
In verse 3, Jacob\/James commences with the example of the horse and bridle. The bridle, or the bit, is a small piece of metal placed in a horse\u2019s mouth, the proper place for control. The bridle\u2019s purpose is that they may obey us. But this is possible only if the bit is placed into the proper place. It will not work if leveraged under the tail. The result is: we turn about their whole body also. The Greek word for to turn about, used only here and again in verse 4, means \u201cto change the direction of.\u201d With it, one can control the whole body of the horse.
\nIn verse 4, the second example appears: the ship and the rudder. Behold is a special call to attention, used six times by Jacob\/James (3:4\u20135; 5:4, 7, 9, 11). The ships also, or more literally from the Greek, \u201calso the ships.\u201d The expression also the ships connects this illustration with the previous tongue expression to establish the same point: a small thing can control a large thing. So, though ships are huge and are driven by rough winds (while horses have a will of their own), ships are subject to nature from without, yet are maneuvered from within by a very small rudder. This rudder is relatively small compared to the larger ship, yet it controls the direction of the entire vessel. The Greek word for rudder is used only here and in Acts 27:40. Then Jacob\/James states: whither the impulse of the steersman wills; the one who controls the rudder commands the entire ship.
\nIn verse 5a, the application is found: so the tongue also is a little member, and boasts great things. Like the bridle and the rudder, the tongue is small compared to the whole body, yet it achieves great results over the whole life. The expression boasts great things in the Greek is two Greek words which together occur only here. The point is the tongue arrogantly proclaims its own exploits. Just as a small thing can control a great thing, by extrapolation, the control of the tongue will help to control the whole body. The bit and the rudder command the direction of the horse and the ship; the tongue directs one\u2019s life toward spiritual maturity and rewards or, conversely, toward divine discipline and loss of rewards.<\/p>\n\n\n\n
- The Destructiveness of the Tongue\u20143:5b\u20136\n5b Behold, how much wood is kindled by how small a fire! 6 And the tongue is a fire: the world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the wheel of nature, and is set on fire by hell.<\/li><\/ol>\n\n\n\n
To demonstrate the destructiveness of the tongue, the author begins in verse 5b with the example of fire. Once again he starts with Behold, a special call to attention, and then he questions: how much wood is kindled by how small a fire? Literally the Greek word order is, \u201cBehold what size fire, what size forest, kindles?\u201d The smallest of sparks can still destroy a whole forest.
\nHaving given the example, Jacob\/James bridges to the application in verse 6: And the tongue is a fire. An uncontrolled fire is destructive and, as uncontrolled, the tongue is equally destructive. The world of iniquity among our members is the tongue. The Greek word for world is kosmos, which emphasizes the world as an orderly system. The tongue is part of this vast system connected with iniquity for the kosmos world is a world controlled by Satan. In the Greek, iniquity is written with the definite article, and so it is the iniquity. It refers to the well known forces of evil with which the believer is in constant conflict. The Greek text reads, \u201cthe world of the iniquity.\u201d As part of this vast system of iniquity among our members, the tongue is unique, for no other part of the body has that range of possibility in causing evil. The Greek means the tongue \u201cconstitutes\u201d or \u201cappoints itself.\u201d God does not do this. As a result, the tongue defiles the whole body. An uncontrolled tongue is morally defiling. The Greek word for defiles is used only here and in Jude 23, and it refers to a moral stain. That is the function and nature of the uncontrolled tongue: It defiles; it causes a moral stain. Wrongly used, the tongue pollutes man\u2019s whole personality. The present world system (kosmos), which is hostile to God, displays this hostility in the body through the tongue. By permitting itself to be used as an organ for sin, Jacob\/James adds, the tongue sets on fire the wheel of nature. Again there is a definite article before the word nature. It is the wheel of the nature. The Greek word for wheel can mean \u201cwheel\u201d or \u201ccourse,\u201d emphasizing a circular running. The Greek word for nature can mean \u201cnature,\u201d but it can also mean \u201cbirth\u201d or \u201ckin\u201d or \u201cexistence,\u201d focusing on the course of life as it here refers to the entire wheel of human existence. This wheel is set in motion at birth and continues throughout the whole of life. In this case, life\u2019s valued relationships are set ablaze by an uncontrolled tongue. A slanderous report can incite a community, and propaganda can arouse a whole nation as exemplified by Nazi propaganda. Passionate nationalistic words of hatred can lead to riots, pogroms, and genocide. The tongue can do all that. The tongue, while it is a destructive fire, is a fire set by hell. That is the source of an uncontrolled tongue. The Greek word for hell is Gehenna, which refers to the Lake of Fire and the Second Death. This is the only time the word Gehenna is used outside the Gospels. It is the Hellenized form of two Hebrew words, gei and hinnom, or the Valley of Hinnom, a place used for human sacrifice. The fire of the tongue, then, is fed by the unending fires of hell, or better, Gehenna. In a present passive participle, it is habitually set on fire by Gehenna, because the tongue consistently permits itself to be used by Satanic evil. An uncontrolled tongue has a connection with the unseen world of evil. Those who spread evil are the satanic forces of evil, which are destined for the Lake of Fire. An uncontrolled tongue can be a tool of Satan and demons in spreading the fires of Hell. One demonstrates membership in the world system by using his tongue to express evils in his heart, which in turn, defiles the whole body.<\/p>\n\n\n\n
- The Tongue is Untamable\u20143:7\u20138\n7 For every kind of beasts and birds, of creeping things and things in the sea, is tamed, and have been tamed by mankind. 8 But the tongue can no man tame; it is a restless evil, it is full of deadly poison.<\/li><\/ol>\n\n\n\n
In verse 7, Jacob\/James contends the animal kingdom can be tamed. By beginning with the word For, Jacob\/James bridges with verses 5\u20136. He is not stating every creature or every animal has been tamed by man. The Greek word here means \u201cnature.\u201d Every animal nature has been tamed by man. There is a distinctive, natural characteristic that divides the animal world into its distinctive groups and, every category, not necessarily every particular animal, has been tamed. The categories are every kind or \u201cnature.\u201d The expression every kind or nature in this verse is based upon Genesis 9:2. There are four categories of animals. The \u201ckinds\u201d he mentions are beasts, which are animals that walk; birds, which are animals that fly; creeping things, which are animals that crawl; and things in the sea, which are animals that swim. The last phrase, those things in the sea, is a Greek word only used here in the Greek text. The expression is tamed does not mean to domesticate, but \u201cto subjugate;\u201d \u201cto subdue;\u201d and \u201cto curb\u201d\u2014a Greek word used only here and in Mark 5:4. In the present tense, it is a fact repeatedly observed by mankind. The expression have been tamed is a perfect tense, pointing out that history authenticates the previous observation. Therefore, all categories are tamed and have been tamed by mankind. The Greek emphasizes \u201cthe nature\u201d of humanity: every \u201cnature\u201d of creatures of the animal world is open to control by human \u201cnature.\u201d It emphasizes superiority of human nature over the four categories of animal nature whether they walk, fly, crawl, or swim.
\nHowever, while all four areas of the animal kingdom are tamed or open to subjection by mankind, in verse 8 he declares that the tongue is not tamed. The word But demonstrates the contrast. But the tongue can no man tame. Can, in the present tense, calls attention to man\u2019s continual inability to tame the tongue. When Jacob\/James writes no man, it means no exceptions. The stress here is on the word \u201cman naturally.\u201d The Greek word is anthropos (the origin of English terms such as \u201canthropology\u201d and \u201canthropomorphic\u201d), denoting \u201chumanly.\u201d Humanity does not possess the capacity to tame the tongue. This incapacity is a moral inability, a weakness of the human will. In the Greek text, the word man appears at the end of the phrase basically reading: \u201cThe tongue cannot be tamed by man.\u201d This meaning opens the opportunity for God to do the taming. What man cannot do naturally, God can do supernaturally. The only way to control our tongue is supernaturally by the power of the Holy Spirit. Otherwise, the tongue is a restless evil. The Greek for a restless evil also has the meaning of \u201cunstable,\u201d the translation in 1:8. The point is the tongue is fickle, inconsistent. Here in this verse, the definition is unruly, ungovernable, an instrument of wickedness, incapable of being restrained and always prone to break out in vicious words. By calling it restless, Jacob\/James means it is ever-stirring and changing, eluding man\u2019s grasp and thwarting all attempts to subdue it. It is like an untamed animal, pacing back and forth, ready to pounce on that which comes near. The nature of the tongue is evil. The Greek word signifies \u201cbase\u201d and \u201cdegraded\u201d in character. He adds: it is full of deadly poison. The impact of the tongue is deadly. Literally, the Greek reads, \u201cdeath bearing,\u201d and is used only here. The allusion is to a deadly serpent such as the one in Psalm 58:4 and 140:3.<\/p>\n\n\n\n
- The Inconsistency of the Tongue\u20143:9\u201312\n9 Therewith bless we the Lord and Father; and therewith curse we men, who are made after the likeness of God: 10 out of the same mouth comes forth blessing and cursing. My brethren, these things ought not so to be. 11 Does the fountain send forth from the same opening sweet water and bitter? 12 Can a fig tree, my brethren, yield olives, or a vine figs? Neither can salt water yield sweet.<\/li><\/ol>\n\n\n\n
In verses 9\u201310a, Jacob\/James explains the same tongue can be the source of both blessing and cursing: Therewith bless we the Lord and Father. The word we, the first person plural, makes it true of mankind in general; we, humanity in general, bless God. This may refer to the common Jewish practice of saying, \u201cBlessed be He\u201d after every mention of God\u2019s Name. The blessing of God, of course, is the highest use of the tongue. The Greek word for bless translates \u201cto speak well of, to extol,\u201d and when used of God, it means to celebrate His Name and act with praise. Calling Him Lord and Father is a very unique New Testament praise. By calling Him Lord, it emphasizes God\u2019s authority and sovereignty. By addressing Him as Father, it emphasizes God\u2019s love and compassion. But also with the tongue: therewith curse we men. By using we, Jacob\/James means this is also true of mankind in general. To curse means to wish someone ill-will and we curse men though man was created after the likeness of God, created in the image of God. The Greek for made is in a perfect tense, teaching the image was not totally obliterated in the Fall, exemplifying man in his present state. Sin marred man\u2019s image but did not destroy it. Because the image of God is contained within man, man is a personal, rational, and moral being who possesses the attributes of reason, will, and conscience. He has the ability to know and to serve God. He has a capacity to be conformed to God\u2019s moral and spiritual likeness. In effect, when one curses another man, who was made in the image of God, he is also issuing a curse against God as well. This is the low use of the tongue. The rabbis had a similar concept: \u201cOne should not say, \u2018Let my neighbor be put to shame; for then you put to shame one who is in the image of God.\u2019 \u201d Therefore in verse 10a, Jacob\/James states: out of the same mouth comes forth blessing and cursing. This is the inconsistency. In the Greek, the emphasis is on the same: \u201cOut of the same mouth comes forth blessing and cursing.\u201d
\nThis cursing is declared, in verse 10b, to be sin. By writing My brethren, he indicates this inconsistency is found among believers and therefore rebukes: these things ought not so to be. The Greek word for ought is found only in this verse and emphasizes fitness or congruity\u2014a moral abnormality.
\nSuch inconsistency is unique as noted in verses 11\u201312. In verse 11, the fountain or the spring is used as an example. The query is: Does the fountain send forth from the same opening, sweet water and bitter? This question demands a negative answer: \u201cSurely it does not.\u201d The fountain, or spring, does not have the capacity to simultaneously produce both types of water. The Greek for send forth appears only in this verse. It is a word that refers to something full to bursting. The word sweet points to the water being clear and drinkable while the word bitter emphasizes water as brackish, or salty, or undrinkable. No spring or water is this inconsistent at any time.
\nIn verse 12, Jacob\/James uses nature in his next example. Nature cannot yield something unnatural to it: can a fig tree, my brethren, yield olives, or a vine figs? These are questions all demanding negative answers. Orchards and vineyards are not so inconsistent. Fig trees do not produce olives, and vines do not produce figs. Neither can salt water yield sweet. The Greek word for salt functions as an adjective meaning \u201csalty\u201d and is used here and nowhere else. His point is that nature is very consistent.<\/p>\n\n\n\n
D. The Need for Wisdom in Speech Life\u20143:13\u201318<\/p>\n\n\n\n
- The Proof of Wisdom\u20143:13\nWho is wise and understanding among you? let him show by his good life his works in meekness of wisdom.<\/li><\/ol>\n\n\n\n
Jacob\/James begins with the question: Who is wise and understanding among you? This query was issued and intended as a call for self-examination. The phrase wise and understanding is the only New Testament usage of these two words paired together although they commonly appear together in the Old Testament (e.g. Deut. 1:3; 4:6; Hos. 14:9). The Greek word for wise means to possess moral insight, which refers to skill in deciding practical issues of conduct. Already taught in 1:6, it can be derived from God and involves practical aspects of knowledge. This Greek word for understanding is used only in this verse and refers to the knowledge of an expert; the ability of a specialist applying fuller knowledge to a specific situation. It is a word used of the intellectual and the professional individual.
\nSo, if there are any wise and understanding among you characterized by these two categories, Jacob\/James declares, let him show by his good life his works in meekness of wisdom. There is a double emphasis here. The first emphasis is that the true test of wisdom is not words but works of a good life. Wisdom must be proved by works, just like faith, which was his point in 2:14\u201326. This aorist imperative indicates an effective demonstration by his good life. The word for life refers to a life of movement and action. The Greek word for good means \u201cnoble; beautiful; attractive.\u201d Works\u2014not words\u2014is the test of wisdom. The second emphasis is the meekness of wisdom. It is closely related to humility, patience, and love, but here the emphasis is on humility. It connotes a gentleness, submissiveness, and mildness, which is the opposite of arrogance and self-assertiveness. The concept of wisdom in Greek had to do with a high degree of abstract, philosophical knowledge, but in Jewish thinking, wisdom dealt with practical, moral insight based upon the knowledge of God and His Word. It had to do with practical advice on practical issues of conduct. Jacob\/James is using wisdom in its Jewish concept not in its Greek concept of mere accumulation of abstract knowledge.<\/p>\n\n\n\n
- False Wisdom\u20143:14\u201316\n14 But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth. 15 This wisdom is not a wisdom that comes down from above, but is earthly, sensual, devilish. 16 For where jealousy and faction are, there is confusion and every vile deed.<\/li><\/ol>\n\n\n\n
False wisdom is the result of an untamable tongue. In verse 14, Jacob\/James lists three evidences of earthly wisdom: But if ye have three things. (1) Bitter jealousy or envy. This is a word that means to begrudge others of their successes, having a resentful and harsh attitude. (2) Faction in your heart. This refers to factionalism, including strife, rivalry, and selfish ambition. It means to advance one\u2019s own selfish interests in an unethical manner. This is something in your heart because the heart is the source of moral action. (3) Glory not and lie not against the truth. The word glory means \u201cto boast against;\u201d \u201cgloating over another;\u201d \u201cto be arrogant;\u201d \u201cassuming superiority.\u201d The expression, lie not against the truth contains the definite article the, modifying truth\u2014the truth\u2014and refers to the gospel. So, maintaining these qualities results in lying against the truth; living a life that does not agree with God\u2019s truth. Therefore, false wisdom evolves from this moral condition, which itself was originally caused by an untamable tongue.
\nThen in verse 15, Jacob\/James deals with the source of false wisdom. Stated negatively, This wisdom is not a wisdom that comes down from above. This wisdom, that is, the false wisdom described in verse 14, is not a wisdom that comes down from above, in contrast to what he wrote in 1:17. This kind of wisdom is not of a heavenly source. Stated positively, this wisdom is earthly, sensual, and devilish. The word earthly means it is earth-bound, worldly, not from God, or from Heaven, but from men. The word sensual denotes it is natural, arising out of man\u2019s fallen sin nature. The same word is used in 1 Corinthians 2:14 to describe the natural man who cannot understand spiritual concepts. Sensual is also used in Jude 19 of a person who does not have the Holy Spirit. By depicting wisdom as demonic, Jacob\/James means \u201cdemonical.\u201d It is used as an adjective, characterizing as from or proceeding from an evil spirit. It appears only in this verse and nowhere else. False wisdom originates from the world, the flesh, and the devil\u2014the three fronts of spiritual warfare.
\nIn verse 16, Jacob\/James explains the results of false wisdom. The word For connects this verse with the previous verses 14 and 15; it provides the reason for the problems of verse 14: where jealousy and factions are, there is confusion and every vile deed. The word confusion means \u201ctumultuous anarchy\u201d, \u201ccommotion,\u201d or \u201cchaos.\u201d In 1:8, this word was used to describe the result of being double-minded. In 3:8, it was the result of an uncontrolled tongue. Here, it refers to sinful actions. The expression vile deeds has reference to all forms of evil, especially moral evil. The results of false wisdom are disorder and sinfulness.<\/p>\n\n\n\n
- True Wisdom\u20143:17\u201318\n17 But the wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without variance, without hypocrisy. 18 And the fruit of righteousness is sown in peace for them that make peace.<\/li><\/ol>\n\n\n\n
True wisdom is the result of a tamed tongue. In verse 17, the evidences of true heavenly wisdom are given: But the wisdom that is from above. But makes a contrast. It is followed by the list of seven characteristics of true wisdom. He begins by stating: is first pure. By ranking it first, pure becomes primary and fundamental. As an inner quality of wisdom, pure is the most important. All the other descriptive terms are external to a man\u2019s heart. To be pure signifies it is undefiled and clean. As a word used of Jesus in 1 John 3:3, it is free from all of the characteristics of false wisdom. Then, a list of external characteristics follows. Note how then ensues logically, reasonably from the internal purity. The second characteristic is: peaceable, which promotes peace and tries to heal divisions but not at the expense of purity. The third characteristic is: gentle. The Greek denotes \u201cgentle;\u201d \u201cconsiderate;\u201d \u201cforbearing;\u201d \u201ccourteous;\u201d \u201creasonable;\u201d \u201ckindly.\u201d It is a disposition that does not insist upon its own rights; it pertains to that which regards the feelings of others, carrying the concept of equity and fairness. The fourth characteristic is: easy to be entreated or approached. This is a Greek word placed only in this verse and nowhere else. Outside the New Testament, it was used of someone who submitted to military discipline. In this situation, it conveys openness to reason; willingness to yield; to be easily persuaded. Conversely, it opposes being stubborn and unyielding. The fifth characteristic is: full of mercy, yielding compassion, pity, kind actions, and helpful deeds. As a result, good fruits are produced on behalf of the needy. This reference is to kind actions and helpful deeds. Good modifies fruits meaning beneficial. The word fruits is plural because it results in a variety of good works. The sixth characteristic is: without variance, without partiality and prejudice. This Greek word appears only here in verse 17 and nowhere else in the New Testament. It denotes \u201cto be undivided,\u201d without division or discord, and it reinforces consistency in contrast to the uncontrolled tongue, which was described in earlier verses as inconsistent. The seventh characteristic is: without hypocrisy; sincere, genuine, and free from all pretense.
\nBecause of these seven characteristics of true wisdom, in verse 18 Jacob\/James declares the results of true wisdom: And the fruit of righteousness is sown in peace for them that make peace. The phrase fruit of righteousness allows for two possible interpretations. It might be appositional, meaning fruit that consists of righteousness. Or, it might be subjective, meaning fruit that righteousness produces. It is sown in peace; producing peace. It is for them that make peace, or the peacemakers. The fruit of righteousness is sown by peacemakers who enjoy the results of their work. Righteousness cannot be produced when conditions are full of strife, jealousy, and selfishness, which are the products of false wisdom. However, verses 17\u201318 contain the consequences of wisdom from above that are the counterpart to the results of bad wisdom of verse 16.<\/p>\n\n\n\n
SEVEN<\/p>\n\n\n\n
Danger of Friendship with the World\u20144:1\u201312<\/p>\n\n\n\n
This section deals with the fifth test: faith is tested by its relationship to the world and worldliness. The fifth test actually covers the section of 4:1\u20135:12.<\/p>\n\n\n\n
A. The Evidence of Worldliness\u20144:1\u20133<\/p>\n\n\n\n
1 Whence come wars and whence come fightings among you? come they not hence, even of your pleasures that war in your members? 2 Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasures.<\/code><\/pre>\n\n\n\nVerse 1 teaches factionalism originates in the sin nature. Jacob\/James again raises a question: Whence came wars and whence came fightings among you? The Greek text does not have a verb; therefore, the passage literally reads: Whence wars and whence fightings among you. The usage of plurals indicates this is a continuing problem. The word wars refers to a protracted state of hostility, and fightings are specific outbursts of hostility. Jacob\/James then reveals the fightings are among you. These problems are in the midst of you, the believers. Having raised the question, Jacob\/James provides his own answer in the form of a question that requires a positive response: come they not hence, even of your pleasures that war in your members? The word hence answers to the whence providing the source. The Greek word for pleasures is the origin for \u201chedonism.\u201d It refers to one who lives only for pleasure, to one who desires that which is not his, which is not lawful for him to have. Strong self-gratification is the source of such desires. They are characterized by self-love. The expression that war in your members is a reference to the sin nature. The expression that war deals with pleasures that are like soldiers carrying out a military campaign in order to satisfy their cravings. The phrase is: that war in your members\u2014within the sin nature. In this battle, Jacob\/James reveals the consequences of the disorder and sinfulness of 3:16.
\nIn verses 2\u20133, Jacob\/James points out the results of worldliness. In verse 2a, he shows that this is a downward progression. The first step downward is ye lust and ye have not. The word lust relates to evil desires. It refers to cravings for the pleasures of verse 1. It deals with the passionate, unfulfilled desire, the lust in the heart. When Jacob\/James states that they have not, he shows that this self-seeking is always frustrated. The second step downward is ye kill for what you want but cannot obtain. Failure to obtain by lust generally leads to violent actions. Not meaning believers were literally killing each other, but rather, ye kill is used figuratively in the same sense as found in Matthew 5:21\u201322: hatred in the heart equals murder in the heart. The third step downward is ye covet and cannot obtain. Covet refers to a word that denotes \u201cjealousy\u201d and \u201cenvy\u201d and is the source for the English word \u201czealous.\u201d Believers have become zealous for the possessions of others, yet cannot obtain them. More failure and more frustration consequently follows. The fourth step downward is what he already discussed in verse 1: ye fight and war. Again, this is a figurative usage. Although men reach for all extremes to satisfy evil desires, yet they remain unsatisfied.
\nThen in verses 2b\u20133, Jacob\/James explains the two reasons for man\u2019s failure to satisfy his evil desires. First, ye have not because ye ask not (v. 2b). In the present tense, there is a continuous failure to ask, not turning to the Giving God, as in 1:17. Instead of wrestling with God in prayer, man wrestles bitterly with man, thereby failing to obey as in Matthew 7:7: Ask and it shall be given you. A second reason man fails to satisfy his evil desires is found in verse 3: man ask(s) amiss. Sometimes, believers did actually ask and still did not receive; they failed to obtain. To ask amiss indicates a wrong motivation. The Greek word for amiss is in the emphatic position and it means \u201can evil manner;\u201d \u201cbadly.\u201d Answered prayer requires meeting certain conditions. This failure to fulfill these prerequisites for answered prayer is described in 1:6 and also in 1 John 5:14\u201315. The content of amiss is: that ye may spend it in your own pleasures. Literally, the Greek reads \u201cin order that in your pleasures you may spend it.\u201d These believers are sending God requests for pleasures that they would then erroneously spend freely on themselves. The same word negatively describes the prodigal son in Luke 15:14.<\/p>\n\n\n\n
B. The Principle of Involved\u20144:4\u20135<\/p>\n\n\n\n
4 Ye adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore would be a friend of the world makes himself an enemy of God. 5 Or think ye that the scripture speaks in vain? Does the spirit which he made to dwell in us long unto envying?<\/code><\/pre>\n\n\n\nBefore addressing the principle, Jacob\/James first grapples with the issue behind the principle: the issue of spiritual adultery in verse 4. He begins with the accusation: Ye adulteresses. Jacob\/James uses a feminine plural collective to designate the whole since Israel is the wife of Jehovah. Because these are clearly believers, they constitute the Israel of God (Gal. 6:16). The plural targets individuals who are unfaithful as members of the Bride of the Messiah. The reasoning is based upon the Old Testament concept of spiritual fornication caused by befriending the world. Again, Jacob\/James raises a question: know ye not that the friendship of the world is enmity with God? This is, once more, a question of rebuke. Know ye not? is a question requiring a positive answer. The Greek word for friendship appears only once, here in this verse, and denotes \u201cto love,\u201d \u201cto have affection for.\u201d To repeat, the Greek word for world is kosmos, the world system which is hostile toward God. Yet conversely, the world is the object of God\u2019s affection. James 1:25 teaches to avoid the contamination of the world. In 1 John 2:15, John admonished not to love the world. To have friendship with the world is enmity against God. Enmity points to \u201cpersonal hostility,\u201d which is the opposite of friendship. The issue is: believers cannot be loyal to both God and the world because Whosoever would therefore be a friend of the world, makes himself the enemy of God. The word therefore is the logical result of one\u2019s attitude. This is a point of personal decision. In the Greek text, the expression enemy of God is in the emphatic position. The word means \u201cto constitute himself\u201d as in 3:6: he constitutes himself, or takes his stand, as God\u2019s enemy. The Greek middle voice emphasizes a self-chosen position. Therefore, the issue behind the biblical principle is spiritual adultery. Now, Jacob\/James moves forward to address the precept.
\nIn verse 5, Jacob\/James explains the biblical principle: Or think ye the scripture speaks in vain? The word Or directs the reader\u2019s attention to Jacob\/James\u2019 examination from another perspective. The phrase think ye paraphrases as: \u201cis this your opinion?\u201d The expression in vain is in the emphatic position: In vain do you think the Scriptures speak? A problem arises because no such quotation is found in the Old Testament. However, this is not a direct quotation but a summation. Jacob\/James is not quoting a specific scriptural passage from the Old Testament but, rather, he is summarizing what the Old Testament was teaching where God frequently declared His jealousy for His wife Israel. It is this concept Jacob\/James is presenting. The question here is: Does the spirit which He made to dwell in us long unto envying? The Greek word for long in its verbal form, as found here, is used only here in this verse. It means \u201cto long for greatly\u201d or \u201cto crave.\u201d It refers to the strongest possible desire and yearning. In its nominal form, its pertinence is to the longing affection of a lover. The expression unto envying in the Greek text is in the emphatic position: \u201cIs it unto envying \u2026?\u201d It is a word also used of a lover\u2019s jealousy toward a rival. As applied in this verse, this vocabulary describes God\u2019s unwillingness to share man\u2019s affection with the world. As for the word spirit, this is the only time Jacob\/James makes mention of the Holy Spirit and this mention provides the scriptural authority for what he wrote in verse 4. The expression made to dwell, in verb form, is found only here and nowhere else. The point is God purposed the Holy Spirit to dwell in the believer. So, Jacob\/James questions, \u201cor do you suppose it is vain, the scriptures say?\u201d This question could convey two meanings. First, if the spirit is the object of the verb, then it reads: \u201cHe yearns jealously over the Spirit which He made to dwell in us.\u201d However, the second option is more likely. If the word spirit functions as the subject of the verb, then the verse would read: \u201cas the Holy Spirit, whom He made to dwell in us, yearns enviously, or jealously.\u201d The later point would then be the Holy Spirit, given at conversion, yearns enviously for the believer\u2019s total devotion and loyalty against worldliness. Further, it speaks against the believer harboring another rival spirit, the spirit of the world. To harbor the spirit of the world displays unfaithfulness to the Holy Spirit\u2019s indwelling the believer.<\/p>\n\n\n\n
C. The Believer\u2019s Obligations\u20144:6\u201310<\/p>\n\n\n\n
6 But he gives more grace. Wherefore the scripture says, God resists the proud, but gives grace to the humble. 7 Be subject therefore unto God; but resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded. 9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall exalt you.<\/code><\/pre>\n\n\n\nIn the Greek text, this section has ten aorist imperatives, and these aorist imperatives all show urgency and decisive action. In this section, Jacob\/James presents seven specific obligations.
\nThe first obligation, in verse 6, is the appropriation of grace. But he gives more grace. Literally, the Greek says \u201cgreater grace.\u201d God gives greater grace. Wherefore the scripture says \u2026 and then, Jacob\/James quotes Proverbs 3:34 from the Septuagint with one change: the word Lord is changed to God. Wherefore means this is the reason for the warning: God resists the proud. The proud do not believe they are in need of grace. These are the ones who are friends with the world, so God sets Himself in battle array against the haughty. On the other hand: He gives grace to the humble. The Greek word order reads literally: \u201cto lowly ones He gives grace \u2026\u201d because those who are the lowly ones, the humble ones, realize their need of it. These humble in spirit offer absolute allegiance to God. The first obligation, then, is to appropriate grace required to endure any situation. The same point was made in Hebrews 4:14\u201316.
\nThe second obligation is found in verse 7a: Be subject therefore unto God. This is an aorist imperative that contains a sense of urgency and demands immediate obedience by the believer. The Greek word reads: \u201cto accept one\u2019s proper station.\u201d The Greek term is primarily a military term meaning \u201cto rank under.\u201d To be in subjection means to accept one\u2019s proper station under God; it is used, for example, of Jesus submitting to His parents (Lk. 2:51); of believers submitting to government (Rom. 13:1); of a wife to her husband (Eph. 5:22\u201324); and of slaves to owners (Tit. 2:9). Every time a believer sins, he is rebelling against God and is not subject to Him. Therefore, he must subject himself to God, and the means of doing so is by confession of sins (1 Jn. 1:9).
\nThe third obligation is in verse 7b: but resist the devil, and he will flee from you. The word resist denotes \u201cto take a stand\u201d in opposition to the devil. The Greek word for devil means \u201cslanderer,\u201d emphasizing Satan\u2019s primary activity against believers. But to those who will exercise resistance against the devil, the promise is he will flee from you. Victory is possible, but victory is based on resistance. Peter makes the same point in 1 Peter 5:8 and Paul makes the point three times in Ephesians 6:10\u201318; there Paul purports the means of resisting Satan is by the armor of God, and the armor of God is Scripture.
\nThe fourth obligation is in verse 8a: Draw nigh to God. This refers to an earnest seeking for God. Worldliness results in straying from God. The believer, on the other hand, must seek after God, to draw nigh to God. Being an aorist imperative, the direction is a decisive, complete return to God. The Greek word for draw near is used in the Septuagint for \u201cworship.\u201d It is the Levitical term for worship. The promise is draw nigh to God and he will draw nigh to you, which is a pledge of fellowship and communion.
\nThe fifth obligation is in verse 8b: Cleanse your hands, ye sinners; and purify your hearts, ye double-minded (or double-souled)\u2014a reference to personal cleansing. The structure is typical Hebrew parallelism: a double line with the second line referring back to the first one in some way. The first line is, Cleanse your hands, ye sinners; the second line is, purify your hearts, ye double-minded. The first line refers to outward acts of sin, the language of ceremonial cleansing for the priestly approach to God; the expression ye sinners is addressed to believers who need cleansing. The second line, purify your hearts, refers to the inward aspect of ceremonial cleansing. The word double-minded, as in the previous passage, means \u201ctwo-souled.\u201d Trying to hold onto God, and yet hankering for the world, it describes a struggle in the mind between the heart and the hands. The hands are not fulfilling what the heart knows is right. Therefore, guilty of trying to serve two masters, the end result for the believer is spiritual instability. The origin of these concepts is Psalm 24:3\u20134.
\nThe sixth obligation is in verse 9: to be repentant of sin. This point is made through three aorist imperatives. The first aorist is: Be afflicted. This is the inner facet. It emphasizes wretchedness. Sin is to weigh heavily upon the believer. Jacob\/James uses a verb appearing only in this verse in the Greek text. The second aorist is: mourn, in the outer facet, referring to grief and sorrow such as that in Matthew 5:4. The third aorist is: weep. This is also the outer facet, outward manifestations of affliction and mourning such as tears, crying, or sobbing because of sin or shame, as in Luke 6:21. Then, Jacob\/James admonishes: let your laughter be turned to mourning. Completing the thought, he chooses the following words and phrases that are found only in this verse. The contrast of laughter (against the affliction, mourning, and weeping) refers to loud and unseemly gaiety in pleasure of loving the world. Be turned from this laughter means to be directed from the past simple pleasures: and your joy to heaviness. This joy, the inner feeling originating from the above laughter, changes into heaviness (used only in this verse as a Greek noun), designating a downward, downcast expression from a heavy heart. This same heaviness describes the publican in Luke 18:13.
\nThe seventh obligation is in verse 10: Humble yourself in the sight of the Lord, and he shall exalt you. The command fundamentally requires the believer to cast away pride. Those who do so shall experience this promise of exaltation, leading to spiritual elevation. This is a truth because God bestows grace to the humble.<\/p>\n\n\n\n
D. Violations of the Royal Law\u20144:11\u201312<\/p>\n\n\n\n
11 Speak not one against another, brethren. He that speaks against a brother, or judges his brother, speaks against the law, and judges the law: but if you judge the law, you are not a doer of the law, but a judge. 12 One only is the lawgiver and judge, even he who is able to save and to destroy: but who are you that judge your neighbor?<\/code><\/pre>\n\n\n\nThe author begins verse 11a with the command: \u201cDo not speak out against fellow believers.\u201d The present tense in this command emphasizes invariable action; the habitual action of some to speak out against fellow believers. The Greek literally means \u201cto speak down on;\u201d to lower a person in front of others in order to elevate oneself. In 1 Peter 2:12 and 3:16, it is used of unbelievers persecuting believers. However, in this situation, fellow believers are demeaning each other. The word brethren indicates the readers as believers. Jacob\/James then supplies two reasons against such degradation by fellow brethren.
\nThe first reason is found in verse 11b: it violates the Law. He that speaks against a brother occurs in the present tense indicating habitual practice. He that regularly, continuously speaks out against a brother, a fellow believer, judges his brother. Also in the present tense (indicating a habitual practice), the word judges includes the whole range of action from talking against to condemning a brother. Such a castigator speaks against the law. In the Greek text, there is no article before the word law; so Jacob\/James is not referring to the Mosaic Law, but to a law governing the believer\u2019s life. This is the perfect law or the law of liberty (1:25). It is the Royal Law of 2:8: Love your neighbor as yourself. Someone who speaks against such a law, judges the law since he puts himself above it. Although not intending to do so, in practice, he criticizes the law, and therefore fails to be a doer of the law: but if you judge the law, you are not a doer of the law, but a judge. Acting as though not obligated to keep the law, he becomes a judge by putting himself above the law.
\nThe second reason against demeaning a brother is found in verse 12: the only Lawgiver and Judge is God: One only is the lawgiver and judge. Because there is an emphasis on the uniqueness of the one God who is both lawgiver and judge, no man should usurp this function. Even he who is able to save and to destroy. God is unique in that none are able to perform His feats. The Greek word for lawgiver is used only in this New Testament verse, and it stresses one who puts the law in its place. As the Lawgiver, He declares His will. As Judge, He enforces His will and can punish those who disobey. The words save and destroy summarize God\u2019s abilities, a reference to His control over the realms of physical life and physical death rather than to eternal destinies. So in light of all this, Jacob\/James again questions: but who are you that judge your neighbor? Holding the emphatic position in the Greek text, but depicts a contrast between God and man: But you, who are you to judge your neighbor? The word judge, as a present participle, depicts one who purposes to judge a brother. By judging his neighbor, a believer is in violation of the principle set forth in 2:8.<\/p>\n\n\n\n
EIGHT<\/p>\n\n\n\n
Warning in Light of Judgment\u20144:13\u20135:6<\/p>\n\n\n\n
The two segments of this section each preface with the phrase, Come now, and follow with a warning.<\/p>\n\n\n\n
A. Warning to Jewish Believers\u20144:13\u201317<\/p>\n\n\n\n
13 Come now, ye that say, To-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain: 14 whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor, that appear for a little time, and then vanish away. 15 For that ye ought to say, If the Lord will, we shall both live, and do this or that. 16 But now ye glory in your vauntings: all such glorying is evil. 17 To him therefore that knows to do good, and does it not, to him it is sin.<\/code><\/pre>\n\n\n\nJacob\/James addresses the first warning to Jewish believers. According to verse 13, their specific sin is planning without God in violation of Proverbs 27:1. In the Greek text, the expression Come now emphasizes a sense of urgency and occurs in the New Testament only here and in 5:1. Then Jacob\/James writes: ye that say. In the present tense, the statement indicates a habitual action on the part of believing Jewish merchants as they plan: To-day or to-morrow we will go into this city and spend a year there, and trade, and get gain. Their intentions are fully developed, down to the last minute detail. They speak a language reflecting assurance and self-confidence. These assumptions picture the future as entirely under their very own control, which makes them guilty of the sin of presumption. The expression today or tomorrow explains that occasionally a planned activity begins today or it starts tomorrow. The expression we will go into this city is the first stage of the predetermined plan to go to a predetermined city. Apparently, the whole year is at their disposal: to spend a year there. The expression and trade really means \u201cto travel for trade.\u201d It is a Greek word used only here and in 2 Peter 2:3 meaning \u201cto gain the goal.\u201d The sin is making plans without God.
\nIn verse 14, Jacob\/James explains two reasons these actions are considered a sin. The first reason is: whereas ye know not what shall be on the morrow. The point is one cannot be sure what tomorrow will bring. They know not: having no sure and accurate knowledge of tomorrow. These believers were not living by faith, which gives calm against tomorrow\u2019s insecurities. Again, this violates Proverbs 27:1, which stated: Boast not yourself of tomorrow, for you know not what a day may bring forth. A rabbinic parallel reads as follows: \u201cRabbi Simeon ben Halafta, who trusted in his own [moral] strength, left at midnight to return to his city. On the road, the Angel of Death met him and Rabbi Simeon noticed he was looking strange. He asked him: \u2018Who are you?\u2019 And the latter answered: \u2018I am God\u2019s messenger.\u2019 He asked him: \u2018Why are you looking strange?\u2019 He replied: \u2018On account of the talk of human beings who say: \u2018This and this we will do,\u2019 and yet not one of them knows when he will be summoned to die \u2026\u201d Following in the next phrase, Jacob\/James states a second reason these believers should not have this sin in their lives: What is your life? For ye are a vapor, that appear for a time, and then vanish away. His point here is that life is transitory and can very quickly end. So, what is your life? These businessmen have no way of knowing if they will be alive tomorrow. For ye are a vapor. The Greek word for vapor, used only here and in Acts 2:19, refers to a breath appearing in the cold air for a split second but then disappearing. In the Greek, there is a word play that can best be illustrated by translating the phrase as, \u201cappear and disappear.\u201d So, how foolish is it to ignore God when life is nothing more than a vapor?
\nThe obligation, in verse 15, models what these businessmen should be thinking and declaring: For that ye ought to say, If the Lord will, we shall both live, and do this and that. For that ye ought to say literally reads, \u201cInstead of your saying.\u201d In other words, this is the opposite of their heart and speech in verses 13\u201314. More appropriately, their speech should be: If the Lord will. They need to seek the will of the Lord. They need to be sensitive to change their plans if God so wills. This expression is not found in the Old Testament, but it is used as a very common term in the New Testament (Acts 18:21; 1 Corinthians 4:9; 16:7; Hebrews 6:3). This admonition is especially true in light of the future A.D. 70 judgment, when internally inside the land, the Jewish economy will collapse, while externally outside the land, the Jewish itinerants will be economically affected. Rather, they should declare, If the Lord will, we shall both live, and do this or that, because both their lives and deeds are dependent upon God\u2019s will. Their lives and activities must be committed to God\u2019s grace. It is not wrong to make future plans but, in making them, the believer must be sensitive to the will of the Lord and be willing to change them if God so wills.
\nIn verse 16, Jacob\/James explains the results of insensitivity in following God\u2019s future plans. This failure results in committing the sin of self-glory: But now ye glory in your vauntings. The expression But now refers to this past sin in contrast to more appropriate future speech: Ye glory, demonstrates presumptuous boasting. Their vauntings refer to pretentious bragging. As a noun, it is found only here and in 1 John 2:16. The fact is: all such glorying is evil. There is a glorying which is good, but this glorying is evil. Such boasting displays their arrogance.
\nFinally, in verse 17, Jacob\/James states these believers already know this truth and, therefore, their speech is sinful: To him therefore that knows to do good, and does it not, to him it is sin. The word therefore emphasizes the reason why the boasting of verse 16 is wrong in that they know to do good and do it not. Knowing, but not doing, means these believers are not doers of the Word. For those guilty of this, to them it is sin. Sin is in the emphatic position, and the Greek literally reads: \u201csin to him it is.\u201d Again, as Jewish believers, they should be aware of decisions formulated in conscious dependence on God\u2019s will. However, in boasting about their future activities and proud self-sufficiency, they are not practicing the good. This shows that sin is not only a wrong act; it can also be a right act that is not performed.<\/p>\n\n\n\n
B. Warning to Jewish Unbelievers\u20145:1\u20136<\/p>\n\n\n\n
1 Come now, ye rich, weep and howl for your miseries that are coming upon you. 2 Your riches are corrupted, and your garments are moth-eaten. 3 Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. 4 Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, cries out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth. 5 Ye have lived delicately on the earth, and taken your pleasure; ye have nourished your hearts in a day of slaughter. 6 Ye have condemned, ye have killed the righteous one; he does not resist you.<\/code><\/pre>\n\n\n\nThe second warning, a call to the rich, is introduced in verse 1: Come now ye rich. These rich men outside the church are the prosperous Pharisees and Sadducees who oppressed the Jewish believers in 2:6\u20137. To them Jacob\/James admonishes: weep and howl for your miseries that are coming upon you. The word weep means \u201cto sob bitterly.\u201d It is used of wailing for the dead in Luke 7:13, 32 and in John 11:31\u201332. The Greek word for howl is an expression of intense grief and it is a howl of agony. In the Greek New Testament, the expression appears only in this verse. In the Septuagint, the Greek translation of the Old Testament, it refers to expressions of violent grief. They are to weep and howl because the A.D. 70 judgment is coming soon, and it will destroy their wealth. They are to weep and howl for your miseries. The word miseries is a Greek word used only here and in Romans 3:16. It refers to the resultant feelings of wretchedness and distress. These miseries are coming upon you. As a Greek present participle, the judgment is already approaching and is about to strike. It will strike upon you; it will personally fall upon them.
Then in verses 2\u20133, the author describes the approaching destruction of the Pharisees and Sadducees\u2019 riches. Three verbs are used and all are in the Greek perfect tense. This may function either as the Hebrew prophetic perfect, in which a future event is looked upon as a past act, or it might refer to the abiding condition of their wealth as revealed in the Day of Judgment. First, their riches are corrupted. The word means \u201crotted,\u201d \u201cwasted away,\u201d as a reference to the accumulated foodstuffs. Second, your garments are moth-eaten. Garments, in the Greek, refers to the long outer robes embroidered as a sign of wealth. This expensive clothing will become moth-eaten and valueless. Third, Your gold and your silver are rusted. The Greek word, which appears only in this verse, means \u201ccovered with rust;\u201d \u201cto be thoroughly or completely rusted.\u201d As noted by some critics, gold and silver do not rust, but Jacob\/James, of course, knew this. However, gold can be corroded and silver can be tarnished; therefore, this was simply his way of saying the gold and silver would become worthless for them in that Day of Judgment: their rust shall be for a testimony against you. This rust, accumulated through non-use, will function against them as an adversarial witness exhibiting their failure to use monetary gain for the benefit of others. This is the visible sign of non-use\u2014gold and silver were not used to feed the hungry, clothe the naked, or to aid a neighbor. Instead, they were hoarded. Thus, no love of neighbor was demonstrated. He states: their rust shall eat your flesh as fire. The point is the rust will consume the hoarders. Shall eat is in the future tense, pointing to the coming A.D. 70 judgment. The expression your flesh, the recipient of the hoarded gold and silver, would just become fuel for the fire, the fire of the A.D. 70 judgment. The rust will punish the selfish possessor: it shall eat your flesh as fire. It will eat your flesh, for you have laid up your treasures for the last days when it will be lost. Again, it is a reference to the coming A.D. 70 judgment and it reemphasizes the folly of hoarding in light of impending judgment. Not realizing they were living in the last days before the judgment of A.D. 70, they continued in violation of the teachings of Jesus in Matthew 6:19 and 21: Lay not up for yourselves treasures upon the earth, where moth and rust can consume, and where thieves break through and steal. For where your treasure is, there will your heart be also.
In verses 4\u20136, Jacob\/James describes the conduct of the rich, noting their guilt in three specific areas. First, in verse 4, these profiteers are guilty of injustice, as seen in the defrauding of their laborers: Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud. Again, Behold calls for special attention to the hire of the laborers. This is a reference to the day-laborer whose daily pay was being withheld on some technicality. Yet, this worker\u2019s meals were dependent upon this daily pay. These agricultural employees mowed the fields of the rich and ingathered their fields. (The Greek word for mowed is used only in this verse.) Because these farm workers\u2019 daily material needs were dependent upon their daily earnings, withholding these daily wages was specifically forbidden by the Law of Moses in Leviticus 19:13 and Deuteronomy 24:14\u201315; and by the Prophets in Jeremiah 22:13 and Malachi 3:5. Yet, in spite of these prohibitions by the Law and the Prophets, the wages are by you kept back by fraud. In this verse, the Greek word for fraud appears only here and nowhere else. It means to be withheld by some legal technicality. The author directly charges the rich with this crime. As a result, the hire itself cries out. In the Greek present tense, cry out means \u201cloud cries\u201d or \u201cscreams,\u201d a continual, on-going action. Because money is wrongfully withheld, this capital itself begins crying out for vengeance. And the cries of them that reaped have entered in to the ears of the Lord of Sabaoth. Not only does the money cry out to be delivered to its rightful owners, the victims also cry out. The Greek word for cry, referring to the workers, is different than the one used of the money. The former is a \u201cloud cry\u201d or \u201cshout.\u201d As a noun, it is used only here in this verse. In the Septuagint and in this verse, it is used of a cry to God by the oppressed. The oppressed are those who reaped. The aorist tense demonstrates a completed work, but no joy is derived from the labor because of the void in pay. Here, God is called the Lord of Sabaoth. While a common title for God in the Old Testament, this is the only place it is used by a New Testament writer. The word Sabaoth is a Hebrew word meaning \u201chosts.\u201d The usage of Lord of Sabaoth reveals a Jewish author addressing Jewish readers. The expression is also found in Romans 9:29; although not actually used by Paul, it appears in Paul\u2019s quotation of Isaiah 1:9.
The second sin these rich commit is in verse 5: living a life of luxury at the expense of the poor. The author uses three aorist indicatives, providing a summary of sins demanding judgment. First, Ye have lived delicately on the earth, and their self-indulgence will nourish them for a day of slaughter, the A.D. 70 judgment. These people have lived a daily life of soft luxury. The Greek for \u201csoft luxury,\u201d used only in this verse, refers to a life of luxury and self-indulgence. Living this way on the earth, they are concerned with the now and not with the hereafter. Second, they have taken your pleasure, which adds the concept of wastefulness to their self-indulgence. Third, ye have nourished your hearts in a day of slaughter. The Greek for nourish means \u201cto fatten\u201d while the Greek for hearts refers to their inner desires. Their inner desires have become fattened for the day of slaughter just like fattened calves. Their day of slaughter will be the A.D. 70 judgment. By saying, ye have nourished your hearts in a day of slaughter, Jacob\/James keys into the imagery of Jeremiah 12:3.
The third sin, in verse 6, involves physical violence: Ye have condemned, ye have killed the righteous one. The Greek word killed points to judicial murder. The Greek literally reads, \u201cthe righteous one,\u201d and it could be taken in one of two ways. If the word righteous is used of a singular person, then it refers to the Messiah, Who is the Righteous One (Acts 3:14; 7:52; 22:14; 1 John. 2:1; 3:7). If this is the intent, the author is accusing the rich of murdering the Messiah. However, the word righteous could also refer to the righteous as a class. In this case, it is not referring to Jesus, but more likely to the Jewish believers in keeping with the context. These rich have oppressed Jewish believers, but the righteous did not resist the persecution. Jewish believers followed the law of non-resistance in keeping with Matthew 5:39: Resist not him that is evil.
For these three sins, the rich are going to be under a particularly heavy judgment.<\/p>\n\n\n\n
NINE<\/p>\n\n\n\n
The Life to Lead Until the Lord Returns\u20145:7\u201320<\/p>\n\n\n\n
A. Patient Endurance\u20145:7\u201311<\/p>\n\n\n\n
7 Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waits for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. 8 Be ye also patient; establish your hearts: for the coming of the Lord is at hand. 9 Murmur not, brethren, one against another, that ye be not judged: behold, the judge stands before the doors. 10 Take, brethren, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. 11 Behold, we call them blessed that endured: ye have heard of the patience of Job, and have seen the end of the Lord, how that the Lord is full of pity, and merciful.<\/code><\/pre>\n\n\n\nThis discussion on patient endurance is a development of 1:2\u20134. The topic of patience develops as the primary theme in this section because it occurs six times, originating from two different Greek words (vs. 7 [twice], 8, 10, 11 [twice]).
\nVerses 7\u20138 exhort patience. Verse 7a, contains the actual appeal to be patient until the Lord returns. The word therefore builds on earlier descriptions about unbelievers in verses 1\u20136: Be patient therefore. The Greek word for patient is \u201cto be long tempered\u201d as opposed to being short tempered and refers to the attitude of self-restraint, refraining from hasty retaliation in the face of provocation, putting up with difficult people. It is not the same word used in 1:3\u20134 and 13, nor is it the same word used in 5:11. Believers are to be patient, be long tempered, until the coming of the Lord, until the parousia which will terminate their persecution, oppression, and injustices. While liberal scholars have claimed that Jacob\/James was simply warning and expecting the return of the Lord soon, his statement need not be interpreted as if the parousia would necessarily occur in his lifetime. What this does demonstrate is that Jacob\/James had a strong sense of imminence, meaning that the parousia may come in his lifetime, not that it had to come. When he states, until the coming of the Lord, it emphasizes Jesus as God.
\nIn verse 7b, Jacob\/James provides the example of patience: Behold, the husbandman. The word Behold again calls for special attention. The husbandman is the tenant farmer rather than the day laborer. The tenant farmer waits for the precious fruit of the earth, being patient over it. The tenant farmer plants and sows the seed, but he is dependent upon external forces\u2014forces outside of him\u2014such as the rain, to ensure crop growth. Being patient, he has an attitude of expectancy in spite of uncertainties such as bad weather or pestilence; this farmer knows what eventually comes forth will be precious since physical life depends upon it. The Greek word order emphasizes patience: \u201cBe ye patient also ye.\u201d In the same way, the spiritual harvest also is dependent upon God\u2019s intervention; the point of this verse is for believers to maintain an attitude of expectancy: until it receive the early and latter rain. The early and latter rain once again reveals the Israeli origin of this letter. The timing of the rain has a direct effect on the yield. All the farmer can do is to stand back and trust in the providential coming of the rain. Early rain arrives around October\u2013November; the latter rain comes in March\u2013April; the main rainfall comes in between this period. Having given this illustration, Jacob\/James makes the application using aorist imperatives in verse 8. First, Be ye also patient, like the farmer is also patient. Second, establish your hearts. The word means \u201cto strengthen something,\u201d it will stand firm and unmovable. Believers are to develop an inner stability rather than to be shaken by their persecution. The coming of the Lord is at hand becomes the basis for this inner stability, the blessed hope of the parousia. The perfect tense of at hand indicates this event is near but has not yet arrived. Yet, if the parousia is at hand, why have two thousand years passed without its occurrence? Actually, at hand denotes imminence and carries an attitude of expectancy. It is a reference to the Rapture, an event that really can happen at any moment in time, in contrast to the Second Coming, which requires a number of events to precede it.
\nThen in verse 9, Jacob\/James applies the issue of patience in the conduct of the tongue: Murmur not, brethren, one against another. They are not to murmur, to grumble, or to complain against fellow believers. The Greek word means \u201cto sigh\u201d or \u201cto groan.\u201d The command is, therefore, grumble not because that unacceptable action exhibits the entire feeling of dissatisfaction resulting in outward criticism and fault finding. The reason is: that ye be not judged; not to be judged by the Son who is already standing before the doors. This type of attitude is a violation of the command of Jesus in Matthew 7:1 and Luke 6:37. A further reason is: behold, the judge stands before the doors. Again the word behold is used to call for special attention. In this case, Jesus is the judge before whom they will stand at the Judgment Seat of Christ (2 Cor. 5:10). This judge stands before the doors, again emphasizing imminence. Imminence does not mean \u201csoon\u201d but that it can occur at any time. As it was true for Jacob\/James, it is still true for believers today. The word doors is plural as it pictures the double doors of entry into the judgment hall. The guilty are about to go through these double entry doors into the judgment hall.
\nIn verses 10\u201311, Jacob\/James provides two examples of patient endurance. First, in verses 10\u201311a, is the example of the prophets: Take, brethren, for an example of suffering and of patience. By addressing his audience as brethren, he again emphasizes that his readers are Jewish believers who are now obliged to reflect upon the Old Testament. The word example in the Greek text is in the emphatic position. The Greek word for suffering appears only here in this verse, and it conveys the concept of endurance under hardship. Patiently, these sufferings were endured by the prophets who spake in the name of the Lord. Because they endured, we call them blessed. Again, Jacob\/James uses the word Behold gathering the attention of his readers to this example of patient endurance: we call them blessed, using a form of the word found only here and nowhere else. Another form, a present tense, is used in Matthew 5:10, depicting as common practice the admiration of those who exercise patient endurance. When he states that endured, Jacob\/James refers to the patient endurance of 1:3\u201311. These prophets were regularly characterized by patient endurance. Second, in verse 11b, Job is the example: ye have heard of the patience of Job. This is the only mention of Job in the New Testament. While Job 5:13 is quoted in 1 Corinthians 3:19, Job is not specifically named in that Corinthian passage. The word patience emphasizes patient endurance in this verse but is not the same word used in verse 10. Here it emphasizes patient endurance. However, in verse 11, the word patience means \u201cnot complaining.\u201d While Job certainly did complain, the point is Job did remain loyal to God and did not complain to the point of apostasy. And have seen the end of the Lord. When Jacob\/James writes and have seen, he implies the readers know exactly the story\u2019s ending. In the outcome, Job\u2019s patience was vindicated as read in the phrase, the end of the Lord. The Greek word for end means \u201cgoal.\u201d Job\u2019s patience was the goal of Job\u2019s suffering. He suffered so that he could develop patience, and patience he developed. Eventually, Job reached the end of his sufferings or the goal of his sufferings. God\u2019s goal for Job\u2019s sufferings has been revealed and that is to deflect Satan\u2019s slander and to vindicate Job\u2019s faith. This demonstrates how that the Lord is full of pity, and merciful. The Greek word for pity appears only in this verse. As a compound adjective, it denotes \u201cto be very compassionate.\u201d The word used for merciful here appears only in this verse and in Luke 6:36.<\/p>\n\n\n\n
B. Not to Swear\u20145:12<\/p>\n\n\n\n
But above all things, my brethren, swear not, neither by the heaven, nor by the earth, nor by any other oath: but let your yea be yea, and your nay, nay; that ye fall not under judgment.<\/code><\/pre>\n\n\n\nJacob\/James begins verse 12 by declaring But above all things, because what follows is especially important. By addressing my brethren, Jacob\/James presents the admonition on the basis of their common brotherhood. The warning is swear not. In this situation, swearing does not refer to bad language but involves confirming a statement with an oath to support its truthfulness or promise, or vow. The emphasis of this verse is that they must show reverence in the use of God\u2019s Name. The prohibition is to avoid taking the Name of God in vain. There is no need to confirm a statement with an oath invoking God\u2019s Name. Then, Jacob\/James details how to confirm statements: neither by the heaven, meaning an appeal to God; nor by the earth, meaning an appeal to something held sacred here on earth. These are both Jewish oath formulas, either swearing by something in heaven or by something on earth; however, the believer is not to do such things. Furthermore: nor by any other oath. The Greek word for other here means \u201canother of the same kind.\u201d This verse does not rule out the taking of an oath in a court of law, but it does rule out swearing in a judgmental sense. In this type of a situation the principle is: but let your yea be yea, and your nay, nay. They are to answer simply with the words yea or nay. There should be such total honesty in speech on the part of the believers that the taking of an oath is unnecessary. The present tense shows this should be the believer\u2019s continuous activity and characterization. The necessity to support a statement with an oath demonstrates a lack of reliability. The reason not to swear is that ye fall not under judgment. In other words, believers should not swear to avoid falling into judgment, specifically the judgment of God.
\nThis sin was especially true with Pharisaism (Mat. 5:33\u201337; 23:16\u201322). The Mishnah teaches that oaths mentioning God\u2019s Name, or a substitute, are binding, but oaths by heaven or earth are not binding since there was no direct mention of God. Clearly, this kind of mentality shows unreliability. Swearing by heaven appears to be an appeal to God, but it is not. Although this subtle distinction was created to escape obligations, in reality, it is hiding the truth behind pious oaths. The believer must be characterized by opposite tendencies.<\/p>\n\n\n\n
C. Conduct in Prayer\u20145:13\u201318<\/p>\n\n\n\n
13 Is any among you suffering? Let him pray. Is any cheerful? Let him sing praise. 14 Is any among you sick? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15 and the prayer of faith shall save him that is sick, and the Lord shall raise him up; and if he have committed sins, it shall be forgiven him. 16 Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man avails much in its working. 17 Elijah was a man of like passions with us, and he prayed fervently that it might not rain; and it rained not on the earth for three years and six months. 18 And he prayed again; and the heaven gave rain, and the earth brought forth her fruit.<\/code><\/pre>\n\n\n\nThe third lesson concerns the conduct in prayer as part of a believer\u2019s life until Jesus returns. This is the sixth test concerning faith: faith being tested by resorting to prayer in all circumstances. This is the section\u2019s theme as evidenced by the mention of prayer in each verse and the use of three different Greek words for prayer. Several points are made in this section.
\nFirst, in verse 13a, in the case of suffering, Jacob\/James questions: Is any among you suffering? The word for suffering means \u201cto endure hardship,\u201d to experience misfortune or calamity. It has the concept of affliction; any form of trouble or hardship. The proper response is: Let him pray. The present tense indicates continual praying. It is also as an imperative; believers should always turn to God in prayer and not engage in self-pity or complaining. Prayer may not remove the problem, but it is the means of appropriating the grace needed to endure the problem of suffering. According to verses 1:2\u20135, it is also the means of obtaining the necessary wisdom to sustain believers in their trials. In his own trials, Paul persisted in the same manner. (2 Cor. 12:9). Thus, this section concerns the emotional factor of suffering.
\nSecond, in verse 13b, Jacob\/James addresses the situation of joy: Is any cheerful? The word for cheerful is used only here and in Acts 27:22 where it speaks of Paul\u2019s comfort to those in danger of shipwreck. It means \u201cto be in good spirits.\u201d This word deals with the entire attitude of cheerfulness and elation. The proper response is: Let him sing praise. The Greek word means \u201cto sing,\u201d to sing any praise to God with or without a musical instrument. The word is an imperative; it is something that must be done. This, too, deals with the emotional factor of cheerfulness.
\nThird, in verses 14\u201316a, Jacob\/James deals with the case of sickness. Again, the question is raised in verse 14a: Is any among you sick? Here, the Greek word for sick means \u201cto be without strength.\u201d It refers to an incapacitating sickness, to the weakness produced by sickness. This deterioration causes one to become incapable of working and it can even lead to death. In John 4:46\u201347, the word is used of one who was about to die and in Philippians 2:26\u201327 of Epaphrodites who came close to death. In the case of Lazarus (Jn. 11:1\u20136) and Dorcas (Acts 9:37), it is used of those who did die. The proper response is: Let him call for the elders of the church. It is the responsibility of the sick to initiate the call. It is not the obligation of the elders to search for the sick. The expression Let him call emphasizes the initial step be taken by the sick one. The sick one initiates the call to the elders, and then the elders visit the home of the sick one. In other words, it is not necessary to bring the sick person to the elders, but the elders are to come to the home of the sick person. The emphasis is on the privacy of the home. Neither is someone with the gift of healing summoned nor is the sick one brought to a healer. The word elder refers to the highest office in the local church. The Jerusalem Church obviously followed the synagogue pattern in which the elders were the highest authority. Elders is in the plural because in every local church there was always a plurality of elders. The presence of several elders was not only true of the Jewish church but also true of the Gentile churches (Acts 14:23; Phil. 1:1; 1 Thes. 5:12). This is the only time in the entire epistle that Jacob\/James uses the word church, and he intends the same meaning as when he used the word synagogue in 2:2. The distinction would be that synagogue referred to the place of meeting while church refers to the body of believers. The word church did not designate a place in the New Testament. Church is in the singular because there was only one local church in a city under a plurality of elders.
\nAfter the sick one has called for the elders of the church, then, in verse 14b: and let them pray over him, anointing him with oil in the name of the Lord. Note the three items listed here. First, let them pray. The elders perform the praying; this is their primary ministry in this particular situation. The Greek word means \u201cto pray over\u201d and it emphasizes the posture and position over the sick. Perhaps it means the extending of their hands over the sick one. Pray functions as the main verb. Second, anointing him with oil. The word anointing is a participle, which is subordinate to the main verb, praying. The Greek word for anointing is the general term for anointing of any kind. It is used in Luke 7:38 of the woman who poured perfume on the feet of Jesus. In Luke 7:46, it refers to the pouring of oil on the head of a guest. In Matthew 6:17, it denotes the pouring of oil on one who is fasting. In the Septuagint, it is the word used for the anointing of the priest. It is not the other Greek word for anointing from which \u201cChrist\u201d is derived. It is not the religious or sacred anointing but the word used for anointing in general. This practice is mentioned elsewhere only in Mark 6:13 where it was performed by the Apostles. Oil, here, refers to olive oil. Oil is also a symbol of the Holy Spirit and, in this case, it is His healing power. Third, in the name of the Lord because it is God and not the oil Who does the healing. While the sick one is anointed by the praying elders, it is God who actually heals. Furthermore, He is the divine authority behind the ritual. The Lord here refers to the Lord Jesus Christ.
\nVerse 15a, presents the result: and the prayer of faith shall save him that is sick, and the Lord shall raise him up. There are two statements here. The first statement is and the prayer of faith will save him that is sick. The word and demonstrates that Jacob\/James did not anticipate failure. The prayer of faith has a double article in the Greek text; literally, it reads \u201cthe prayer of the faith.\u201d It is offered by faith; it has its roots in faith; it is the faith of the elders, not the faith of the sick one. The prayer of faith shall save him that is sick. The word save in this context refers to a physical salvation from the sickness and not to a spiritual salvation since the sick one is already a believer. The Greek word sozo is used of both spiritual salvation and physical salvation as in Matthew 9:21\u201322 and Mark 6:56. In the phrase him that is sick, Jacob\/James does not use the same word for sick as he used in verse 14. Here in verse 15, this word for sickness means \u201cweariness,\u201d \u201cexhaustion,\u201d and \u201cfatigue.\u201d It refers to the accompanying fatigue of sickness. The second statement is: and the Lord shall raise him up. It is the Lord, not the oil or the elders, Who performs the healing. The Lord, here, is the Lord Jesus Christ. The point Jacob\/James makes is that the healing is guaranteed in this specific situation. But, what is the specific situation?
\nThe particular situation is explained in verse 15b: if the sickness was due to sin, that sin will be forgiven. Again, two statements are made. The first one is: and if he have committed sins. In context, this means the illness the man is suffering from is a sickness caused by a specific sin or sins. It is in the Greek perfect tense; therefore, the ill person is abiding in his sin and is presently suffering the consequences for it. The word for sins is in the emphatic position before the verb, and it is plural, demonstrating guilt associated with repeating the same sin. The second statement is: it shall be forgiven him. The word forgiven means the sins are \u201csent away.\u201d But again, it is important to note this is a sickness caused by these sins. When the sins are sent away, so is the sickness caused by these sins.
\nIn verse 16a, Jacob\/James adds: Confess therefore your sins one to another, and pray one for another, that ye may be healed. The word therefore connects the present statement with the previous one. Because forgiveness of sins brings healing, therefore, for this very reason, confess your sins. Here, the Greek word for confession means an open and full confession. Literally, it means \u201cto say the same thing about something.\u201d The trespasser agrees to call his sin exactly what God calls it, and He calls it sin. The admonition is: Confess therefore your sins one to another. It does not mean to confess every sin to all others. It means to confess to the elders the specific sin or sins that caused the sickness. This is a present imperative and it indicates the need to make the confession of sins one to another a habit. However, in this context, the one to another refers to the sick person confessing to the elders the sins that caused the sickness. Then Jacob\/James adds: and pray one for another, making intercession. In this context, it is the elders who are praying for the sick one. The purpose is that ye may be healed, meaning cured of the sickness caused by these specific sins. The confessing and praying will in turn lead to spiritual healing. This passage neither guarantees healing in every situation nor encourages the anointing with oil for every sickness. It is important that every statement Jacob\/James writes is kept within its entire context. Paul deals with the same situation in 1 Corinthians 11:30\u201332 in that this was an illness due to a specific sin. When a person becomes aware of the fact that he has an illness caused by a specific sin, he is to call for the elders of the church and to confess his sins to them. In turn, they will then pray for him and anoint him with oil. At that point, he will be healed. In this specific case, healing is guaranteed. However, if the sickness is the result of human frailty, then healing is not guaranteed. God may choose to heal, and He may choose not to heal. If the sickness is due to a specific sin and these steps are followed, it is in this case, and only in this case, that healing is guaranteed.
\nHaving detailed these principles and the importance of the prayers of the elders, in verses 16b\u201318 Jacob\/James provides an example of a righteous prayer. In verse 16b, he states the principle: The supplication of a righteous man avails much in its working. The word supplication in Greek means a petitionary prayer. The character of the petitioner is to be a righteous man. In the context of Jacob\/James, a righteous man is a doer of the Word. The prayer of a righteous man avails much. The expression avails much is in the emphatic position. Literally, it reads, \u201cmuch avail the supplication of a righteous man.\u201d The word means \u201cto be strong,\u201d able to do much, to prevail as in Acts 19:20. Such prayer is an active power that produces amazing victories in its working. The Greek word in its working means \u201cit is energetic.\u201d That is the reason why a righteous man\u2019s prayer is strong. It is the power of energetic prayer.
\nAfter stating the principle in verses 17\u201318, Jacob\/James then presents Elijah as an example. In verse 17, he begins with an example of a negative prayer. Elijah was a man of like passions with us. The Greek word for of like passions emphasizes Elijah\u2019s humanity. As a man, he shared all human weaknesses. This Greek word is used only here and in Acts 14:15 where Paul states: we are men of the same nature as you. The point of the phrase is that Elijah was just a man like all other men; therefore, whatever Elijah could accomplish, so could all other men. Elijah prayed fervently that it might not rain. In the Greek text this phrase reflects a Hebrewism, and literally it reads, \u201che prayed with prayer.\u201d This intensifies the verb to mean he prayed earnestly. Elijah specifically resorted to prayer that it might not rain, and that was the content and purpose of the prayer (1 Kings 17:1, when Elijah prophesied a coming drought according to my word). The result of Elijah\u2019s negative praying was: and it rained not on the earth for three years and six months. The word on earth means on the Land of Israel and the surrounding nations. This lasted for three years and six months and appears to contradict the statement in 1 Kings 18:1, which says in the third year. However, there is no disagreement because it only counts Elijah\u2019s time in Zarephath and does not count the time prior to his arrival. This fact is affirmed by Jesus in Luke 4:25.
\nIn verse 18, we find an example of positive prayer: And he prayed again. The reference is 1 Kings 18:41\u201345 where Elijah prayed once more but this time with a positive request. And the heaven gave rain, the draught ended, and the result was and the earth brought forth her fruit. This occurred because of Elijah\u2019s righteousness not because of the people who received the benefit of Elijah\u2019s prayer. How much more, then, will God answer the petitions of praying elders on behalf of a repentant sinner who has caused his own sickness? With this verse, Jacob\/James has gone beyond the issue of healing to teach that prayer of righteous, spiritual people will accomplish great things.<\/p>\n\n\n\n
D. Rescuing the Backslider\u20145:19\u201320<\/p>\n\n\n\n
19 My brethren, if any among you err from the truth, and one convert him; 20 let him know, that he who converts a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins.<\/code><\/pre>\n\n\n\nThe fourth lesson involves rescuing the backslider. It is an appeal to help restore those who may have failed in any one or more of those six tests of faith.
\nIn verse 19, Jacob\/James deals with the backsliding of a believer. He starts out with the statement My brethren. This is his final call to fellow believers. He makes two distinct statements. First, if any among you err from the truth, meaning a believer in that assembly who may err from the truth, or backslide. The Greek word for err means \u201cto wander, to go astray.\u201d It is used of sheep going astray and wandering away. Used here with the definite article, it refers to the whole body of revealed truth. It refers to someone who might want to deny the principles of the faith. It emphasizes a doctrinal faith failure. It means to fail by its precepts. This means a moral failure as well because doctrinal failure will lead to moral failure. At this point, a believer as such is no longer a doer of the Word. Second, and one convert him. The Greek word for convert means \u201cto turn around\u201d or \u201cto turn back.\u201d It is used of Peter\u2019s actions following his denial of Jesus in Luke 22:32. It indicates returning to the faith and the way of truth, especially if one had once again embraced Judaism. It means to do the work described in Galatians 6:1.
\nIn verse 20, he mentions the results of a converted backslider. He begins by writing: let him know, that he who converts a sinner from the error of his way. The expression let him know is a personal word of assurance to the one who was instrumental in restoring the sinner. That he who converts a sinner refers to the one who does the work of verse 19. The sinner is the one who missed the mark of God\u2019s will for his life by straying from the faith. The word error means \u201cdelusion,\u201d and his way is in contrast to the way of the truth. In other words, the one converted has turned back from his erring way and returned to the path of truth. If the one who has strayed returns to the truth, there will be two results. First, he shall save a soul from death. The soul refers to that of the restored sinner and death here is physical death as presented in 1 Corinthians 5:5; 11:30; and 1 John 5:16\u201317. God will sometimes discipline by physical death, and this sinner has now been rescued from it. Second, and shall cover a multitude of sins. This is the Hebrew concept of atonement since the Hebrew word for atonement, kippur, means \u201ca covering.\u201d The Greek word for cover used here does not mean the hiding of sin, but rather, it refers to the Old Testament concept of securing forgiveness (Ps. 32:1; 85:2). This is a covering of the backslider\u2019s sin, even a multitude of sins. These trespasses are covered because when one turns away from his backslidden condition, these sins are forgiven. One who helps a backslider return to fellowship with the Lord, succeeds in having a multitude of sins covered; not his own, of course, but the sins of the backslider.<\/p>\n\n\n\n
Part III<\/p>\n\n\n\n
The Book of I Peter<\/p>\n\n\n\n
ONE<\/p>\n\n\n\n
Introduction\u20141:1\u20132<\/p>\n\n\n\n
1 Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.<\/code><\/pre>\n\n\n\nThe First Epistle of Peter begins with information about the author, the recipients, and their location. The author is Peter who identifies himself as an apostle. The original Greek does not contain an article and therefore emphasizes the qualitative nature. As an apostle, he has the authority of the shepherd over the sheep. This is the third of the five Hebrew Christian or Messianic Jewish epistles. These five epistles were written to meet specific needs of the Jewish believers who were scattered as a result of the persecution that arose after the death of Stephen. The apostles initially stayed in Jerusalem. Hence, when the Jewish believers were scattered, they became as sheep without a shepherd. These epistles were written to instruct the sheep via letter rather than by means of personal instruction. Later, Peter left the Land to join those of the Dispersion and arrived in Babylon, which, in that day, was the center of Judaism outside the Land.
\nPeter is known by three different names. His Hebrew name was Simon (Shimon). It means \u201chears\u201d or \u201chearing\u201d and is a variation of the name Simeon\u2014one of Jacob\u2019s twelve sons who was born of Leah (Gen. 29:33). Peter\u2019s Aramaic name was Chephus (Kaifa), which means \u201crock.\u201d His Greek name was Peter (Petros), meaning \u201cstone\u201d or \u201cpebble.\u201d Within the Gospels, Peter and Andrew were two of the first five disciples of Jesus (Jn. 1:40\u201342) and both were previously the followers of John the Baptist. Originally, Peter was from Bethsaida (Jn. 1:43\u201344), but by the time he became a follower of Jesus, he had moved to Capernaum (Mk. 1:21, 29) where he was a fisherman by profession (Lk. 5:4\u201311). He was obviously married since he had a mother-in-law (Mat. 8:14\u201315; Mk. 1:29\u201331; Lk. 4:38\u201339). Based on the fact that his name appears first in the apostolic lists (Mat. 10:2\u20134; Mk. 3:16\u201319; Lk. 6:13\u201316), he was Chief of the Apostles, and it was he who declared, \u201cYou are the Messiah, the Son of the God, the Living One.\u201d It was to Peter that Jesus gave \u201cthe keys of the kingdom\u201d (Mat. 16:13\u201320). He was also the one who denied that Jesus would suffer and die (Mat. 16:21\u201323). Through the miracle of the coin in the fish, Jesus paid His and Peter\u2019s temple tax (Mat. 17:24\u201327). Peter was one of the three eyewitnesses of the transfiguration and the one who suggested the building of three tabernacles (Mat. 17:1\u20138). During the Last Passover, Jesus had to say a special prayer for Peter because of Satan\u2019s desire to sift Peter as wheat (Lk. 22:31\u201334). At Gethsemane, Jesus chided him for following asleep (Mat. 26:40\u201341; Mk. 14:37\u201338). At the time of Jesus\u2019 arrest, Peter drew his sword to defend Jesus (Jn. 18:10\u201311). Due to Satan\u2019s sifting of Peter, he denied Jesus three times (Mat. 26:69\u201375; Mk. 14:66\u201372; Lk. 22:55\u201362) but, as a result of Jesus\u2019 prayer, Peter reaffirmed his love for Jesus three times after the resurrection (Jn. 21:15\u201317). When Mary Magdalene first reported the empty tomb, it was Peter, together with John, who went out to investigate and left the tomb in a state of perplexity (Luke 24:12; John 20:2\u201310). In the Book of Acts, Peter still headed up the apostolic list (1:13), took the lead in choosing who would replace Judas (1:15\u201326), preached the messages at the time of the birth of the church (chapters 2\u20133), and boldly confronted the Sanhedrin (4:1\u201323; 5:17\u201342). Because Peter had the keys of the kingdom, after opening the door of the church to the Jews (2:5\u201342), he then did the same for the Samaritans (8:14\u201325) and the Gentiles (10:1\u201311:18). He was miraculously released from prison (12:1\u201319) and last appears at the Jerusalem Council where he defended Gentile Christianity. In the Epistles, Paul notes that there was a private appearance of the resurrected Jesus to Peter (1 Cor. 15:5). Peter traveled with his wife (1 Cor. 9:5), and had a confrontation with Paul in Antioch (Gal. 2:11\u201321). His death is not recorded in Scripture but, according to Church tradition, he was crucified upside down in Rome at the time of Nero.
\nPeter uses three terms to describe the recipients of his letter. First, they are the elect, meaning they were chosen by God. This is a fact he highlights in 2:6, 9. Second, they are sojourners. The Greek word for sojourners is used only three times: here, in 2:11, and in Hebrews 11:13. It is a Greek word meaning \u201calien nationality\u201d and \u201ctemporary resident.\u201d As Jewish believers living outside the Land and living alongside pagan Gentiles, these sojourners were considered to be resident aliens. Thus, the term sojourners describes their relationship to the world. Third, the recipients are of the Dispersion. The word Dispersion remains a technical Jewish term to this day and refers to Jews living outside the Land. This word is used twice elsewhere: John 7:35 and James 1:1. In this case, the reference is not to all Jews but to only those Jewish believers dwelling outside the Land. They are twice distinguished from the Gentiles among whom they live (2:12 and 4:3). Some commentators, attempting to deny the Jewishness of the book, claim that in the usage of the word Gentiles, Peter means \u201cnon-believers.\u201d However, there is no exegetical basis for such a conclusion. That meaning is not consistent with the normal usage found elsewhere in the New Testament (i.e., Rom. 11:11\u201314). The word Gentile should be understood in its common, primary meaning as a reference to non-Jews. Thus, Peter is writing specifically to the Remnant of Israel; the Jewish believers of that day. The word church does not appear in the epistle.
\nReplacement theologies, such as Covenant Theology, try desperately to avoid the normal usage of terms such as Dispersion and Gentile in order to prove that the church is Israel and, therefore, they redefine these terms. The following quotes are two examples:<\/p>\n\n\n\n
The Dispersion (diaspora) was a term used by Greek-speaking Jews to refer to Jewish people \u201cscattered\u201d throughout the nations, \u201cdispersed\u201d from their homeland, Israel (see Jn. 7:35). Here and in James 1:1, \u201cDispersion\u201d refers to Christians, but this does not imply that Peter was writing only to Jewish Christians (see Introduction on \u201cDestination and readers\u201d). Rather, the term here has a new spiritual sense, referring to Christians \u201cdispersed\u201d throughout the world and living away from their heavenly homeland (yet hoping some day to reach it). The word thus reinforces the meaning of \u201csojourners\u201d and adds the idea that they are part of a \u201cworld-wide\u201d scattering of Christians.\nPeter writes to those who are \u201csojourners of the diaspora.\u201d The Jews had used the term \u201cdispersion\u201d or \u201cdiaspora\u201d to refer to their scattered communities outside Palestine ever since the Exile (cf. the Greek form of Deut. 28:25; Neh. 1:9; and Isa. 49:6); it appears several times in the NT with this meaning (see John 7:35; 11:32). At the time of Peter perhaps a million Jews were living in Palestine and two to four million outside of it, a significant group in the Empire, to be sure. They were spread in communities over the entire Empire, but they belonged to Palestine and hoped (however vaguely or even formally) eventually to return to Palestine (perhaps when the Messiah came). Here in Peter we find a natural transfer of one of the titles of Israel to the church, as we will frequently later (cf. 2:5, 9). The church consists of communities of people living outside their native land, which is not Jerusalem or Palestine but the heavenly city. These people owe their loyalty to that city, from which they expect to receive their king. That their life on earth is temporary and that they do not belong is underlined by the use of \u201csojourners\u201d (also found in 2:11 and Heb. 11:13): they are pilgrims, foreigners, those who belong to heaven (cf. Eph. 2:19; Phil. 3:20; Did. 9:4; Ep. Diog. 5.9, \u201cthey pass their time on earth, but belong as citizens to heaven\u201d).<\/code><\/pre>\n\n\n\nUnfortunately, even some Dispensationalists tend to lean in the same direction:<\/p>\n\n\n\n
The apostle further identifies them as people who were scattered throughout various locales. Scattered translates diaspora, from which root another English term, dispersion, derives. Commentaries, theological works, and works on Bible history often transliterate diaspora and use it interchangeably with dispersion. In its other two New Testament appearances, diaspora is a technical term referring to the dispersing of the Jews throughout the world by the Assyrian and Babylonian captivities. Both times the word has the definite article (John 7:35; James 1:1). However here Peter does not include the definite article; therefore it is best to interpret the term as a non-technical reference to believers widely distributed geographically.\nThough God called Peter to be the apostle to the Jews (Gal. 2:7), the absence of the definite article with diaspora argues that Peter was not addressing Jews as such in his salutation. Another passage supports that interpretation. In 2:11 he identifies his readers, not racially or nationally, but spiritually: \u2018Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.\u2019 Thus the apostle addressed not only Jews who were dispersed from their native land, but Gentile believers, both of whom spiritually were aliens in the world.<\/code><\/pre>\n\n\n\nIt is true that a lack of a definite article before the noun emphasizes the nature of the object rather than the object itself, but it does not change the content of the object. For example, in the same passage the word apostle does not have the definite article either, but it does not change the content that Peter was indeed an apostle and, in fact, he was the Apostle to the Circumcision. By the same token, the absence of the definite article before Dispersion, while emphasizing its nature, does not change the content; the epistle is addressed to Jewish believers outside the Land.
\nThis epistle was written to elect Jewish believers living in what was then known as Asia Minor but is today known as Turkey. The locales Peter mentions were Roman provinces. He intended the epistle to be an encyclical letter; one that would be passed around to these various places. The first place mentioned is Pontus, one of the important Greek cities located on the south shore of the Black Sea. The second locale mentioned is Galatia in central Asia Minor. This included the Celtic Galatians who lived in Northern Galatia. The third place mentioned is Cappadocia in Eastern Asia Minor. The fourth locale mentioned is Asia, meaning Western Asia Minor, where most of Paul\u2019s activities took place. The fifth place noted is Bithynia, which was situated on the southern shore of the Black Sea west of Pontus.
\nIn verse 2, Peter presents the salutation. This salutation points out that salvation is the work of the entire Trinity. The phrase according to the foreknowledge of God the Father concerns the work of God the Father. The Greek word for foreknowledge means \u201cto know beforehand.\u201d As a noun, it is used by Peter only twice: here in this verse and again in Acts 2:23. The words according to indicate a standard or a norm. That is the basis of the Jewish believers\u2019 election in verse 1; they were elected on the basis of the foreknowledge of God. However, the word foreknowledge means more than to \u201cmerely know ahead of time;\u201d it means \u201cto know beforehand because of pre-planning.\u201d They were foreknown by God because God planned them by virtue of electing them to salvation. The phrase, in sanctification of the spirit, concerns the work of God the Holy Spirit; this is the means by which the Father furthers His purpose in election. By means of the Holy Spirit, the Jewish believers were sanctified; they were set apart by means of the Holy Spirit. This is God\u2019s means of bringing the chosen one, the elect one, to an act of faith. The phrase, obedience and sprinkling of the blood of Jesus Christ, concerns the work of God the Son. The intended outcome of the work of the Father\u2014planning the believers beforehand by virtue of electing them to salvation\u2014is the cleansing of the elect\u2019s sin by the blood of Messiah, which emphasizes the redemptive nature of Messiah\u2019s death. There were only three instances found in the Law of Moses where blood was sprinkled upon the people: first, at the signing of the Mosaic Covenant (Ex. 24:5\u20138; Heb. 9:19); second, at the ordination of the Aaronic Priesthood (Ex. 29:21); and third, at the purification ceremony of a healed leper (Lev. 14:6\u20137). Peter mentions man\u2019s responsibility: unto obedience. The Greek word used here for obedience means \u201clistening and submitting to that which is needed.\u201d The verse does not teach that salvation is either by works or by obedience. The obedience here is not the obedience of works but the obedience of faith (Rom. 1:5; 15:18; 16:26). The salvation roles of God and man must be kept in balance without tipping toward either extreme. God\u2019s work is divine provision; man\u2019s work is obedience through faith. This is the means of entering the New Covenant.
\nPeter concludes with the greeting: Grace to you and peace be multiplied. Grace is the Greek greeting and this greeting emphasizes God\u2019s free and undeserved favor. The word peace is the Jewish greeting and this peace is the result of receiving God\u2019s grace. Hence, Peter provides both the Greek and Jewish greetings\u2014Grace and peace\u2014both are to be multiplied. This is optative, meaning \u201cmay it be multiplied; might it be conferred abundantly.\u201d These Jewish believers were already the recipients of grace and peace; may their grace and peace now increase in light of what they are currently facing. This type of greeting occurs only in the final three messianic Jewish epistles: I Peter, II Peter, and Jude.
\nPersecution prompted the penning of this letter, and Peter mentions this problem at least once in every chapter: 1:6\u20137, 2:19\u201320, 3:13\u201317, 4:12\u201319, and 5:8\u201310. The epistle is dated at approximately A.D. 64\u201365.
\nThere are two permeating themes throughout the epistle: suffering and glory. The word suffering is used fifteen times and the word glory is used ten times. The message is: the believer will attain his glory by means of suffering.<\/p>\n\n\n\n
TWO<\/p>\n\n\n\n
The Status of the Believers\u20141:3\u20132:10<\/p>\n\n\n\n
A. The Character of the Believer\u2019s Salvation\u20141:3\u201312<\/p>\n\n\n\n
When addressing the character of a believer\u2019s salvation, Peter points out three aspects: a future aspect, a present aspect, and a past aspect.<\/p>\n\n\n\n
- The Future Aspect\u20141:3\u20135\n3 Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy begat us again unto a living hope by the resurrection of Jesus Christ from the dead, 4 unto an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you, 5 who by the power of God are guarded through faith unto a salvation ready to be revealed in the last time.<\/li><\/ol>\n\n\n\n
In verse 3, Peter declares that the future aspect regarding the character of a believer\u2019s salvation concerns the living hope\u2014the hope of Heaven. This is a product of God the Father: Blessed be the God and Father of our Lord Jesus Christ. The Greek word for blessed is used eight times in the New Testament. It always refers to God; never to man. It reflects the Jewish usage of \u201cBlessed be He,\u201d a phrase used by Jewish people after mentioning God. Peter identifies Him as God and Father of our Lord Jesus Christ. He uses the phrase God of because, in relationship to Jesus\u2019 humanity, the Father is His God. He uses the phrase Father of because, in relationship to Jesus\u2019 deity, God is His Father. This same emphasis is also found in 2 Corinthians 1:3 and Ephesians 1:3. The means by which these believers have come into the living hope is through the experience of being born again (regeneration). The Greek word for begat means \u201cto cause to be born.\u201d This word is not found in Classical Greek or in the Septuagint and seems to be unique to the New Testament. It occurs twice: here and again in 1:23. Although the word itself does not appear elsewhere, the concept is found in John 3:1\u20138, James 1:18, and 1 John 5:1\u20134. The basis of the living hope is mercy. In accordance with His compassionate character, God acted with mercy by causing the believers to be born again. All this was made possible by the resurrection of the Messiah from the dead.
\nIn verse 4, Peter moves from hope to inheritance. This is related to the believers\u2019 adoption (Rom. 8:15\u201317, Eph. 1:13\u201314) and he points out four things about the inheritance. First, it is incorruptible; the inheritance is imperishable; it cannot decay. In the words of Jesus found in Matthew 6:20, it is what \u201cneither moth nor rust can consume.\u201d Second, it is undefiled; there is no defect or flaw; the inheritance is free from any stain; it is not contaminated by sin. Third, it fades not away. The emphasis is on the beauty of the inheritance. Fourth, it is reserved in heaven for you. The inheritance is in safe deposit; it is in Heaven and is beyond the reach of all destructive forces; it is reserved for them. This is the future application: the believers will possess the inheritance in due time.
\nHaving spoken about the living hope and the inheritance, Peter now focuses on the power of God in verse 5. The future aspect of salvation is assured because the heirs are kept safe by the power of God and this keeping is continuous. Therefore, believers can maintain their faith. Peter uses the passive voice, which refers to an external power that assures their safety. It is through faith\u2014the human response. The Greek word for guarded used here is a military term meaning \u201cto be guarded by a military guard.\u201d This term is also found in 2 Corinthians 11:32 and Philippians 4:7. This future salvation is guaranteed because it is guarded by a military guard and it will be revealed in the last time. It is already prepared, has already been accomplished, but is yet to be revealed. It will be revealed in that future day when the believer\u2019s glorified salvation will be unveiled at His return.<\/p>\n\n\n\n
- The Present Aspect\u20141:6\u20139\n6 Wherein ye greatly rejoice, though now for a little while, if need be, ye have been put to grief in manifold trials, 7 that the proof of your faith, being more precious than gold that perishes though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ: 8 whom not having seen ye love; on whom, though now ye see him not, yet believing, ye rejoice greatly with joy unspeakable and full of glory: 9 receiving the end of your faith, even the salvation of your souls.<\/li><\/ol>\n\n\n\n
In verse 6, Peter begins to develop the present aspect regarding the character of a believer\u2019s salvation. This present aspect includes rejoicing in trials. The living hope is enjoyed in the midst of suffering because a believer\u2019s life does not exclude grief. The Greek word for rejoice means \u201crejoice greatly.\u201d It is used by Peter three times: in 1:6, 8; and 4:13. It means \u201cto exult;\u201d \u201cto be overjoyed.\u201d It refers to the outward expression of joy and is a religious joy. The word rejoice is not found anywhere in secular Greek but its usage is common in the New Testament (Mat. 5:12; Lk. 1:46\u201347, 10:21; Jn. 8:1\u20136; Acts 2:26, 16:34; Rev. 19:7). Peter indicates that when believers suffer grief, it is for a little while and is always temporary. He then states: if need be; this is a phrase used to indicate that God has a purpose for allowing the distress.
\nIn verse 7, Peter deals with the purpose of suffering\u2014the proving of faith. He begins by showing the value of faith. The value is demonstrated by faith\u2019s refinement in the fire of testing. Trials test the character of faith, whether true or false, in the same way that fire tests the character of gold. If faith is tested and passes the test, this faith will be rewarded with praise and glory and honor at the Second Coming. Praise means \u201cthe recognition, the approval, and the reward of public commendation.\u201d This will be received at the Judgment Seat of Christ. Glory means to share in the radiance of the Shechinah Glory. The word honor means \u201cto have a position of distinction.\u201d This is a position to which the saints will be promoted. The purpose of suffering is the proving of faith.
\nIn verse 8, Peter addresses the object of faith\u2014the Messiah. He reminds these readers that they are second generation Jewish believers: whom not having seen (Jesus) in the past, they still love. Although they have never experienced personal contact with Jesus, their belief in Him comes as a result of apostolic preaching. They have never seen Jesus; yet, they still believe and rejoice with joy unspeakable. The Greek word for this joy is used only in this verse. This joy is full of glory even though it cannot be expressed by human words. It is a joy inspired by the glory yet to come.
\nIn verse 9, Peter addresses the goal of faith\u2014salvation. The Greek word means either \u201cend\u201d or \u201cgoal,\u201d which in this context refers to the salvation of the soul. Peter again reverts to the future aspect even though the future aspect is already being appreciated and enjoyed in the believers\u2019 present experience of joy.<\/p>\n\n\n\n
- The Past Aspect\u20141:10\u201312\n10 Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you: 11 searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. 12 To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angels desire to look into.<\/li><\/ol>\n\n\n\n
In verse 10, Peter describes the searching of the prophets and relates this search to the past aspect of a believer\u2019s salvation character. This was the salvation for which the prophets sought and searched diligently throughout the centuries. The word search means \u201cto have an attitude of zealous consideration and reflection.\u201d The expression sought diligently means \u201cinvestigation of sources that might provide the answer.\u201d Seeking to understand what was revealed through them, the prophets sought diligently. One such prophet was Daniel, who investigated what the revelation meant as it was revealed to him (Dan. 7:15\u201316; 9:1\u20133; 12:8\u20139). The answer is: the revelation of the grace that would now come unto you. This statement covers the whole sweep of prophecy. The prophets spoke of this salvation. The past aspect of salvation is a salvation of which the prophets prophesied, anticipated, and spoke.
\nIn verse 11, Peter explains the content of these prophesies. The prophets spoke of but could not reconcile two contradictory themes: the sufferings of Christ, and the glories that should follow. The first theme is the sufferings of Christ, which had to do with His First Coming. These prophecies were unto Christ; these sufferings were appointed unto the Messiah. The word sufferings is plural because it includes all of the painful experiences He suffered throughout His lifetime. The second theme, the glories that should follow, is a reference to those glories that followed His sufferings (spelled out in Philippians 2:6\u201311). The word glories is also plural because it includes His Resurrection, His Ascension, His resumption of glory, His enthronement at the right hand of God the Father, His Second Coming, and His Millennial Reign. The prophets\u2019 search involved the timing of the prophecies\u2019 fulfillment. Peter points out that although the Holy Spirit indwelled the prophets, their knowledge was nevertheless still limited. Peter refers to the Holy Spirit, here, as the Spirit of Christ; the Holy Spirit sent by the Messiah. The Holy Spirit was in the prophets also; He did indwell the prophets; He did point unto. This refers to specific disclosures that the Spirit gave concerning the Messiah. The imperfect tense here demonstrates the successive disclosures the Spirit revealed through the prophets. These two contradictory themes about the Messiah are the source of the \u201cTwo-Messiah\u201d view in rabbinic literature. The rabbis, like the prophets, were unable to reconcile the two prophetic themes of suffering and glory. Therefore, the rabbis created the theory of two Messiahs. The first Messiah was \u201cMessiah, the son of Joseph,\u201d who would fulfill the suffering passages. He would be followed by the second Messiah, \u201cMessiah, the son of David,\u201d who would fulfill the reigning and glorying prophecies. But, the New Testament does not teach a \u201cTwo-Messiah\u201d theory; instead, the New Testament teaches there is one Messiah who will come twice.
\nIn verse 12, Peter focuses on the revelation to the prophets. He tells the believers they are presently living in a day when the two themes can finally be understood. He uses the phrase To whom it was revealed to relate the fact that the prophets did receive a partial answer. The word revealed is in the passive, emphasizing it was given to them by the Holy Spirit. However, the meaning of what was told to the prophets would not be revealed in their day. In a real sense, the prophets did not necessarily minister to their own generation but ministered to the believers\u2019 present generation. This same point is also made in Romans 15:4 and 1 Corinthians 10:11. Now, the announcement of the fulfillment has come by means of the apostles who preached. Preaching was also accomplished through the power of the Holy Spirit Who indwelled the prophets. In the past, the Holy Spirit inspired the prophets, and now He uses the apostles as His agents to spread the Gospel. The Holy Spirit sent forth from Heaven, emphasizes His work of inspiration. Peter concludes that even angels desire to investigate and understand the two themes. The Greek word for look into means \u201cto stoop down in order to get a better look\u201d or \u201cto stoop down in order to look at or to peer into.\u201d The point being made here is that the angels are characterized by an intense interest in what God is bringing about for the salvation of man. The present tense used here demonstrates a continuous inner yearning to understand. Peter is teaching that angels look at church truth \u201cfrom the side\u201d as the Greek implies. Angels are outside the work of redemption and, therefore, no redemption is provided for fallen angels. Because angels are outside the work of redemption, they cannot understand it in terms of their own experience. Angels are not participants; they are spectators. In Luke 15:7 and 10, angels rejoice when someone is saved. In 1 Corinthians 4:9, angels are spectators of believers\u2019 sufferings. Here, they are spectators of believers\u2019 salvation.<\/p>\n\n\n\n
B. The Character of the Believer\u20141:13\u201325<\/p>\n\n\n\n
In dealing with the character of the believer, Peter explains three things to which the believer must conform: God the Father, their redemption, and love.<\/p>\n\n\n\n
- Conformity to God the Father\u20141:13\u201316\n13 Wherefore girding up the loins of your mind, be sober and set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ; 14 as children of obedience, not fashioning yourselves according to your former lusts in the time of your ignorance: 15 but like as he who called you is holy, be ye yourselves also holy in all manner of living; 16 because it is written, Ye shall be holy; for I am holy.<\/li><\/ol>\n\n\n\n
In verse 13, Peter is speaking of conforming to the believers\u2019 hope. He begins with the word Wherefore, which usually marks a new section by Peter. He is about to establish something based on the preceding section. In this verse, he is summarizing what he said previously in verses 3\u201312. In the original Greek, Peter used the indicative mood for verses 3\u201312, but now he continues by using the imperative mood in verses 1:13\u20135:11. In this section, there are a total of 35 imperatives. By using the word Wherefore, Peter is saying that since believers have new life (verses 3\u201312), they should now live it. Their hope must be consistently lived in the grace that will be completed at the Second Coming: set your hope perfectly on the grace that is to be brought unto you at the revelation of Jesus Christ. It is a call to hope as it relates to the future; it is the blessed hope and refers to the return of the Messiah. This kind of holiness is dependent upon the kind of salvation they possess. In describing this hope, Peter uses two figures of speech. The first is: girding up the loins of your mind. It is a phrase that is in opposition to being scatterbrained; against slackness; against loose thinking; it emphasizes a disciplined mind. The second figure of speech is: be sober. Believers must clearly discern. To be sober means \u201cto have a habitual temper of sobriety.\u201d It is to have a mind expressed by spiritual and mental self-control; a mind not thrown off balance by every wind of doctrine.
\nIn verse 14, Peter emphasizes obedience. He uses a Hebraism meaning \u201cchildren of obedience.\u201d Obedience is both the believer\u2019s mother and character and is a sign of true belief. Formerly, they were characterized by conforming to lust; they were sons of disobedience (Eph. 2:2; 5:6). Now, they are no longer to fashion themselves to your former lust. The word fashioning yourselves is used elsewhere in Romans 12:2 where it refers to rejecting a pattern of life. The pattern they are to reject is conforming to the former lusts that were common to their spiritual ignorance. They are to be characterized by their obedience.
\nIn verses 15\u201316, Peter emphasizes their holiness. Verse 15 issues the call to holiness: like as he who called you is holy. God is the standard of holiness and is separated from all that is impure or evil. The believers should be characterized by holy living: be ye yourselves also holy in all manner of [holy] living. Believers are called to be holy; the Holy Father should be imitated by His children. The phrase ye yourselves also emphasizes the very emphatic state. In all manner of living, they should be characterized by holiness\u2014including all areas of their daily living. In verse 16, he gives a quotation of Leviticus 11:44 or, perhaps he is quoting 19:2 or 20:7: Ye shall be holy; for I am holy.<\/p>\n\n\n\n
- Conformity to Their Redemption\u20141:17\u201321\n17 And if ye call on him as Father, who without respect of persons judges according to each man\u2019s work, pass the time of your sojourning in fear: 18 knowing that ye were redeemed, not with corruptible things, with silver or gold, from your vain manner of life handed down from your fathers; 19 but with precious blood, as of a lamb without spot, even the blood of Christ: 20 who was foreknown indeed before the foundation of the world, but was manifested at the end of times for your sake, 21 who through him are believers in God, that raised him from the dead, and gave him glory; so that your faith and hope might be in God.<\/li><\/ol>\n\n\n\n
In verse 17, Peter implies that in conforming to their redemption, believers are to call on the Father: if ye call on him as Father. They are now children of God; therefore, they can approach God as Father in prayer. God called them, and they are to respond by calling on Him while addressing Him as Father. Prayer is to always be addressed to God the Father. There is never any basis to address prayers to either the Son or the Spirit. As the impartial judge, God the Father judges each man without regard to status. Literally, the Greek word for without respect means \u201cwithout receiving of face.\u201d This is a strong Hebraism; it is Peter\u2019s own statement as recorded in Acts 10:34 and is an Old Testament truth found in Deuteronomy 10:17. It is also Paul\u2019s teaching in Romans 7:11, Ephesians 6:9, and Colossians 3:25. Peter continues by saying that God judges according to each man\u2019s work. The emphasis is upon individual judgment. They are judged according to their works. For that reason, these believers need to pass the time of your sojourning in fear. He again addresses the concept of alien residents and he is speaking literally of Jews in the Diaspora; nevertheless, this is spiritually true as well. Their sojourning is to be passed in fear (in awe of God). The term sojourner separates these Jewish believers from the world from which they have been saved and connects them to a new commonwealth.
\nIn verse 18, Peter emphasizes the redemption. He begins by positively addressing the fact that ye were redeemed. The word redeemed means \u201cto pay a ransom.\u201d These believers were delivered by the payment of a ransom. In the Greek, this is in the aorist tense and refers to an accomplished fact\u2014The redemption is now a finished work. Furthermore, in the Greek, it is passive: it was the work of another done on their behalf; it was the work of Jesus the Messiah. Then, Peter negatively addresses the fact: not with corruptible things, with silver or gold. Corruptible things are perishable and are subject to decay and destruction. Peter, as is recorded in Acts 3:6 and 8:20, views these things to be of no value insofar as the spiritual life is concerned. However, these believers were redeemed from their vain manner of life: Pharisaism. They were redeemed from Mishnaic Judaism, which is a Judaism handed down from your fathers. These are the traditions of the oral legends of the Mishnah. In the past these traditions always had and in the present continue to have a strong pull on the Jewish people. Peter points out that, regardless of how old these traditions are, their antiquity does not prove the correctness of any opinion or doctrine. These Jewish believers have been redeemed but not with gold or silver.
\nIn verse 19, he continues by using a positive approach regarding the issue of redemption by stating its price\u2014the blood of the Messiah. His blood was precious. It was of high value because Jesus was the Lamb of God (John 1:29). Peter emphasizes Jesus as the Passover Lamb: as a lamb without spot and without blemish (Ex. 12:5; Lev. 22:19\u201320; Deut. 15:21). The phrase Without spot means Jesus remained unstained from the evil around Him.
\nFor that reason, in verse 20, Peter writes that Jesus was set apart for the work of redemption. Peter again uses the word foreknown. In 1:1\u20132, the believer was foreknown and this foreknowledge included the redemptive foreknowledge of God. Now, Peter points out that the Redeemer Himself was included in the redemptive foreknowledge of God. The word foreknown means to know ahead of time because of pre-planning. Before the foundation of the world, God foreknew and planned the whole redemptive program; Jesus was chosen to be the Redeemer before the creation of the universe and before there were any sinners who needed to be redeemed. Now, at the appointed time, He was manifested to them; He now appeared in human history. The verb manifested is in the aorist tense and is a summary of the whole First Coming. The Greek word for times is the origin of the word \u201cchronology.\u201d It refers to the successive periods of human history until the fullness of time came as written in Galatians 4:4 and Hebrews 1:1\u20132. He came for your sake, because all of this was for the sake of believers.
\nIn verse 21, Peter writes about the results of this redemptive work. For Jesus, the result involved two aspects. The first aspect was the Resurrection: He was raised from the dead. The second aspect was Glorification: He was given glory. This refers to the restoration of the unveiled glory of the Shechinah at the Ascension. The results for the believers also involved two aspects. First, they became believers. Second, they now have faith and hope in God.<\/p>\n\n\n\n
- Conformity to Love\u20141:22\u201325\n22 Seeing ye have purified your souls in your obedience to the truth unto unfeigned love of the brethren, love one another from the heart fervently: 23 having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which lives and abides. 24 For,
\nAll flesh is as grass,
\nAnd all the glory thereof as the flower of grass.
\nThe grass withers, and the flower falls:
\n25 But the word of the Lord abides for ever.
\nAnd this is the word of good tidings which was preached unto you.<\/li><\/ol>\n\n\n\nIn verses 22\u201323, Peter issues the command to love: love one another from [a fervent] heart. The Greek word for love is agape, which is love brought forth by man\u2019s will. It is to be a mutual love: love one another. The source of this love should be from the heart. The intensity of this love should be fervent. This kind of love is to be expressed in its fullest capacity. Peter presents the basis for the command to love and points out four aspects. The first aspect is their purified \u2026 souls. This deals with moral purification. It is neither ceremonial nor external; it is moral. Their souls have been purified. The second aspect is the obedience to the truth. This is the sphere in which purification is operative. It is a reaffirmation of points Peter made in verses 2 and 14. This is not the means of purification, but it does relate to the human attitude that allows the Spirit to purify\u2014obedience to the truth. In the Greek, the word truth has a definite article. It is the truth; the gospel. The obedience here is not the obedience of works. It is the obedience of faith. The third aspect is unto unfeigned love of the brethren. This is the result produced in the heart by the purification. The Greek word is philadelphia, a word used only of love between believers in the New Testament. This love should be unfeigned, which means \u201cwithout hypocrisy.\u201d Because of philadelphia, the love of the brethren, believers should have agape love. The fourth aspect is having been begotten again \u2026 through the word of God, which lives and abides. In other words, believers were born the first time with corruptible seed\u2014the seed of Adam. This seed of natural life is subject to decay and death. This is natural, human generation. Yet, because of their regeneration when they accepted the Messiah, believers were born the second time with the incorruptible [seed], which is the word of God. This word of God is not subject to decay and death. It has the same nature as the inheritance of verse 4; it is incorruptible and cannot fade away; it cannot become degenerate. It is a supernatural and divine generation; it is a regeneration. The means of regeneration is the word of God, which is living and abiding. By the use of the word living, Peter means actively possessing life. By the use of the word abiding, he means permanent; not changing. It is relevant for all time. The Greek word for the term word is logos, which emphasizes the totality of the word in both its spoken and written form. The Greek word used here for seed is sporas. This form is used here and nowhere else. Because these believers have been regenerated by the word of God, they love.
\nIn verses 24\u201325a, Peter provides the proof for this truth. These verses contain a quotation from Isaiah 40:6\u20138. In verse 25, the Greek term used for word is not logos, but rhema, which is the spoken word or the proclamation of the gospel. The quote from Isaiah proves that the word of God lives and abides. Because human existence, which includes human glory, is transitory like grass, all of man\u2019s achievements are transitory; but, the word of God is not transitory.
\nIn verse 25b, Peter makes the application: And this is the word of good tidings which was preached unto you. This is the evangelization that leads to regeneration. It is the acceptance of the message that resulted in the regeneration of these Jewish believers.<\/p>\n\n\n\n
C. The Remnant and the Non-Remnant\u20142:1\u201310<\/p>\n\n\n\n
It should be kept in mind that Peter is writing to Jewish believers. Throughout Scripture, there are always two Israels: Israel the whole that comprises all Jews; and, Israel the Remnant that comprises only believing Jews. Here, Peter distinguishes between the Remnant and the non-Remnant. Replacement Theology, however, relies on this passage as proof that the true Israel is the church. The following are two examples:<\/p>\n\n\n\n
So in verses 4 to 10 Peter says that God has bestowed on the church almost all the blessings promised to Israel in the Old Testament. The dwelling place of God is no longer the Jerusalem temple, for Christians are the new \u201ctemple\u201d of God (see notes on v. 5). The priesthood able to offer acceptable sacrifices to God is no longer descended from Aaron, for Christians are now the true \u201croyal priesthood\u201d with access before God\u2019s throne (vv. 4\u20135, 9). God\u2019s chosen people are no longer said to be those physically descended from Abraham, for Christians are now the true \u201cchosen race\u201d (v. 9). The nation blessed by God is no longer the nation of Israel, for Christians are now God\u2019s true \u201choly nation\u201d (v. 9). The people of Israel are no longer said to be the people of God, for Christians\u2014both Jewish Christians and Gentile Christians\u2014are now \u201cGod\u2019s people\u201d (v. 10a) and those who have \u201creceived mercy\u201d (v. 10b). Moreover, Peter takes these quotations from contexts which repeatedly warn that God will reject his people who persist in rebellion against him, who reject the precious \u201ccornerstone\u201d which he has established. What more could be needed in order to say with assurance that the church has now become the true Israel of God?\nHaving shown how \u201cthe stone\u201d divides believers from unbelievers (including the persecutors of these Christian readers), our author returns to the topic of their privileged position in God\u2019s temple, using the emphatic \u201cbut you\u201d to make the transition and contrast clear. This position is described by transferring to the church the titles of Israel in the OT (for the church is the true remnant of Israel, as the use of Israel\u2019s titles from 1:1 on indicates), in particular the titles found in the Septuagint of Exod. 19:5\u20136 (cf. 23:22) and Isa. 43:20\u201321 (cf. Deut. 4:20; 7:6; 10:15; 14:2):\n\n \u201cAnd now \u2026 you will be my own people more than any other nation; for the whole earth is mine, but you will be my royal priesthood and holy nation.\u201d These are the words you will say to the children of Israel. (Exod. 19:5\u20136)\n\n And the beasts of the field will bless me \u2026 because I have given water in the wilderness and rivers in the desert to give drink to my chosen people, my people whom I have taken as my own that they might recount my glorious deeds. (Isa. 43:20\u201321)<\/code><\/pre>\n\n\n\nThese titles, which are used elsewhere in the NT as well, particularly in Revelation (Rev. 1:6; 5:10; 20:6; cf. 1 Pet. 2:5), are woven together with a phrase taken first from Exodus (\u201cBut you\u201d), then from Isaiah (\u201cchosen people\u201d), then Exodus again (\u201croyal priesthood\u201d and \u201choly nation\u201d), and finally Isaiah (\u201cGod\u2019s own people \u2026 deeds,\u201d the grammar changed to suit the new context in 1 Peter), indicating a long period of meditation on and use of these texts in the church. The emphasis throughout is collective: the church as a corporate unity is the people, priesthood, nation, etc., rather than each Christian being such. This emphasis is typical of the NT in contrast to our far more individualistic concern in the present. The West tends to focus on individuals relating to God, while Peter (and the rest of the NT; e.g., Paul\u2019s body-of-Christ language) was more conscious of people\u2019s becoming part of a new corporate entity that is chosen by and that relates to God.
\nThe refutation of these claims will be found in the following exposition.<\/p>\n\n\n\n
- The Spiritual State of the Remnant\u20142:1\u20133\n1 Putting away therefore all wickedness, and all guile, and hypocrisies, and envies, and all evil speakings, 2 as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation; 3 if ye have tasted that the Lord is gracious: \u2026<\/li><\/ol>\n\n\n\n
In dealing with the Remnant and the non-Remnant, Peter begins in verses 1\u20133 by describing the spiritual state of the Remnant. In verse 1, when Peter states therefore, it shows that what he is about to say is based on the previous segment (1:23\u201325) concerning the eternal word of God. He then lists some attitudes and actions that are to be rejected or \u201cput away.\u201d Peter views these attitudes and actions as old clothing that must be stripped from the body and flung away because they have become thoroughly useless and badly stained. The list of these five attitudes and actions includes the following: (1) all wickedness: this refers to all kinds of evil conduct and is a general term for moral evil in all forms; (2) all guile: including deceit, cunning, and craftiness; (3) hypocrisies: this involves all forms of pretenses; (4) envies: the feelings of displeasure when hearing of blessing or prosperity for others; (5) all evil speaking: a Greek word that appears only here and in 2 Corinthians 12:20 and refers to the misuse of the tongue; to speech that degrades another person.
\nIn verse 2, Peter presents what must be sought to replace those things that are to be put away (verse 1). He describes the believers as newborn babes by using a Greek word that is used of a child at birth as in Luke 2:12, 16; 18:15; and Acts 7:19. Thus, he is identifying them as new believers. As is always true, new believers need spiritual milk, and Peter admonishes them as newborn babes, [to] long for the spiritual milk which is without guile. The Greek word for spiritual is a word that is used only here and again in Romans 12:1. As a spiritual element that is without guile, there is nothing crafty or deceitful in its nature. The milk is the basics of the Word of God, and it is necessary for young believers. They need this milk in order to grow spiritually: that you may grow thereby. The needed growth comes from the milk of God\u2019s Word to grow unto salvation. This is the goal to be reached from the partaking of the milk. The purpose of the believers\u2019 present spiritual growth is to move them toward their future salvation in all of its fullness; in all of its full-grown maturity, which is the future facet of salvation spoken of by Peter in chapter 1. Essentially, the purpose of partaking of spiritual milk is to grow toward maturity so that believers can begin to partake of the meat of God\u2019s Word.
\nIn verse 3, Peter notes these Jewish believers have already experienced that the Lord is good: if ye have tasted that the Lord is gracious. The yearning for milk is to be based on past experience. They have already tasted that the Lord is good. This should encourage the believers to continue partaking of the milk until they are ready to begin partaking of the meat. The word tasted means \u201cactual appropriation,\u201d and the believers have actually appropriated the fact that God is gracious. Peter\u2019s statement is based upon Psalm 34:8: Oh taste and see that Jehovah is good.
\nThe spiritual state of the Remnant is characterized as newborn babes in need of the milk of God\u2019s Word. This milk will enable them to continue growing until they are ready to partake of the meat.<\/p>\n\n\n\n
- The Stone of Stumbling and the Rock of Offense\u20142:4\u201310\n\u2026 4 unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, 5 ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 6 Because it is contained in scripture,
\nBehold, I lay in Zion a chief corner stone, elect, precious:
\nAnd he that believes on him shall not be put to shame.
\n7 For you therefore that believe is the preciousness: but for such as disbelieve,
\nThe stone which the builders rejected,
\nThe same was made the head of the corner;
\n8 and,
\nA stone of stumbling, and a rock of offence;
\nfor they stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye are an elect race, a royal priesthood, a holy nation, a people for God\u2019s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light: 10 who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.<\/li><\/ol>\n\n\n\nIn verse 4 the discussion begins with the living stone. The phrase unto whom coming means that these Jewish believers have come to the Messiah\u2014the Living Stone. The Greek word means \u201ca prepared stone\u201d such as the stones used in the construction of a building. Jesus is the Messianic Stone of the Old Testament, and He is a stone that was rejected by men. This was prophesied of Him in Psalm 118:22 and fulfilled in Matthew 21:42\u201344, Mark 11:10\u201311, Luke 20:17\u201318, and Acts 4:11. He was elect, chosen by God the Father, and precious, of high value.
\nIn contrast to the one Living Stone\u2014the Messiah, verse 5a contains the plural as living stones in reference to Jewish believers. Because they have salvation, they are also living stones. They have become partakers of Messiah\u2019s living nature and are part of a spiritual house. They are spiritual since, as living stones, they have been regenerated by the Holy Spirit and belong to Him. The house is the Israel of God (Gal. 6:16). The Israel of God is not comprised of the Church but comprised of the Jewish believers. The term Israel of God is equivalent to the term the Remnant of Israel. Ye [are being] built up: this is a present continuing reality because they are in the process of being built up [unto] a spiritual house.
\nIn verse 5b, the Jewish believers are also identified as a holy priesthood. The word holy means to \u201cset apart\u201d as belonging to God. This includes Peter\u2019s call for the details of their holiness in 1:14\u201317. In the New Testament, the Greek word for priesthood is found only twice: in this verse and again in verse 9. In the Septuagint, the Greek version of the Old Testament, the word priesthood is also found only twice: Exodus 19:6 and 23:22, where it is used to describe Israel as a royal priesthood. The task of the priesthood is to offer up spiritual sacrifices that are acceptable to God. God is the object. The sacrifices, acceptable to God through Jesus Christ, portray Jesus as the Mediator. What do these sacrifices that are acceptable to God include? While Peter does not enumerate, other passages do. These sacrifices include the living sacrifices of the body (Rom. 12:1\u20132), praise (Heb. 13:15), self-dedication (Eph. 5:1\u20132, Phil. 2:17), good deeds (Heb. 13:16), and material possessions that are sacrificed or given over for God\u2019s service (Phil. 4:18; Heb. 13:16). Peter\u2019s point is that only Jewish believers\u2014only the Remnant\u2014have fulfilled Israel\u2019s original calling to be a kingdom of priests as described in Exodus 19:6. The rest of Israel, the non-Remnant, has failed. Interpreters who ignore the context have often used this verse in an attempt to teach that the kingdom of priests is inclusive of the whole Church. However, the doctrine of \u201cthe priesthood of all the believers\u201d cannot be supported from this verse. Peter is speaking specifically of Jewish believers in this context. It is a fact that all believers are a spiritual priesthood, but this fact is based on Revelation 1:6, 5:10, and 20:6.
\nHaving pointed out that Jewish believers are living stones and a holy priesthood, now in verses 6\u20138, Peter begins to draw a distinction between the Remnant and the non-Remnant by describing the state of the Remnant in verses 6\u20137a. In verse 6, he quotes Isaiah 28:16: Behold, I lay in Zion a chief corner stone. The stone is Jesus the Messiah who is both elect and precious according to verse 4. In this case, He is not merely a stone; He is the chief corner stone. The Greek word for chief corner stone is used only here and in Ephesians 2:20. The word refers to a stone lying at the extreme corner, and this one stone controls the foundation lines of the building. Those who believe on the Stone will not be shamed or disappointed due to a failure on the part of the Stone; the Stone will never fail them. In the context of the Isaiah passage, the prophet makes a distinction between the Remnant and the non-Remnant. Next, in verse 7a, Peter uses the word therefore to make his application: Therefore, the stone is precious. However, the stone is precious only for the believing Jewish Remnant. The phrase For you is in the emphatic position in the Greek text: For you precious is the stone for the Remnant.
\nAt this point in verses 7b\u20138, Peter describes the state of the non-Remnant. Verse 7b contains a quote from Psalm 118:22 to demonstrate the predicted rejection of the Stone. The Greek word for rejected means \u201cto be disapproved\u201d in the same way that the leadership of Israel disapproved of Jesus. He was rejected or disapproved of by the builders who were the leaders of Israel. Even though Jesus, as the Stone, was disapproved of by the leaders, God overruled the rulers and designated Him to be the head of the corner. The fulfillment of this will occur with the Second Coming and the Messianic Kingdom. Verse 8a contains a quote from Isaiah 8:14. The context of that verse also distinguishes between the Remnant and the non-Remnant. Peter describes the Stone in two ways here. First, He is the stone of stumbling; He is a stone against which one accidentally strikes and injures himself. Second, He is the rock of offence; this is a trap set to trip someone up, causing a large boulder to fall upon him. Peter\u2019s point is this: by rejecting God\u2019s Stone, the non-Remnant bring upon themselves the injury of the Stone and the ruin of the Rock. When tripping over the stone, one simply injures himself. However, when a big boulder lands on top of a person, it kills him. The non-Remnant stumble over the Messiahship of Jesus and, as a result, the boulder falls on them and crushes them. This is a reference to the coming A.D. 70 judgment. In verse 8b, Peter gives the application: the non-Remnant stumbled. The means of stumbling was disobedience to the Word and, furthermore, to this they [as the non-elect] were appointed. The Greek word for appointed means \u201cto appoint\u201d or \u201cto destine\u201d to something. Those who rejected the Word were destined to stumble at the stone of stumbling.
\nHaving described the state of the non-Remnant, Peter again refers to the Remnant and describes their state in verses 9\u201310. Verse 9a describes the position of the Israel of God, the Remnant of Israel, using four characteristics. First, based upon Isaiah 43:20, they are an elect race. They are elect because they were chosen by God\u2019s own initiative as stated in 2:4, 6. Again, Peter is not referring to the Church as a whole. The Church is not a race of people but is comprised of believers of all races. Nevertheless, the Jewish people are a race in the biblical sense, and the Jewish believers are the elect race. The second characteristic Peter uses to describe the Israel of God is that they are a royal priesthood. Verse 5 identifies the Jewish believers as a holy priesthood to emphasize the fact that they have the right to enter the Heavenly Sanctuary. Now, they are called a royal priesthood because Jesus is King and, according to Hebrews 7:1\u201328, His priesthood is after the Order of Melchizedek. The Melchizedekian Priesthood was a royal priesthood for Melchizedek was both priest and king. Jesus is also both Priest and King. By the same token, Jewish believers are of a royal priesthood. Again, the doctrine of \u201cthe priesthood of all believers\u201d is a true doctrine. However, it cannot be supported from this verse that is specifically addressing Jewish believers. Peter\u2019s point is that in Exodus 19:6, the nation was called to be a nation of priests; a national priesthood. The nation failed, but the believing Remnant has not failed; they are fulfilling this calling. The third characteristic Peter uses to describe the Israel of God is that they are a holy nation. Israel became a nation at Sinai and became holy through their separation from the whole of humanity. The Jewish believers are distinct from all Israel because they are the believing Remnant. This cannot be said of the Church because the Church is not a nation. In fact, in Romans 9\u201311, Paul refers to the Church as a non-nation. The Church is comprised of believers from all nations, but the Church as an entity is not a nation. The Jewish believers, as the Israel of God, do comprise a holy nation. The fourth characteristic Peter uses to describe the Israel of God is that they are a people for God\u2019s own possession. This statement is based upon Deuteronomy 7:6, 14:2, 26:18; Isaiah 43:21; and Malachi 3:17. Peter identifies them as a people. Through Abraham, the Jews became a people and, during the time of Moses, they became a nation; a nation for God\u2019s own possession. Jewish believers were purchased by the blood of Messiah and they uniquely belong to God. Therefore, these four characteristics of Jewish believers distinguish the Remnant from the non-Remnant.
\nIn verse 9b, Peter describes the purpose of their calling: To show forth the excellencies of him who called you out of darkness into his marvellous light. The Greek word for show forth means \u201cto make widely known.\u201d The word refers to a proclamation of a message to those outside. The emphasis is on their evangelistic function: to spread the news of God\u2019s excellencies. The Greek word for excellencies is used only four times in the Greek New Testament; three times it is used by Peter (here, 2 Pet. 1:3, 5); it is also used in Phil. 4:8. The term excellencies refers to all of God\u2019s attributes. The phrase [He is the One] who called you is a reference to the point of salvation. Theologically, this term is the \u201ceffectual calling.\u201d This Remnant was called into salvation. They were called out of darkness into \u2026 light. Darkness is the kingdom of Satan. Light is the kingdom of the Shechinah Glory Light. The background for this teaching is Isaiah 43:20\u201321, which states: the people which I formed for myself, that they may set forth my praise.
\nFinally in verse 10, Peter refers to Hosea 1:10\u20132:1 and 2:23. In the context of Hosea, the prophet is speaking of national Israel. While positionally, Israel is always the People of God, experientially they may not experience the benefits of this position due to disobedience: for a period of time, Israel is experientially not my people, although in the future, they will repent and become my people again. Peter applies this passage to the Remnant. He contrasts their former state with their present state. Formally, they were members of the non-Remnant. Externally, they were not my people and, internally, they had no divine mercy. Presently, they have externally become my people and, internally, they have obtained mercy. The Hosea context deals with Israel: that for a period of time Israel, experientially at least, was not to be God\u2019s people. However, in the future, when Israel undergoes a national salvation, they will again experientially become my people. What will be true of Israel as a nation in the future is true of the Remnant of Israel in the present: they have experientially become God\u2019s people again because they are members of the believing Remnant.
\nThis is a favorite passage for those who teach Replacement Theology. They teach that what the Old Testament stated to be true of Israel, Peter now applies and states to be true of the Church. Thus, they conclude that the Church has replaced Israel. However, there is no hint in the epistle that Peter is addressing the Church as a whole. On the contrary, in the epistle\u2019s introduction (1:1\u20132), he stated that he was addressing Jewish believers who specifically comprised what was the then Remnant of Israel\u2014the Israel of God. It is important to recognize that the contrast Peter makes here is not between the Church and Israel, or between believers and non-believers, or between unbelieving Jews and believing Gentiles. Rather, the contrast here is between the Remnant and the Non-Remnant of Israel. Peter\u2019s point is that while Israel the whole failed to fulfill its calling, the Remnant of Israel has not failed to fulfill its calling.<\/p>\n\n\n\n
THREE<\/p>\n\n\n\n
The Conduct of the Believers\u20142:11\u20134:11<\/p>\n\n\n\n
A. In Relation to Daily Living\u20142:11\u201312<\/p>\n\n\n\n
11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.<\/code><\/pre>\n\n\n\nPeter begins this discussion about daily living by addressing this issue both negatively and positively. In verse 11, he addresses it negatively: abstain from fleshly lusts. The word beloved indicates the beginning of a new section and shows he is addressing believers. He again points out that they are sojourners and pilgrims. Because they are now citizens in Heaven, they have become sojourners and pilgrims on earth. The Greek word for sojourners means they are living in a foreign country with no legal rights as citizens. The word pilgrims means they are temporary residents living in a place that is not their own personal home. Their separation from the non-Remnant, as Jewish believers, has made them both strangers and pilgrims. They must therefore abstain from fleshly lusts, which war against the soul. These are the sins of the flesh enumerated by Paul in Galatians 5:19\u201321.
\nPeter then addresses the issue positively in verse 12. These Jewish believers are to live a spiritual lifestyle among the Gentiles: having your behavior seemly among the Gentiles. Those commentators who do not understand that Peter was writing to Jewish believers interpret the word Gentile to mean \u201cunbeliever.\u201d<\/p>\n\n\n\n
No new sentence begins here in the Greek text, for this verse is the positive counterpart to verse 11: not only are the readers to abstain from sinful desires (v. 11), they are also to continue to \u201cMaintain good conduct among the Gentiles\u201d. Conduct here refers to a day-by-day pattern of life (see note on this word at 1:15). Peter calls unbelievers Gentiles, not because he thinks that his readers were all Jewish Christians, but because he once again assumes that Christians (both literal Jews and literal Gentiles within the body of Christ) are the \u201ctrue Israel\u201d. Therefore all who are not Christians (both literal Jews and literal Gentiles) are truly \u201cGentiles\u201d (cf. 4:3).<\/code><\/pre>\n\n\n\nThe term Gentile is rarely used in Scripture as being synonymous with the term unbelievers. The term Gentile is sometimes used of believing Gentiles (Rom. 11:11\u201315; 15:25\u201327). When a Jew writes the word Gentile, he does not mean \u201cunbeliever;\u201d he means a \u201cnon-Jew.\u201d Again, Peter is writing to Jewish believers living in the Dispersion; Jewish believers living outside the Land; Jewish believers living among the Gentiles. This is the way the verse should be understood. As Jewish believers living among the Gentiles, there is a certain lifestyle to be modeled. Their lives should be such that even if they are called evil-doers by the Gentiles (the ones who are unbelievers), these unbelievers will still be able to see the Jewish believers\u2019 good works. As believers, their separation from pagan practice causes Gentiles to speak evil of them. The Greek word for speak means \u201cto speak against, to slander, to revile, or to turn others against them.\u201d The word evil-doer is a word that means \u201ccriminal;\u201d \u201cone who does deeds which are punishable by the law.\u201d It is a Greek word found only twice in the New Testament: here and in John 18:30. It is used in the context of a legal trial. However, because the Jewish believers live a spiritual lifestyle that is seemly among the Gentiles, these Gentiles will eventually glorify God in the day of visitation. The spiritual lifestyle lived by these Jewish believers will lead many of these Gentiles to Messiah. The Gentiles will see the good works that are a result of the Jewish believers\u2019 faith and will also believe. The Greek word for observing or seeing is used only twice: here and again in 3:2. The word means \u201cbeholding\u201d or \u201cobserving.\u201d It deals with the essential condition for expecting a change in the opponents; it deals with the close scrutiny of an eyewitness. When believers are misunderstood and slandered, they should not respond in kind. The proper response is for the Jewish believers to practice purity in their conduct. As a result of their pure conduct, many of these Gentiles will become believers and they, too, will glorify God. They will come to a saving faith and will eventually comment positively concerning these Jewish believers in the day of visitation. The expression day of visitation contains a judgmental concept; in this case, it refers to the Judgment Seat of the Messiah.<\/p>\n\n\n\n
B. In Relation to Government\u20142:13\u201317<\/p>\n\n\n\n
13 Be subject to every ordinance of man for the Lord\u2019s sake: whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well. 15 For so is the will of God, that by well-doing ye should put to silence the ignorance of foolish men: 16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 17 Honor all men. Love the brotherhood. Fear God. Honor the king.<\/code><\/pre>\n\n\n\nIn verses 13\u201314, Peter begins with a principle of subjection: believers are to be in subjection to both the king and the king\u2019s representative. The motivation for this subjection is for the Lord\u2019s sake. Human governments are divine institutions that God has appointed to punish the evil-doers and to avenge on behalf of the victim. It is the responsibility of government to approve those who do well. Peter made no exception based upon various types of government. At the time Peter wrote his epistle, the government was an autocracy ruled by the Roman Emperor Nero under whom Peter would eventually be martyred. Regardless of the type of government under which a believer lives, he must subject himself to that government. The only allowable point of conflict occurs when the government asks the believer to do something contrary to God\u2019s law. In fact, if asked to perform an action contrary to God\u2019s law, even Peter would disobey (Acts 4:19; 5:29).
\nIn verses 15\u201316, Peter gives three reasons for submission. First, the believers should submit because it is the will of God (v. 15a). Second, the believers should submit because (v. 15b) that by well-doing they will muzzle the ignorant who may accuse them of lawlessness. In other words, the verbal attacks against the believers of verse 12 will be silenced. Such attacks are prompted by the ignorance of foolish men. The word ignorance used here is not the same as the one used in 1:14, which meant intellectual failure. This is a different Greek word that refers to a religious failure\u2014a failure to understand the true nature of the faith. The English word agnostic derives from this Greek word. The word foolish means \u201cto act without reason\u201d and, by the use of this word, Peter is saying these men lack mental sanity. Third, the believers should submit because they are bondservants of God (v. 16). While they are living as free, which is the spiritual status of believers (Jn. 8:36; Gal. 5:1), this freedom does not release them from subjection to the state and does not permit freedom to be used as a cloak for wickedness. The Greek word for cloak is used only here and nowhere else. Freedom cannot be used as a pretext to antinomianism, which is disobeying government law. Spiritual freedom is not a pretext for evil deeds. But, it is the freedom that allows one to become a bondservant. In the Old Testament, after a man served his six years of slavery, he was released in the seventh. However, if he had learned to love his master, the freed man could choose to become a bondservant and remain a slave to the master for the remainder of his life. Believers have been freed from the slave market of sin, but it is this freedom that now enables freed men to become bondservants to God for the rest of their lives.
\nFinally, in verse 17, Peter concludes with a summary of this section and issues four simple imperatives. (1) Honor all men since all men are made in the image of God (Jas. 3:9\u201310). (2) Love the brotherhood. Literally, the Greek states, \u201cbrotherhood, keep on loving,\u201d putting the word brotherhood in the emphatic position. The Greek word for brotherhood is used only here and again in 5:9. All humanity should be honored, but believers should be loved with agape love. (3) Fear God. The Greek reads, \u201ckeep on revering God.\u201d This will enable the believer to carry out his responsibility to man and state. (4) Honor the king. The Greek says, \u201cthe king, be honoring.\u201d This ruler must be shown all due respect as is befitting to the supreme authority of civil government. Peter reaffirms the content of verses 13\u201314 with this last imperative.<\/p>\n\n\n\n
C. Servants in Relationship to Masters\u20142:18\u201325<\/p>\n\n\n\n
18 Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is acceptable, if for conscience toward God a man endures griefs, suffering wrongfully. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? But if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered threatened not; but committed himself to him that judges righteously: 24 who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed. 25 For ye were going astray like sheep; but are now returned unto the Shepherd and Bishop of your souls.<\/code><\/pre>\n\n\n\nIn verses 18\u201320, Peter writes about the obligations of servants. In verse 18, he says they are to submit with fear to their masters whether or not the masters are worthy of their submission. The Greek word used here for servants is not the same word used earlier for bondservant. Rather, it is a Greek word meaning \u201ca household slave\u201d or \u201ca domestic,\u201d and it is also found in Luke 16:13; Acts 10:7; and Romans 14:4. The obligation of the domestic slave is to be in subjection with fear. This fear does not mean to be in fear of the master but to be in fear of God (v. 17). Peter applies this truth to all classes of masters. Servants must submit to those masters who are good and gentle as well as to those who are froward, which means \u201cthe ones who are crooked.\u201d They must submit even to a crooked master because such obedience is an act of grace. This submission is not in the sense of carrying out devious activities but in the sense of complying with a crooked master who demands legitimate actions. Such obedience is the evidence of grace in an individual\u2019s life. In verse 19, Peter instructs that it is acceptable to suffer wrongfully for the sake of the conscience. He begins with the word if, which in Greek is a first class condition; a condition assumed to be true, which is acceptable before God. For, according to verse 20a, there is no glory in suffering for sins committed since one deserves this suffering: For what glory is it? The Greek word for glory means \u201cfame\u201d or \u201creputation.\u201d Its appearance is unique to this verse and it refers to the opinion of men as the report of one\u2019s conduct spreads. If believers suffer patiently after being beaten for sins committed, there is no merit. Endurance for deserved punishment is not commendable. But, if wrongful suffering occurs (v. 20b), believers are to patiently endure; patient endurance is acceptable to God, and this knowledge should provide even greater patient endurance.
\nIn verses 21\u201324, as an encouragement to exercise patient endurance in the context of wrongful suffering, Peter presents the greatest example of this type of suffering\u2014the Messiah. According to verse 21, For hereunto were ye called: these believers were called for suffering (Mat. 10:38, 16:24; Lk. 14:27; Acts 14:22). The fact is that Jesus suffered for them, and He is their motivation to willingly accept suffering while doing good. Jesus provided an achievable example to follow: His steps. The Greek word for example is used only in this verse and means \u201cunderwriting.\u201d It refers to the copy that is to be reproduced by the student. The teacher presented the original; the student must now produce a copy of the original. Because Jesus is the original, the believer should replicate Him. Jesus is the model to be copied by the novice. The purpose is to follow His steps; to follow the line that His footprints have marked; to follow where His tracks lead. Peter writes this from the background of Isaiah 53. In verse 22, he teaches they should not suffer for sins committed. Jesus did not suffer for any sins that He committed. He was innocent in conduct: neither was guile found in his mouth; there was no misuse of the tongue. In verse 23, Peter states that Jesus did not rebel against His suffering and neither should these believers. When he was reviled, [he] reviled not again; He did not resort to name calling. When he suffered [he] threatened not; He suffered physically but did not threaten retaliation. He committed himself to him that judges righteously; He committed Himself totally to God the Father. Verse 24 is a reminder of the purpose for Jesus\u2019 suffering: who his own self bare our sins. His own self means \u201cHe alone.\u201d He alone bore our sins. In the Septuagint, this same Greek word for bore was used of bringing sacrifices (Gen. 8:20; Lev. 14:20; 17:5). The prophecy of the Messiah carrying the sins of Israel (Isa. 53:11\u201312) forms the background for Peter\u2019s teaching in these verses. This word was also used in James 2:21 in speaking of Abraham\u2019s offering of Isaac. Jesus offered Himself for our sins, and the means was in his body upon the tree. The body points to His physical death and the tree is Peter\u2019s term for the cross (Acts 5:30, 10:39). The purpose of His death is that now believers have also died to sin at the moment of salvation and thus receive the power to live righteously. The Greek word for having died is used here and nowhere else. Literally, it reads: \u201cto the righteousness we might live\u201d with the word righteousness in the emphatic position. Using the divine standard of the written Word of God as a reference, believers must live a consistent life. Peter adds that believers are spiritually healed by His stripes, which is a reference to Isaiah 53:5. The Greek word for stripes used here is found nowhere else. It is a Greek word that refers to the bruises and the body welts resulting from the sharp blows suffered by Jesus. Peter\u2019s application here is to spiritual healing and not to physical healing.
\nIn verse 25, Peter addresses the Jewish believers\u2019 position based on Isaiah 53:6: like sheep [they] have gone astray. Once, like sheep, they had gone astray, but now they have returned to [the] Shepherd and Bishop of [their] souls. Shepherd is the Greek word meaning \u201cto lead.\u201d The use of this word pictures the Messiah as the Shepherd predicted in Zechariah 11:4\u201314 and the prophecy\u2019s fulfillment by Jesus as the Good Shepherd in John 10:1\u201318. It is a point that Peter will make again in 5:4. The word Bishop is a Greek word that means \u201cto oversee\u201d or \u201cto protect.\u201d While it is commonly used when referring to church leaders (Acts 20:28, 1 Tim. 3:2, 1 Pet. 5:2\u20134), this is the only time the word is used in reference to Jesus. It is the Greek word from which the English word Episcopal derives. The sheep of Isaiah 53 were the flock of Israel, and these believers are members of the flock of Israel.<\/p>\n\n\n\n
D. Concerning Husbands and Wives\u20143:1\u20137<\/p>\n\n\n\n
- Wives\u20143:1\u20136\n1 In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the word, they may without the word be gained by the behavior of their wives; 2 beholding your chaste behavior coupled with fear. 3 Whose adorning let it not be the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on apparel; 4 but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands: 6 as Sarah obeyed Abraham, calling him lord: whose children ye now are, if ye do well, and are not put in fear by any terror.<\/li><\/ol>\n\n\n\n
Peter begins here with a statement about the specific obligation of subjection in verse 1a: In like manner. As with servants who are characterized by the principle of subjection, so also should a wife be characterized by the principle of subjection. The wife\u2019s submission is also a divine duty as unto the Lord. They are to be in subjection to their own husbands. The phrase your own shows that this is not a general submission of women to men but is used exclusively of the marriage tie. Peter is not teaching a general submission of all women to all men but of a wife to her husband.
\nIn verses 1b\u20132, Peter presents the rationale for this subjection: to win the husband. Subjection is necessary even if the husband is not saved: even if any obey not the word. The word in I Peter is the word of the gospel. The phrase obey not means \u201cto have an antagonistic attitude.\u201d This husband is not just an unbeliever; he has an antagonistic view toward the gospel. But, even in this case, the wife must be subject to her husband. The purpose for the subjection is that: they may without the word be gained by the behavior of their wives. Peter shows the way to win the husband both negatively and positively. Negatively, it is without the word, meaning \u201cnot with verbal pleas.\u201d In other words, the wife should not spend her time preaching to her husband; she is not to have her very own pulpit ministry in the home. But positively, husbands must be gained [or won] by the behavior of their wives. It is the wife\u2019s actions (her behavior) not her words that will ultimately win him to the Lord\u2014if he is to be won. So, the husband could be beholding. The word beholding refers to the eyewitness observation of his wife\u2019s daily conduct. He will be gained by the eye not by the ear. He will be gained by her chaste behavior. The word chaste means \u201cpure and holy.\u201d The chaste behavior is to be coupled with fear; to be done in reverence to the husband and in awe of God.
\nNext, in verses 3\u20134, Peter addresses the balance between outward and inward adornment. In verse 3, he instructs the wives about outward adornment. Here, the Greek word used for adornment is kosmos from which the English word cosmetics derives. The Greek word normally refers to the ordered world-system that is under Satan\u2019s control. However, in this case, Peter is addressing the ordered system a woman uses in an attempt to appear externally beautiful. He lists three forms of outward adornment: (1) braiding the hair: In the New Testament, the Greek word for braiding is found only in this verse; however, in the Greek world, it was used to describe the total work of the hairdresser; (2) wearing jewels of gold: This refers to gold ornaments that are worn on the neck, the ankles, the arms, or the fingers; (3) putting on apparel: The Greek word for putting on is used only in this verse and it refers to the variety of dresses that were sometimes worn for vanity\u2019s sake. Some use this verse as the basis for teaching that women believers should neither braid their hair nor wear jewelry. If that were Peter\u2019s intent, then it would follow that these women should also be unclothed because he includes the putting on [of] apparel. However, all three statements must be kept in their own context. Peter does not condemn outward adornment. His point is that outward adornment should not be the primary focus; it should not be used for purposes of vanity. Rather, in verse 4, he establishes that outward adornment should be coupled with inward adornment because outward adornment is always temporary. Eventually, due to age, the beauty will fade. Gold and silver will tarnish. Clothing will slowly wear out. The primary development for the believing wives should be the hidden man of the heart. In contrast to outward adornment, wives should be developing the inward adornment. The hidden man of the heart denotes \u201cthe regenerated nature.\u201d It is the incorruptible apparel of a meek and quiet spirit. The word incorruptible means something is \u201cimperishable\u201d and, here, Peter is referring to the imperishable quality of the inner life. The word meek emphasizes the manner of submission. Wives should submit in gentleness while always being considerate. The word quiet emphasizes the attitude toward their husbands and life in general. It refers to having a quiet disposition in contrast to a noisy or loud attitude. The word spirit does not refer to the Holy Spirit but to the new-born human spirit. It is this spirit that the believing wives should be developing. There is nothing wrong with exercising outward adornment, but the primary emphasis should be to the development of the inward adornment, which before God is of great price. The meek and quiet spirit of this verse is of tremendous value before God. The word for great price means that it is expensive. The development of the inward man in a quiet and meek setting is the most expensive gem women can obtain. This meek and quiet spirit is to be her focus.
\nNow, to encourage believing wives to develop their inward man as they balance it with outward adornment, Peter provides a good example for them in verses 5\u20136. In verse 5, he reminds wives that a meek and quiet spirit is what female saints in the Old Testament generally developed. He uses four connecting words\/phrases to state his reminder: (1) For, meaning this is the explanation; (2) after this manner, meaning thus in the way mentioned; (3) aforetime, meaning in Old Testament times; (4) also, Old Testament women obeyed what God requested. These holy women of the Old Testament, who hoped in God, are used as an example of Old Testament wives in general. They adorned themselves with a meek and quiet spirit being in subjection to their own husbands, which was the means. In verse 6, Peter focuses his attention on a specific Old Testament wife\u2014Sarah. He states: Sarah obeyed Abraham, calling him lord (as she does in Genesis 18:12). In the Greek, this is a present participle indicating a habitual action on her part; she consistently referred to him as lord. She was obedient to her husband, and Peter is pointing out that obedient wives are now the true children of Sarah: whose children ye now are. However, there is a condition to being a true daughter of Sarah and, that condition is, if ye do well. The doing well in this context is submitting to the husband. Peter ends with the phrase, and are not put in fear by any terror. Appearing only in this verse, the Greek word used here for fear means \u201ccowardly;\u201d \u201cfearful;\u201d \u201ctimid.\u201d Wives are not to be intimidated by societal pressures or to be intimidated by their husbands. Regardless of the cost, they are to remain true to the Word of God. The meek and quiet spirit of verse 4 does not mean weakness or cowardliness.<\/p>\n\n\n\n
- Husbands\u20143:7\nYe husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.<\/li><\/ol>\n\n\n\n
Concerning husbands, Peter mentions two responsibilities. First, they are to dwell with your wives according to knowledge. The expression, in like manner, connects this verse with the preceding. Just as wives must submit to their husbands, husbands must submit to the Lord and demonstrate this submission by meeting their wives\u2019 needs. The word dwell is a present tense emphasizing continuous duty. The Greek form of the word, appearing only in this verse, carries the same concept as the Hebrew concept of \u201cknowing.\u201d It denotes \u201cknowing intimately;\u201d \u201cknowing sexually.\u201d This word is used five times (Deut. 22:17, 24:1, 25:5; Prov. 19:14; Isa. 62:5) in the Septuagint and means \u201cto live together as husband and wife;\u201d \u201cto co-habit.\u201d This knowledge has to do with sexual relations. The dwelling here is to dwell sexually with their wives according to knowledge. While the word knowledge may refer to general knowledge about the marital relationship, in the context of the sentence, it emphasizes the physical aspects of this knowledge. The husband is to live with his wife sexually according to knowledge concerning how to fulfill the sexual needs of the wife.
\nThe second responsibility concerning husbands is that the husband must honor the wife. The word giving honor in its Greek form is used only here and nowhere else. It means \u201cto assign or apportion to.\u201d It, too, is in the present tense emphasizing continuous duty of the husband to honor the wife. The wife is to be loved into subjection not forced into subjection. The husband must honor the wife and he must honor her in two ways. First, he must honor her as the weaker vessel. Because she is the weaker vessel, he must therefore protect her. The husband\u2019s life with his wife should be based on the intelligent acceptance of her as a weaker vessel. The passage does not say that she is weak but that she is weaker. Before God, both man and woman are vessels, and both are weak. However, in the physical realm, generally speaking, the man is stronger than the woman; the wife is the weaker vessel. Here, Peter is describing her weaker state physically, not spiritually. In Greek, the weaker vessel is \u201cwifely.\u201d Honoring includes protection. Second, the husband must honor his wife as she is joint-heirs of the grace of life. She is a partner with him in the spiritual facets of salvation. While the wife is weaker in authority because she is under the authority of the husband, she is equal to the husband in so far as spiritual privileges are concerned. After presenting the two ways the husband must honor his wife, Peter states the reason why she must be honored: so that your prayers be not hindered. The words to the end indicate the result as well as the purpose. If he does not honor his wife, the husband\u2019s prayer life will be affected. The word hinder means the prayer will not rise to the divine throne. Thus, the partnership of the husband and wife works out in two ways: first, they are partners in the physical realm because, together, they produce children; second, they are partners in the spiritual realm because they produce answered prayer.<\/p>\n\n\n\n
E. Summary Conclusion\u20143:8\u201312<\/p>\n\n\n\n
8 Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded: 9 not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing. 10 For,\nHe that would love life,\nAnd see good days,\nLet him refrain his tongue from evil,\nAnd his lips that they speak no guile:\n11 And let him turn away from evil, and do good;\nLet him seek peace, and pursue it.\n12 For the eyes of the Lord are upon the righteous,\nAnd his ears unto their supplication:\nBut the face of the Lord is upon them that do evil.<\/code><\/pre>\n\n\n\nIn his summary conclusion, Peter makes several points. First, in verse 8, he deals with attitudes toward the brethren. The word finally in Greek is three separate words, which mean \u201cnow the end,\u201d denoting: finally; to sum up; to bring the discussion to its conclusion. He wants to bring this discussion to a conclusion and, in so doing, he uses five adjectives to describe characteristics that are desirable for the conduct of believers. (1) Likeminded. The Greek word for likeminded, used only in this verse, emphasizes harmony and a unity of disposition, not a unity of opinion. It is permissible to have differing opinions; nevertheless, there should be a loving attitude in the midst of these differences; a unity of disposition. In other words, believers should display the mind of Christ as taught by Paul in Philippians 2:3. (2) Compassionate\u2014to show compassion. Appearing only in this verse, this Greek word means \u201csympathy;\u201d \u201cto suffer together;\u201d \u201cto share fellow feelings, whether joyous or sorrowful.\u201d This same point is taught in Romans 12:15, Hebrews 4:15, and 10:34. (3) Loving as brethren. The Greek text uses an adjective form of the word philadelphia that is not used elsewhere although the noun form was found earlier in 1:22. In secular Greek, this adjective form was used of the love of physical siblings\u2014brother for brother, sister for sister, brother for sister, and sister for brother. However, in the New Testament, it is used of spiritual siblings because all are the children of God and all believers are our brothers and sisters. (4) Tenderhearted\u2014to be sensitive, to have a warm and tender attitude. This is the only Greek word of the five that is found elsewhere in scripture. Even so, it is used only twice by James and is used once by Paul in Ephesians 4:32. (5) Humbleminded. The Greek word for humbleminded, appearing here and nowhere else, refers to the inner attitude of those who are to be in subjection to authority. It is the opposite of being haughty and high-minded.
\nIn verse 9, Peter makes his second concluding point as he addresses the principle of blessing when cursed. Believers are not to retaliate; not to give evil for evil, or reviling for reviling. Evil for evil refers to deeds; believers are not to retaliate by repaying evil deeds with evil deeds. Reviling for reviling has to do with words. They are not to scold, reproach, use angry words, or return curse for curse. Since believers are to inherit the blessing, they are to give a blessing. The issue here is not to bless in order to receive a blessing. Believers will inherit the blessing (the inheritance of chapter 1); therefore they should bless others. (There is a possible reference here to Esau, cf. Hebrews 12:17.) The point here is that Jewish believers have thus been called: called to render blessing for cursing. That is one reason for their salvation. This is the fourth reminder of what they have been called to as Jewish believers (after 1:15, 2:9, and 21).
\nPeter\u2019s third concluding point is found in verses 10\u201312. He gives the reason why they should render blessing for cursing by quoting Psalm 34:12\u201316. In verse 10a, the goal is to love life, And see good days. The expression to love life means \u201cto live zestfully\u201d and refers to quality of life not to length of life. By fulfilling the condition, they can enjoy life on this earth. They will love life, see good days, and live the abundant life. To live the abundant life is to live a Christ-like life and, in order to enjoy life, they must do something to obtain the enjoyment. The means, both in word and in deed, of obtaining this enjoyment is found in verses 10b\u201311. In word, Peter states in verse 10b: Let him refrain his tongue from evil. It is the same point made in James 3:6\u20138. And his lips that they speak no guile, not railing for railing. In deed, he states in verse 11: let him turn away from evil, and do good. Negatively, turn away from evil [deeds]; positively, actively seek to do good\u2014to exercise goodness. The believer is to seek peace, and pursue it. One specific way to do good is to be a peacemaker, even to those who are persecuting them. That means not rendering evil for evil. A key reason for this is given in verse 12. God is on the lookout to bless the righteous and to discipline the evil: For the eyes of the Lord are on the righteous, And his ears [are open to their prayers]. But the face of the Lord is upon them that do evil. Thus, these believers are to render a blessing for cursing.<\/p>\n\n\n\n
F. Concerning Suffering\u20143:13\u20134:11<\/p>\n\n\n\n
- Suffering for Righteousness\u2019 Sake\u20143:13\u201322<\/li><\/ol>\n\n\n\n
a. Suffering for the Sake of a Good Conscience\u20143:13\u201317<\/p>\n\n\n\n
13 And who is he that will harm you, if ye be zealous of that which is good? 14 But even if ye should suffer for righteousness\u2019 sake, blessed are ye: and fear not their fear, neither be troubled; 15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asks you a reason concerning the hope that is in you, yet with meekness and fear: 16 having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. 17 For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.<\/code><\/pre>\n\n\n\nIn verse 13, Peter exhorts the believers to be zealous of that which is good. He raises the question: who is it that will harm you? Only here and in Acts is the Greek word for harm used as a verb. In Acts 7:6 and 19, it is used of the oppression of Israel. In Acts 12:1 and 18:10, it is used of the persecution of the Church. In Acts 14:2, it is used of the persecution suffered as believers. Here, Peter is making the point that, although it does happen now and then, it is not natural for people to harm those who are doing good. Believers need to be zealous for that which is good and, normally speaking, no one will harm them.
\nHowever, in verse 14, there might be an exception: even if ye should suffer for righteousness\u2019 sake, the Jewish believers will be blessed. Doing good will not always disarm the aggressor, and it may be that they will have to suffer. However, according to Matthew 5:10, this situation will end with a happy result: they will suffer for righteousness\u2019 sake and they will be blessed by God. Here, Peter refers to Isaiah 8:12: Do not fear their fear\u2014do not be intimidated by aggressors; neither be troubled\u2014do not be agitated by them. In the context of Isaiah 8, there is again a contrast between the Remnant and the non-Remnant.
\nInstead, according to verse 15a, these Jewish believers are to sanctify \u2026 Christ as Lord. The word sanctify means \u201cto set apart.\u201d They are to set Messiah apart as Lord in the sphere of their hearts. This, too, is a reference to Isaiah 8:13 because the Jesus of the New Testament is the YHVH\u2014the Jehovah\u2014of the Old Testament. If these Jewish believers understand this, it will help them to stand firm in the face of persecution. The point is, as Isaiah himself said, the Remnant fears only the Lord; the Remnant does not fear the persecutors.
\nIn verse 15b, the Remnant should always be ready to defend the faith. The Greek word is apologetikos, which is the origin of the word \u201capologetics.\u201d It deals with a verbal, reasoned defense of why they believe as they do (Acts 22:1; 25:16; 2 Cor. 7:11; 2 Tim. 4:16). The subject of this defense is: the hope that is in you as was noted in 1:3, 20\u201321. They must make this defense with an attitude of meekness and fear. Meekness means \u201cwithout arrogance and belligerence;\u201d fear means \u201cin reverence\u201d or \u201cin caution\u201d in order to get a favorable response from the inquirer. A similar admonition is found in rabbinic writings. Rabbi Eliezer said: \u201cBe alert to study Torah and know how to make an answer to an unbeliever.\u201d
\nIn verse 16, Peter addresses the importance of having a good conscience. The word conscience means \u201cto possess the God-given ability to evaluate the moral quality of human action.\u201d This includes their own (Rom. 9:1; 2 Cor. 1:12) and that of others (2 Cor. 5:11). The word for good conscience means \u201cto have a clear conscience;\u201d \u201cto have a clean conscience.\u201d When others accuse and misrepresent believers as evil doers, believers must not respond in kind. To speak evil means \u201cmisrepresentation or slander.\u201d The word revile means \u201cto have a vicious attitude and mistreatment because of meanness.\u201d The object of the attack in this verse is your good manner of life in Christ. In other words, these are people who are condemning believers for their lifestyle. This is a term that is mostly found in Paul\u2019s writings, but it is used by Peter three times (1 Pet. 3:16, 2:19, and 3:21). However, it is the opposition who will be put to shame. Although the critics may not always be silent, something good will be accomplished, and the critics will be shamed.
\nIn verse 17, with the word For, Peter issues a call for a good conscience. With the phrase it is better, he draws a contrast between the two conditions: It is better for righteousness\u2019 sake to suffer at the hands of sinful men than to suffer from conscience because of evil. In other words, it is better to be willing to suffer for the sake of a good conscience, if it is the will of God, than to sin in order to avoid having to suffer. Sometimes, it is the will of God for believers to suffer and, in those cases, they must show a willingness to endure any and all circumstances. It is stated in the optative mood and means that suffering for well-doing is not God\u2019s usual will but is rather His unusual will for them.<\/p>\n\n\n\n
b. The Example of Christ\u20143:18\u201322<\/p>\n\n\n\n
18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit; 19 in which also he went and preached unto the spirits in prison, 20 that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water: 21 which also after a true likeness does now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; 22 who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him.<\/code><\/pre>\n\n\n\nPeter now uses Jesus as an example to encourage them to be willing to suffer for the sake of a good conscience. His point, in verse 18, is that Jesus also died undeservedly. The use of the word Because brings encouragement. The words Because Christ also draw a parallel with the sufferings of Jesus. Peter is not speaking here in the redemptive sense; he is speaking concerning victory through suffering. The act is that He suffered for sins once: literally, the Greek text says, \u201cChrist also once for sins suffered.\u201d Peter once objected to this concept in Matthew 16:22, but he now realizes how important this concept really is. The Greek word for once means \u201conce for all.\u201d It is something that cannot be repeated, and this is in contrast to animal sacrifices, which had to be repeated on a daily, weekly, monthly, and yearly basis. He suffered for sins once; because the suffering was for sins, it provided the atonement. Furthermore, His sufferings were substitutionary: the righteous for the unrighteous; it was a Righteous One in place of unrighteous ones. Righteous here means He was perfect in His conformity to the Law. The purpose was to bring us to God. This was man\u2019s need. The use of the dative in the Greek text means it was a personal relationship to God; an actual entry into an intimate relationship. The purpose was to bring us to God in the sense of developing a personal relationship with God. The expression may bring in the Greek text is an aorist, emphasizing the actual entry into an intimate relationship; the expression emphasizes the work of reconciliation. Next, Peter writes: [He was] put to death in the flesh. The phrase In the flesh means that He died physically and emphasizes His humanity. The expression put to death indicates a violent death. However, the next statement is: made alive in the spirit. The word spirit here has no article, which indicates spirit does not refer to the Holy Spirit but to His human spirit. Because it is in the passive voice, it means that God made Him alive again; Jesus was made alive spiritually after experiencing spiritual death. He was quickened in the spirit even before the body died; He was made spiritually alive while He was still on the cross. The point made in these verses is that Jesus died spiritually on the cross, but then He was made alive. He was resurrected spiritually on the cross before He ever died physically: put to death in the flesh. He died physically, but He was quickened in the human spirit; He was made spiritually alive before He died physically. To summarize this verse concerning the sufferings of the Messiah, Jesus endured an unjust suffering. He was the Righteous One who suffered on behalf of unrighteous ones. The purpose was to bring them to God; the death of the Messiah did not destroy Him, and death will not destroy the suffering and persecuted believer.
\nIn verses 19\u201320, Peter deals with Messiah\u2019s ministry between the time of His death and resurrection\u2014His ministry in Sheol or Hades. In verse 19, Peter states: In which also he went meaning that with His resurrected human spirit, He went from one place (earth) to another (Sheol\/Hades). He preached to the spirits in prison. In His quickened human spirit, He was now spiritually alive again, and He went down into Sheol\/Hades. The word spirits may refer to human, disembodied spirits, or it may also refer to demonic or angelic spirits, which is the more common use of the term. He went and preached. This is not the Greek word for \u201cpreaching the gospel\u201d (which Peter uses four times: 1 Pet. 1:12, 25; 4:6, 17), but it means \u201cto make an announcement\u201d or \u201cto make a public proclamation.\u201d While this word is used elsewhere to proclaim the gospel, it is not used this way by Peter. The proclamation that Jesus made was not to the saints who were in Sheol\/Hades although He did go down into the Paradise section of Sheol\/Hades. Jesus remained in the Paradise portion, but He proclaimed a message to the other side where the unsaved or evil spirits were confined. Peter identifies the objects of the proclamation as: the spirits in prison. While the term spirits can refer to human spirits, the most common use of the term is to angelic spirits (Heb. 1:14).
\nAccording to verse 20, these are the angels of Genesis 6 because they are connected with the generation of Noah. For 120 years God\u2019s patience was demonstrated in that the judgment was delayed while the ark was being built. This was true of angels and was also true of Noah\u2019s generation. They, however, were disobedient. Literally it says, \u201cthey were unyielding at one time.\u201d This was deliberate disobedience and conscious resistance to authority. The proclamation Jesus made was that the satanic attempt to corrupt the Seed of the Woman had failed in that He was now present. What happened in Genesis 6 was that Satan directed some of his fallen angels to intermarry with human women. The product was the Nephilim, a race of \u201cfallen ones;\u201d they were a grotesque race that was the by-product of human women and fallen angels. The by-product of this type of union resulted in mental and physical superhumans. That is why they are known as \u201cthe men of renown.\u201d Satan\u2019s actions in Genesis 6 were his response to Genesis 3:15, which contains the first messianic prophecy\u2014the prophecy that the Messiah would be born of the Seed of the Woman and this Seed of the Woman would crush the head of Satan. That prophecy was addressed to Satan directly. Satan, knowing the Messiah would come from the Seed of the Woman (Genesis 6), tried to thwart the prophecy by directing fallen angels to inter-marry with human women. He did this in an attempt to corrupt the seed so that the prophecy of Genesis 3:15 could not be fulfilled. This way, Jesus would never come and die for the sins of humanity. However, Satan\u2019s plot failed. The Noahic flood destroyed the product of the fallen angels and human women. These angels were then placed in prison, the section of Sheol or Hades called Tartarus (2 Pet. 2:4). The book of First Enoch, representing an ancient Jewish view, takes the same position as Peter: There are among the stars of heaven that have transgressed the commandments of the Lord and are bound in this place (21:6). This place is a prison house of the angels; they are detained here forever (21:10). When Jesus descended to Sheol, He did so after His death and, therefore, after He had provided the atonement. The proclamation He made was that the satanic attempt to corrupt the Seed of the Woman had failed. His presence in Sheol demonstrated that the atonement had been accomplished. While the death of the Messiah promised salvation for humanity, it also guaranteed the final destiny of Satan and demons. For them, this was a proclamation of judgment. The pseudopigraphal book of First Enoch takes the same view: It was a proclamation of judgment to the saints in prison (16:3). They are among the stars of heaven that have transgressed the commandments of the Lord and are bound in the place (21:6). This place is a prison house of the angels; they are detained here forever (21:10). Peter explains the message that Noah proclaimed. The message was that judgment was coming. The way of escape was the ark. However, no one listened, and only the eight in the ark were spared from the judgment (2 Peter 2:5). The Greek word used here means \u201cto bring safely through.\u201d By means of the flood, they were brought safely through into a new age by virtue of being in the ark. In the Greek, this is a passive. The ark was the actual agent of their physical salvation, and they were saved in passing through the water by virtue of being in the ark.
\nIn verse 21, Peter makes the application to Jewish believers: the ark is the type for baptism. The Greek word is \u201canti-type,\u201d and it is used only here and in Hebrews 9:24. It is translated: after a true likeness. Peter is saying that baptism has a correspondence to what happened in Noah\u2019s day. The fact that baptism will save them corresponds to the physical salvation of Noah\u2019s family. Again, Noah\u2019s message was: Judgment is coming; the way of escape was the ark; the ark saved their physical lives. Peter\u2019s message is: \u201cjudgment is coming,\u201d referring to the A.D. 70 judgment. The way of escape is water baptism; baptism will save their physical lives. This verse is a favorite passage used by some to teach that baptism is essential for spiritual salvation. However, that is not the emphasis of this passage. Again, it is important to understand that Peter was writing specifically to Jewish believers who were part of the same generation who had rejected the Messiahship of Jesus and, therefore, were under the penalty of the judgment that was coming in A.D. 70 due to the unpardonable sin. As Peter proclaimed in Acts 2:38, for an individual Jew to escape the judgment of A.D. 70, he must do two things. First, he must repent. To repent means \u201cto change your mind.\u201d They must change their minds about Jesus\u2014He is not demon-possessed, but He is the Jewish Messiah. This action will save them spiritually. The recipients of Peter\u2019s message had already done this. But, baptism must follow in order for them to be physically saved. Repentance saves them spiritually, but they must be baptized in order to be saved physically from the coming A.D. 70 judgment. It is baptism that will separate them from \u201cthat generation.\u201d In fact, in Acts 2:40, Peter declared their need to save themselves from this crooked generation. The word save obviously refers to a physical salvation since no one can save himself spiritually. Peter\u2019s call for baptism was a call for a separation from that generation and baptism will provide this separation. Acts 2:41 states that the believers proceeded to be baptized as a result of Peter\u2019s call. What was pointed out in the Acts account is also true here in 1 Peter 3:21. Peter is not teaching that baptism will provide spiritual salvation. It is obvious from the preceding verses, beginning with 1:1, that his readers are already saved. Spiritually speaking, they already know the Lord and they are babes in the Messiah. However, they have not yet been baptized, and this is what they need to do to be saved physically. The verse shows what that means both negatively and positively. Negatively it is: not the putting away of the filth of the flesh. The word flesh here is not the physical flesh but flesh as in the sin-nature. Notice, Peter clearly points out that water baptism does nothing as far as the sin-nature is concerned; water baptism does not save someone from sin. Water baptism has nothing to do with spiritual salvation. It does nothing about the putting away of the filth of the flesh\u2014the filth of the sin-nature. Positively, what these babes in Christ need is: the interrogation of a good conscience toward God. The word but here is a very strong contrast in the Greek. The Greek word for interrogation is a noun and it is used only in this verse. It means \u201ca question\u201d or \u201can inquiry.\u201d It is a word used of a question and answer process to reach a formal agreement. It refers to a pledge to maintain a good conscience. The answer here is the answer of a good conscience toward the Lord. In 2:1\u20133, Peter revealed that they are baby believers. One of the things that keeps them immature is their failure to be baptized, which was a lack of obedience that produced a bad conscience. Baptism will therefore save them from a bad conscience. The basis is the resurrection of Jesus Christ\u2014the Father\u2019s approval of the work of the Messiah on the cross.
\nTo summarize, there are three reasons for water baptism. The first reason for water baptism is to have a good conscience toward God, to have a clean conscience, since a believer\u2019s refusal to be baptized places him in a state of disobedience. Even today, some Jewish people believe but refuse baptism as a convenient way to avoid persecution. They should be baptized and not seek the easy path. The second reason for baptism is that the failure to be baptized results in a bad conscience. The third reason to be baptized is to be spared physically. Noah\u2019s ark saved Noah and his family, but the ark did not save Noah spiritually. Noah was saved spiritually before he began to build the ark. The ark saved them physically but not spiritually. By the same token, baptism will save the Jewish believer physically from the judgment of A.D. 70, but it will not spiritually save him. Furthermore, the relationship between verse 20 and verse 21 should not be missed in relationship to the flood. For Noah, the flood was physical, but now Peter uses it as a figure. Whenever the figure of the flood is used symbolically in Scripture, it is always a symbol of a military invasion and, of course, the judgment of A.D. 70 is going to be a military invasion.
\nIn verse 22, Peter concludes this section by pointing out that the sufferings of Jesus led to His glorification. At present, Jesus is seated at the right hand of God [the Father]. The means is having gone into heaven; the heavenly enthronement of the Messiah Who suffered. The result is that all angelic beings, both good and evil, are in subjection to Him. This includes angels and authorities and powers. These suffering saints will also some day be glorified.<\/p>\n\n\n\n
- The Responsibilities of the Believer\u20144:1\u20136\n1 Forasmuch then as Christ suffered in the flesh, arm ye yourselves also with the same mind; for he that has suffered in the flesh has ceased from sin; 2 that ye no longer should live the rest of your time in flesh to the lusts of men, but to the will of God. 3 For the time past may suffice to have wrought the desire of the Gentiles, and to have walked in lasciviousness, lusts, winebibbings, revellings, carousings, and abominable idolatries: 4 wherein they think strange that ye run not with them into the same excess of riot, speaking evil of you: 5 who shall give account to him that is ready to judge the living and the dead. 6 For unto this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.<\/li><\/ol>\n\n\n\n
The first responsibility of these believers (v. 1) is to be prepared for suffering just as the Messiah was prepared for His suffering. The basis for the exhortation is: Forasmuch then as Christ suffered in the flesh and that statement is a summary of 3:18\u201322. The exhortation is to be of the same mind as was Jesus. Peter adds: arm ye, a Greek word used as a verb only here. The word means \u201cto be armed for spiritual warfare.\u201d Be of the same mind; be willing to suffer for righteousness sake because he that has suffered in the flesh has ceased from sin. This deals with the spiritual state of the victorious sufferer. The Greek word used for ceased means \u201cto pause.\u201d It occurs in the perfect tense and, therefore, the ceasing is a definite break with sin. He is not stating that by suffering believers cease from sin altogether. Trying to escape persecution by denying the faith would be sin, but he that suffers in the flesh has ceased from sin. Suffering for the faith means that, in the realm of this problem, they have paused from sinning.
\nIn verse 2, Peter presents the goal, which is also the second responsibility of these Jewish believers. They are to do the work of God rather than to fulfill the lust of the flesh: that ye no longer should live the rest of your time in the flesh. Here, he is looking to the future of their physical lives. The word for live is used as a verb only here. He points out that they should no longer live for the lusts of men or the sin-nature, but to the will of God. That is a believer\u2019s goal\u2014to do the work of God rather than to fulfill the lusts of the flesh.
\nIn verses 3\u20136, Peter presents the third responsibility of these Jewish believers, which is to not live according to the conduct of the Gentiles. In dealing with this issue, Peter points to a past, a present, and a future aspect. The past aspect is found in verse 3. In the past, they shared in the desire of the Gentiles, which was to fulfill the lusts of the flesh. Again, the use of the term Gentiles demonstrates that Peter is writing to Jewish believers who are living among a Gentile majority. Here again, Covenant Theology likes to change the meaning of the term:<\/p>\n\n\n\n
He then explains what he means by doing what the Gentiles like to do. (Since Peter has frequently viewed Christians as the new people of God, the true Israel, earlier in this letter [see the summary at 2:10] it is quite natural for him to carry through this terminology by using the term \u201cGentiles\u201d to refer not to people who are not Jews, but to people who are not Christians.)<\/code><\/pre>\n\n\n\nHowever, there are no exegetical grounds to claim that when Peter writes the word Gentiles, he means \u201cunbelievers.\u201d In the past, these Jewish believers have been tempted to also follow the Gentiles in fulfilling the lusts of the flesh. Peter lists six manifestations of the desire of the Gentiles. (1) Lasciviousness, which refers to excesses in all kinds of evil and a lack of self-restraint, including all kinds of moral impurity. (2) Lusts of various kinds; depraved cravings. (3) Winebibbings, drunkenness that is habitual. Peter uses a Greek word unique to this passage that means \u201cto bubble\u201d or \u201cto overflow.\u201d It refers to one who is soaked to overflowing with wine. While drinking wine in moderation is not forbidden in Scripture, drinking wine in excess is clearly forbidden. (4) Revellings, which is a word referring to riots and festive gatherings that lead to drunkenness and result in wicked acts. (5) Carousings, which is a word unique to this passage. It refers to drinking parties. (6) Abominable idolatries. The Greek word for abominable, used by Peter in both this verse and Acts 10:28, includes all kinds of idolatrous acts. This was the past aspect\u2014a time when the Jewish believers desired to live according to the conduct of the Gentiles.
\nIn verse 4, Peter turns to the present aspect: now, the Gentiles think [it] strange that you do not act with them, and they are speaking evil of you. Here again, he uses a word that is only found in this verse. This word is a reference to the abundant outpouring of excess, lacking any self-control, while attacking the believer and his God. The point is that these Gentiles are now watching these Jewish believers. They think it very strange that the Jewish believers do not act in the same manner as Gentiles do; therefore, they begin to attack the believers by speaking evil of you.
\nIn verses 5\u20136, Peter points out the future aspect: that the Gentiles will some day be judged for their actions. It is the blasphemers who shall give [an] account. They are pictured as being in a courtroom scene: to him that is ready to judge. The Messiah is continuously ready to judge [both] the living and the dead, which are the two divisions of humanity. This shows that no one is going to escape Christ\u2019s judgment. For this reason was the gospel preached even to the dead. The word For begins the explanation of the previous statement. Here, Peter is writing about a definite, historical event where Christ was the subject but not necessarily the preacher. The dead are those who are now dead but who were preached to while still alive. The purpose of the preaching is: that they might be judged indeed according to men in the flesh (meaning they were condemned by men and martyred) but live according to God in the spirit (meaning that they were spiritually saved). The death and resurrection of Jesus guarantees the final coming judgment for the unbeliever but, for the believer, it is an encouragement to live spiritually.<\/p>\n\n\n\n
- Conduct in Light of Coming Judgment\u20144:7\u201311\n7 But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: 8 above all things being fervent in your love among yourselves; for love covers a multitude of sins: 9 using hospitality one to another without murmuring: 10 according as each has received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; 11 if any man speaks, speaking as it were oracles of God; if any man ministers, ministering as of the strength which God supplies: that in all things God may be glorified through Jesus Christ, whose is the glory and the dominion for ever and ever. Amen.<\/li><\/ol>\n\n\n\n
In verse 7a, Peter states: the end of all things is at hand, meaning judgment is very near. The judgment he has in view is the judgment of A.D. 70. This was the judgment of the unpardonable sin. In light of the coming judgment, Peter declares: therefore; for that very reason, practice the following six instructions.
\nThe first instruction is: to be \u2026 of sound mind (v. 7b). The Greek word speaks of one who is in his right mind in contrast to one who is demonized (Mk. 5:15; Lk. 8:35). It refers to one who is reasonable; one who is sensible; one who retains a clear mind. These Jewish believers are to exercise self-control and balance in all of their reactions.
\nThe second instruction is to be sober unto prayer (v. 7c). In contrast to drunkenness, the believers are to be sober unto prayer; in contrast to a mind clouded by alcohol, they should have a sober mind characterized by prayer and, hence, a mind focused on the things of God.
\nThe third instruction is to exercise the love of the brethren (v. 8). Peter wrote that this love is above all; this is the most important of the six instructions Peter gave. The believers are to be fervent in their love among themselves. The Greek word for fervent means \u201cto strain;\u201d \u201cto stretch out.\u201d It is used of athletes straining to win and of horses running at full gallop. It emphasizes the intensity of effort. In other words, these Jewish believers should be exercising a fervent love among themselves to the very fullest extent. The word used here for love is agape; it is the love of the will; the kind of love every believer can will to exercise. The reason for practicing this love is: for love covers a multitude of sins (using a terminology similar to that found in James 5:20). This is a proverbial statement from Proverbs 10:12. The love of the brethren means to forgive sins committed against each other; if they love the brother, they will forgive his sins and not retaliate.
\nThe fourth instruction is using hospitality one to another without murmuring (v. 9). Offering food and shelter is a concrete way to show the love for the brethren. This was important because, as a result of their faith, Jewish believers were often cut off from friends and family. Therefore, they needed to experience the love of the brethren, especially in the realm of hospitality. This was to be done without muttering and without resentment.
\nThe fifth instruction is that the Jewish believers need to use their spiritual gifts (v. 10). The Greek word for gift is the origin of the English word \u201ccharismatic.\u201d This is the only time this word is found outside of Paul\u2019s writings. He adds: according as each has received a gift. The teaching of this verse is that every believer has at least one gift. They need to use their spiritual gifts in ministering it among yourselves because it is through the use of these spiritual gifts in ministry that they build each other up. They need to do this as good stewards of the manifold grace of God. This is the proper stewardship of spiritual gifts.
\nThe sixth instruction concerns how to exercise the gifts in ministry (v 11a). Peter first refers to the speaking gifts: if any man speaks, speaking as it were oracles of God. He is writing about the spoken word, which concerns the oracles of God. Four of the spiritual gifts are included in the spoken word: the gift of prophecy, the gift of teaching, the gift of exhortation, and the gift of evangelism or preaching. However, the exercise of the spoken word in these four gifts is based upon the written Word. The Greek word for \u201coracle\u201d is a word used of the written Scripture (Rom. 3:2, Acts 7:38, Heb. 5:12). In addition to the speaking gifts, Peter then mentions the service gifts: if any man ministers, ministering as of the strength which God supplies. This includes all sorts of deeds of kindness done with the ability God supplies. Here, the Greek word for ministry is the origin of the English word \u201cdeacon.\u201d It means \u201cto deacon\u201d or \u201cto serve.\u201d It refers to all forms of ministry other than speaking. In Classical Greek, this word was used of paying the expenses of a chorus. The Greek word used here for supplies is the origin of the English word \u201cchorus.\u201d Using a spiritual gift is like \u201cdeaconing\u201d or serving, and this is what they need to do. This is the way they are to pay the expenses of a spiritual chorus. Divine enablement is the means by which serving can be done: as of the strength which God supplies.
\nIn verse 11b, Peter presents the purpose for these deeds: in this way God is going to be glorified. The goal is that in all things God may be glorified. In all things means in all of the six instructions mentioned earlier, which were to glorify God. The means is: through Jesus Christ; the divine enablement will come through Him. Peter concludes this section with his own glorification of God: whose is the glory and the dominion for ever and ever. Amen. The glory here is the Shechinah Glory, and the dominion refers to the Sovereign Ruler over all, which is for ever and ever. The Greek phrase actually means \u201cunto the ages of the ages\u201d and is found twenty-one times in the New Testament. It is a reference to the Eternal Kingdom, the Universal Kingdom. Peter concludes this section with the word Amen: so let it be.<\/p>\n\n\n\n
FOUR<\/p>\n\n\n\n
Sufferers are Partakers of the Glory to Come\u20144:12\u20135:11<\/p>\n\n\n\n
A. Suffering: A Cause for Rejoicing\u20144:12\u201319<\/p>\n\n\n\n
12 Beloved, think it not strange concerning the fiery trial among you, which comes upon you to prove you, as though a strange thing happened unto you: 13 but insomuch as ye are partakers of Christ\u2019s sufferings, rejoice; that at the revelation of his glory also ye may rejoice with exceeding joy. 14 If ye are reproached for the name of Christ, blessed are ye; because the Spirit of glory and the Spirit of God rests upon you. 15 For let none of you suffer as a murderer, or a thief, or an evil-doer, or as a meddler in other men\u2019s matters: 16 but if a man suffer as a Christian, let him not be ashamed; but let him glorify God in this name. 17 For the time is come for judgment to begin at the house of God: and if it begin first at us, what shall be the end of them that obey not the gospel of God? 18 And if the righteous is scarcely saved, where shall the ungodly and sinner appear? 19 Wherefore let them also that suffer according to the will of God commit their souls in well-doing unto a faithful Creator.<\/code><\/pre>\n\n\n\nPeter now makes seven specific points. First, in verse 12, he teaches that trials are not an abnormality. He begins with the word Beloved, signaling that he is beginning a brand-new context and demonstrating that he is addressing believers. He states: think it not strange concerning the fiery trial among you. This is a statement of prohibition against an incorrect response. The word fiery trial is a Greek word that describes the process of burning. As a noun, it is found only in this verse and in Revelation 18:9 and 18 where it speaks of the burning of Babylon throughout the Millennial Kingdom. The use of fiery trial denotes the severity of the persecution. It is like the pain of being exposed to fire. These fiery trials that have come upon the believers are there to prove them. God has allowed these fiery trials in order to test and refine their faith. Hence, the motif of fire because fire refines. Trials will prove the value of the believers\u2019 faith and to think these trials strange would be a false view. Believers should view trials as a natural and usual occurrence. Believers should anticipate that trials will be part of their spiritual life to both test and mature their faith.
\nSecond, in verse 13, suffering means they are partakers of Christ\u2019s sufferings: but in so much as you are partakers of Christ\u2019s sufferings. It means that believers are fellowshipping with the sufferings of Jesus. When suffering occurs, believers must rejoice; this is an imperative; it is a command. Because trials are a reason to rejoice, rejoicing should be a continuous attitude. The result of this rejoicing is that joy will be full at the Second Coming when the believers will be vindicated: that at the revelation of his glory also ye may rejoice with exceeding joy. The present rejoicing prepares believers for the experience of future joy. The phrase his glory refers to the Shechinah Glory at the Second Coming. Therefore, Peter admonishes: rejoice. This is an aorist, which refers to a great burst of joy at the Second Coming and the joy is an exceeding or exulting joy.
\nThird, in verse 14, Peter addresses the fact that believers are blessed when they are persecuted. The circumstance: If ye are reproached for the name of Christ. The word reproached means \u201cinsults\u201d or \u201cverbal abuse.\u201d This is a specific type of insult or verbal abuse, and the realm in which it occurs is for the name of Christ (Mat. 10:22; Mk. 13:13; Lk. 21:17). If reproached for the name of Christ, it means that believers are blessed. This is the apostolic verdict concerning their experience: they have been blessed. These believers have spiritual wealth if they are reproached for the name of Christ because it means that the Holy Spirit is resting upon them. The Holy Spirit is referred to here as the Spirit of glory because He, too, is sometimes the Shechinah Glory. Here, Peter also refers to Him as the Spirit of God because the Holy Spirit is a co-member of the Trinity. As believers who are suffering for the reproach of Christ, they are reflecting the Shechinah Glory. Paul also talked about this glory in 2 Corinthians 3:10\u201318. The Greek for rests upon you means \u201cthe manifestation of the Glory.\u201d If these believers bear Messiah\u2019s reproach, they are blessed because it shows they are reflecting the glory of God. (The bearing of His reproach is also mentioned in Hebrews: 11:26 and 13:13.) This is the paradox of the spiritual life: in the midst of being reproached for the Messiah\u2019s sake, believers can experience happiness.
\nFourth, in verse 15, believers are not to suffer for their own wrongdoings. Peter lists four wrongdoings for which they are not to suffer. (1) Do not suffer for being a murderer; this is a crime. (2) Do not suffer for stealing; this is a crime. (3) Do not suffer for being an evil-doer; this is general evil. In 2:12 evil-doer was used in contrast to the good works of the believers and, in 2:14, it was used as anything subject to punishment by the government. (4) Do not suffer for being a busybody. He uses a Greek word, found only in this verse, which means \u201cmeddling in the work of another.\u201d It carries the concept of being a troublemaker similar to what Paul described in 2 Thessalonians 3:11\u201312.
\nFifth, in verse 16, Peter speaks about a situation where believers suffer as a Christian. In the Greek, the word is Christianos. It is used only three times in the New Testament: here and in Acts 11:26 and 26:28. In the Acts passages the word is used by unbelievers. Verse 16 is the only place in the New Testament where the word Christian is used by a believer, but Peter is quoting its use by unbelievers; he intends it in a negative sense as used by unbelievers. At that time believers did not use the term of themselves. They preferred terms such as \u201cbrethren\u201d or \u201csaints\u201d and, less often, followers of \u201cThe Way.\u201d But, unbelievers called believers Christians. In Greek, the last phrase\u2014ianos means \u201cpartisan\u201d or \u201cfollower.\u201d It points to believers as being members of the \u201cChrist Party.\u201d The proper response is not to be ashamed. Negatively, believers are not to be guilty of moral cowardliness when they are identified by this name. Positively, believers are to glorify God in this name, \u201cChristian.\u201d The present tense used here means \u201ckeep on glorifying God in this name.\u201d Offer praise in connection with this name\u2014praise for all which Christ\/Messiah and His Name stands. In the context of Peter\u2019s theme, the admonition is to not be ashamed about the meaning of the term. At the time I Peter was written there was nothing of which to be ashamed. Unfortunately, the situation has changed radically since Peter\u2019s day. Since the fourth century, the vast majority of the persecutions of the Jews have been in \u201cChrist\u2019s name.\u201d Other atrocities have also been committed in His Name. For that reason, many Jewish believers prefer not to be called \u201cChristians\u201d but prefer a different term such as \u201cMessianic Jews\u201d or \u201cJewish believers.\u201d This is not because they are ashamed of the term Christian in its New Testament meaning but because of the way the term has been misused over the centuries; for that, there is much of which to be ashamed.
\nSixth, in verses 17\u201318, Peter presents a principle. He begins with the word For, which provides the explanation for the above exhortation. The principle in verse 17 is that judgment begin[s] at the house of God. It is appropriate for God\u2019s judgment to begin at His own house. This suffering is God\u2019s discipline that has come upon Jewish believers. The suffering is an initiation of the judgment that will come upon the Jewish unbelievers in A.D. 70. God will pronounce a severe judgment on Jewish unbelievers in A.D. 70, but it is necessary for the judgment of God to begin in the house of God. The suffering of these Jewish believers is a testing of their faith, but for the Jewish unbelievers it is a punishment. Peter states: if it begin first [by] us; in other words, if discipline is severe for believers, what shall be the end of them that obey not the gospel of God? This is a rabbinic kal ve-chomer argument, an argument from the lesser to the greater. If believers suffer this much, how much more will unbelievers, who willfully refuse to accept the truth of the gospel\u2014the gospel of God, which is God\u2019s message of salvation, suffer? In verse 18, Peter describes something about the salvation of the righteous: if the righteous is scarcely saved. The expression scarcely saved means \u201cbeing saved with difficulty,\u201d which is the hard experience of the righteous in this life. The word scarcely focuses on the difficulties in this life by which they are brought to that final glorification. Sometimes this may be due to divine discipline as was the case of those in Hebrews 12:7\u20138. At other times, it was due to the kind of persecution these Jewish believers were suffering. The righteous one is not the one who keeps his salvation as Acts 14:22 also brings out. The righteous are scarcely saved because they are saved strictly by the power of God. They are not saved by anything in and of themselves. In light of the ones who are scarcely saved, Peter then states: where shall the ungodly and sinner appear? The word ungodly means \u201cto be devoid of reverence for God;\u201d \u201cbeing impious in conduct and attitude.\u201d The word sinner refers to one who violates the standard of God\u2019s law, one who has willfully devoted himself to the practice of evil. The word appear refers to the sinners\u2019 appearance at the Great White Throne Judgment prior to being cast away into the Lake of Fire. If the righteous are scarcely saved, what will happen to the ungodly, the unbeliever? His ultimate end will be the Lake of Fire following the judgment of the Great White Throne. Believers only suffer in time (temporarily), but the unbeliever will suffer through all eternity. If one is righteous, if one is a believer, he can expect to experience the discipline of God. The unrighteous will experience the wrath of God. This is another kal ve-chomer argument.
\nSeventh, verse 19 concerns the believer\u2019s commitment. Peter begins with the word Wherefore, which is a deductive summary: Wherefore let them also that suffer according to the will of God be willing to suffer if it is God\u2019s will. They need to commit their souls in well-doing unto a faithful Creator. The Greek literally reads: \u201cto a faithful Creator, let them be committing their souls to well-doing.\u201d The emphasis here is that the believers need to commit themselves to the Creator to do good. This is the only time the Greek word found here for Creator is used as a noun for God. He is the faithful Creator; it is God\u2019s character to be faithful. The believers need to commit their souls to this Creator and continually entrust themselves to His protective care. Commit is a word used of trusting one\u2019s money to the safekeeping of another. Believers need to entrust their souls to the safekeeping of God in well-doing. The Greek word for well-doing appears only in this verse.<\/p>\n\n\n\n
B. The Concluding Exhortations\u20145:1\u201311<\/p>\n\n\n\n
- To the Elders\u20145:1\u20134\n1 The elders therefore among you I exhort, who am a fellow-elder, and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be revealed: 2 Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God; nor yet for filthy lucre, but of a ready mind; 3 neither as lording it over the charge allotted to you, but making yourselves examples to the flock. 4 And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fades not away.<\/li><\/ol>\n\n\n\n
In verse 1, Peter begins with the basis of the exhortation: therefore; for this reason. The recipients of the exhortation are the elders \u2026 among you I exhort. It is not, \u201cI command.\u201d Peter, as an apostle, could have commanded them, but he chooses to identify himself at this point, not as an apostle, but as a fellow-elder. As a fellow-elder, it is not his position to command, but to exhort. The Greek word for fellow-elder appears here and nowhere else. Peter does not call himself a \u201cchief elder\u201d but merely a fellow-elder. Peter witnessed the sufferings of Christ, which is not true of the other elders. He is also a partaker of the glory that shall be revealed. There is a principle that glory follows suffering. Peter, too, has suffered and, therefore, he will partake of the glory. He saw a glimpse of the glory that will follow on the Mount of the Transfiguration and, in the future, he will be a partaker of this glory. The Greek word for elder is the source of the English word \u201cpresbyterian.\u201d This title emphasizes both the office and the maturity of the individual who holds that office.
\nIn verse 2a, Peter gives the exhortation: Tend the flock of God which is among you. The flock is the local church, and the local church is God\u2019s. The word tend means \u201cto pastor.\u201d This word emphasizes the function of an elder: he must shepherd the flock; he must pastor them; he must feed them; and, he must guard them. The exhortation Peter gives to the fellow elders is the same exhortation that Jesus gave to Peter in John 21:16: Tend my sheep.
\nHaving given the exhortation, he now spells out the manner by which they are to tend the flock and states seven points in verses 2b\u20133. (1) Elders need to exercise oversight, which is a Greek word from which the word \u201cepiscopalian\u201d is derived; the word means \u201cto be a bishop\u201d or \u201cto be an overseer\u201d and is the same word used in 2:25. It refers to a pastoral function of overseeing and caretaking and emphasizes the duty of an elder, which is to exercise oversight. (2) This responsibility should be carried out willingly. The elder\u2019s personal attitude should be characterized by willingness; he must not take the job reluctantly, by constraint, or by compulsion. The word constraint is an adverb and it is used only here. A person in this position is not one who should be drafted, thereby making it seem he is reluctantly accepting the job. The elder is to accept the job out of his free will; he must volunteer himself for this office. (3) The elder should serve according to the will of God. The human will is important, but his service must also be in accordance with the will of God. Both wills must be involved. It is possible for a man to wish to be an elder without God willing it. (4) The elder must not take the position for money\u2019s sake: nor yet for filthy lucre, a principle that is also taught in Luke 10:7 and 1 Timothy 5:18. Again, Peter uses a Greek word that is an adverb and it appears only here. This refers to a fondness for dishonest gain. The elder is not to take the office for material gain. It is of course necessary to pay the minister, but that is not the minister\u2019s primary goal when he accepts the office. (5) The elder must serve with a ready mind. This is the antidote to the above. He must serve eagerly and zealously as the Greek word for ready mind clearly means. He must serve with inward delight for the love of the ministry, not for profit. (6) The elder is not to be lording it over the [flock]. He is not to be a dictator. Though elders do exercise real authority over the flock, this authority must not be misused. There must be genuine rule, which is the administration of the Messiah\u2019s lordship. This is the charge allotted to you: the local churches were allotted to the elders by God\u2019s providence. (7) Elders must make themselves examples to the flock. The word but is a strong contrastive. Rather than lording it over the flock, they must be examples to the flock. They must become models to be followed. Elders are to lead others, not drive them. The expression making yourselves emphasizes a conscious effort. Elders are to be in the process of becoming even more worthy examples.
\nIn verse 4, Peter writes about the elders\u2019 reward. He notes two things about the reward. First, the timing of this reward will be at the manifestation of the Chief Shepherd. The word manifested is in reference to the Rapture. The Greek word for the Chief Shepherd is used only here. It refers to the One in authority over all other elders, and Jesus is that Shepherd. At His First Coming, He was the Good Shepherd [who lay] down his life for the sheep (Jn. 10:11). Today, He is the Great Shepherd working out His purpose for His sheep (Heb. 13:20). In the future, at the Rapture, He will come as the Chief Shepherd to reward under-shepherds. The second thing Peter mentions about the reward is that the reward itself will be the crown of glory. The Greek word for shall receive means \u201cgetting something and carrying it off.\u201d The Greek word for crown is stephanos from which the English name \u201cStephen\u201d derives. This is not the crown of royalty, which is the diadem crown. This is the overcomer\u2019s crown; the crown of a victor. This crown fades not away. The stephanos crown, in the world of that day, was made of perishables such as oak, olive, and myrtle leaves, ivy, parsley, violets, or roses. These perishables will fade, but the stephanos crown the elders are going to receive will not fade. This crown is eternal. Peter uses an adjective that is used only here in this verse. It is the crown of glory because the elders have become partakers of the Shechinah Glory. This is one of the five crowns that believers will receive at the Judgment Seat of Christ: the crown of glory. This crown will be given to those elders of the local church who exercise their eldership according to Scripture.<\/p>\n\n\n\n
- To the Flock\u20145:5\u201311\n5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for God resists the proud, but gives grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 7 casting all your anxiety upon him, because he cares for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walks about, seeking whom he may devour, 9 whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world. 10 And the God of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you. 11 To him be the dominion for ever and ever. Amen.<\/li><\/ol>\n\n\n\n
Peter concludes his line of argument with five concluding exhortations to the flock as a whole.
\nFirst, in verse 5a, Peter exhorts: be subject unto the elder. Peter has addressed the elders, but now he addresses the younger members, meaning the younger ones in the faith as well as the flock as a whole. The elders are the leaders, composed of older believers. The younger believers, or the church as a whole, need to be in subjection to the elders.
\nSecond, in verses 5b\u20136, Peter exhorts: Yea all of you gird yourselves with humility. He uses the Greek verb for gird here and nowhere else. Meaning \u201cto put on\u201d or \u201cto tie on a garment,\u201d it referred to the tying on of the apron worn by a slave in preparation for service, which distinguished him from free men. They are to put on humility like an article of clothing, to be clothed with humility. The means of showing humility is by serving one another. Here, Peter quotes Proverbs 3:34 to prove that God wants believers to possess the virtue of humility: God resists the proud. The Greek text reads, \u201cGod against the proud arrays Himself.\u201d Peter pictures God in battle array resisting the proud. The Hebrew states, \u201csurely he scoffs at the scoffers.\u201d While God resists the proud, He gives grace to the humble. Those who are willing to humble themselves will be exalted by God. Next, Peter gives an imperative: Humble yourselves therefore under the mighty hand of God. This means to submit to God\u2019s dealings as part of divine discipline, which is the point he established in 4:12\u201319 within the context of submission. The means of showing humility in this context is by submitting to the elders. Those who do not submit to the elders are showing a lack of humility. The reward will be: that he may exalt you in due time. In due time means \u201cfuture exaltation,\u201d the one promised by Jesus, when the humble will be exalted (Mat. 23:12; Lk. 14:11; 18:14).
\nThird, in verse 7, Peter exhorts the flock to cast their cares upon God. Here, he uses a participle, which explains the means of practicing humility: casting all your anxiety upon him. The word casting means \u201cplacing upon;\u201d \u201cthrowing upon;\u201d \u201chanding over to.\u201d The word anxiety refers to \u201ccares and concerns.\u201d The admonition is to pray to appropriate grace, to relieve the burden by throwing it upon Him. The basis is: because he cares for you. The Greek literally reads, \u201cto Him it is a care concerning you,\u201d illustrating the emphasis is on God Who cares.
\nFourth, in verses 8\u20139, Peter exhorts the flock to resist Satan. Resisting Satan involves two directives. (1) Believers must recognize the method of Satan\u2019s work (v. 8). Peter begins with two imperative admonitions: be sober, be in spiritual control, which is something Peter admonished twice before (1:3; 4:7); and, be watchful, be in a wakeful activity and be alert. This is the very admonition Peter failed to fulfill in Gethsemane when Jesus asked him to watch and pray. The reason believers need to be sober and to be watchful is because they do have an adversary. This is the only time the word adversary is used of Satan, and it pictures Satan as an opponent in a court of law, which he is (Zech. 3:1; Mat. 6:25; Lk. 12:58). As an adversary, he is the accuser of Israel in Zechariah 3:1 and of believers in Revelation 12:10. The pronoun your makes Satan the personal enemy of every believer. The Hebrew name Satan means \u201cadversary.\u201d In this passage, Peter refers to Satan as the devil, using the word diabolos which means \u201cslanderer;\u201d one who presents false charges against God and His people. He is the one who lies about the saints. For this reason, believers need Messiah as their Advocate (1 Jn. 2:1). Furthermore, Satan is pictured as a roaring lion, emphasizing his fierce nature. The term roaring pictures Satan as being ravishingly hungry and intent on capturing prey. Peter further describes him as walking about, seeking whom he may devour. Seeking is an active present participle picturing Satan as continually and persistently searching. The word devour is an aorist infinitive pointing to his deadly action. In Greek, the word means \u201cto drink down\u201d and pictures Satan as trying to totally destroy the victim. In order to resist Satan, it is important to know the method by which he works. (2) Satan must be resisted with faith (v 9): whom withstand stedfast in your faith. The word withstand means \u201cstand against\u201d or \u201cresist.\u201d Believers must be steadfast in their faith, and this will provide the manner of resistance. The word stedfast means \u201cto stand firm like a rock.\u201d Believers must stand firm in the faith in order to resist Satan. Faith is the sphere of victory. The work of Jesus on the cross was the means by which He defeated Satan. The believer must have faith in the work Jesus did on the cross when He defeated Satan and must understand that in Him is the faith by which Satan is resisted. This same truth concerning the need to resist Satan is taught in James 4:7 and in Ephesians 6:10\u201318. Furthermore, believers need to recognize that fellow believers are experiencing the same sufferings. The form of the Greek word used for brethren means \u201cthe brotherhood.\u201d It is used only by Peter and is also found in 2:17. Other forms of the same Greek root are found elsewhere in the New Testament. Brethren, everywhere in the world, suffer the same sufferings and this is not unusual.
\nFifth, in verse 10, Peter exhorts the flock to recognize God\u2019s purpose that suffering will lead to eternal glory. He is the God of all grace. This is the only time the title the God of all grace is used in the New Testament and the phrase pictures God as the Source and Giver of all grace. All grace refers to the riches of divine grace. God is the One who called you unto his eternal glory in Christ. The expression who called you refers to the effectual calling, the calling to salvation. They have been called unto His eternal calling, which is their future and new goal. This future goal is also mentioned in 1:7; 4:11, 13; 5:1, 4. Their eternal glory in the Messiah is assured\u2014is true\u2014because they are positionally in Christ. Peter adds that after suffering for a little while, believers will be perfected, established, strengthened, and settled. The expression after suffering for a little while means all suffering in this life is temporary while the future glory is eternal. The word perfect means \u201cto fit together,\u201d \u201cto order,\u201d or \u201cto arrange properly.\u201d The picture is one of completeness; to make good that which is still needed. God will equip and outfit the believers so they can become what they need to be in order to serve God. The word perfect emphasizes maturity. God will perfect the believer until there are no further defects. The word establish means \u201cto fix;\u201d \u201cto make firm or solid;\u201d \u201cto stabilize;\u201d \u201cto be steadfast, solid as granite.\u201d God will make the believers as solid as granite to prepare them to resist Satan. God will supply believers with the necessary support so that they will not fail. The word strengthen is a Greek word used only here and nowhere else. It means \u201cto be equipped for active service.\u201d God will impart the spiritual strength needed to resist the devil and endure suffering. He will give believers needed strength to keep them from collapsing. The word settle means \u201cto lay a foundation\u201d or \u201cto be grounded.\u201d God will establish the believers on a sure foundation; He will set the believers on an unmovable foundation so they cannot be swept away.
\nHaving given these five exhortations, Peter concludes with a doxology in verse 11: To him be the dominion for ever and ever. Amen. So be it, just as he said in 4:11.<\/p>\n\n\n\n
FIVE<\/p>\n\n\n\n
Concluding Salutation\u20145:12\u201314a<\/p>\n\n\n\n
12 By Silvanus, our faithful brother, as I account him, I have written unto you briefly, exhorting, and testifying that this is the true grace of God. Stand ye fast therein. 13 She that is in Babylon, elect together with you, salutes you; and so does Mark my son. 14 Salute one another with a kiss of love.<\/code><\/pre>\n\n\n\nIn verse 12a, Peter states this letter is being sent by the hand of Silvanus. Silvanus is the same as Silas who was well-known in the New Testament Church. In Acts 15:22\u201335, he was the carrier of the letter from the Jerusalem Council to the Gentile churches. He was Paul\u2019s companion for a time and traveled with him on missionary journeys (Acts 16:19\u201334); therefore, he is mentioned in three of Paul\u2019s epistles (2 Cor. 1:19, 1 Thes. 1:1, 2 Thes. 1:1). Silvanus is known as a faithful brother to the churches to whom Peter is writing. He is a brother, as I account him. Peter is fully convinced of Silvanus\u2019 character and, through him, he sends the truth of God\u2019s grace.
\nIn verse 12b, Peter summarizes the epistle: I have written unto you briefly, and what he wrote briefly includes everything from 1:1\u20135:11. He is making the point that Silvanus actually wrote 1:1\u20135:11 at Peter\u2019s dictation. However, Peter personally picks up the pen and writes 5:12\u201314 by his own hand. He states: therefore stand. In this exhortation, Peter is testifying that this is the true grace of God. Exhorting means \u201cto earnestly encourage\u201d these Jewish believers to face their trials. Testifying, a Greek word used here and nowhere else, means \u201ccarrying the concept of confirmation of the message of salvation.\u201d The contrast is: that this is the true grace of God. Grace is the objective message of salvation through the Messiah. The word true refers to the confirmation of the message as being genuine and trustworthy. Peter concludes: Stand ye fast therein; stand fast in the grace of God, which is the summary of the entire epistle.
\nVerse 13 contains the salutations from Peter\u2019s wife and Mark. Concerning his wife: She [that is co-elect] is a reference to Peter\u2019s wife. The fact that Peter had a wife is mentioned in Matthew 8:14 and, according to 1 Corinthians 9:5, she traveled with him. She is elect together with you. The Greek word means \u201cco-elect;\u201d these Jewish believers, too, are elect (1:1; 2:10). The place of writing was Babylon. Some feel that the mention of Babylon in this epistle is a symbol for Rome, but there is no reason to ignore the literal interpretation of this word. At this point in time, Babylonia was the center of Judaism outside the Land; it is also the place where the Babylonian Talmud developed. And, since Peter was the Apostle to the Circumcision, it makes perfect sense that he would have traveled to Babylon after he left the Land. He literally wrote the letter from Babylon, the center of Judaism outside the Land. The Mark, mentioned here, is the same John Mark who was the writer of the Gospel of Mark, the Gospel that bears his name. Peter identifies him as my son because Peter led Mark to the Lord. Mark received much of his knowledge concerning the life of Jesus from Peter, and he was also Paul\u2019s companion for a time (Acts 12:12\u201313:13; 2 Timothy 4:11). Mark, too, salutes the believers and sends them greetings.
\nIn verse 14a, Peter gives the salutation: Salute one another with a kiss of love. After reading the letter, they were to express spiritual union, showing acceptance of what Peter wrote and to salute one another with a kiss of love. This is a kiss prompted by love, showing real affection. This kiss was in those days, as it is among the Arabs and French today, a kiss on the cheek or both cheeks. However, it was men to men and women to women. This is the same as Paul\u2019s holy kiss. It is an expression of a sanctified spiritual relationship and is so used in Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, and 1 Thessalonians 5:26.<\/p>\n\n\n\n
SIX<\/p>\n\n\n\n
The Benediction\u20145:14b<\/p>\n\n\n\n
Peace be unto you all that are in Christ.<\/code><\/pre>\n\n\n\nPeace is the Hebrew word Shalom. As a Jew writing to fellow-Jews, Peter closes the letter by bidding Shalom to those in Christ; to those who are fellow Jewish believers in the messiahship of Yeshua, Jesus of Nazareth.<\/p>\n\n\n\n
Part IV<\/p>\n\n\n\n
The Book of II Peter<\/p>\n\n\n\n
ONE<\/p>\n\n\n\n
Introduction\u20141:1\u20132<\/p>\n\n\n\n
1 Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and the Saviour Jesus Christ: 2 Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord;<\/code><\/pre>\n\n\n\nThree main points should be noted in Peter\u2019s introduction. The first one is the author (v. 1a). The author introduces himself as Simon Peter. He uses two of his given names. He uses Simon, which was his Jewish (Hebrew) name. He transliterates his name in Greek in accordance with the Hebrew form: Shim\u02beon. (Symeon is the same form used by James in Acts 15:14.) He also uses Peter, which was his Greek name. Peter had a third name, Cephas, which was his Aramaic name. Regarding his position, he calls himself both a servant and apostle. Servant emphasizes his relationship to the Messiah; he is Messiah\u2019s servant. As an apostle, he is exercising apostolic authority.
\nThe second point in the introduction is the recipients (v. 1b). He simply identifies them as those who have obtained a like precious faith with us. The three words like precious faith is only one word in the Greek text, and it means they are equal in honor and privilege. The Greek word was used of foreigners who were granted citizenship and were now equal to the natives. These Jewish believers were now equal citizens of Heaven, and the means by which they obtained this citizenship was through the righteousness of our God and the Saviour Jesus Christ. Therefore, Peter is writing to a group of fellow believers. However, to be more specific, he is writing to the same group of people to whom he wrote his first epistle because in 2 Peter 3:1 he states: This is now, beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance. This letter is the second one he is writing to the same group of people. He is writing specifically to Jewish believers in the Diaspora, Jewish believers living in Asia Minor. When he wrote the first letter, they were new believers in need of milk. But by now they have been saved for some time, and so Peter exhorts them to proceed to the meat of the Word of God. Therefore, the purpose of this epistle is to ground them in the faith in such a way that they will be protected from false teachers.
\nThe third point in the introduction is the salutation (v. 2). Peter gives a double salutation: Grace \u2026 and peace. Grace is the Greek greeting and peace is the Jewish greeting. Peace comes from the Jewish word Shalom. He wants both of these, grace and peace, to be multiplied to these believers, and Peter wants believers to be multiplied in two things: in the knowledge of God and [in the knowledge] of Jesus our Lord. Grace and peace are multiplied through the knowledge of God the Father and Jesus the Messiah. In the Greek text, there is only one definite article followed by two substantives, which means that the terms God and Saviour refer to one person and not two. Thus, Jesus our Lord is both God and Saviour.
\nAnyone who has read II Peter and immediately reads Jude quickly notes a great number of similarities. In fact, there are a total of thirteen similarities between II Peter and Jude:<\/p>\n\n\n\n
2 Peter 1:5
\nJude 3
\n2 Peter 2:1
\nJude 4
\n2 Peter 2:4
\nJude 6
\n2 Peter 2:6\u20137
\nJude 7
\n2 Peter 2:10
\nJude 8
\n2 Peter 2:11
\nJude 9
\n2 Peter 2:12
\nJude 10
\n2 Peter 2:13
\nJude 12
\n2 Peter 2:15
\nJude 11
\n2 Peter 2:15\u201317
\nJude 12\u201313
\n2 Peter 2:18
\nJude 16
\n2 Peter 3:2
\nJude 17
\n2 Peter 3:3
\nJude 18<\/p>\n\n\n\n
It is obvious that one writer is quoting from the other. As to the question of which writer is quoting the other, it is obvious that Jude is quoting Peter. Second Peter was written first because, as Peter writes his material, he warns his audience that false teachers are coming. In contrast, Jude notes that these false teachers have already arrived. Peter writes the material in the future tense; he writes about events that have not yet happened. However, when Jude writes his epistle, he puts the material of II Peter in the past tense. This shows these events have already taken place.
\nBased upon what Peter writes, this epistle shows it was written quite late in his life because he is anticipating his approaching death. The date of this epistle is approximately A.D. 64\u201368. The key word in II Peter is remembrance.<\/p>\n\n\n\n
TWO<\/p>\n\n\n\n
Exhortation to Grow in the Spiritual Life\u20141:3\u201321<\/p>\n\n\n\n
A. The Basis of Growth\u20141:3\u20134<\/p>\n\n\n\n
3 seeing that his divine power has granted unto us all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue; 4 whereby he has granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in the world by lust.<\/code><\/pre>\n\n\n\nPeter begins his discussion by dealing with the basis of growth, which is twofold. The first basis of growth is found in verse 3 and it is God\u2019s power: God has granted us all things that pertain to life and godliness. That is the glory of him that called us by his own glory and virtue. God has promised divine enablement for spiritual growth. The second basis of growth is found in verse 4 and it is God\u2019s promises. Through God\u2019s promises believers can become partakers of the divine nature and, in this way, escape the lusts of the flesh. The promises of God include that He will give the believers divine enablement to overcome and to escape from the corruption that is in the world by lust.<\/p>\n\n\n\n
B. The Process of Growth\u20141:5\u20137<\/p>\n\n\n\n
5 Yea, and for this very cause adding on your part all diligence, in your faith supply virtue; and in your virtue knowledge; 6 and in your knowledge self-control; and in your self-control patience; and in your patience godliness; 7 and in your godliness brotherly kindness; and in your brotherly kindness love.<\/code><\/pre>\n\n\n\nHere Peter begins by stating: adding [to] your faith. The Greek word for adding is epichoregeo and it is the source for the English word \u201cchorus\u201d and \u201cchoreography.\u201d It literally means \u201cto gather a chorus.\u201d In this chorus that Peter is gathering together, there are seven graces. If all seven graces are followed through, it will result in the harmony of the soul, which is what a good chorus always reaches: harmony. He adds that this is to be done with diligence; it needs to be done with effort.
\nThe seven graces are as follows: (1) virtue, which means a moral power; (2) knowledge, which, in this case, means insight and understanding with the ability to discern; (3) self-control, which involves disciplined moderation in all things; (4) patience, which involves perseverance in trials; (5) godliness, which means reverence for spiritual things; (6) brotherly kindness, which means kindness and affection and the showing of love of the brethren; and (7) love. These seven graces are the process of growth.<\/p>\n\n\n\n
C. The Necessity of Growth\u20141:8\u201311<\/p>\n\n\n\n
8 For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. 9 For he that lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. 10 Wherefore, brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble: 11 for thus shall be richly supplied unto you the entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.<\/code><\/pre>\n\n\n\nPeter gives six specific reasons for the necessity of growth. The first one is to counter unfruitfulness (v. 8a). Believers must be fruitful. Believers counteract unfruitfulness through spiritual growth. Idleness produces fruitlessness; spiritual growth results in zealous activity that produces fruitfulness. In place of being idle, sluggish, or lazy, as was the case in Hebrews 5:11\u201314, Peter\u2019s readers should abound in progressing toward spiritual maturity by means of fruitfulness.
\nThe second is to gain full knowledge (v. 8b). The Greek word epiginosko means not just knowledge, but it means \u201cfull knowledge.\u201d Peter is referring to gaining full knowledge of Jesus the Messiah. The more these believers know about Him, the more they will know Him, which in turn produces further spiritual growth.
\nThe third reason for the necessity of growth is to avoid developing spiritual blindness. Someone who is spiritually blind is not able to think spiritual things through clearly (v. 9). A lack of spiritual growth leads to forgetting the cleansing from his old sins. Forgetting what salvation cost will result in spiritual blindness and shortsightedness, which will lead to spiritual immaturity. The reason is: the one who lacks the qualities of verses 5\u20137 is blind; he does not see the truth he needs to walk in this world and so he stumbles. This describes his present state; he is shortsighted, seeing only what is near. This person is also shortsighted about the future and not challenged by the Second Coming (3:11\u201314). To summarize the point of this verse, believers who lack the seven graces are blind at the present time, shortsighted about the future, and forgetful of God\u2019s grace in the past.
\nThe fourth reason for the necessity of growth is to give more diligence in order to make their election sure (v. 10a), which in turn provides the assurance of salvation. Election is done by God, but a man\u2019s action proves his election. As James teaches, a man shows his faith by his works. If a man has saving faith, it is a product of his election. The way to make this election sure for himself is by producing works that are the result of his faith. These works provide valid evidence that his election is sure\u2014that he has been called, chosen, and assured of salvation. This should be done with more diligence since this is an even greater incentive than those of verses 8\u20139.
\nThe fifth one is to avoid stumbling into various acts of sin (v. 10b).
\nThe sixth reason is to receive a good position in the Kingdom (v. 11). This Kingdom is still future because Peter uses a future tense: shall be. It is a future Kingdom that will be eternal and will belong to Messiah: the eternal Kingdom of our Lord and Saviour Jesus Christ. By calling Jesus Lord, Peter emphasizes His Deity and, by calling Him Saviour, he emphasizes His work of redemption. The believer who develops the seven graces of verses 5\u20137 and does the work of verses 8\u20139 will have an abundance that will be richly supplied when he enters the Kingdom. This is part of the doctrine of rewards. Luke 12:21\u201332 also speaks of the connection between heavenly wealth and the Kingdom. In order to receive a good position in the Kingdom, believers need to grow in the spiritual life.<\/p>\n\n\n\n
D. The Means of Growth\u20141:12\u201321<\/p>\n\n\n\n
- The New Testament Revelation\u20141:12\u201318<\/li><\/ol>\n\n\n\n
a. The Purpose of the Epistle\u20141:12\u201315<\/p>\n\n\n\n
12 Wherefore I shall be ready always to put you in remembrance of these things, though ye know them, and are established in the truth which is with you. 13 And I think it right, as long as I am in this tabernacle, to stir you up by putting you in remembrance; 14 knowing that the putting off of my tabernacle comes swiftly, even as our Lord Jesus Christ signified unto me. 15 Yea, I will give diligence that at every time ye may be able after my decease to call these things to remembrance.<\/code><\/pre>\n\n\n\nThe first of two major means of growth is New Testament revelation. Peter begins in verses 12\u201315 dealing with his purpose for writing, which is to bring to remembrance apostolic teaching. In verse 12, he discusses the remembrance itself. Although these believers are already established in the truth, they need to remember what they have been taught. The purpose of the letter is to bring to remembrance the things they have already learned. The Greek word for established is the very same word that Jesus used of Peter in Luke 22:32: When you have turned again establish your brethren. When Peter repented of his denial, he was then to confirm the other disciples in the faith. Now he uses the same word and he wants to establish these believers; he wants to confirm them in the faith. He will do this by reminding them of things they already know.
\nThen in verses 13\u201314, he gives the reason for doing this. In verse 13, he states that as long as he is alive he must bring these things to remembrance. He feels this is the right thing to do as long as I am in this tabernacle. By using the word tabernacle, skeinei in Greek, Peter shows he views his physical body as a temporary abode, which he will eventually leave behind. But, as long as he is still living in it, he must stir these believers up by means of remembrance. This is what he feels is his duty and his calling because, in verse 14, he realizes that the putting off of my tabernacle, the time of his death, is coming and it is coming swiftly. Peter wrote this epistle between A.D. 64 and A.D. 68; by this time he was an old man. He points out that he is anticipating an unnatural death because Jesus Himself had indicated that to him (Jn. 21:18\u201319). Jesus predicted to Peter that he would die a martyr\u2019s death.
\nIn light of his coming death, there is an obligation spelled out in verse 15: after he is gone, Peter\u2019s readers need to continue to bring these things to remembrance. For now, Peter will bring them to remembrance for these believers, but after his death, they ought to continue to bring these things to remembrance. The word for death or decease is the Greek word exodus and it is found in only three places: here; Luke 9:31; and Hebrews 11:22. The Luke 9:31 passage is in the context of the Transfiguration where Luke describes that appearing with Jesus were Elijah and Moses. They were discussing Jesus\u2019 death or His exodus, which He was about to experience in Jerusalem. Peter uses the same word Luke did, and he will shortly comment on the Transfiguration experience. Both words, skeinei and exodus, are used in Luke\u2019s version of the Transfiguration account. This makes a contrast with the word eisodus, which is the entrance into God\u2019s Kingdom in verse 11. It could be that Peter had a special revelation of his approaching death, but he already knew he would die an unnatural death from what Jesus had told him. Whatever the case, it was the understanding that he would soon die and that all the Apostles would eventually die that made it necessary for the New Testament revelation to be put into written form, which is what Peter is attempting to do in his own way.<\/p>\n\n\n\n
b. Apostolic Teaching\u20141:16\u201318<\/p>\n\n\n\n
16 For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 17 For he received from God the Father honor and glory, when there was borne such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased: 18 and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount.<\/code><\/pre>\n\n\n\nHaving stated that his purpose was to bring into remembrance apostolic teaching, Peter now addresses the authority of the Apostles\u2019 teaching. In verse 16a, he reminds his readers that he did not base his doctrine on cunningly devised fables, which refer to the Jewish Mishnaic legends. He is referring to the Jewish fables of Titus 1:14\u2014the fables that are the legends of the Talmud. The rabbis had made fables the modus operandi for exegesis. Yet, Peter did not follow that principle of rabbinic exegesis when he preached to the readers concerning the power of Jesus.
\nOn the contrary, in verses 16b\u201318, Peter tells these believers that he was an eyewitness of the revelation of the Shechinah Glory in the God-Man. In verse 16b, he deals with the Glory of the King in the Kingdom. That is what he saw at the Transfiguration. The Greek word for coming is parousia. This is a word normally used in reference to the return of the Lord, but here it is used of the Transfiguration; it refers to the Glory of His Coming as used in Luke 9:27 and 28\u201336. In that context, Jesus promised His disciples that some of them were not going to die until they saw the Glory He would have in the Kingdom and at His Second Coming. The disciples who saw His Glory were James, John, and the author of this epistle\u2014the Apostle Peter. These three disciples were with Jesus on the Mount of Transfiguration when the Shechinah Glory penetrated through His body. This enabled them to see the Glory of His Majesty. Therefore, they were the eyewitnesses of his majesty. Peter was an eyewitness of the Glory of the Messiah that will be magnified at the parousia\u2014the Second Coming. The Greek word for eyewitnesses is used as a noun only here. That word is epoptai. As the verb, epopteuo, it is found only in 1 Peter 2:12 and 3:2. In secular Greek, the noun is used of one who has been initiated into one of the mystery religions. The Greek word for majesty is used only in this verse, in Luke 9:43, and in Acts 19:27.
\nIn verse 17, Peter says that at the Transfiguration, Jesus received honor and glory. Jesus was always the Shechinah Glory, which is the visible manifestation of God\u2019s presence. Normally the Shechinah Glory has a brightness about it, but the physical body of Jesus veiled the brightness of His Glory so that when people saw Him, they simply saw another man. There was nothing about His outward appearance that made Him different from other men of that period. However, at the Transfiguration, temporarily, the body no longer served as a veil and the Shechinah Glory penetrated through the veil. The three disciples did see the brightness of His Glory. Jesus was authenticated to these Apostles by means of the Glory they had seen, but that is not all. He was also authenticated by God the Father for they heard the voice of the Majestic Glory. The content of God\u2019s voice was: This is my beloved Son in whom I am well pleased.
\nIn verse 18, Peter states that he and the others were eyewitnesses of what had happened in the holy mount. This mount was not holy before the Transfiguration; it became holy because of the Glory of the Messiah that was revealed there. This Mount of Glory was Mount Hermon, which is the highest mountain in all of the Holy Land. Thus, New Testament revelation came by Jesus the Messiah and it was authenticated by means of His Glory and the voice of God the Father.<\/p>\n\n\n\n
- Old Testament Revelation\u20141:19\u201321\n19 And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts: 20 knowing this first, that no prophecy of scripture is of private interpretation. 21 For no prophecy ever came by the will of man: but men spoke from God, being moved by the Holy Spirit.<\/li><\/ol>\n\n\n\n
Old Testament revelation is the second of the two major means of growth. In verse 19, Peter calls the Old Testament the sure word of prophecy: we have the word of prophecy made more sure. In the Greek, this expression allows for two possible translations. One possibility is: because of the voice they heard, they are better certified than before concerning the prophetic word. However, that would not be the best option. The second possibility is: the word of prophecy is a surer confirmation of God\u2019s truth than the voice that came from Heaven. In other words, the Old Testament is more convincing than the voice because it is always true that the written Word is more valid than one\u2019s own experience. Although Peter did have a great and remarkable experience when he witnessed the Transfiguration, the written Word of God is still a more valid source of authority than anybody\u2019s experience. This includes Peter\u2019s experience. Because this is true, ye do well to take heed to the written Word. The manner of taking heed is: as unto a lamp shining in a dark place. This is essential because believers live in a dark place. Believers walk in the midst of a dark world, and the believer\u2019s only light is the light of the Word of God. Now, Peter promises, the day is coming when the full light of God\u2019s revelation will shine in your hearts; when believers will see Him as He is; and when the day-star will arise. The day-star is Jesus Himself according to Revelation 22:16. The Greek word for day-star means \u201cmorning star.\u201d The timing of this fullness of light is at the Second Coming: until the day dawn, and the day-star arise in your hearts. In other words, the fullness of light will not come until the dawning of the day of the Second Coming. (A similar point is made in Romans 13:12.) Believers must take heed to the prophetic Scriptures until the full light of the parousia, the Second Coming, dawns. They are to walk in the light of the Word of God because the Old Testament, as well as the New Testament, is a source of growth.
\nHaving addressed the sure word of prophecy, the written Word of God, Peter deals in verses 20\u201321 with the source of such prophecy. He presents it both negatively and positively. Negatively, verse 20 reads: no prophecy \u2026 is of private interpretation. This does not mean that the individual does not have the ability or authority to interpret Scripture. Any individual believer who understands the rule of hermeneutics, the simple rules of interpretation, and the role of the illuminating work of the Holy Spirit can understand Scripture by private interpretation in the way we use \u201cinterpretation\u201d today. But, the word used here does not mean \u201cinterpretation\u201d in the sense of interpreting Scripture; rather, it means \u201cdisclosure.\u201d This word is used as a noun only here. As a verb, it is used twice elsewhere (Mk. 4:34; Acts 19:39). The point is that no prophecy is of \u201cprivate disclosure.\u201d The issue in this verse is not the interpretation of Scripture but the source of Scripture. Peter is dealing with the source of prophecy to man and not with the interpretation of the Scriptures by man. The Scripture is not of one\u2019s own disclosure. Negatively, the source of prophecy is not of a man\u2019s private disclosure. It did not have its source in man.
\nPositively, verse 21 says that prophecy has its source in God because no prophecy ever came by the will of man. Prophecy originated with God; it did not originate with man: men spoke from God, being moved by the Holy Spirit. Literally, the Greek word used here for moved means to be \u201cborne along.\u201d The prophets were \u201cborne along\u201d by the Holy Spirit. The same Greek word is used of a ship that is being blown along by the wind. The prophets who recorded Scripture were blown by the wind of the Holy Spirit. Scriptures are the revelation of God through men by the compelling urge of the Holy Spirit. It is true that it was men who recorded Scripture. The prophets actually penned the Scriptures, but these Scriptures were not disclosed from within themselves; it was the disclosure of the Holy Spirit. The Holy Spirit is the source of inspiration. The Holy Spirit is the source of revelation. Therefore, the prophets wrote exactly what the Holy Spirit wanted them to write. Using their personalities, their own styles, and their own languages, the Holy Spirit, by \u201cbearing them along,\u201d had them write exactly what is written\u2014word for word.<\/p>\n\n\n\n
THREE<\/p>\n\n\n\n
The Warning Against False Teachers\u20142:1\u201322<\/p>\n\n\n\n
A. The Danger of False Teachers\u20142:1<\/p>\n\n\n\n
But there arose false prophets also among the people, as among you also there shall be false teachers, who shall privately bring in destructive heresies, denying even the Master that bought them, bringing upon themselves swift destruction.<\/code><\/pre>\n\n\n\nPeter begins his warning with the lesson of history: in the past there arose false prophets also among the people. By the word people, he is referring to the Jewish people in Jewish history. While God declared His revelation to the true prophets, false prophets were doing the work of deception. Having stated that historical truth, he then makes the application: just as there were false prophets in the past, false teachers will arise and they will affect the Jewish believers to whom Peter is writing. The program of the false teachers is to privately bring in destructive heresies. The Greek reads \u201cheresies of destruction.\u201d This is a Hebraism and it shows that, while Peter was writing in Greek, he was thinking in Hebrew.
\nThe content of these heresies of destruction is: denying even the Master that bought them, In other words, the false teachers will deny both the Person and the work of Jesus the Messiah. Denying the Master refers to the Person of the Messiah; that bought them refers to the work of the Messiah. The Greek word for bought is agorazo and it means \u201cto purchase by redemption.\u201d Jesus provided redemption for these men, which shows that redemption is unlimited; the atonement is unlimited. Those who are strict five-point Calvinists believe in limited atonement, which means that Jesus died and provided salvation only for the elect. While this may make logical sense in light of the previous points of Calvinism, it is not exegetically true. Literally speaking, redemption was unlimited and atonement was unlimited because it was provided for all. According to this passage, Jesus provided redemption even for those who deny Him. Peter shows that salvation was provided for all people\u2014the elect and the non-elect. Salvation is only applied to those who do believe and only the elect will believe. However, it is still true that salvation was provided for all, and that includes these false teachers who deny the Master that bought them.
\nThe Greek word used for Master in this verse is the word from which despot comes. In contemporary English, the word despot has a negative connotation, but it does not necessarily have that connotation in the Greek. In the Greek, despot means \u201ccomplete ownership and mastery.\u201d Therefore, Jesus has complete ownership and mastery even over those who deny Him. The term emphasizes Messiah as the absolute ruler who possesses unlimited power, and the use of that power cannot be prevented. When that power is used against the false teachers, the judgment will be unpreventable. Because the false teachers deny Him with their destructive heresies, the result will be to bring upon themselves swift destruction. Having rejected the promised salvation, they are now subject to the Judgment of God.<\/p>\n\n\n\n
B. The Deeds of False Teachers\u20142:2\u20133a<\/p>\n\n\n\n
2 And many shall follow their lascivious doings; by reason of whom the way of the truth shall be evil spoken of. 3 And in covetousness shall they with feigned words make merchandise of you:<\/code><\/pre>\n\n\n\nFalse teachers are guilty of three specific deeds. First, in verse 2a, they will infect others: And many shall follow their lascivious doings. Their immorality will be the drawing card to attract some of these church members. Second, in verse 2b, false teachers will bring discredit to the faith; because of them, the way of the truth shall be evil spoken of. Third, in verse 3a, false teachers will make the people a product of merchandise. They only seek to make money out of the faith; their problem is one of covetousness and of seeking to rule over the believers.<\/p>\n\n\n\n
C. The Destruction of False Teachers\u20142:3b\u20139<\/p>\n\n\n\n
3b whose sentence now from of old lingers not, and their destruction slumbers not. 4 For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment; 5 and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly; 6 and turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, having made them an example unto those that should live ungodly; 7 and delivered righteous Lot, sore distressed by the lascivious life of the wicked 8 (for that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their lawless deeds): 9 the Lord knows how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment;<\/code><\/pre>\n\n\n\nHere Peter makes three main points. The first main point, in verse 3b, is to describe the sentence: their sentence will not linger and it will not slumber. The point is that when the timing of the judgment arrives, there will be no delay to carry it out.
\nThe second point is in verses 4\u20138, where he again teaches a lesson of history: God delivers both to and from judgment. Peter shows this by giving four examples. The first example, in verse 4, is the judgment of the angels of Genesis 6. These angels have now been cast \u2026 down to hell, and committed to pits of darkness. The Greek word for hell is Tartarus. Tartarus is a section of Sheol or Hades, which is a permanent place of confinement for certain fallen angels. Another part of Sheol or Hades is known as the Abyss, which is a temporary place of confinement for fallen angels or demons. Sometimes when a demon is cast out of a man, the demon spends some time in the Abyss, but he is eventually released. It is similar to a temporary jail sentence. However, Tartarus is more like a life sentence; it is a permanent place of confinement. Josephus refers to Tartarus as a place where pagan gods are chained. The fallen angels who intermarried with human women in Genesis 6 are now confined in Tartarus. They will never be free to roam again. Eventually, they will move from Tartarus to the Lake of Fire. These demons in Tartarus are committed \u2026 to pits of darkness, to be reserved unto judgment. The judgment is the Great White Throne Judgment after which they are cast into the Lake of Fire. The fallen angels of Genesis 6 are an example of how God is able to deliver to judgment. The second example, in verse 5, is the destruction of Noah\u2019s generation while Noah was spared. Noah was a preacher of righteousness. This fact is not stated in Genesis, but it is part of Jewish tradition. Noah is an illustration of how God can deliver from judgment, but the ungodly were all destroyed by the flood. Therefore, the rest of humanity is an example of how God can deliver to judgment. The third example, in verse 6, is the destruction of Sodom and Gomorrah as instance to others not to live ungodly lives. This again illustrates how God can deliver to judgment. The fourth example, in verses 7\u20138, is the deliverance of Lot while Sodom and Gomorrah were destroyed. Lot is an example of how God can deliver from judgment. Verse 7a clearly calls Lot righteous. Most sermons about Lot describe him as a believer who compromised his faith and compromised with the world, but the Bible never portrays Lot in that kind of negative sense. The fact that God was going to deliver Lot shows there was a greater spirituality than most preachers have recognized. The text declares that Lot was righteous, and when he saw the sins of Sodom, his righteous soul was greatly vexed. People claim that, because Sodom was a homosexual city, Lot had no business living there. If that were true, then it would also be wrong for believers today to live in San Francisco. However, there is nothing biblically wrong with believers living in San Francisco, and there is nothing biblically wrong with Lot living in Sodom. He was never condemned for moving to Sodom. Rather, it is stated that Lot was a righteous man. Verses 7b\u20138 say that the wickedness of Sodom vexed his righteous soul and he was sore distressed by the sins of Sodom. Again, Lot is an example of how God can deliver from judgment.
\nPeter\u2019s third main point is in verse 9 where he gives the principle: God knows how to deliver the godly out of temptation and He knows how to keep the unrighteous under punishment until the Great White Throne Judgment. The period between death and the final judgment is still a time of punishment. The form of the Greek word used for punishment in this verse is found only here. Other forms of the same Greek root are found in Matthew 25:46; Acts 4:21; and 1 John 4:18.<\/p>\n\n\n\n
D. The Description of False Teachers\u20142:10\u201322<\/p>\n\n\n\n
10 but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities: 11 whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord. 12 But these, as creatures without reason, born mere animals to be taken and destroyed, railing in matters whereof they are ignorant, shall in their destroying surely be destroyed, 13 suffering wrong as the hire of wrong-doing; men that count it pleasure to revel in the day-time, spots and blemishes, revelling in their deceivings while they feast with you; 14 having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing; 15 forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the hire of wrong-doing; 16 but he was rebuked for his own transgression: a dumb ass spoke with man\u2019s voice and stayed the madness of the prophet. 17 These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved. 18 For, uttering great swelling words of vanity, they entice in the lusts of the flesh, by lasciviousness, those who are just escaping from them that live in error; 19 promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage. 20 For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. 21 For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. 22 It has happened unto them according to the true proverb, The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire.<\/code><\/pre>\n\n\n\nPeter devotes a long section to the description of the false teachers and it does not appear to be a loving section. Nevertheless, when it comes to false teachers who lead people astray, there can only be harsh words. In this description of false teachers, Peter points out eight specific characteristics.
\nFirst, in verse 10a, false teachers are characterized by lawlessness as seen in their railings against dominion. Their spirituality is that of walking after the flesh, which means they are controlled by their sin nature and, therefore, are characterized by lust of defilement, and despise dominion. This means they do not subject themselves to authority.
\nSecond, in verses 10b\u201311, false teachers are characterized by arrogance. They are daring and self-willed to the point that they rail at dignities that are greater than they. Yet, angels understand their position and bring not a railing judgment against them before the Lord because that is not a function of angels.
\nThird, in verse 12, their ignorance is like that of animals that were destined to destruction: creatures without reason, born mere animals to be taken and destroyed. They rail at things they know nothing about. As a result, in their destroying, they will be destroyed.
\nFourth, in verse 13, false teachers are characterized by wrong doing and deception. They pretend to be believers but, in reality, false teachers are spots and blemishes.
\nFifth, in verse 14, they are guilty of immorality and licentiousness in that their eyes are full of adulterous women. In other words, false teachers see each woman as a potential adulteress to the extent that this has become their way of life. As a result, they are cursed children because God\u2019s curse is upon them. They are guilty of enticing weaker brethren; these weaker brethren then fall into a state of immorality because of the false teachers.
\nSixth, in verses 15\u201316, false teachers are guilty of the way of Balaam. Balaam was guilty of forsaking the right way, and so are they. Balaam was guilty of greed and covetousness, and so are they. Like Balaam, who loved the hire of wrong-doing, false teachers minister only for money\u2019s sake. At least Balaam was rebuked by his own dumb ass, and he had the sense to listen to what his donkey had to say. Balaam realized that this animal could only speak as a result of supernatural power; therefore, he learned a lesson from his ass while these false teachers are not willing to learn anything.
\nSeventh, in verses 17\u201319, they are empty of content. They may appear to be great Bible teachers, but in reality they are devoid of content. In verse 17a: they are [like promising] springs [but they produce no water]. In verse 17b, they are destined for the blackness of darkness. This is one of several descriptive terms for the Lake of Fire\u2014the place of utter darkness. This is somewhat paradoxical because, normally, fire provides light, but in the case of the Lake of Fire, the fire there is only for torment. It will not produce light of any kind. Those in the Lake of Fire will live in a state of perpetual darkness. In verse 18, because false teachers are empty of content, they entice others into false doctrines by offering the fulfillment of the lusts of the flesh. False teachers may sound great, they may be eloquent, but their speech is nothing but great swelling words of vanity. They confuse people by using words that no one else understands. Their purpose is to catch people by using the hook of licentiousness or shameful immorality. They especially target new believers who have not yet matured in the faith. Because new believers are only now just escaping from them that live in error, they may not yet understand all the principles of resisting such temptation. In verse 19, the false teachers are declared to be bondservants of corruption. False teachers are guilty of promising freedom but, by promising liberty, they place believers into bondage that enslaves them to that by which they are overcome.
\nEighth, in verses 20\u201322, they are now subject to greater judgments. At this point in the passage, there are two options as to whom Peter is referring. Is he still speaking of the false teachers who are unbelievers, or is he now dealing with the new believers who have been deceived by the false teachers? If the first option is correct, the explanation would be as follows: In verse 20, Peter points out that the last state is become worse with them than the first because at one time they had escaped the defilements of the world. The Greek word for defilements is used only here. In this case, the false teachers did not escape the defilement by salvation, but they escaped it by their association with the believers of the church. Again, according to verse 1, Peter is dealing with unbelievers; he is dealing with people who are denying the Master who bought them. Therefore, when he said that at one time they escaped the defilements of the world, Peter does not mean contextually that they escaped the defilement by means of salvation; unbelievers escaped defilement by their association with believers, and for a while they acted as the believers acted. These unbelievers had a knowledge of the Lord and Saviour Jesus Christ; they knew what the gospel truth was but they denied it. Now they have returned to their sin. In verse 21, Peter describes the better and the worse: For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them. When the judgment comes at the Great White Throne Judgment, the basis of the judgment will include how much a person knew and turned away from. At the Great White Throne Judgment, where all unbelievers will be judged and all will be sent to the Lake of Fire, the degree of suffering will be less severe for some than for others. That is why Peter writes it is better to have never known the way of truth than to have known it and turned back from it. The false teachers who knew the way of the truth never appropriated it. Instead, they chose to stay with the believers and then propagated false teachings. They fit the proverb in verse 22: a dog returns to his vomit found in Proverbs 26:11; and the sow that had washed to wallowing in the mire. These false teachers returned to their own dirt.
\nHowever, the context appears to favor the second option as to whom Peter is referring. Between verses 17 and 18, there has been a transition of subjects. Verses 10\u201317 are speaking of the false teachers who are unbelievers, but verses 18\u201322 are speaking of the victims of the false teachers. These victims are new believers who are deceived and return to a life of immorality only to discover it is not as fulfilling as the false teachers implied. According to verse 18, the false teachers entice others into false doctrine by promising the fulfillment of the lusts of the flesh. False teachers, who are bondservants of corruption, are out to catch new believers by using the hook of licentiousness and shameful immorality. However, according to verse 19, by promising their deceived followers freedom, false teachers place their followers into bondage to that by which they are overcome. Therefore, in verses 20\u201322, they are now subject to greater judgment. Verse 20 states a familiar proverb: the last state is become worse with them than the first. (This proverb is also found in Matthew 12:45.) The reason this last state is worse than the first is that, at one time, they had escaped the defilements of the world by their association with the church through the knowledge of the Lord and Saviour Jesus Christ. The Greek word for defilements is used only here. The Greek word for knowledge is the same word used of believers in 1:2, 3, 5, and 6, and this shows that Peter is referring to salvation knowledge. Having escaped the defilements, these believers have now again entangled therein and overcome. Then in verse 21 Peter makes the contrast between the better and the worse. Concerning the better, he declares: for it were better for them not to have known the way of righteousness, which means better in this life not better for eternity. Concerning the worse, he says: than, after knowing it, to turn back from the holy commandment delivered unto them. It is worse in this life for these new believers to have been brought into the bondage of verse 19; they are now subject to temporal judgment. There is no mention of Hell or Gehenna (Lake of Fire) in this portion. The issue is not loss of salvation but temporal judgment. It is better to never have known the way of righteousness than to have known it and then turned back to an immoral lifestyle. There are three reasons why the life of a believer will be worse if he chooses to return to sin than it would have been if he had never become a believer: the conviction of sin is greater; there is the possibility of church discipline; and more definitely, he is now subject to divine discipline. In verse 22, Peter concludes with the proverb: the dog returns to its own vomit (Prov. 26:11), and the pig that has washed [returns] to the wallowing in the mire. Both, at one time, were free from their filth. Only of believers can it be said that they were free from their sins but, by going back, they have forgotten their cleansing of 1:9. (Dogs and pigs are also mentioned together in Matthew 7:6.)<\/p>\n\n\n\n
FOUR<\/p>\n\n\n\n
The Warning Concerning the Second Coming\u20143:1\u201313<\/p>\n\n\n\n
A. The Mockery of the Last Days\u20143:1\u20137<\/p>\n\n\n\n
- The Remembrance\u20143:1\u20132\n1 This is now, beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance; 2 that ye should remember the words which were spoken before by the holy prophets, and the commandments of the Lord and Saviour through your apostles:<\/li><\/ol>\n\n\n\n
As he begins to speak about the mockery of the last days, Peter again points out the purpose of this epistle: to bring to remembrance. In verse 1a, he reminds his readers that this is the second epistle he has written. The first one was First Peter. Admittedly, he might refer to another letter he wrote to a different group, a letter that is now lost, but most likely he means that this is the second epistle to the first epistle of Peter. In verse 1b, he presents the purpose of this epistle: to stir up to remembrance. Again, this is not a new truth but merely a reminder of what they have already been taught.
\nIn verse 2, he points out the two sources of the doctrine they have already been taught and should remember. The two sources are the prophets of the Old Testament and the apostles of the New Testament. The Old Testament is the words which were spoken before by the holy prophets, and the New Testament is the commandments of the Lord and Saviour through your apostles. In chapter 1, he dealt with the means of growth, which included both Old Testament revelation and New Testament revelation. While the Old Testament revelation came by the prophets, the New Testament revelation came by the apostles.<\/p>\n\n\n\n
- The Mockery\u20143:3\u20134\n3 knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts, 4 and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.<\/li><\/ol>\n\n\n\n
In this passage, Peter deals with the mockery itself and points out two aspects. First, in verse 3, he addresses the timing: in the last days. In the last days, mockers will come with mockery walking after their own lusts. Peter, in this epistle, is really warning against two things: something immediate and something distant. In the immediate future, in chapter 2, he dealt with false teachers. In the far distant future, in chapter 3, he deals with mockers [who will] come with mockery, walking after their own lusts.
\nSecond, in verse 4, he deals with the content of the mockery: they will be mocking the doctrine of the Second Coming. They will raise the question: Where is the promise of his coming? It will be an attack against the doctrine of the Second Coming. The mockers hold to what is now called the doctrine of uniformitarianism, which says that all things continue to be the same from creation; everything follows one cycle after another. Those who hold to this doctrine say that nothing will ever interrupt this cycle. The implication they are making is that God never interfered supernaturally with this natural cycle, and they make two assumptions. The first assumption is that their knowledge of historic events and processes is full and complete; if there was divine intervention in the past, they would know it and be able to prove it scientifically. The second assumption is the absolute uniformity of nature; nothing breaks the cycle of \u201cnature.\u201d There is a rabbinic parallel based on Psalm 89:50. The rabbinic commentary on that psalm states that the mockers have scoffed at Messiah\u2019s coming, \u201cHe delays so long,\u201d that they say, \u201cHe will not come.\u201d
\nThis is what the mockers will be mocking; this is the content and reason for the mockery, which lead to Peter\u2019s rebuttal.<\/p>\n\n\n\n
- The Rebuttal\u20143:5\u20137\n5 For this they willfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; 6 by which means the world that then was, being overflowed with water, perished: 7 but the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.<\/li><\/ol>\n\n\n\n
In his rebuttal, Peter points out three things. First, in verse 5a, these false teachers are guilty of willful ignorance. They are not merely ignorant because they lack knowledge. The knowledge is available to them, but they refuse to make use of it. Therefore, they are guilty of willful ignorance.
\nSecond, in verses 5b\u20136, God has interfered with the cycle by means of judgment once before. God used the judgment of water. In verse 5b, Peter states: the earth [was] compacted out of water and [through] water, by the word of God. The background of this statement is Genesis 1:1\u20132. Peter\u2019s point is that God has interfered with the old natural cycle once before in order to make this a usable planet. Then, in verse 6, he states that the earth has been destroyed by water. This could be a reference to two possible instances. It might be a reference to the result of Satan\u2019s fall in Genesis 1:2 when water was upon the face of the earth and darkness was upon the face of the deep. Or, more likely, this might be a reference to the Noahic Flood. Either way, God has interfered with the natural cycle through His judgment by water once before.
\nThird, in verse 7, Peter states that God will interfere again with judgment, but this time it is going to be judgment by fire. The present earth is heading for judgment and someday it will be destroyed by fire. But, even now, the earth is being stored up for [this judgment of] fire; the earth is being kept for the day of judgment and for the destruction of ungodly men.
\nIn conclusion, Peter\u2019s rebuttal to the doctrine of uniformitarianism is that God has supernaturally interfered with \u201cnature\u201d before, and He fully intends to do this again. These mockers have assessed these facts, but they are guilty of willful ignorance.<\/p>\n\n\n\n
B. The Doctrine of the Lord\u2019s Return\u20143:8\u201313<\/p>\n\n\n\n
- God\u2019s Relationship to Time\u20143:8\u20139\n8 But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.<\/li><\/ol>\n\n\n\n
Peter teaches, in verse 8, that God is not bound by time. Therefore, there is no delay in God\u2019s timetable. Peter makes reference to Psalm 90:4 when he says that to God, a day is as a thousand years and a thousand years as one day. What appears to man to be a delay is no delay in God\u2019s timetable. Everything is going exactly according to His plan. It is important to know that men and God have different perspectives. That which man regards as a long time is as one day to the Eternal God. A long silence to man is but a moment to God. Some people have used this verse to teach a prophetic timetable in the sense that when the Bible talks about one day, it is a thousand years in God\u2019s prophetic scheme. Thus, they teach that the six days of Creation refer to six thousand years in human history. The seventh day, or the Sabbath, will then be the thousand years of the Millennium. However, Peter does not state that a day is a thousand years. He is simply saying that to God, Who is not bound by time, a day is as or like a thousand years, and a thousand years is as or like a day. There is no doctrine in Scripture that teaches a day equals a thousand years in prophecy.
\nIn verse 9, Peter presents the reason for the seeming delay: The Lord is not slack concerning his promise. The word slack in Greek means \u201cimpotence;\u201d \u201cweak;\u201d \u201cinability.\u201d The point is that God never delays because He is weak, or because He is impotent, or because of inability. The delay is due to the longsuffering of God. God is merely extending His period of grace; He wishes to give opportunity to all to be saved. In reality, the purpose of God is not delayed for He is not slack in keeping His promise. From the human perspective, there appears to be a delay but, actually, everything is according to God\u2019s plan and timetable.<\/p>\n\n\n\n
- The Great Tribulation\u20143:10\u201313\n10 But the day of the Lord will come as a thief; in which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. 11 Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, 12 looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 But, according to his promise, we look for new heavens and a new earth, wherein dwells righteousness.<\/li><\/ol>\n\n\n\n
This section deals with the Great Tribulation, the seven years that precede the Second Coming. In verse 10, Peter emphasizes the certainty of the coming of the day of the Lord. It will come with the suddenness and unexpectedness of a thief in the night. The same point is made by Paul in 1 Thessalonians 5:2\u20133. The day of the Lord will hit the unbeliever with the suddenness and unexpectedness of a thief in the night. During the Great Tribulation, the heavens shall pass away with a great noise. The Old Testament background to this statement is Isaiah 3:13 and 34:4, which mention the same occurrence. Jesus emphasizes the same thing in Matthew 24:29. It is also found in Revelation 6:12\u201314 and 8:12. While the heavens shall pass away with a great noise, the earth will be burned up by the judgments of the Great Tribulation. Many of these are fiery judgments. For example, in the Trumpet Judgments of Revelation 8\u20139, the first, second, third, and sixth Trumpet Judgments are judgments of fire. In the Bowl Judgments of Revelation 16, the fourth Bowl Judgment is a judgment of fire. During the Great Tribulation, there will be a burning of the earth. In fact, somewhere between two-thirds and three-quarters of the earth\u2019s surface will be destroyed during the Great Tribulation. In this case, Peter is not dealing with the total destruction of the globe by fire; he is referring to the surface of the earth. Contrary to the mockers\u2019 claims, the earth is not eternal.
\nIn light of this coming judgment, Peter deals in verses 11\u201313 with the believer\u2019s lifestyle. What should their lifestyle be in view of the coming of the Great Tribulation? According to verse 11, believers should be characterized by holy and righteous living. According to verse 12, believers should be characterized by looking for and desiring the day of God. This is an awesome statement to make. The day of God is the same thing as the day of the Lord; this is the most common biblical name for the seven years of the Great Tribulation. Here, Peter is encouraging believers to earnestly seek, desire, and look for the Day of Jehovah; the day of the Lord; the day of God\u2014the Great Tribulation. The reason to look forward to the Tribulation is explained in verse 13: the Kingdom will be set up by means of the Tribulation judgments. Believers\u2019 lifestyle right now, in this age, will determine their future position in the Kingdom. The new heavens and new earth Peter is speaking about in this passage are not the eternal heavens and new earth of Revelation 21\u201322. Rather, he is talking about the new heavens and new earth of the Millennium. The millennial new heavens and new earth are the same new heavens and new earth spoken of twice by Isaiah the Prophet: 65:17\u201325 and 66:22. The earth will have to be renovated for the Millennium. The earth will be greatly destroyed by fire through the fiery judgments of the Great Tribulation. This destruction is described in two phrases: the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat. Thus, for the Millennium, the earth will have to be miraculously renovated and hence the phrase new heavens and a new earth. It is only through the Tribulation judgments that the Kingdom will be set up. Righteousness will dwell in this Kingdom, and the believers\u2019 lifestyle here and now is going to determine their position in the Kingdom. Therefore, the reason to desire the Great Tribulation is not because of what will happen during that period, but believers should desire the Great Tribulation because of its result: the Messianic Kingdom. The fact that righteousness will dwell in the Kingdom is a truth also taught in Isaiah 9:6\u20137; Jeremiah 23:5\u20137; 33:16; and Daniel 9:24.<\/p>\n\n\n\n
FIVE<\/p>\n\n\n\n
Concluding Exhortations\u20143:14\u201318a<\/p>\n\n\n\n
A. Exhortation to Good Conduct\u20143:14<\/p>\n\n\n\n
Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace, without spot and blameless in his sight.<\/code><\/pre>\n\n\n\nPeter wants his readers to be zealous for righteousness. The way to be zealous for righteousness is a twofold process: First, be zealous for righteousness in peace. Peace comes from a knowledge of God\u2019s plan that shows God is in control. This is followed by a perfect reliance upon Him. They must seek the knowledge of God\u2019s plan with diligence; if they do this, they will be found in peace.
\nSecond, believers need to be zealous for righteousness without spot or blemish and blameless in his sight. This condition is in contrast to the condition of the false teachers mentioned in 2:12.<\/p>\n\n\n\n
B. The Authentication of Paul\u20143:15\u201316<\/p>\n\n\n\n
15 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you; 16 as also in all his epistles, speaking in them of these things; wherein are some things hard to be understood, which the ignorant and unstedfast wrest, as they do also the other scriptures, unto their own destruction.<\/code><\/pre>\n\n\n\nIn authenticating Paul, Peter points out three issues. First, in verse 15a, the topic is the longsuffering of God, which is for salvation. In other words, the purpose of God\u2019s slackness in dealing with the promise of His return is to give people more opportunity and time to be saved.
\nSecond, in verse 15b, Peter reminds the believers this is something Paul had also written to them, and it has come out of Paul\u2019s wisdom. Clearly, Peter has an admiration for Paul and his wisdom. Peter refers to Paul as the beloved brother. In spite of the differences and disagreements between them, in spite of the negative incident that occurred in Galatians 2:11\u201321, Paul was still considered by Peter to be a beloved brother. Peter came to realize that Paul was correct in rebuking him. Now he mentions that Paul had written the same things to these believers. When Peter says: Paul \u2026 wrote to you, he has, at least, the Book of Galatians in mind because II Peter was written to the same body of believers as I Peter, and in 1 Peter 1:1 he mentions Galatia.
\nThird, in verse 16, Peter discusses the epistles of Paul and states that Paul also spoke of these things. Peter\u2019s meaning is Paul also spoke of false teachers in his epistles. Then Peter admits that some of the things Paul has been writing are hard to be understood. A single Greek word, dusnoetos, is used here to say hard to be understood. Everything Paul wrote is understandable, but some things he wrote require a great deal of time and effort to study. Peter states something else about Paul\u2019s writings: the false teachers are corrupting Paul\u2019s writing as they do other scriptures. The word translated wrest is taken from the Greek word strebloo, which means \u201cto pervert\u201d or \u201cto twist.\u201d The Greek word translated as other means \u201canother of the same kind.\u201d This shows that Peter considered Paul\u2019s epistles as Scripture. It is important to understand that it was not some church council who decided which books of the Bible were in the canon and which were not. If something was canonical, it was recognized immediately as being Scripture. Peter clearly understands Paul\u2019s letters to not be just epistles, but he understands them to be Scripture. They are of equal authority with the other scriptures, which is the Old Testament. That which Peter writes about Paul shows they have been reconciled in spite of their earlier differences.<\/p>\n\n\n\n
C. Final Warning\u20143:17\u201318a<\/p>\n\n\n\n
17 Ye therefore, beloved, knowing these things beforehand, beware lest, being carried away with the error of the wicked, ye fall from your own stedfastness. 18 But grow in the grace and knowledge of our Lord and Saviour Jesus Christ.<\/code><\/pre>\n\n\n\nIn the final warning, Peter wants to emphasize two points. The first point is in verse 17: to beware of falling into false doctrine. The Greek word used for fall in this verse is the one Paul used in Galatians 5:4 where he wrote: to fall from grace. The expression \u201cto fall from grace\u201d does not mean to lose salvation. It simply means that, if someone goes back to the Law, he no longer operates in the sphere of grace. He has fallen from the sphere of grace and is now operating in the sphere of Law. If these believers fall into false doctrine, they will also fall from the sphere of grace and will be operating in the sphere of works. It will mean they have been carried away with the error of the wicked. They will be tossed to and fro by every wind of doctrine and, therefore, they fall from [their] own stedfastness.
\nThe second point, in verse 18a, is the exhortation to grow spiritually: grow in the grace and [in the] knowledge of our Lord and Saviour Jesus Christ. To grow in grace means to understand positional truth, and this understanding comes by the knowledge of our Lord and Saviour Jesus Christ. The use of the present imperative Greek tense means the believers are commanded to keep on growing in grace.<\/p>\n\n\n\n
SIX<\/p>\n\n\n\n
The Benediction\u20143:18b<\/p>\n\n\n\n
To him be the glory both now and for ever. Amen.<\/code><\/pre>\n\n\n\nThe benediction emphasizes the glory of God both for the present and the future. It concludes with the Jewish Amen, which means \u201cso be it.\u201d<\/p>\n\n\n\n
Part V<\/p>\n\n\n\n
The Book of Jude<\/p>\n\n\n\n
ONE<\/p>\n\n\n\n
Introduction\u20141\u20132<\/p>\n\n\n\n
1 Jude, a servant of Jesus Christ, and brother of James, to them that are called, beloved in God the Father, and kept for Jesus Christ: 2 Mercy unto you and peace and love be multiplied.<\/code><\/pre>\n\n\n\nA. The Author\u20141a<\/p>\n\n\n\n
In the English text, the author is said to be Jude. The Greek reads Judas, exactly the same as the name Judas Iscariot, and it would normally be translated as such. In order to avoid the negative connotation of the name Judas, translators have chosen to translate the name as \u201cJude.\u201d The name Judas is the Hellenized form for \u201cJudah\u201d and, when Jude is mentioned in the Gospels (Matthew 13:55; Mark 6:3), he is referred to not as \u201cJude\u201d but as \u201cJudas.\u201d This is an inconsistency found in English translations. This Jude identifies himself as a servant of Jesus Christ; he emphasizes the spiritual relationship he has with Jesus as one of being His servant. Jude also had another relationship with Jesus in that he was the half-brother of Jesus as was Jacob\/James. Jude was the son of Mary as was Jesus and, therefore, Jude and Jesus had the same mother. However, Jude was the biological son of Joseph and, therefore, had a different father. He also identifies himself as the brother of James. While Jude was the half-brother of Jesus, he was the full brother of Jacob\/James, the author of the Epistle of James. Although Jacob\/James was an Apostle, Jude does not classify himself as an Apostle and excludes himself from apostleship in verse 17 of his book. He was a servant of Jesus Christ at the time he wrote the book, but he was an unbeliever before the resurrection (Jn. 7:3\u20135). He became a believer as a result of the resurrection as did Jacob\/James; this fact is apparent from Acts 1:14 where Jesus\u2019 half-brothers are part of the group praying in the upper room.
\nA few other facts about Jude can be noted. He was a traveling evangelist and his wife traveled with him (1 Cor. 9:5). In his epistle, Jude does what others did not do\u2014he quoted from apocryphal literature. This does not mean he authenticated these apocryphal books as being Scripture; he simply made reference to those elements in the apocryphal books that contain truths. This is similar to Paul\u2019s quotations of Greek pagan poets and philosophers of Crete (Titus 1:12\u201313) and Athens (Acts 17:28). Verse 9 of Jude refers to The Assumption of Moses; verses 14\u201315 refer to The Book of Enoch. Nevertheless, Jude neither verifies that everything in The Assumption of Moses is true nor verifies that everything in The Book of Enoch is true. Yet, there were true elements contained in these books, and he authenticates only those true elements. Jude makes heavy use of triads because he thinks in terms of threes. There are a total of fourteen triads in his book. According to Heggisippus, as quoted by Eusebius, Jude had sons and grandsons. Because these grandsons were members of the House of David, the Emperor Domitian viewed them as potential leaders of a revolt against Rome and had them brought before his judgment seat. They showed their callused hands to the Emperor, proving themselves to be farmers who were not seeking an earthly kingdom but a heavenly one. They were released and lived into the second century.
\nAs mentioned in the introduction to II Peter, anyone reading II Peter and Jude will notice a great deal of similarity, which makes it obvious that one is quoting from the other. Peter wrote in the future tense whereas Jude writes in the past tense. Peter predicted events that would happen in the future whereas Jude writes about the same events after they have already occurred. It is apparent that Jude is quoting II Peter, and there are thirteen quotations from II Peter contained in the Book of Jude:<\/p>\n\n\n\n
Jude 3
\n2 Peter 1:5
\nJude 4
\n2 Peter 2:1
\nJude 6
\n2 Peter 2:4
\nJude 7
\n2 Peter 2:6
\nJude 8
\n2 Peter 2:10
\nJude 9
\n2 Peter 2:11
\nJude 10
\n2 Peter 2:12
\nJude 11
\n2 Peter 2:15
\nJude 12
\n2 Peter 2:13
\nJude 12\u201313
\n2 Peter 2:17
\nJude 16
\n2 Peter 2:18
\nJude 17
\n2 Peter 3:2
\nJude 18
\n2 Peter 3:3<\/p>\n\n\n\n
The date of Jude\u2019s book is probably somewhere between the years A.D. 67 and 68.<\/p>\n\n\n\n
B. The Recipients\u20141b<\/p>\n\n\n\n
Jude is clearly writing to believers because he is addressing those who are: called, beloved in God the Father, and kept for Jesus Christ. It might be true that he is writing to believers in general. However, due to the strong similarity to II Peter and the fact Jude tells his audience that the events of which the Apostles warned them have now come to pass, it would indicate the Book of Jude was written to the same body of Jewish believers\u2014the very same Messianic Jewish audience\u2014to whom I and II Peter were written. The purpose of this epistle is to warn the recipients that the prophecy of II Peter has now been fulfilled. In verse 1, Jude presents the first of his triads, which spells out what it means to be saved: called, beloved, and kept. The believers were called by the Holy Spirit. Theologically, this \u201ceffectual calling\u201d is a work of the Holy Spirit; it is the calling that brings one to salvation. They are beloved in God the Father, which is a result of their being elected by God the Father. They are kept for Jesus Christ and this guarantees their eternal security. The meaning of salvation, which is found in the first triad, is to be called by the Holy Spirit, to be positionally beloved in God the Father, and to be kept for Jesus the Messiah.<\/p>\n\n\n\n
C. The Salutation\u20142<\/p>\n\n\n\n
The salutation in verse 2 contains the second triad: mercy, peace, and love. James and Peter simply had a twofold salutation\u2014grace and peace\u2014but Jude likes to think in terms of triads and includes three elements: mercy, peace, and love. Mercy unto you and peace and love be multiplied. Indeed, when God grants mercy, the result is the multiplication of peace and love.
\nOther commentaries have realized that this is uniquely a Messianic Jewish epistle. Barkley comments:<\/p>\n\n\n\n
When we read Jude it is obviously Jewish; its references are such that only a Jew could understand them, and its allusions are such that only a Jew could catch them. It is simple and rugged; it is vivid and pictorial. It is clearly the work of a simple thinker rather than a theologian. It fits Jude the brother of the Lord. It is attached to his name, and there could be no reason for so attaching it unless he did in fact write it.<\/code><\/pre>\n\n\n\nGreen, denying that this epistle supports Catholicism states:<\/p>\n\n\n\n
No, this letter comes from the heart of Jewish Christianity. It is nourished by the beliefs and assumptions of apocalyptic Judaism. All the evidence points in this way\u2014the rugged Jewishness of the Epistle, the use of those apocalyptic books Enoch and the Testament of Moses, the midrash pesher exegesis (i.e. homiletic exposition with, particularly in the Qumran Community, an application of the biblical prophecies to the \u2018end times\u2019) of verses 5\u201319, the stress on ethics rather than doctrinal formulation, and the Jewish affinities of the language Jude uses.\nJude is no defensive Catholic tract from the second century, but a passionate defence of Jewish Christian faith and life to believers living in the midst of a pluralistic and permissive pagan society. And therein lies one of its great values for Christians the world over in our own day.<\/code><\/pre>\n\n\n\nTWO<\/p>\n\n\n\n
The Warning Against False Teachers\u20143\u201316<\/p>\n\n\n\n
A. The Occasion for the Letter\u20143\u20134<\/p>\n\n\n\n
3 Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. 4 For there are certain men crept in privately, even they who were of old written of beforehand unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ.<\/code><\/pre>\n\n\n\nJude begins, in verse 3a, by explaining his original intent. The use of the word beloved is how he, like others, begins a new section. By calling them beloved, he not only signals the beginning of a new section but also identifies the recipients as believers. Jude\u2019s original intent was to write concerning their common salvation. He had been planning to write to them but, originally, his intent was to write concerning Soteriology, the doctrine of salvation. However, as he explains, he found it necessary to change the purpose of his writing and, in verses 3b\u20134, he declares his present intent.
\nHe points out, in verse 3b, that he was constrained to write a letter of exhortation, and the point of this exhortation is to contend earnestly for the faith. The word faith in Greek has a definite article; it is the faith, emphasizing the body of apostolic teaching. This body of apostolic teaching was once for all delivered unto the saints. Initially, Jude intended to write to them regarding salvation but, now, he wants to write to them regarding apologetics in order to encourage them to contend earnestly for the faith.
\nIn verse 4, he provides the reason as to why he changed the purpose of his letter. The reason he gives is that certain men crept in privately. The Greek word for crept in privately means \u201cto get in by the back door;\u201d \u201cto creep in subtly;\u201d \u201cto steal in.\u201d In other words, false teachers have snuck in. In his third triad, Jude notes three things about the false teachers. First, these false teachers were of old written of beforehand unto this condemnation. Here, Jude references a divine decree issued by God against all unbelievers that condemns the unbelievers to eternal damnation if they never come to saving faith; there is a condemnation against these people that was written of beforehand. Second, these false teachers are ungodly men, showing them to be unbelievers. Their sin is that they turn the grace of our God into lasciviousness; they use the grace of God as an excuse to practice immorality. Third, these false teachers are denying our only Master and Lord; they are denying both the person and the work of Jesus the Messiah. That which Peter said about the coming false teachers in 2 Peter 2:1 is the same as Jude now says about the false teachers who have already arrived.<\/p>\n\n\n\n
B. The False Teachers\u20145\u201316<\/p>\n\n\n\n
- The Lesson of History\u20145\u20137\n5 Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not. 6 And angels that kept not their own principality, but left their proper habitation, he has kept in everlasting bonds under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire.<\/li><\/ol>\n\n\n\n
Simply stated, the lesson from history is that God will judge sin. In verse 5a, Jude wants to bring the believers to remembrance as did Peter. He writes that they already know all things and they know these things once for all; yet, it will do no harm to remind them of certain facts. His intent is to bring them to remembrance. By means of the fourth triad, he next brings to the believers\u2019 remembrance three lessons from history.
\nFor the first lesson, in verse 5b, Jude brings to remembrance the example of the Wilderness Wanderings: God did save a people out of Egypt but, because of their unbelief, He destroyed many of those very same people He had saved out of Egypt. In other words, God saved a people out of the land of Egypt, but then God destroyed the unbelievers. This is one important lesson concerning unbelievers.
\nFor the second lesson, in verse 6, Jude brings to remembrance the example of the angels of Genesis 6. He makes four points about these angels. (1) They were angels that kept not their own principality. Their own principality was the angelic sphere, and Jude is making the point that they did not remain in their own angelic sphere but chose to leave it. The Greek word for kept not means they did not \u201cattend to their own business.\u201d They did not keep proper vigilance and guard; they did not stay within the angelic sphere but chose to enter the human sphere. (2) These angels left their proper habitation; they left the abode of fallen angels, which is the atmospheric heavens (Eph. 2:2; 6:12). They left that heavenly abode of the atmospheric heavens, their proper habitation, and they entered the earthly abode. When angels (whether good or bad) appear, they appear as young men. These fallen angels appeared as young men and intermarried with human women. In this way, they left their proper habitation. As pointed out in the II Peter discussion, the angels intermarried with human women in an attempt to thwart and corrupt the Seed of the Woman prophesied in Genesis 3:15. Genesis 6 was Satan\u2019s response to Genesis 3:15. (3) These angels are now kept in everlasting bonds under darkness as a result of that sin. When God used the Noahic flood to destroy the product of the intermarriage between fallen angels and human women, these fallen angels were placed in permanent confinement. As II Peter stated, they were confined in a place known as Tartarus. This is not the same as the Abyss where some fallen angels or demons are temporarily confined. Tartarus is a permanent place of confinement, and these fallen angels of Genesis 6 are kept there in everlasting bonds. Furthermore, they are under darkness for Tartarus is not a place of light but a place of utter blackness. (4) These fallen angels are confined unto the judgment of the great day; they are confined until the time of the Great White Throne Judgment. These fallen angels will never be free again. However, when this earth is destroyed after the Millennium, they will be summoned from Tartarus in order to appear before the Great White Throne Judgment after which they will be cast into the Lake of Fire. This lesson from Genesis 6 is an example from history used to remind the believers that God knows how to punish sinners.
\nFor the third lesson, in verse 7, Jude brings to remembrance the example of Sodom and Gomorrah: Even as Sodom and Gomorrah and the cities about them. In addition to the destruction of Sodom and Gomorrah, the two cities of Admah and Zeboiim were also destroyed (Deut. 29:23; Hos. 11:8). Jude next states: in like manner. To what do the words in like manner refer? Jude is referring to the like manner of the angels of Genesis 6. There is a similarity between the sin of the angels of Genesis 6 and the sin of the men of Sodom and Gomorrah. The point of similarity is: given themselves over to fornication. The word fornication refers to sexual sins. Just as the men of Sodom and Gomorrah were guilty of sexual sins, the angels of Genesis 6 were also guilty of sexual sins. However, the point of similarity goes further: gone after strange flesh, which means flesh of a different nature. These men and angels had sexual intercourse that was unnatural; they had sexual relations that went contrary to nature. For the men of Sodom, Gomorrah, Admah, and Zeboiim the strange flesh was homosexuality. In the case of the angels of Genesis 6, the strange flesh was intermarrying and having sexual intercourse with human women. This was flesh of another kind. Of the two different Greek words for another, the one used here means \u201canother of a different kind\u201d rather than \u201canother of a same kind.\u201d These men and angels had gone after flesh of a different kind rather than after flesh of the same kind. In order to fully understand the issue, it is important to note that the angels of verse 6 and the men of verse 7 are guilty not only of fornication, guilty of sexual sins, but they are also guilty of unnatural sexual sins. The strange flesh for the angels was intermarrying with human women while the strange flesh for the men of the cities was homosexuality. But now, the men of Sodom, Gomorrah, and the other cities serve as an example of a judgment of sin. They, too, are now suffering eternal fire. Jude used this example, as well as the other two examples, to remind the believers that God knows how to judge sin. The lesson from history is that God will judge sin.<\/p>\n\n\n\n
- The Deeds of False Teachers\u20148\u201310\n8 Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities. 9 But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke you. 10 But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed.<\/li><\/ol>\n\n\n\n
In verses 8\u201310, Jude lists five specific deeds and verse 8 contains the fifth triad: defile the flesh; and set at nought dominion; and rail at dignities. The first deed Jude lists is: the false teachers defile the flesh (v. 8a). Jude states in like manner, which again indicates a problem involving sexual sins. These false teachers, as Jude previously noted, have come into the Body to spread lasciviousness. They use Jesus as a cloak to hide their deeds rather than openly stating their actual beliefs. Jude also states: in their dreamings, which speaks of prophetic dreams. The Greek word for dreaming is used only here and in Acts 2:17. He indicates these false teachers claim divine, special revelation in their promotion of immorality.
\nThe second deed Jude lists is: they are guilty of lawlessness in that they set at nought dominion (v. 8b); the false teachers refuse to subject themselves to human authority in general and to the elders of the church in particular.
\nThe third deed Jude lists is: railing against beings greater than they are: they rail at dignities (vv. 8c\u20139). The Greek word for dignities means \u201cglories,\u201d which points to non-human dignitaries; in this case, the dignities would be angelic beings. The false teachers rail against angelic beings (\u201cglories\u201d) who are greater than themselves. In verse 9, Jude refers to Michael who, as the archangel, has a great amount of authority but never fell into this same type of sin. Here, he refers to an event recorded in The Assumption of Moses. (Jude\u2019s inclusion of this event verifies only that this one event found in The Assumption is a true statement. He is not verifying the truth of the work as a whole.) The event referred to is the dispute between Michael the Archangel and Satan over the body of Moses at the time of Moses\u2019 death. Satan\u2019s argument for claiming the body of Moses was that Moses became a murderer when he killed the Egyptian overseer. Michael, although he is the Archangel, did not rail against Satan because, positionally, Satan is greater than Michael. Satan is a Cherub (Ezek. 28:11\u201319) and Michael is an angel; Cherubs are positionally greater than angels. Michael, although he is the archangel\u2014the one who has authority over all other angels, knew his place in the angelic hierarchy; therefore, Michael did not rail against someone greater than himself even though Satan was a fallen creature. Since Satan, even though fallen, was the anointed cherub, he still had positional dignity that Michael respected. Instead of railing against Satan, Michael simply committed the situation to the Lord and said: The Lord rebuke you. This demonstrates it is possible to contend for the faith without being contentious.
\nThe fourth deed Jude lists is: they rail against things they know nothing about (v. 10a). They are self-declared experts pontificating about things of which they are ignorant.
\nThe fifth deed Jude lists is: what they do understand naturally will eventually end up destroying them (v. 10b). The Greek word for understand here means \u201canimal perception.\u201d They may possess a degree of animal perception, but even that perception will end up destroying them. The word naturally means \u201cworldly.\u201d The false teachers lack spiritual life, which again points out the fact these are not believers who went astray. Jude is writing about people who were never believers. They simply began associating with the Church and pretended to be believers for the purpose of spreading their own false teachings.<\/p>\n\n\n\n
- The Status of False Teachers\u201411\u201313\n11 Woe unto them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah. 12 These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; 13 wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever.<\/li><\/ol>\n\n\n\n
In verse 11, in his sixth triad, Jude points out that the present false teachers are just like these sinners of the Old Testament. He provides three examples. In the first example, the false teachers are guilty of going in the way of Cain. Cain is a man from the Old Testament who chose the incorrect path. To go in the way of Cain is to seek one\u2019s own way to God rather than to choose the way God has ordained. Cain is characterized as someone who had no love for the brethren. These false teachers are guilty of a sin similar to the one of Cain because they have chosen their own immoral way to God. In the second example, the false teachers are guilty of the error of Balaam. Balaam was a man who ran riotously headlong down the same path as did Cain. Characterized by greed, Balaam\u2019s intent was not to minister by serving God but to gain reward\u2014to minister on behalf of money. These false teachers, like Balaam, are looking for ways to gain money. They are using the ministry as a means of gaining wealth rather than viewing the ministry simply as a means of serving God while making a living from the ministry in a decent way. Balaam was also guilty of giving advice that led to immorality, and the false teachers are guilty of this same sin. In the third example, the false teachers are guilty of the gainsaying of Korah, who was one who finally perished at the end of the gainsaying path. Korah spoke contrary to the ordinance of God; he spoke against the Word. God chose Aaron to be priest, but Korah desired that office for himself and began speaking against Moses and Aaron. God intervened by causing the earth to swallow Korah and his family. Like Cain, the false teachers lack the love of the brethren; like Balaam, they are motivated to greed and lust; like Korah, they are guilty of rebellion.
\nIn verses 12\u201313, in the seventh and eighth triads, Jude describes the false teachers by noting six similitudes or similarities. First, they are like hidden rocks lying just below the surface of the water and, since they cannot be seen, they cause shipwrecks; these false teachers are guilty of shipwrecking the faith of many. More to the point, they are like stones in your love-feast, the agape feast. The love-feast refers to the early believers\u2019 practice of eating a full meal in connection with the celebration of the Lord\u2019s Supper (1 Cor. 11:17\u201321). The comparison here is that the false teachers are like little stones hidden in the food one eats and, when a person bites down on these stones, the result is a cracked tooth. Second, they are like shepherds who, without fear of God or man, feed only themselves. They have no concern for the flock, and only view it as being a source of their own food. The same point is made in John 10:1. Third, the false teachers are like clouds that promise much rain but contain no water and blow away with the wind similar to those mentioned in Proverbs 25:14. Their only accomplishment is to hide the sun. The clouds, as the false teachers, lack content. Fourth, the false teachers are like autumn trees without fruit, twice dead. The trees did not produce fruit in either the spring or the fall; therefore, they are proven to be twice dead and are now to be plucked up by the roots never to be restored. The false teachers are characterized by fruitlessness. Fifth, they are like wild waves of the sea, foaming out their own shame; constantly foaming, never at peace, and always characterized by restlessness. Sixth, they are like wandering stars, for whom the blackness of darkness [is] reserved forever. The blackness of darkness is a term describing the Lake of Fire. These stars are not literal stars because literal stars do not end up in the Lake of Fire. The word star, when used symbolically, usually represents an angel. These false teachers are like wandering stars; they are like fallen angels destined for the Lake of Fire. Indeed, for both the false teachers and the fallen angels, the blackness of darkness is now reserved forever.<\/p>\n\n\n\n
- The Judgment of False Teachers\u201414\u201316\n14 And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones, 15 to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. 16 These are murmurers, complainers, walking after their lusts (and their mouth speaks great swelling words), showing respect of persons for the sake of advantage.<\/li><\/ol>\n\n\n\n
Jude begins to conclude his first main division, in verses 14\u201315, by dealing with the judgment of false teachers as prophesied by Enoch. He refers to Enoch as the seventh from Adam because he is the seventh generation following Adam: Adam, Seth, Enosh, Kenan, Mahalalel, Jared, and Enoch. This is Jude\u2019s second excursion into an apocryphal book. Again, he is not authenticating the whole book but only verifying that this one statement in The Book of Enoch is true. The prophecy of Enoch, to which he refers in verse 14, is that the Lord is coming with His saints. When Jesus returns at the Second Coming, He will come with His saints who were taken up into Heaven in the Rapture. When He comes, He will come with ten thousands of his holy ones. The word in Greek is \u201cmyriads.\u201d He will come with myriads of His saints. When Jude deals with the purpose of this coming in verse 15, he presents the ninth triad. First, He is coming to execute judgment upon all. Second, He is coming to convict all the ungodly of all their works of ungodliness which they have ungodly wrought; He will convict them for their ungodly works. Third, He is coming to convict the ungodly of all the hard things which ungodly sinners have spoken against him; they will also be convicted for their ungodly words. They will be convicted by both what they say and what they do.
\nIn verse 16, Jude tailors the application to the false teachers: for them, too, there is going to be a judgment of both words and works. He describes the false teachers in his tenth triad. First, they are murmurers, a Greek word used only here, referring to a low rumbling of resentful discontent (1 Cor. 10:10; Jn. 6:41; 8:45). The Corinthians passage uses the same word for the murmurers of Israel in the Wilderness as a sign of their unbelief. Second, the false teachers are complainers; a Greek word that means \u201cto find fault\u201d (Mk. 7:2\u20135). They are always dissatisfied and are characterized by fault finding. Third, they are always walking after their lusts. The false teachers are characterized as being controlled by their sin nature. What they are is evidenced by what they do. They have mouths speaking great swelling words that allure others with false promises. They use their mouths to murmur and complain. They are guilty of showing respect of persons for the sake of advantage. For these two things, they will be condemned. Thus, the false teachers will be judged by their words and by their works.<\/p>\n\n\n\n
THREE<\/p>\n\n\n\n
The Warning Against Scoffers\u201417\u201319<\/p>\n\n\n\n
17 But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ; 18 that they said to you, In the last time there shall be mockers, walking after their own ungodly lusts. 19 These are they who make separations, sensual, having not the Spirit.<\/code><\/pre>\n\n\n\nJude follows the same structure as that found in 2 Peter 2\u20133. In chapter 2, Peter dealt with the issue of false teachers who would appear in the immediate future, and in chapter 3, he dealt with the issue of scoffers who would appear in the distant future. In the preceding verses, verses 4\u201316, Jude wrote about the false teachers who have now arrived. Now, in verses 17\u201319, he writes about the distant future when scoffers will appear, and he issues a warning against these scoffers.
\nThe exhortation for remembrance is found in verse 17. Jude begins a new section with the word beloved. With the word remember, Jude uses the first of several imperatives. In this new section, he reminds believers of the words which have been spoken before by the apostles such as Peter. The Apostle Paul also gave similar warnings (Acts 20:29\u201330; 1 Tim. 4:1; 2 Tim. 3:1\u20135, 3:12\u20134:4). In this verse, Jude excludes himself from being an apostle. (Peter did include himself as an apostle, but Jude does not claim to be one.) Furthermore, these are apostles of the Lord Jesus Christ in contrast to the false teachers both present and future. By using the plural apostles, Jude points out to the believers that they have received more than one warning. A warning was found in 2 Peter 3, where Peter, as an apostle, had already warned the believers about the coming of these future scoffers. Another warning could have come from Paul. Jude merely reminds these believers of warnings they have already received through apostolic authority.
\nIn verse 18, Jude describes the content of the mockery. The timing is in the last time, which places it in the prophetic future. While the false teachers are an immediate problem, the scoffers will be a distant problem. The warning is that in the last days there shall be mockers, walking after their own ungodly lusts. Therefore, false teachers, the mockers, are also characterized by being controlled by their own sin nature. They, too, will be judged by their words (mocking) and works (walking). The Greek word for mockers is used only here and in 2 Peter 3:3.
\nVerse 19 contains the eleventh triad, and it describes the future mockers. First, Jude addresses one of their deeds: These are they who make separations; they will cause schisms; they will cause divisions; they will divide various churches within the Body of the Messiah. Second, they are sensual. The Greek word used here is the same word Paul used in 1 Corinthians 2:14 in describing \u201cnatural\u201d men, which means unsaved men. This points out that the future mockers will not be believers who go astray. Rather, they will be unbelievers. Third, as if to drive that point home, not only are these mockers sensual, natural men, but Jude also adds they will not have the Spirit of God. Anyone who does not have the Spirit of God is an unsaved man; he is an unbeliever (Rom. 8:9).<\/p>\n\n\n\n
FOUR<\/p>\n\n\n\n
The Obligations of the Believers\u201420\u201323<\/p>\n\n\n\n
A. To Themselves\u201420\u201321<\/p>\n\n\n\n
20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.<\/code><\/pre>\n\n\n\nThe basic obligation is to grow in God. With the word beloved, Jude again begins a new division. The admonition is: building up yourselves spiritually. This is to be done on your most holy faith. This most holy faith involves the body of apostolic teaching now contained in the Scripture. The means of building up is by the use of Scripture. By studying Scripture and incorporating its demands into their daily lives, believers will build themselves up.
\nJude then presents the twelfth triad, which is based upon the Trinity. The first part of the triad is: praying in the Holy Spirit. The role of the Holy Spirit is to illuminate the mind to understand Scripture. The second part of the triad is: keep yourselves in the love of God. This emphasizes the work of God the Father. The Greek word for keep means \u201cwatchful care.\u201d Believers must exercise watchful care in order to remain in the love of God. The third part of the triad is: looking for the mercy of our Lord Jesus Christ unto eternal life. This is the role of God the Son. The focus is on the return of the Lord, which is the blessed hope for believers. This event is called the Rapture, through which Jesus Christ, in His mercy, will remove the believers from the coming days of the Great Tribulation and through which they will begin to experience eternal life in Heaven. Therefore, the believer\u2019s obligation to himself is to grow in God by faith, by praying in the Holy Spirit, by keeping himself in the love of God, and by living on the basis of the blessed hope.<\/p>\n\n\n\n
B. To Others\u201422\u201323<\/p>\n\n\n\n
22 And on some have mercy, who are in doubt; 23 and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.<\/code><\/pre>\n\n\n\nThe basic obligation of believers is to minister to fellow believers. Jude uses the thirteenth triad to categorize ministry to fellow believers. There are three categories of believers specified and he introduces each one of them with the word some.
\nFirst, on some have mercy, who are in doubt (v. 22). The word mercy means \u201cto have compassion;\u201d to have tenderness.\u201d This should be the attitude toward those who are in doubt: those who have honest, legitimate questions. This category of believers is not made up of people who are attempting to destroy the faith as do the false teachers. Rather, it is made up of believers who have legitimate questions in their minds, which cause their faith to waver. These people are weak in the faith. When they raise questions of doubt, they are seeking answers to honest questions. The recipients have an obligation to extend mercy to those who, due to their weakness in the faith, may have leanings toward the teachings of false teachers and apostates. The goal is to answer all of the weaker believers\u2019 questions in order to help them in their growth toward spiritual maturity.
\nSecond, and some save, snatching them out of the fire (v. 23a). This is a second category of believers who must be approached with boldness as if snatching them from the fire. The Greek word used here implies strenuous effort on the part of Jude\u2019s recipients. Those in this second category have progressed beyond merely doubting and raising questions. They have actually become involved with false doctrines. The goal is to save, not in a salvation sense (they are already saved), but in an attempt to save them from the false doctrines in which they have become involved. The recipients must become instruments to be used in saving men from apostasy.
\nThird, on some have mercy with fear (v. 23b). This is a third category of believers who have gone beyond the first two stages: they have gone beyond mere doubt and beyond mere involvement in false teachings. They have now become active in spreading these false teachings. The recipients must use caution when dealing with this third category of straying believers: have mercy upon them, but do so with fear, with caution, hating even the garments spotted by the flesh. The recipients must be careful because the believers who are spreading the false teachings might, by their sin, contaminate the recipients. The spiritual believer\u2019s robe of righteousness must not be polluted by the sin nature. Contamination can come by even entertaining these false teachings.
\nThere are three levels of straying: (1) There are those who are merely expressing questions of doubt; (2) There are those who are involved with false teachings but go no further; (3) There are those who are spreading false teachings. The spiritual believer must respond differently to all three categories of believers.<\/p>\n\n\n\n
FIVE<\/p>\n\n\n\n
Benediction\u201424\u201325<\/p>\n\n\n\n
24 Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy, 25 to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.<\/code><\/pre>\n\n\n\nIn verse 24, Jude states two actions that God can perform. First, God is able to guard you from stumbling. The Greek word used here for guard means \u201cto be kept under a military guard for safe conduct;\u201d \u201cfor safe custody.\u201d God is able to keep the believers in safe custody. While the believers may indeed stumble in their spiritual lives, they will never stumble to the point of loosing their salvation, not because the keeping of salvation depends on them but because it is dependent upon God\u2019s power to keep them. Second, God is able to set you in the presence of his glory without blemish. The Greek word for without blemish is a sacrificial term; as the Passover lamb was to be without blemish. God is able to set believers in the presence of His glory, which will be true at the Rapture when they are taken up into Heaven. Therefore, when the believer is in the presence of His glory, it will be in exceeding joy. In noting what God is able to do, Jude makes two statements; one statement pertains to the present and the other statement pertains to the future. At the present time, God is able to keep believers from stumbling. Because He is able to do this at the present time, in the future, God will be able to set believers in the presence of His glory.
\nThen in verse 25, he states eight things that describe what God is. (1) He is the only God. This is a statement against the polytheism of that day; there are not many gods; there is only one God\u2014the God of the Bible. (2) He is the Saviour. This statement opposes those who reject substitutionary atonement. He is also the only Saviour, and there is no salvation apart from Him. From the perspective of the Old Testament, God is the only Saviour (Isaiah 45:15). In the New Testament, the word is used eight times of God the Father and sixteen times of the Son indicating that Jesus is God since only God could be Saviour. (3) This salvation is through Jesus Christ. He is the content and means of salvation faith. Salvation comes through Jesus Christ. This statement emphasizes that Jesus the Messiah is the only means of salvation and speaks out against those who deny His Saviourship and His Messiahship. The false teachers were denying the Master who bought them; they were denying both the person and the work of Jesus the Messiah, and this statement speaks out against that denial. (4) God is glory, which is a reference to the Shechinah Glory, the unique glory that belongs to God alone. It emphasizes God in all the fullness of His brightness. (5) God is majesty. This emphasizes the greatness of God and states that He is regal. He is the royal God; He is the King of Kings and Lord of Lords. (6) God is dominion. This emphasizes rule. The term majesty emphasizes God as the King of Kings, but the word dominion emphasizes God as the Lord of Lords. He rules over His entire creation and everything is under His control. Nothing happens outside of His control. Many things that occur do so because of His directive will. Many other things happen merely because of His permissive will. However, whatever does occur, whether it is by directive will or permissive will, is part of His control. He is never out of control. (7) God is power, a word that means \u201cauthority.\u201d He has the authority to carry out His decreetive will; God has the power and authority to carry out whatever He directively wills. (8) God is eternity, and eternity has three facets: past, present, and future. Jude concludes his epistle with the fourteenth and last triad, which describes the eternality of God. Concerning the past, God is before all time. He has always existed before all time. Concerning the present, and now He still does exist. God still exercises control. He still is. Concerning the future, and for evermore. He always will exist for all eternity future.
\nThe letter concludes with the word Amen, which is a Hebrew word meaning \u201cso be it.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
Part II The Book of James ONE Introduction\u20141:1 The second of the five Messianic Jewish epistles is James. Like Hebrews, this book addresses the first major issue: that of persecution. As in Hebrews, it targets a Jewish believing audience; but unlike Hebrews, these recipients reside elsewhere. James was written by a Jewish believer in the … <\/p>\n