1 Peter 1—2:10 - From the Crucible, for the Glory, Ed 3
1 Peter | Faith refined through suffering glorifies Jesus Christ | Ed 3 7/22
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Title: 1 Peter 1—2:10 - From the Crucible, for the Glory, Ed 3
What: a multi week study of 1 Peter (probably through Aug 27)
When: 1 Peter 1 (ESV), July 23rd, 1 Peter 2 (ESV) 30th
Preparation: read and pray over 1 Peter 1 (ESV) & 1 Peter 2 (ESV)
Note: clickable hyperlinks in this post appear as [link] or underlined words, references
Edition history: Ed 0 first post; Ed 1 add Study Outline in Notes; Ed 2 add refs; ✏️Ed 3 add more Notes detail.
💥N.B. new material is preceded with the pencil emoji ✏️
Guides for Personal Study
I pursue biblical scholarship for two primary reasons: it is a labor of love to follow Christ (fellowship) and maintain a Christ-like life obedient to Jesus’ word (obedience, service). There are no other reasons to do so save pure curiosity. Reading and understanding his word by the Spirit of God and the learning of godly men and women is critical to being an overcomer (Revelation 1—3 see [link]).
Commentaries
The commentary I use for 1 Peter is by Karen H. Jobes, “1 Peter” (Amazon link here.) I will use “KHJ” from here on to refer to this work.
Don’t forget the FREE resource on 1 Peter in Dr. Constable’s notes here. Dr. Constable taught at Dallas Theological Seminary (DTS) for many years and was my pastoral ministry mentor.
If you do not have the Bible Knowledge Commentary by Zuck and Walvoord, get it now (Amazon link Bible Knowledge Commentary). Don’t forget to thank me later. It is comprehensive, clear, and easy reading for any student of the bible. I sat under the teaching of every contributor to this work.
I make commentary recommendations in my notes because equipped students and teachers of God’s word ought to have resources on hand to benefit from the decades upon decades of personal study, scholarship, and Spirit’s teaching available in today’s world. Pursue excellence in all things (1 Peter 2:9; 2 Peter 1:3, 5).
Because Peter writes to Jewish Christians displaced from Rome to northern Roman provinces in Asia Minor (KHJ), Peter quotes liberally from the Old Testament — Septuagint (LXX) in the Pentateuch and Old Greek (OG) elsewhere. For the Leviticus quotations, an excellent theological commentary on Leviticus is by Alan P. Ross, “Holiness to the Lord” (Amazon link here.)
Historical Background
1 Peter may be grouped with 2 Peter and Jude as some of the earliest letters written to communities of believers (40s to 60s A.D.) — see this [link]. The “occasion for writing” and “historical background” of 1 Peter is illuminated by a study of both 2 Peter and Jude. See the “Excursus on 2 Peter and Jude” [link] at the end of the notes.
The precise historical background of 1 Peter is subject to speculation because of the letter’s sparse internal evidence. It is often not a major concern for legacy commentators because of Peter’s metaphorical portrayal of the church as exiles and sojourners (1 Peter 2:11) suffering for Christ in 1 Peter 1:6-9.
Modern commentators (KHJ et al.) posit that the Roman provinces of northern Asia Minor were populated not by the slow (e.g., decades or more) spread of Christianity from cities and regions evangelized by Paul (Acts and Paul’s missionary journeys [link]) and others but by forced emigration (expulsion) under emperor Claudius from Rome and surrounds [expulsion of Jews] to the northern Roman provinces of Pontus, Galatia, Cappadocia, Asia, and Bithynia.
An excellent defense of this hypothesis (KHJ) is quite convincing and it gives much deeper meaning Peter’s use of the language of exile and sojourning central to the parenetic (moral instruction) sections of the letter.
This subject is described in more detail in notes to follow.
Themes in 1 Peter
Peter’s major themes include the future coming of Jesus Christ, the holiness of God applied to life, and the testing of our faith, in particular by suffering.
Peter’s message is a call to a life of complete dependence upon the Lord of Life and an attitude of prayerful, firm commitment to a life of holiness and submission to Jesus’ will rather than one’s own will — Matthew 11:29-30. Our attitude toward righteous suffering should undergo change from self pity, a desire for retribution, and a yearning for the consolation of others to a quiet, confident, enduring strength accepting it as the will of God — 1 Peter 4:12-17.
Holiness in life is a hard study because humans cannot comprehend the holiness of our sovereign God much less understand how to lead a holy life. The evidence? Most struggle reading the Torah in Leviticus, Numbers, and Deuteronomy, particularly the Holiness Code of Leviticus. The books are often shunned in the preaching and study of the Bible. But the entire Torah is Israel’s own constitution, national identity, genealogical heritage, legal system, social pact, health care protocol, worship structure with calendar, military organization, and survival manual as she navigates the wilderness and prepares to enter the land of promise facing thoroughly corrupt and pagan nations.
The Torah is the life and fabric of Israel in the world but never a means of eternal salvation. Faith in the covenant LORD is the benchmark — Genesis 15:1-6 . The ethical-moral and theological lessons of the Torah are timeless. The law of Moses is our guardian leading us to faith in Christ the Redeemer — Galatians 3:24. Jesus Himself accepted Moses’ writings and quoted Moses often — 2 Timothy 3:12-17.
3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 1 Peter 1:3-7
Notes on 1 Peter 1—5
If there is time this week, review Appian Media’s video on the seven churches of Revelation The Seven Churches of Revelation. This is useful for insight into first century culture and how it affected Christians in the Roman empire.
💥Keep reading through 1 Peter chapters 1 through 5.
I describe the letter of 1 Peter as a five course Bible feast with themes drawn from the Torah, the Major Prophets, the Writings, the Psalms, Romans, 1 John, 2 Peter & Jude, Hebrews, and James. It is a skillful integration of major themes crucial to the overcoming Christian life.
Peter’s ministry to the Jewish Christian exiles and sojourners in Asia Minor centers on the theme of suffering, paralleling the past experience of Israel (call of Abraham, journey to Egypt, suffering in Egypt, exodus from Egypt under Moses) and more recent experiences of Jesus Christ in his life, death, burial, and resurrection. The readers were in need of encouragement because of their social ostracism, loss of honor and social status, and social pressures from an idolatry ridden culture.
The literary work The Pilgrim's Progress is an allegory that provides an excellent example of themes in 1 Peter. In fact, in the early 1980s, our DTS chapel had a visiting speaker that surveyed the great themes of 1 Peter with The Pilgrim’s Progress as a setting. One day I shall find a recording of these messages - I distinctly remember the prolonged standing ovation given to the speaker at the conclusion of the series!
Study Outline
I. A greeting to the Christian Diaspora of Asia Minor (1:1–2)
A. The author and recipients (1:1)
To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
The Holy Bible: English Standard Version (1 Peter 1:1). (2016). Crossway Bibles.
Covenantal language: elect, dispersion —> Abraham, Moses, Israel in Egypt
1. Elect foreigners (1:1a), parepidēmoi, usually non-citizens; 2:11; Hebrews 11:13
See under section Lexicon Entries at the end of this post. The word parepidēmoi “foreigners” or “strangers” establishes the primary theme of the letter. Christians, like “civil servants” of the first century on “international duty”, are to “distinguish themselves for exemplary conduct” among the people they serve.
Despite their circumstances estranged from homeland, it is indeed the “moral responsibility” of Christians to conduct their life in obedience to the words of Jesus Christ. While the letter ministers to Christians in Asia Minor experiencing suffering for their faith, the instruction in the letter centers on the duty of these believers to their unbelieving hosts and provincial government.
✏️“The word parepidēmoi and its cognates “are used in ins[criptions] (s. SIG index, s.v.) in connection w. civil servants who distinguish themselves for exemplary conduct while on international duty. Sim. the author of 1 Pt makes an intimate connection between the status of the addressees (as virtual visitors in the world because of their special relation to God through Jesus Christ) and their moral responsibility.”
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 775). University of Chicago Press.
Elect by virtue of God’s unilateral covenant with Abraham (Genesis 3:15; 12; 15; 17). In that covenant ceremony, only God walked between the pieces of the sacrifice. He alone guarantees its fulfilment. Paul explains how blessing came to the gentiles by Abraham’s seed, Jesus Christ, and his victory over death for all (Romans 1—11).
The central idea is relationship between believers and unbelieving society, culture (1:17f; 4:3f). How do elect exiles conduct themselves in an earthly kingdom? How should Christian believers, bound for God’s eternal kingdom, conduct themselves in a world hostile to Jesus Christ?
How should Christian believers, bound for God’s eternal kingdom, conduct themselves in a world hostile to Jesus Christ?
2. Foreigners of the Diaspora (a technical term) (1:1b), parepidēmoi diasporas
Jewish population living outside of the land since Babylonian exile; remember, the Diaspora came about because of a covenant failure — Israel broke terms of the bilateral Mosaic covenant, Leviticus 26:14f; gentile captors were Assyrians, Babylonians, Persians, Ptolemies [link], Seleucids [link], Romans [link]
3. Pontus, Galatia, Cappadocia, Asia, and Bithynia (1:1c), provinces of Asia Minor (see this [link])
B. Chosen by God (1:2)
according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:
May grace and peace be multiplied to you.
The Holy Bible: English Standard Version (1 Peter 1:2). (2016). Crossway Bibles.
Three prepositional phrases modify “chosen” eklektoi in v. 1. See Romans 8:28-29
1. According to the foreknowledge of God the Father (1:2a)
✏️foreknowledge noun: here and Acts 2:23; verb Romans 8:29; 11:2.
Not God an observer. He effectively chose according to His plan; see 1:20. God’s choice in election is solely by grace — it excludes any merit of the one chosen.
See research post on Paul’s sovereign grace and election [link].
2. By the sanctifying (setting apart) work of the Spirit (1:2b)
See 2 Thessalonians 2:13; Spirit is the elective power to accomplish His plan.
To universally condemned humankind, a grace gift, made effective by faith, transferring the believer into His kingdom and reconciling to God. See Colossians 1:13; Ephesians 2:1-22; Romans 5:1, 8-11.
3. For obedience and sprinkling of the blood of Jesus Christ (1:2c).
Mosaic law, atoning blood sacrifices: Exodus 24:3f.
Jesus, in His death and resurrection, instituted a new covenant in His blood. The phrase “for obedience to Jesus Christ and for sprinkling with his blood” is the third prepositional phrase modifying “chosen” in v. 1. For the Jewish Christian readers, the immediate thought to Torah, the regulations of the Mosaic law demanding obedience, and the blood sacrifices. However, Peter shifts the object of obedience to Jesus Christ, not the law, and the new covenant in His blood (Luke 22:20; 1 Corinthians 11:25; Hebrews 8:13; 12:24).
See Hebrews 9:11f.
But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. Hebrews 9:11-14 (ESV)
Jesus completely fulfilled the law, inaugurated new covenant Hebrews 12:24
Jesus and the law of Moses: Matthew 5.17; Matthew 5.43-44; Romans 10.4; Jesus fulfilled the law in every way but did not nullify it – the law has eternal, theological truth; Galatians 6.1-3; we are under the law of Christ; 1 Corinthians 7.17-19 do not seek to be bound by the letter of the law because Jesus fulfilled it.
C. The greeting (1:2d), grace and peace (1 Peter 5:14). See also Daniel 4:1; Gal. 1:3
Grace is the unmerited favor of God (Christian); peace of the messianic age.
II. The opening of the letter: Reassurance for God’s people (1:3–2:10)
A. Doxology as the basis for the Christian life (1:3–12)
1 Peter 1:3-12 is one long sentence in the Greek text. It represents a very condensed doctrinal instruction to the churches of northern Asia Minor. It is probably written in A.D. 63/64. (KHJ). Reader’s find theological ideas common to the apostle Paul. It is remarkable that Peter first reminds his audience of who they are in Christ before encouraging them to remain faithful to Jesus in their conduct.
1. The opening doxology (1:3–5)
3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again (John 3:3) to a living hope through the resurrection of Jesus Christ from the dead (1 Cor 15:12-28), 4 to an inheritance (Romans 8:17) that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith (Ephesians 2:8) for a salvation ready to be revealed in the last time.
The Holy Bible: English Standard Version (1 Peter 1:3–5). (2016). Crossway Bibles.
a. Eulogy (1:3a), blessed (Ephesians 1:3)
Blessing to God is the proper life orientation of the elect exiles of the Diaspora, called for God’s plan and purpose in His son Jesus Christ. Their circumstance is not a cause to curse God. Rather, it is a reason to bless Him.
b. New birth through Christ’s resurrection (1:3b)
God the Father regenerated His elect exiles to a living hope (certain expectation) on the basis of the resurrection His son Jesus Christ from the dead.
c. New life as living hope and new inheritance (1:3c–4)
d. Heirs guarded by God’s power (1:5)
2. Joy and suffering in the new life (1:6–9)
6 In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, 7 so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. 8 Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, 9 obtaining the outcome of your faith, the salvation of your souls.
The Holy Bible: English Standard Version (1 Peter 1:6–9). (2016). Crossway Bibles.
a. Joy transcends trials (1:6, 8–9)
The right attitude to suffering is rejoicing (“various trials”; various may mean “multicolored” in other contexts). Joy in the Christian life is built on suffering for Christ because of righteous conduct and selfless service to others. We are indeed forged by trials in our walk with Jesus Christ.
There is joy in faith in the unseen Jesus Christ. It is a joy that cannot be expressed with words and its purpose is to glorify Him: “inexpressible and filled with glory“. They joy of the certain expectation of eternal salvation overshadows temporary, earthly suffering.
b. Genuine faith is tested faith (1:7)
Gold is purified by intense heat (1,063°C); lead (327°C), silver (900-1,000°C). Faith is tested through suffering. The letter’s internal evidence supports testing of a social and religious nature — that is, living for Christ in an idolatrous, religious culture ruled by a deified emperor — rather than the very brutal and bloody persecution under emperor Nero [link], for example, that came shortly after Peter’s letter was written.
No Christian escapes this testing. It comes as a consequence of obedience to Jesus’ command to make disciples in Matthew 28. It is necessary to develop holiness (separation to God) in life.
The tested believer’s life will bring praise, glory, and honor to Jesus Christ at His apocalypse (revelation) when He returns to rule the nations.
3. The Christian’s advantage over the prophets and even the angels (1:10–12)
10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, 11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
The Holy Bible: English Standard Version (1 Peter 1:10–12). (2016). Crossway Bibles.
a. Three exegetical questions (1:10–11)
Which prophets? Contemporary (Agabus, Acts 21:10) and/or OT? The major and minor prophets of the Old Testament called Israel back to covenant obedience to stem God’s punishment (Leviticus 26:14f). The prophets wrote about a coming faithful servant to lead Israel (servant songs of Isaiah 40—44; see Isaiah 42:1) and a coming suffering servant (Isaiah 52; Isaiah 53) who would ultimately redeem the nation.
“The sufferings of Christ” meaning? lit. “into, toward Christ” —> cause. The prophets were led by the spirit of Jesus as their words were inscribed then delivered to Israel suffering under siege and captivity (Leviticus 26:14f). While Israel would be scattered among the nations (Assyria, Babylon, Persia, Greece, Rome) for four hundred years, God would bring redemption to the nation and an eternal New Covenant (Jeremiah 30—33) proceeding from his eternal covenant with Abraham and David.
“What circumstances or what sort of time” what person vs. what time. Did the prophets understand the eternal plan of God when they inscribed His words?
b. The forewitness of the prophets (1:12a)
Peter said the prophets “searched and inquired carefully” about the salvation that would come to his readers and the gentiles by faith, knowing “they were serving not themselves but you“ in that Jesus Christ’s death and resurrection — encapsulated in the gospel message — would bring the kingdom of God at his return to rule the nations — “things into which angels long to look“.
c. The angels’ interest in the gospel (1:12b)
The gospel message opened eyes to the panorama of God’s gracious plan. Even the angels longed to peer into God’s plan of sovereign grace brought to His people — to those responding to the gospel message by faith in Jesus Christ.
B. Be what you are (1:13–2:3)
1. Be children of the Father (1:13–21)
13 Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed (Romans 12:2) to the passions of your former ignorance, 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.” 17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ ()Acts 20:28, like that of a lamb without blemish or spot (Hebrews 9:14; Exodus 12:5). 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.
The Holy Bible: English Standard Version (1 Peter 1:13–21). (2016). Crossway Bibles.
a. Set your hope fully on God’s grace (1:13), grace…brought, 2 Peter 1:17, 21
Just as God’s approving voice was borne along (brought) from heaven to witnesses at Jesus’ baptism, and holy men of God were borne along (brought) by the Holy Spirit to record God’s word, so grace will be borne along (brought) to his people at the revelation of Jesus Christ.
b. Be holy as God is holy (1:14–16)
Holiness is a life of complete dedication to God, moral purity
Holiness is not ritual. In OT, issues from acts of faith. NT, by Spirit’s power.
c. Live in reverent fear of God, your Judge (1:17)
d. The high price of your redemption from your former life (1:18–21)
The verb translated “redeemed” (λυτρόω, lytroō) and its cognate noun λύτρον (lytron) were terms used in Greco-Roman commerce to refer to the manumission (i.e., liberation) of a slave involving a ransom.
Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, p. 118). Baker Academic: A Division of Baker Publishing Group.
2. Christian love means moral transformation (1:22–2:3)
a. The word of God is imperishable seed (1:22–25)
22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another (1 Tim 1:5) earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable (John 1:13), through the living and abiding word of God; 24 for
“(Isaiah 40:6, 8) All flesh is like grass
and all its glory like the flower of grass.
The grass withers,
and the flower falls,
25 (Matthew 24:35) but the word of the Lord remains forever.”
And this word is the good news that was preached to you.
The Holy Bible: English Standard Version (1 Peter 1:22–25). (2016). Crossway Bibles.
b. Moral transformation is spiritual nourishment (2:1–3)
So put away all malice and all deceit and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— 3 if indeed you have tasted that the Lord is good.
The Holy Bible: English Standard Version (1 Peter 2:1–3). (2016). Crossway Bibles.
C. The identity of God’s people (2:4–10)
1. A spiritual house and a holy priesthood (2:4–8)
4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious, 5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 6 For it stands in Scripture:
“(Isaiah 28:16) Behold, I am laying in Zion a stone,
a cornerstone chosen and precious,
(Romans 9:33; 10:11) and whoever believes in him will not be put to shame.”
7 So the honor is for you who believe, but for those who do not believe,
(Psalm 118:22) “The stone that the builders rejected
has become the cornerstone,”
8 and
(Romans 9:33 fr. Isaiah 8:14) “A stone of stumbling,
and a rock of offense.”
They stumble because they disobey the word, as they were destined to do.
The Holy Bible: English Standard Version (1 Peter 2:4–8). (2016). Crossway Bibles.
a. The Living Stone and the living stones (2:4–5)
Ephesians 2:20-22
Hebrews 3:4, 6
b. The Stone placed in Zion (2:6)
c. Jesus—honored cornerstone or stone of stumbling? (2:7–8)
2. Now you are the people of God (2:9–10)
9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. 10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
The Holy Bible: English Standard Version (1 Peter 2:9–10). (2016). Crossway Bibles.
a. You are a chosen people (2:9a)
Deuteronomy 10:15; Isaiah 43:20
b. You are a royal priesthood (2:9b)
Exodus 19:6; Revelation 1:6; 5:10
c. You are a holy nation (2:9c)\
Deuteronomy 7:6; Exodus 19:6
d. You are a people for God’s special possession (2:9d)
Exodus 19:5; Deuteronomy 7:6
e. You are a people who have received God’s mercy (2:10)
Hosea 1:6, 9, 10; 2:23
Romans 9:25, 26
III. As God’s people, live godly lives (2:11–4:11)
(detail to come)
IV. Consolation for the suffering flock (4:12–5:11)
(detail to come)
V. The closing of the letter: Final words and greetings (5:12–14)
(detail to come)
Outline from Jobes, K. H. (2022). 1 Peter (R. W. Yarbrough & J. W. Jipp, Eds.; Second Edition, pp. 59–61). Baker Academic: A Division of Baker Publishing Group.
Excursions
Topics in this section are parallel efforts to the study of 1 Peter because of insights gained into first century Christianity and their extant scriptures.
Excursus on books by Alan P. Ross
Other books by Alan P. Ross are “Creation and Blessing” (Genesis commentary, Amazon link here.) and “A Commentary on the Psalms: 3 Volume Set” (Amazon link here.) If you do not have these works you are spiritually poorer for it 😇.
Excursus on 2 Peter and Jude
For Jude, I recommended Herbert W. Bateman IV’s “Jude: Evangelical Exegetical Commentary” (Amazon link here.). Check the author’s bio here. His work on Jude is the culmination of several decades of recent scholarship surrounding Second Temple Jewish literature including the Dead Sea Scrolls. His insight into the historical background and argument of Jude opens a bible student’s eyes into the inception of the post-apostolic era (see link; John is the longest lived), particularly from the death of the Jerusalem church leader James (62/63 A.D.), to the Judean-Roman war beginning in 66 A.D., through the destruction of Jerusalem (70 A.D.), culminating in the subsequent disbanding of the Zealot (Wikipedia link) movement (73 A.D.).
For The Chosen devotees, I recommend this link from Angel Studios on Simon the Zealot and Herbert W. Bateman’s paper “Images in Jude” (2015) presented to the Evangelical Theological Society (paper link here.) This paper later developed into Bateman’s commentary noted above.
A broad sketch of Jude is as follows,
Jude’s “ungodly” are sectarian Zealots, a.k.a. Sicarii (who carry sicae = small, concealed daggers). They advocate violent rebellion against Rome and completely ignore the meaning and promise of Jesus the Messiah’s death and resurrection in 33 A.D. They infiltrate and torment the churches in Judea.
The specific doctrine denied by sectarian Zealots is the Messiahship of Jesus. Several false messiahs arose from this group (see Jesus’ warnings about false messiahs in Mark 13 and Matthew 24).
The Rebellious and Tyrants like the sectarian Zealots always promote sexual immorality (Jude gives OT examples, two groups of threes). Why? They are anti-Rome, effectively anti-Christ (deny he is Messiah; see 1 John 2:22-24), anti-love (see 1 John 2:9-11), and completely flesh (man) centered.
Jude stands in company with Hebrews, James, John’s epistles, and 2 Peter to warn believers about the dangers of rebellion against God - the essence of sin and the reason for God’s provision of the perfect sacrifice for sin, Jesus Christ, who saves the repentant sinner by faith in his Name and finished work on the Roman cross.
Jude will quote from very popular extrabiblical literature of the post-apostolic era. Western readers will be manifestly puzzled but, to Jude’s readers, these allusions are like our Star Wars and similar epic movies recounting battles of good vs. evil.
Lexicon Entries
From 1 Peter 1:1 “strangers”
παρεπίδημος, ον (s. prec. entry; Polyb. 32, 6, 4; Athen. 5, 196a; OGI 383, 150; PPetr I, 19, 22 [225 B.C.]; III, 7, 15; LXX; Just., A I, 67, 6.—Dssm., B 146f [BS 149]) pert. to staying for a while in a strange or foreign place, sojourning, residing temporarily in our lit. subst. ὁ παρεπίδημος stranger, sojourner, resident alien, of Christians, who are not at home in this world ἐκλεκτοὶ π. chosen sojourners 1 Pt 1:1. (W. πάροικοι [cp. Gen 23:4; Ps 38:13]) 2:11. (W. ξένοι) π. ἐπὶ τῆς γῆς sojourners on the earth Hb 11:13 (cp. Ps.-Pla., Axioch. 365b παρεπιδημία τίς ἐστιν ὁ βίος.—MMeister, De Axiocho Dial., diss. Breslau 1915, 86ff). The cognates παρεπιδημέω and παρεπιδημία are used in ins (s. SIG index, s.v.) in connection w. civil servants who distinguish themselves for exemplary conduct while on international duty. Sim. the author of 1 Pt makes an intimate connection between the status of the addressees (as virtual visitors in the world because of their special relation to God through Jesus Christ) and their moral responsibility. S. πάροικος and lit. cited there.—DELG s.v. δῆμος. M-M. TW. Spicq.
Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. (2000). In A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 775). University of Chicago Press.
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