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[[file:BCBC_Matthew2.jpg|frame|right|200px|link=https://www.mennomedia.org/9780836135558/matthew/|[https://www.mennomedia.org/9780836135558/matthew/''Matthew'', by Richard B. Gardner (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Perhaps more than any other book of the Bible, the gospel of Matthew has shaped the faith and practice of Anabaptist communities. It was written as a resource for training disciples of Jesus to recognize his presence in their midst and to help one another discern and obey the will of God as interpreted by Jesus. Consistent with this purpose, Anabaptists have taken a Jesus-centered, communal approach to interpreting and living the Scriptures. In Matthew they have heard Jesus calling for some of their most distinctive commitments, including believers baptism, peacemaking, and communal discipline. After summarizing the background and content of Matthew, this article will highlight some passages that have inspired Anabaptists’ efforts to follow Jesus faithfully.<br />
<br />
====Sources====<br />
Comparing the gospels of Matthew and Mark gives us our best evidence for how and when Matthew took shape. Approximately ninety percent of the stories and sayings found in Mark are also in Matthew, often with very similar wording, although Matthew’s rendition tends to be more succinct and smoother grammatically. Matthew is significantly longer than Mark because it includes additional material, such as a genealogy, a birth narrative, many more parables and other teachings, and two scenes in which the risen Jesus appears to his followers. (The appearance story in Mark 16:9-20 is absent from early manuscripts and was not originally part of that gospel.) In Matthew, Jesus makes much clearer claims to be Israel’s Messiah and Son of God; he does not need to ask for information; and he comes across as a more successful teacher, able to make his disciples understand (13:51). At the end of the story, the Matthean disciples are more clearly equipped and authorized to continue Jesus’ teaching ministry. These and other improvements (from a first-century perspective) have convinced most scholars that Mark was a source for Matthew, not Matthew for Mark. There is also evidence to suggest that the author of Matthew used oral or written sources in addition to Mark. If the authors of Matthew and Luke each used a source that is now lost to us, it would explain why they share many sayings not found in Mark<br />
<br />
====Date and Context====<br />
Assuming with most scholars that Mark was written around 70 CE, we can date Matthew between 80 and 100 CE. This allows time for Mark to circulate and gain popularity before being used independently by the authors of Matthew and Luke. During that time Jewish communities were still adjusting to the devastation of Galilee, Judea, and Jerusalem by Roman armies in 66-73 CE. In response to the loss of the Temple, rabbis in the tradition of the Pharisees took leadership in refocusing Jewish identity on the study of Scripture wherever God’s people could gather. The Jewish-Christian communities who first heard the gospel of Matthew were making similar adjustments, but their small assemblies were centered around the presence and authority of the risen Jesus. <br />
<br />
Conflicts intensified as Jewish communities moved on a trajectory toward the separation of Jesus-followers from Judaism. Matthew’s allegory of the wedding banquet (22:1-14) is one of many passages reflecting sharp conflict. It interprets Rome’s burning of Jerusalem as a divine punishment for the leaders’ rejection of Jesus’ call to repent and enter the reign of heaven (22:7). In fact, Rome destroyed Jerusalem to punish the Judean people for rebelling against excessive demands for tribute. Matthew’s characterization of Israel’s leaders is consistently negative, portraying them as merciless, murdering hypocrites. There are indications that Matthean communities felt slandered by the leaders of nearby synagogues (e.g., 5:11), and those feelings were probably mutual. <br />
<br />
The oppression of Jews throughout the empire worsened after the Roman war against the Jews. Matthew’s call for turning the other cheek and going the second mile was, in part, a peaceful strategy for dealing with Roman oppression; however, to call this strategy “non-resistant” would be to ignore the ways in which Matthew resists Roman ideology. According to Matthew, Israel’s God, not Jupiter, is the true ruler of heaven and earth; and Jesus, not Caesar, is the Son of God and the Lord and Savior of the world (e.g., 5:34-35; 25:31-46; 26:27-29; 28:16-20).<br />
<br />
Allusions to Matthew by Ignatius of Antioch in the early second century are part of the evidence persuading some scholars that Matthew was composed in Syria, probably in Antioch. This geographical pinpointing is far from certain, nor is it necessary since Jews would have faced similar conditions in many other cities of the eastern Roman empire.<br />
<br />
====Authorship====<br />
Early church tradition dating from the second century claims that Matthew was written by the tax collector whose call is reported in Matthew 9:9; nevertheless, the evidence discussed above makes authorship by one of the twelve apostles less likely. It is difficult to explain why an eyewitness to Jesus’ ministry would rely extensively on other sources, including Mark, which was not written by an eyewitness. The title “according to Matthew” was not added to manuscripts until after the first century.<br />
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Efforts to identify the author might be better spent asking why he or she chose to remain anonymous. Anonymity would have helped keep audiences’ attention focused on Jesus. It also would have recognized that remembering and proclaiming the gospel was a communal task, making this rendition of the gospel the property of the community. Attributing gospels to named apostles became more important in the second century when various gospels were competing for authority and when some of them claimed that Jesus had given special revelations to favorite followers.<br />
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This article uses ''Matthew'' as a shortened title for the book, not as a name for the author. With or without a name, we can say with confidence that the author was well versed in Jewish traditions, supportive of mission to Gentiles, fluent in Greek, poetically gifted, and well organized as a teacher. Matthew 13:52 gives us a glimpse of the author’s self-concept: “every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old” (NRSV passim, unless otherwise indicated). <br />
<br />
====Structure of Matthew====<br />
Richard Gardner’s explanation of the literary structure of Matthew includes two intriguing analogies (Gardner: 22–23). First, Matthew is like a house where added rooms have made the structure more complex. A repeated phrase in Matthew 4:17 and 16:21 helps audiences navigate the enlarged floorplan: “From that time Jesus began to . . .” The first main part of the narrative (1:1–4:16) focuses on presenting Jesus as the Messiah and Son of God. The narrator then announces a new focus: “From that time Jesus began to proclaim, ‘Repent, for the reign of heaven has come near’” (4:17 AT). Audiences then hear an extended report of Jesus’ proclamation of the reign of heaven in word and deed as well as varied responses to that proclamation. A third focus begins in 16:21 without canceling the previous two: “From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised.” Although Jesus is still in Galilee at that point, attention shifts toward Jerusalem and the suffering that awaits him there. This analysis suggests a three-part outline:<br />
<br />
*1:1–4:16 Presentation of Jesus as Messiah and Son of God<br />
*4:17–16:20 Jesus’ proclamation of the reign of heaven and responses to that proclamation.<br />
*16:21–28:20 The suffering, death, and resurrection of Jesus<br />
<br />
<br />
Gardner recognizes the transitions at 4:16 and 16:21 plus a few others in his proposal of a six-part outline:<br />
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*1:1–4:16 Jesus’ Origins and Calling<br />
*4:17–10:42 Jesus’ Messianic Mission<br />
*11:1–16:20 Israel Responds to Jesus<br />
*16:21–20:34 Jesus’ Final Journey<br />
*21:1–25:46 Jesus in Jerusalem<br />
*26:1–28:20 Jesus’ Death and Resurrection<br />
<br />
<br />
Gardner’s second analogy compares Matthew to a musical drama in which the action pauses periodically while characters burst into song. In Matthew’s case the soloist is Jesus, who pauses to instruct both the disciples in the story and the audience of the story. After five such discourses, a similar phrase signals a transition back to a more action-oriented narrative: “Now when Jesus had finished saying these things . . .” (7:28-29; compare 11:1; 13:53; 19:1; 26:1). Each discourse focuses on a topic related to the reign of heaven:<br />
<br />
*5:1–7:29 The greater righteousness of those who will enter the reign of heaven (Sermon on the Mount)<br />
*9:36–10:42 Instructions for proclaiming the reign of heaven<br />
*13:1-52 Parables that conceal and reveal the mystery of the reign of heaven<br />
*18:1-35 How to be great in the reign of heaven<br />
*24:1–25:46 The end-time consummation of the reign of heaven<br />
<br />
<br />
Although these discourses slow the flow of the narrative, they do not divide it into five books as some scholars have proposed.<br />
<br />
==Summary and Comment==<br />
====Conflicts====<br />
<br />
Two conflicts drive Matthew’s plot toward its climax and resolution in the passion narrative. <br />
<br />
======Jesus vs. Leaders======<br />
The first conflict to emerge is between Jesus and the religious and political leaders of his people. It is essentially a dispute over authority. The crowds observe authority in Jesus that the leaders cannot match (7:28-29). The leaders hear blasphemy when Jesus claims authority to forgive sins (9:1-8); and, when he goes so far as to revise Sabbath laws, they begin plotting to destroy him (12:14). Jesus brings the conflict to a head by confronting the leaders in Jerusalem, their seat of power. His prophetic demonstration at the temple elicits their burning question, “By what authority are you doing these things?” (21:23). Recognizing that Jesus acts with divine authority could lead to repentance; instead, the leaders conspire to have Pilate execute Jesus, an outcome foreshadowed in the infancy narrative (2:1-23) and in John’s story (3:1-12; 4:12; 14:1-12; 17:12-13). This conflict is resolved in Jesus’ favor when God raises him from the dead, allowing him to announce that “All authority in heaven and on earth has been given to me” (28:18).<br />
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======Jesus vs. Disciples======<br />
A second conflict is between Jesus and the twelve disciples. Their small faith pales beside the great faith of some who seek healing from Jesus (e.g., 8:10; 8:26; 14:31; 15:28). The twelve also fail to understand that Jesus’ way of being Messiah will not bring an immediate triumph but will require service and suffering in solidarity with others. Peter shows this misunderstanding when he rejects Jesus’ prediction of suffering and when Jesus responds, “Get behind me Satan!” (16:23). This conflict comes to a climax at Jesus’ arrest when he refuses to act in self-defense and his male followers betray, deny, and desert him (26:45-75). Meanwhile, Jesus has female followers who remain loyal to him, become the first witnesses to the resurrection, and successfully gather the eleven men who remain following Judas’s tragic suicide (27:3-5, 55-56, 61; 28:1-10). Like the conflict with Israel’s leaders, Jesus’ conflict with male followers is resolved in the final scene (28:16-20). Having forgiven the “brothers,” Jesus includes them in a commission to teach all nations. Matthew’s audiences can expect success in that mission, not because of the disciples’ strength or wisdom but because Jesus has promised to be with them always.<br />
<br />
======Purposeful Rhetoric======<br />
Both major conflicts contributed to the purposes of the gospel of Matthew in the late first century. Jesus’ conflict with Israel’s leaders served in part to justify a movement of house-based assemblies that would be different from “their synagogue[s]” (4:23; 9:35; 10:17; 12:9; 13:54). It would also have encouraged audiences to avoid hypocrisy while worshiping and following Jesus as Messiah. Meanwhile, Jesus’ conflict with disciples would have encouraged audiences to deepen their faith, to practice solidarity even at the cost of suffering, to forgive as God had forgiven them, and to value servant-oriented leadership among sisters and brothers in faith.<br />
<br />
Audiences would have learned from Jesus’ discourses what the reign of heaven is like and how to live out its virtues on earth, including love, justice, righteousness, peace, reconciliation, humility, and mercy. The discourses typically use deliberative rhetoric, which answers the question, “What should we do?”<br />
<br />
Matthew also employs a rhetoric of comparison that demonstrates the superiority of Jesus to followers, opponents, and great figures of the past. Sayings and stories demonstrate that Jesus and the reign he has inaugurated are greater than John the Baptist (3:11), Jonah (11:41), and Solomon (11:42). When Moses and Elijah appear with Jesus on a mountain, Jesus is the one affirmed from heaven as “my Son the Beloved” (17:1-9). These comparisons enhance the gospel’s persuasiveness by magnifying the wisdom and authority of Jesus.<br />
<br />
====Points of Emphasis====<br />
======Fulfillment of Scripture======<br />
According to Matthew 5:17, Jesus did not come to abolish the law and the prophets but to ''fulfill'' them. Thus, the voice from heaven in 17:5 (“listen to him!”) does not imply that disciples should listen only to Jesus while ignoring Moses and Elijah. Their appearance together shows agreement and illustrates Matthew’s theme of fulfillment. A notable feature of Matthew is the quotation of prophetic texts that God has fulfilled through events surrounding the life of Jesus. In addition, Jesus fulfills the law and the prophets by carrying out their purpose and instructing his disciples to do the same. Jesus may seem to contradict the law when declaring, “You have heard that it was said . . . , but I say to you . . .” (5:21-48). In fact, he is calling for obedience that goes beyond the law’s letter to accomplish its deeper purpose. The same is arguably true when Jesus heals on the Sabbath, since healing can restore the rhythm of work and rest that the Sabbath laws support (e.g., Deut. 5:12-15; cf. Matt. 11:28-30). This theme in Matthew has informed an Anabaptist understanding that the relationship between the Old and New Testaments is one of promise and fulfillment.<br />
<br />
======The Reign of Heaven======<br />
“Reign of heaven” (also translated ''kingdom of heaven'') is Matthew’s distinctive term for God’s work as the sovereign of all creation. It is synonymous with “reign of God,” which also appears in Matthew 12:28 and 19:24. Since the word “heaven” is a substitute for “God,” the reign of heaven is more than a place where faithful souls go after death. Jesus teaches his disciples to pray that God’s reign will come on earth as it is in heaven (6:10). Matthew summarizes the message proclaimed by John, Jesus, and the twelve as “repent, for the reign of heaven has come near” (3:2; 4:17; cf. 10:7 AT). The reign of heaven is near in time since the Messiah has already appeared, and it is physically near since he embodies it. The church is also called to embody God’s reign but can never encompass or control it.<br />
<br />
======Ongoing Presence======<br />
Matthew ends with Jesus’ promise to remain with his disciples always (28:20). Strikingly absent from the narrative is any reference to Jesus ascending into heaven (see Luke 24:50-53; Acts 1:9; also Mark 16:19). Matthew anticipates a future visible appearance of Jesus in power (24:30), emphasizing, however, that disciples can welcome him already as an unseen presence in their midst, or as one of the people considered “least” (18:5, 20; 25:31-46). This emphasis begins in the birth narrative, where Jesus is called “Immanuel” meaning “God is with us” (1:23). The references to Jesus’ presence at the beginning and end of Matthew create what scholars call an ''inclusio'' in which repeated ideas interpret what comes between them.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
====Believers Baptism====<br />
Following Mark, Matthew reports Jesus’ baptism at the beginning of his mission as the Messiah and beloved Son of God (3:13-17). John baptizes people for repentance, treating Jews like proselytes who need to be cleansed for a fresh start. Jesus seeks baptism for a different reason, “to fulfill all righteousness.” In other words, Jesus’ baptism will further God’s project of restoring right relationships in the end-times. Although Jesus presumably does not need repentance, he is making a costly decision to obey God’s will, a decision that Satan will test (4:1-11; cf. 16:21-23; 27:39-43).<br />
<br />
Anabaptists have understood John’s baptism of Jesus as a model for the baptism of disciples commanded in Matthew 28:19. Like John’s baptism, Christian baptism enacts a fresh start for people who have decided to repent of their sins and join in God’s mission. The command in 28:19 makes baptism inseparable from instruction in the demands, costs, and joys of discipleship. Matthew is a curriculum for this instruction, which focuses on the commands of Jesus together with his example. New disciples need instruction both before and after baptism, to understand more of the commitment they are making. <br />
<br />
These considerations have led Anabaptists to witness against infant baptism as premature at best and coercive at worst. Parents can and should raise their children to follow Jesus, but parents can neither repent on behalf of their children nor force them to become true disciples. When rulers required all their subjects to be baptized as infants, the result in Anabaptist eyes was churches full of people with only nominal commitments. <br />
<br />
One advantage of infant baptism is that it testifies to God’s gracious welcome of all people from birth. Anabaptists have found other ways to affirm that God’s grace includes children while they grow toward an understanding that makes baptism appropriate. Jesus’ welcome for children in Matthew 19:13-15 provides a basis for the prayerful blessing of children and parents in worship. <br />
<br />
In some ways Anabaptist perspectives on discipleship have prevailed even among denominations that were formerly state churches. Regardless of when and how churches baptize, most individuals now choose their own faith commitments. Since we cannot coerce our children and grandchildren to be Christians, how can we persuade them? Matthew does not give easy answers to that question, but it suggests at the very least that we need to practice the best of what we preach.<br />
<br />
====Peacemaking====<br />
The beatitudes that introduce the Sermon on the Mount include a blessing on “peacemakers, for they will be called children of God” (5:9). Peacemaking here connotes more than living quietly or nonviolently; it is actively working for ''shalom'', which includes peace, justice, and many other aspects of wellbeing. <br />
<br />
The Beatitudes in 5:1-12 are promises not commands, but Jesus’ subsequent commands also emphasize peacemaking as an essential task of those who would participate in God’s reign. Reconciliation with a sister or brother heals out-of-control anger and is more urgent than other acts of worship (5:21-26). Rather than engaging in legally permitted retaliation, disciples must take the initiative in witnessing for God’s ''shalom'' by responding to evil with good (5:38-42). Matthew 5:39 prohibits forms of resistance that mirror the actions of an oppressor, but it does not exclude prophetic witnessing, as Jesus shows by example in the rest of the narrative. Surprising initiatives like turning the other cheek when slapped, handing all one’s clothes to a debt collector, or carrying a Roman soldier’s load for a second mile can create opportunities to witness. In situations of conflict, reproof can be an aspect of love, as the law Jesus quotes from Leviticus 19:17-18 makes clear. By expanding the scope of the Levitical love-command to include enemies, Jesus calls for a love as complete as God’s, who mercifully cares for all people regardless of how good they are (5:43-48; cf. 13:24-30, 36-43). This teaching does not promise that enemies will change in response to the disciples’ witness. Instead, Matthew 5:45 gives a motive that echoes the beatitude for peacemakers: “so that you may be children of your Father in heaven.” <br />
<br />
These commands are obviously hard to follow in a world with far too much violence. Even disciples who could sacrifice their own lives to love an enemy might act differently when an attack is directed against a family member or an innocent neighbor. Such considerations lead many Christians to limit the contexts where Matthew 5:38-48 applies. Perhaps it is a counsel of perfection for clergy and members of religious orders; ordinary Christians must be prepared to fight if necessary. Perhaps it applies to all Christians’ personal relationships but not to their duties as citizens of a state. <br />
<br />
In contrast, Anabaptists have affirmed that Jesus requires obedience from all disciples all the time. The literal actions named in Matthew 5:39-42 might not fit every context, but they illustrate the surprising and sometimes risky choices that Christian peacemakers are called to make. Love for enemies is not an impossible ideal but a divine gift that can be nurtured through the prayer that Jesus commands and models. Because of these stances, many Anabaptists have refused to participate in war, and there has been much courageous work for peace.<br />
<br />
Another possible limit to the application of the Sermon on the Mount is debatable in Anabaptist circles. An Anabaptist two-kingdom theory can allow for different ethical standards in the world than in the church. According to some, sword-bearing should be expected in the kingdoms of the world since God uses sinners to restrain other sinners. Disciples of Jesus must not defend themselves violently, but they may legitimately benefit from the defenses that governments provide. Other Anabaptists have understood that the Sermon on the Mount expresses God’s will for everyone, and they have been more inclined to urge their governments to act peacefully. <br />
<br />
Anabaptists agree that we cannot obey the Sermon on the Mount without help. God’s strength and wisdom are essential, and the Sermon’s plural pronouns suggest the need for a collective human effort. It is easier to make sacrifices for peace when we know that a loving community stands ready to help with the cost. Survivors of abuse especially need communal support for their safety and emotional recovery. Expecting them to keep turning the other cheek without help would be a serious misreading of Matthew.<br />
<br />
====Communal Discipline and Discernment====<br />
The work of forming and sustaining supportive communities is rarely easy due to the persistent reality of human sinfulness. For example, a congregation may want to support survivors of abuse, but what if an abuser is also a member? The author of Matthew was aware of such concerns and included instructions for correcting sin in the church. Anabaptists have taken those instructions seriously.<br />
<br />
Matthew 18:15-17 calls for a minimum of three attempts to seek repentance from a sinful disciple. An initial one-on-one visit allows for communication about the situation without gossip or public shaming. If that attempt does not resolve the situation, one or two others come along to add their perspective and buttress the call for repentance. If that attempt fails, the whole congregation hears about the situation and adds its call for repentance. If there is still no resolution, the congregation can decide to treat the offender as “a gentile and a tax collector.” <br />
<br />
The meaning of “a Gentile and a tax collector” is debatable. Some groups have read it in conjunction with 1 Corinthians 5:9-13 and taken it to mean “have nothing to do with the unrepentant person.” Others have observed that in Matthew Jesus calls a tax collector to discipleship, heals Gentiles, and includes them in God’s mission after the resurrection. In this reading, “a Gentile and a tax collector” is not someone to avoid but one who still needs to heed the gospel.<br />
<br />
There are other ways in which the literary context of Matthew 18:15-17 can inform efforts to correct sin. The parable of the stray sheep comes immediately before those verses and has a similar grammatical pattern involving “if” and “then.” This connection suggests that 18:15-17 is an example of how to carry out the shepherd’s concern within a community of disciples. Rejoicing, not punishment, is the response when the shepherd finds an endangered sheep. Especially when we compare Matthew 18:10-17 to other ancient disciplinary codes, we see that its goal is to restore offenders, not punish or exclude them. <br />
<br />
Matthew 18 elaborates on the paradox that people with the low status of children are the greatest in the reign of heaven. Humility and prior self-correction are thus essential for anyone who would carry out church discipline in the spirit that Jesus teaches (18:1-9; cf. 7:3-5). The term “little ones” describes people of any age who have low social status and thus greater need for protection. The disciples’ question about greatness and Jesus’ concern for little ones invite critical reflection on the power dynamics involved in a disciplinary process. Is the process reenforcing control by people with more power in the community, or is it protecting people with less power? Concerns about power differences and basic safety should warn against any expectation that survivors of abuse confront their abusers alone. Repentance by an abuser also requires the acceptance of strong measures to protect against abuse happening again. Easy, private pardons of abusive church leaders must be a thing of the past.<br />
<br />
Shortly after 18:15-17 come a pronouncement and parable requiring disciples to forgive one another without limits out of gratitude for God’s forgiveness. The combination shows that anyone who attempts to confront a sinful brother or sister must be eager to forgive. Discipline without forgiveness can be oppressive, but a requirement of unlimited forgiveness can also add to oppression caused by sins like racism, sexism, and domestic abuse where there is no repentance or accountability. Forgiveness is possible in such cases, but reconciliation depends on repentance that includes truth-telling, long-term change, and restitution. The accountability of Matthew 18:15-17 and the forgiveness of 18:21-35 belong together.<br />
<br />
Finally, three promises in Matthew 18:18-20 undergird the work of communal discipline and discernment. In 18:18 Jesus authorizes the community of disciples “to bind” and “to loose,” which are rabbinic terms for deciding which actions are forbidden or allowed. Jesus does not authorize disciples to make whatever decisions they like, since he has taught them to pray for the doing of God’s will (6:9-13; cf. 12:46-50). The authority to bind and to loose does, however, open space for disciples to gain improved understandings of God’s will over time. <br />
<br />
The next two promises each provide a foundation for the previous one. The authority to bind and to loose is a specific instance of the broader promise that God will answer prayers from disciples who agree in Jesus’ name (18:19). This promise, in turn, is based on Jesus’ covenant to be present with even the smallest communities that gather in his name (18:20). His presence gives hope even now for better discernment around divisive issues. As we struggle to discern the mind of Christ, we do well to remember that Jesus identifies with the least powerful members of a community (18:5; 25:31-46). We should not be surprised when he also speaks through them.<br />
<br />
====Conclusion====<br />
In about a generation after the war in 66-73 CE, an anonymous author expanded the gospel of Mark using stories and sayings from other sources. The revised narrative encouraged communities of Jesus’ followers who were oppressed by Rome and in conflict with nearby synagogues. These communities experienced the presence of the risen Jesus in their midst. They learned from Jesus’ teaching and example how to participate in God’s saving work, which they called the reign of heaven. The gospel of Matthew has been an essential resource for teaching communities of disciples ever since. It has taught Anabaptists to engage in such practices as believers baptism, peacemaking, and communal discipline and discernment. Because Jesus remains present wherever disciples gather in his name, there is potential for all Christians to improve our discernment and practice of God’s will.<br />
<br />
==Recommended Essays in the Commentary==<br />
[[Anti-Semitism (in Matthew)|Anti-Semitism]]<BR><br />
[[Christ/Christology (in Matthew)|Christ/Christology]]<BR><br />
Jewish Groups and Parties<BR><br />
Jewish Writings<BR><br />
[[Matthew's Distinctive Themes]]<BR><br />
Matthew, Literary Characteristics<BR><br />
Matthew’s Sources<BR><br />
<br />
The sections on “The Text in the Life of the Church” feature many Anabaptist interpretations. <br />
<br />
==Bibliography==<br />
*Carter, Warren. ''Matthew and the Margins: A Sociopolitical and Religious Reading''. Maryknoll, NY: Orbis, 2000.<br />
*Case-Winters, Anna. ''Matthew''. Belief: A Theological Commentary on the Bible. Louisville, KY: Westminster John Knox, 2015.<br />
*Culpepper, R. Alan. Matthew: A Commentary. New Testament Library. Louisville, KY: Westminster John Knox, 2021.<br />
*Crosby, Michael H. ''House of Disciples: Church, Economics, and Justice in Matthew''. Maryknoll, NY: Orbis, 1988.<br />
*Duran, Nicole Wilkinson, and James Grimshaw, eds. ''Matthew''. Texts@Contexts. Minneapolis, MN: Fortress, 2013.<br />
*Gardner, Richard B. ''Matthew''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1991.<br />
*Keener, Craig S. ''The Gospel of Matthew: A Socio-Rhetorical Commentary''. Rev. ed. Grand Rapids: Eerdmans, 2009.<br />
*Kingsbury, Jack Dean. ''Matthew as Story''. 2nd ed. Philadelphia: Fortress, 1988.<br />
*Luz, Ulrich. ''Matthew 1-7. Matthew 8-20. Matthew 21-28''. Hermeneia. Minneapolis: Augsburg Fortress, 2007, 2001, 2005.<br />
*Powell, Mark Allan. “Binding and Loosing: A Paradigm for Ethical Discernment from the Gospel of Matthew.” ''Currents in Theology and Mission'' 30, no. 6 (December 2003): 438–45.<br />
*Ramshaw, Elaine. “Power and Forgiveness in Matthew 18.” ''Word & World'' 18, no. 4 (Fall 1998): 397–404.<br />
*Swartley, Willard M. “Matthew: Emmanuel, Power for Peacemaking.” In ''Covenant of Peace: The Missing Peace in New Testament Theology and Ethics'', 53-91. Grand Rapids: Eerdmans, 2006. <br />
*Ulrich, Daniel W. “The Missional Audience of the Gospel of Matthew.” ''Catholic Biblical Quarterly'' 69, no. 1 (January 2007): 64–83.<br />
*Ulrich, Daniel, and Janice Fairchild. ''Caring Like Jesus: The Matthew 18 Project''. Elgin, IL: Brethren, 2002.<br />
*Weaver, Dorothy Jean. ''The Irony of Power: The Politics of God within Matthew's Narrative''. Studies in Peace and Scripture: Institute of Mennonite Studies. Eugene, OR: Wipf and Stock, 2017.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<BR> <BR><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Daniel W. Ulrich]]''''' <br />
|}<br />
<BR> <BR><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[Richard B. Gardner]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Ephesians&diff=22336Ephesians2024-03-19T16:52:50Z<p>Dougmiller4: /* Authorship, Date, and Historical Context */</p>
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[[file:BCBC_Ephesians2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191677/ephesians/|[https://www.mennomedia.org/9780836191677/ephesians/''Ephesians'', by Thomas R. Yoder Neufeld (Believers Church Bible Commentary)]'']]<br />
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<br />
==Introduction==<br />
===Relevance===<br />
The vision informing this letter is thoroughly—<br><br />
*Theocentric—God as “Father” and Creator is before all (1:3-14), above all, through all, and in all (4:6);<br><br />
*Christocentric—it is “in and through Christ” who is “our peace” that God is “gathering up all things” (1:10; 2:14-16);<br><br />
*Pneumacentric— the Spirit facilitating the peace Jews and Gentiles share in the presence of God (2:18), enabling the unity God is bringing about (4:3), and giving energy to the life of worship and service (5:18);<br><br />
*Ecclesiocentric—the church or “assembly” (to translate literally) is the “new human” created by God in Christ, and thus a participant in that new creation as the reconciled and reconciling “body” of the Messiah. <br />
<Br><br />
It may, of course, seem nonsensical to have so many “centers.” On the other hand, the vision informing Ephesians does not allow us to push any one of these out of the centre. We are faced with some of the same mystery we encounter in the trinity. <br />
<br />
I quote from the commentary as a way to summarize the gist of this grand letter to the Ephesians: <br />
<br />
: The secret is out! In Christ, God is gathering up all things. God’s mercy and grace not only extend forgiveness to sinners. The Creator has also taken the initiative of peace to mend broken humanity by removing enmity and by re-creating humanity anew in Christ. This reclaimed human community is drawn into the process of peacemaking: it has become a new home for insiders and outsiders, for humanity and God. But it is also summoned and empowered to take up the divine struggle against the powers of evil that still thwart the full realization of God’s peace, and to do so in the trenches of everyday existence. (Yoder Neufeld, 19)<br />
<br />
===Authorship, Date, and Historical Context===<br />
<br />
Ephesians is somewhat of a puzzle. Some deeply appreciate the majestic flow of the letter and the memorable phrases that capture the essence of Paul’s message. Others miss the vibrancy and personal engagement usually found in Paul’s letters. They see the style of Ephesians as ornate and ponderous, not at all like the terse style, often direct to the point of offensiveness, of many of Paul’s letters. Second, it is not obvious to whom the letter was written, since the most reliable manuscripts do not contain “in Ephesus” in 1:1. Third, the unusually extensive use of hymns and prayers raises the question as to whether it is less a letter than a worship resource. Fourth, while there are striking echoes of all the letters in the Pauline collection, with the exception of 2 Thessalonians and the Pastoral Letters, it shares many words, phrases, and emphases with Colossians. Much like the Synoptic gospels, the treatment in Ephesians of Christ, church, and eschatology, and of the Household Code, appears to share more with Colossians than with any other letter in the Pauline collection. Does Ephesians use Colossians, or vice versa?<br />
<br />
Careful readers also quickly notice differences to letters of which Paul’s authorship no one questions. To illustrate, while Paul normally speaks of the church as a local congregation (e.g., Corinth, Thessalonica, etc.), in Ephesians the church is always a cosmic or universal reality. Second, Paul usually refers to salvation as something expected in the (near) future (e.g., Rom. 13:11; 1 Thess. 1:10; 4:13—5:11). In Ephesians, however, salvation, and with it resurrection and exaltation together with Christ, is referred to in 2:4-8 as having already taken place. There are only few references to a future event of redemption (e.g., 1:14; 4:30; 5:5), and none explicitly to a return or future appearance of Christ. Third, instead of “justification” by grace (Rom. 3:24), we read of “salvation” by grace (2:5, 8). Fourth, in 1 Corinthians 15:20-28, Paul pictures Christ as the divine warrior in battle with the powers, but in Ephesians it is the church that is summoned to such a struggle (6:10-18). To cite one more example, in Galatians 3:28 Paul says: “There is no longer Jew or Greek, . . . slave or free, . . . male and female; for all of you are one in Christ Jesus.” In Ephesians, however, there are clearly “us” Jews and “you” Gentiles; wives and husbands, children and fathers, slaves and masters are exhorted to live within what appear to be traditional roles of dominance and subordination.<br />
Considerations such as these have raised some thorny questions, especially regarding address, authorship, date, and context. If Paul himself wrote this letter, as many commentators continue to hold, even if with help of a scribe (see, e.g., Rom 16:22), we should imagine a date late in his apostolic career (early 60s, during Roman imprisonment?). If so, then “Ephesus” is less likely as an address. Apart from the textual problems in 1:1, 3:2 implies that Paul is familiar to his readers by hearsay, which is unlikely if Paul spent several years in Ephesus (Acts 19:8-10). Should we rather imagine a general letter sent to one or more churches in the area around Ephesus, some of which he would have known, others perhaps less so? After all, no specific issue seems to have prompted the writing of the letter. Perhaps Paul felt the need to prepare for his many churches a final reflective treatise or sermon-like letter, celebrating God’s act of reconciling the world in Christ. Some have suggested that it was a cover letter for an early collection of Paul’s letters. Might Paul have initiated such a collection?<br />
<br />
Many commentators, including myself, think that these and other factors point to the likelihood that Ephesians was written after Paul’s death in his name. A date toward the end of the first century is generally accepted by those taking this position. Given how long Paul had worked in Ephesus (Acts 20:31 says three years), that city may well have become a magnet for Pauline study and reflection, a center for a Pauline “school.” The letter may thus have even emerged in Ephesus, rather than being addressed to Ephesus. We cannot know that, of course, but we likely on safest ground to think of Ephesians as emerging somewhere within the environs of Paul’s mission in Asia Minor and intended for a wide readership in that orbit. The commentary explores carefully the relatively common practice of writing in the name of a revered teacher, and thus under his authority (and indirect authorship). There is no good reason to allow the question of exactly who put pen to parchment to minimize the enormous value Ephesians holds for the church, or its status as a jewel in the canonical crown.<br />
<br />
It may even be that placing the letter in the second half of the first century opens it up to interpretive possibilities that touch on church life today. The end of the first century was a time of great turbulence and change in early Christian communities, not least in Pauline churches. Christians struggled over the ongoing relevance of the Law, a major issue in Jewish-Gentile relations within the church. Further, the fact that Jesus did not return as soon as or in the way they initially expected challenged their faith significantly. Some prized the salvation that enlightenment and spirituality bring now; others anticipated keenly what God would do in the future. <br />
These and other highly divisive issues have left their mark on New Testament writings, including Ephesians. Chapters 2 and 3, for example, address the issue of Jewish-Gentile unity and peace as central to God’s work in the world. Second, no New Testament writing, with the possible exception of the Gospel of John, places as much value on knowledge (gnosis; e.g., 1:15-23; 3:14-21). In the second century, motifs from Ephesians such as “fullness” (pleroma; 1:23; 3:19), the “heavenlies” (e.g., 1:3; 2:6), the descent and ascent of the Savior (4:8-10), the perfect man (4:13), and the holy marriage between Christ and believer (5:25-32), would find a ready home in gnostic writings. At the same time, there are features in Ephesians that would have been appreciated just as likely by those who held to Paul’s apocalyptic teachings. Note, for example, the letter’s depiction of the world in darkness and under control of evil powers (e.g., 2:1-3; 6:12), sinners awaiting the wrath of God (5:5-7), the battle against evil cosmic powers (6:10-20), and the anticipation of the day of redemption (4:30). <br />
<br />
Rather than reading Ephesians either through a “gnostic” or “apocalyptic” lens, as commentators have often done, or to think of it as theologically inconsistent or confused, I propose that we see the author’s theology as itself an act of peacemaking—peacemaking as “ingathering” (1:10). As such, Ephesians provides an important precedent for a theology that “spares no effort to keep the unity of the Spirit in the chain of peace” (4:3). <br />
<br />
In its reflective quality, as well as in its engagement with the prophetic legacy of the apostle Paul, Ephesians is less prophecy than theological reflection on prophecy. I see it as part of the long tradition of biblical wisdom. That makes it no less inspired, revelatory, or authoritative. Its ground is the foundation of the apostles and prophets, its focal point the headstone, Christ, and its edifice the result of the collaborative ministry of the saints (2:20; 4:12-16).<br />
<br />
Christians new to the faith or to discipleship will read Ephesians like an exciting roadmap to faithfulness. But the possibility that this letter was written to the second or third generation of Paul’s communities, suggests that this letter can speak strongly also to readers who struggle with loss of vision, loss of energy, forgetfulness about what their baptism and membership in the Messiah’s “body” really means—which describes many churches today. It can then serve as a wake-up call, or, to draw on the image of the marriage between Christ and the church in chapter 5, as an invitation to marriage renewal.<br />
<br />
===Form, Rhetoric, and Structure===<br />
<br />
I have already alluded to the style of the letter as rather ornate. There is a large appetite for heaping up synonyms, perhaps to point out, rather ironically, the inability of language to capture the wonder of the gospel. But it does give many readers the impression of being over-produced, we might say. This may not be unrelated to what I earlier referred to as the highly reflective character of the letter. It seems to emerge out of great deliberation.<br />
<br />
That quality of reflection characterizes the letter’s structure. It is divided into two equal parts. The first, chapters 1-3, is focused in a celebratory and worshipful way on God’s work as creator and savior “in Christ,” a typical way in which Jesus as Messiah is the one in and through whom God is at work making peace with humanity, The second part, chapters 4-6, exhorts beneficiaries of God’s peacemaking to respond appropriately, to “walk in a way that is worthy” of their calling as sons and daughters of God. <br />
The first half of the letter places both creation and peace quite literally at the center of the celebrative and worshipful rehearsal of God’s grace at work. The author, whether that be Paul or one his followers, uses a device seen frequently in ancient literature, including the Bible, namely, “chiasmus,” or “chiasm.” It derives from the Greek letter chi, which looks like an “X”. The various parts correspond to each other, sometimes by contrast, other times by word association or similarity of theme, drawing ever closer to the focal centre, which, in the case of Ephesians, is a hymn or poem celebrating Christ as “our peace.” Peace is quite literally the centre piece of God’s activity as Creator and Saviour. The Messiah makes peace between Jews and Gentiles, and between them both and God, by “killing enmity” through his own death on the cross, and by creating in his own body a “new human,” made up of those who were once strangers and enemies of each other. <br />
<br />
:A Eulogy—in praise of God 1:3-14<br />
:: B Thanksgiving and Prayer for church 1:15-23<br />
::: C Salvation for both Jews and Gentiles 2:1-10<br />
:::: D Christ is our peace 2:11-22<br />
:::::a Once strangers and godless aliens 2:11, 12<br />
:::::: b Christ brought the far near through his blood 2:13<br />
::::::: c Christ is “our peace” 2:14-16<br />
:::::: b1 Christ preached peace to the far and the near 2:17-18<br />
::::: a1 No longer strangers, but at home with God 2:19-22<br />
::: C1 Salvation for both Jews and Gentiles 3:1-13<br />
:: B1 Prayer for church resumed 3:14-19<br />
:A1 Doxology—in praise of God 3:20-21<br />
<br />
The second half is not a chiasm. It is rather a set of exhortations intended to encourage the manner of life the “new human” created “in Christ” is live. It is focused on unity, reminders of baptism, and participation in the divine struggle against the “powers” that resist God’s efforts to “gather in” all things, all people, into a peaceable unity. Indeed, the summons to put on the armour of God and to take the struggle to the powers forms the climax of the exhortation. The exhortation employs well-formed and perhaps already familiar traditions, such as creedal formulations (4:4-6), baptismal ritual (4:22-24; 5:14; 6:11), household code (5:21-6:9), the armour of God (6:10-20), and Scriptural citations and novel interpretations (4:8; 5:31; 6:14-17).<br />
<br />
==Summary and Comment==<br />
<br />
See full outline of Ephesians in the commentary, pp. 322-25, as well as my own fresh translation of the letter in a “schematic” format, visually reflecting the grammar of the Greek, pp. 326-38. <br />
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Following the ''address'' or greeting in ''1:1-2'', the letters opens with a lengthy prayer in which God is blessed for blessing us (''1:3-14''). This blessing or ''eulogy'' expresses the central conviction underlying the letter as a whole: the infinitely gracious God has blessed Jews and Gentiles alike. God has chosen them, made them sons and daughters, and let them in on the great secret, namely, that in and through Christ, God is “gathering up” all things, especially all people, into a divine unity (1:10; 4:6). <br />
<br />
As is typical of letter writing etiquette in Paul’s days, he usually begins his letters with a thanksgiving section, rather than a blessing (2 Corinthians is a rare exception; in Galatians Paul is so upset with his readers he dispenses with such etiquette). But in Ephesians we encounter both blessing and thanksgiving. ''Thanksgiving (1:15-16)'' gives way immediately to ''intercession'' (''1:17-23''; resumed in 3:14), namely, that God give readers the insight and wisdom to know what power is at work in them and on their behalf. This power is the very power that raised and exalted Christ to the right hand of God, above all powers in the cosmos (1:18-23). The end of chapter 1 introduces the church as the “body” of that exalted Messiah, connecting the emphasis on power and status with the church’s identity and task. <br />
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''Ephesians 2:1-10'' provides a glimpse of what this power has already effected in believers—both Jews and Gentiles. Because of God’s fathomless storehouse of love and mercy, those who were once dead in sin—both Jews and Gentiles—have now been ''brought to life together with Christ'': they have been raised and seated together with him and with each other in the heavenly places. Believers have been “saved by grace” (2:5, 8) for “good works” (2:10), the full meaning of which will be become clear in the second half of Ephesians. <br />
<br />
A celebration of Christ’s act of bringing peace follows in ''2:11-22'', anchored by what is likely a ''hymn to Christ as peace'' in 2:14-16. Outcasts and enemies—Gentiles—have been offered citizenship, inclusion in the family of God, and more: they have been made building blocks of God’s dwelling, his holy temple (2:19-22). Together with Jews, Gentiles have become an integral part of a “new human” re-created in the image of the God in whom all things cohere (cf. 1:10, 20-22; 4:24). At the very center of this act of re-creation is the violent death of Christ. It is this act of ultimate self-giving that nevertheless deals the lethal blow to enmity (2:16). Christ “murders hostility” through his own death. <br />
<br />
In ''Ephesians 3:1-13'', Paul appears as the expert ''guide into the secret of God'', namely, the inclusion of Gentiles in the people of God. The task of the church, made up now of Jews and Gentiles, is to inform the powers of God’s infinitely “multivaried wisdom” (3:10). Quite fittingly, this is immediately followed in ''3:14-19'' by the resumption of the ''apostolic prayer'' of intercession for power and knowledge (cf. 1:17-23), especially the unfathomable love of Christ. As in 1:23, at stake is nothing less than the fullness of God (3:19). The recitation of the immeasurable blessings of God in the first three chapters concludes appropriately with a flourish of praise or ''doxology (3:20-21)'', well-known to many readers as an oft-heard benediction concluding worship services. <br />
<br />
The ''second half of Ephesians'' consists largely of exhortation (paraenesis). It begins in ''4:1'' with a ''“therefore.”'' As in Romans 11:33—12:2, the exhortation follows immediately on the heels of a doxology that celebrates the immeasurable grace of God (3:20-21). This is of critical importance: in all of Paul’s letters, what we call “ethics” is first and last a response to God’s saving acts. Because God’s grace always precedes and prepares the ground for human faithfulness (see esp. 2:1-10), the recitation of God’s blessings and benefactions necessarily calls for a response of active gratitude on the part of the recipients of God’s blessings. That is exactly how Ephesians is organized. Just as the first three chapters of Ephesians recite the blessings of God, the last three chapters point to the “good works” (cf. 2:10) the saints are to perform in worshipful gratitude. They are to “walk” in a way that is worthy of their high calling, identity, and mission. <br />
<br />
The exhortation begins with a ''focus on the church (4:1-16)''. This is appropriate since the first half of the letter has indicated the central importance of the church as the place where God has begun the re-creation of humanity. Chapter 4 thus begins with a ringing ''call for unity'' in the church (''4:1-6''). This is followed in ''4:7-16'' by a clear reminder that the ministry of ''building up the body of Christ'' is not the special prerogative of leaders and teachers, but that of all members of Christ’s body. Leaders are reminded that their task is first and last to equip the saints to practice this ministry (4:12)—a ministry that must be seen in light of Christ’s peacemaking (see 2:11-22). <br />
<br />
No break is intended or even perceived when the author now moves from church to ethics (4:17-6:20). The church is after all the “body” of the agent of creation. Bodies act. It becomes apparent that good works are what the new human does (2:10; 4:24). Believers ''learn from Christ'' how to live the new life, to “walk the talk” (''4:17-24''). In baptism, they have taken off the “old human” and ''put on “the new human,”'' Christ (4:22-24), and are learning to live as the “new human” within the community of faith (''4:25-5:2''). The gulf between death and life depicted in 2:1-10 is addressed in ''5:3-14'' in the call to separation of light from darkness, as sharp a ''call to nonconformity'' as we will find in the Bible. However, this is not a call to disengagement, but to the ''transformation of darkness into light'' (5:11-14). Confrontation and exposure are intended to bring about transformation. The dualistic language thus serves not to remove the children of light from the world of darkness, but rather to hone their sensitivities so that they might become and remain alert and faithful to the task before them; their nonconformity is to serve the mending of all things (1:10). Such a peculiar “walk” is neither dour nor suspicious. Rather, it expresses itself in wise living, enthusiastic worship, and empowered mutual servanthood (''5:15-21''). <br />
<br />
It is in such a frame of reference that the ''Household Code'' is taken up in ''5:21-6:9''. In the first century, the household did not refer to a nuclear family nor was its meaning exhausted by the extended family that included servants and slaves. The household was a paradigm for the whole of society. In some contrast to other instances of the Household Code, in Ephesians the domestic instructions are framed by the call to be filled with the Spirit (5:18), or enlivened by the breath of God, or driven by divine wind, on one hand, and the summons to wage war on the powers (6:10-13). Such framing reminds readers that in Ephesians the everyday world of human relations is an arena in which light and darkness, good and evil, God and the powers meet, indeed clash. Moreover, rather than bystanders, victims, or beneficiaries, believers are participants in that struggle, even if, or most especially when it takes place in the family room, factory, or class room.<br />
<br />
This whole “ethical” section or exhortation spanning the second half of Ephesians is summed up as the courageous ''struggle with the powers'' through the exercise of truth, justice, peace, faith(fullness), liberation, and the sharp word of God (''6:10-20''). God’s calling and empowerment of the saints in Christ (1:19-23; 2:1-10; 3:14-21) thus finds its full complement at the end of the letter, in an image rooted in the old biblical tradition of God as divine warrior (cf. Isa 59:17; 1 Thess 5:8). Only now it is the messianic community—the body of the Messiah—that dons God’s armor and enters the fray of battle with the powers resisting God’s reconciliation of the world. Every bit of knowledge, power, and resurrection life are required for such an enterprise (1:17-23; 2:4-8; 3:14-21; 6:10). This final and perhaps most dramatic image of the letter combines the purposes of both parts of the letter. Readers are confronted at one and the same time with their elevated status as the elect sons and daughters of God, called to be the body of the Messiah, and with the breathtaking obligations that go with such status. Even as they exercise the often apparently modest virtues of humility, truth, justice, peace, and prayer in the ordinary arenas of everyday life, they are engaged in a cosmic battle with the “powers.” <br />
<br />
No document in the New Testament puts as much stress on the church as does Ephesians. But the church as such is not, to be sure, the center of the story. First, the church is “in Christ,” and Christ is in the body. Church is a messianic phenomenon, inextricable from the Creator’s work to reclaim the whole world. In the end, that daunting mission provides the larger framework for the repeated stress in this letter on power and empowerment, on Spirit, and on identification with the resurrected Christ.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Ephesians is a letter much beloved and used whenever Christians wish to be reminded of what it means to be the “church,” the “body of Christ.” Not surprisingly, it enjoys much favor wherever there are efforts to unite the church, whether at the congregational, denominational, or ecumenical level of church life. At the same time, the emphasis on the church as a cosmic unified reality “in Christ” is at odds with a post-modern appreciation of diversity and suspicion of hegemony. Moreover, readers sensitized to gender-based injustice are often troubled by the identification of the relationship of Christ and the church with that of husband and wife in Ephesians 5, with what is perceived to be a patriarchal entrenchment of sexual inequality. Many have thus cooled to this letter, some to the point of antipathy.<br />
This commentary on the letter to the Ephesians is written from within a particular tradition, the so-called believers church, Anabaptist, and/or Mennonite tradition. That tradition has placed several emphases at its centre: the church is a community of those who have made a conscious decision to follow Christ in life, have been baptized on confession of faith, and have taken on the covenantal responsibility of mutual accountability and shared ministry; the Bible is God’s authoritative self-disclosure, even as it is also an archive of human interaction with God spanning a millennium. It is viewed as clear in its call to peace and servanthood. As part of the “Believers Church Bible Commentary,” this commentary respects and engages that tradition. <br />
<br />
Ephesians both supports and challenges this tradition. It supports the believers church tradition in the high value placed on baptism on confession of faith as entry into a new life marked by “good works,” typically called “discipleship” (chapters 2 and 4). The historic emphasis on nonconformity and the costliness of discipleship will find an echo in the call to separation from darkness and the summons to do battle with evil (chapters 5 and 6). The central emphasis on Christ as peacemaker in chapter 2 quite clearly supports the peacemaking emphasis in the Anabaptist tradition. <br />
<br />
On the other hand, both the stress on election and divine initiative in chapter 1 and the view of sin as bondage to evil powers (chap. 2) will rub up against the strong belief in human freedom in believers church circles. Further, the historic tendency in believers church experience to separate and divide over issues of belief and ethics stands in real tension with the pervasive emphasis on unity or oneness in Christ (chapters 2 and 4). The more politically and socially radical elements in Anabaptist circles will be troubled by the patriarchal setting of language and imagery, especially in the household code in chapters 5 and 6, as well as by the military imagery in chapter 6.<br />
<br />
Whatever the challenges Ephesians puts to the Anabaptist tradition, the core commitment to listen to the Bible as the word of God must always take precedence over maintaining traditional interpretations of the Bible. It therefore cannot be the task of this commentary to provide a soapbox for believers church or Anabaptist perspectives, or to attempt to manage the text so as to make it palatable, or to serve a particular agenda, however radical. The task of this commentary is, first, to open a way for the biblical text to address the community of faith listening for God’s word, and second, to open a way for the community to bring its agenda to the scriptural text. That said, every commentator and every reader comes to the Bible with eyes and ears shaped in and by a culture or community. The tendency, often unconscious, is then to tailor the text to fit already existing needs, desires, and convictions. As commentators and readers, we have no recourse other than to take the prayer in chapters 1 and 3 to be for us—a prayer for wisdom and a spirit of revelation so we can grasp the height and depth, the width and length, and, most important, the love of God in Christ Jesus for us and for the whole cosmos.<br />
<br />
==Recommended Essays in the Commentary==<br />
<br />
Apocalypticism <br><br />
Authorship <br><br />
Cosmology of Ephesians <br><br />
Gnosticism<br><br />
[["Head" (in Ephesians)|“Head”]] <br><br />
"In"<br><br />
Pauline Letter Structure<br><br />
[[Powers (in Ephesians)|Powers]] <br><br />
[[Pseudepigraphy (in Ephesians)|Pseudepigraphy]] <br><br />
[[Wisdom (in Ephesians)|Wisdom]]<br />
<br />
==Bibliography==<br />
<br />
I recommend a number of the many commentaries on Ephesians, including those emerging out of the believers church and Anabaptist communities:<br />
<br />
*Arnold, Clinton E. ''Ephesians''. ZECNT. Grand Rapids, MI: Zondervan, 2010. A prolific scholar with roots in the Mennonite Brethren community, and now an ordained Baptist minister and seminary dean, Arnold combines careful biblical scholarship with deep pastoral familiarity with “spiritual warfare,” which gives his work on the “powers” a distinct perspective from that influenced by the Yoder/Wink school of interpretation. While my commentary benefitted from his copious scholarship, his commentary emerged well after mine. <br />
*Barth, Markus. ''Ephesians: Introduction, Translation, and Commentary on Chapters 1-3; Chapters 4-6''. Anchor Bible Commentary. Garden City, NY: Doubleday, 1974. This two-volume work is a mine of information and theologically informed opinion. Barth insists that Ephesians was authored by Paul himself.<br />
*Best, Ernest. ''Ephesians''. International Critical Commentary. Edinburgh: T & T Clark, 1998. Best often takes positions against prevailing opinion. In his view, Ephesians represents a shift of focus from mission to the world to inner-directed concerns for church preservation and order, a decidedly different interpretation from mine.<br />
*Harold W. Hoehner. ''Ephesians: An Exegetical Commentary''. Grand Rapids, MI: Baker Academic, 2002. An exhaustive treatment of Ephesians, including a careful weighing of evidence regarding authorship, my commentary did not benefit from engagement with it. Hoehner vigorously defends the Pauline authorship of Ephesians. <br />
*Lincoln, Andrew T. ''Ephesians''. Word Biblical Commentary. Dallas, TX: Word Books, 1990. In my opinion one of the best commentaries on Ephesians, Lincoln represents both critical and evangelical sensibilities, making his commentary both technically and theologically deeply satisfying.<br />
*Martin, Ralph P. ''Ephesians, Colossians, and Philemon. Interpretation: A Bible Commentary for Teaching and Preaching''. Atlanta: John Knox, 1991. A lively and engaging commentary for preachers and teachers in the church by a foremost evangelical biblical scholar.<br />
*Penner, Erwin. ''The Power of God in a Broken World: Studies in Ephesians''. Luminaire Studies. Winnipeg, MB/ Hillsboro, KS: Kindred, 1990. A pastorally perceptive commentary accessible to the lay reader by a Mennonite Brethren scholar.<br />
*Perkins, Pheme. ''Ephesians''. Abingdon New Testament Commentaries. Nashville, TN: Abingdon, 1997. Perkin’s commentary is concise and lucid. A Roman Catholic scholar, her commentary is particularly useful in identifying the links between Ephesians and the Dead Sea Scrolls.<br />
*Roberts, Mark D. ''Ephesians''. The Story of God Bible Commentary. Grand Rapids, MI: Zondervan, 2016. A very recent evangelical commentary by a long-term pastor, professor, and consultant, this commentary is a mine of insight rooted in both the best of scholarship and pastoral experience and relevance. <br />
*Russell, Letty M. ''Imitators of God: A Study Book on Ephesians''. New York, NY: Mission Education and Cultivation Program Department, General Board of Global Ministries, 1984. Rather difficult to come by, this commentary by a pioneering feminist scholar is a model of connecting scholarship to the real life of believers.<br />
*Schnackenburg, Rudolf. ''Ephesians: A Commentary''. Translated by Helen Heron. Edinburgh: T & T Clark, 1991. Along with the great German commentaries by Joachim Gnilka and Heinrich Schlier, Schnackenburg’s commentary represents the best of European Catholic scholarship. It is enhanced by careful attention to the history of interpretation (Wirkungsgeschichte) of Ephesians. <br />
<br><br />
Those wishing to explore the passages in Ephesians that are implicated in contemporary debates about violence and the New Testament (e.g., the household codes and the armor of God) may wish to consult the commentary as well as my more recent exploration of those issues and the relevant scholarship: <br />
<br />
*Yoder Neufeld, Thomas R. ''Ephesians''. Believers Church Bible Commentary. Scottdale, PA: Herald, 2001.<br />
*______. ''Killing Enmity: Violence and the New Testament''. Grand Rapids, MI: Baker Academic, 2011. (Co-published in the UK by SPCK as ''Jesus and the Subversion of Violence: Wrestling with the New Testament Evidence''). See pp. 97-108, 143-49.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Thomas R. Yoder Neufeld]]''''' <br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Ephesians&diff=22335Ephesians2024-03-19T16:49:26Z<p>Dougmiller4: /* Authorship, Date, and Historical Context */</p>
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[[file:BCBC_Ephesians2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191677/ephesians/|[https://www.mennomedia.org/9780836191677/ephesians/''Ephesians'', by Thomas R. Yoder Neufeld (Believers Church Bible Commentary)]'']]<br />
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<br />
==Introduction==<br />
===Relevance===<br />
The vision informing this letter is thoroughly—<br><br />
*Theocentric—God as “Father” and Creator is before all (1:3-14), above all, through all, and in all (4:6);<br><br />
*Christocentric—it is “in and through Christ” who is “our peace” that God is “gathering up all things” (1:10; 2:14-16);<br><br />
*Pneumacentric— the Spirit facilitating the peace Jews and Gentiles share in the presence of God (2:18), enabling the unity God is bringing about (4:3), and giving energy to the life of worship and service (5:18);<br><br />
*Ecclesiocentric—the church or “assembly” (to translate literally) is the “new human” created by God in Christ, and thus a participant in that new creation as the reconciled and reconciling “body” of the Messiah. <br />
<Br><br />
It may, of course, seem nonsensical to have so many “centers.” On the other hand, the vision informing Ephesians does not allow us to push any one of these out of the centre. We are faced with some of the same mystery we encounter in the trinity. <br />
<br />
I quote from the commentary as a way to summarize the gist of this grand letter to the Ephesians: <br />
<br />
: The secret is out! In Christ, God is gathering up all things. God’s mercy and grace not only extend forgiveness to sinners. The Creator has also taken the initiative of peace to mend broken humanity by removing enmity and by re-creating humanity anew in Christ. This reclaimed human community is drawn into the process of peacemaking: it has become a new home for insiders and outsiders, for humanity and God. But it is also summoned and empowered to take up the divine struggle against the powers of evil that still thwart the full realization of God’s peace, and to do so in the trenches of everyday existence. (Yoder Neufeld, 19)<br />
<br />
===Authorship, Date, and Historical Context===<br />
<br />
Ephesians is somewhat of a puzzle. Some deeply appreciate the majestic flow of the letter and the memorable phrases that capture the essence of Paul’s message. Others miss the vibrancy and personal engagement usually found in Paul’s letters. They see the style of Ephesians as ornate and ponderous, not at all like the terse style, often direct to the point of offensiveness, of many of Paul’s letters. Second, it is not obvious to whom the letter was written, since the most reliable manuscripts do not contain “in Ephesus” in 1:1. Third, the unusually extensive use of hymns and prayers raises the question as to whether it is less a letter than a worship resource. Fourth, while there are striking echoes of all the letters in the Pauline collection, with the exception of 2 Thessalonians and the Pastoral Letters, it shares many words, phrases, and emphases with Colossians. Much like the Synoptic gospels, the treatment in Ephesians of Christ, church, and eschatology, and of the Household Code, appears to share more with Colossians than with any other letter in the Pauline collection. Does Ephesians use Colossians, or vice versa?<br />
<br />
Careful readers also quickly notice differences to letters Paul’s authorship of which no one questions. To illustrate, while Paul normally speaks of the church as a local congregation (e.g., Corinth, Thessalonica, etc.), in Ephesians the church is always a cosmic or universal reality. Second, Paul usually refers to salvation as something expected in the (near) future (e.g., Rom. 13:11; 1 Thess. 1:10; 4:13—5:11). In Ephesians, however, salvation, and with it resurrection and exaltation together with Christ, is referred to in 2:4-8 as having already taken place. There are only few references to a future event of redemption (e.g., 1:14; 4:30; 5:5), and none explicitly to a return or future appearance of Christ. Third, instead of “justification” by grace (Rom. 3:24), we read of “salvation” by grace (2:5, 8). Fourth, in 1 Corinthians 15:20-28, Paul pictures Christ as the divine warrior in battle with the powers, but in Ephesians it is the church that is summoned to such a struggle (6:10-18). To cite one more example, in Galatians 3:28 Paul says: “There is no longer Jew or Greek, . . . slave or free, . . . male and female; for all of you are one in Christ Jesus.” In Ephesians, however, there are clearly “us” Jews and “you” Gentiles; wives and husbands, children and fathers, slaves and masters are exhorted to live within what appear to be traditional roles of dominance and subordination.<br />
Considerations such as these have raised some thorny questions, especially regarding address, authorship, date, and context. If Paul himself wrote this letter, as many commentators continue to hold, even if with help of a scribe (see, e.g., Rom 16:22), we should imagine a date late in his apostolic career (early 60s, during Roman imprisonment?). If so, then “Ephesus” is less likely as an address. Apart from the textual problems in 1:1, 3:2 implies that Paul is familiar to his readers by hearsay, which is unlikely if Paul spent several years in Ephesus (Acts 19:8-10). Should we rather imagine a general letter sent to one or more churches in the area around Ephesus, some of which he would have known, others perhaps less so? After all, no specific issue seems to have prompted the writing of the letter. Perhaps Paul felt the need to prepare for his many churches a final reflective treatise or sermon-like letter, celebrating God’s act of reconciling the world in Christ. Some have suggested that it was a cover letter for an early collection of Paul’s letters. Might Paul have initiated such a collection?<br />
<br />
Many commentators, including myself, think that these and other factors point to the likelihood that Ephesians was written after Paul’s death in his name. A date toward the end of the first century is generally accepted by those taking this position. Given how long Paul had worked in Ephesus (Acts 20:31 says three years), that city may well have become a magnet for Pauline study and reflection, a center for a Pauline “school.” The letter may thus have even emerged in Ephesus, rather than being addressed to Ephesus. We cannot know that, of course, but we likely on safest ground to think of Ephesians as emerging somewhere within the environs of Paul’s mission in Asia Minor and intended for a wide readership in that orbit. The commentary explores carefully the relatively common practice of writing in the name of a revered teacher, and thus under his authority (and indirect authorship). There is no good reason to allow the question of exactly who put pen to parchment to minimize the enormous value Ephesians holds for the church, or its status as a jewel in the canonical crown.<br />
<br />
It may even be that placing the letter in the second half of the first century opens it up to interpretive possibilities that touch on church life today. The end of the first century was a time of great turbulence and change in early Christian communities, not least in Pauline churches. Christians struggled over the ongoing relevance of the Law, a major issue in Jewish-Gentile relations within the church. Further, the fact that Jesus did not return as soon as or in the way they initially expected challenged their faith significantly. Some prized the salvation that enlightenment and spirituality bring now; others anticipated keenly what God would do in the future. <br />
These and other highly divisive issues have left their mark on New Testament writings, including Ephesians. Chapters 2 and 3, for example, address the issue of Jewish-Gentile unity and peace as central to God’s work in the world. Second, no New Testament writing, with the possible exception of the Gospel of John, places as much value on knowledge (gnosis; e.g., 1:15-23; 3:14-21). In the second century, motifs from Ephesians such as “fullness” (pleroma; 1:23; 3:19), the “heavenlies” (e.g., 1:3; 2:6), the descent and ascent of the Savior (4:8-10), the perfect man (4:13), and the holy marriage between Christ and believer (5:25-32), would find a ready home in gnostic writings. At the same time, there are features in Ephesians that would have been appreciated just as likely by those who held to Paul’s apocalyptic teachings. Note, for example, the letter’s depiction of the world in darkness and under control of evil powers (e.g., 2:1-3; 6:12), sinners awaiting the wrath of God (5:5-7), the battle against evil cosmic powers (6:10-20), and the anticipation of the day of redemption (4:30). <br />
<br />
Rather than reading Ephesians either through a “gnostic” or “apocalyptic” lens, as commentators have often done, or to think of it as theologically inconsistent or confused, I propose that we see the author’s theology as itself an act of peacemaking—peacemaking as “ingathering” (1:10). As such, Ephesians provides an important precedent for a theology that “spares no effort to keep the unity of the Spirit in the chain of peace” (4:3). <br />
<br />
In its reflective quality, as well as in its engagement with the prophetic legacy of the apostle Paul, Ephesians is less prophecy than theological reflection on prophecy. I see it as part of the long tradition of biblical wisdom. That makes it no less inspired, revelatory, or authoritative. Its ground is the foundation of the apostles and prophets, its focal point the headstone, Christ, and its edifice the result of the collaborative ministry of the saints (2:20; 4:12-16).<br />
<br />
Christians new to the faith or to discipleship will read Ephesians like an exciting roadmap to faithfulness. But the possibility that this letter was written to the second or third generation of Paul’s communities, suggests that this letter can speak strongly also to readers who struggle with loss of vision, loss of energy, forgetfulness about what their baptism and membership in the Messiah’s “body” really means—which describes many churches today. It can then serve as a wake-up call, or, to draw on the image of the marriage between Christ and the church in chapter 5, as an invitation to marriage renewal.<br />
<br />
===Form, Rhetoric, and Structure===<br />
<br />
I have already alluded to the style of the letter as rather ornate. There is a large appetite for heaping up synonyms, perhaps to point out, rather ironically, the inability of language to capture the wonder of the gospel. But it does give many readers the impression of being over-produced, we might say. This may not be unrelated to what I earlier referred to as the highly reflective character of the letter. It seems to emerge out of great deliberation.<br />
<br />
That quality of reflection characterizes the letter’s structure. It is divided into two equal parts. The first, chapters 1-3, is focused in a celebratory and worshipful way on God’s work as creator and savior “in Christ,” a typical way in which Jesus as Messiah is the one in and through whom God is at work making peace with humanity, The second part, chapters 4-6, exhorts beneficiaries of God’s peacemaking to respond appropriately, to “walk in a way that is worthy” of their calling as sons and daughters of God. <br />
The first half of the letter places both creation and peace quite literally at the center of the celebrative and worshipful rehearsal of God’s grace at work. The author, whether that be Paul or one his followers, uses a device seen frequently in ancient literature, including the Bible, namely, “chiasmus,” or “chiasm.” It derives from the Greek letter chi, which looks like an “X”. The various parts correspond to each other, sometimes by contrast, other times by word association or similarity of theme, drawing ever closer to the focal centre, which, in the case of Ephesians, is a hymn or poem celebrating Christ as “our peace.” Peace is quite literally the centre piece of God’s activity as Creator and Saviour. The Messiah makes peace between Jews and Gentiles, and between them both and God, by “killing enmity” through his own death on the cross, and by creating in his own body a “new human,” made up of those who were once strangers and enemies of each other. <br />
<br />
:A Eulogy—in praise of God 1:3-14<br />
:: B Thanksgiving and Prayer for church 1:15-23<br />
::: C Salvation for both Jews and Gentiles 2:1-10<br />
:::: D Christ is our peace 2:11-22<br />
:::::a Once strangers and godless aliens 2:11, 12<br />
:::::: b Christ brought the far near through his blood 2:13<br />
::::::: c Christ is “our peace” 2:14-16<br />
:::::: b1 Christ preached peace to the far and the near 2:17-18<br />
::::: a1 No longer strangers, but at home with God 2:19-22<br />
::: C1 Salvation for both Jews and Gentiles 3:1-13<br />
:: B1 Prayer for church resumed 3:14-19<br />
:A1 Doxology—in praise of God 3:20-21<br />
<br />
The second half is not a chiasm. It is rather a set of exhortations intended to encourage the manner of life the “new human” created “in Christ” is live. It is focused on unity, reminders of baptism, and participation in the divine struggle against the “powers” that resist God’s efforts to “gather in” all things, all people, into a peaceable unity. Indeed, the summons to put on the armour of God and to take the struggle to the powers forms the climax of the exhortation. The exhortation employs well-formed and perhaps already familiar traditions, such as creedal formulations (4:4-6), baptismal ritual (4:22-24; 5:14; 6:11), household code (5:21-6:9), the armour of God (6:10-20), and Scriptural citations and novel interpretations (4:8; 5:31; 6:14-17).<br />
<br />
==Summary and Comment==<br />
<br />
See full outline of Ephesians in the commentary, pp. 322-25, as well as my own fresh translation of the letter in a “schematic” format, visually reflecting the grammar of the Greek, pp. 326-38. <br />
<br />
Following the ''address'' or greeting in ''1:1-2'', the letters opens with a lengthy prayer in which God is blessed for blessing us (''1:3-14''). This blessing or ''eulogy'' expresses the central conviction underlying the letter as a whole: the infinitely gracious God has blessed Jews and Gentiles alike. God has chosen them, made them sons and daughters, and let them in on the great secret, namely, that in and through Christ, God is “gathering up” all things, especially all people, into a divine unity (1:10; 4:6). <br />
<br />
As is typical of letter writing etiquette in Paul’s days, he usually begins his letters with a thanksgiving section, rather than a blessing (2 Corinthians is a rare exception; in Galatians Paul is so upset with his readers he dispenses with such etiquette). But in Ephesians we encounter both blessing and thanksgiving. ''Thanksgiving (1:15-16)'' gives way immediately to ''intercession'' (''1:17-23''; resumed in 3:14), namely, that God give readers the insight and wisdom to know what power is at work in them and on their behalf. This power is the very power that raised and exalted Christ to the right hand of God, above all powers in the cosmos (1:18-23). The end of chapter 1 introduces the church as the “body” of that exalted Messiah, connecting the emphasis on power and status with the church’s identity and task. <br />
<br />
''Ephesians 2:1-10'' provides a glimpse of what this power has already effected in believers—both Jews and Gentiles. Because of God’s fathomless storehouse of love and mercy, those who were once dead in sin—both Jews and Gentiles—have now been ''brought to life together with Christ'': they have been raised and seated together with him and with each other in the heavenly places. Believers have been “saved by grace” (2:5, 8) for “good works” (2:10), the full meaning of which will be become clear in the second half of Ephesians. <br />
<br />
A celebration of Christ’s act of bringing peace follows in ''2:11-22'', anchored by what is likely a ''hymn to Christ as peace'' in 2:14-16. Outcasts and enemies—Gentiles—have been offered citizenship, inclusion in the family of God, and more: they have been made building blocks of God’s dwelling, his holy temple (2:19-22). Together with Jews, Gentiles have become an integral part of a “new human” re-created in the image of the God in whom all things cohere (cf. 1:10, 20-22; 4:24). At the very center of this act of re-creation is the violent death of Christ. It is this act of ultimate self-giving that nevertheless deals the lethal blow to enmity (2:16). Christ “murders hostility” through his own death. <br />
<br />
In ''Ephesians 3:1-13'', Paul appears as the expert ''guide into the secret of God'', namely, the inclusion of Gentiles in the people of God. The task of the church, made up now of Jews and Gentiles, is to inform the powers of God’s infinitely “multivaried wisdom” (3:10). Quite fittingly, this is immediately followed in ''3:14-19'' by the resumption of the ''apostolic prayer'' of intercession for power and knowledge (cf. 1:17-23), especially the unfathomable love of Christ. As in 1:23, at stake is nothing less than the fullness of God (3:19). The recitation of the immeasurable blessings of God in the first three chapters concludes appropriately with a flourish of praise or ''doxology (3:20-21)'', well-known to many readers as an oft-heard benediction concluding worship services. <br />
<br />
The ''second half of Ephesians'' consists largely of exhortation (paraenesis). It begins in ''4:1'' with a ''“therefore.”'' As in Romans 11:33—12:2, the exhortation follows immediately on the heels of a doxology that celebrates the immeasurable grace of God (3:20-21). This is of critical importance: in all of Paul’s letters, what we call “ethics” is first and last a response to God’s saving acts. Because God’s grace always precedes and prepares the ground for human faithfulness (see esp. 2:1-10), the recitation of God’s blessings and benefactions necessarily calls for a response of active gratitude on the part of the recipients of God’s blessings. That is exactly how Ephesians is organized. Just as the first three chapters of Ephesians recite the blessings of God, the last three chapters point to the “good works” (cf. 2:10) the saints are to perform in worshipful gratitude. They are to “walk” in a way that is worthy of their high calling, identity, and mission. <br />
<br />
The exhortation begins with a ''focus on the church (4:1-16)''. This is appropriate since the first half of the letter has indicated the central importance of the church as the place where God has begun the re-creation of humanity. Chapter 4 thus begins with a ringing ''call for unity'' in the church (''4:1-6''). This is followed in ''4:7-16'' by a clear reminder that the ministry of ''building up the body of Christ'' is not the special prerogative of leaders and teachers, but that of all members of Christ’s body. Leaders are reminded that their task is first and last to equip the saints to practice this ministry (4:12)—a ministry that must be seen in light of Christ’s peacemaking (see 2:11-22). <br />
<br />
No break is intended or even perceived when the author now moves from church to ethics (4:17-6:20). The church is after all the “body” of the agent of creation. Bodies act. It becomes apparent that good works are what the new human does (2:10; 4:24). Believers ''learn from Christ'' how to live the new life, to “walk the talk” (''4:17-24''). In baptism, they have taken off the “old human” and ''put on “the new human,”'' Christ (4:22-24), and are learning to live as the “new human” within the community of faith (''4:25-5:2''). The gulf between death and life depicted in 2:1-10 is addressed in ''5:3-14'' in the call to separation of light from darkness, as sharp a ''call to nonconformity'' as we will find in the Bible. However, this is not a call to disengagement, but to the ''transformation of darkness into light'' (5:11-14). Confrontation and exposure are intended to bring about transformation. The dualistic language thus serves not to remove the children of light from the world of darkness, but rather to hone their sensitivities so that they might become and remain alert and faithful to the task before them; their nonconformity is to serve the mending of all things (1:10). Such a peculiar “walk” is neither dour nor suspicious. Rather, it expresses itself in wise living, enthusiastic worship, and empowered mutual servanthood (''5:15-21''). <br />
<br />
It is in such a frame of reference that the ''Household Code'' is taken up in ''5:21-6:9''. In the first century, the household did not refer to a nuclear family nor was its meaning exhausted by the extended family that included servants and slaves. The household was a paradigm for the whole of society. In some contrast to other instances of the Household Code, in Ephesians the domestic instructions are framed by the call to be filled with the Spirit (5:18), or enlivened by the breath of God, or driven by divine wind, on one hand, and the summons to wage war on the powers (6:10-13). Such framing reminds readers that in Ephesians the everyday world of human relations is an arena in which light and darkness, good and evil, God and the powers meet, indeed clash. Moreover, rather than bystanders, victims, or beneficiaries, believers are participants in that struggle, even if, or most especially when it takes place in the family room, factory, or class room.<br />
<br />
This whole “ethical” section or exhortation spanning the second half of Ephesians is summed up as the courageous ''struggle with the powers'' through the exercise of truth, justice, peace, faith(fullness), liberation, and the sharp word of God (''6:10-20''). God’s calling and empowerment of the saints in Christ (1:19-23; 2:1-10; 3:14-21) thus finds its full complement at the end of the letter, in an image rooted in the old biblical tradition of God as divine warrior (cf. Isa 59:17; 1 Thess 5:8). Only now it is the messianic community—the body of the Messiah—that dons God’s armor and enters the fray of battle with the powers resisting God’s reconciliation of the world. Every bit of knowledge, power, and resurrection life are required for such an enterprise (1:17-23; 2:4-8; 3:14-21; 6:10). This final and perhaps most dramatic image of the letter combines the purposes of both parts of the letter. Readers are confronted at one and the same time with their elevated status as the elect sons and daughters of God, called to be the body of the Messiah, and with the breathtaking obligations that go with such status. Even as they exercise the often apparently modest virtues of humility, truth, justice, peace, and prayer in the ordinary arenas of everyday life, they are engaged in a cosmic battle with the “powers.” <br />
<br />
No document in the New Testament puts as much stress on the church as does Ephesians. But the church as such is not, to be sure, the center of the story. First, the church is “in Christ,” and Christ is in the body. Church is a messianic phenomenon, inextricable from the Creator’s work to reclaim the whole world. In the end, that daunting mission provides the larger framework for the repeated stress in this letter on power and empowerment, on Spirit, and on identification with the resurrected Christ.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Ephesians is a letter much beloved and used whenever Christians wish to be reminded of what it means to be the “church,” the “body of Christ.” Not surprisingly, it enjoys much favor wherever there are efforts to unite the church, whether at the congregational, denominational, or ecumenical level of church life. At the same time, the emphasis on the church as a cosmic unified reality “in Christ” is at odds with a post-modern appreciation of diversity and suspicion of hegemony. Moreover, readers sensitized to gender-based injustice are often troubled by the identification of the relationship of Christ and the church with that of husband and wife in Ephesians 5, with what is perceived to be a patriarchal entrenchment of sexual inequality. Many have thus cooled to this letter, some to the point of antipathy.<br />
This commentary on the letter to the Ephesians is written from within a particular tradition, the so-called believers church, Anabaptist, and/or Mennonite tradition. That tradition has placed several emphases at its centre: the church is a community of those who have made a conscious decision to follow Christ in life, have been baptized on confession of faith, and have taken on the covenantal responsibility of mutual accountability and shared ministry; the Bible is God’s authoritative self-disclosure, even as it is also an archive of human interaction with God spanning a millennium. It is viewed as clear in its call to peace and servanthood. As part of the “Believers Church Bible Commentary,” this commentary respects and engages that tradition. <br />
<br />
Ephesians both supports and challenges this tradition. It supports the believers church tradition in the high value placed on baptism on confession of faith as entry into a new life marked by “good works,” typically called “discipleship” (chapters 2 and 4). The historic emphasis on nonconformity and the costliness of discipleship will find an echo in the call to separation from darkness and the summons to do battle with evil (chapters 5 and 6). The central emphasis on Christ as peacemaker in chapter 2 quite clearly supports the peacemaking emphasis in the Anabaptist tradition. <br />
<br />
On the other hand, both the stress on election and divine initiative in chapter 1 and the view of sin as bondage to evil powers (chap. 2) will rub up against the strong belief in human freedom in believers church circles. Further, the historic tendency in believers church experience to separate and divide over issues of belief and ethics stands in real tension with the pervasive emphasis on unity or oneness in Christ (chapters 2 and 4). The more politically and socially radical elements in Anabaptist circles will be troubled by the patriarchal setting of language and imagery, especially in the household code in chapters 5 and 6, as well as by the military imagery in chapter 6.<br />
<br />
Whatever the challenges Ephesians puts to the Anabaptist tradition, the core commitment to listen to the Bible as the word of God must always take precedence over maintaining traditional interpretations of the Bible. It therefore cannot be the task of this commentary to provide a soapbox for believers church or Anabaptist perspectives, or to attempt to manage the text so as to make it palatable, or to serve a particular agenda, however radical. The task of this commentary is, first, to open a way for the biblical text to address the community of faith listening for God’s word, and second, to open a way for the community to bring its agenda to the scriptural text. That said, every commentator and every reader comes to the Bible with eyes and ears shaped in and by a culture or community. The tendency, often unconscious, is then to tailor the text to fit already existing needs, desires, and convictions. As commentators and readers, we have no recourse other than to take the prayer in chapters 1 and 3 to be for us—a prayer for wisdom and a spirit of revelation so we can grasp the height and depth, the width and length, and, most important, the love of God in Christ Jesus for us and for the whole cosmos.<br />
<br />
==Recommended Essays in the Commentary==<br />
<br />
Apocalypticism <br><br />
Authorship <br><br />
Cosmology of Ephesians <br><br />
Gnosticism<br><br />
[["Head" (in Ephesians)|“Head”]] <br><br />
"In"<br><br />
Pauline Letter Structure<br><br />
[[Powers (in Ephesians)|Powers]] <br><br />
[[Pseudepigraphy (in Ephesians)|Pseudepigraphy]] <br><br />
[[Wisdom (in Ephesians)|Wisdom]]<br />
<br />
==Bibliography==<br />
<br />
I recommend a number of the many commentaries on Ephesians, including those emerging out of the believers church and Anabaptist communities:<br />
<br />
*Arnold, Clinton E. ''Ephesians''. ZECNT. Grand Rapids, MI: Zondervan, 2010. A prolific scholar with roots in the Mennonite Brethren community, and now an ordained Baptist minister and seminary dean, Arnold combines careful biblical scholarship with deep pastoral familiarity with “spiritual warfare,” which gives his work on the “powers” a distinct perspective from that influenced by the Yoder/Wink school of interpretation. While my commentary benefitted from his copious scholarship, his commentary emerged well after mine. <br />
*Barth, Markus. ''Ephesians: Introduction, Translation, and Commentary on Chapters 1-3; Chapters 4-6''. Anchor Bible Commentary. Garden City, NY: Doubleday, 1974. This two-volume work is a mine of information and theologically informed opinion. Barth insists that Ephesians was authored by Paul himself.<br />
*Best, Ernest. ''Ephesians''. International Critical Commentary. Edinburgh: T & T Clark, 1998. Best often takes positions against prevailing opinion. In his view, Ephesians represents a shift of focus from mission to the world to inner-directed concerns for church preservation and order, a decidedly different interpretation from mine.<br />
*Harold W. Hoehner. ''Ephesians: An Exegetical Commentary''. Grand Rapids, MI: Baker Academic, 2002. An exhaustive treatment of Ephesians, including a careful weighing of evidence regarding authorship, my commentary did not benefit from engagement with it. Hoehner vigorously defends the Pauline authorship of Ephesians. <br />
*Lincoln, Andrew T. ''Ephesians''. Word Biblical Commentary. Dallas, TX: Word Books, 1990. In my opinion one of the best commentaries on Ephesians, Lincoln represents both critical and evangelical sensibilities, making his commentary both technically and theologically deeply satisfying.<br />
*Martin, Ralph P. ''Ephesians, Colossians, and Philemon. Interpretation: A Bible Commentary for Teaching and Preaching''. Atlanta: John Knox, 1991. A lively and engaging commentary for preachers and teachers in the church by a foremost evangelical biblical scholar.<br />
*Penner, Erwin. ''The Power of God in a Broken World: Studies in Ephesians''. Luminaire Studies. Winnipeg, MB/ Hillsboro, KS: Kindred, 1990. A pastorally perceptive commentary accessible to the lay reader by a Mennonite Brethren scholar.<br />
*Perkins, Pheme. ''Ephesians''. Abingdon New Testament Commentaries. Nashville, TN: Abingdon, 1997. Perkin’s commentary is concise and lucid. A Roman Catholic scholar, her commentary is particularly useful in identifying the links between Ephesians and the Dead Sea Scrolls.<br />
*Roberts, Mark D. ''Ephesians''. The Story of God Bible Commentary. Grand Rapids, MI: Zondervan, 2016. A very recent evangelical commentary by a long-term pastor, professor, and consultant, this commentary is a mine of insight rooted in both the best of scholarship and pastoral experience and relevance. <br />
*Russell, Letty M. ''Imitators of God: A Study Book on Ephesians''. New York, NY: Mission Education and Cultivation Program Department, General Board of Global Ministries, 1984. Rather difficult to come by, this commentary by a pioneering feminist scholar is a model of connecting scholarship to the real life of believers.<br />
*Schnackenburg, Rudolf. ''Ephesians: A Commentary''. Translated by Helen Heron. Edinburgh: T & T Clark, 1991. Along with the great German commentaries by Joachim Gnilka and Heinrich Schlier, Schnackenburg’s commentary represents the best of European Catholic scholarship. It is enhanced by careful attention to the history of interpretation (Wirkungsgeschichte) of Ephesians. <br />
<br><br />
Those wishing to explore the passages in Ephesians that are implicated in contemporary debates about violence and the New Testament (e.g., the household codes and the armor of God) may wish to consult the commentary as well as my more recent exploration of those issues and the relevant scholarship: <br />
<br />
*Yoder Neufeld, Thomas R. ''Ephesians''. Believers Church Bible Commentary. Scottdale, PA: Herald, 2001.<br />
*______. ''Killing Enmity: Violence and the New Testament''. Grand Rapids, MI: Baker Academic, 2011. (Co-published in the UK by SPCK as ''Jesus and the Subversion of Violence: Wrestling with the New Testament Evidence''). See pp. 97-108, 143-49.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Thomas R. Yoder Neufeld]]''''' <br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Ephesians&diff=22334Ephesians2024-03-19T16:48:09Z<p>Dougmiller4: /* Authorship, Date, and Historical Context */</p>
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[[file:BCBC_Ephesians2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191677/ephesians/|[https://www.mennomedia.org/9780836191677/ephesians/''Ephesians'', by Thomas R. Yoder Neufeld (Believers Church Bible Commentary)]'']]<br />
<br />
<br />
==Introduction==<br />
===Relevance===<br />
The vision informing this letter is thoroughly—<br><br />
*Theocentric—God as “Father” and Creator is before all (1:3-14), above all, through all, and in all (4:6);<br><br />
*Christocentric—it is “in and through Christ” who is “our peace” that God is “gathering up all things” (1:10; 2:14-16);<br><br />
*Pneumacentric— the Spirit facilitating the peace Jews and Gentiles share in the presence of God (2:18), enabling the unity God is bringing about (4:3), and giving energy to the life of worship and service (5:18);<br><br />
*Ecclesiocentric—the church or “assembly” (to translate literally) is the “new human” created by God in Christ, and thus a participant in that new creation as the reconciled and reconciling “body” of the Messiah. <br />
<Br><br />
It may, of course, seem nonsensical to have so many “centers.” On the other hand, the vision informing Ephesians does not allow us to push any one of these out of the centre. We are faced with some of the same mystery we encounter in the trinity. <br />
<br />
I quote from the commentary as a way to summarize the gist of this grand letter to the Ephesians: <br />
<br />
: The secret is out! In Christ, God is gathering up all things. God’s mercy and grace not only extend forgiveness to sinners. The Creator has also taken the initiative of peace to mend broken humanity by removing enmity and by re-creating humanity anew in Christ. This reclaimed human community is drawn into the process of peacemaking: it has become a new home for insiders and outsiders, for humanity and God. But it is also summoned and empowered to take up the divine struggle against the powers of evil that still thwart the full realization of God’s peace, and to do so in the trenches of everyday existence. (Yoder Neufeld, 19)<br />
<br />
===Authorship, Date, and Historical Context===<br />
<br />
Ephesians is somewhat of a puzzle. Some deeply appreciate the majestic flow of the letter and the memorable phrases that capture the essence of Paul’s message. Others miss the vibrancy and personal engagement usually found in Paul’s letters. They see the style of Ephesians as ornate and ponderous, not at all like the terse style, often direct to the point of offensiveness, of many of Paul’s letters. Second, it is not obvious to whom the letter was written, since the most reliable manuscripts do not contain “in Ephesus” in 1:1. Third, the unusually extensive use of hymns and prayers raises the question as to whether it less letter than a worship resource. Fourth, while there are striking echoes of all the letters in the Pauline collection, with the exception of 2 Thessalonians and the Pastoral Letters, it shares many words, phrases, and emphases with Colossians. Much like the Synoptic gospels, the treatment in Ephesians of Christ, church, and eschatology, and of the Household Code, appears to share more with Colossians than with any other letter in the Pauline collection. Does Ephesians use Colossians, or vice versa?<br />
<br />
Careful readers also quickly notice differences to letters Paul’s authorship of which no one questions. To illustrate, while Paul normally speaks of the church as a local congregation (e.g., Corinth, Thessalonica, etc.), in Ephesians the church is always a cosmic or universal reality. Second, Paul usually refers to salvation as something expected in the (near) future (e.g., Rom. 13:11; 1 Thess. 1:10; 4:13—5:11). In Ephesians, however, salvation, and with it resurrection and exaltation together with Christ, is referred to in 2:4-8 as having already taken place. There are only few references to a future event of redemption (e.g., 1:14; 4:30; 5:5), and none explicitly to a return or future appearance of Christ. Third, instead of “justification” by grace (Rom. 3:24), we read of “salvation” by grace (2:5, 8). Fourth, in 1 Corinthians 15:20-28, Paul pictures Christ as the divine warrior in battle with the powers, but in Ephesians it is the church that is summoned to such a struggle (6:10-18). To cite one more example, in Galatians 3:28 Paul says: “There is no longer Jew or Greek, . . . slave or free, . . . male and female; for all of you are one in Christ Jesus.” In Ephesians, however, there are clearly “us” Jews and “you” Gentiles; wives and husbands, children and fathers, slaves and masters are exhorted to live within what appear to be traditional roles of dominance and subordination.<br />
Considerations such as these have raised some thorny questions, especially regarding address, authorship, date, and context. If Paul himself wrote this letter, as many commentators continue to hold, even if with help of a scribe (see, e.g., Rom 16:22), we should imagine a date late in his apostolic career (early 60s, during Roman imprisonment?). If so, then “Ephesus” is less likely as an address. Apart from the textual problems in 1:1, 3:2 implies that Paul is familiar to his readers by hearsay, which is unlikely if Paul spent several years in Ephesus (Acts 19:8-10). Should we rather imagine a general letter sent to one or more churches in the area around Ephesus, some of which he would have known, others perhaps less so? After all, no specific issue seems to have prompted the writing of the letter. Perhaps Paul felt the need to prepare for his many churches a final reflective treatise or sermon-like letter, celebrating God’s act of reconciling the world in Christ. Some have suggested that it was a cover letter for an early collection of Paul’s letters. Might Paul have initiated such a collection?<br />
<br />
Many commentators, including myself, think that these and other factors point to the likelihood that Ephesians was written after Paul’s death in his name. A date toward the end of the first century is generally accepted by those taking this position. Given how long Paul had worked in Ephesus (Acts 20:31 says three years), that city may well have become a magnet for Pauline study and reflection, a center for a Pauline “school.” The letter may thus have even emerged in Ephesus, rather than being addressed to Ephesus. We cannot know that, of course, but we likely on safest ground to think of Ephesians as emerging somewhere within the environs of Paul’s mission in Asia Minor and intended for a wide readership in that orbit. The commentary explores carefully the relatively common practice of writing in the name of a revered teacher, and thus under his authority (and indirect authorship). There is no good reason to allow the question of exactly who put pen to parchment to minimize the enormous value Ephesians holds for the church, or its status as a jewel in the canonical crown.<br />
<br />
It may even be that placing the letter in the second half of the first century opens it up to interpretive possibilities that touch on church life today. The end of the first century was a time of great turbulence and change in early Christian communities, not least in Pauline churches. Christians struggled over the ongoing relevance of the Law, a major issue in Jewish-Gentile relations within the church. Further, the fact that Jesus did not return as soon as or in the way they initially expected challenged their faith significantly. Some prized the salvation that enlightenment and spirituality bring now; others anticipated keenly what God would do in the future. <br />
These and other highly divisive issues have left their mark on New Testament writings, including Ephesians. Chapters 2 and 3, for example, address the issue of Jewish-Gentile unity and peace as central to God’s work in the world. Second, no New Testament writing, with the possible exception of the Gospel of John, places as much value on knowledge (gnosis; e.g., 1:15-23; 3:14-21). In the second century, motifs from Ephesians such as “fullness” (pleroma; 1:23; 3:19), the “heavenlies” (e.g., 1:3; 2:6), the descent and ascent of the Savior (4:8-10), the perfect man (4:13), and the holy marriage between Christ and believer (5:25-32), would find a ready home in gnostic writings. At the same time, there are features in Ephesians that would have been appreciated just as likely by those who held to Paul’s apocalyptic teachings. Note, for example, the letter’s depiction of the world in darkness and under control of evil powers (e.g., 2:1-3; 6:12), sinners awaiting the wrath of God (5:5-7), the battle against evil cosmic powers (6:10-20), and the anticipation of the day of redemption (4:30). <br />
<br />
Rather than reading Ephesians either through a “gnostic” or “apocalyptic” lens, as commentators have often done, or to think of it as theologically inconsistent or confused, I propose that we see the author’s theology as itself an act of peacemaking—peacemaking as “ingathering” (1:10). As such, Ephesians provides an important precedent for a theology that “spares no effort to keep the unity of the Spirit in the chain of peace” (4:3). <br />
<br />
In its reflective quality, as well as in its engagement with the prophetic legacy of the apostle Paul, Ephesians is less prophecy than theological reflection on prophecy. I see it as part of the long tradition of biblical wisdom. That makes it no less inspired, revelatory, or authoritative. Its ground is the foundation of the apostles and prophets, its focal point the headstone, Christ, and its edifice the result of the collaborative ministry of the saints (2:20; 4:12-16).<br />
<br />
Christians new to the faith or to discipleship will read Ephesians like an exciting roadmap to faithfulness. But the possibility that this letter was written to the second or third generation of Paul’s communities, suggests that this letter can speak strongly also to readers who struggle with loss of vision, loss of energy, forgetfulness about what their baptism and membership in the Messiah’s “body” really means—which describes many churches today. It can then serve as a wake-up call, or, to draw on the image of the marriage between Christ and the church in chapter 5, as an invitation to marriage renewal.<br />
<br />
===Form, Rhetoric, and Structure===<br />
<br />
I have already alluded to the style of the letter as rather ornate. There is a large appetite for heaping up synonyms, perhaps to point out, rather ironically, the inability of language to capture the wonder of the gospel. But it does give many readers the impression of being over-produced, we might say. This may not be unrelated to what I earlier referred to as the highly reflective character of the letter. It seems to emerge out of great deliberation.<br />
<br />
That quality of reflection characterizes the letter’s structure. It is divided into two equal parts. The first, chapters 1-3, is focused in a celebratory and worshipful way on God’s work as creator and savior “in Christ,” a typical way in which Jesus as Messiah is the one in and through whom God is at work making peace with humanity, The second part, chapters 4-6, exhorts beneficiaries of God’s peacemaking to respond appropriately, to “walk in a way that is worthy” of their calling as sons and daughters of God. <br />
The first half of the letter places both creation and peace quite literally at the center of the celebrative and worshipful rehearsal of God’s grace at work. The author, whether that be Paul or one his followers, uses a device seen frequently in ancient literature, including the Bible, namely, “chiasmus,” or “chiasm.” It derives from the Greek letter chi, which looks like an “X”. The various parts correspond to each other, sometimes by contrast, other times by word association or similarity of theme, drawing ever closer to the focal centre, which, in the case of Ephesians, is a hymn or poem celebrating Christ as “our peace.” Peace is quite literally the centre piece of God’s activity as Creator and Saviour. The Messiah makes peace between Jews and Gentiles, and between them both and God, by “killing enmity” through his own death on the cross, and by creating in his own body a “new human,” made up of those who were once strangers and enemies of each other. <br />
<br />
:A Eulogy—in praise of God 1:3-14<br />
:: B Thanksgiving and Prayer for church 1:15-23<br />
::: C Salvation for both Jews and Gentiles 2:1-10<br />
:::: D Christ is our peace 2:11-22<br />
:::::a Once strangers and godless aliens 2:11, 12<br />
:::::: b Christ brought the far near through his blood 2:13<br />
::::::: c Christ is “our peace” 2:14-16<br />
:::::: b1 Christ preached peace to the far and the near 2:17-18<br />
::::: a1 No longer strangers, but at home with God 2:19-22<br />
::: C1 Salvation for both Jews and Gentiles 3:1-13<br />
:: B1 Prayer for church resumed 3:14-19<br />
:A1 Doxology—in praise of God 3:20-21<br />
<br />
The second half is not a chiasm. It is rather a set of exhortations intended to encourage the manner of life the “new human” created “in Christ” is live. It is focused on unity, reminders of baptism, and participation in the divine struggle against the “powers” that resist God’s efforts to “gather in” all things, all people, into a peaceable unity. Indeed, the summons to put on the armour of God and to take the struggle to the powers forms the climax of the exhortation. The exhortation employs well-formed and perhaps already familiar traditions, such as creedal formulations (4:4-6), baptismal ritual (4:22-24; 5:14; 6:11), household code (5:21-6:9), the armour of God (6:10-20), and Scriptural citations and novel interpretations (4:8; 5:31; 6:14-17).<br />
<br />
==Summary and Comment==<br />
<br />
See full outline of Ephesians in the commentary, pp. 322-25, as well as my own fresh translation of the letter in a “schematic” format, visually reflecting the grammar of the Greek, pp. 326-38. <br />
<br />
Following the ''address'' or greeting in ''1:1-2'', the letters opens with a lengthy prayer in which God is blessed for blessing us (''1:3-14''). This blessing or ''eulogy'' expresses the central conviction underlying the letter as a whole: the infinitely gracious God has blessed Jews and Gentiles alike. God has chosen them, made them sons and daughters, and let them in on the great secret, namely, that in and through Christ, God is “gathering up” all things, especially all people, into a divine unity (1:10; 4:6). <br />
<br />
As is typical of letter writing etiquette in Paul’s days, he usually begins his letters with a thanksgiving section, rather than a blessing (2 Corinthians is a rare exception; in Galatians Paul is so upset with his readers he dispenses with such etiquette). But in Ephesians we encounter both blessing and thanksgiving. ''Thanksgiving (1:15-16)'' gives way immediately to ''intercession'' (''1:17-23''; resumed in 3:14), namely, that God give readers the insight and wisdom to know what power is at work in them and on their behalf. This power is the very power that raised and exalted Christ to the right hand of God, above all powers in the cosmos (1:18-23). The end of chapter 1 introduces the church as the “body” of that exalted Messiah, connecting the emphasis on power and status with the church’s identity and task. <br />
<br />
''Ephesians 2:1-10'' provides a glimpse of what this power has already effected in believers—both Jews and Gentiles. Because of God’s fathomless storehouse of love and mercy, those who were once dead in sin—both Jews and Gentiles—have now been ''brought to life together with Christ'': they have been raised and seated together with him and with each other in the heavenly places. Believers have been “saved by grace” (2:5, 8) for “good works” (2:10), the full meaning of which will be become clear in the second half of Ephesians. <br />
<br />
A celebration of Christ’s act of bringing peace follows in ''2:11-22'', anchored by what is likely a ''hymn to Christ as peace'' in 2:14-16. Outcasts and enemies—Gentiles—have been offered citizenship, inclusion in the family of God, and more: they have been made building blocks of God’s dwelling, his holy temple (2:19-22). Together with Jews, Gentiles have become an integral part of a “new human” re-created in the image of the God in whom all things cohere (cf. 1:10, 20-22; 4:24). At the very center of this act of re-creation is the violent death of Christ. It is this act of ultimate self-giving that nevertheless deals the lethal blow to enmity (2:16). Christ “murders hostility” through his own death. <br />
<br />
In ''Ephesians 3:1-13'', Paul appears as the expert ''guide into the secret of God'', namely, the inclusion of Gentiles in the people of God. The task of the church, made up now of Jews and Gentiles, is to inform the powers of God’s infinitely “multivaried wisdom” (3:10). Quite fittingly, this is immediately followed in ''3:14-19'' by the resumption of the ''apostolic prayer'' of intercession for power and knowledge (cf. 1:17-23), especially the unfathomable love of Christ. As in 1:23, at stake is nothing less than the fullness of God (3:19). The recitation of the immeasurable blessings of God in the first three chapters concludes appropriately with a flourish of praise or ''doxology (3:20-21)'', well-known to many readers as an oft-heard benediction concluding worship services. <br />
<br />
The ''second half of Ephesians'' consists largely of exhortation (paraenesis). It begins in ''4:1'' with a ''“therefore.”'' As in Romans 11:33—12:2, the exhortation follows immediately on the heels of a doxology that celebrates the immeasurable grace of God (3:20-21). This is of critical importance: in all of Paul’s letters, what we call “ethics” is first and last a response to God’s saving acts. Because God’s grace always precedes and prepares the ground for human faithfulness (see esp. 2:1-10), the recitation of God’s blessings and benefactions necessarily calls for a response of active gratitude on the part of the recipients of God’s blessings. That is exactly how Ephesians is organized. Just as the first three chapters of Ephesians recite the blessings of God, the last three chapters point to the “good works” (cf. 2:10) the saints are to perform in worshipful gratitude. They are to “walk” in a way that is worthy of their high calling, identity, and mission. <br />
<br />
The exhortation begins with a ''focus on the church (4:1-16)''. This is appropriate since the first half of the letter has indicated the central importance of the church as the place where God has begun the re-creation of humanity. Chapter 4 thus begins with a ringing ''call for unity'' in the church (''4:1-6''). This is followed in ''4:7-16'' by a clear reminder that the ministry of ''building up the body of Christ'' is not the special prerogative of leaders and teachers, but that of all members of Christ’s body. Leaders are reminded that their task is first and last to equip the saints to practice this ministry (4:12)—a ministry that must be seen in light of Christ’s peacemaking (see 2:11-22). <br />
<br />
No break is intended or even perceived when the author now moves from church to ethics (4:17-6:20). The church is after all the “body” of the agent of creation. Bodies act. It becomes apparent that good works are what the new human does (2:10; 4:24). Believers ''learn from Christ'' how to live the new life, to “walk the talk” (''4:17-24''). In baptism, they have taken off the “old human” and ''put on “the new human,”'' Christ (4:22-24), and are learning to live as the “new human” within the community of faith (''4:25-5:2''). The gulf between death and life depicted in 2:1-10 is addressed in ''5:3-14'' in the call to separation of light from darkness, as sharp a ''call to nonconformity'' as we will find in the Bible. However, this is not a call to disengagement, but to the ''transformation of darkness into light'' (5:11-14). Confrontation and exposure are intended to bring about transformation. The dualistic language thus serves not to remove the children of light from the world of darkness, but rather to hone their sensitivities so that they might become and remain alert and faithful to the task before them; their nonconformity is to serve the mending of all things (1:10). Such a peculiar “walk” is neither dour nor suspicious. Rather, it expresses itself in wise living, enthusiastic worship, and empowered mutual servanthood (''5:15-21''). <br />
<br />
It is in such a frame of reference that the ''Household Code'' is taken up in ''5:21-6:9''. In the first century, the household did not refer to a nuclear family nor was its meaning exhausted by the extended family that included servants and slaves. The household was a paradigm for the whole of society. In some contrast to other instances of the Household Code, in Ephesians the domestic instructions are framed by the call to be filled with the Spirit (5:18), or enlivened by the breath of God, or driven by divine wind, on one hand, and the summons to wage war on the powers (6:10-13). Such framing reminds readers that in Ephesians the everyday world of human relations is an arena in which light and darkness, good and evil, God and the powers meet, indeed clash. Moreover, rather than bystanders, victims, or beneficiaries, believers are participants in that struggle, even if, or most especially when it takes place in the family room, factory, or class room.<br />
<br />
This whole “ethical” section or exhortation spanning the second half of Ephesians is summed up as the courageous ''struggle with the powers'' through the exercise of truth, justice, peace, faith(fullness), liberation, and the sharp word of God (''6:10-20''). God’s calling and empowerment of the saints in Christ (1:19-23; 2:1-10; 3:14-21) thus finds its full complement at the end of the letter, in an image rooted in the old biblical tradition of God as divine warrior (cf. Isa 59:17; 1 Thess 5:8). Only now it is the messianic community—the body of the Messiah—that dons God’s armor and enters the fray of battle with the powers resisting God’s reconciliation of the world. Every bit of knowledge, power, and resurrection life are required for such an enterprise (1:17-23; 2:4-8; 3:14-21; 6:10). This final and perhaps most dramatic image of the letter combines the purposes of both parts of the letter. Readers are confronted at one and the same time with their elevated status as the elect sons and daughters of God, called to be the body of the Messiah, and with the breathtaking obligations that go with such status. Even as they exercise the often apparently modest virtues of humility, truth, justice, peace, and prayer in the ordinary arenas of everyday life, they are engaged in a cosmic battle with the “powers.” <br />
<br />
No document in the New Testament puts as much stress on the church as does Ephesians. But the church as such is not, to be sure, the center of the story. First, the church is “in Christ,” and Christ is in the body. Church is a messianic phenomenon, inextricable from the Creator’s work to reclaim the whole world. In the end, that daunting mission provides the larger framework for the repeated stress in this letter on power and empowerment, on Spirit, and on identification with the resurrected Christ.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Ephesians is a letter much beloved and used whenever Christians wish to be reminded of what it means to be the “church,” the “body of Christ.” Not surprisingly, it enjoys much favor wherever there are efforts to unite the church, whether at the congregational, denominational, or ecumenical level of church life. At the same time, the emphasis on the church as a cosmic unified reality “in Christ” is at odds with a post-modern appreciation of diversity and suspicion of hegemony. Moreover, readers sensitized to gender-based injustice are often troubled by the identification of the relationship of Christ and the church with that of husband and wife in Ephesians 5, with what is perceived to be a patriarchal entrenchment of sexual inequality. Many have thus cooled to this letter, some to the point of antipathy.<br />
This commentary on the letter to the Ephesians is written from within a particular tradition, the so-called believers church, Anabaptist, and/or Mennonite tradition. That tradition has placed several emphases at its centre: the church is a community of those who have made a conscious decision to follow Christ in life, have been baptized on confession of faith, and have taken on the covenantal responsibility of mutual accountability and shared ministry; the Bible is God’s authoritative self-disclosure, even as it is also an archive of human interaction with God spanning a millennium. It is viewed as clear in its call to peace and servanthood. As part of the “Believers Church Bible Commentary,” this commentary respects and engages that tradition. <br />
<br />
Ephesians both supports and challenges this tradition. It supports the believers church tradition in the high value placed on baptism on confession of faith as entry into a new life marked by “good works,” typically called “discipleship” (chapters 2 and 4). The historic emphasis on nonconformity and the costliness of discipleship will find an echo in the call to separation from darkness and the summons to do battle with evil (chapters 5 and 6). The central emphasis on Christ as peacemaker in chapter 2 quite clearly supports the peacemaking emphasis in the Anabaptist tradition. <br />
<br />
On the other hand, both the stress on election and divine initiative in chapter 1 and the view of sin as bondage to evil powers (chap. 2) will rub up against the strong belief in human freedom in believers church circles. Further, the historic tendency in believers church experience to separate and divide over issues of belief and ethics stands in real tension with the pervasive emphasis on unity or oneness in Christ (chapters 2 and 4). The more politically and socially radical elements in Anabaptist circles will be troubled by the patriarchal setting of language and imagery, especially in the household code in chapters 5 and 6, as well as by the military imagery in chapter 6.<br />
<br />
Whatever the challenges Ephesians puts to the Anabaptist tradition, the core commitment to listen to the Bible as the word of God must always take precedence over maintaining traditional interpretations of the Bible. It therefore cannot be the task of this commentary to provide a soapbox for believers church or Anabaptist perspectives, or to attempt to manage the text so as to make it palatable, or to serve a particular agenda, however radical. The task of this commentary is, first, to open a way for the biblical text to address the community of faith listening for God’s word, and second, to open a way for the community to bring its agenda to the scriptural text. That said, every commentator and every reader comes to the Bible with eyes and ears shaped in and by a culture or community. The tendency, often unconscious, is then to tailor the text to fit already existing needs, desires, and convictions. As commentators and readers, we have no recourse other than to take the prayer in chapters 1 and 3 to be for us—a prayer for wisdom and a spirit of revelation so we can grasp the height and depth, the width and length, and, most important, the love of God in Christ Jesus for us and for the whole cosmos.<br />
<br />
==Recommended Essays in the Commentary==<br />
<br />
Apocalypticism <br><br />
Authorship <br><br />
Cosmology of Ephesians <br><br />
Gnosticism<br><br />
[["Head" (in Ephesians)|“Head”]] <br><br />
"In"<br><br />
Pauline Letter Structure<br><br />
[[Powers (in Ephesians)|Powers]] <br><br />
[[Pseudepigraphy (in Ephesians)|Pseudepigraphy]] <br><br />
[[Wisdom (in Ephesians)|Wisdom]]<br />
<br />
==Bibliography==<br />
<br />
I recommend a number of the many commentaries on Ephesians, including those emerging out of the believers church and Anabaptist communities:<br />
<br />
*Arnold, Clinton E. ''Ephesians''. ZECNT. Grand Rapids, MI: Zondervan, 2010. A prolific scholar with roots in the Mennonite Brethren community, and now an ordained Baptist minister and seminary dean, Arnold combines careful biblical scholarship with deep pastoral familiarity with “spiritual warfare,” which gives his work on the “powers” a distinct perspective from that influenced by the Yoder/Wink school of interpretation. While my commentary benefitted from his copious scholarship, his commentary emerged well after mine. <br />
*Barth, Markus. ''Ephesians: Introduction, Translation, and Commentary on Chapters 1-3; Chapters 4-6''. Anchor Bible Commentary. Garden City, NY: Doubleday, 1974. This two-volume work is a mine of information and theologically informed opinion. Barth insists that Ephesians was authored by Paul himself.<br />
*Best, Ernest. ''Ephesians''. International Critical Commentary. Edinburgh: T & T Clark, 1998. Best often takes positions against prevailing opinion. In his view, Ephesians represents a shift of focus from mission to the world to inner-directed concerns for church preservation and order, a decidedly different interpretation from mine.<br />
*Harold W. Hoehner. ''Ephesians: An Exegetical Commentary''. Grand Rapids, MI: Baker Academic, 2002. An exhaustive treatment of Ephesians, including a careful weighing of evidence regarding authorship, my commentary did not benefit from engagement with it. Hoehner vigorously defends the Pauline authorship of Ephesians. <br />
*Lincoln, Andrew T. ''Ephesians''. Word Biblical Commentary. Dallas, TX: Word Books, 1990. In my opinion one of the best commentaries on Ephesians, Lincoln represents both critical and evangelical sensibilities, making his commentary both technically and theologically deeply satisfying.<br />
*Martin, Ralph P. ''Ephesians, Colossians, and Philemon. Interpretation: A Bible Commentary for Teaching and Preaching''. Atlanta: John Knox, 1991. A lively and engaging commentary for preachers and teachers in the church by a foremost evangelical biblical scholar.<br />
*Penner, Erwin. ''The Power of God in a Broken World: Studies in Ephesians''. Luminaire Studies. Winnipeg, MB/ Hillsboro, KS: Kindred, 1990. A pastorally perceptive commentary accessible to the lay reader by a Mennonite Brethren scholar.<br />
*Perkins, Pheme. ''Ephesians''. Abingdon New Testament Commentaries. Nashville, TN: Abingdon, 1997. Perkin’s commentary is concise and lucid. A Roman Catholic scholar, her commentary is particularly useful in identifying the links between Ephesians and the Dead Sea Scrolls.<br />
*Roberts, Mark D. ''Ephesians''. The Story of God Bible Commentary. Grand Rapids, MI: Zondervan, 2016. A very recent evangelical commentary by a long-term pastor, professor, and consultant, this commentary is a mine of insight rooted in both the best of scholarship and pastoral experience and relevance. <br />
*Russell, Letty M. ''Imitators of God: A Study Book on Ephesians''. New York, NY: Mission Education and Cultivation Program Department, General Board of Global Ministries, 1984. Rather difficult to come by, this commentary by a pioneering feminist scholar is a model of connecting scholarship to the real life of believers.<br />
*Schnackenburg, Rudolf. ''Ephesians: A Commentary''. Translated by Helen Heron. Edinburgh: T & T Clark, 1991. Along with the great German commentaries by Joachim Gnilka and Heinrich Schlier, Schnackenburg’s commentary represents the best of European Catholic scholarship. It is enhanced by careful attention to the history of interpretation (Wirkungsgeschichte) of Ephesians. <br />
<br><br />
Those wishing to explore the passages in Ephesians that are implicated in contemporary debates about violence and the New Testament (e.g., the household codes and the armor of God) may wish to consult the commentary as well as my more recent exploration of those issues and the relevant scholarship: <br />
<br />
*Yoder Neufeld, Thomas R. ''Ephesians''. Believers Church Bible Commentary. Scottdale, PA: Herald, 2001.<br />
*______. ''Killing Enmity: Violence and the New Testament''. Grand Rapids, MI: Baker Academic, 2011. (Co-published in the UK by SPCK as ''Jesus and the Subversion of Violence: Wrestling with the New Testament Evidence''). See pp. 97-108, 143-49.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Thomas R. Yoder Neufeld]]''''' <br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=223182 Peter2024-03-01T01:40:04Z<p>Dougmiller4: /* Final Exhortations, Benediction, and Doxology (3:14-18) */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Because of their similarities, Jude and 2 Peter are often analyzed together (e.g., Jude 4-16 and 2 Pet 2:1-22; see charts in deSilva: 782-83 and ''The SBL Study Bible'': 2124). Both Jude and 2 Peter demand moral, ethical, and doctrinal purity to counter the influence of “intruders” (Jude 4) or “false teachers” (2 Pet 2:1). Along with pleas for purity is the affirmation that the Lord Jesus Christ will physically return to earth, the world as we know it will come to an end, and “new heavens and a new earth” will come as promised (3:10, 13). The letter invites readers to explore how the New Testament (NT) often connects ethics and eschatology, as seen in the question of 3:11-12, “Since all these things are to be destroyed in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and destroyed and the elements will melt with fire?” (NRSVue, passim). Given that the author mentions the apostle Paul’s letters, equating them to the Hebrew Scriptures (3:15-16), several questions arise about Peter, Paul, their relationship, and the development of the NT. Yet, as also with Jude, 2 Peter is not merely an indictment of theological and moral enemies—it is also an exhortation to virtuous living (1:5-7; 3:17).<br />
<br />
====Author, Date, Setting====<br />
The letter opens with, “Simeon Peter, a servant and apostle of Jesus Christ” (1:1). “Simeon” is a variant of “Simon,” the more common version of Peter’s name in the NT. However, some ancient Christians, as well as most modern scholars, question the apostle Peter’s authorship of 2 Peter. According to the fourth-century church historian Eusebius, Origen expressed doubts a century earlier that Peter authored the letter. After surveying ancient views on 2 Peter, Jörg Frey (173) asserts that “the acceptance of 2 Pet into the canon was more disputed than all other NT texts.” Among the several reasons that contemporary scholars reject Petrine authorship are the letter’s elevated literary style, unique Greek vocabulary, and dissimilarity to 1 Peter. Furthermore, those who argue against Petrine authorship contend that the false teaching condemned in the letter is likely heresy that developed in the second century. Richard Bauckham’s assertion that 2 Peter is not only a letter, but a ''testament''—a farewell discourse—leads him to argue that 2 Peter is pseudonymous but that the letter’s recipients would have recognized it as such, so there would be no deception on the author’s part (Bauckham: 161–62). However, Bauckham’s theory has detractors (see Reese: 117).<br />
<br />
Dating ancient texts is, of course, connected to the question of authorship. For those who maintain Petrine authorship, the letter was likely written in the early 60s CE, prior to Peter’s martyrdom, yet with enough time to be aware of Paul’s writings (2 Pet 3:15-16; see Reese: 115–21; Charles: 260–63). Scholars who consider 2 Peter to be pseudonymous offer dates ranging from late first century (ca. 80 CE) to late second century (ca. 180 CE; see Frey: 220). <br />
<br />
The letter is truly general, or catholic, being addressed to all who share in the apostolic faith (1:1). These readers are familiar with “our beloved brother Paul” (3:15), but their precise geographic location is unknown. However, in 3:1 the author writes, “This is now, beloved, the second letter I am writing to you.” For some scholars, this suggests 2 Peter is addressed to the same communities as 1 Peter, namely, Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1). The recipients of 2 Peter apparently understood the author’s Hellenistic literary influence; for example, the phrase “participants of the divine nature” in 1:4 reflects Hellenistic ideas, and ''tartaroō'' (2:4, Gk. “hold captive in Tartarus,” the lowest level of the underworld) appears nowhere else in the New Testament. The absence of final salutations, a common feature in most other NT letters, makes it even more difficult to identify the recipients.<br />
<br />
====Form and Structure====<br />
Second Peter conforms to the style of most personal letters of the ancient Greco-Roman world and is a farewell that also serves as a pastoral reminder (1:12-15). After a typical greeting, the letter urges readers to adopt virtues familiar to Greek philosophy, such as moral excellence and self-control, along with explicitly Christian virtues of faith and love (1:5-7). The author establishes his apostolic authority over against false teachers by recounting the transfiguration of Jesus (1:16-18; cf. Matt 17:1-8). Then, as in Jude, 2 Peter denounces false teachers (2:1), relying upon Jewish tradition to characterize the behaviors of these teachers and present the sort of judgment they will face. After describing God’s condemnation of the false teachers, the author counters their arguments, especially regarding eschatology, the end times and the second coming of Jesus Christ (3:1-10). The author’s farewell focuses on the promise of Jesus’ bodily return to earth, called the day of the Lord, where judgment will bring destruction for ungodly people (3:9) yet renewal for the cosmos (3:13). The readers are to live upright lives, expecting Christ’s return (3:11-14), and Paul’s writings serve to support the author’s pleas for doctrinal and ethical purity (3:15-17). Finally (3:18), the letter does not end with salutations but with a benediction (“grow in the grace and knowledge of our Lord and Savior Jesus Christ”) and a doxology (“To him be the glory both now and to the day of eternity. Amen.”)<br />
<br />
====Literary Analysis====<br />
J. Daryl Charles (207) notes three main themes operating in 2 Peter: “(1) a call to virtuous living, knowing the certainty of our salvation; (2) a warning to beware of those who lead others into apostasy; and (3) a reminder that God will fulfill his divine purposes by judging those who do evil and vindicating the faithful.” These three themes revolve around the notions of ethics, knowledge, and eschatology. Lists of ethical virtues are common in the NT, reflecting Hellenistic and Jewish influences, and such a list appears early in 2 Peter 1:5-7 (see Charles, “The Ethical List as a Teaching Device,” 263–65). Knowledge is a key topic in 2 Peter, and the author relies upon frequent use of Greek nouns for “knowledge” (''gnōsis'', ''epignōsis'') and several verbs for “knowing” (''ginōskō'', ''epiginōskō'', ''proginōskō'', and ''oida''; see Reese: 182, who also notes 2 Peter’s dependence upon words for memory and remembering). Eschatological concerns are also woven throughout, as the author mentions the day of judgment in 2:9 and the ''parousia'' (coming) of Jesus Christ: in connection with the transfiguration in 1:16 and his return in 3:4, 12 (extended discussion 3:1-13).<br />
<br />
====Outline of 2 Peter====<br />
'''I. Opening (1:1-15)'''<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (1:3-15)<br><br />
::1. Moral virtue through Jesus Christ (vv. 3-11)<br><br />
::2. Peter’s testament, referencing his imminent death (vv. 12-15)<br><br />
'''II. Body of the Letter (1:16–3:13)'''<br><br />
:A. Author’s justification of his authority (1:16-21)<br><br />
::1. Apostolic witness (1:16-18)<br><br />
::2. Prophetic word (1:19-21)<br><br />
:B. Dispute with “false teachers” (''pseudodidaskaloi'') (2:1–3:10)<br><br />
::1. Introduction of the false teachers (2:1-3)<br><br />
::2. Three Old Testament examples (2:4-10a)<br><br />
:::a. Fallen angels (v. 4)<br><br />
:::b. People in the days of Noah (v. 5)<br><br />
:::c. Sodom and Gomorrah in the days of Lot (vv. 6-10a)<br><br />
::3. Polemic against the false teachers (2:10b-22)<br><br />
::4. Scoffers who deny Christ’s second coming (3:1-4)<br><br />
::5. Objections to scoffers’ arguments (3:5-10)<br><br />
:C. Admonition based on dispute with false teachers (3:11-13)<br><br />
'''III. Closing (3:14-18)'''<br><br />
:A. Exhortations (vv. 14-17)<br><br />
:B. Benediction (v. 18a)<br><br />
:C. Doxology (v. 18b)<br><br />
<br />
==Summary and Comment==<br />
====Participation in the Divine Nature (1:1-11)====<br />
After Simeon Peter’s salutation (1:1) and wish for abundant grace and peace (1:2), he elaborates on his greeting, which serves as a transition to the main body of the letter. This elaboration employs Hellenistic vocabulary (e.g., “divine power” in 1:3 and “divine nature” in 1:4) to explain that Jesus Christ has given his followers everything necessary for an upright life. The upright life means becoming sharers or participants (Gk. ''koinōnoi'') in the divine nature (''theios''), which seems to describe physical and moral incorruptibility. The theological notion of ''theōsis''—or deification—is important in Orthodox theology and emerges from 1:4, though not the term itself. Through Christ’s power, Christians share God’s essence to the extent that their behaviors are not given over to evil, and their bodies escape ultimate decay (see 1 Cor 15:52-54). Because divine power provides what is needed, readers are to adopt virtuous behavior. In Peter’s catalog of virtues, “faith can be seen as the foundation of the Christian ethic and love as the climax” (Charles: 264). The adoption and continual practice of these moral virtues (1:8) demonstrate genuine conversion (1:9-10) and point to eternal life in Christ’s kingdom (1:11).<br />
<br />
====Recognizing and Disputing False Teachers (1:12–3:13)====<br />
In 1:12-15, Peter offers the reasons for writing the letter, which is to remind readers of what they had been taught before. In this reminder, the testamental nature of the writing comes through as the author indicates that his life is nearly over. Referring to his body as a “tent” (lit.; NRSVue “death,” 1:14) is a common Hellenistic image, as is euphemistically describing death as the “removal of my tent.” Death is called a departure (Gk. ''exodus'', 1:15), contrasting with entry (''eisodos'') into Christ’s kingdom (1:11).<br />
<br />
Peter offers his recollection of Jesus’ transfiguration (see Matt 17:1-8) to substantiate his divine authority in contrast to the false teachers he is about to discuss (2:1). In addition to Peter’s testimony about the transfiguration are his reasons for the trustworthiness of ancient Israel’s Scriptures. Indeed, 1:20-21 are about the Old Testament (OT) and not about contemporary biblical studies. Peter is not describing how modern readers are to go about doing exegesis. “Peter’s concern is not proper interpretation of the Scriptures; it is authentication of the prophetic voice” (Charles: 219). This is to say that Peter emphasizes how the OT is not a mere human endeavor but a work superintended by the Holy Spirit.<br />
<br />
After establishing his apostolic authority and the authority of the OT’s “prophetic message,” Peter proceeds to indict false teachers (2:1-22) and scoffers (3:1-13) with words and images similar to those found in Jude 4-18. As is typically the case in the NT, the false teachers are not named, but we assume that the first readers of the letter understood who Peter was targeting. The false teachers who will emerge are like false prophets found in the OT, and their behaviors stand in stark contrast to the moral, ethical, and physical purity described in 1:3-7. The fate of the false teachers is prefigured in the punishment of people from Genesis in ancient Israel’s history, specifically fallen angels (2:4; see Gen 6:1-4), Noah’s contemporaries (2:5; see Gen 6:5-12), and the people of Sodom and Gomorrah in the days of Lot (2:6-8; see Gen 19:1-29). Peter’s indictment of false teachers not only depicts their punishment using OT examples but elaborates on the nature of their evil in 2:10-22. He refers to opponents as slanderers (2:10-12), irrational animals (2:12), debauched revelers who distort the Christians’ love feasts (''agapais'', a var. rdg. in Vaticanus, et al.; see Jude 12) for their own pleasures (''apatais'', 2:13, a pun on ''agapais''), sexually depraved (2:14), and greedy (2:14). These opponents are apostate, having abandoned the way of Jesus, and Balaam provides a precedent as “a bad example of self-seeking and greed” (Charles: 238; see Num 22–25). Balaam was a prophet who led Israelites astray (Num 31:16) and was rebuked by a donkey whom God empowered to speak (Num 22:21-35).<br />
<br />
The false teachers are pictured as deceptive enslavers who are ironically enslaved themselves (2:18-20). The invective against the false teachers ends with proverbial sayings illustrating the disgusting tendencies of two animals. Dogs might return to their own vomit (2:22; see Prov 26:11), and washed pigs find comfort in mud. The images are meant to be repulsive and “The effect is to jolt the audience into seeing the sobering nature of apostasy: a willful departure from revealed truth” (Charles: 240). <br />
<br />
Chapter 3 commences with the author acknowledging a previous letter (a reference to 1 Peter) and another mention of his goal being to remind readers of things they had been taught before, particularly through OT prophets and the apostles of Jesus Christ. Eschatology is in the background of 3:1-13, but these verses also deal with the opponents, now referred to as scoffers (3:3), who mock the parousia—the second coming of Christ—which is built from OT teaching concerning God’s visitation in judgment (i.e., “day of the Lord” passages such as Isa 13:6, 9; Ezek 30:3; Joel 2:1, 11, 31, and many others). The scoffers assert that God will not intervene in human affairs because life continues as it always has (3:4). But Peter responds in 3:5 with a charge that the opponents overlook (“deliberately ignore” in NRSVue; Gk. ''lanthanō'') God’s creative acts in Genesis 1 and God’s judgment in the Great Flood of Genesis 6–8. Peter’s readers, however, must not overlook (Gk. ''lanthanō'', v. 8 as in v. 5) that God’s timing is different, as a day is like a thousand years, and vice versa (see Ps 90:4). What might appear as a delay is evidence of God’s forbearance, allowing time for repentance (see Bauckham: 312). Peter assures his readers that Jesus will return—the NT version of the OT’s “day of the Lord”—using the image of a thief (v. 10; see Matt 24:43-44; Luke 12:39-40; 1 Thess 5:2; Rev 3:3; 16:15) and catastrophic loud noise (1 Thess 4:16). <br />
<br />
====Final Exhortations, Benediction, and Doxology (3:14-18)====<br />
Peter’s final exhortations echo earlier ones, particularly his invitation to peace (see 1:2), his plea for purity (see 1:3-7), and his admonition for readers to understand God’s patience (forbearance) as liberative (see 3:9). The mention of God’s forbearance along with liberation or salvation (Gk. ''sōtēria'') prompts a comment about the apostle Paul (although Peter does not explicitly refer to Paul as an apostle). The reference to Paul is noteworthy for several reasons:<br />
#Peter has previously made several references to the OT but neither quoted nor cited specific authors or texts, yet here he explicitly names Paul and his writings.<br />
#There is no unambiguous reference in Paul’s letters to the Lord’s patience as salvation (v. 15, although Rom 2:4 comes close; see 2 Pet 3:9), so it is hard to know what writings Peter had in mind.<br />
#As Peter refers to Paul in Pauline language as “beloved brother” (v. 15, despite their confrontation in Gal 2:11-16, which stands apart from Paul’s otherwise positive references to Peter, as in 1 Cor 3:22; 9:5; 15:5; Gal 1:18), he seems to be appealing to Paul as a source of authority even though “Peter’s authority was uncontested at the time of the Pauline mission, while Paul’s required constant justification” (Frey: 423).<br />
#It seems that Paul’s letters were available as a collection to the readers (note the phrase, “in all his letters,” v. 16). Many scholars find it difficult to imagine that such a collection existed before Paul’s martyrdom in the early 60s (with Peter’s death close in time to Paul’s).<br />
#Paul’s writings are referred to as “scripture” (v. 16), granting them the same reverence as the OT. It is unclear when and on what basis early Christians referred to Christian writings as “scripture.”<br><br />
<br><br />
With verse 17, Peter once again warns against falling victim to false teaching, then goes on to offer a doxology in verse 18. Most biblical doxologies are addressed to God, but some in the NT—as here—are addressed to Jesus Christ (see 2 Tim 4:18; Rev 1:5-6). The closing doxology affirms the coming ''parousia'' (cited as “the day of eternity”) and affirms that Jesus Christ is worthy of honor now and forevermore.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Although scholars have long questioned whether the apostle Peter wrote 2 Peter, Christians throughout the centuries have found themes that resonate with their life situations. The letter simultaneously urges virtuous living while strongly denouncing unnamed false teachers. Along the way, the letter affirms the second coming of Christ and responds to critics who cast doubt on the Lord’s return. <br />
<br />
Anabaptists have long stressed some of the central concepts that appear in 2 Peter, such as rejecting sinful impurity and false teaching, guarding against apostasy, and affirming expectations regarding Christ’s second coming. For example, Dirk Philips frequently cites 2 Peter 1:4—specifically the claim that we may become “participants of the divine nature”—to assert that those who have experienced the new birth are new creatures with new capacities rooted in the divine nature. In Philips’s discussion of Christ’s incarnation, he writes, “all believers are participants of the divine nature, yes, and are called gods and children of the Most High, 2 Pet 1:4; Acts 17:28; Ps 82:6, and are in the world as Christ was in in the world, and shall become like him at his coming, John 10:34; 1:12” (Philips: 145.)<br />
<br />
Pilgram Marpeck also appealed to 2 Peter to denounce apostasy and, like Peter, offers Old Testament illustrations; he also references 2 Peter 3 (Marpeck: 58). Balthasar Hubmaier likewise urges fidelity to the faith, noting, “we should not sin so that we do not make ourselves unworthy of this mercy and fall under the judgment of God, from which also the angels are not exempted, 2 Pet 2:4” (Hubmaier: 471). <br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Smith, Shively T. J. ''Interpreting 2 Peter through African American Women’s Moral Writings''. Early Christianity and Its Literature 32. Atlanta: SBL Press, 2023.<br />
<br />
*Watson, Duane F., and Robert L. Webb, eds. ''Reading Second Peter with New Eyes: Methodological Reassessments of the Letter of Second Peter''. Library of New Testament Studies 382. London, New York: T & T Clark, 2010.<br />
<br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=223172 Peter2024-03-01T01:39:47Z<p>Dougmiller4: /* Final Exhortations, Benediction, and Doxology (3:14-18) */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Because of their similarities, Jude and 2 Peter are often analyzed together (e.g., Jude 4-16 and 2 Pet 2:1-22; see charts in deSilva: 782-83 and ''The SBL Study Bible'': 2124). Both Jude and 2 Peter demand moral, ethical, and doctrinal purity to counter the influence of “intruders” (Jude 4) or “false teachers” (2 Pet 2:1). Along with pleas for purity is the affirmation that the Lord Jesus Christ will physically return to earth, the world as we know it will come to an end, and “new heavens and a new earth” will come as promised (3:10, 13). The letter invites readers to explore how the New Testament (NT) often connects ethics and eschatology, as seen in the question of 3:11-12, “Since all these things are to be destroyed in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and destroyed and the elements will melt with fire?” (NRSVue, passim). Given that the author mentions the apostle Paul’s letters, equating them to the Hebrew Scriptures (3:15-16), several questions arise about Peter, Paul, their relationship, and the development of the NT. Yet, as also with Jude, 2 Peter is not merely an indictment of theological and moral enemies—it is also an exhortation to virtuous living (1:5-7; 3:17).<br />
<br />
====Author, Date, Setting====<br />
The letter opens with, “Simeon Peter, a servant and apostle of Jesus Christ” (1:1). “Simeon” is a variant of “Simon,” the more common version of Peter’s name in the NT. However, some ancient Christians, as well as most modern scholars, question the apostle Peter’s authorship of 2 Peter. According to the fourth-century church historian Eusebius, Origen expressed doubts a century earlier that Peter authored the letter. After surveying ancient views on 2 Peter, Jörg Frey (173) asserts that “the acceptance of 2 Pet into the canon was more disputed than all other NT texts.” Among the several reasons that contemporary scholars reject Petrine authorship are the letter’s elevated literary style, unique Greek vocabulary, and dissimilarity to 1 Peter. Furthermore, those who argue against Petrine authorship contend that the false teaching condemned in the letter is likely heresy that developed in the second century. Richard Bauckham’s assertion that 2 Peter is not only a letter, but a ''testament''—a farewell discourse—leads him to argue that 2 Peter is pseudonymous but that the letter’s recipients would have recognized it as such, so there would be no deception on the author’s part (Bauckham: 161–62). However, Bauckham’s theory has detractors (see Reese: 117).<br />
<br />
Dating ancient texts is, of course, connected to the question of authorship. For those who maintain Petrine authorship, the letter was likely written in the early 60s CE, prior to Peter’s martyrdom, yet with enough time to be aware of Paul’s writings (2 Pet 3:15-16; see Reese: 115–21; Charles: 260–63). Scholars who consider 2 Peter to be pseudonymous offer dates ranging from late first century (ca. 80 CE) to late second century (ca. 180 CE; see Frey: 220). <br />
<br />
The letter is truly general, or catholic, being addressed to all who share in the apostolic faith (1:1). These readers are familiar with “our beloved brother Paul” (3:15), but their precise geographic location is unknown. However, in 3:1 the author writes, “This is now, beloved, the second letter I am writing to you.” For some scholars, this suggests 2 Peter is addressed to the same communities as 1 Peter, namely, Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1). The recipients of 2 Peter apparently understood the author’s Hellenistic literary influence; for example, the phrase “participants of the divine nature” in 1:4 reflects Hellenistic ideas, and ''tartaroō'' (2:4, Gk. “hold captive in Tartarus,” the lowest level of the underworld) appears nowhere else in the New Testament. The absence of final salutations, a common feature in most other NT letters, makes it even more difficult to identify the recipients.<br />
<br />
====Form and Structure====<br />
Second Peter conforms to the style of most personal letters of the ancient Greco-Roman world and is a farewell that also serves as a pastoral reminder (1:12-15). After a typical greeting, the letter urges readers to adopt virtues familiar to Greek philosophy, such as moral excellence and self-control, along with explicitly Christian virtues of faith and love (1:5-7). The author establishes his apostolic authority over against false teachers by recounting the transfiguration of Jesus (1:16-18; cf. Matt 17:1-8). Then, as in Jude, 2 Peter denounces false teachers (2:1), relying upon Jewish tradition to characterize the behaviors of these teachers and present the sort of judgment they will face. After describing God’s condemnation of the false teachers, the author counters their arguments, especially regarding eschatology, the end times and the second coming of Jesus Christ (3:1-10). The author’s farewell focuses on the promise of Jesus’ bodily return to earth, called the day of the Lord, where judgment will bring destruction for ungodly people (3:9) yet renewal for the cosmos (3:13). The readers are to live upright lives, expecting Christ’s return (3:11-14), and Paul’s writings serve to support the author’s pleas for doctrinal and ethical purity (3:15-17). Finally (3:18), the letter does not end with salutations but with a benediction (“grow in the grace and knowledge of our Lord and Savior Jesus Christ”) and a doxology (“To him be the glory both now and to the day of eternity. Amen.”)<br />
<br />
====Literary Analysis====<br />
J. Daryl Charles (207) notes three main themes operating in 2 Peter: “(1) a call to virtuous living, knowing the certainty of our salvation; (2) a warning to beware of those who lead others into apostasy; and (3) a reminder that God will fulfill his divine purposes by judging those who do evil and vindicating the faithful.” These three themes revolve around the notions of ethics, knowledge, and eschatology. Lists of ethical virtues are common in the NT, reflecting Hellenistic and Jewish influences, and such a list appears early in 2 Peter 1:5-7 (see Charles, “The Ethical List as a Teaching Device,” 263–65). Knowledge is a key topic in 2 Peter, and the author relies upon frequent use of Greek nouns for “knowledge” (''gnōsis'', ''epignōsis'') and several verbs for “knowing” (''ginōskō'', ''epiginōskō'', ''proginōskō'', and ''oida''; see Reese: 182, who also notes 2 Peter’s dependence upon words for memory and remembering). Eschatological concerns are also woven throughout, as the author mentions the day of judgment in 2:9 and the ''parousia'' (coming) of Jesus Christ: in connection with the transfiguration in 1:16 and his return in 3:4, 12 (extended discussion 3:1-13).<br />
<br />
====Outline of 2 Peter====<br />
'''I. Opening (1:1-15)'''<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (1:3-15)<br><br />
::1. Moral virtue through Jesus Christ (vv. 3-11)<br><br />
::2. Peter’s testament, referencing his imminent death (vv. 12-15)<br><br />
'''II. Body of the Letter (1:16–3:13)'''<br><br />
:A. Author’s justification of his authority (1:16-21)<br><br />
::1. Apostolic witness (1:16-18)<br><br />
::2. Prophetic word (1:19-21)<br><br />
:B. Dispute with “false teachers” (''pseudodidaskaloi'') (2:1–3:10)<br><br />
::1. Introduction of the false teachers (2:1-3)<br><br />
::2. Three Old Testament examples (2:4-10a)<br><br />
:::a. Fallen angels (v. 4)<br><br />
:::b. People in the days of Noah (v. 5)<br><br />
:::c. Sodom and Gomorrah in the days of Lot (vv. 6-10a)<br><br />
::3. Polemic against the false teachers (2:10b-22)<br><br />
::4. Scoffers who deny Christ’s second coming (3:1-4)<br><br />
::5. Objections to scoffers’ arguments (3:5-10)<br><br />
:C. Admonition based on dispute with false teachers (3:11-13)<br><br />
'''III. Closing (3:14-18)'''<br><br />
:A. Exhortations (vv. 14-17)<br><br />
:B. Benediction (v. 18a)<br><br />
:C. Doxology (v. 18b)<br><br />
<br />
==Summary and Comment==<br />
====Participation in the Divine Nature (1:1-11)====<br />
After Simeon Peter’s salutation (1:1) and wish for abundant grace and peace (1:2), he elaborates on his greeting, which serves as a transition to the main body of the letter. This elaboration employs Hellenistic vocabulary (e.g., “divine power” in 1:3 and “divine nature” in 1:4) to explain that Jesus Christ has given his followers everything necessary for an upright life. The upright life means becoming sharers or participants (Gk. ''koinōnoi'') in the divine nature (''theios''), which seems to describe physical and moral incorruptibility. The theological notion of ''theōsis''—or deification—is important in Orthodox theology and emerges from 1:4, though not the term itself. Through Christ’s power, Christians share God’s essence to the extent that their behaviors are not given over to evil, and their bodies escape ultimate decay (see 1 Cor 15:52-54). Because divine power provides what is needed, readers are to adopt virtuous behavior. In Peter’s catalog of virtues, “faith can be seen as the foundation of the Christian ethic and love as the climax” (Charles: 264). The adoption and continual practice of these moral virtues (1:8) demonstrate genuine conversion (1:9-10) and point to eternal life in Christ’s kingdom (1:11).<br />
<br />
====Recognizing and Disputing False Teachers (1:12–3:13)====<br />
In 1:12-15, Peter offers the reasons for writing the letter, which is to remind readers of what they had been taught before. In this reminder, the testamental nature of the writing comes through as the author indicates that his life is nearly over. Referring to his body as a “tent” (lit.; NRSVue “death,” 1:14) is a common Hellenistic image, as is euphemistically describing death as the “removal of my tent.” Death is called a departure (Gk. ''exodus'', 1:15), contrasting with entry (''eisodos'') into Christ’s kingdom (1:11).<br />
<br />
Peter offers his recollection of Jesus’ transfiguration (see Matt 17:1-8) to substantiate his divine authority in contrast to the false teachers he is about to discuss (2:1). In addition to Peter’s testimony about the transfiguration are his reasons for the trustworthiness of ancient Israel’s Scriptures. Indeed, 1:20-21 are about the Old Testament (OT) and not about contemporary biblical studies. Peter is not describing how modern readers are to go about doing exegesis. “Peter’s concern is not proper interpretation of the Scriptures; it is authentication of the prophetic voice” (Charles: 219). This is to say that Peter emphasizes how the OT is not a mere human endeavor but a work superintended by the Holy Spirit.<br />
<br />
After establishing his apostolic authority and the authority of the OT’s “prophetic message,” Peter proceeds to indict false teachers (2:1-22) and scoffers (3:1-13) with words and images similar to those found in Jude 4-18. As is typically the case in the NT, the false teachers are not named, but we assume that the first readers of the letter understood who Peter was targeting. The false teachers who will emerge are like false prophets found in the OT, and their behaviors stand in stark contrast to the moral, ethical, and physical purity described in 1:3-7. The fate of the false teachers is prefigured in the punishment of people from Genesis in ancient Israel’s history, specifically fallen angels (2:4; see Gen 6:1-4), Noah’s contemporaries (2:5; see Gen 6:5-12), and the people of Sodom and Gomorrah in the days of Lot (2:6-8; see Gen 19:1-29). Peter’s indictment of false teachers not only depicts their punishment using OT examples but elaborates on the nature of their evil in 2:10-22. He refers to opponents as slanderers (2:10-12), irrational animals (2:12), debauched revelers who distort the Christians’ love feasts (''agapais'', a var. rdg. in Vaticanus, et al.; see Jude 12) for their own pleasures (''apatais'', 2:13, a pun on ''agapais''), sexually depraved (2:14), and greedy (2:14). These opponents are apostate, having abandoned the way of Jesus, and Balaam provides a precedent as “a bad example of self-seeking and greed” (Charles: 238; see Num 22–25). Balaam was a prophet who led Israelites astray (Num 31:16) and was rebuked by a donkey whom God empowered to speak (Num 22:21-35).<br />
<br />
The false teachers are pictured as deceptive enslavers who are ironically enslaved themselves (2:18-20). The invective against the false teachers ends with proverbial sayings illustrating the disgusting tendencies of two animals. Dogs might return to their own vomit (2:22; see Prov 26:11), and washed pigs find comfort in mud. The images are meant to be repulsive and “The effect is to jolt the audience into seeing the sobering nature of apostasy: a willful departure from revealed truth” (Charles: 240). <br />
<br />
Chapter 3 commences with the author acknowledging a previous letter (a reference to 1 Peter) and another mention of his goal being to remind readers of things they had been taught before, particularly through OT prophets and the apostles of Jesus Christ. Eschatology is in the background of 3:1-13, but these verses also deal with the opponents, now referred to as scoffers (3:3), who mock the parousia—the second coming of Christ—which is built from OT teaching concerning God’s visitation in judgment (i.e., “day of the Lord” passages such as Isa 13:6, 9; Ezek 30:3; Joel 2:1, 11, 31, and many others). The scoffers assert that God will not intervene in human affairs because life continues as it always has (3:4). But Peter responds in 3:5 with a charge that the opponents overlook (“deliberately ignore” in NRSVue; Gk. ''lanthanō'') God’s creative acts in Genesis 1 and God’s judgment in the Great Flood of Genesis 6–8. Peter’s readers, however, must not overlook (Gk. ''lanthanō'', v. 8 as in v. 5) that God’s timing is different, as a day is like a thousand years, and vice versa (see Ps 90:4). What might appear as a delay is evidence of God’s forbearance, allowing time for repentance (see Bauckham: 312). Peter assures his readers that Jesus will return—the NT version of the OT’s “day of the Lord”—using the image of a thief (v. 10; see Matt 24:43-44; Luke 12:39-40; 1 Thess 5:2; Rev 3:3; 16:15) and catastrophic loud noise (1 Thess 4:16). <br />
<br />
====Final Exhortations, Benediction, and Doxology (3:14-18)====<br />
Peter’s final exhortations echo earlier ones, particularly his invitation to peace (see 1:2), his plea for purity (see 1:3-7), and his admonition for readers to understand God’s patience (forbearance) as liberative (see 3:9). The mention of God’s forbearance along with liberation or salvation (Gk. ''sōtēria'') prompts a comment about the apostle Paul (although Peter does not explicitly refer to Paul as an apostle). The reference to Paul is noteworthy for several reasons:<br />
#Peter has previously made several references to the OT but neither quoted nor cited specific authors or texts, yet here he explicitly names Paul and his writings.<br />
#There is no unambiguous reference in Paul’s letters to the Lord’s patience as salvation (v. 15, although Rom 2:4 comes close; see 2 Pet 3:9), so it is hard to know what writings Peter had in mind.<br />
#As Peter refers to Paul in Pauline language as “beloved brother” (v. 15, despite their confrontation in Gal 2:11-16, which stands apart from Paul’s otherwise positive references to Peter, as in 1 Cor 3:22; 9:5; 15:5; Gal 1:18), he seems to be appealing to Paul as a source of authority even though “Peter’s authority was uncontested at the time of the Pauline mission, while Paul’s required constant justification” (Frey: 423).<br />
#It seems that Paul’s letters were available as a collection to the readers (note the phrase, “in all his letters,” v. 16). Many scholars find it difficult to imagine that such a collection existed before Paul’s martyrdom in the early 60s (with Peter’s death close in time to Paul’s).<br />
#Paul’s writings are referred to as “scripture” (v. 16), granting them the same reverence as the OT. It is unclear when and on what basis early Christians referred to Christian writings as “scripture.”<br><br />
<br />
With verse 17, Peter once again warns against falling victim to false teaching, then goes on to offer a doxology in verse 18. Most biblical doxologies are addressed to God, but some in the NT—as here—are addressed to Jesus Christ (see 2 Tim 4:18; Rev 1:5-6). The closing doxology affirms the coming ''parousia'' (cited as “the day of eternity”) and affirms that Jesus Christ is worthy of honor now and forevermore.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Although scholars have long questioned whether the apostle Peter wrote 2 Peter, Christians throughout the centuries have found themes that resonate with their life situations. The letter simultaneously urges virtuous living while strongly denouncing unnamed false teachers. Along the way, the letter affirms the second coming of Christ and responds to critics who cast doubt on the Lord’s return. <br />
<br />
Anabaptists have long stressed some of the central concepts that appear in 2 Peter, such as rejecting sinful impurity and false teaching, guarding against apostasy, and affirming expectations regarding Christ’s second coming. For example, Dirk Philips frequently cites 2 Peter 1:4—specifically the claim that we may become “participants of the divine nature”—to assert that those who have experienced the new birth are new creatures with new capacities rooted in the divine nature. In Philips’s discussion of Christ’s incarnation, he writes, “all believers are participants of the divine nature, yes, and are called gods and children of the Most High, 2 Pet 1:4; Acts 17:28; Ps 82:6, and are in the world as Christ was in in the world, and shall become like him at his coming, John 10:34; 1:12” (Philips: 145.)<br />
<br />
Pilgram Marpeck also appealed to 2 Peter to denounce apostasy and, like Peter, offers Old Testament illustrations; he also references 2 Peter 3 (Marpeck: 58). Balthasar Hubmaier likewise urges fidelity to the faith, noting, “we should not sin so that we do not make ourselves unworthy of this mercy and fall under the judgment of God, from which also the angels are not exempted, 2 Pet 2:4” (Hubmaier: 471). <br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Smith, Shively T. J. ''Interpreting 2 Peter through African American Women’s Moral Writings''. Early Christianity and Its Literature 32. Atlanta: SBL Press, 2023.<br />
<br />
*Watson, Duane F., and Robert L. Webb, eds. ''Reading Second Peter with New Eyes: Methodological Reassessments of the Letter of Second Peter''. Library of New Testament Studies 382. London, New York: T & T Clark, 2010.<br />
<br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=223162 Peter2024-03-01T01:35:58Z<p>Dougmiller4: /* Outline of 2 Peter */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Because of their similarities, Jude and 2 Peter are often analyzed together (e.g., Jude 4-16 and 2 Pet 2:1-22; see charts in deSilva: 782-83 and ''The SBL Study Bible'': 2124). Both Jude and 2 Peter demand moral, ethical, and doctrinal purity to counter the influence of “intruders” (Jude 4) or “false teachers” (2 Pet 2:1). Along with pleas for purity is the affirmation that the Lord Jesus Christ will physically return to earth, the world as we know it will come to an end, and “new heavens and a new earth” will come as promised (3:10, 13). The letter invites readers to explore how the New Testament (NT) often connects ethics and eschatology, as seen in the question of 3:11-12, “Since all these things are to be destroyed in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and destroyed and the elements will melt with fire?” (NRSVue, passim). Given that the author mentions the apostle Paul’s letters, equating them to the Hebrew Scriptures (3:15-16), several questions arise about Peter, Paul, their relationship, and the development of the NT. Yet, as also with Jude, 2 Peter is not merely an indictment of theological and moral enemies—it is also an exhortation to virtuous living (1:5-7; 3:17).<br />
<br />
====Author, Date, Setting====<br />
The letter opens with, “Simeon Peter, a servant and apostle of Jesus Christ” (1:1). “Simeon” is a variant of “Simon,” the more common version of Peter’s name in the NT. However, some ancient Christians, as well as most modern scholars, question the apostle Peter’s authorship of 2 Peter. According to the fourth-century church historian Eusebius, Origen expressed doubts a century earlier that Peter authored the letter. After surveying ancient views on 2 Peter, Jörg Frey (173) asserts that “the acceptance of 2 Pet into the canon was more disputed than all other NT texts.” Among the several reasons that contemporary scholars reject Petrine authorship are the letter’s elevated literary style, unique Greek vocabulary, and dissimilarity to 1 Peter. Furthermore, those who argue against Petrine authorship contend that the false teaching condemned in the letter is likely heresy that developed in the second century. Richard Bauckham’s assertion that 2 Peter is not only a letter, but a ''testament''—a farewell discourse—leads him to argue that 2 Peter is pseudonymous but that the letter’s recipients would have recognized it as such, so there would be no deception on the author’s part (Bauckham: 161–62). However, Bauckham’s theory has detractors (see Reese: 117).<br />
<br />
Dating ancient texts is, of course, connected to the question of authorship. For those who maintain Petrine authorship, the letter was likely written in the early 60s CE, prior to Peter’s martyrdom, yet with enough time to be aware of Paul’s writings (2 Pet 3:15-16; see Reese: 115–21; Charles: 260–63). Scholars who consider 2 Peter to be pseudonymous offer dates ranging from late first century (ca. 80 CE) to late second century (ca. 180 CE; see Frey: 220). <br />
<br />
The letter is truly general, or catholic, being addressed to all who share in the apostolic faith (1:1). These readers are familiar with “our beloved brother Paul” (3:15), but their precise geographic location is unknown. However, in 3:1 the author writes, “This is now, beloved, the second letter I am writing to you.” For some scholars, this suggests 2 Peter is addressed to the same communities as 1 Peter, namely, Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1). The recipients of 2 Peter apparently understood the author’s Hellenistic literary influence; for example, the phrase “participants of the divine nature” in 1:4 reflects Hellenistic ideas, and ''tartaroō'' (2:4, Gk. “hold captive in Tartarus,” the lowest level of the underworld) appears nowhere else in the New Testament. The absence of final salutations, a common feature in most other NT letters, makes it even more difficult to identify the recipients.<br />
<br />
====Form and Structure====<br />
Second Peter conforms to the style of most personal letters of the ancient Greco-Roman world and is a farewell that also serves as a pastoral reminder (1:12-15). After a typical greeting, the letter urges readers to adopt virtues familiar to Greek philosophy, such as moral excellence and self-control, along with explicitly Christian virtues of faith and love (1:5-7). The author establishes his apostolic authority over against false teachers by recounting the transfiguration of Jesus (1:16-18; cf. Matt 17:1-8). Then, as in Jude, 2 Peter denounces false teachers (2:1), relying upon Jewish tradition to characterize the behaviors of these teachers and present the sort of judgment they will face. After describing God’s condemnation of the false teachers, the author counters their arguments, especially regarding eschatology, the end times and the second coming of Jesus Christ (3:1-10). The author’s farewell focuses on the promise of Jesus’ bodily return to earth, called the day of the Lord, where judgment will bring destruction for ungodly people (3:9) yet renewal for the cosmos (3:13). The readers are to live upright lives, expecting Christ’s return (3:11-14), and Paul’s writings serve to support the author’s pleas for doctrinal and ethical purity (3:15-17). Finally (3:18), the letter does not end with salutations but with a benediction (“grow in the grace and knowledge of our Lord and Savior Jesus Christ”) and a doxology (“To him be the glory both now and to the day of eternity. Amen.”)<br />
<br />
====Literary Analysis====<br />
J. Daryl Charles (207) notes three main themes operating in 2 Peter: “(1) a call to virtuous living, knowing the certainty of our salvation; (2) a warning to beware of those who lead others into apostasy; and (3) a reminder that God will fulfill his divine purposes by judging those who do evil and vindicating the faithful.” These three themes revolve around the notions of ethics, knowledge, and eschatology. Lists of ethical virtues are common in the NT, reflecting Hellenistic and Jewish influences, and such a list appears early in 2 Peter 1:5-7 (see Charles, “The Ethical List as a Teaching Device,” 263–65). Knowledge is a key topic in 2 Peter, and the author relies upon frequent use of Greek nouns for “knowledge” (''gnōsis'', ''epignōsis'') and several verbs for “knowing” (''ginōskō'', ''epiginōskō'', ''proginōskō'', and ''oida''; see Reese: 182, who also notes 2 Peter’s dependence upon words for memory and remembering). Eschatological concerns are also woven throughout, as the author mentions the day of judgment in 2:9 and the ''parousia'' (coming) of Jesus Christ: in connection with the transfiguration in 1:16 and his return in 3:4, 12 (extended discussion 3:1-13).<br />
<br />
====Outline of 2 Peter====<br />
'''I. Opening (1:1-15)'''<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (1:3-15)<br><br />
::1. Moral virtue through Jesus Christ (vv. 3-11)<br><br />
::2. Peter’s testament, referencing his imminent death (vv. 12-15)<br><br />
'''II. Body of the Letter (1:16–3:13)'''<br><br />
:A. Author’s justification of his authority (1:16-21)<br><br />
::1. Apostolic witness (1:16-18)<br><br />
::2. Prophetic word (1:19-21)<br><br />
:B. Dispute with “false teachers” (''pseudodidaskaloi'') (2:1–3:10)<br><br />
::1. Introduction of the false teachers (2:1-3)<br><br />
::2. Three Old Testament examples (2:4-10a)<br><br />
:::a. Fallen angels (v. 4)<br><br />
:::b. People in the days of Noah (v. 5)<br><br />
:::c. Sodom and Gomorrah in the days of Lot (vv. 6-10a)<br><br />
::3. Polemic against the false teachers (2:10b-22)<br><br />
::4. Scoffers who deny Christ’s second coming (3:1-4)<br><br />
::5. Objections to scoffers’ arguments (3:5-10)<br><br />
:C. Admonition based on dispute with false teachers (3:11-13)<br><br />
'''III. Closing (3:14-18)'''<br><br />
:A. Exhortations (vv. 14-17)<br><br />
:B. Benediction (v. 18a)<br><br />
:C. Doxology (v. 18b)<br><br />
<br />
==Summary and Comment==<br />
====Participation in the Divine Nature (1:1-11)====<br />
After Simeon Peter’s salutation (1:1) and wish for abundant grace and peace (1:2), he elaborates on his greeting, which serves as a transition to the main body of the letter. This elaboration employs Hellenistic vocabulary (e.g., “divine power” in 1:3 and “divine nature” in 1:4) to explain that Jesus Christ has given his followers everything necessary for an upright life. The upright life means becoming sharers or participants (Gk. ''koinōnoi'') in the divine nature (''theios''), which seems to describe physical and moral incorruptibility. The theological notion of ''theōsis''—or deification—is important in Orthodox theology and emerges from 1:4, though not the term itself. Through Christ’s power, Christians share God’s essence to the extent that their behaviors are not given over to evil, and their bodies escape ultimate decay (see 1 Cor 15:52-54). Because divine power provides what is needed, readers are to adopt virtuous behavior. In Peter’s catalog of virtues, “faith can be seen as the foundation of the Christian ethic and love as the climax” (Charles: 264). The adoption and continual practice of these moral virtues (1:8) demonstrate genuine conversion (1:9-10) and point to eternal life in Christ’s kingdom (1:11).<br />
<br />
====Recognizing and Disputing False Teachers (1:12–3:13)====<br />
In 1:12-15, Peter offers the reasons for writing the letter, which is to remind readers of what they had been taught before. In this reminder, the testamental nature of the writing comes through as the author indicates that his life is nearly over. Referring to his body as a “tent” (lit.; NRSVue “death,” 1:14) is a common Hellenistic image, as is euphemistically describing death as the “removal of my tent.” Death is called a departure (Gk. ''exodus'', 1:15), contrasting with entry (''eisodos'') into Christ’s kingdom (1:11).<br />
<br />
Peter offers his recollection of Jesus’ transfiguration (see Matt 17:1-8) to substantiate his divine authority in contrast to the false teachers he is about to discuss (2:1). In addition to Peter’s testimony about the transfiguration are his reasons for the trustworthiness of ancient Israel’s Scriptures. Indeed, 1:20-21 are about the Old Testament (OT) and not about contemporary biblical studies. Peter is not describing how modern readers are to go about doing exegesis. “Peter’s concern is not proper interpretation of the Scriptures; it is authentication of the prophetic voice” (Charles: 219). This is to say that Peter emphasizes how the OT is not a mere human endeavor but a work superintended by the Holy Spirit.<br />
<br />
After establishing his apostolic authority and the authority of the OT’s “prophetic message,” Peter proceeds to indict false teachers (2:1-22) and scoffers (3:1-13) with words and images similar to those found in Jude 4-18. As is typically the case in the NT, the false teachers are not named, but we assume that the first readers of the letter understood who Peter was targeting. The false teachers who will emerge are like false prophets found in the OT, and their behaviors stand in stark contrast to the moral, ethical, and physical purity described in 1:3-7. The fate of the false teachers is prefigured in the punishment of people from Genesis in ancient Israel’s history, specifically fallen angels (2:4; see Gen 6:1-4), Noah’s contemporaries (2:5; see Gen 6:5-12), and the people of Sodom and Gomorrah in the days of Lot (2:6-8; see Gen 19:1-29). Peter’s indictment of false teachers not only depicts their punishment using OT examples but elaborates on the nature of their evil in 2:10-22. He refers to opponents as slanderers (2:10-12), irrational animals (2:12), debauched revelers who distort the Christians’ love feasts (''agapais'', a var. rdg. in Vaticanus, et al.; see Jude 12) for their own pleasures (''apatais'', 2:13, a pun on ''agapais''), sexually depraved (2:14), and greedy (2:14). These opponents are apostate, having abandoned the way of Jesus, and Balaam provides a precedent as “a bad example of self-seeking and greed” (Charles: 238; see Num 22–25). Balaam was a prophet who led Israelites astray (Num 31:16) and was rebuked by a donkey whom God empowered to speak (Num 22:21-35).<br />
<br />
The false teachers are pictured as deceptive enslavers who are ironically enslaved themselves (2:18-20). The invective against the false teachers ends with proverbial sayings illustrating the disgusting tendencies of two animals. Dogs might return to their own vomit (2:22; see Prov 26:11), and washed pigs find comfort in mud. The images are meant to be repulsive and “The effect is to jolt the audience into seeing the sobering nature of apostasy: a willful departure from revealed truth” (Charles: 240). <br />
<br />
Chapter 3 commences with the author acknowledging a previous letter (a reference to 1 Peter) and another mention of his goal being to remind readers of things they had been taught before, particularly through OT prophets and the apostles of Jesus Christ. Eschatology is in the background of 3:1-13, but these verses also deal with the opponents, now referred to as scoffers (3:3), who mock the parousia—the second coming of Christ—which is built from OT teaching concerning God’s visitation in judgment (i.e., “day of the Lord” passages such as Isa 13:6, 9; Ezek 30:3; Joel 2:1, 11, 31, and many others). The scoffers assert that God will not intervene in human affairs because life continues as it always has (3:4). But Peter responds in 3:5 with a charge that the opponents overlook (“deliberately ignore” in NRSVue; Gk. ''lanthanō'') God’s creative acts in Genesis 1 and God’s judgment in the Great Flood of Genesis 6–8. Peter’s readers, however, must not overlook (Gk. ''lanthanō'', v. 8 as in v. 5) that God’s timing is different, as a day is like a thousand years, and vice versa (see Ps 90:4). What might appear as a delay is evidence of God’s forbearance, allowing time for repentance (see Bauckham: 312). Peter assures his readers that Jesus will return—the NT version of the OT’s “day of the Lord”—using the image of a thief (v. 10; see Matt 24:43-44; Luke 12:39-40; 1 Thess 5:2; Rev 3:3; 16:15) and catastrophic loud noise (1 Thess 4:16). <br />
<br />
====Final Exhortations, Benediction, and Doxology (3:14-18)====<br />
Peter’s final exhortations echo earlier ones, particularly his invitation to peace (see 1:2), his plea for purity (see 1:3-7), and his admonition for readers to understand God’s patience (forbearance) as liberative (see 3:9). The mention of God’s forbearance along with liberation or salvation (Gk. ''sōtēria'') prompts a comment about the apostle Paul (although Peter does not explicitly refer to Paul as an apostle). The reference to Paul is noteworthy for several reasons:<br />
#Peter has previously made several references to the OT but neither quoted nor cited specific authors or texts, yet here he explicitly names Paul and his writings.<br />
#There is no unambiguous reference in Paul’s letters to the Lord’s patience as salvation (v. 15, although Rom 2:4 comes close; see 2 Pet 3:9), so it is hard to know what writings Peter had in mind.<br />
#As Peter refers to Paul in Pauline language as “beloved brother” (v. 15, despite their confrontation in Gal 2:11-16, which stands apart from Paul’s otherwise positive references to Peter, as in 1 Cor 3:22; 9:5; 15:5; Gal 1:18), he seems to be appealing to Paul as a source of authority even though “Peter’s authority was uncontested at the time of the Pauline mission, while Paul’s required constant justification” (Frey: 423).<br />
#It seems that Paul’s letters were available as a collection to the readers (note the phrase, “in all his letters,” v. 16). Many scholars find it difficult to imagine that such a collection existed before Paul’s martyrdom in the early 60s (with Peter’s death close in time to Paul’s).<br />
#Paul’s writings are referred to as “scripture” (v. 16), granting them the same reverence as the OT. It is unclear when and on what basis early Christians referred to Christian writings as “scripture.”<br />
<br />
With verse 17, Peter once again warns against falling victim to false teaching, then goes on to offer a doxology in verse 18. Most biblical doxologies are addressed to God, but some in the NT—as here—are addressed to Jesus Christ (see 2 Tim 4:18; Rev 1:5-6). The closing doxology affirms the coming ''parousia'' (cited as “the day of eternity”) and affirms that Jesus Christ is worthy of honor now and forevermore. <br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Although scholars have long questioned whether the apostle Peter wrote 2 Peter, Christians throughout the centuries have found themes that resonate with their life situations. The letter simultaneously urges virtuous living while strongly denouncing unnamed false teachers. Along the way, the letter affirms the second coming of Christ and responds to critics who cast doubt on the Lord’s return. <br />
<br />
Anabaptists have long stressed some of the central concepts that appear in 2 Peter, such as rejecting sinful impurity and false teaching, guarding against apostasy, and affirming expectations regarding Christ’s second coming. For example, Dirk Philips frequently cites 2 Peter 1:4—specifically the claim that we may become “participants of the divine nature”—to assert that those who have experienced the new birth are new creatures with new capacities rooted in the divine nature. In Philips’s discussion of Christ’s incarnation, he writes, “all believers are participants of the divine nature, yes, and are called gods and children of the Most High, 2 Pet 1:4; Acts 17:28; Ps 82:6, and are in the world as Christ was in in the world, and shall become like him at his coming, John 10:34; 1:12” (Philips: 145.)<br />
<br />
Pilgram Marpeck also appealed to 2 Peter to denounce apostasy and, like Peter, offers Old Testament illustrations; he also references 2 Peter 3 (Marpeck: 58). Balthasar Hubmaier likewise urges fidelity to the faith, noting, “we should not sin so that we do not make ourselves unworthy of this mercy and fall under the judgment of God, from which also the angels are not exempted, 2 Pet 2:4” (Hubmaier: 471). <br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Smith, Shively T. J. ''Interpreting 2 Peter through African American Women’s Moral Writings''. Early Christianity and Its Literature 32. Atlanta: SBL Press, 2023.<br />
<br />
*Watson, Duane F., and Robert L. Webb, eds. ''Reading Second Peter with New Eyes: Methodological Reassessments of the Letter of Second Peter''. Library of New Testament Studies 382. London, New York: T & T Clark, 2010.<br />
<br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=223152 Peter2024-03-01T01:30:06Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Because of their similarities, Jude and 2 Peter are often analyzed together (e.g., Jude 4-16 and 2 Pet 2:1-22; see charts in deSilva: 782-83 and ''The SBL Study Bible'': 2124). Both Jude and 2 Peter demand moral, ethical, and doctrinal purity to counter the influence of “intruders” (Jude 4) or “false teachers” (2 Pet 2:1). Along with pleas for purity is the affirmation that the Lord Jesus Christ will physically return to earth, the world as we know it will come to an end, and “new heavens and a new earth” will come as promised (3:10, 13). The letter invites readers to explore how the New Testament (NT) often connects ethics and eschatology, as seen in the question of 3:11-12, “Since all these things are to be destroyed in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and destroyed and the elements will melt with fire?” (NRSVue, passim). Given that the author mentions the apostle Paul’s letters, equating them to the Hebrew Scriptures (3:15-16), several questions arise about Peter, Paul, their relationship, and the development of the NT. Yet, as also with Jude, 2 Peter is not merely an indictment of theological and moral enemies—it is also an exhortation to virtuous living (1:5-7; 3:17).<br />
<br />
====Author, Date, Setting====<br />
The letter opens with, “Simeon Peter, a servant and apostle of Jesus Christ” (1:1). “Simeon” is a variant of “Simon,” the more common version of Peter’s name in the NT. However, some ancient Christians, as well as most modern scholars, question the apostle Peter’s authorship of 2 Peter. According to the fourth-century church historian Eusebius, Origen expressed doubts a century earlier that Peter authored the letter. After surveying ancient views on 2 Peter, Jörg Frey (173) asserts that “the acceptance of 2 Pet into the canon was more disputed than all other NT texts.” Among the several reasons that contemporary scholars reject Petrine authorship are the letter’s elevated literary style, unique Greek vocabulary, and dissimilarity to 1 Peter. Furthermore, those who argue against Petrine authorship contend that the false teaching condemned in the letter is likely heresy that developed in the second century. Richard Bauckham’s assertion that 2 Peter is not only a letter, but a ''testament''—a farewell discourse—leads him to argue that 2 Peter is pseudonymous but that the letter’s recipients would have recognized it as such, so there would be no deception on the author’s part (Bauckham: 161–62). However, Bauckham’s theory has detractors (see Reese: 117).<br />
<br />
Dating ancient texts is, of course, connected to the question of authorship. For those who maintain Petrine authorship, the letter was likely written in the early 60s CE, prior to Peter’s martyrdom, yet with enough time to be aware of Paul’s writings (2 Pet 3:15-16; see Reese: 115–21; Charles: 260–63). Scholars who consider 2 Peter to be pseudonymous offer dates ranging from late first century (ca. 80 CE) to late second century (ca. 180 CE; see Frey: 220). <br />
<br />
The letter is truly general, or catholic, being addressed to all who share in the apostolic faith (1:1). These readers are familiar with “our beloved brother Paul” (3:15), but their precise geographic location is unknown. However, in 3:1 the author writes, “This is now, beloved, the second letter I am writing to you.” For some scholars, this suggests 2 Peter is addressed to the same communities as 1 Peter, namely, Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1). The recipients of 2 Peter apparently understood the author’s Hellenistic literary influence; for example, the phrase “participants of the divine nature” in 1:4 reflects Hellenistic ideas, and ''tartaroō'' (2:4, Gk. “hold captive in Tartarus,” the lowest level of the underworld) appears nowhere else in the New Testament. The absence of final salutations, a common feature in most other NT letters, makes it even more difficult to identify the recipients.<br />
<br />
====Form and Structure====<br />
Second Peter conforms to the style of most personal letters of the ancient Greco-Roman world and is a farewell that also serves as a pastoral reminder (1:12-15). After a typical greeting, the letter urges readers to adopt virtues familiar to Greek philosophy, such as moral excellence and self-control, along with explicitly Christian virtues of faith and love (1:5-7). The author establishes his apostolic authority over against false teachers by recounting the transfiguration of Jesus (1:16-18; cf. Matt 17:1-8). Then, as in Jude, 2 Peter denounces false teachers (2:1), relying upon Jewish tradition to characterize the behaviors of these teachers and present the sort of judgment they will face. After describing God’s condemnation of the false teachers, the author counters their arguments, especially regarding eschatology, the end times and the second coming of Jesus Christ (3:1-10). The author’s farewell focuses on the promise of Jesus’ bodily return to earth, called the day of the Lord, where judgment will bring destruction for ungodly people (3:9) yet renewal for the cosmos (3:13). The readers are to live upright lives, expecting Christ’s return (3:11-14), and Paul’s writings serve to support the author’s pleas for doctrinal and ethical purity (3:15-17). Finally (3:18), the letter does not end with salutations but with a benediction (“grow in the grace and knowledge of our Lord and Savior Jesus Christ”) and a doxology (“To him be the glory both now and to the day of eternity. Amen.”)<br />
<br />
====Literary Analysis====<br />
J. Daryl Charles (207) notes three main themes operating in 2 Peter: “(1) a call to virtuous living, knowing the certainty of our salvation; (2) a warning to beware of those who lead others into apostasy; and (3) a reminder that God will fulfill his divine purposes by judging those who do evil and vindicating the faithful.” These three themes revolve around the notions of ethics, knowledge, and eschatology. Lists of ethical virtues are common in the NT, reflecting Hellenistic and Jewish influences, and such a list appears early in 2 Peter 1:5-7 (see Charles, “The Ethical List as a Teaching Device,” 263–65). Knowledge is a key topic in 2 Peter, and the author relies upon frequent use of Greek nouns for “knowledge” (''gnōsis'', ''epignōsis'') and several verbs for “knowing” (''ginōskō'', ''epiginōskō'', ''proginōskō'', and ''oida''; see Reese: 182, who also notes 2 Peter’s dependence upon words for memory and remembering). Eschatological concerns are also woven throughout, as the author mentions the day of judgment in 2:9 and the ''parousia'' (coming) of Jesus Christ: in connection with the transfiguration in 1:16 and his return in 3:4, 12 (extended discussion 3:1-13).<br />
<br />
====Outline of 2 Peter====<br />
I. Opening (1:1-15)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (1:3-15)<br><br />
::1. Moral virtue through Jesus Christ (vv. 3-11)<br><br />
::2. Peter’s testament, referencing his imminent death (vv. 12-15)<br><br />
II. Body of the Letter (1:16–3:13)<br><br />
:A. Author’s justification of his authority (1:16-21)<br><br />
::1. Apostolic witness (1:16-18)<br><br />
::2. Prophetic word (1:19-21)<br><br />
:B. Dispute with “false teachers” (''pseudodidaskaloi'') (2:1–3:10)<br><br />
::1. Introduction of the false teachers (2:1-3)<br><br />
::2. Three Old Testament examples (2:4-10a)<br><br />
:::a. Fallen angels (v. 4)<br><br />
:::b. People in the days of Noah (v. 5)<br><br />
:::c. Sodom and Gomorrah in the days of Lot (vv. 6-10a)<br><br />
::3. Polemic against the false teachers (2:10b-22)<br><br />
::4. Scoffers who deny Christ’s second coming (3:1-4)<br><br />
::5. Objections to scoffers’ arguments (3:5-10)<br><br />
:C. Admonition based on dispute with false teachers (3:11-13)<br><br />
III. Closing (3:14-18)<br><br />
:A. Exhortations (vv. 14-17)<br><br />
:B. Benediction (v. 18a)<br><br />
:C. Doxology (v. 18b)<br><br />
<br />
==Summary and Comment==<br />
====Participation in the Divine Nature (1:1-11)====<br />
After Simeon Peter’s salutation (1:1) and wish for abundant grace and peace (1:2), he elaborates on his greeting, which serves as a transition to the main body of the letter. This elaboration employs Hellenistic vocabulary (e.g., “divine power” in 1:3 and “divine nature” in 1:4) to explain that Jesus Christ has given his followers everything necessary for an upright life. The upright life means becoming sharers or participants (Gk. ''koinōnoi'') in the divine nature (''theios''), which seems to describe physical and moral incorruptibility. The theological notion of ''theōsis''—or deification—is important in Orthodox theology and emerges from 1:4, though not the term itself. Through Christ’s power, Christians share God’s essence to the extent that their behaviors are not given over to evil, and their bodies escape ultimate decay (see 1 Cor 15:52-54). Because divine power provides what is needed, readers are to adopt virtuous behavior. In Peter’s catalog of virtues, “faith can be seen as the foundation of the Christian ethic and love as the climax” (Charles: 264). The adoption and continual practice of these moral virtues (1:8) demonstrate genuine conversion (1:9-10) and point to eternal life in Christ’s kingdom (1:11).<br />
<br />
====Recognizing and Disputing False Teachers (1:12–3:13)====<br />
In 1:12-15, Peter offers the reasons for writing the letter, which is to remind readers of what they had been taught before. In this reminder, the testamental nature of the writing comes through as the author indicates that his life is nearly over. Referring to his body as a “tent” (lit.; NRSVue “death,” 1:14) is a common Hellenistic image, as is euphemistically describing death as the “removal of my tent.” Death is called a departure (Gk. ''exodus'', 1:15), contrasting with entry (''eisodos'') into Christ’s kingdom (1:11).<br />
<br />
Peter offers his recollection of Jesus’ transfiguration (see Matt 17:1-8) to substantiate his divine authority in contrast to the false teachers he is about to discuss (2:1). In addition to Peter’s testimony about the transfiguration are his reasons for the trustworthiness of ancient Israel’s Scriptures. Indeed, 1:20-21 are about the Old Testament (OT) and not about contemporary biblical studies. Peter is not describing how modern readers are to go about doing exegesis. “Peter’s concern is not proper interpretation of the Scriptures; it is authentication of the prophetic voice” (Charles: 219). This is to say that Peter emphasizes how the OT is not a mere human endeavor but a work superintended by the Holy Spirit.<br />
<br />
After establishing his apostolic authority and the authority of the OT’s “prophetic message,” Peter proceeds to indict false teachers (2:1-22) and scoffers (3:1-13) with words and images similar to those found in Jude 4-18. As is typically the case in the NT, the false teachers are not named, but we assume that the first readers of the letter understood who Peter was targeting. The false teachers who will emerge are like false prophets found in the OT, and their behaviors stand in stark contrast to the moral, ethical, and physical purity described in 1:3-7. The fate of the false teachers is prefigured in the punishment of people from Genesis in ancient Israel’s history, specifically fallen angels (2:4; see Gen 6:1-4), Noah’s contemporaries (2:5; see Gen 6:5-12), and the people of Sodom and Gomorrah in the days of Lot (2:6-8; see Gen 19:1-29). Peter’s indictment of false teachers not only depicts their punishment using OT examples but elaborates on the nature of their evil in 2:10-22. He refers to opponents as slanderers (2:10-12), irrational animals (2:12), debauched revelers who distort the Christians’ love feasts (''agapais'', a var. rdg. in Vaticanus, et al.; see Jude 12) for their own pleasures (''apatais'', 2:13, a pun on ''agapais''), sexually depraved (2:14), and greedy (2:14). These opponents are apostate, having abandoned the way of Jesus, and Balaam provides a precedent as “a bad example of self-seeking and greed” (Charles: 238; see Num 22–25). Balaam was a prophet who led Israelites astray (Num 31:16) and was rebuked by a donkey whom God empowered to speak (Num 22:21-35).<br />
<br />
The false teachers are pictured as deceptive enslavers who are ironically enslaved themselves (2:18-20). The invective against the false teachers ends with proverbial sayings illustrating the disgusting tendencies of two animals. Dogs might return to their own vomit (2:22; see Prov 26:11), and washed pigs find comfort in mud. The images are meant to be repulsive and “The effect is to jolt the audience into seeing the sobering nature of apostasy: a willful departure from revealed truth” (Charles: 240). <br />
<br />
Chapter 3 commences with the author acknowledging a previous letter (a reference to 1 Peter) and another mention of his goal being to remind readers of things they had been taught before, particularly through OT prophets and the apostles of Jesus Christ. Eschatology is in the background of 3:1-13, but these verses also deal with the opponents, now referred to as scoffers (3:3), who mock the parousia—the second coming of Christ—which is built from OT teaching concerning God’s visitation in judgment (i.e., “day of the Lord” passages such as Isa 13:6, 9; Ezek 30:3; Joel 2:1, 11, 31, and many others). The scoffers assert that God will not intervene in human affairs because life continues as it always has (3:4). But Peter responds in 3:5 with a charge that the opponents overlook (“deliberately ignore” in NRSVue; Gk. ''lanthanō'') God’s creative acts in Genesis 1 and God’s judgment in the Great Flood of Genesis 6–8. Peter’s readers, however, must not overlook (Gk. ''lanthanō'', v. 8 as in v. 5) that God’s timing is different, as a day is like a thousand years, and vice versa (see Ps 90:4). What might appear as a delay is evidence of God’s forbearance, allowing time for repentance (see Bauckham: 312). Peter assures his readers that Jesus will return—the NT version of the OT’s “day of the Lord”—using the image of a thief (v. 10; see Matt 24:43-44; Luke 12:39-40; 1 Thess 5:2; Rev 3:3; 16:15) and catastrophic loud noise (1 Thess 4:16). <br />
<br />
====Final Exhortations, Benediction, and Doxology (3:14-18)====<br />
Peter’s final exhortations echo earlier ones, particularly his invitation to peace (see 1:2), his plea for purity (see 1:3-7), and his admonition for readers to understand God’s patience (forbearance) as liberative (see 3:9). The mention of God’s forbearance along with liberation or salvation (Gk. ''sōtēria'') prompts a comment about the apostle Paul (although Peter does not explicitly refer to Paul as an apostle). The reference to Paul is noteworthy for several reasons:<br />
#Peter has previously made several references to the OT but neither quoted nor cited specific authors or texts, yet here he explicitly names Paul and his writings.<br />
#There is no unambiguous reference in Paul’s letters to the Lord’s patience as salvation (v. 15, although Rom 2:4 comes close; see 2 Pet 3:9), so it is hard to know what writings Peter had in mind.<br />
#As Peter refers to Paul in Pauline language as “beloved brother” (v. 15, despite their confrontation in Gal 2:11-16, which stands apart from Paul’s otherwise positive references to Peter, as in 1 Cor 3:22; 9:5; 15:5; Gal 1:18), he seems to be appealing to Paul as a source of authority even though “Peter’s authority was uncontested at the time of the Pauline mission, while Paul’s required constant justification” (Frey: 423).<br />
#It seems that Paul’s letters were available as a collection to the readers (note the phrase, “in all his letters,” v. 16). Many scholars find it difficult to imagine that such a collection existed before Paul’s martyrdom in the early 60s (with Peter’s death close in time to Paul’s).<br />
#Paul’s writings are referred to as “scripture” (v. 16), granting them the same reverence as the OT. It is unclear when and on what basis early Christians referred to Christian writings as “scripture.”<br />
<br />
With verse 17, Peter once again warns against falling victim to false teaching, then goes on to offer a doxology in verse 18. Most biblical doxologies are addressed to God, but some in the NT—as here—are addressed to Jesus Christ (see 2 Tim 4:18; Rev 1:5-6). The closing doxology affirms the coming ''parousia'' (cited as “the day of eternity”) and affirms that Jesus Christ is worthy of honor now and forevermore. <br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Although scholars have long questioned whether the apostle Peter wrote 2 Peter, Christians throughout the centuries have found themes that resonate with their life situations. The letter simultaneously urges virtuous living while strongly denouncing unnamed false teachers. Along the way, the letter affirms the second coming of Christ and responds to critics who cast doubt on the Lord’s return. <br />
<br />
Anabaptists have long stressed some of the central concepts that appear in 2 Peter, such as rejecting sinful impurity and false teaching, guarding against apostasy, and affirming expectations regarding Christ’s second coming. For example, Dirk Philips frequently cites 2 Peter 1:4—specifically the claim that we may become “participants of the divine nature”—to assert that those who have experienced the new birth are new creatures with new capacities rooted in the divine nature. In Philips’s discussion of Christ’s incarnation, he writes, “all believers are participants of the divine nature, yes, and are called gods and children of the Most High, 2 Pet 1:4; Acts 17:28; Ps 82:6, and are in the world as Christ was in in the world, and shall become like him at his coming, John 10:34; 1:12” (Philips: 145.)<br />
<br />
Pilgram Marpeck also appealed to 2 Peter to denounce apostasy and, like Peter, offers Old Testament illustrations; he also references 2 Peter 3 (Marpeck: 58). Balthasar Hubmaier likewise urges fidelity to the faith, noting, “we should not sin so that we do not make ourselves unworthy of this mercy and fall under the judgment of God, from which also the angels are not exempted, 2 Pet 2:4” (Hubmaier: 471). <br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Smith, Shively T. J. ''Interpreting 2 Peter through African American Women’s Moral Writings''. Early Christianity and Its Literature 32. Atlanta: SBL Press, 2023.<br />
<br />
*Watson, Duane F., and Robert L. Webb, eds. ''Reading Second Peter with New Eyes: Methodological Reassessments of the Letter of Second Peter''. Library of New Testament Studies 382. London, New York: T & T Clark, 2010.<br />
<br />
<BR><br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=223142 Peter2024-03-01T01:29:26Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
2 Peter for Anabaptist Dictionary of the Bible <br />
Dennis R. Edwards<br />
<br />
==Introduction==<br />
====Relevance====<br />
Because of their similarities, Jude and 2 Peter are often analyzed together (e.g., Jude 4-16 and 2 Pet 2:1-22; see charts in deSilva: 782-83 and ''The SBL Study Bible'': 2124). Both Jude and 2 Peter demand moral, ethical, and doctrinal purity to counter the influence of “intruders” (Jude 4) or “false teachers” (2 Pet 2:1). Along with pleas for purity is the affirmation that the Lord Jesus Christ will physically return to earth, the world as we know it will come to an end, and “new heavens and a new earth” will come as promised (3:10, 13). The letter invites readers to explore how the New Testament (NT) often connects ethics and eschatology, as seen in the question of 3:11-12, “Since all these things are to be destroyed in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and destroyed and the elements will melt with fire?” (NRSVue, passim). Given that the author mentions the apostle Paul’s letters, equating them to the Hebrew Scriptures (3:15-16), several questions arise about Peter, Paul, their relationship, and the development of the NT. Yet, as also with Jude, 2 Peter is not merely an indictment of theological and moral enemies—it is also an exhortation to virtuous living (1:5-7; 3:17).<br />
<br />
====Author, Date, Setting====<br />
The letter opens with, “Simeon Peter, a servant and apostle of Jesus Christ” (1:1). “Simeon” is a variant of “Simon,” the more common version of Peter’s name in the NT. However, some ancient Christians, as well as most modern scholars, question the apostle Peter’s authorship of 2 Peter. According to the fourth-century church historian Eusebius, Origen expressed doubts a century earlier that Peter authored the letter. After surveying ancient views on 2 Peter, Jörg Frey (173) asserts that “the acceptance of 2 Pet into the canon was more disputed than all other NT texts.” Among the several reasons that contemporary scholars reject Petrine authorship are the letter’s elevated literary style, unique Greek vocabulary, and dissimilarity to 1 Peter. Furthermore, those who argue against Petrine authorship contend that the false teaching condemned in the letter is likely heresy that developed in the second century. Richard Bauckham’s assertion that 2 Peter is not only a letter, but a ''testament''—a farewell discourse—leads him to argue that 2 Peter is pseudonymous but that the letter’s recipients would have recognized it as such, so there would be no deception on the author’s part (Bauckham: 161–62). However, Bauckham’s theory has detractors (see Reese: 117).<br />
<br />
Dating ancient texts is, of course, connected to the question of authorship. For those who maintain Petrine authorship, the letter was likely written in the early 60s CE, prior to Peter’s martyrdom, yet with enough time to be aware of Paul’s writings (2 Pet 3:15-16; see Reese: 115–21; Charles: 260–63). Scholars who consider 2 Peter to be pseudonymous offer dates ranging from late first century (ca. 80 CE) to late second century (ca. 180 CE; see Frey: 220). <br />
<br />
The letter is truly general, or catholic, being addressed to all who share in the apostolic faith (1:1). These readers are familiar with “our beloved brother Paul” (3:15), but their precise geographic location is unknown. However, in 3:1 the author writes, “This is now, beloved, the second letter I am writing to you.” For some scholars, this suggests 2 Peter is addressed to the same communities as 1 Peter, namely, Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet 1:1). The recipients of 2 Peter apparently understood the author’s Hellenistic literary influence; for example, the phrase “participants of the divine nature” in 1:4 reflects Hellenistic ideas, and ''tartaroō'' (2:4, Gk. “hold captive in Tartarus,” the lowest level of the underworld) appears nowhere else in the New Testament. The absence of final salutations, a common feature in most other NT letters, makes it even more difficult to identify the recipients.<br />
<br />
====Form and Structure====<br />
Second Peter conforms to the style of most personal letters of the ancient Greco-Roman world and is a farewell that also serves as a pastoral reminder (1:12-15). After a typical greeting, the letter urges readers to adopt virtues familiar to Greek philosophy, such as moral excellence and self-control, along with explicitly Christian virtues of faith and love (1:5-7). The author establishes his apostolic authority over against false teachers by recounting the transfiguration of Jesus (1:16-18; cf. Matt 17:1-8). Then, as in Jude, 2 Peter denounces false teachers (2:1), relying upon Jewish tradition to characterize the behaviors of these teachers and present the sort of judgment they will face. After describing God’s condemnation of the false teachers, the author counters their arguments, especially regarding eschatology, the end times and the second coming of Jesus Christ (3:1-10). The author’s farewell focuses on the promise of Jesus’ bodily return to earth, called the day of the Lord, where judgment will bring destruction for ungodly people (3:9) yet renewal for the cosmos (3:13). The readers are to live upright lives, expecting Christ’s return (3:11-14), and Paul’s writings serve to support the author’s pleas for doctrinal and ethical purity (3:15-17). Finally (3:18), the letter does not end with salutations but with a benediction (“grow in the grace and knowledge of our Lord and Savior Jesus Christ”) and a doxology (“To him be the glory both now and to the day of eternity. Amen.”)<br />
<br />
====Literary Analysis====<br />
J. Daryl Charles (207) notes three main themes operating in 2 Peter: “(1) a call to virtuous living, knowing the certainty of our salvation; (2) a warning to beware of those who lead others into apostasy; and (3) a reminder that God will fulfill his divine purposes by judging those who do evil and vindicating the faithful.” These three themes revolve around the notions of ethics, knowledge, and eschatology. Lists of ethical virtues are common in the NT, reflecting Hellenistic and Jewish influences, and such a list appears early in 2 Peter 1:5-7 (see Charles, “The Ethical List as a Teaching Device,” 263–65). Knowledge is a key topic in 2 Peter, and the author relies upon frequent use of Greek nouns for “knowledge” (''gnōsis'', ''epignōsis'') and several verbs for “knowing” (''ginōskō'', ''epiginōskō'', ''proginōskō'', and ''oida''; see Reese: 182, who also notes 2 Peter’s dependence upon words for memory and remembering). Eschatological concerns are also woven throughout, as the author mentions the day of judgment in 2:9 and the ''parousia'' (coming) of Jesus Christ: in connection with the transfiguration in 1:16 and his return in 3:4, 12 (extended discussion 3:1-13).<br />
<br />
====Outline of 2 Peter====<br />
I. Opening (1:1-15)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (1:3-15)<br><br />
::1. Moral virtue through Jesus Christ (vv. 3-11)<br><br />
::2. Peter’s testament, referencing his imminent death (vv. 12-15)<br><br />
II. Body of the Letter (1:16–3:13)<br><br />
:A. Author’s justification of his authority (1:16-21)<br><br />
::1. Apostolic witness (1:16-18)<br><br />
::2. Prophetic word (1:19-21)<br><br />
:B. Dispute with “false teachers” (''pseudodidaskaloi'') (2:1–3:10)<br><br />
::1. Introduction of the false teachers (2:1-3)<br><br />
::2. Three Old Testament examples (2:4-10a)<br><br />
:::a. Fallen angels (v. 4)<br><br />
:::b. People in the days of Noah (v. 5)<br><br />
:::c. Sodom and Gomorrah in the days of Lot (vv. 6-10a)<br><br />
::3. Polemic against the false teachers (2:10b-22)<br><br />
::4. Scoffers who deny Christ’s second coming (3:1-4)<br><br />
::5. Objections to scoffers’ arguments (3:5-10)<br><br />
:C. Admonition based on dispute with false teachers (3:11-13)<br><br />
III. Closing (3:14-18)<br><br />
:A. Exhortations (vv. 14-17)<br><br />
:B. Benediction (v. 18a)<br><br />
:C. Doxology (v. 18b)<br><br />
<br />
==Summary and Comment==<br />
====Participation in the Divine Nature (1:1-11)====<br />
After Simeon Peter’s salutation (1:1) and wish for abundant grace and peace (1:2), he elaborates on his greeting, which serves as a transition to the main body of the letter. This elaboration employs Hellenistic vocabulary (e.g., “divine power” in 1:3 and “divine nature” in 1:4) to explain that Jesus Christ has given his followers everything necessary for an upright life. The upright life means becoming sharers or participants (Gk. ''koinōnoi'') in the divine nature (''theios''), which seems to describe physical and moral incorruptibility. The theological notion of ''theōsis''—or deification—is important in Orthodox theology and emerges from 1:4, though not the term itself. Through Christ’s power, Christians share God’s essence to the extent that their behaviors are not given over to evil, and their bodies escape ultimate decay (see 1 Cor 15:52-54). Because divine power provides what is needed, readers are to adopt virtuous behavior. In Peter’s catalog of virtues, “faith can be seen as the foundation of the Christian ethic and love as the climax” (Charles: 264). The adoption and continual practice of these moral virtues (1:8) demonstrate genuine conversion (1:9-10) and point to eternal life in Christ’s kingdom (1:11).<br />
<br />
====Recognizing and Disputing False Teachers (1:12–3:13)====<br />
In 1:12-15, Peter offers the reasons for writing the letter, which is to remind readers of what they had been taught before. In this reminder, the testamental nature of the writing comes through as the author indicates that his life is nearly over. Referring to his body as a “tent” (lit.; NRSVue “death,” 1:14) is a common Hellenistic image, as is euphemistically describing death as the “removal of my tent.” Death is called a departure (Gk. ''exodus'', 1:15), contrasting with entry (''eisodos'') into Christ’s kingdom (1:11).<br />
<br />
Peter offers his recollection of Jesus’ transfiguration (see Matt 17:1-8) to substantiate his divine authority in contrast to the false teachers he is about to discuss (2:1). In addition to Peter’s testimony about the transfiguration are his reasons for the trustworthiness of ancient Israel’s Scriptures. Indeed, 1:20-21 are about the Old Testament (OT) and not about contemporary biblical studies. Peter is not describing how modern readers are to go about doing exegesis. “Peter’s concern is not proper interpretation of the Scriptures; it is authentication of the prophetic voice” (Charles: 219). This is to say that Peter emphasizes how the OT is not a mere human endeavor but a work superintended by the Holy Spirit.<br />
<br />
After establishing his apostolic authority and the authority of the OT’s “prophetic message,” Peter proceeds to indict false teachers (2:1-22) and scoffers (3:1-13) with words and images similar to those found in Jude 4-18. As is typically the case in the NT, the false teachers are not named, but we assume that the first readers of the letter understood who Peter was targeting. The false teachers who will emerge are like false prophets found in the OT, and their behaviors stand in stark contrast to the moral, ethical, and physical purity described in 1:3-7. The fate of the false teachers is prefigured in the punishment of people from Genesis in ancient Israel’s history, specifically fallen angels (2:4; see Gen 6:1-4), Noah’s contemporaries (2:5; see Gen 6:5-12), and the people of Sodom and Gomorrah in the days of Lot (2:6-8; see Gen 19:1-29). Peter’s indictment of false teachers not only depicts their punishment using OT examples but elaborates on the nature of their evil in 2:10-22. He refers to opponents as slanderers (2:10-12), irrational animals (2:12), debauched revelers who distort the Christians’ love feasts (''agapais'', a var. rdg. in Vaticanus, et al.; see Jude 12) for their own pleasures (''apatais'', 2:13, a pun on ''agapais''), sexually depraved (2:14), and greedy (2:14). These opponents are apostate, having abandoned the way of Jesus, and Balaam provides a precedent as “a bad example of self-seeking and greed” (Charles: 238; see Num 22–25). Balaam was a prophet who led Israelites astray (Num 31:16) and was rebuked by a donkey whom God empowered to speak (Num 22:21-35).<br />
<br />
The false teachers are pictured as deceptive enslavers who are ironically enslaved themselves (2:18-20). The invective against the false teachers ends with proverbial sayings illustrating the disgusting tendencies of two animals. Dogs might return to their own vomit (2:22; see Prov 26:11), and washed pigs find comfort in mud. The images are meant to be repulsive and “The effect is to jolt the audience into seeing the sobering nature of apostasy: a willful departure from revealed truth” (Charles: 240). <br />
<br />
Chapter 3 commences with the author acknowledging a previous letter (a reference to 1 Peter) and another mention of his goal being to remind readers of things they had been taught before, particularly through OT prophets and the apostles of Jesus Christ. Eschatology is in the background of 3:1-13, but these verses also deal with the opponents, now referred to as scoffers (3:3), who mock the parousia—the second coming of Christ—which is built from OT teaching concerning God’s visitation in judgment (i.e., “day of the Lord” passages such as Isa 13:6, 9; Ezek 30:3; Joel 2:1, 11, 31, and many others). The scoffers assert that God will not intervene in human affairs because life continues as it always has (3:4). But Peter responds in 3:5 with a charge that the opponents overlook (“deliberately ignore” in NRSVue; Gk. ''lanthanō'') God’s creative acts in Genesis 1 and God’s judgment in the Great Flood of Genesis 6–8. Peter’s readers, however, must not overlook (Gk. ''lanthanō'', v. 8 as in v. 5) that God’s timing is different, as a day is like a thousand years, and vice versa (see Ps 90:4). What might appear as a delay is evidence of God’s forbearance, allowing time for repentance (see Bauckham: 312). Peter assures his readers that Jesus will return—the NT version of the OT’s “day of the Lord”—using the image of a thief (v. 10; see Matt 24:43-44; Luke 12:39-40; 1 Thess 5:2; Rev 3:3; 16:15) and catastrophic loud noise (1 Thess 4:16). <br />
<br />
====Final Exhortations, Benediction, and Doxology (3:14-18)====<br />
Peter’s final exhortations echo earlier ones, particularly his invitation to peace (see 1:2), his plea for purity (see 1:3-7), and his admonition for readers to understand God’s patience (forbearance) as liberative (see 3:9). The mention of God’s forbearance along with liberation or salvation (Gk. ''sōtēria'') prompts a comment about the apostle Paul (although Peter does not explicitly refer to Paul as an apostle). The reference to Paul is noteworthy for several reasons:<br />
#Peter has previously made several references to the OT but neither quoted nor cited specific authors or texts, yet here he explicitly names Paul and his writings.<br />
#There is no unambiguous reference in Paul’s letters to the Lord’s patience as salvation (v. 15, although Rom 2:4 comes close; see 2 Pet 3:9), so it is hard to know what writings Peter had in mind.<br />
#As Peter refers to Paul in Pauline language as “beloved brother” (v. 15, despite their confrontation in Gal 2:11-16, which stands apart from Paul’s otherwise positive references to Peter, as in 1 Cor 3:22; 9:5; 15:5; Gal 1:18), he seems to be appealing to Paul as a source of authority even though “Peter’s authority was uncontested at the time of the Pauline mission, while Paul’s required constant justification” (Frey: 423).<br />
#It seems that Paul’s letters were available as a collection to the readers (note the phrase, “in all his letters,” v. 16). Many scholars find it difficult to imagine that such a collection existed before Paul’s martyrdom in the early 60s (with Peter’s death close in time to Paul’s).<br />
#Paul’s writings are referred to as “scripture” (v. 16), granting them the same reverence as the OT. It is unclear when and on what basis early Christians referred to Christian writings as “scripture.”<br />
<br />
With verse 17, Peter once again warns against falling victim to false teaching, then goes on to offer a doxology in verse 18. Most biblical doxologies are addressed to God, but some in the NT—as here—are addressed to Jesus Christ (see 2 Tim 4:18; Rev 1:5-6). The closing doxology affirms the coming ''parousia'' (cited as “the day of eternity”) and affirms that Jesus Christ is worthy of honor now and forevermore. <br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Although scholars have long questioned whether the apostle Peter wrote 2 Peter, Christians throughout the centuries have found themes that resonate with their life situations. The letter simultaneously urges virtuous living while strongly denouncing unnamed false teachers. Along the way, the letter affirms the second coming of Christ and responds to critics who cast doubt on the Lord’s return. <br />
<br />
Anabaptists have long stressed some of the central concepts that appear in 2 Peter, such as rejecting sinful impurity and false teaching, guarding against apostasy, and affirming expectations regarding Christ’s second coming. For example, Dirk Philips frequently cites 2 Peter 1:4—specifically the claim that we may become “participants of the divine nature”—to assert that those who have experienced the new birth are new creatures with new capacities rooted in the divine nature. In Philips’s discussion of Christ’s incarnation, he writes, “all believers are participants of the divine nature, yes, and are called gods and children of the Most High, 2 Pet 1:4; Acts 17:28; Ps 82:6, and are in the world as Christ was in in the world, and shall become like him at his coming, John 10:34; 1:12” (Philips: 145.)<br />
<br />
Pilgram Marpeck also appealed to 2 Peter to denounce apostasy and, like Peter, offers Old Testament illustrations; he also references 2 Peter 3 (Marpeck: 58). Balthasar Hubmaier likewise urges fidelity to the faith, noting, “we should not sin so that we do not make ourselves unworthy of this mercy and fall under the judgment of God, from which also the angels are not exempted, 2 Pet 2:4” (Hubmaier: 471). <br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Smith, Shively T. J. ''Interpreting 2 Peter through African American Women’s Moral Writings''. Early Christianity and Its Literature 32. Atlanta: SBL Press, 2023.<br />
<br />
*Watson, Duane F., and Robert L. Webb, eds. ''Reading Second Peter with New Eyes: Methodological Reassessments of the Letter of Second Peter''. Library of New Testament Studies 382. London, New York: T & T Clark, 2010.<br />
<br />
<BR><br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22313Jude2024-03-01T01:25:46Z<p>Dougmiller4: /* Outline of Jude */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
'''I. Opening (vv. 1-4)'''<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
'''II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)'''<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
'''III. Closing (vv. 20-25)'''<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
:And the inheritance of sinners is destruction and darkness,<br />
:And their lawlessness will pursue them unto Hades below.<br />
:(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22312Jude2024-03-01T01:25:29Z<p>Dougmiller4: /* Outline of Jude */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
'''I. Opening (vv. 1-4)'''<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
'''II. Body of the Letter: Paradigms and prophecies from the past with contemporary application''' (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
'''III. Closing (vv. 20-25)'''<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
:And the inheritance of sinners is destruction and darkness,<br />
:And their lawlessness will pursue them unto Hades below.<br />
:(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22311Jude2024-03-01T01:23:33Z<p>Dougmiller4: /* Bibliography */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
:And the inheritance of sinners is destruction and darkness,<br />
:And their lawlessness will pursue them unto Hades below.<br />
:(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=223102 Peter2024-03-01T00:51:47Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
<BR><br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22309Jude2024-03-01T00:39:52Z<p>Dougmiller4: /* Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13) */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
:And the inheritance of sinners is destruction and darkness,<br />
:And their lawlessness will pursue them unto Hades below.<br />
:(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22308Jude2024-03-01T00:39:27Z<p>Dougmiller4: /* Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13) */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
:And the inheritance of sinners is destruction and darkness,<br><br />
:And their lawlessness will pursue them unto Hades below.<br />
:(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22307Jude2024-03-01T00:38:49Z<p>Dougmiller4: /* Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13) */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
:And the inheritance of sinners is destruction and darkness,<br><br />
:And their lawlessness will pursue them unto Hades below. <br><br />
:(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22306Jude2024-03-01T00:38:06Z<p>Dougmiller4: /* Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13) */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br><br />
And the inheritance of sinners is destruction and darkness,<br><br />
And their lawlessness will pursue them unto Hades below. <br><br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22305Jude2024-03-01T00:34:58Z<p>Dougmiller4: /* Outline of Jude */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
:A. Author’s identity (v. 1a)<br><br />
:B. Spiritual identity of recipients (v. 1b)<br><br />
:C. Blessing directed to the recipients (v. 2)<br><br />
:D. Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
:A. First paradigm (vv. 5-10)<br><br />
::1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
::2. Application of the first set of examples (vv. 8-10)<br><br />
:B. Second paradigm (vv. 11-13)<br><br />
::1. Cain, Balaam, Korah (v. 11)<br><br />
::2. Application of the second set of examples (vv. 12-13)<br><br />
:C. First prophecy (vv. 14-16)<br><br />
::1. Enoch’s prophecy (vv. 14-15)<br><br />
::2. Application of Enoch’s prophecy (v. 16)<br><br />
:D. Second prophecy (vv. 17-19)<br><br />
::1. Apostolic utterances (vv. 17-18)<br><br />
::2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
:A. Exhortations (vv. 20-23)<br><br />
:B. Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22304Jude2024-03-01T00:32:28Z<p>Dougmiller4: /* Outline of Jude */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br><br />
(A) Author’s identity (v. 1a)<br><br />
(B) Spiritual identity of recipients (v. 1b)<br><br />
(C) Blessing directed to the recipients (v. 2)<br><br />
(D) Reason for writing (vv. 3-4)<br><br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br><br />
(A) First paradigm (vv. 5-10)<br><br />
1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br><br />
2. Application of the first set of examples (vv. 8-10)<br><br />
(B) Second paradigm (vv. 11-13)<br><br />
1. Cain, Balaam, Korah (v. 11)<br><br />
2. Application of the second set of examples (vv. 12-13)<br><br />
(C) First prophecy (vv. 14-16)<br><br />
1. Enoch’s prophecy (vv. 14-15)<br><br />
2. Application of Enoch’s prophecy (v. 16)<br><br />
(D) Second prophecy (vv. 17-19)<br><br />
1. Apostolic utterances (vv. 17-18)<br><br />
2. Application of the apostles’ prophecy (v. 19)<br><br />
III. Closing (vv. 20-25)<br><br />
(A) Exhortations (vv. 20-23)<br><br />
(B) Benediction (vv. 24-25)<br><br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22303Jude2024-03-01T00:31:09Z<p>Dougmiller4: /* Final Exhortations (vv. 20-23) */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br />
(A) Author’s identity (v. 1a)<br />
(B) Spiritual identity of recipients (v. 1b)<br />
(C) Blessing directed to the recipients (v. 2)<br />
(D) Reason for writing (vv. 3-4)<br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br />
(A) First paradigm (vv. 5-10)<br />
1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br />
2. Application of the first set of examples (vv. 8-10)<br />
(B) Second paradigm (vv. 11-13)<br />
1. Cain, Balaam, Korah (v. 11)<br />
2. Application of the second set of examples (vv. 12-13)<br />
(C) First prophecy (vv. 14-16)<br />
1. Enoch’s prophecy (vv. 14-15)<br />
2. Application of Enoch’s prophecy (v. 16)<br />
(D) Second prophecy (vv. 17-19)<br />
1. Apostolic utterances (vv. 17-18)<br />
2. Application of the apostles’ prophecy (v. 19)<br />
III. Closing (vv. 20-25)<br />
(A) Exhortations (vv. 20-23)<br />
(B) Benediction (vv. 24-25)<br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22302Jude2024-03-01T00:17:08Z<p>Dougmiller4: </p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br />
(A) Author’s identity (v. 1a)<br />
(B) Spiritual identity of recipients (v. 1b)<br />
(C) Blessing directed to the recipients (v. 2)<br />
(D) Reason for writing (vv. 3-4)<br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br />
(A) First paradigm (vv. 5-10)<br />
1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br />
2. Application of the first set of examples (vv. 8-10)<br />
(B) Second paradigm (vv. 11-13)<br />
1. Cain, Balaam, Korah (v. 11)<br />
2. Application of the second set of examples (vv. 12-13)<br />
(C) First prophecy (vv. 14-16)<br />
1. Enoch’s prophecy (vv. 14-15)<br />
2. Application of Enoch’s prophecy (v. 16)<br />
(D) Second prophecy (vv. 17-19)<br />
1. Apostolic utterances (vv. 17-18)<br />
2. Application of the apostles’ prophecy (v. 19)<br />
III. Closing (vv. 20-25)<br />
(A) Exhortations (vv. 20-23)<br />
(B) Benediction (vv. 24-25)<br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#. Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#. Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#. Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22301Jude2024-03-01T00:15:51Z<p>Dougmiller4: /* Recommended Essays in the Commentary */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br />
(A) Author’s identity (v. 1a)<br />
(B) Spiritual identity of recipients (v. 1b)<br />
(C) Blessing directed to the recipients (v. 2)<br />
(D) Reason for writing (vv. 3-4)<br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br />
(A) First paradigm (vv. 5-10)<br />
1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br />
2. Application of the first set of examples (vv. 8-10)<br />
(B) Second paradigm (vv. 11-13)<br />
1. Cain, Balaam, Korah (v. 11)<br />
2. Application of the second set of examples (vv. 12-13)<br />
(C) First prophecy (vv. 14-16)<br />
1. Enoch’s prophecy (vv. 14-15)<br />
2. Application of Enoch’s prophecy (v. 16)<br />
(D) Second prophecy (vv. 17-19)<br />
1. Apostolic utterances (vv. 17-18)<br />
2. Application of the apostles’ prophecy (v. 19)<br />
III. Closing (vv. 20-25)<br />
(A) Exhortations (vv. 20-23)<br />
(B) Benediction (vv. 24-25)<br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#. Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#. Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#. Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
==Recommended Essays in the Commentary==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
<br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22300Jude2024-03-01T00:13:49Z<p>Dougmiller4: </p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br />
(A) Author’s identity (v. 1a)<br />
(B) Spiritual identity of recipients (v. 1b)<br />
(C) Blessing directed to the recipients (v. 2)<br />
(D) Reason for writing (vv. 3-4)<br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br />
(A) First paradigm (vv. 5-10)<br />
1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br />
2. Application of the first set of examples (vv. 8-10)<br />
(B) Second paradigm (vv. 11-13)<br />
1. Cain, Balaam, Korah (v. 11)<br />
2. Application of the second set of examples (vv. 12-13)<br />
(C) First prophecy (vv. 14-16)<br />
1. Enoch’s prophecy (vv. 14-15)<br />
2. Application of Enoch’s prophecy (v. 16)<br />
(D) Second prophecy (vv. 17-19)<br />
1. Apostolic utterances (vv. 17-18)<br />
2. Application of the apostles’ prophecy (v. 19)<br />
III. Closing (vv. 20-25)<br />
(A) Exhortations (vv. 20-23)<br />
(B) Benediction (vv. 24-25)<br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#. Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#. Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#. Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
==Recommended Essays in the Commentary==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
<br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22299Jude2024-03-01T00:13:32Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
<br />
Jude for Anabaptist Dictionary of the Bible <br />
Dennis R. Edwards<br />
<br />
==Introduction==<br />
====Relevance====<br />
Jude’s exhortation to his readers evokes Israel’s prophets as he urges maturity of Christian faith while denouncing those whose actions harm the community. On the one hand, Jude could be perceived as ranting like a rigid hardliner opposed to growth and change. After all, the author writes, “I find it necessary to write and appeal to you to contend for the faith that was once and for all handed on to the saints” (v. 3 NRSVue, passim). In the present time, contending or fighting for what the community already believes often characterizes close-minded, intolerant religious zealots. On the other hand, in calling the recipients of his letter to not tolerate the corruption of their faith, Jude might be seen as a radical reformer. Early Anabaptists of the sixteenth century were radical reformers by resisting what they believed to be distortions of the Christian faith. Jude likewise points out how pollution of what the apostles learned of Jesus meant threatening the spiritual wellbeing of the community. Yet Jude does not only denounce those who perverted the teachings of Jesus, he also calls for unity, prayer, and mercy (vv. 19-23). <br />
<br />
====Author, Date, Setting====<br />
Jude and 2 Peter have striking similarities (e.g., Jude 4-16 and 2 Pet 2:1-22), and commentators often study them together (see chart in deSilva: 782-83 and ''The SBL Study Bible'': 2124). The author of Jude (''Ioudas'' in Gk., also translated ''Judah'' or ''Judas'') calls himself a slave (or “servant,” NRSVue) of Jesus Christ and brother of James (v. 1). Even though the word “brother” often describes the familial relationship Christians have with each other, it seems likely that it is used here to indicate a biological connection. Christian tradition, followed by several scholars, understands James (here in Jude v. 1) to be the same person who wrote the letter of James, although there is debate. The author of that letter also refers to himself as a “slave” of Jesus Christ (James 1:1). <br />
<br />
Some scholars argue that the letter of Jude is pseudonymous (i.e., written by someone after Jude’s lifetime, but writing in his name). Others consider the author to be the brother of the Lord Jesus and brother of James (v. 1; Matt 13:55; Mark 6:3), who rose to prominence in the church in Jerusalem (Acts 12:17; 15:13) and was counted among the apostles (1 Cor. 15:7; Gal. 1:19; 2:9).<br />
<br />
Dating Jude is difficult because of the letter’s lack of historical details. Furthermore, dating is related to the question of authorship. Scholars who consider Jude to be pseudonymous assert that the letter addresses concerns that arose in the second century, after the apostles died. Those scholars suggest that Jude denounces heresies that matured after the first century, such as Gnosticism. However, Jude seems to be denouncing the actions of certain individuals rather than a particular set of beliefs associated with Gnosticism. J. Daryl Charles notes, “Jude alludes to what the apostles have ''said'' (''legein'') and not what they have ''written'' (''graphein''). Nothing in Jude requires a considerable chronological gap between the apostolic and subapostolic era” (Charles: 279). Even if Jude is indeed the author, it is currently impossible to assign the letter a date. Some scholars who claim Jude as author suggest dates as early as the 40s (so Blomberg: 139) while others offer a range between the 60s and 90s.<br />
<br />
Identifying the letter’s setting is as difficult as reckoning its date. Jude is well-situated among the general (or catholic, i.e., “universal”) epistles of the NT because their audiences are not named, and their content is applicable to a broad cross-section of early believers. Jude describes the recipients in general terms: “those who are called, who are beloved in God the Father and kept safe for Jesus Christ” (v. 1). Consequently, with few clues and no specific details, we can only speculate as to the identity of Jude’s original audience. There are, however, several references to ancient Jewish characters and events, which suggests the first readers had a background in ancient Judaism. Charles concludes that readers “In a first-century Palestinian environment” would have found the references to ancient Judaism to “be pregnant with meaning” (278–79).<br />
<br />
====Form and Structure====<br />
Jude conforms to the style of most personal letters of the ancient Greco-Roman world. While it is brief when compared to other NT letters (fourth shortest, after 3 John, 2 John, Philemon), it is closer to the length of typical personal correspondence in the ancient world. Most Pauline letters, for example, are much longer than extant Greco-Roman letters. Ancient correspondence was meant to be read aloud, and Jude’s passionate tone and colorful rhetoric feel sermonic. Some scholars further classify Jude as a pastoral letter of exhortation (Frey: 17; Charles: 274).<br />
<br />
After a stereotypical greeting, Jude states the purpose for writing, then engages the issues with illustrations before moving to final exhortations followed by a benediction. Absent are salutations characteristic of most Pauline letters (e.g., Rom 16:1-23; Phil 4:21-22; 1 Thess 5:26).<br />
<br />
====Literary Analysis====<br />
As noted above, Jude’s message is reminiscent of Israel’s prophets, and Jude employs illustrations from Jewish tradition to make his point without explicitly citing the Old Testament (OT). Jude’s message is a prophetic indictment of those who creep among the people of God while perverting the way of Jesus (Jude 4). The short letter exhorts fidelity to the teachings of the Christian apostles. The sermon uses Jewish tradition not only to serve as a warning, but also as a reminder that corrupt religious practice has long been part of the human experience, and God allows the destruction of those who pervert the faith. <br />
<br />
Jude looks backwards and draws comparisons to the current situation so his readers might resist an ungodly status quo and move forward as faithful followers of Jesus Christ. The heart of Jude’s contrast of ''then'' versus ''now'' comes from Jewish history, contained in both canonical Scripture as well as other written tradition; it also includes sayings from Jesus’ apostles.<br />
<br />
====Outline of Jude====<br />
I. Opening (vv. 1-4)<br />
(A) Author’s identity (v. 1a)<br />
(B) Spiritual identity of recipients (v. 1b)<br />
(C) Blessing directed to the recipients (v. 2)<br />
(D) Reason for writing (vv. 3-4)<br />
II. Body of the Letter: Paradigms and prophecies from the past with contemporary application (vv. 5-19)<br />
(A) First paradigm (vv. 5-10)<br />
1. Unbelieving Israelites in the exodus, fallen angels, Sodom and Gomorrah (vv. 5-7)<br />
2. Application of the first set of examples (vv. 8-10)<br />
(B) Second paradigm (vv. 11-13)<br />
1. Cain, Balaam, Korah (v. 11)<br />
2. Application of the second set of examples (vv. 12-13)<br />
(C) First prophecy (vv. 14-16)<br />
1. Enoch’s prophecy (vv. 14-15)<br />
2. Application of Enoch’s prophecy (v. 16)<br />
(D) Second prophecy (vv. 17-19)<br />
1. Apostolic utterances (vv. 17-18)<br />
2. Application of the apostles’ prophecy (v. 19)<br />
III. Closing (vv. 20-25)<br />
(A) Exhortations (vv. 20-23)<br />
(B) Benediction (vv. 24-25)<br />
<br />
==Summary and Comment==<br />
====Fighting for the Faith (vv. 1-4)====<br />
Jude wishes an abundance of mercy, peace, and love to people whom God has called and loves. The readers are also described as being kept safe ''by'' or ''for'' Jesus Christ (the Gk. grammar is ambiguous). The former option pictures Jesus as guardian. However, many scholars prefer the latter option, which depicts God as watching over Jude’s audience until the time of Christ’s return and aligns well with the benediction in verses 24-25. God also called the ancient people of Israel, and Jude’s readers are to see themselves in continuity with those ancient people who are also described as loved by God (e.g., Deut 7:7-8; Jer 31:3; Hos 11:1). Jude explains that he was eager to write about the salvation that he and his readers have in common and felt compelled to emphasize the need to fight for the faith. Using a verb from the military and athletic arenas, Jude exhorts his readers to “contend” for “the faith” (v. 3), which is a shorthand way of referring to the Christian gospel. The gospel has been handed on to faithful people, but unfaithful intruders, who through their actions pervert the gospel and deny the lordship of Jesus Christ, threaten to undermine what the community had been taught.<br />
<br />
====Three Reminders of Divine Judgment and the Warning They Provide (vv. 5-10)====<br />
Jude calls on his readers to remember, and “''Memory'' is a traditional principle of OT and Jewish faith” (Frey: 83). First, Jude references a grim episode within Israel’s exodus narratives to remind his readers that God punishes rebellion (Num 14:11-12, 29-30). Second, Jude mentions “the angels who did not keep their own position but deserted their proper dwelling, an allusion to Genesis 6:1-4. Although the canonical OT does not describe the judgment meted out to these fallen angels, their fate is described in 1 Enoch, a Jewish writing quoted in Jude 14-15. They are condemned, shackled until the day of judgment (cf. 2 Pet 2:4). Third, Jude recalls the destruction of Sodom and Gomorrah (Gen 18:16–19:26), naming sexual immorality. Using the Greek word ''hōs'' (“likewise,” NRSVue), Jude compares the situation in Sodom to that of the angelic beings of Genesis 6. In both cases, sexual activity between humans and angelic beings is prohibited. Jude alludes to such activity by saying that the people of Sodom pursued “other flesh” (NRSVue fn.; text has “unnatural lust”; see Frey: 90–93). Jude leaves no doubt that his examples from Jewish tradition apply to the intruders of verse 4. The reference to Michael, the archangel, and his encounter with the devil, likely derives from the lost ending of ''The Testament of Moses'', a work scholars date around the first century CE, preserved in a sixth-century Latin translation. The interlopers are “dreamers” (v. 8) because they base their authority on some sort of divine revelation, but verse 10 explains how they slander “whatever they do not understand,” showing that they are not spiritually enlightened even though they claim to be so. <br />
<br />
====Three Examples of Notorious Rebellion and the Warning They Provide (vv. 11-13)====<br />
Like an OT prophet, Jude opens verse 11 with “woe,” a stereotypical prophetic warning used throughout Scripture (e.g., Isa 1:4; 5:8, 11, 18; Ezek 24:6; Hos 7:13; Amos 5:18; 6:1). Jude references (1) Cain, who murdered his brother Abel and became the prototype of an unrighteous person who rejects wisdom (Gen 4; Wis 10:3); (2) Balaam, who gained a reputation as a sorcerer and false prophet (Num 22–24; Josh 13:22; Rev 2:14); and (3) Korah, who instigated a rebellion against Moses and Aaron in the wilderness and was subsequently destroyed along with fellow insurgents (Num 16). With picturesque metaphors from nature, Jude denounces the selfish and deceptive intruders. The “deepest darkness” of verse 13 (and v. 6) is consistent with punishments throughout noncanonical Jewish tradition. For example:<br />
And the inheritance of sinners is destruction and darkness,<br />
And their lawlessness will pursue them unto Hades below. <br />
(Psalms of Solomon 15:10, my translation; see also Tobit 14:15; 1 Enoch 46:6; Psalms of Solomon 14:9)<br />
<br />
====Enoch’s Prophecy and Its Application (vv. 14-16)====<br />
Jude references OT events and people, as noted above, but here is his only explicit textual reference. Jude cites 1 Enoch 1:9 as prophecy. The noncanonical text 1 Enoch “was known in both Jewish and Christian circles” (Lockett: 202). Yet Jude “has modified the tradition that he inherited and connected it with his own intended message” (Frey: 126). One modification is that the original text of 1 Enoch 1:9 has “God” as subject, but here it is ''kyrios'' (“Lord”) with reference to Jesus Christ’s second coming. The “holy ones” are likely angels—a heavenly army—who accompany the Lord to execute judgment on the “ungodly” (the Gk. word ''asebeia'', “ungodliness” v. 15, and its cognates appear three times in this section; see also vv. 4, 18; 2 Pet 2:5, 6; 3:7). The Lord will judge the ungodly, or impious, because (1) they grumble against God like the Israelites did in the wilderness (Exod 16:7-12; 1 Cor 10:10); (2) they are arrogant boasters; and (3) they manipulate others through flattery.<br />
<br />
====Apostolic Utterances and What They Teach (vv. 17-19)====<br />
With another call to “remember” (cf. v. 5), Jude evokes apostolic teaching passed on to his readers orally, even if not written anywhere, that in the end times immoral mockers of the faith will emerge (see 2 Pet 3:3-4). These scoffers are not led by the Holy Spirit and cause schisms (see v. 12).<br />
<br />
====Final Exhortations (vv. 20-23)====<br />
Jude gives four exhortations to his readers for how they are to fight for the faith (v. 3). First, the community must “build” itself—an apt image of corporate unity, given that the intruders pursue division—in the faith noted in verse 3. Second, they are to pray “in” (under the guidance of) the Holy Spirit. Third, Jude instructs the church to “keep yourselves in the love of God,” which is to say the community is to help each other remain rooted in God’s love for them (cf. 1 John 4:16). Fourth, waiting on or “look[ing] forward to” Jesus’ mercy (v. 21) is the eschatological expectation that Christ will return. The goal of this waiting is eternal life—ultimate, climactic mercy. These four instructions include a common NT triad—“faith, hope, and love”—with a trinitarian subtext (mentioning the Holy Spirit, God, and Jesus Christ).<br />
<br />
“The experience and hopeful expectation of mercy on the part of Jude’s readers is directly connected to the command to have mercy on others” (Lockett: 207). The merciful actions toward others are specifically:<br />
#. Have mercy on some who doubt or dispute (“are wavering,” v. 22). The Greek participle ''diakrinomenous'' has the sense of being at odds. Being at odds with oneself is doubting, or wavering, while being at odds with others is dispute, or conflict. In verse 9, the same verb has the sense of conflict or dispute. Reese (70) views the three actions toward others as “a progression from bad to worse” and understands the recipients of mercy to be “doubters.” Yet it is possible that Jude exhorts mercy even to some of the intruders who threaten the stability of the fellowship (Lockett: 208).<br />
#. Save some, “snatching them out of fire” (v. 23a; cf. Zech 3:2; Amos 4:11). The faithful are to assist those who are on the verge of judgment because they follow the intruders.<br />
#. Have mercy on others—with fear—“hating even the tunic defiled by their bodies” (v. 23b). Mercy must be shown even toward the unrepentant intruders, but with a sober fear of God and disdain for the debauchery the intruders engage in.<br />
<br />
====Benediction (vv. 24-25)====<br />
The benediction is a doxology (praise) offered to God who has power to both protect the church against evil intruders and to usher them into God’s presence. It may be that Jude has Psalms in mind as he concludes. God can keep the faithful from stumbling, or falling, as in Psalm 121:3. In this case the metaphor refers to falling into the error of the interlopers. And Psalm 16:11 says, “In your presence there is fullness of joy,” which is part of the promise of Jude 24. God’s salvation is made known through Jesus Christ, and God alone deserves all glory, majesty, power, and authority.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
Jude’s letter is a passionate appeal to fidelity that includes rejecting behaviors that are in direct contradiction to the way of life that Jesus and the apostles taught through words and actions. Early Anabaptists appealed to Jude’s writings to denounce hypocrisy and aberrant teachings in their own times. For example, both Dirk Philips and Pilgram Marpeck reference Jude several times to provoke readers to faithfulness and to point out the schemes of false teachers. Marpeck’s “Clear and Useful Instruction” is directed “toward fraudulent and sly spirits, who now go about in concealed manner in order to lead into error and deceive many pious hearts” (Marpeck: 70). <br />
<br />
==Recommended Essays in the Commentary==<br />
Apocalyptic Literature<br />
<br />
==Bibliography==<br />
*Bauckham, Richard. ''Jude, 2 Peter''. Word Biblical Commentary 50. Waco, TX: Word, 1983.<br />
<br />
*Blomberg, Craig L. ''A New Testament Theology''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Charles, J. Daryl. “2 Peter, Jude,” 201–341, in Erland Waltner and J. Daryl Charles, ''1-2 Peter, Jude''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1999.<br />
<br />
*Davids, Peter H. ''The Letters of 2 Peter and Jude''. The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2006.<br />
<br />
*deSilva, David A. ''An Introduction to the New Testament: Contexts, Methods and Ministry Formation''. 2d ed. Downers Grove, IL: IVP Academic, 2018.<br />
<br />
*Frey, Jörg. ''The Letter of Jude and the Second Letter of Peter : A Theological Commentary''. Waco, TX: Baylor University Press, 2018.<br />
<br />
*Green, Gene L. ''Jude and 2 Peter''. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2008.<br />
<br />
*Hubmaier, Balthasar. ''Balthasar Hubmaier, Theologian of Anabaptism''. Translated and edited by H. Wayne Pipkin and John Howard Yoder. Classics of the Radical Reformation 5. Walden, NY: Plough, 2019.<br />
<br />
*Lockett, Darian R. ''Letters for the Church: Reading James, 1-2 Peter, 1-3 John, and Jude as Canon''. Downers Grove, IL: IVP Academic, 2021.<br />
<br />
*Marpeck, Pilgram. ''The Writings of Pilgram Marpeck''. Translated and edited by William Klassen and Walter Klaassen. Classics of the Radical Reformation 2. Walden, NY: Plough, 2019.<br />
<br />
*Neyrey, Jerome H., ed. ''2 Peter, Jude: A New Translation with Introduction and Commentary''. Anchor Bible 37C. New York: Doubleday, 1993.<br />
<br />
*Philips, Dirk. ''The Writings of Dirk Philips, 1504–1568''. Translated and edited by Cornelius J. Dyck, William E. Keeney, and Alvin J. Beachy. Classics of the Radical Reformation 6. Walden, NY: Plough, 2019.<br />
<br />
*Reese, Ruth Anne. ''2 Peter and Jude''. The Two Horizons New Testament Commentary. Grand Rapids: Eerdmans, 2007.<br />
<br />
*''The SBL Study Bible''. New York: HarperCollins, 2023.<br />
<br />
*Webb, Robert L., and Peter Hugh Davids, eds. ''Reading Jude with New Eyes: Methodological Reassessments of the Letter of Jude''. Library of New Testament Studies 383. London, New York: T & T Clark, 2008.<br />
<br />
<br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Daniel_W._Ulrich&diff=22298Daniel W. Ulrich2024-02-29T03:24:52Z<p>Dougmiller4: Created page with "x20px '''Home A B C D E F G H I J K L M N O..."</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:Dan_Ulrich.jpg|right|200px|Dan Ulrich]]<br />
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Dan Ulrich is Wieand Professor of New Testament Studies at Bethany Theological Seminary (Richmond, IN) where he has taught since 1996. He graduated from Bethany (M.Div. 1985) and pastored the Easton (MD) Church of the Brethren for six years before completing a Ph.D. in Biblical Studies at Union Theological Seminary in Virginia (1991-97, now Union Presbyterian Seminary). <br />
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His interest in intercontextual interpretation of Scripture has included teaching in English and Spanish as well as team-teaching courses via video with colleagues and students in Nigeria. He has published a book as well as several articles and essays about the gospel of Matthew.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Matthew&diff=22297Matthew2024-02-29T03:24:43Z<p>Dougmiller4: /* Invitation to Comment */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_Matthew2.jpg|frame|right|200px|link=https://www.mennomedia.org/9780836135558/matthew/|[https://www.mennomedia.org/9780836135558/matthew/''Matthew'', by Richard B. Gardner (Believers Church Bible Commentary)]'']]<br />
<br />
==Introduction==<br />
====Relevance====<br />
Perhaps more than any other book of the Bible, the gospel of Matthew has shaped the faith and practice of Anabaptist communities. It was written as a resource for training disciples of Jesus to recognize his presence in their midst and to help one another discern and obey the will of God as interpreted by Jesus. Consistent with this purpose, Anabaptists have taken a Jesus-centered, communal approach to interpreting and living the Scriptures. In Matthew they have heard Jesus calling for some of their most distinctive commitments, including believers baptism, peacemaking, and communal discipline. After summarizing the background and content of Matthew, this article will highlight some passages that have inspired Anabaptists’ efforts to follow Jesus faithfully.<br />
<br />
====Sources====<br />
Comparing the gospels of Matthew and Mark gives us our best evidence for how and when Matthew took shape. Approximately ninety percent of the stories and sayings found in Mark are also in Matthew, often with very similar wording, although Matthew’s rendition tends to be more succinct and smoother grammatically. Matthew is significantly longer than Mark because it includes additional material, such as a genealogy, a birth narrative, many more parables and other teachings, and two scenes in which the risen Jesus appears to his followers. (The appearance story in Mark 16:9-20 is absent from early manuscripts and was not originally part of that gospel.) In Matthew, Jesus makes much clearer claims to be Israel’s Messiah and Son of God; he does not need to ask for information; and he comes across as a more successful teacher, able to make his disciples understand (13:51). At the end of the story, the Matthean disciples are more clearly equipped and authorized to continue Jesus’ teaching ministry. These and other improvements (from a first-century perspective) have convinced most scholars that Mark was a source for Matthew, not Matthew for Mark. There is also evidence to suggest that the author of Matthew used oral or written sources in addition to Mark. If the authors of Matthew and Luke each used a source that is now lost to us, it would explain why they share many sayings not found in Mark<br />
<br />
====Date and Context====<br />
Assuming with most scholars that Mark was written around 70 CE, we can date Matthew between 80 and 100 CE. This allows time for Mark to circulate and gain popularity before being used independently by the authors of Matthew and Luke. During that time Jewish communities were still adjusting to the devastation of Galilee, Judea, and Jerusalem by Roman armies in 66-73 CE. In response to the loss of the Temple, rabbis in the tradition of the Pharisees took leadership in refocusing Jewish identity on the study of Scripture wherever God’s people could gather. The Jewish-Christian communities who first heard the gospel of Matthew were making similar adjustments, but their small assemblies were centered around the presence and authority of the risen Jesus. <br />
<br />
Conflicts intensified as Jewish communities moved on a trajectory toward the separation of Jesus-followers from Judaism. Matthew’s allegory of the wedding banquet (22:1-14) is one of many passages reflecting sharp conflict. It interprets Rome’s burning of Jerusalem as a divine punishment for the leaders’ rejection of Jesus’ call to repent and enter the reign of heaven (22:7). In fact, Rome destroyed Jerusalem to punish the Judean people for rebelling against excessive demands for tribute. Matthew’s characterization of Israel’s leaders is consistently negative, portraying them as merciless, murdering hypocrites. There are indications that Matthean communities felt slandered by the leaders of nearby synagogues (e.g., 5:11), and those feelings were probably mutual. <br />
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The oppression of Jews throughout the empire worsened after the Roman war against the Jews. Matthew’s call for turning the other cheek and going the second mile was, in part, a peaceful strategy for dealing with Roman oppression; however, to call this strategy “non-resistant” would be to ignore the ways in which Matthew resists Roman ideology. According to Matthew, Israel’s God, not Jupiter, is the true ruler of heaven and earth; and Jesus, not Caesar, is the Son of God and the Lord and Savior of the world (e.g., 5:34-35; 25:31-46; 26:27-29; 28:16-20).<br />
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Allusions to Matthew by Ignatius of Antioch in the early second century are part of the evidence persuading some scholars that Matthew was composed in Syria, probably in Antioch. This geographical pinpointing is far from certain, nor is it necessary since Jews would have faced similar conditions in many other cities of the eastern Roman empire.<br />
<br />
====Authorship====<br />
Early church tradition dating from the second century claims that Matthew was written by the tax collector whose call is reported in Matthew 9:9; nevertheless, the evidence discussed above makes authorship by one of the twelve apostles less likely. It is difficult to explain why an eyewitness to Jesus’ ministry would rely extensively on other sources, including Mark, which was not written by an eyewitness. The title “according to Matthew” was not added to manuscripts until after the first century.<br />
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Efforts to identify the author might be better spent asking why he or she chose to remain anonymous. Anonymity would have helped keep audiences’ attention focused on Jesus. It also would have recognized that remembering and proclaiming the gospel was a communal task, making this rendition of the gospel the property of the community. Attributing gospels to named apostles became more important in the second century when various gospels were competing for authority and when some of them claimed that Jesus had given special revelations to favorite followers.<br />
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This article uses ''Matthew'' as a shortened title for the book, not as a name for the author. With or without a name, we can say with confidence that the author was well versed in Jewish traditions, supportive of mission to Gentiles, fluent in Greek, poetically gifted, and well organized as a teacher. Matthew 13:52 gives us a glimpse of the author’s self-concept: “every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old” (NRSV passim, unless otherwise indicated). <br />
<br />
====Structure====<br />
Richard Gardner’s explanation of the literary structure of Matthew includes two intriguing analogies (Gardner: 22–23). First, Matthew is like a house where added rooms have made the structure more complex. A repeated phrase in Matthew 4:17 and 16:21 helps audiences navigate the enlarged floorplan: “From that time Jesus began to . . .” The first main part of the narrative (1:1–4:16) focuses on presenting Jesus as the Messiah and Son of God. The narrator then announces a new focus: “From that time Jesus began to proclaim, ‘Repent, for the reign of heaven has come near’” (4:17 AT). Audiences then hear an extended report of Jesus’ proclamation of the reign of heaven in word and deed as well as varied responses to that proclamation. A third focus begins in 16:21 without canceling the previous two: “From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised.” Although Jesus is still in Galilee at that point, attention shifts toward Jerusalem and the suffering that awaits him there. This analysis suggests a three-part outline:<br />
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*1:1–4:16 Presentation of Jesus as Messiah and Son of God<br />
*4:17–16:20 Jesus’ proclamation of the reign of heaven and responses to that proclamation.<br />
*16:21–28:20 The suffering, death, and resurrection of Jesus<br />
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<br />
Gardner recognizes the transitions at 4:16 and 16:21 plus a few others in his proposal of a six-part outline:<br />
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*1:1–4:16 Jesus’ Origins and Calling<br />
*4:17–10:42 Jesus’ Messianic Mission<br />
*11:1–16:20 Israel Responds to Jesus<br />
*16:21–20:34 Jesus’ Final Journey<br />
*21:1–25:46 Jesus in Jerusalem<br />
*26:1–28:20 Jesus’ Death and Resurrection<br />
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<br />
Gardner’s second analogy compares Matthew to a musical drama in which the action pauses periodically while characters burst into song. In Matthew’s case the soloist is Jesus, who pauses to instruct both the disciples in the story and the audience of the story. After five such discourses, a similar phrase signals a transition back to a more action-oriented narrative: “Now when Jesus had finished saying these things . . .” (7:28-29; compare 11:1; 13:53; 19:1; 26:1). Each discourse focuses on a topic related to the reign of heaven:<br />
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*5:1–7:29 The greater righteousness of those who will enter the reign of heaven (Sermon on the Mount)<br />
*9:36–10:42 Instructions for proclaiming the reign of heaven<br />
*13:1-52 Parables that conceal and reveal the mystery of the reign of heaven<br />
*18:1-35 How to be great in the reign of heaven<br />
*24:1–25:46 The end-time consummation of the reign of heaven<br />
<br />
<br />
Although these discourses slow the flow of the narrative, they do not divide it into five books as some scholars have proposed.<br />
<br />
==Summary and Comment==<br />
====Conflicts====<br />
<br />
Two conflicts drive Matthew’s plot toward its climax and resolution in the passion narrative. <br />
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======Jesus vs. Leaders======<br />
The first conflict to emerge is between Jesus and the religious and political leaders of his people. It is essentially a dispute over authority. The crowds observe authority in Jesus that the leaders cannot match (7:28-29). The leaders hear blasphemy when Jesus claims authority to forgive sins (9:1-8); and, when he goes so far as to revise Sabbath laws, they begin plotting to destroy him (12:14). Jesus brings the conflict to a head by confronting the leaders in Jerusalem, their seat of power. His prophetic demonstration at the temple elicits their burning question, “By what authority are you doing these things?” (21:23). Recognizing that Jesus acts with divine authority could lead to repentance; instead, the leaders conspire to have Pilate execute Jesus, an outcome foreshadowed in the infancy narrative (2:1-23) and in John’s story (3:1-12; 4:12; 14:1-12; 17:12-13). This conflict is resolved in Jesus’ favor when God raises him from the dead, allowing him to announce that “All authority in heaven and on earth has been given to me” (28:18).<br />
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======Jesus vs. Disciples======<br />
A second conflict is between Jesus and the twelve disciples. Their small faith pales beside the great faith of some who seek healing from Jesus (e.g., 8:10; 8:26; 14:31; 15:28). The twelve also fail to understand that Jesus’ way of being Messiah will not bring an immediate triumph but will require service and suffering in solidarity with others. Peter shows this misunderstanding when he rejects Jesus’ prediction of suffering and when Jesus responds, “Get behind me Satan!” (16:23). This conflict comes to a climax at Jesus’ arrest when he refuses to act in self-defense and his male followers betray, deny, and desert him (26:45-75). Meanwhile, Jesus has female followers who remain loyal to him, become the first witnesses to the resurrection, and successfully gather the eleven men who remain following Judas’s tragic suicide (27:3-5, 55-56, 61; 28:1-10). Like the conflict with Israel’s leaders, Jesus’ conflict with male followers is resolved in the final scene (28:16-20). Having forgiven the “brothers,” Jesus includes them in a commission to teach all nations. Matthew’s audiences can expect success in that mission, not because of the disciples’ strength or wisdom but because Jesus has promised to be with them always.<br />
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======Purposeful Rhetoric======<br />
Both major conflicts contributed to the purposes of the gospel of Matthew in the late first century. Jesus’ conflict with Israel’s leaders served in part to justify a movement of house-based assemblies that would be different from “their synagogue[s]” (4:23; 9:35; 10:17; 12:9; 13:54). It would also have encouraged audiences to avoid hypocrisy while worshiping and following Jesus as Messiah. Meanwhile, Jesus’ conflict with disciples would have encouraged audiences to deepen their faith, to practice solidarity even at the cost of suffering, to forgive as God had forgiven them, and to value servant-oriented leadership among sisters and brothers in faith.<br />
<br />
Audiences would have learned from Jesus’ discourses what the reign of heaven is like and how to live out its virtues on earth, including love, justice, righteousness, peace, reconciliation, humility, and mercy. The discourses typically use deliberative rhetoric, which answers the question, “What should we do?”<br />
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Matthew also employs a rhetoric of comparison that demonstrates the superiority of Jesus to followers, opponents, and great figures of the past. Sayings and stories demonstrate that Jesus and the reign he has inaugurated are greater than John the Baptist (3:11), Jonah (11:41), and Solomon (11:42). When Moses and Elijah appear with Jesus on a mountain, Jesus is the one affirmed from heaven as “my Son the Beloved” (17:1-9). These comparisons enhance the gospel’s persuasiveness by magnifying the wisdom and authority of Jesus.<br />
<br />
====Points of Emphasis====<br />
======Fulfillment of Scripture======<br />
According to Matthew 5:17, Jesus did not come to abolish the law and the prophets but to ''fulfill'' them. Thus, the voice from heaven in 17:5 (“listen to him!”) does not imply that disciples should listen only to Jesus while ignoring Moses and Elijah. Their appearance together shows agreement and illustrates Matthew’s theme of fulfillment. A notable feature of Matthew is the quotation of prophetic texts that God has fulfilled through events surrounding the life of Jesus. In addition, Jesus fulfills the law and the prophets by carrying out their purpose and instructing his disciples to do the same. Jesus may seem to contradict the law when declaring, “You have heard that it was said . . . , but I say to you . . .” (5:21-48). In fact, he is calling for obedience that goes beyond the law’s letter to accomplish its deeper purpose. The same is arguably true when Jesus heals on the Sabbath, since healing can restore the rhythm of work and rest that the Sabbath laws support (e.g., Deut. 5:12-15; cf. Matt. 11:28-30). This theme in Matthew has informed an Anabaptist understanding that the relationship between the Old and New Testaments is one of promise and fulfillment.<br />
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======The Reign of Heaven======<br />
“Reign of heaven” (also translated ''kingdom of heaven'') is Matthew’s distinctive term for God’s work as the sovereign of all creation. It is synonymous with “reign of God,” which also appears in Matthew 12:28 and 19:24. Since the word “heaven” is a substitute for “God,” the reign of heaven is more than a place where faithful souls go after death. Jesus teaches his disciples to pray that God’s reign will come on earth as it is in heaven (6:10). Matthew summarizes the message proclaimed by John, Jesus, and the twelve as “repent, for the reign of heaven has come near” (3:2; 4:17; cf. 10:7 AT). The reign of heaven is near in time since the Messiah has already appeared, and it is physically near since he embodies it. The church is also called to embody God’s reign but can never encompass or control it.<br />
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======Ongoing Presence======<br />
Matthew ends with Jesus’ promise to remain with his disciples always (28:20). Strikingly absent from the narrative is any reference to Jesus ascending into heaven (see Luke 24:50-53; Acts 1:9; also Mark 16:19). Matthew anticipates a future visible appearance of Jesus in power (24:30), emphasizing, however, that disciples can welcome him already as an unseen presence in their midst, or as one of the people considered “least” (18:5, 20; 25:31-46). This emphasis begins in the birth narrative, where Jesus is called “Immanuel” meaning “God is with us” (1:23). The references to Jesus’ presence at the beginning and end of Matthew create what scholars call an ''inclusio'' in which repeated ideas interpret what comes between them.<br />
<br />
==Conclusion and the Anabaptist Tradition==<br />
====Believers Baptism====<br />
Following Mark, Matthew reports Jesus’ baptism at the beginning of his mission as the Messiah and beloved Son of God (3:13-17). John baptizes people for repentance, treating Jews like proselytes who need to be cleansed for a fresh start. Jesus seeks baptism for a different reason, “to fulfill all righteousness.” In other words, Jesus’ baptism will further God’s project of restoring right relationships in the end-times. Although Jesus presumably does not need repentance, he is making a costly decision to obey God’s will, a decision that Satan will test (4:1-11; cf. 16:21-23; 27:39-43).<br />
<br />
Anabaptists have understood John’s baptism of Jesus as a model for the baptism of disciples commanded in Matthew 28:19. Like John’s baptism, Christian baptism enacts a fresh start for people who have decided to repent of their sins and join in God’s mission. The command in 28:19 makes baptism inseparable from instruction in the demands, costs, and joys of discipleship. Matthew is a curriculum for this instruction, which focuses on the commands of Jesus together with his example. New disciples need instruction both before and after baptism, to understand more of the commitment they are making. <br />
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These considerations have led Anabaptists to witness against infant baptism as premature at best and coercive at worst. Parents can and should raise their children to follow Jesus, but parents can neither repent on behalf of their children nor force them to become true disciples. When rulers required all their subjects to be baptized as infants, the result in Anabaptist eyes was churches full of people with only nominal commitments. <br />
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One advantage of infant baptism is that it testifies to God’s gracious welcome of all people from birth. Anabaptists have found other ways to affirm that God’s grace includes children while they grow toward an understanding that makes baptism appropriate. Jesus’ welcome for children in Matthew 19:13-15 provides a basis for the prayerful blessing of children and parents in worship. <br />
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In some ways Anabaptist perspectives on discipleship have prevailed even among denominations that were formerly state churches. Regardless of when and how churches baptize, most individuals now choose their own faith commitments. Since we cannot coerce our children and grandchildren to be Christians, how can we persuade them? Matthew does not give easy answers to that question, but it suggests at the very least that we need to practice the best of what we preach.<br />
<br />
====Peacemaking====<br />
The beatitudes that introduce the Sermon on the Mount include a blessing on “peacemakers, for they will be called children of God” (5:9). Peacemaking here connotes more than living quietly or nonviolently; it is actively working for ''shalom'', which includes peace, justice, and many other aspects of wellbeing. <br />
<br />
The Beatitudes in 5:1-12 are promises not commands, but Jesus’ subsequent commands also emphasize peacemaking as an essential task of those who would participate in God’s reign. Reconciliation with a sister or brother heals out-of-control anger and is more urgent than other acts of worship (5:21-26). Rather than engaging in legally permitted retaliation, disciples must take the initiative in witnessing for God’s ''shalom'' by responding to evil with good (5:38-42). Matthew 5:39 prohibits forms of resistance that mirror the actions of an oppressor, but it does not exclude prophetic witnessing, as Jesus shows by example in the rest of the narrative. Surprising initiatives like turning the other cheek when slapped, handing all one’s clothes to a debt collector, or carrying a Roman soldier’s load for a second mile can create opportunities to witness. In situations of conflict, reproof can be an aspect of love, as the law Jesus quotes from Leviticus 19:17-18 makes clear. By expanding the scope of the Levitical love-command to include enemies, Jesus calls for a love as complete as God’s, who mercifully cares for all people regardless of how good they are (5:43-48; cf. 13:24-30, 36-43). This teaching does not promise that enemies will change in response to the disciples’ witness. Instead, Matthew 5:45 gives a motive that echoes the beatitude for peacemakers: “so that you may be children of your Father in heaven.” <br />
<br />
These commands are obviously hard to follow in a world with far too much violence. Even disciples who could sacrifice their own lives to love an enemy might act differently when an attack is directed against a family member or an innocent neighbor. Such considerations lead many Christians to limit the contexts where Matthew 5:38-48 applies. Perhaps it is a counsel of perfection for clergy and members of religious orders; ordinary Christians must be prepared to fight if necessary. Perhaps it applies to all Christians’ personal relationships but not to their duties as citizens of a state. <br />
<br />
In contrast, Anabaptists have affirmed that Jesus requires obedience from all disciples all the time. The literal actions named in Matthew 5:39-42 might not fit every context, but they illustrate the surprising and sometimes risky choices that Christian peacemakers are called to make. Love for enemies is not an impossible ideal but a divine gift that can be nurtured through the prayer that Jesus commands and models. Because of these stances, many Anabaptists have refused to participate in war, and there has been much courageous work for peace.<br />
<br />
Another possible limit to the application of the Sermon on the Mount is debatable in Anabaptist circles. An Anabaptist two-kingdom theory can allow for different ethical standards in the world than in the church. According to some, sword-bearing should be expected in the kingdoms of the world since God uses sinners to restrain other sinners. Disciples of Jesus must not defend themselves violently, but they may legitimately benefit from the defenses that governments provide. Other Anabaptists have understood that the Sermon on the Mount expresses God’s will for everyone, and they have been more inclined to urge their governments to act peacefully. <br />
<br />
Anabaptists agree that we cannot obey the Sermon on the Mount without help. God’s strength and wisdom are essential, and the Sermon’s plural pronouns suggest the need for a collective human effort. It is easier to make sacrifices for peace when we know that a loving community stands ready to help with the cost. Survivors of abuse especially need communal support for their safety and emotional recovery. Expecting them to keep turning the other cheek without help would be a serious misreading of Matthew.<br />
<br />
====Communal Discipline and Discernment====<br />
The work of forming and sustaining supportive communities is rarely easy due to the persistent reality of human sinfulness. For example, a congregation may want to support survivors of abuse, but what if an abuser is also a member? The author of Matthew was aware of such concerns and included instructions for correcting sin in the church. Anabaptists have taken those instructions seriously.<br />
<br />
Matthew 18:15-17 calls for a minimum of three attempts to seek repentance from a sinful disciple. An initial one-on-one visit allows for communication about the situation without gossip or public shaming. If that attempt does not resolve the situation, one or two others come along to add their perspective and buttress the call for repentance. If that attempt fails, the whole congregation hears about the situation and adds its call for repentance. If there is still no resolution, the congregation can decide to treat the offender as “a gentile and a tax collector.” <br />
<br />
The meaning of “a Gentile and a tax collector” is debatable. Some groups have read it in conjunction with 1 Corinthians 5:9-13 and taken it to mean “have nothing to do with the unrepentant person.” Others have observed that in Matthew Jesus calls a tax collector to discipleship, heals Gentiles, and includes them in God’s mission after the resurrection. In this reading, “a Gentile and a tax collector” is not someone to avoid but one who still needs to heed the gospel.<br />
<br />
There are other ways in which the literary context of Matthew 18:15-17 can inform efforts to correct sin. The parable of the stray sheep comes immediately before those verses and has a similar grammatical pattern involving “if” and “then.” This connection suggests that 18:15-17 is an example of how to carry out the shepherd’s concern within a community of disciples. Rejoicing, not punishment, is the response when the shepherd finds an endangered sheep. Especially when we compare Matthew 18:10-17 to other ancient disciplinary codes, we see that its goal is to restore offenders, not punish or exclude them. <br />
<br />
Matthew 18 elaborates on the paradox that people with the low status of children are the greatest in the reign of heaven. Humility and prior self-correction are thus essential for anyone who would carry out church discipline in the spirit that Jesus teaches (18:1-9; cf. 7:3-5). The term “little ones” describes people of any age who have low social status and thus greater need for protection. The disciples’ question about greatness and Jesus’ concern for little ones invite critical reflection on the power dynamics involved in a disciplinary process. Is the process reenforcing control by people with more power in the community, or is it protecting people with less power? Concerns about power differences and basic safety should warn against any expectation that survivors of abuse confront their abusers alone. Repentance by an abuser also requires the acceptance of strong measures to protect against abuse happening again. Easy, private pardons of abusive church leaders must be a thing of the past.<br />
<br />
Shortly after 18:15-17 come a pronouncement and parable requiring disciples to forgive one another without limits out of gratitude for God’s forgiveness. The combination shows that anyone who attempts to confront a sinful brother or sister must be eager to forgive. Discipline without forgiveness can be oppressive, but a requirement of unlimited forgiveness can also add to oppression caused by sins like racism, sexism, and domestic abuse where there is no repentance or accountability. Forgiveness is possible in such cases, but reconciliation depends on repentance that includes truth-telling, long-term change, and restitution. The accountability of Matthew 18:15-17 and the forgiveness of 18:21-35 belong together.<br />
<br />
Finally, three promises in Matthew 18:18-20 undergird the work of communal discipline and discernment. In 18:18 Jesus authorizes the community of disciples “to bind” and “to loose,” which are rabbinic terms for deciding which actions are forbidden or allowed. Jesus does not authorize disciples to make whatever decisions they like, since he has taught them to pray for the doing of God’s will (6:9-13; cf. 12:46-50). The authority to bind and to loose does, however, open space for disciples to gain improved understandings of God’s will over time. <br />
<br />
The next two promises each provide a foundation for the previous one. The authority to bind and to loose is a specific instance of the broader promise that God will answer prayers from disciples who agree in Jesus’ name (18:19). This promise, in turn, is based on Jesus’ covenant to be present with even the smallest communities that gather in his name (18:20). His presence gives hope even now for better discernment around divisive issues. As we struggle to discern the mind of Christ, we do well to remember that Jesus identifies with the least powerful members of a community (18:5; 25:31-46). We should not be surprised when he also speaks through them.<br />
<br />
====Conclusion====<br />
In about a generation after the war in 66-73 CE, an anonymous author expanded the gospel of Mark using stories and sayings from other sources. The revised narrative encouraged communities of Jesus’ followers who were oppressed by Rome and in conflict with nearby synagogues. These communities experienced the presence of the risen Jesus in their midst. They learned from Jesus’ teaching and example how to participate in God’s saving work, which they called the reign of heaven. The gospel of Matthew has been an essential resource for teaching communities of disciples ever since. It has taught Anabaptists to engage in such practices as believers baptism, peacemaking, and communal discipline and discernment. Because Jesus remains present wherever disciples gather in his name, there is potential for all Christians to improve our discernment and practice of God’s will.<br />
<br />
==Recommended Essays in the Commentary==<br />
[[Anti-Semitism (in Matthew)|Anti-Semitism]]<BR><br />
[[Christ/Christology (in Matthew)|Christ/Christology]]<BR><br />
Jewish Groups and Parties<BR><br />
Jewish Writings<BR><br />
[[Matthew's Distinctive Themes]]<BR><br />
Matthew, Literary Characteristics<BR><br />
Matthew’s Sources<BR><br />
<br />
The sections on “The Text in the Life of the Church” feature many Anabaptist interpretations. <br />
<br />
==Bibliography==<br />
*Carter, Warren. ''Matthew and the Margins: A Sociopolitical and Religious Reading''. Maryknoll, NY: Orbis, 2000.<br />
*Case-Winters, Anna. ''Matthew''. Belief: A Theological Commentary on the Bible. Louisville, KY: Westminster John Knox, 2015.<br />
*Culpepper, R. Alan. Matthew: A Commentary. New Testament Library. Louisville, KY: Westminster John Knox, 2021.<br />
*Crosby, Michael H. ''House of Disciples: Church, Economics, and Justice in Matthew''. Maryknoll, NY: Orbis, 1988.<br />
*Duran, Nicole Wilkinson, and James Grimshaw, eds. ''Matthew''. Texts@Contexts. Minneapolis, MN: Fortress, 2013.<br />
*Gardner, Richard B. ''Matthew''. Believers Church Bible Commentary. Scottdale, PA: Herald, 1991.<br />
*Keener, Craig S. ''The Gospel of Matthew: A Socio-Rhetorical Commentary''. Rev. ed. Grand Rapids: Eerdmans, 2009.<br />
*Kingsbury, Jack Dean. ''Matthew as Story''. 2nd ed. Philadelphia: Fortress, 1988.<br />
*Luz, Ulrich. ''Matthew 1-7. Matthew 8-20. Matthew 21-28''. Hermeneia. Minneapolis: Augsburg Fortress, 2007, 2001, 2005.<br />
*Powell, Mark Allan. “Binding and Loosing: A Paradigm for Ethical Discernment from the Gospel of Matthew.” ''Currents in Theology and Mission'' 30, no. 6 (December 2003): 438–45.<br />
*Ramshaw, Elaine. “Power and Forgiveness in Matthew 18.” ''Word & World'' 18, no. 4 (Fall 1998): 397–404.<br />
*Swartley, Willard M. “Matthew: Emmanuel, Power for Peacemaking.” In ''Covenant of Peace: The Missing Peace in New Testament Theology and Ethics'', 53-91. Grand Rapids: Eerdmans, 2006. <br />
*Ulrich, Daniel W. “The Missional Audience of the Gospel of Matthew.” ''Catholic Biblical Quarterly'' 69, no. 1 (January 2007): 64–83.<br />
*Ulrich, Daniel, and Janice Fairchild. ''Caring Like Jesus: The Matthew 18 Project''. Elgin, IL: Brethren, 2002.<br />
*Weaver, Dorothy Jean. ''The Irony of Power: The Politics of God within Matthew's Narrative''. Studies in Peace and Scripture: Institute of Mennonite Studies. Eugene, OR: Wipf and Stock, 2017.<br />
<br />
== Invitation to Comment ==<br />
To recommend improvements to this article, [mailto:dougm@tabor.edu click here].<br />
<BR> <BR><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Daniel W. Ulrich]]''''' <br />
|}<br />
<BR> <BR><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''Published BCBC commentary by [[Richard B. Gardner]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22296Dennis R. Edwards2024-02-29T00:53:22Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:DennisEdwards.jpg|thumb|frame|right|Dennis Edwards]]<br />
Dennis R. Edwards is seminary dean and vice president of church relations at North Park Theological Seminary in Chicago, and former associate professor of New Testament. He earned his undergraduate degree from Cornell University, an MDiv from Trinity Evangelical Divinity School, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and in Washington, DC. His published works include the Story of God Bible Commentary on 1 Peter (Zondervan Academic, 2017), ''What Is the Bible and How Do We Understand It'' (Herald, 2019), ''Might from the Margins'' (Herald, 2020), and ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP, 2023) in addition to editing and contributing to several collections of essays.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jude&diff=22295Jude2024-02-28T22:18:12Z<p>Dougmiller4: /* Recommended Essays in the Commentary */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
Apocalyptic Literature<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=222942 Peter2024-02-28T22:17:21Z<p>Dougmiller4: /* Recommended Essays in the Commentary */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
<BR><br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
|}<br><br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=222932 Peter2024-02-28T22:16:16Z<p>Dougmiller4: /* Recommended Essays in the Commentary */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
<BR><br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br><br />
<br><br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=222922 Peter2024-02-28T22:15:58Z<p>Dougmiller4: /* Recommended Essays in the Commentary */</p>
<hr />
<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
<BR><br />
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{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=222912 Peter2024-02-28T22:15:41Z<p>Dougmiller4: /* Recommended Essays in the Commentary */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
<br />
<BR><br />
<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[Dennis R. Edwards]]'''''<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22290Dennis R. Edwards2024-02-28T22:09:42Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
----<br />
[[file:DennisEdwards.jpg|thumb|frame|right|Dennis Edwards]]<br />
Dennis R. Edwards is academic dean and vice president of church relations at North Park Theological Seminary in Chicago, and former associate professor of New Testament. He earned his undergraduate degree from Cornell University, an MDiv from Trinity Evangelical Divinity School, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and in Washington, DC. His published works include the Story of God Bible Commentary on 1 Peter (Zondervan Academic, 2017), ''What Is the Bible and How Do We Understand It'' (Herald, 2019), ''Might from the Margins'' (Herald, 2020), and ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP, 2023) in addition to editing and contributing to several collections of essays.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=File:DennisEdwards.jpg&diff=22289File:DennisEdwards.jpg2024-02-28T22:07:27Z<p>Dougmiller4: </p>
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<div></div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22288Dennis R. Edwards2024-02-28T21:56:40Z<p>Dougmiller4: </p>
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<div>Dennis R. Edwards is academic dean and vice president of church relations at North Park Theological Seminary in Chicago, and former associate professor of New Testament. He earned his undergraduate degree from Cornell University, an MDiv from Trinity Evangelical Divinity School, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and in Washington, DC. His published works include the Story of God Bible Commentary on 1 Peter (Zondervan Academic, 2017), ''What Is the Bible and How Do We Understand It'' (Herald, 2019), ''Might from the Margins'' (Herald, 2020), and ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP, 2023) in addition to editing and contributing to several collections of essays.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22287Dennis R. Edwards2024-02-28T21:54:26Z<p>Dougmiller4: </p>
<hr />
<div>Dennis R. Edwards is academic dean and vice president of church relations at North Park Theological Seminary in Chicago, and former associate professor of New Testament. He earned his undergraduate degree from Cornell University, an MDiv from Trinity Evangelical Divinity School, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and in Washington, DC. His published works include the Story of God Bible Commentary on 1 Peter (Zondervan Academic, 2017), ''What Is the Bible and How Do We Understand It'' (Herald, 2019), ''Might from the Margins'' (Herald, 2020), and ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP, 2023).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22286Dennis R. Edwards2024-02-28T21:54:07Z<p>Dougmiller4: </p>
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<div>Dennis R. Edwards is Academic Dean and vice president of church relations at North Park Theological Seminary in Chicago, and former associate professor of New Testament. He earned his undergraduate degree from Cornell University, an MDiv from Trinity Evangelical Divinity School, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and in Washington, DC. His published works include the Story of God Bible Commentary on 1 Peter (Zondervan Academic, 2017), ''What Is the Bible and How Do We Understand It'' (Herald, 2019), ''Might from the Margins'' (Herald, 2020), and ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP, 2023).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22285Dennis R. Edwards2024-02-28T21:50:28Z<p>Dougmiller4: </p>
<hr />
<div>Dennis R. Edwards is Academic Dean and Vice president of Church Relations at North Park Theological Seminary in XX, and former Associate Professor of New Testament. He earned his undergraduate degree from Cornell University, an MDiv from Trinity Evangelical Divinity School, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and Washington, DC. His published works include ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP, 2023), ''Might from the Margins'' (Herald, 2020), ''What Is the Bible and How Do We Understand It'' (Herald, 2019), and the Story of God Bible Commentary on 1 Peter (Zondervan Academic, 2017).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Dennis_R._Edwards&diff=22284Dennis R. Edwards2024-02-28T21:42:31Z<p>Dougmiller4: Created page with "Dennis R. Edwards is Academic Dean and Vice president of Church Relations at North Park Theological Seminary in XX, and former Associate Professor of New Testament. He earned..."</p>
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<div>Dennis R. Edwards is Academic Dean and Vice president of Church Relations at North Park Theological Seminary in XX, and former Associate Professor of New Testament. He earned his undergraduate degree from Cornell University, and his MA and PhD from the Catholic University of America. He has three decades of urban pastoral ministry experience in the US, including serving as a church planter in Brooklyn and Washington, DC. His published works include ''Humility Illuminated: The Biblical Path Back to Christian Character'' (IVP 2023), ''Might from the Margins,'' ''What Is the Bible and How Do We Understand It'' (Herald 2019), and the Story of God Bible Commentary on 1 Peter.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=2_Peter&diff=222832 Peter2024-02-28T21:33:49Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:BCBC_1-2Peter_Jude2.jpg|frame|right|x310px|link=https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/|[https://www.mennomedia.org/9780836191189/1-and-2-peter-jude/''1 & 2 Peter, Jude'', by Erland Waltner and J. Daryl Charles (Believers Church Bible Commentary)]'']]<br />
(This page under development)<br />
<br />
== Recommended Essays in the Commentary ==<br />
[[The Ethical List as a Teaching Device (in 2 Peter)|The Ethical List as a Teaching Device]]<br><br />
[[Virtue as a Theme of 2 Peter (in 2 Peter)|Virtue as a Theme of 2 Peter]] <br><br />
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[[Dennis R. Edwards]]<br />
{| border="1" style="text-align: right; color: green; background-color:#ffffcc; float: right" <br />
|—'''''[[J. Daryl Charles]]'''''<br />
|}</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Anabaptist_Dictionary_of_the_Bible&diff=22211Anabaptist Dictionary of the Bible2024-01-31T19:39:52Z<p>Dougmiller4: </p>
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=== <center>Dictionary Index </center> === <br />
<center> '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]'''</center><br />
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| [[Genesis]] | [[Exodus]] | [[Leviticus]] | [[Numbers]] | [[Deuteronomy]] | [[Joshua]] | [[Judges]] | [[Ruth]] | [[1 & 2 Samuel]] | [[1 & 2 Kings]] | [[1 & 2 Chronicles]] | [[Ezra]] | [[Nehemiah]] | [[Esther]] | [[Job]] | [[Psalms]] | [[Proverbs]] | [[Ecclesiastes]] | [[Song of Songs]] | [[Isaiah]] | [[Jeremiah]] | [[Lamentations]] | [[Ezekiel]] | [[Daniel]] | [[Hosea]] | [[Joel]] | [[Amos]] | [[Obadiah]] | [[Jonah]] | [[Micah]] | [[Nahum]] | [[Habakkuk]] | [[Zephaniah]] | [[Haggai]] | [[Zechariah]] | [[Malachi]] | [[Matthew]] | [[Mark]] | [[Luke]] | [[John]] | [[Acts]] | [[Romans]] | [[1 Corinthians]] | [[2 Corinthians]] | [[Galatians]] | [[Ephesians]] | [[Philippians]] | [[Colossians]] | [[1 & 2 Thessalonians]] | [[1 & 2 Timothy]] | [[Titus]] | [[Philemon]] | [[Hebrews]] | [[James]] | [[1 Peter]] | [[2 Peter]] | [[1, 2, 3 John]] | [[Jude]] | [[Revelation]] |<br />
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'''<center>Sample Topics (see Index for more) <br> [[Anabaptist Approaches to Scripture]] | [[Disciples and Discipleship (in John)]] | [[War and War Images (in Psalms)]] | [[Wrath of God (in Isaiah)]] </center>'''<br />
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'''<center>[[Guidelines for Writers]]</center>'''<br />
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The purpose of the online Anabaptist Dictionary of the Bible (ADB) is to reflect (and to reflect critically on) an Anabaptist approach to the reading of the Bible. The Dictionary is intended to serve those in the Anabaptist traditions as well as to be a respectful conversation partner with those in other Christian traditions as authors give voice to an appreciatively critical Anabaptist perspective. It is a Bible dictionary wiki project with an Anabaptist flavor.<br />
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In 2007 the Editorial Council of the [https://heraldpress.com/genres/commentaries/ Believers Church Bible Commentary] series discussed the advisability of developing an online Anabaptist Bible dictionary. Each of the subsequent years saw further discussion of the possibility. In 2010 the Editorial Council asked [[Paul M. Zehr|Dr. Paul M. Zehr]] to develop a budget for the project and to seek funding for it. It also asked [[Douglas B. Miller|Dr. Douglas B. Miller]] and [https://www.ambs.edu/employees/loren-l-johns/ Dr. Loren L. Johns] (Old and New Testament editors of the BCBC) to serve as editors for the ADB and to launch the project by mid-2012. Early in 2011, Paul Zehr, [https://www.mennomedia.org/our-leadership/ Amy Gingerich] (of [http://mennomedia.org/ MennoMedia]), Doug Miller, and Loren Johns met to develop further the earlier planning. Initial grants funding the project have come from the United Service Foundation and the Schowalter Foundation.<br />
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The online ADB consists of articles with an invitation to comment. Especially significant responses may warrant a separate essay, with a link to the original article. Authors are expected to be historically and descriptively fair regarding Anabaptist perspectives while also theologically constructive in their writing. That is, the ADB should not only reflect (and reflect on) a historical tradition; it should also contribute theologically to Anabaptism as a living vision embodied in multiple church traditions today. Writers should write for the church and not just for the historian’s and biblical scholar’s guilds.<br />
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As a global project, the ADB is looking for French and Spanish editors who can develop comparable essays in those languages (and/or translate ones originally written in English). Funds for translating have not yet been obtained. Additional languages may be added as authors, editors, and funds become available. <br />
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*[http://tabor.edu/faculty/douglas-miller-ph-d/ Douglas B. Miller, PhD], is Professor Emeritus of Biblical and Religious Studies at [http://www.tabor.edu Tabor College] in Hillsboro, Kansas. Email: [mailto:dougm@tabor.edu dougm@tabor.edu]. <br />
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=== <center>Dictionary Index </center> === <br />
<center> '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]'''</center><br />
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| [[Genesis]] | [[Exodus]] | [[Leviticus]] | [[Numbers]] | [[Deuteronomy]] | [[Joshua]] | [[Judges]] | [[Ruth]] | [[1 & 2 Samuel]] | [[1 & 2 Kings]] | [[1 & 2 Chronicles]] | [[Ezra]] | [[Nehemiah]] | [[Esther]] | [[Job]] | [[Psalms]] | [[Proverbs]] | [[Ecclesiastes]] | [[Song of Songs]] | [[Isaiah]] | [[Jeremiah]] | [[Lamentations]] | [[Ezekiel]] | [[Daniel]] | [[Hosea]] | [[Joel]] | [[Amos]] | [[Obadiah]] | [[Jonah]] | [[Micah]] | [[Nahum]] | [[Habakkuk]] | [[Zephaniah]] | [[Haggai]] | [[Zechariah]] | [[Malachi]] | [[Matthew]] | [[Mark]] | [[Luke]] | [[John]] | [[Acts]] | [[Romans]] | [[1 Corinthians]] | [[2 Corinthians]] | [[Galatians]] | [[Ephesians]] | [[Philippians]] | [[Colossians]] | [[1 & 2 Thessalonians]] | [[1 & 2 Timothy]] | [[Titus]] | [[Philemon]] | [[Hebrews]] | [[James]] | [[1 Peter]] | [[2 Peter]] | [[1, 2, 3 John]] | [[Jude]] | [[Revelation]] |<br />
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'''<center>Sample Topics (see Index for more) <br> [[Anabaptist Approaches to Scripture]] | [[Disciples and Discipleship (in John)]] | [[War and War Images (in Psalms)]] | [[Wrath of God (in Isaiah)]] </center>'''<br />
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'''<center>[[Guidelines for Writers]]</center>'''<br />
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The purpose of the online Anabaptist Dictionary of the Bible (ADB) is to reflect (and to reflect critically on) an Anabaptist approach to the reading of the Bible. The Dictionary is intended to serve those in the Anabaptist traditions as well as to be a respectful conversation partner with those in other Christian traditions as authors give voice to an appreciatively critical Anabaptist perspective. It is a Bible dictionary wiki project with an Anabaptist flavor.<br />
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In 2007 the Editorial Council of the [https://heraldpress.com/genres/commentaries/ Believers Church Bible Commentary] series discussed the advisability of developing an online Anabaptist Bible dictionary. Each of the subsequent years saw further discussion of the possibility. In 2010 the Editorial Council asked [[Paul M. Zehr|Dr. Paul M. Zehr]] to develop a budget for the project and to seek funding for it. It also asked [Douglas B. Miller|Dr. Douglas B. Miller] and [https://www.ambs.edu/employees/loren-l-johns/ Dr. Loren L. Johns] (Old and New Testament editors of the BCBC) to serve as editors for the ADB and to launch the project by mid-2012. Early in 2011, Paul Zehr, [https://www.mennomedia.org/our-leadership/ Amy Gingerich] (of [http://mennomedia.org/ MennoMedia]), Doug Miller, and Loren Johns met to develop further the earlier planning. Initial grants funding the project have come from the United Service Foundation and the Schowalter Foundation.<br />
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The online ADB consists of articles with an invitation to comment. Especially significant responses may warrant a separate essay, with a link to the original article. Authors are expected to be historically and descriptively fair regarding Anabaptist perspectives while also theologically constructive in their writing. That is, the ADB should not only reflect (and reflect on) a historical tradition; it should also contribute theologically to Anabaptism as a living vision embodied in multiple church traditions today. Writers should write for the church and not just for the historian’s and biblical scholar’s guilds.<br />
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As a global project, the ADB is looking for French and Spanish editors who can develop comparable essays in those languages (and/or translate ones originally written in English). Funds for translating have not yet been obtained. Additional languages may be added as authors, editors, and funds become available. <br />
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*[http://tabor.edu/faculty/douglas-miller-ph-d/ Douglas B. Miller, PhD], is Professor Emeritus of Biblical and Religious Studies at [http://www.tabor.edu Tabor College] in Hillsboro, Kansas. Email: [mailto:dougm@tabor.edu dougm@tabor.edu]. <br />
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----</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Douglas_B._Miller&diff=22209Douglas B. Miller2024-01-31T19:28:42Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:DouglasBMiller.jpg|frame|right|180px|Douglas B. Miller]]<br />
Douglas Miller, author of ''Ecclesiastes'' (BCBC), is a graduate of Oral Roberts University, Associated Mennonite Biblical Seminary, and Princeton Theological Seminary where he earned a Ph.D. in Old Testament. He is now professor emeritus of biblical and religious studies at Tabor College, Hillsboro, where for twenty-eight years he taught courses on Old and New Testament, biblical languages, Christian education, and faith in contemporary culture. He also has written and taught courses for Tabor’s degree completion ministry program, taught seminary classes, and co-led trips to Israel/Palestine. <br />
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In addition to preaching and teaching adult Sunday school, Miller has published articles in church and scholarly periodicals and contributed essays to published collections. He served as general editor of ''Direction'' journal for ten years, as editor of ''Tabor College: A Century of Transformation'' (centennial history book), and is currently Old Testament editor of the Believers Church Bible Commentary series as well as editor of the online ''Anabaptist Dictionary of the Bible'' project. Additional books include ''Symbol and Rhetoric in Ecclesiastes'' (Society of Biblical Literature/E. J. Brill), ''An Akkadian Handbook'' (with R. Mark Shipp, Eisenbrauns), and ''Getting a Life: Living Your Call'' (Reader's). For Miller, Ecclesiastes has been a special love, beginning with his doctoral work and extending to articles, a commentary, college courses, educational teachings in several churches, and workshops.<br />
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Miller was born in Iowa and grew up in Phoenix, Arizona, where his parents were founding members of Trinity Mennonite Church. After education-related journeys to several locations, he now lives in Hesston, Kansas, and is a member of Shalom Mennonite Church in Newton. He is married to Holly Swartzendruber, is the father of three adult married sons, and has several grandchildren.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Guidelines_for_Writers&diff=22208Guidelines for Writers2024-01-29T21:15:28Z<p>Dougmiller4: /* Approach to the Bible */</p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]'''<br />
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=== Nature of Articles ===<br />
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As with other Bible dictionaries, most articles will be of two major types:<br />
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'''1. Descriptive overviews of biblical books''' that include the following (see posted essays): <br />
:*'''Introduction'''. An introductory section that includes the following subsections: <br />
::*'''Relevance'''. An introductory paragraph that sets forth the importance and relevance of the book in general and its place in the biblical canon. <br />
::*'''Date, Setting, and Author'''. An overview of these critical issues.<br />
::*'''Form and Rhetoric'''. An overview.<br />
::*'''Outline'''. This can be a separate section, or you can work the structure into the Summary and Comment section for shorter works.<br />
:*'''Summary and Comment'''. A summary of the book’s content, reflecting its structure. Sequentially through the book, this could include an acknowledgment of texts that are particularly significant for Anabaptists. Typically this should be several hundred words.<br />
:*'''Conclusion and the Anabaptist Tradition'''. A concluding paragraph that summarizes important points and especially highlights the way Anabaptists have engaged or should engage with this book.<br />
:*'''Recommended Essays in the Commentary'''. A list of recommended essays in the BCBC volume (if published). The editor may arrange for some of these to be linked to a digital version.<br />
:*'''Bibliography'''. Select bibliography, including the BCBC volume on this book if published, and any sources cited in the essay.<br />
'''2. Thematic articles''' that include the following:<br />
:*An '''introductory paragraph''' that establishes the importance and relevance of the topic and its possible significance for Anabaptists. (Although we will likely begin the project with articles that have an obvious relevance for Anabaptist thought, we do not expect to limit the project to those.)<br />
:*A '''standard critical treatment of the topic''' that notes both intrabiblical historical developments and post-biblical developments. (Because this is to be a Bible dictionary, the emphasis should lie more on the intrabiblical developments.)<br />
:*Depending on the topic, the article might address (the changing?) '''distinctive approaches to the topic Anabaptists have taken''' over the years.<br />
:*'''Select bibliography'''.<br />
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Dictionary articles are intended to relate closely to the published [https://heraldpress.com/genres/commentaries/ Believers Church Bible Commentary series]. The various commentary introductions and essays in the BCBC series may serve as a launch pad for the ADB. Authors should consult the BCBC when writing articles; the online ADB will be sprinkled with links to other resources on the web, as well as links to the [https://heraldpress.com/genres/commentaries/ BCBC series] maintained by [http://store.mennomedia.org/ MennoMedia]. Writings from the Apocrypha may be included as the project develops, since the Apocrypha figures prominently in early Anabaptist writings.<br />
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Anabaptist distinctives should be expressed (1) unapologetically and (2) in a way that reflects respectful dialogue within the theological diversity of the Christian church. Authors should not shrink from articulating a theological vision within the theological space provided by ecumenical dialogue. The ADB should be primarily descriptive, but not exclusively so. Articles should not be narrowly parochial (e.g., U.S.-centric) in perspective.<br />
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=== Article Length and Intended Audience ===<br />
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Because the publishing medium for the ADB is the Internet, we do not face all of the economic constraints of print publishers. However, long articles can also be daunting, off-putting for the average reader. In most cases, 3000 to 5000 words should be about right. Writers should employ subheads liberally to help guide the presentation. More specific instructions regarding length may be assigned. The intended audience is broad: educated Christian believers of all traditions in settings across the world. The target reading ability is first-year college or its equivalent. Technical terms should be explained or avoided. Writers may wish to consult the [https://web.archive.org/web/20180228212247/http://www.heraldpress.com/authors/scriptureindex/ Scripture indexes to the Radical Reformation series].<br />
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=== Approach to the Bible ===<br />
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The following characteristic emphases of 16th-century Anabaptist approaches to the Bible is representative of the work of current scholarship:<br />
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#The Two-Fold Word: The Holy Spirit provides an inner word that brings the outer word to life in one’s lived response.<br />
#The Rule of Paul: Claims to special revelation must be tested by the larger body of believers; the Bible is best read and interpreted in the congregation.<br />
#The Rule of Christ: The promise of the Spirit’s blessing is for the purpose of practical discernment for discipleship, not for the apprehension of timeless truth.<br />
#Christocentrism: All revelation—biblical or otherwise—must be understood in light of Christ and in light of following Christ.<br />
#The Priority of the New Testament: Since the new covenant is superior to the now-obsolete old covenant, the New Testament is more authoritative than the Old Testament. The editors of ADB reject this simplistic approach and believe that continuities as well as discontinuities among the texts of Scripture must be explored and respected even as we affirm the fullness of God’s revelation in Christ.<br />
#The Epistemology of Obedience: Obedience is not only the goal of reading the Bible; it is also its prerequisite.<br />
#The Bible as Self-Interpreting: “The Word is plain and needs no interpretation” (Menno Simons), sometimes referred to as the perspicuity of Scripture. This item also has serious flaws because it fails to appreciate the lenses by which readers and the reading community engage the text. In writing for the ADB, authors of articles are asked to eschew modernistic objectivism.<br />
#Biblicism: The 16th century Anabaptists shared with both Catholics and Protestants an approach to the Bible sometimes called “biblicism”: strict adherence to the letter of the Bible. In their own day, this doctrine was not controversial; it was simply accepted. The editors of ADB hold that this item is rightly abandoned by most contemporary Christians out of appreciation for the diversity of perspectives within the Bible and for the social and historical locatedness of the biblical texts.<br />
#Scripture Alone: In contrast to the mother Church, but in keeping with other Protestants, the Anabaptists also held to the principle of sola scriptura: the Bible alone is authoritative for discerning God’s will; tradition and ecclesiastic authorities are subject to the authority of the Bible. The editors of ADB believe this item does not adequately appreciate the inevitable and even positive role that tradition plays in the church and in communities of interpretation.<br />
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While the heirs of the Anabaptist tradition have not subscribed to all of these elements, they may still serve as a guide for orienting the ADB project, with the above noted caveats.<br />
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=== Standards ===<br />
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We use the ''Merriam-Webster Collegiate Dictionary'', 11th edition, as our standard for spelling. We use the University of Chicago’s ''Manual of Style'', current edition, as our authority for style issues, along with the [https://dhjhkxawhe8q4.cloudfront.net/heraldpress-wp/wp-content/uploads/2022/08/04212302/MM-Supplement-to-CMOS-2022.pdf MennoMedia Supplement to the CMOS]. Greek and Hebrew should generally be avoided. When necessary, they should be transliterated (see pp. 19–20 of the [https://dhjhkxawhe8q4.cloudfront.net/heraldpress-wp/wp-content/uploads/2020/08/18150627/bcbc-handbook.pdf BCBC Writers Handbook]).<br />
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[[Abbreviations]]<br />
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=== Resources for Authors ===<br />
<br />
In addition to published volumes of the BCBC, the ADB editors encourage authors to be familiar with the following resources concerning Anabaptist approaches to Scripture:<br />
<br />
*“[http://www.anabaptistwiki.org/mediawiki/index.php/Biblical_Interpretation_In_The_Life_of_the_Church_%28Mennonite_Church,_1977%29 Biblical Interpretation in the Life of the Church: A Summary Statement],” adopted by Mennonite General Assembly, June 18-24, 1977, Estes Park, Colorado.<br />
*Climenhaga, Arthur M., “Towards a Brethren in Christ Hermeneutic(s),” ''[https://bic-history.org/journal/ Brethren in Christ History and Life]'' 1/1 (June 1978): 18-25.<br />
*Clines, D. J. A., “[http://www.biblicalstudies.org.uk/pdf/cbr/hermeneutics_clines.pdf Biblical Hermeneutics in Theory and Practice],” ''Christian Brethren Review'' 31/32 (1982): 65-76.<br />
*[http://www.gameo.org/ The Global Anabaptist Mennonite Encyclopedia Online (GAMEO)].<br />
*Harder, Lydia Marlene. ''[http://books.google.com/books?id=2spsZDTfDu4C&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false Obedience, Suspicion and the Gospel of Mark: A Mennonite-Feminist Exploration of Biblical Authority].'' Studies in Women and Religion, vol. 5. Waterloo, Ont.: Wilfred Laurier University Press, 1998.<br />
*Kraus, C. Norman. ''[http://www.cascadiapublishinghouse.com/usg/usg.htm Using Scripture in a Global Age: Framing Biblical Issues].'' Institute of Mennonite Studies Occasional Papers. Telford, Pa.: Cascadia Publishing House, 2006.<br />
*Murray, Stuart. ''[https://www.pandorapress.com/store/p61/Biblical_Interpretation_in_the_Anabaptist_Tradition%2C_by_Stuart_Murray.html#/ Biblical Interpretation in the Anabaptist Tradition].'' Kitchener, Ont.: Pandora Press, 2000.<br />
*Snyder, C. Arnold, Gilbert Fast, Galen Peters. ''[https://www.pandorapress.com/store/p9/Biblical_Concordance_of_the_Swiss_Brethren%2C_1540%2C_Translated_by_by_Gilbert_Fast_and_Galen_Peters._Edited_by_C._Arnold_Snyder._Intorduction_by_Joe_Springer.html#/ Biblical Concordance of the Swiss Brethren, 1540].'' Kitchener, Ont.: Pandora Press, 2001.<br />
*Swartley, Willard M., ed. ''[https://anabaptistwiki.org/mediawiki/index.php?title=Anabaptist_Approaches_to_Scripture Essays on Biblical Interpretation: Anabaptist-Mennonite Perspectives].'' Text-Reader Series, no. 1. Elkhart, Ind.: Institute of Mennonite Studies, 1984. Out of print, but available [http://www.anabaptistwiki.org/mediawiki/index.php?title=Anabaptist_Approaches_to_Scripture here].<br />
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=== Invitations to Write ===<br />
<br />
Authors are encouraged to contact the editor about the possibility of writing and the availability of specific writing assignments. The editor requests a description of the writer including, but not limited to, educational and professional qualifications and experience. In addition, the editor welcomes expressions of the writer’s interest in canonical literature and thematic studies.<br />
<br />
=== Compensation ===<br />
<br />
The ADB project does not have sufficient funds to reimburse authors. The author’s full name (not just initials) will appear with the article(s) he or she writes. Attribution may be adjusted if and when later forms of the article differ substantially from a person’s original contribution.<br />
<br />
=== The Editor ===<br />
<br />
*[http://www.tabor.edu/academics/undergraduate-academics/faculty/douglas-miller Dr. Douglas B. Miller] is Professor Emeritus of Biblical and Religious Studies at [http://www.tabor.edu Tabor College] in Hillsboro, Kansas. Email: [mailto:dougm@tabor.edu dougm@tabor.edu]. Phone: 620 947-2439.</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jo-Ann_A._Brant&diff=22207Jo-Ann A. Brant2024-01-29T21:09:13Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:Jo-AnnABrant.png|frame|right|180px|Jo-Ann A. Brant]]<br />
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Jo-Ann A. Brant is professor emerita of New Testament at Goshen College, Goshen, Indiana. She received her B.A. from the University of Alberta, and her M.A. and Ph.D. from McMaster University. Her graduate work was in Christianity and Judaism in the Greco-Roman Era with a focus upon Second Temple law with a minor in Asian Religious Traditions. She is an active member of the Society of Biblical Literature, serving as program chair to the Johannine Literature Section, and on the editorial board of the ''Journal of Biblical Literature''. She also serves on the editorial council for the Believers Church Bible Commentary series (Herald Press). Her published work includes ''Dialogue and Drama: Elements of Greek Tragedy in the Fourth Gospel'' (Hendrickson, 2004) and ''John'' (Paideia Commentaries on the New Testament, Baker Academic, 2011).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jo-Ann_A._Brant&diff=22206Jo-Ann A. Brant2024-01-29T21:08:28Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:Jo-AnnABrant.png|frame|right|180px|Jo-Ann A. Brant]]<br />
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Jo-Ann A. Brant is professor emerita of New Testament at Goshen College, Goshen, Indiana. She received her B.A. from the University of Alberta, and her M.A. and Ph.D. from McMaster University. Her graduate work was in Christianity and Judaism in the Greco-Roman Era with a focus upon Second Temple law with a minor in Asian Religious Traditions. She is an active member of the Society of Biblical Literature, serving as a program chair to the Johannine Literature Section, and on the editorial board of the ''Journal of Biblical Literature''. She also serves on the editorial council for the Believers Church Bible Commentary series (Herald Press). Her published work includes ''Dialogue and Drama: Elements of Greek Tragedy in the Fourth Gospel'' (Hendrickson, 2004) and ''John'' (Paideia Commentaries on the New Testament, Baker Academic, 2011).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jo-Ann_A._Brant&diff=22205Jo-Ann A. Brant2024-01-28T03:05:07Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:Jo-AnnABrant.png|frame|right|180px|Jo-Ann A. Brant]]<br />
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Jo-Ann A. Brant is professor of Bible, religion, and philosophy at Goshen College, Goshen, Indiana. She received her B.A. from the University of Alberta, and her M.A. and Ph.D. from McMaster University. Her graduate work was in Christianity and Judaism in the Greco-Roman Era with a focus upon Second Temple law with a minor in Asian Religious Traditions. She is an active member of the Society of Biblical Literature, serving as a program chair to the Johannine Literature Section, and on the editorial board of the ''Journal of Biblical Literature''. She also serves on the editorial council for the Believers Church Bible Commentary series (Herald Press). Her published work includes ''Dialogue and Drama: Elements of Greek Tragedy in the Fourth Gospel'' (Hendrickson, 2004) and ''John'' (Paideia Commentaries on the New Testament, Baker Academic, 2011).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jo-Ann_A._Brant&diff=22204Jo-Ann A. Brant2024-01-28T02:59:14Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:Jo-AnnABrant.png|frame|right|180px|Jo-Ann A. Brant]]<br />
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Jo-Ann A. Brant is professor of Bible, religion, and philosophy at Goshen College, Goshen, Indiana. She received her B.A. from the University of Alberta, and her M.A. and Ph.D. from McMaster University. Her published work includes ''Dialogue and Drama: Elements of Greek Tragedy in the Fourth Gospel'' (Hendrickson, 2004) and ''John'' (Paideia Commentaries on the New Testament, Baker Academic, 2011).</div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=File:Jo-AnnABrant.png&diff=22203File:Jo-AnnABrant.png2024-01-28T02:57:06Z<p>Dougmiller4: </p>
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<div></div>Dougmiller4http://anabaptistwiki.org/mediawiki/index.php?title=Jo-Ann_A._Brant&diff=22202Jo-Ann A. Brant2024-01-28T02:47:40Z<p>Dougmiller4: </p>
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<div>[[file:ADB_logo_letters.jpg|x20px]] '''[[Anabaptist Dictionary of the Bible|Home]] [[A]] [[B]] [[C]] [[D]] [[E]] [[F]] [[G]] [[H]] [[I]] [[J]] [[K]] [[L]] [[M]] [[N]] [[O]] [[P]] [[Q]] [[R]] [[S]] [[T]] [[U]] [[V]] [[W]] [[X]] [[Y]] [[Z]] [[Abbreviations]] [[Glossary]]''' <br />
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[[file:WillardSwartley.jpg|frame|right|180px|Willard M. Swartley]]<br />
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Jo-Ann A. Brant is professor of Bible, religion, and philosophy at Goshen College, Goshen, Indiana. She received her Ph.D. from McMaster University. Her published work includes ''Dialogue and Drama: Elements of Greek Tragedy in the Fourth Gospel'' (Hendrickson, 2004) and ''John'' (Paideia Commentaries on the New Testament, Baker Academic, 2011).</div>Dougmiller4