PAUL’S GREETING

1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved brother and fellow worker,

Paul’s letter to Philemon was written at the same time as his letter to the Colossians. Paul wrote the letter to Philemon, a slave owner, while under house arrest in Rome (read Acts 28:16-31). The letter to Philemon is unique in that it is a private letter in which Paul asked a friend for a favor. Philemon was a believer, possibly one of Paul’s converts (see v. 19).

Paul referred to Philemon as “our beloved brother and fellow worker.” Unlike his other letters, Paul did not refer to himself as Paul, an apostle. Perhaps Paul dropped his more official and authoritative title because he was writing to a friend. This is the only letter in which Paul used the phrase “a prisoner of Jesus Christ” in a salutation. Paul was imprisoned because of his devotion and loyalty to Jesus Christ. Timothy was at Paul’s side when he wrote the letter.

2 and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house:

Paul also greeted Apphia (possibly Philemon’s wife) and Archippus (possibly Philemon’s son or a pastor). Philemon opened his home to the church (possibly in Colossae – see Col. 4:9). He was a man of means since he owned a slave and had a house big enough to host a church. Philemon’s house must have been like a safe harbor for believers in the Lycus Valley — a place where people were refreshed and encouraged. Philemon seems to have been a very generous man (see vv. 5-7).

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

The word “grace” serves as a reminder of sin forgiven by God and the word “peace” describes the result of receiving God’s grace. Grace speaks of the source of salvation and peace speaks of the result of salvation. First grace, then peace.

PAUL’S COMMENDATION

4 I thank my God always, making mention of you in my prayers,

Paul’s expression of thanksgiving for Philemon was personal, directed to God, and continual. Paul gave thanks to God for Philemon every time he thought of this dear friend. Paul was concerned about the churches he helped to start (see 2 Cor. 11:28) as well as for the leaders and laborers in those churches.

5 because I hear of your love, and of the faith which you have toward the Lord Jesus, and toward all the saints;

The news of Philemon’s love and faith had reached Paul. This news encouraged Paul and became the occasion for his prayer of thanksgiving. Philemon loved “all the saints.” Do others hear about our love and faith? Does our love embrace all who are members of God’s family?

6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake.

Paul prayed that the practical expressions of Philemon’s faith would bring glory to Christ and result in Philemon’s growth in character and in the knowledge of Christ. We can learn more about Christ by giving to and lovingly ministering to others. Our Christian maturity should have a practical and beneficial impact on those around us.

7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

Philemon’s love had found practical expression in serving others. Paul found encouragement and joy in Philemon’s example and thanked God for Philemon. Only heaven will reveal the names of those refreshed (or whose hearts were cheered) and consequently encouraged to continued ministry by Philemon.

PAUL’S REQUEST

8 Therefore, though I have enough confidence in Christ to order you to do that which is proper,

Paul understood that he could authoritatively tell Philemon what he ought to do in regard to Onesimus. Paul however, chose to use persuasion (rather than an authoritative tone) in appealing to Philemon on behalf of Onesimus.

9 yet for love’s sake I rather appeal to you—since I am such a person as Paul, the aged, and now a prisoner of Christ Jesus—

Paul could have pulled rank on Philemon. Instead, Paul chose to appeal to Philemon on the basis of love. This is an indication of Paul’s respect for Philemon and confidence that Philemon would do the right thing.

Paul referred to himself as “Paul, the aged.” Paul was a veteran in the Lord’s work (read 2 Cor. 11:23-28; 12:7). Paul had both the credibility and track record to make an appeal to his friend Philemon. Paul further referred to himself as “a prisoner of Jesus Christ.” Paul was in prison for the sake of the Gospel. Perhaps Philemon cried when he read the personal and heartfelt plea of his friend who had suffered so much for the sake of Jesus Christ.

10 I appeal to you for my child, whom I have begotten in my imprisonment, Onesimus,

Before disclosing that he was writing on behalf of Onesimus, Paul described his relationship to Onesimus. Paul referred to the runaway slave as his “child,” an indication that Paul had led Onesimus to faith in Christ (like Timothy, Titus, and Philemon). Paul led Onesimus to faith in Christ while under house arrest in Rome (read Phil. 1:12). Sometimes the worst of circumstances can provide us with the best of opportunities. Paul appealed to Philemon as a father pleading for his child.

Paul wrote of the duties and responsibilities of slaves and masters in Ephesians 6:5-9 and Colossians 3:22—4:1. Paul’s thoughts concerning the relationship between masters and slaves were likely shaped by his conversations with Onesimus.

11 who formerly was useless to you, but now is useful both to you and to me.

Paul did not make any excuses for Onesimus. Paul acknowledged that, in the past, Onesimus had been “useless” to Philemon. The name Onesimus means “profitable” or “helpful.” Paul did not find it necessary to review the ways in which Onesimus had failed to live up to the meaning of his name. However, as a new believer in Christ, Onesimus was a changed man. Onesimus had in fact, already demonstrated the change in his life by being helpful to Paul in his imprisonment (see v. 13). Paul assured Philemon that Onesimus would now live up to the meaning of his name by being useful to him as well. Christianity changes men from the inside out and makes them useful in ways they could never realize apart from Christ.

Note: About 50 years after Paul wrote to Philemon, Ignatius (a martyr), wrote a letter to the Church at Ephesus. In that letter Ignatius referred to their bishop — a man named Onesimus. Using the same pun as Paul, Ignatius said that the bishop of the Ephesian church was Onesimus both by name and nature. Some scholars believe that Onesimus was instrumental in having Paul’s letter to Philemon included in the canon of Scripture — a sort of personal testimony to the fact that Paul had led him to Christ and Christ had set him on a new course.

12 And I have sent him back to you in person, that is, sending my very heart,

Paul did what Roman law required — he sent the runaway slave back to his master. Onesimus accompanied Paul’s letter to Philemon all the way from Rome to Colossae. It is likely that Tychicus carried the letter and presented it to Philemon (read Col. 4:7-9). The willingness of Onesimus to return to Philemon demonstrates that his conversion was indeed genuine.

Paul’s affection for Onesimus is seen in the phrase “sending my very heart.” Somehow the runaway slave had endeared himself to the heart of Paul. Sending Onesimus away was not easy for Paul. Surely this must have made an impression on Philemon.

13 whom I wished to keep with me, that in your behalf he might minister to me in my imprisonment for the gospel;

It was difficult for Paul to send Onesimus back to Colossae. Onesimus likely ministered to Paul in his imprisonment. This service probably helped to form a bond between the two men. As Philemon’s servant, Paul considered any service rendered to him by Onesimus as service in Philemon’s behalf. Philemon himself would have done no less to help Paul had he been present.

14 but without your consent I did not want to do anything, that your goodness should not be as it were by compulsion, but of your own free will.

Paul did not want to continue to be the beneficiary of Onesimus’ service without Philemon’s knowledge. In addition, Paul did not want to violate Roman law by detaining a fugitive slave. As a new believer, Onesimus needed to return to his master to make restitution for what he had done. Christianity does not exempt us from our debts, responsibilities, and mending of broken relationships. Barclay writes, “Christianity is not out to help a man escape his past and run away from it; it is out to enable him to face his past and rise above it.”

15 For perhaps he was for this reason parted from you for a while, that you should have him back forever,

Paul saw God at work in the matters at hand. Perhaps Onesimus “parted” so that, in God’s providence, he could come to Christ and return to his master with a greater commitment than before (read Gen. 45:5 concerning Joseph’s separation from his brothers). Onesimus’ departure from Philemon was only “for a while” yet brought about a change that would last for all of eternity.

16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.

The events that transpired in the life of Onesimus changed his relation to Philemon in more ways than one. No longer would Onesimus be just a mere slave (“in the flesh”). His new relationship with Christ made him and Philemon “beloved” brothers in the family of God (“in the Lord”).

17 If then you regard me a partner, accept him as you would me.

Paul appealed to Philemon as a “partner” or one with common interests and feelings. As such, Paul asked Philemon to receive back Onesimus as he would receive Paul himself. Do we accept and welcome back those who have made a mistake?

PAUL’S PROMISE

18 But if he has wronged you in any way, or owes you anything, charge that to my account;

Here is yet another indication of how much Paul esteemed Onesimus. He was willing to assume any financial obligation of Onesimus. Perhaps Onesimus had stolen from Philemon in order to finance his escape to Rome. Or perhaps the loss of income was the result of Onesimus’ absence from Philemon’s household. Like the Good Samaritan (Luke 10:30-37), Paul was willing to open his own wallet and obligate himself to repay any debt owed by Onesimus (much like what Christ did for us on the cross).

19 I, Paul, am writing this with my own hand, I will repay it (lest I should mention to you that you owe to me even your own self as well).

Paul put his own signature on his promise to repay any debt owed by Onesimus (as one would sign a promissory note). Paul’s resolve was firm, “I will repay it.” Paul gave Philemon an out should he decide to not require Paul to repay Onesimus’ debt. Paul gave Philemon an out by mentioning that Philemon was in debt to Paul for his salvation and all the spiritual riches he enjoyed as a result. Philemon’s debt to Paul was greater than any debt owed to Philemon by Onesimus.

20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.

Paul stated in verse 7 that Philemon had refreshed the hearts of the saints. Paul expected that Philemon would do no less for him. Paul also used a play on words in this sentence. The name Onesimus means “profitable” or “helpful” (see comments on verse 11). The word “benefit” comes from the same root word as Onesimus. Paul was saying, in essence, “I am sending Onesimus back to you. Please demonstrate some ‘onesimus’ to me.”

21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.

Paul expected good out of Christian leaders like Philemon. He was confident that Philemon would do the right thing. Some believe that Paul hinted that he expected Philemon to give Onesimus his freedom. Others see Paul’s words (“I know that you will do even more than what I say”) as a commentary on the good character of Philemon. The “more” would certainly include receiving, forgiving, and treating Onesimus as a fellow brother in Christ.

22 And at the same time prepare me a lodging; for I hope that through your prayers I shall be given to you.

Paul expected to be released from prison. He hoped to visit Philemon where he could see the outcome of his letter. Undoubtedly the possibility of a visit from Paul put more than a little pressure on Philemon to receive Onesimus as Paul instructed in his letter.

Paul hoped that the prayers on his behalf by all the saints in Colossae would result in his release from prison.

23 Epaphras, my fellow prisoner in Christ Jesus, greets you.

Paul included greetings from five fellow Christians (compare to list in Col. 4:10-14). Philemon likely knew each of the individuals who sent their greetings. Epaphras was the founder of the Colossian church (see Col. 1:7). Epaphras had journeyed to Rome to report to Paul about the condition of the church in Colossae (see Col. 1:8 and 4:12-13). Perhaps Epaphras recognized Onesimus (or vice versa) when he visited Paul. The phrase “my fellow prisoner in Christ Jesus” is probably a reference to Epaphras’ voluntary decision to stay with Paul in order to minister to him.

24 as do Mark, Aristarchus, Demas, Luke, my fellow workers.

Paul also sent greetings from “Mark” — that is, John Mark, the writer of the second Gospel. Apparently, John Mark had regained Paul’s confidence (read Acts 16:36-41 concerning Paul’s earlier estimation of John Mark).

Aristarchus was “a Macedonian of Thessalonica” (Acts 27:2) and one of Paul’s traveling companions (Acts 19:29).

Demas was in good standing with Paul and his fellow Christians at this point in time. Sadly, he would desert Paul (see 2 Tim. 4:10) during Paul’s second imprisonment.

Luke was a dear friend of the Apostle Paul (see Col. 4:14).

25 The grace of the Lord Jesus Christ be with your spirit.

Paul’s concluding benediction was for Philemon and all (the word “your” is plural) the recipients of the letter to experience the wonderful grace of God.

Author: John
Date: Around A.D. 85-95
Purpose: To warn against extending hospitality to false teachers.

■ Introduction
1 The elder [Gr. presbyteros: an old man, an older man deserving respect, a church officer; probably John who by now was advanced in years], To the chosen lady [either a specific person or some local church: possibly a lady who had opened her home to the church and who had indiscriminately entertained visiting teachers who did not teach the truth about Jesus; possibly a church referred to as a “lady” to protect the identity of the church should the letter fall into unfriendly hands] and her children [members of church], whom I love in the truth—and not I only, but also all who know the truth [cf. Jn. 14:6]—

2 because of the truth, which lives in us and will be with us forever:

3 Grace, mercy and peace [peace comes only after experiencing God’s grace and mercy] from God the Father and from Jesus Christ, the Father’s Son [affirms the deity of Christ], will be with us in truth and love.

4 It has given me great joy to [points to content and reason for rejoicing] find some of your children walking [means to obey; one’s total way of life; continuous, habitual pattern of walking] in the truth [the truth revealed by God], just as the Father commanded [“God’s commandments focus ‘the truth’ on specific areas of life.” (Wiersbe)] us.

Note: John used the word “truth” several times as he started this letter about false teachers who were spreading error and lies about Jesus Christ.

■ Exhortation
5 And now, dear lady, I am not writing you a new command but one we have had from the beginning. I ask that we love [an act of the will] one another [cf. Jn. 13:34; 1 Jn. 4:7].

6 And this is love: that we walk [action] in obedience to his commands [cf. 1 Jn. 5:3]. As you have heard from the beginning, his command is that you walk in love.

■ Instruction / Warning
7 Many [cf. 2 Pet. 2:2] deceivers [teach wrong doctrine and lead people away from the truth; wrong doctrine always leads to wrong living], who do not acknowledge Jesus Christ as coming in the flesh [a part of the Gnostic heresy denied the incarnation; the belief that Jesus came in the flesh (the incarnation) is fundamental to the Christian faith; cf. 1 Jn. 4:1-6], have gone out [possibly from the church] into the world. Any such person is the deceiver and the antichrist [literally “against Christ;” cf. 1 Jn. 2:22; one committed to destroying the faith of the Christian community].

Note: “Christianity stands or falls with its Christology.” (Expositor’s Bible Commentary, Vol. 12, p. 366)

8 Watch out [beware; take heed] that you do not lose [to destroy; to lose what has been gained] what you have worked for, but that you may be rewarded fully [cf. 2 Pet. 1:11].

9 Anyone who runs ahead [perhaps reference to claims of false teachers to offer “advanced” teaching; in John’s eyes they had run beyond the boundaries of Christian truth] and does not continue [remain true to the basic doctrines of the Christian faith] in the teaching of [or about] Christ [cf. v. 7: “Jesus Christ as coming in the flesh”] does not have God; whoever continues in the teaching has both the Father and the Son.

10 If anyone [a traveling teacher] comes to you and does not bring [requires spiritual discernment to detect false teaching] this teaching [probably refers to the teaching about the incarnation: that God became human in Jesus Christ (cf. v. 7)], do not take him into your house [do not offer shelter and lodging; keep them at a distance because they can endanger the spiritual health of the home and the church] or welcome [in either a private or official way; to give a welcome indicates fellowship and solidarity] him.

Note: Are we careful about who or what we allow to enter into our homes?

Note: Read the following passages to learn more about Christian hospitality.
• Romans 12:13
• 1 Timothy 3:2
• 1 Timothy 5:3-10
• Hebrews 13:2
• 1 Peter 4:8-10
• 3 John 5-8

11 Anyone who welcomes [to greet; to have fellowship with; we must not give false teachers (who represent antichristian groups) the slightest impression that their doctrine is acceptable] him [one who denies that Christ came in the flesh] shares in his wicked work.

■ Conclusion [cf. 3 John 13-14]
12 I have much to write to you, but I do not want to use paper and ink. Instead, I hope to visit you and talk with you face to face, so that our joy may be complete.

13 The children of your chosen sister send their greetings.

Author: John
Date: Around A.D. 85-95
Purpose: To commend Gaius for showing hospitality to genuine Christian teachers.

Note: 3 John is the shortest New Testament epistle in the original Greek.

• Gaius — encouraged and affirmed
1 The elder, To my dear friend [see also vv. 2,5,11] Gaius [a common name in the Roman empire; held position of responsibility in the local church], whom I love in the truth [the truth of Christ].

2 Dear friend [Gaius], I pray that you may enjoy good health and that all may go well with you, even as [just as; prayer that outward health and prosperity correspond to inward prosperity and health of soul] your soul is getting along well.

3 It gave me great [exceeding] joy to have some brothers [other believers took note of the good example set by Gaius] come and tell about your faithfulness to the truth and how you continue to walk [to conduct one’s life] in the truth [Ps. 1:2; 1 Thess. 2:13].

Note: What do others report about us and about our walk?

4 I have no greater joy than to hear that my children [converts to the faith; may indicate that Gaius had been led to faith in Christ by John] are walking [continually and habitually] in the truth.

5 Dear friend [Gaius], you are faithful in what you are doing [Gaius’ service was really a service to Jesus Christ (cf. Matt. 10:40; 25:34-40)] for the brothers [traveling ministers or missionaries; sincere ministers of the gospel as opposed to the false teachers of 2 John; read 1 Cor. 16:6; Titus 3:13], even though they are strangers [same as “brothers” in the first part of this verse; cf. Heb. 13:2] to you.

Note: Do you open your heart and home and hand to God’s servants?

6 They [the “strangers” of v. 5] have told the church about your love [Gr. agape]. You will do well [please; a polite request] to send them on their way [to assist them on their journey] in a manner [supply them with food, finances, and other necessities for their journey] worthy of [honors] God.

7 It was for the sake of the Name [indicates they were missionaries] that they went out [from the church into the world to preach the gospel], receiving no help [compensation] from the pagans [heathen; the unsaved].

8 We ought [to be morally obligated] therefore to show hospitality [to welcome, to support, to aid them as they go on their way] to such men [itinerant ministers or missionaries] so that we may work together [Gaius helped extend the work of the kingdom through his acts of gracious hospitality] for [on behalf of] the truth.

• Diotrephes — criticized and confronted
9 I wrote to the church, but Diotrephes, who loves [a constant attitude] to be first [to be the leader; had an inflated opinion of himself; probably one reason why he did not show hospitality to traveling teachers; cf. Matt. 23:6], will have nothing to do with us [Diotrephes refused to submit to authority; he refused to have fellowship with John, one of the Lord’s own apostles].

10 So if I come, I will call attention [possibly means that he would discipline Diotrephes] to what he is doing, gossiping maliciously [talking nonsense; making false and empty charges] about us. Not satisfied with that, he refuses to welcome the brothers [traveling missionaries]. He also stops those [like Gaius] who want to do so [to show hospitality] and puts them out of the church [Diotrephes liked being in control; he was a church dictator].

11 Dear friend [Gaius], do not imitate [mimic; cf. Phil. 3:17] what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God.

• Demetrius — praised and commended
12 Demetrius [some believe he delivered John’s letter to Gaius or that he was a traveling missionary; note threefold tribute about Demetrius] [1] is well spoken of by everyone— [2] and even by the truth itself [Demetrius, like Gaius, walked in the truth of God’s Word]. [3] We also speak well of him, and you know that our testimony is true.

13 I have much to write you [Gaius], but I do not want to do so with pen and ink.

14 I hope to see you soon, and we will talk face to face. Peace to you. The friends [fellow Christians] here send their greetings. Greet [personally do so] the friends [Paul had many friends] there by name.

Author: Jude
Date: Written between A.D. 40 and 80 (most probably between A.D. 60 to 65)
Purpose: To warn that the apostates that had already infiltrated the church and to call the church to arms.

Note: The Book of Jude has been called “the most neglected book in the New Testament” (Douglas J. Rowston).

1 Jude [half-brother of Jesus of Nazareth; cf. Mk. 6:3], a servant of Jesus Christ and a brother of James [the leader of the Jerusalem church; half-brother of Jesus of Nazareth], To those who have been [1] called, who are [2] loved by God the Father and [3] kept [to guard, to watch over, to preserve] by Jesus Christ:

2 Mercy, peace and love [God’s choicest blessings] be yours in abundance.

3 Dear friends, although I was very eager [diligent, earnest] to write to you about [his original intent was to write about the wonders of salvation] the salvation we share, [a more pressing issue caused Jude to change his theme] I felt I had [necessity; the Holy Spirit directed Jude to write something other than what he had originally intended to write about] to write and urge [to encourage, to beseech] you to contend [to struggle for (like an athlete in the games): from the Gr. word epagonizomai from which we get our word “agonize”] for the faith [“the body of doctrine that was given by God through the apostles to the church” (Wiersbe)] that was once for all entrusted [to hand down, to commit, to deliver; cf. 1 Tim. 1:11; 6:20; 2 Tim. 2:2] to the saints [set-apart ones; to every believer].

4 For certain men [apostates: those who deliberately defected from God and opposed sound doctrine] whose condemnation was written about long ago have secretly [stealthily penetrated the church; reminder that we must remain doctrinaly alert and vigilant] slipped in [crept in unnoticed; they were already in the church; cf. 2 Pet. 2:1-2; gained entrance by pretending to be believers] among [along side of] you. They are godless [impious; have no respect or reverence for God; cf. 2 Tim. 3:5] men, who [1] change [to change into something else; to transpose (as a musician transposes a piece of music from a major to a minor key); connotation is that the false teachers were corrupting the grace of God] the grace of our God into a license [in order to justify their immoral behavior; they argue that Christians are free to do whatever they please because they have been freed from the law] for immorality [unbridled living; absence of moral restraint; cf. 2 Pet. 2:13-14,19] and [2] deny [to say no to] Jesus Christ our only [cf. Acts 4:12] Sovereign and Lord [beware of anyone who denies the deity of Christ].

Note: Sound doctrine is the best antidote to false doctrine. Do you know where you stand doctrinally? Can you readily spot error? Spotting error is the first step to confronting and correcting it.

Note: “The apostates of the Church are far more frequently the theme of the world’s talk than the thousands of good men and true who adorn the doctrine of God our Saviour in all things.” (C.H. Spurgeon)

5 Though you already know all this, I want to remind you [note three examples of apostasy; God judges apostates] that [1] the Lord delivered [to rescue, to save] his people out of Egypt, but later destroyed [to ruin] those who did not believe [and so the apostates would also die “in the wilderness of their unbelief” (Swindoll)].

6 And [2] the angels who did not keep their positions of authority but abandoned [to desert, to forsake] their own home—these he has kept [to keep in custody] in darkness [cf. 2 Pet. 2:4], bound with everlasting chains for judgment on the great Day [like the fallen angels, the apostates would “suffer God’s wrath in the coming day of judgment” (Swindoll)].

7 [3] In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion [homosexuality and perhaps beastiality, both condemned by God in Lev. 18:22-25]. They serve as an example [and warning to the ungodly] of those who suffer the punishment of eternal fire [like Sodom and Gomorrah’s citizens, the apostates would “face God’s fiery condemnation” (Swindoll)].

Note: Be careful about who you listen to. You cannot find the way of life in those who are spiritually dead.

8 In the very same way, these [false teachers] dreamers [those who imagine and speculate and form faulty opinions; those out of touch with reality] pollute [moral pollution] their own bodies, reject [do not recognize as valid] authority and slander [to revile, to blaspheme] celestial beings.

9 [illustration from the Assumption of Moses, an apocryphal book] But even the archangel Michael [considered by Jews to be the highest among the angels; in this illustration, Michael had been sent to bury the body of Moses], when he was disputing [to take issue] with the devil about the body of Moses, did not dare to bring a slanderous accusation against him [the wickedest of angels], but said, “The Lord rebuke you!”

10 Yet these men speak abusively [to speak evil, to blaspheme; cf. Ps. 73:9,11] against whatever [including doctrines of the faith] they do not understand [ignorance]; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them.

11 Woe [an imprecation of doom; cf. 1 Cor. 9:16] to them! [1] They have taken the way [manner of life] of Cain [devoid of love; see Gen. 4:1-7; Heb. 11:4]; [2] they have rushed for profit into Balaam’s [greedy for money; see Num. 22; Deut. 23:3-4; Neh. 13:2; 2 Pet. 2:15-16] error [wandering]; [3] they have been [indicates their fate is already sealed] destroyed in Korah’s [insubordinate to leaders; a Levite who led a rebellion against Moses and Aaron; see Num. 16:1-33] rebellion.

12 These men [false teachers] are [cf. vv. 16,19] blemishes [spots or hidden rocks/reefs covered by water that destroy boats] at your love feasts [fellowship meals held in the homes], eating with you without the slightest qualm [without fear; with arrogance]—shepherds who feed [indulge; exploit the people for their own selfish ends] only themselves [cf. Ezek. 34:2]. They are clouds without rain [all show and no substance; nothing to offer those who thirst; cf. Prov. 25:14; hollow men with hollow teachings], blown along by the wind; autumn trees, without fruit [fruitless; nothing to offer those who hunger; cf. Matt. 7:16] and uprooted [rootless; contrast to godly man in Ps. 1:3]—twice dead [useless].

13 They are wild [untamed] waves of the sea, foaming up their shame [cf. Isa. 57:20]; wandering [or shooting] stars [produce no light; give no direction; quickly fade into the darkness; meteors], for whom blackest darkness has been reserved forever.

14 Enoch [cf. Gen. 5:18-24], the seventh from Adam, prophesied [quotation from Enoch 1:9 (an apocryphal book); the fact that Jude used this quote does not mean that the Book of Enoch was regarded as inspired or equal with Scripture] about these men: “See, the Lord is coming [personally] with thousands upon thousands of his holy ones [angels]

15 to judge everyone [universal judgment], and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh [rough, stern, uncivil] words ungodly sinners have spoken against him.”

16 These men are grumblers [those who murmur and complain] and faultfinders; they follow their own evil desires [lusts, passions]; they boast about themselves and flatter [exploit] others for their own advantage [profit, gain].

17 But, dear friends, remember what the apostles of our Lord Jesus Christ foretold [main test of truth in early church was to ask: Is this what the apostles taught?; they taught that apostates would come (cf. 1 Tim. 4; 2 Tim. 3; 1 Jn. 2:18ff; 4:1-6)].

18 They said [note five characteristics of the apostates] to you, “In the last times there will be [1] scoffers [mockers] who will [2] follow their own ungodly desires.”

19 These are the men who [3] divide [to make a distinction, to cause division] you, who [4] follow [without restraint or control] mere natural instincts [natural lusts and appetites] and [5] do not have the Spirit [bogus Christians (cf. Rom. 8:9); and therefore live without restraints].

20 But you, dear friends, build [edify; requires a study of the Scriptures and prayer] yourselves up in your most holy faith [cf. v. 3] and pray [an essential weapon in the battle against error] in the Holy Spirit.

Note: Someone said, “Prayer is not getting man’s will done in heaven—it is getting God’s will done on earth.”

21 Keep yourselves in God’s love [cf. Jn. 15:9b] as you wait [to earnestly expect] for the mercy of our Lord Jesus Christ to bring you to eternal life.

22 Be merciful [to show pity; patiently confront or convince] to those [those wounded by the apostates] who doubt [to waiver; the unstable; those not grounded in the faith];

23 snatch [requires quick action] others from the fire and save [rescue; cf. Jas. 5:19-20] them; to others show mercy, mixed with fear [with caution]—hating even the clothing [everything associated with the sin; this image probably taken from Lev. 13:47-59] stained by corrupted flesh.

24 To him who is able to keep you from falling [we must look to God for moral stability] and to present you before his glorious presence [before the face of] without fault [blame] and with great joy—

25 to the only God our Savior be glory, majesty [greatness, magnificence], power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.