[BACK TO 1] servant. See note on Ro 1:1 . brother of James. See Introduction: Author . called. See note on Ro 8:28 . loved in God. See Jn 3:16 ; Ro 8:28–39 . kept for Jesus Christ. He who holds the whole universe together (see Col 1:17 ; Heb 1:3 ) will see that God’s children are kept in the faith and that they reach their eternal inheritance (see Jn 6:37–40 ; 17:11–12 ; 1Pe 1:3–5 ).

[BACK TO 2] Mercy. See Ge 19:16 ; Ro 9:22–23 ; Titus 3:5 and notes. peace. See note on Ro 1:7 .

[BACK TO 3] Dear friends. See vv. 17 , 20 ; see also note on 2Pe 3:1 . the salvation we share. Jude’s original intention was to write a general treatment of the doctrine of salvation, probably dealing with such subjects as human sin and guilt, God’s love and grace, the forgiveness of sins and the changed lifestyle that follows new birth. the faith. Here used of the body of truth held by believers everywhere—the gospel and all its implications (see Introduction: Date ; see also 1Ti 4:6 ). This truth was under attack and had to be defended. once for all entrusted. The truth has finality and is not subject to change. God’s holy people. See notes on Ro 1:7 ; Eph 1:1 ; Col 1:4 .

[BACK TO 4] For. Introduces the reason Jude felt impelled to change the subject of his letter (see Introduction: Occasion and Purpose ). whose condemnation was written about. The reference may be to OT denunciations of ungodly people or to Enoch’s prophecy (vv. 14–15 ). Or Jude may mean that judgment has long been about to fall on them because of their sin (see 2Pe 2:3 and note—which may be a clarification of this clause). ungodly people. See vv. 15 , 18 . pervert the grace of our God into a license for immorality. They assume that salvation by grace gives them the right to sin without restraint, either because God in his grace will freely forgive all their sins or because sin, by contrast, magnifies the grace of God (cf. Ro 5:20 ; 6:1 and note). deny … our only Sovereign and Lord. The Greek term translated “Sovereign” describes power without limit, or absolute domination. The Greek construction indicates that both “Sovereign” and “Lord” refer to the same person, and this verse, as well as the parallel passage ( 2Pe 2:1 ), clearly states that that person is Christ.

[BACK TO 5–7] Three examples of divine judgment (see Introduction: Outline ).

[BACK TO 5] destroyed those who did not believe. They did not believe that God would give them the land of Canaan; consequently all unbelieving adults died in the wilderness without entering the promised land (see Nu 14:29–30 ; Dt 1:32–36 ; 2:15 ; 1Co 10:1–5 and note on 10:5 ; Heb 3:16–19 and note).

[BACK TO 6] angels. See note on 2Pe 2:4 . positions of authority. See note on 2Pe 2:4 . God had assigned differing areas of responsibility and authority to each of the angels (see Da 10:20–21 , where the various princes may be angels assigned to various nations). Some of these angels refused to maintain their assignments and thus became the devil and his angels (cf. Mt 25:41 ). their proper dwelling. Angels apparently were assigned specific locations, as well as responsibilities. Some assume that they left the heavenly realm and came to earth (see note on 2Pe 2:4 ). kept … bound … for judgment. See note on 2Pe 2:4 . the great Day. The final judgment.

[BACK TO 7] In a similar way. Does not mean that the sin of Sodom and Gomorrah was the same as that of the angels or vice versa. This phrase is used to introduce the third illustration of the fact that God will see to it that the unrighteous will be consigned to eternal punishment on judgment day. perversion. Lit. “went after other flesh”; more specifically, homosexual practices (see Ge 19:5 and note). serve as an example of … punishment of eternal fire. God destroyed Sodom and Gomorrah by pouring out “burning sulfur” ( Ge 19:24 )—a foretaste of the eternal fire that is to come.

[BACK TO 8] their dreams. The godless people were referred to as having “dreams” either (1) because they claimed to receive revelations or, more likely, (2) because in their passion they were out of touch with truth and reality (they were “dreamers”). pollute their own bodies. Probably a reference to the homosexual practices in Sodom and Gomorrah (see vv. 4 , 7 ; 1Co 6:9 , 18 and note on 6:9 ). reject authority. See note on 2Pe 2:10 . heap abuse on celestial beings. See note on 2Pe 2:10 .

[BACK TO 9] According to several church fathers, this verse is based on a noncanonical work called The Testament of Moses (approximately the first century AD). Other NT quotations from, or allusions to, non-Biblical works include Paul’s quotations of Aratus (see Ac 17:28 and note), Menander (see 1Co 15:33 and note) and Epimenides (see Titus 1:12 and note). Such usage in no way suggests that the quotations, or the books from which they were taken, are divinely inspired. It only means that the Biblical author found the quotations to be a helpful confirmation, clarification or illustration.

[BACK TO 10] whatever they do not understand. See note on 2Pe 2:12 ; cf. 1Co 2:14 . irrational animals. See note on 2Pe 2:12 .

[BACK TO 11] Three OT examples of the kind of persons Jude warns his readers about. Woe to them! A warning that judgment is coming (see Mt 23:13 , 15–16 , 23 , 25 , 27 , 29 ). way of Cain. The way of selfishness and greed (see note on Ge 4:3–4 ) and the way of hatred and murder (see 1Jn 3:12 ). Balaam’s error. The error of consuming greed (see note on 2Pe 2:15 ). Korah’s rebellion. Korah rose up against God’s appointed leadership (see Nu 16 ). Jude may be suggesting that the false teachers of his day were rebelling against church leadership (cf. 3Jn 9–10 ).

[BACK TO 12–13] These verses contain six graphic metaphors: (1) blemishes at your love feasts. See note on 2Pe 2:13 . (2) shepherds who feed only themselves. Instead of feeding the sheep for whom they are responsible (see Eze 34:8–10 ). (3) clouds without rain. Like clouds promising moisture for the parched land, the false teachers promise soul-satisfying truth, but in reality they have nothing to offer. (4) autumn trees, without fruit and uprooted—twice dead. Though the trees ought to be heavy with fruit. (5) wild waves of the sea. As wind-tossed waves constantly churn up rubbish, so these apostates continually stir up moral filth (see Isa 57:20 ). (6) wandering stars. As shooting stars appear in the sky only to fly off into eternal oblivion, so these false teachers are destined for the darkness of eternal hell.

[BACK TO 14] Enoch, the seventh from Adam. Not the Enoch in the line of Cain ( Ge 4:17 ) but the one in the line of Seth ( Ge 5:18–24 ; 1Ch 1:1–3 ). He was seventh if Adam is counted as the first. The quotation is from the book of Enoch, which purports to have been written by the Enoch of Ge 5 but actually did not appear until the first century BC. The book of Enoch was a well-respected writing in NT times. That it was not canonical does not mean that it contained no truth; nor does Jude’s quotation of the book mean that he considered it inspired (see Introduction: Author ; see also note on v. 9 ). the Lord is coming. Jude uses the quotation to refer to Christ’s second coming and to his judgment of the wicked (see 2Th 1:6–10 ). holy ones. Probably angels (see Da 4:13–17 ; 2Th 1:7 ). However, some think they are raptured believers who are returning with the Lord (see 1Th 3:13 and note).

[BACK TO 15] ungodly … ungodliness … ungodly. The repetition and the awesome judgment scene that is depicted emphasize the condemnation of the false teachers in v. 4 (see note there).

[BACK TO 16] These people. The ungodly people first mentioned in v. 4 and subsequently referred to repeatedly as “these people” (vv. 10 , 12 , 19 ; cf. v. 8 ). They are the libertine false teachers who pervert the grace of God.

[BACK TO 17] remember what the apostles … foretold. The coming of these godless people should not take believers by surprise, for it had been predicted by the apostles ( Ac 20:29 ; 1Ti 4:1 ; 2Ti 3:1–5 ; 2Pe 2:1–3 ; 3:2–3 ).

[BACK TO 18] They said. The Greek for this phrase indicates that the apostles repeatedly warned that such godless apostates would come. last times. See note on Jas 5:3 . scoffers. In both 2Pe 3:3 and Jude the scoffers are said to be characterized by selfish lusts (“desires”).

[BACK TO 19] people who divide you. At the very least this phrase means that they were divisive, creating factions in the church—the usual practice of heretics. Or Jude may be referring to the later Gnostics’ division of people into the spiritual (the Gnostics) and the sensual (those for whom there is no hope). follow mere natural instincts. An ironic description of the false teachers, who labeled others as sensual (see 1Co 2:14 and note). do not have the Spirit. Rather than being the spiritual ones—the privileged elite class the Gnostics claimed to be—Jude denies that they even possess the Spirit. A person who does not have the Spirit is clearly not saved (see Ro 8:9 ).

[BACK TO 20] But you, dear friends. In contrast to the ungodly false teachers, about whom this letter speaks at length. most holy faith. See note on v. 3 . in the Holy Spirit. According to the Spirit’s promptings and with the power of the Spirit (see Ro 8:26–27 ; Gal 4:6 ; Eph 6:17–18 and notes).

[BACK TO 21] keep yourselves in God’s love. God both keeps believers in his love (see Ro 8:35–39 and notes) and enables them to keep themselves in his love. eternal life. See Jn 3:15 and note.

[BACK TO 22–23] those who doubt … others. Perhaps those who have come under the influence of the apostates.

[BACK TO 23] save others by snatching them from the fire. Rescuing them from the verge of destruction (see Am 4:11 ; Zec 3:2 ; 1Co 3:15 and notes). mercy, mixed with fear. Even in showing mercy one may be trapped by the allurement of sin. clothing stained by corrupted flesh. The wicked are pictured as being so corrupt that even their garments are polluted by their sinful flesh.

[BACK TO 24–25] After all the attention necessarily given in this letter to the ungodly and their works of darkness, Jude concludes by focusing attention on God, who is fully able to keep those who put their trust in him.

Revelation

a quick look

Author:

The apostle John

Audience:

Seven churches in western Asia Minor

Date:

About AD 95

Theme:

John writes to encourage the faithful to stand firm against persecution and compromise in the light of the imminent return of Christ to deliver the righteous and judge the wicked.

Author

Four times the author identifies himself as John ( 1:1 , 4 , 9 ; 22:8 ). From as early as Justin Martyr in the second century AD it has been held that this John was the apostle, the son of Zebedee (see Mt 10:2 ). The book itself reveals that the author was a Jew, well versed in Scripture, a church leader who was well known to the seven churches of Asia Minor, and a deeply religious person fully convinced that the Christian faith would soon triumph over the demonic forces at work in the world.

In the third century, however, an African bishop named Dionysius compared the language, style and thought of the Apocalypse (Revelation) with that of the other writings of John and decided that the book could not have been written by the apostle John. He suggested that the author was a certain John the Presbyter (or Elder), whose name appears elsewhere in ancient writings. Although many today follow Dionysius in his view of authorship, the external evidence seems to support the traditional view.

Date

Revelation was written when Christians were entering a time of persecution. The two periods most often mentioned are the latter part of Nero’s reign (AD 54–68; see 13:18 and note) and the latter part of Domitian’s reign (81–96). Most interpreters date the book c. 95.

Occasion

Since Roman authorities at this time were beginning to enforce emperor worship, Christians—who held that Christ, not Caesar, was Lord—were facing increasing hostility. The believers at Smyrna are warned against coming opposition ( 2:10 ), and the church at Philadelphia is told of an hour of trial coming on the world ( 3:10 ). Antipas has already given his life ( 2:13 ), along with others ( 6:9 ). John has been exiled to the island of Patmos (probably the site of a Roman penal colony) for his activities as a Christian missionary ( 1:9 ). Some within the church are advocating a policy of compromise ( 2:14–15 , 20 ), which has to be corrected before its subtle influence can undermine the determination of believers to stand fast in the perilous days that lie ahead.

Monastery of St. John on the island of Patmos

Purpose

John writes to encourage the faithful to resist staunchly the demands of emperor worship. He informs his readers that the final showdown between God and Satan is imminent. Satan will increase his persecution of believers, but they must stand fast, even to death. They are sealed against any spiritual harm and will soon be vindicated when Christ returns, when the wicked are forever destroyed, and when God’s people enter an eternity of glory and blessedness.

Literary Form

For an adequate understanding of Revelation, the reader must recognize that it is a distinct kind of literature. Revelation is apocalyptic, a kind of writing that is highly symbolic. Although its visions often seem bizarre to the Western reader, the book fortunately provides a number of clues for its own interpretation (e.g., stars are angels, lampstands are churches, 1:20 ; “the great prostitute,” 17:1 , is “Babylon” [Rome?], 17:5 , 18 ; and the heavenly Jerusalem is the wife of the Lamb, 21:9–10 ).

Revelation is apocalyptic, a kind of writing that is highly symbolic.

Distinctive Feature

A distinctive feature is the frequent use of the number seven (52 times). There are seven beatitudes (see note on 1:3 ), seven churches ( 1:4 , 11 ), seven spirits ( 1:4 ), seven golden lampstands ( 1:12 ), seven stars ( 1:16 ), seven seals ( 5:1 ), seven horns and seven eyes ( 5:6 ), seven trumpets ( 8:2 ), seven thunders ( 10:3 ), seven signs ( 12:1 , 3 ; 13:13–14 ; 15:1 ; 16:14 ; 19:20 ), seven crowns ( 12:3 ), seven plagues ( 15:6 ), seven golden bowls ( 15:7 ), seven hills ( 17:9 ) and seven kings ( 17:10 ), as well as other sevens. Symbolically, the number seven stands for completeness.

Island of Patmos, where John was exiled and received his revelation

Interpretation

Interpreters of Revelation normally fall into four groups:

(1) Preterists understand the book primarily in terms of its first-century setting, claiming that most of its events have already taken place.

(2) Historicists take it as describing the long chain of events from Patmos to the end of history.

(3) Futurists place the book primarily in the end times.

(4) Idealists view it as symbolic pictures of such timeless truths as the victory of good over evil.

Fortunately, the fundamental truths of Revelation do not depend on adopting a particular point of view. They are available to anyone who will read the book for its overall message and resist the temptation to become overly enamored with the details.

Outline

I. Introduction ( 1:1–8 )

A. Prologue ( 1:1–3 )

B. Greetings and Doxology ( 1:4–8 )

II. Jesus among the Seven Churches ( 1:9–20 )

III. The Letters to the Seven Churches (chs. 2–3 )

A. Ephesus ( 2:1–7 )

B. Smyrna ( 2:8–11 )

C. Pergamum ( 2:12–17 )

D. Thyatira ( 2:18–29 )

E. Sardis ( 3:1–6 )

F. Philadelphia ( 3:7–13 )

G. Laodicea ( 3:14–22 )

IV. The Throne, the Scroll and the Lamb (chs. 4–5 )

A. The Throne in Heaven (ch. 4 )

B. The Seven-Sealed Scroll ( 5:1–5 )

C. The Lamb Slain ( 5:6–14 )

V. The Seven Seals ( 6:1–8:1 )

A. First Seal: The White Horse ( 6:1–2 )

B. Second Seal: The Red Horse ( 6:3–4 )

C. Third Seal: The Black Horse ( 6:5–6 )

D. Fourth Seal: The Pale Horse ( 6:7–8 )

E. Fifth Seal: The Souls under the Altar ( 6:9–11 )

F. Sixth Seal: The Great Earthquake ( 6:12–17 )

G. The Sealing of the 144,000 ( 7:1–8 )

H. The Great Multitude ( 7:9–17 )

I. Seventh Seal: Silence in Heaven ( 8:1 )

VI. The Seven Trumpets ( 8:2–11:19 )

A. Introduction ( 8:2–5 )

B. First Trumpet: Hail and Fire Mixed with Blood ( 8:6–7 )

C. Second Trumpet: A Mountain Thrown into the Sea ( 8:8–9 )

D. Third Trumpet: The Star Wormwood ( 8:10–11 )

E. Fourth Trumpet: A Third of the Sun, Moon and Stars Struck ( 8:12–13 )

F. Fifth Trumpet: The Plague of Locusts ( 9:1–12 )

G. Sixth Trumpet: Release of the Four Angels ( 9:13–21 )

H. The Angel and the Little Scroll (ch. 10 )

I. The Two Witnesses ( 11:1–14 )

J. Seventh Trumpet: Judgments and Rewards ( 11:15–19 )

VII. Interlude: Persecution, Deliverance and Judgment (chs. 12–14 )

A. The Woman and the Dragon (ch. 12 )

B. The Two Beasts (ch. 13 )

C. The Lamb and the 144,000 ( 14:1–5 )

D. The Harvest of the Earth ( 14:6–20 )

VIII. The Seven Bowls (chs. 15–16 )

A. Introduction: The Song of Moses and the Seven Angels with the Seven Plagues (ch. 15 )

B. First Bowl: Ugly and Painful Sores ( 16:1–2 )

C. Second Bowl: Sea Turns to Blood ( 16:3 )

D. Third Bowl: Rivers and Springs of Water Become Blood ( 16:4–7 )

E. Fourth Bowl: Sun Scorches People with Fire ( 16:8–9 )

F. Fifth Bowl: Darkness ( 16:10–11 )

G. Sixth Bowl: Euphrates River Dries Up ( 16:12–16 )

H. Seventh Bowl: Tremendous Earthquake ( 16:17–21 )

IX. The Destruction of Babylon and the Coming of the New Jerusalem ( 17:1–22:5 )

A. The Destruction of Babylon ( 17:1–19:5 )

1. The great prostitute described (ch. 17 )

2. The fall of Babylon (ch. 18 )

3. Praise for Babylon’s fall ( 19:1–5 )

B. Praise for the Wedding of the Lamb ( 19:6–10 )

C. The Return of Christ ( 19:11–21 )

D. The Thousand Years ( 20:1–6 )

E. Satan’s Doom ( 20:7–10 )

F. Great White Throne Judgment ( 20:11–15 )

G. The Coming of the New Jerusalem ( 22:1–22:5 )

1. The new heaven and new earth ( 21:1–8 )

2. The new Jerusalem ( 21:9–27 )

3. Eden restored ( 22:1–5 )

X. Conclusion and Benediction ( 22:6–21 )

Introduction
Revelation 1	Revelation 7	Revelation 13	Revelation 19
Revelation 2	Revelation 8	Revelation 14	Revelation 20
Revelation 3	Revelation 9	Revelation 15	Revelation 21
Revelation 4	Revelation 10	Revelation 16	Revelation 22
Revelation 5	Revelation 11	Revelation 17
Revelation 6	Revelation 12	Revelation 18