Professional Documents
Culture Documents
Ross D. Remeeus
Cover design: Michael Ignatius Remeeus
Contents
1.Peter
2.Peter
James
1.John
2.John
3.John
Jude
The letter, while written for early Christians, is applicable to every age.
Most of the early Christians in Asia Minor were converts from paganism
rather than Judaism.
Although you have not seen him you love him; even though you do not see
him now yet believe in him. (1:8)
The prophets of old testified to the sufferings of the Messiah in the future,
just as the apostles were testifying from their personal experience. They
testified in advance to the sufferings destined for Christ and the glories to
follow them. (1:11)
The Good news preached by the Apostles is the work of the Holy Spirit in the
same way that the Holy Spirit inspired the prophets of old. The salvation of
men through the death and resurrection of Christ has now been revealed
through the church much to the admiration of the angels who had no
previous knowledge of these events.
Things in which angels longed to look. (1:12)
Having received the Good News of their salvation, the new Christians are
called to holiness.
but as he who called you is holy, be holy yourselves in every aspect of your
conduct, for it is written, `be holy because I am holy.(1:15-16) (Lev.11:45)
Peter ends the first chapter with a quotation from the prophet Isaiah (40:6-8)
comparing the fleeting life of men with the abiding word of God.
All flesh is like grass, and all its glory like the flower of the field;
the grass withers, and the flower wilts;
but the word of the Lord remains
forever. (1:24-25)
He considers the church as comprising living stones. Built securely on
Christ as the Cornerstone.
Behold I am laying a stone in Zion,
a cornerstone, chosen and previous,
and whoever believes in it shall not be put to
shame. (2:6) (Isa.28:16)
This was the cornerstone rejected by most of the leaders of Israel.
The stone which the builders rejected
has become the cornerstone. (2:7) (Ps.118:22)
3. Duties of the Christian Life (2:11-3:12)
Peter reminds the new converts that they are aliens and sojourners (2:11)
and exhorts them to good conduct. In this manner, their non- Christian
neighbours will be impressed,
they may observe your good works and glorify God on the day of visitation.
(2:12)
Nothing speaks louder than example. One has to understand that becoming
Christian has lowered the individuals status in the eyes of ones pagan non
believers.
For this reason Peter urges the new Christians to respect the human
institutions of government. Those in authority are there because of the hand
of God. Christians should aim to make a good impression on those
neighbours who may be hostile to the new religion.
Be subject to every human institution for the Lords sake, whether it be to
the king as supreme or to governors as sent by him for the punishment of
evildoers and the approval of those who do good. (2:13-14)
He calls upon them to practice freedom. But not the freedom to do as one
pleases, rather to be free from sin.
Christian freedom is liberation from sin and readiness to do Gods will.
Unsocial behavior under the pretext of freedom is an aberration.
Peter now turns his attention and advice to slaves. He does not condemn
slavery, something that would shock us today. In ancient times much of the
work in Greek and Roman cultures was performed by slaves. The point he
makes is, that slaves must respect their masters. If such masters treat slaves
badly, they are not to rebel and threaten. They are to accept mistreatment
as Christ did, suffering in silence. (Isa.53:5-11) In this manner, they will
receive great grace. The true test of ones humility is not when one is called
to account for wrong doing, but to be silent when called to account for
something one did not do.
whenever anyone bears the pain of unjust suffering because of
consciousness of God, that is a grace. (2:19)
To continue the theme of obedience to authority Peter cites the Christian wife
who is not preoccupied with physical adornments but adorns herself with
inner virtues. Such a wife will have a positive influence on a pagan husband.
It is this,
In this way, anyone who sets out to defame the Christian way of life may be
disarmed and even put to shame.
Peter reiterates the example of Christ who suffered persecution for the sake
of the truth. He then makes a statement that has led to controversy among
scholars.
Put to death in the flesh, he was brought to life in the spirit. In it he also
went to preach to the spirits in prison, who had once been disobedient while
God patiently waited in the days of Noah during the building of the ark.
(3:18-19)
The prison referred to here contained the souls of all those who committed
evil up to the time the flood came. It does not appear to be hell because
the souls of the damned are set in their rejection of God. It is not paradise
as this is the residence of souls beloved of God, from the days of Adam to the
Patriarchs and the prophets as well as the righteous through the ages,
including Demas the good thief. Paradise is not a prison but a waiting place
of happiness.
This then, leaves us with Purgatory. A place of cleansing and indeed a
prison. When Christ resurrected, there is a tradition that with the opening
of heaven, Purgatory and Paradise were emptied. Both places will cease to
exist on the Last Day.
The reference to Noah and the Ark signify the saving power of Baptism, just
as the food cleansed the earth.
This prefigured baptism which saves you now. (3:21)
In the creed that Christians announce at the sacred liturgy is the phrase,
descended into hell.
Why would Christ descend into hell? His presence there would terrify Satan
and the other demons. The purpose of his visit is never explained. However
there is a belief that he sought out the soul of Judas and spoke to him.
In the book True life in God Vol.1, Jesus takes Vassula Ryden into the
depths of hell. She is confronted by Satan, who is paralyzed to act in the
presence of Christ. This episode is written down on March 7, 1987, in the said
book. What is the point? Christ is all powerful and present in every soul.
Otherwise it would cease to exist. No region of creation is outside the bounds
of his presence. Therefore the phrase descended into hell, means exactly
that.
How do we know that the soul of Judas is in hell? The church has never
proclaimed on this topic. Our information comes from private revelation. In
the middle of the 20th Century Christ spoke to the Italian Mystic, Maria
Valtorta, the following words,
I solemnly tell you, if hell did not already exist, and was not perfect in its
torments it would have been created more dreadful and eternal for Judas,
because of all sinners and damned souls, he is the most damned and the
biggest sinner, and throughout eternity there will be no mitigation of his
sentence. 5.
Peter believes that the second coming of Christ is immanent. He advocates
that the new Christians have an intense love for one another and show
genuine hospitality to all. He quotes from Proverbs (10:12) using words
echoed by St. James (5:20)
The end of all things is at hand. (4:7)
Let your love for one another be intense, because love covers a multitude of
sins. Be hospitable to one another without complaining. (4:8-9)
He warns the neophytes not to be surprised that they are persecuted. Not
physically, but verbally and socially. This text indicates that the letter was
written before the first persecution under Nero had broken out. Luckily it was
confined to Rome. The newly baptized were to accept their sufferings as
Christ did and actually rejoice in such trials.
do not be surprised - - -But rejoice to the extent that you share in the
sufferings of Christ. (4:12-13)
Life is a struggle to remain faithful to Christ. If righteous people struggle
when the time of judgement comes, then it will be ever more so for the
pagans who reject the gospel.
And if the righteous one is barely saved,
where will the godless and the sinner appear? (4:18)
(Prov.11:31)
Peter now addresses the elders of the churches as a fellow elder. Later
the term elder would become synonymous with presbyter. He exhorts
them to tend their flocks willingly and not because they receive a
remuneration for their services. They are to be real shepherds as Christ was
a real shepherd.
Tend the flock of God in your midst, not by constraint but willingly, not for
shameful gain but willingly- - - (5:2)
The young members of each congregation are to subject themselves to the
elders in humility just as the elders are called to exhibit humility in their
dealings with all. Here Peter again quotes from the book of Proverbs.
God opposes the Proud, but bestows favour on the humble. (5:5)
(Prov.3:34)
Then Peter reminds all his readers of the need for vigilance. Satan is working
always to deceive them and lead them away from God. He portrays Satan as
a roaring lion. Lions were greatly feared in Palestine in biblical times.
Be sober and vigilant. Your opponent the devil is prowling around like a
roaring lion looking for someone to devour. Resist him steadfast in the faith,
knowing that your fellow believers throughout the world undergo the same
sufferings. (5:8-9)
This pertinent advice applies even today. The church uses this quotation as
the reading for compline in the divine office, reminding all to be on their
guard against the wiles of the devil.
Peter finishes this missive to the churches in Asia Minor with an
acknowledgement that it is written by the hand of Silvanus (Silas). It is
possible that Silvanus actually hand carried it to the Christians in what is
today Northern Turkey.
I write you this briefly through Silvanus. (5:12)
He refers to himself as,
the chosen one at Babylon. (5:13)
This is our first and only evidence in the New Testament that Peter was in
Rome. The term Babylon was not the Babylon of the Exile in Iraq, but
synonymous with Rome the capital of the Roman Empire.
His last remark is for all to
Greet one another with a holy kiss. (5:14)
This practice in a modified form is still used in the church today after the
recitation of the Our Father at Mass. It was,
A customary form of greeting in Jewish antiquity (Gen.33:4 Lk.15:20) IT was
adopted by the early Christians as a sign of their fraternal affection as
brothers and sisters in the faith. (Rom.16:16,1 Cor.16:20)
6.
The Second Letter of St. Peter
Many modern scholars consider Second Peter to be written by someone
other than St. Peter. They cite as proof of this
1. The stilted style of Greek as compared to the first letter, indicates a
different writer.
2. The reluctance of the early church to accept it as part of the Canon of
New Testament Scripture.
3. The heavy reliance it appears to have in the letter of St. Jude and the
first letter of St. Peter.
4. The reference in 3:16 to a collection of St. Pauls letters, believed to
have been put together near the end of the first century A.D.
5. The letter is not addressed to any specific church or group of
Christians.
6. Unlike the first letter that is designated as coming from Babylon
there is no indication of the second letters point of origin.
With these arguments in mind the date of composition of Second Peter is
put at the end of the first century A.D. or early second century A.D.
The contrary position to this dating, gives as proof the following reasons for
the letter being authentically the work of Peter.
1. His name is mentioned as Symeon Peter, a servant and Apostle of
Jesus Christ.
2. Concerning the stilted Greek, it could well have come from the hand
of Peter or perhaps amanuensis other than Silvanus to whom the
elegant Greek of first Peter is attributed.
3. It is possible that St. Jude drew inspiration from Second Peter and not
vice versa. Or both authors could have drawn on a common source.
None of this has been proved or disproved.
4. The reference to the Transfiguration in 1:17-18 indicates the authors
participation in this dramatic event. We know from Matt. 17:1-13, that
Peter, James and John were the only eye witnesses on Mt. Tabor who
saw Christs glorification and heard the words of commendation from
God the Father. How can another author lay claim to this miracle?
Address (1:1-2)
Exhortation to Christian virtue. (1:3-21)
Condemnation of the False Teachers. (2:1-22
The delay of the Second Coming. (3:1-16)
Final exhortation and Doxology. (3:17-18)
1 Address (1:1-2)
The author uses the name Symeon Peter. This is the Greek for Simon. It
is an unusual way to designate Simon Peter. The readers are not identified
beyond the fact that they are Christians.
Christ is referred to as both God, expressing his divinity and Saviour,
expressing his mission as Redemeer.
May grace and peace be yours in abundance. (1:2)
This same formula is used as the greeting in the first letter. (1 Peter 1:2) It
was a standard opening in early Christian letters e.g. Rom. 1:7, Phil.1:2 and
even in Johns book of Revelation, 1:4.
We must remember that after the Great Flood God promised Noah that he
would never destroy creation again by flood. As a sign of this promise, God
set a rainbow in the sky. (Gen.9:12) Hanging up ones bow was, at that time,
making peace. The rainbow then was the sign of reconciliation between God
and humankind. 9.
In the very next verse, Peter warns that the present earth and heavens will
be consumed by fire on the last day. He is echoing the prophecy of Isaiah
51:6.
The present heavens and earth have been reserved by the same word for
fire, kept for the day of judgement and of destruction of the godless. (3:7)
No one knows the day of final judgement. (Mark 13:32)
Peter puts forth the premise that God does not operate on mans time frame,
so the new Christians should not speculate on when the day of the Lord will
come. They are to be ready always.
With the Lord, one day is like a thousand years and a thousand years like
one day. (3:8)
Then Peter gives a practical reason for the delay in Christs second coming.
he is patient with you, not wishing that any should perish, but that all
should come to repentance. (3:9)
Because the date of the final day is hidden in the future, it is imperative that
Christians live good lives. The Last Day will come suddenly when it is least
expected.
But the day of the Lord will come like a thief. (3:10)
And the thief chooses his time in the darkness of night.
Then Peter reiterates his apocalyptic warning concerning the events of the
last day. Where he got this revelation was again from the book of Isaiah
66:15-16.
And then the heavens will pass away with a mighty roar and the elements
will be dissolved by fire, and the earth and everything done on it will be
found out. (3:10)
This is a clear reference to the fact that every action of every person will be
brought to light. Nothing will go unhidden.
Envy is the way of the world and leads to much of the evil and
dissension that occurs there.
James maintains that when people draw near to God, God draws near
to them.
He attacks the insolence of the rich. Particularly those who withhold
daily wages from their labourers.
Speech should be plain without the need for oaths.
His instruction on prayer and anointing of the sick has become the
basis of the Sacrament of the sick.
a wave of the sea that is driven and tossed about by the wind. (1:6)
Now James refers to the doubter as a
man of two minds, (1:8)
This kind of person is the real target of his message. The person who desires
to live for God but in effect is very much attached to the values of the world.
Such a person holds back from a complete trust in God.
Now James moves on to another of his important themes. He has no love for
the rich. He puts forward the prospect of a great reversal of fortunes for
the poor and the rich. The poor
in lowly circumstances should take pride in their high standing. (1:9)
At the coming of Christ they will experience exaltation. The rich on the other
hand will droop and dry up,
like the flowers of the field. (1:10)
All their wealth will come to nothing and they will face humiliation unless
they recognize that true wealth is found only in God. Worldly prosperity is not
necessarily a sign of Gods favour as was the common belief among Jews.
James now calls upon his readers to persevere during temptations. Those
that do persevere will be rewarded with
the crown of life. (1:12)
In essence this is eternal life. It is a symbol drawn from the practice in
ancient times of presenting successful athletes with a wreath of leaves or
flowers.
Some people accuse God of being the instigator of temptations.
I am being tempted by God. (1:13)
Such talk is completely erroneous. James is adamant that God is neither the
author nor the promoter of evil. Sin is mans own willful doing.
Each person is tempted when he is lured and enticed by his own desire.
(1:14)
b) Being born of the word 1:16-25)
James changes course now to discuss the fact that not only does God not
promote evil, but he is the source of all god.
all good giving and every perfect gift is from above. (1:17)
He calls God the Father of Lights (1:17) that is, he is the creator of all the
heavenly bodies which are in constant motion. God by contrast does not
change. They are subject to eclipses, alterations in brightness and position
but God is steadfast in blessing those people who love him.
By accepting the gospel, which James calls the world of truth (1:18)
Christians are like the first fruits of the harvest. The Torah demanded
that the first sheaves of any crop or the first animals born of the flock were
to be offered to Yahweh. This ritual was meant to thank God for his gift of an
abundant harvest. The new Christians then were the first sheaves of the
harvest.
Doers of the word.
James is clear that Christian should be,
quick to hear, slow to speak, slow to wrath. (1:19)
Quoting from Sirach 5:11-12, he insists that listening is more important than
speaking.
But when it comes to the gospel,
Be doers of the word and not hearers only, deluding yourselves. (1:22)
In responding to the gospel, obeying is more important than merely listening.
(Lk.11:28) If one merely listens and does not take the gospel message into
ones heart, that person is like a man who briefly gazes at his reflection in a
mirror,
then goes off and promptly forgets what he looked like. (1:24)
One who hears the word of God and obeys it is like a person gazing into the
Perfect Law of Christ and sees there the true freedom that leads to
blessings.
Such a one shall be blessed in what he does. (1:25)
c) True Religion (1:26-27)
For James, practical religion includes prudent speech and genuine service to
others, in particular, orphans and widows.
If anyone thinks he is religious and does not bridle his tongue, but deceives
his heart, his religion is vain. (1:26)
With regard to care for others, Jewish tradition not only suggested but
demanded care of the poor. Close to Gods heart were those in society
without any visible means of support.
Religion that is pure and undefiled before God and the Father is this: to care
for orphans and widows in their affliction and to keep oneself unstained by
the world. (1:27)
3. Discussion of Themes 2:1-5:18
a) Partiality and the Law of Charity. (2:1-13)
In the Christian community there is to be no discrimination based on
wealth. There is a natural inclination in people to honour the rich with
privileges while the poorer people are given menial tasks or positions.
Partiality in such matters blasphemes the law of love of neighbor.
The poor have a distinct advantage over the rich. Those with little in the
world are better prepared to rely on God for their needs. They have no
alternative but to trust not in themselves but in God. When all come to
judgement there will be a great eschatological reversal. Those with little
in this life shall be exalted, while the rich will be dispossessed. This
outcome has been clearly depicted in the parable of Dives and Lazarus.
(Lk.16:19-31)
Did not God choose those who are poor in the world to be rich in faith
and heirs of the kingdom. (2:5)
Christians are urged to fulfill the Royal Law. i.e. the law of Moses. This
law comes from God, the Universal king. However it is summed up in one
law drawn from Leviticus.
Love your neighbor as
yourself. (2:8) (Lev.19:18)
With regard to the ten commandments, which are an essential part of the
Mosaic Law, we cannot be selective in which ones to obey. To fail in one is
to fail in all. Likewise, the law of charity must be followed
comprehensively not selectively. All who seek our help are our neighbor.
On the other hand, James is concerned with a living faith that compels
one to charitable acts of spiritual and corporal mercy, such as instructing
the ignorant or feeding the hungry.
James says,
faith of itself if it does not have works is dead. (2:17)
He goes further.
I will demonstrate my faith to you from my works. (2:18)
He cites the demons who believe in the one God but despite their belief,
their wills are alienated from God. Religious knowledge does not itself
bring justification.
Even the demons believe that and tremble. (2:19)
As an example of faith with works, James takes the story of Abraham to
illustrate his point.
was not Abraham our father justified by works when he offered his son
Isaac upon the altar? (2:21)
Abraham believed in Gods promise concerning his multitude of offspring,
even when commanded to slay his only son. So he was justified.
Abraham believed God and it was credited to him as righteousness.
(2:23)
Finally to back up his argument, James refers to Rahab the harlot in
Jericho, who saved Joshua and Caleb. She believed what they said and
was made righteous by her works. He concludes therefore,
Just as a body without a spirit is dead, so also faith without works is
dead. (2:26)
C. Taming the Tongue (3:1-12)
In the early church, teaching was an honourable task. With it came also a
great responsibility. In an age when books were mainly scrolls and few in
number, there was great reliance on the spoken word. Truth had to be
conveyed by speech. Christian teachers were more vulnerable to making
mistakes than other people. James warns teachers to be careful with what
they say.
Not many of you should become teachers, my brothers, for you realize
that we will be judged more strictly. (3:1)
He includes himself with the word we.
At the divine tribunal James is aware that what teachers say, they will be
held to account for. There words will influence many people. He
acknowledges that human nature, being what it is, everybody falls short
in speech. We all make mistakes.
If anyone does not fall short in speech, he is a perfect man. (3:2)
James compares the human tongue with the bit put into a horses mouth
to control it, and a ships rudder used to navigate a large vessel. Though
both the bit and the rudder are quite small, the effect they have on
movement far exceeds their size. So it is with the human tongue.
In the same way the tongue is a small member and yet has great
pretensions. (3:5)
He goes further and compares the tongue to a fire.
Consider how small a fire can set a huge forest ablaze. The tongue is also
a fire. (3:5-6)
A little gossip can ignite a conflagration amongst people.
All kinds of beasts can be tamed, but
No human being can tame the tongue. (3:8)
One of the great contradictions in social interaction is that with the same
tongue we can bless God in prayer, yet curse our fellow man.
James asks rhetorical questions drawn from nature to show such
contradictions cannot exist in creation.
Does a spring gush forth from the same opening both pure and brackish
water? (3:11)
In the same vein, he points out that fig trees do not produce olives nor a
grapevine, figs. Each produces only its own kind.
How then can good and evil come from the same tongue? The answer lies
in the human will, the source of all choices.
example, the farmers who must wait patiently for the early OctoberNovember rains and the showers of April and May. Both sets of rains were
vital to Palestinian farmers in a land with few sources of water.
He uses other examples as models for the Christians to follow. He cites
the prophets of old who endured many trails, and Job.
You have heard of the perseverance of Job. (5:11)
He is assuming that his readers were well acquainted with the story of
Job. Job was anything but patient. However in the midst of unspeakable
misfortune, he did persevere in righteousness. Those who believe he
never complained, should reread the book of Job. He was quite vitriolic
towards his counselors and less than happy with Gods treatment of
himself.
James changes course now to caution his readers against the abuse of
oath swearing. To avoid calling on God to witness an oath. Some people
thought that they could lessen the binding force of an oath by calling
heaven and earth to witness what they proclaim.
But above all, my brothers, do not swear either by heaven or by, earth,
or with any other oath, but let you `yes mean `yes and your `no mean
`no that you may not incur condemnation. (5:12)
This is an exhortation to truthfulness in speech rather than to the
untruthfulness covered by a false oath.
f) Anointing and Prayer for the Sick. (5:13-18)
Suffering and cheerfulness are part of life. In both cases, James exhorts
his readers to offer prayers. In the case of one who is quite sick and
confined to bed, he should call for the Presbyters of the church to anoint
him and pray over him. These presbyters were the elders of the
church, not by age, but by authority. It was common in the time of Christ
to anoint sick people with oil. (Mark.6:13)
However, here James envisages more than the simple anointing with oil.
He is describing a ritual in the early Christian community that takes on the
force and authority of a sacrament.
Is anyone among you sick? He should summon the presbyters of the
church, and they should pray over him and anoint (him) with oil in the
name of the Lord. (5:14)
The prayers of these presbyters will save the sick person and the Lord will
heal him and forgive him any of his sins.
And the prayer of faith will save the sick person and the Lord will raise
him up. If he has committed any sins, he will be forgiven. (5:15)
The command to confess your sins to one another (5:16) is given in the
context of the anointing of the sick. It was not a general rule applicable to
everyone. The confession of sins was an acceptable practice in Old
Testament times. (Lev.5:5-6) (Num.5:5-10)
James reiterates the value of prayer by citing the efficacy of the prayer of
Elijah the prophet.
he prayed earnestly that it might not rain, and for three years and six
months it did not rain upon the land. (5:17)
4. Conclusion (5:19-20)
James finishes his letter with a note on fraternal correction. This is a delicate
task. If one succeeds in bringing back to the right path a fellow Christian who
has strayed, one will save that fellows soul and bring forgiveness for sins the
back slider may have committed.
Whoever brings back a sinner from the error of his ways, will save his soul
from death and will cover a multitude of sins. (5:20)
elder. There are strong doubts that St. John the Apostle wrote all three
letters.
To whom were the letters sent?
No specific community is mentioned. All three letters indicate conflicts
happening within the same churches. Letter 1 addresses serious doctrinal
issues centered on Jesus. Letter 2 is written to a community addressed as the
chosen Lady. Letter 3 is specifically addressed to an elder called Gaius.
When were the letters written?
The common view is that they were written after the fourth Gospel. Johns
gospel is believed to have been written about 90 A.D. The letters then were
composed around 100 A.D.
There is a belief that all three letters were carried at the same time by one
courier, the elder mentioned in the third letter. This has neither been proved
nor disproved.
Strictly speaking it is not in the form of a letter. it does not identify the
recipients; it does not contain personal greetings; it does not contain a
farewell.
It is really in the form of a sermon.
Its purpose is to warn believers against an heretical group that denies
Christs humanity. This group has broken away from the community
and threatens to draw other unsuspecting believers away with it.
Johns readers need assurances that they have embraced the true
gospel presented by the apostles.
John divides the world into light and darkness; truth and error; love and
hate; life and death; Christ and the antichrists.
The author urges his readers away from their sense of perfection to an
awareness of their need to repent. All are sinners.
The members of the church are not to live by the standards of the
world but by the love of God and love of neighbor.
The crisis in the community that has led to its fracture is a serious one.
Those who have broken away in a very hostile manner, deny that
Christ is the Messiah. They deny his humanity.
The division in the community has given rise to the need for
discernment. Those who remain must test the spirits to see whether
or not they belong to God.
1 John is so constructed as to appeal to Christians right through the
ages. It is considered as one of the great spiritual witnesses of the New
Testament.
He then says he is writing to the children, the fathers and the young
men. In essence he is writing to the whole community. Some scholars see in
the listing of the three categories a wisdom exhortation directed at persons
in different stages of the spiritual life.
He now warns the whole community about the love of the world. The love of
the world and the love of God are mutually exclusive. What then are true
Christians to avoid?
Three things.
The lust of the flesh; the lust of the eyes and pride.
For all that is in the world, sensual lust, enticement for the eyes and a
pretentious life is not from the Father but is from the world. (2:16)
In this case, a pretentious life refers specifically to the rich who are
arrogant in their many possessions and false sense of security.
c) Exposing the Antichrist. (2:18-29)
John digresses from his theme of light and darkness to introduce an
eschatological nuance to his sermon. He reminds his readers that
it is the last hour. (2:18)
This last hour refers to the period of time between the first and second
comings of Christ.
He refers to those who have gone out of the community as antichrists.
Now many antichrists have appeared. - - -they went out from us, but they
were not really of our number. (2:18-19)
This term antichrist only occurs in the letters of John. It refers to anyone
who does not acknowledge that Christ is the Messiah and true son of God.
Literally speaking, such a person is a heretic.
St. Paul restricts the term the lawless one to a single individual.
For unless the apostasy comes first and the lawless one is revealed, the one
doomed to perdition who opposes and exalts himself above every so called
God and object of worship, so as to seat himself in the temple of God,
claiming that he is a god, - - (2 Thess. 2:3-4)
This is the real antichrist. A cleric who by the work of Satan becomes pope
and reigns for three and a half years, overturning church laws and carrying
out a brutal persecution of all those who remain faithful to the traditional
church. He will appear shortly before the Second coming of Christ.
But John does not refer to this person. For him, anyone who opposes Christ is
an Antichrist. If someone opposes Christ, it follows that he also opposes
God the Father.
Johns readers have received the gift of anointing from the holy one (2:20)
Either Christ or the Father. This is a grace that helps them remain in the
truth. Because of this anointing they will receive the promise
that he (Christ) made to us of eternal life. (2:25)
This assurance of eternal life for believers is contingent upon their
perseverance in the faith and a life of active charity. Because of the
anointing, presumably at Baptism, they have received the gift of
knowledge about everything that is true and not false. (2:27)
d) Revealing the children of God. (3:1-10)
We are Gods children now.
Gods love in making the Christians Children of God has three
consequences. Christians do not belong to the world which failed to receive
Jesus. (John 15:18-19) (Jn.17:14-16); Christians will lead lives of holiness like
Christ (John 17:17-19); Christians are confident of an even greater salvation
in the future (John 17:24). 14.
In fact there is a glory that awaits the believers. It is the Beatific Vision of
Christ. This is a blessing reserved for those who have led pure lives or have
been purified in Purgatory. They will see Christ face to face.
We shall be like him, for we shall see him as he is. (3:2)
Christ is pure. Therefore Christians are called to be pure. It is a level of
holiness that grants entry into Gods eternal kingdom. The book of Revelation
states explicitly,
Nothing unclean will enter it. (Rev.21:27)
We are called to avoid sin because
in him there was no sin. (3:5)
Those who continue to sin belong to the devil, who was a sinner from the
beginning of his existence.
Whoever sins belongs to the devil. (3:8)
For Christians, the indwelling of the holy spirit makes them share in the life of
Christ. This free gift of righteousness enables them to break free from
godless habits.
3. Living in Love (3:11- 5:12)
a) Loving the Brethren (3:11-24)
John reminds his readers of the fundamental law of community,
we should love one another. (3:11)
In contrast to this law, he cites from the Old Testament the example of Cain
and Abel. This is a case of evil as opposed to love and goodness. The brutal
action of Cain in slaughtering his brother out of envy, constitutes the first
example of fraternal hatred in the bible. (Gen.4:1-16) behavior of Cain,
who belonged to the evil one and slaughtered his brother. (3:12)
John is telling his readers and listeners that those who hate their brother in
community are on a par with Cain. They are committing homicide.
They must act in the reverse. They must be willing to lay down their lives for
their brethren in much of same way as Christ lay down his life for all of us.
(Matt.20:28, Jn.15:13)
The way that we came to know love was that he laid down his life for us; so
we ought to lay down our lives for our brothers. (3:16)
This giving of self demands that when a Christian sees a brother in need he
responds immediately with help.
Let us love not in word or speech but in deed and truth. (3:18)
We should have confidence before God. Despite being aware of our
shortcomings, Christians can stand before God at the divine tribunal because
of our belief in the great mercy of God. God knows our intentions. He is
aware of our striving to imitate his son.
For God is greater than our hearts and knows everything. (3:20)
The love of God was revealed to us; God sent his only son into the world so
that we may have life through him. (4:9)
The love we have for one another must be merciful. We must strive to love
as Christ loved. This will be the proof that we can see the invisible God.
if God so loved us, we also must love one another. (4:11)
John can speak from firsthand experience that Jesus came into the world. He
himself was called the beloved disciple. There was a purity and uniqueness
in the heart of this young man whose love for Christ the other apostles never
came close to emulating.
We have seen and testify that the Father sent his son as Saviour of the
world. (4:14)
We are called to abide in Christ. that is we are called to remain in his love. By
so doing, we abide in the love of the Trinity, the complete Godhead.
God is love, and whoever remains in love, remains in God and God in him.
(4:16)
Perfect love drives out fear. Overtime, the exercise of love instills a sense of
security in a person that expels anxiety about the coming judgement. The
fear of punishment decreases.
There is no fear in love, but perfect love drives out fear, because fear has to
do with punishment, and so one who fears is not yet perfect in love. (4:18)
Our love cannot be selective. We cannot love God and at the same time
neglect our neighbor. Worse still, we cannot discriminate between
neighbours or even hate them. Such an attitude is hypocritical.
If anyone says `I love God, but hates his brother, he is a liar; for whoever
does not love a brother whom he has seen cannot love God whom he has not
seen. (4:20)
d) Faith and life in God the Son. (5:1-12)
In the final argument against the dissidents, 1 John will bring together
obedience to the love command, belief in Jesus as Son and the conviction
that Jesus death for sin brings us eternal life. 15
Obedience to the love command i.e. the love of God means that Christians
obey Gods commandments.
For the love of God is this, that we keep his commandments. And his
commandments are not burdensome. (5:3)
Belief that Jesus is the Son of God is a faith that conquers the world. This
victory was won by Christ and we share in that victory.
And the victory that conquers the world is our faith. (5:4)
How do we know that Christ was victorious over the world?
In the Torah, for evidence to be sufficient as testimony in a court of law,
either two or three witnesses were required. (Deut.17:6)
In the case of evidence for Christs victory, John presents Christs baptism
and his death on the cross.
This is the one who came through water and blood. The Spirit is the one
that testifies and the Spirit is truth. (5:6-7)
John was a disciple of John the Baptist. It was John the Baptist who saw and
proclaimed the descent of the Holy Spirit upon the Son of God at this
baptism, (Matt.3:16-17) and heard the words of the Father.
There follows in 1 John a reference to the three witnesses in heaven. The
spirit, the water and the blood. (5:8)
This statement is called the Johannine Comma. It appears to be a later
insertion into Johns letter. It does not occur in manuscripts until the 4th
Century. A.D.
Be that as it may, the Testimony of the Holy Spirit and the Father at Christs
baptism confirm that Christ is the Son of God.
What does this divine testimony do for us?
That those who follow Christ will share in the eternal life of Christ.
And this is the testimony: God gave us eternal life, and this life is in his
Son. (5:11)
To possess Christ is to accept a person into ones life.
Paul could say, I live not I but Christ lives in me. (Gal.2:20)
4. Conclusion. (5:13-21)
This is the Epilogue to Johns letter. He starts by assuring his audience that
they have confidence in prayer. They should be confident that God hears
their prayers.
And we have this confidence in him, that if we ask for anything according to
his will, he hears us. (5:14)
This is made possible through Christ, whose holy name gives Christians
access to the heavenly throne.
John now approaches the topic of sin. He distinguishes between two types of
sin. One that he calls deadly and leads to spiritual death and another that
he describes as not deadly. The church draws upon this teaching to classify
sin as Venial or Mortal.
With regard to sin that is deadly, John probably has in mind the dissidents
who have apostatized. They have severed themselves from the life of the
apostolic church. On the other hand, sin that is not deadly is sin that has
weakened the Christians fellowship with God. If a Christian sees a fellow
Christian sinning, he has an obligation to pray for forgiveness for that person.
If anyone sees his brother sinning, if the sin is not deadly, he should pray to
God and he will give him life. (5:16)
He reminds his audience that
there is such a thing as deadly sin. (5:16)
John is practical enough to acknowledge that
the whole world is under the power of the evil one. (5:17)
So he can see the need for prayer and Gods protection.
He concludes with a warning against idol worship.
Every pagan deity is a false god unworthy of worship. Asia Minor was Johns
theatre of operation and it was an area of the Roman Empire riddled with idol
worship.
Little children keep yourself from idols.
Many deceivers have gone out in to the world, those who do not
acknowledge Jesus Christ as coming in the flesh. (v.7)
He refers to them as the antichrist. (v.7)
For their own protection, the Presbyter warns the community about any
itinerant preacher who comes preaching this heretical doctrine.
do not receive him in your house or even greet him. (v.10)
Anyone who does receive him becomes an accomplice in this deceit and is to
be excommunicated along with the false preacher.
For whoever greets him shares in his evil works. (v.11)
There are many other matters that the presbyter wishes to discuss with
the true believers in the community but he wants to make a personal visit to
clarify them.
I hope to visit you and speak face to face so that our joy may be complete.
(v.12)
He ends with a traditional greeting.
The children of your chosen sister send you greetings. (v.13)
James, called James the Less, was appointed by Peter as the first bishop of
the Jerusalem Christian church. This was a post he held until A.D. 62 when he
was killed under the orders of the then High Priest, Ananus II. In Pauls letter
to the Galatians he is called the brother of the Lord. (Gal.1:19)
Some scholars question the fact that Jude was the author of this letter. Their
main argument is that the Greek in which the letter was written was of such
a high caliber as to preclude the hand of a rustic farmer or tradesman from
Nazareth, where his family of brothers resided.
The same argument has been leveled at James and his authorship of the
exhortatory sermon bearing his name. however there is increasing evidence
that Galileans were multilingual, being well versed in Greek apart from their
native Aramaic. So the literary argument is becoming increasingly weak.
To whom is the letter addressed?
The lack of internal information means that the receivers of the letter are
unknown. It is generally believed that it was a community of Jewish
Christians in Palestine who were familiar with the Hebrew scriptures and
Apocryphal literature of Judaism. Tradition has it that Jude was a missionary
to Persia where he was martyred in a brutal fashion. How he is connected to
a Christian community in Palestine is unclear. Suffice it to say he has been
informed of a serious behavioural problem arising in the said community and
he has responded with this letter.
When was the letter written?
The only means we have for dating the letter is the fact that there is a
considerable number of ideas contained in it that correspond to material
found in the second letter of Peter. The correlation is as follows: 2 Peter
Jude
2 Peter
2:1.3b
2:13,15
Jude
11-12
4:6
6-7
17
12b-13
18
16
10-11
8-9
3:1-4
17-18
10-13
14-15
14-18
20-25
If we assume that 2 Peter came from the hand of Peter or a manuensis, then
the letter of Jude can be dated to the period of the early 60s A.D., before the
death of Peter in the persecution ordered by Nero.
After introducing himself, Jude admits the need for him to write and counsel
the community. He thought of doing this before but received information that
alarmed him. Circumstances forced him to caution the community against
the dangers of false teachers who appear to be intruders, rather than
members of the community.
There have been some intruders, who long ago were designated for their
condemnation, Godless persons who pervert the grace of our God into
licentiousness and who deny our only Master and Lord Jesus Christ. (v.4)
The false teachers misinterpret the law of grace. Grace grants the Christian
freedom from the errors of the world. But the false teachers contend that the
freedom of the children of God grants them the freedom to do whatever they
wish. This is a perversion of Gods gift of grace.
To drive home his point, Jude embarks on a series of examples from the past
where this kind of licentiousness led to divine punishment.
He cites first the punishment meted on the Egyptians then moves quickly to
mention the angels who came to earth and had sexual intercourse with
women. God punished them by casting them out of heaven into darkness
and bondage to await the final judgment. Jude draws his idea from Genesis
6:1-4 and an extract from the apocryphal book of Enoch which elaborates on
this episode.
The angels too who did not keep to their own domain but deserted their
proper dwelling, he has kept in eternal chains, in gloom, for the judgment of
the great day. (v.6)
He refers also to Sodom and Gomorrah,
which in the same manner as they, indulged in promiscuity and practiced
unnatural vice. (v.7)
Not only amongst their male townspeople but sort to indulge themselves in
the same behavior with the angels sent to warn Lot and his family.
The five towns in the region together with their inhabitants
serve as an example by undergoing a punishment of eternal fire. (v.7)
This disgusting behavior is in marked contrast to the way Michael, the leader
of Gods army, treated the heinous Evil one Satan with respect when Satan
wished to dispute with Michael the ownership of the body of Moses.
Yet the Archangel Michael, when he argued with the devil in a dispute over
the body of Moses, did not venture to pronounce a reviling judgment upon
him but said, `May the Lord rebuke you. (v.9)
This incident is nowhere recorded in the Old Testament, but is drawn from
the Apocryphal work, The Assumption of Moses.
Not content with what he has already said, Jude now refers to three people in
the Torah whom God punished for their evil deeds. They were infamous
sinners in the Old Testament.
They followed the way of Cain, abandoned themselves to Balaams error for
the sake of gain, and perished in the rebellion of Korah. (v.11)
Cain was the first murderer in the bible. (Gen.4:1-16) Balaam tried to curse
Israel (Num.22-24) and later counseled the women of Moab to seduce Israel
into sin (Num.31:15-16). Korah headed a rebellion against the authority of
the Israelite priesthood and was consumed in Gods wrath. (Num.16:1-40).
18
These false teachers,
They carouse fearlessly and look after themselves. (v.12)
Because of this Jude calls them waterless clouds, fruitless trees, wild waves
and wandering stars. (v.12)
Like waterless clouds, they promise refreshment but leave their victims
parched. Like fruitless trees they are barren and lack every sign of life. Like
wild waves that cough up debris on the beach, they pollute their listeners
with falsehoods and filthy behavior. Like wandering stars they lead others
astray in the darkness. 19
Jude cites Enoch as having prophesied the coming of the Lord to condemn
those godless ones.
Behold the Lord has come with his holy ones to execute judgment on all and
to convict everyone for all the godless deeds that they committed and for all
the harsh words godless sinners have uttered against him. (v.14-15) (Enoch
1:9)
The false teachers are in reality heretics. Their traits are listed as
Complainers, disgruntled ones who live by their desire; their mouths utter
bombast as they fawn over people to gain advantage. (v.16)
The early Christians were warned that such scoffers would come among
them. They would divide the community and live as sensualists on the
natural plane without any signs of the presence of the Holy Spirit in their
lives.
Jude now contrasts the behavior of the heretics with the behavior of the
believers.
But you, beloved, build yourselves up in your most holy faith. (v.20)
They are to practice the love of God and wait patiently for the mercy of
Christ. Their reward will be eternal life. If there are doubters amongst the
believers or those who are weak then the strong are to
On those who waver, have mercy; save others by snatching them out of the
fire. (v.22)
They are to have mercy even on those who have fallen and become victims
of the iniquitous example of the heretics. They are nevertheless to abhor
the outer garment stained by the flesh. (v.23)
Some scholars see this as a reference to the high priest Joshua indicted by
Satan for some wrong doing but delivered by Gods mercy, and his filthy
robe replaced by a new garment. (Zech.3:2-5)
Jude closes his letter with a doxology about the power of God. It is the power
that will keep the believers from stumbling. Gods power lasts for all ages.
Sources
1. Luke Timothy Johnson in The Catholic Study Bible, D.Senior et.al,
Reading guide P.506.
2. New Jerome Biblical Commentary Art.3, P.903(Article Commentary by
W.Dalton S.J.)Henceforth the Commentary will be designated by the
acronym, N.J.B.C with Article & Page number only.
3. Ignatius Catholic Study Bible The New Testament. Ignatian Press.
P.449.
4. N.J.B.C Art.14, P.906.
5. The Poem of the Man God, M. Valtorta, Centro Editoriale Valtortiano,
Vol.5 P.580.
6. Ignatius Catholic Study Bible, Commentary P.458.
7. N.J.B.C. Art.12, P.1019.
8. Ignatius Catholic Study Bible, Commentary P.464.
9. Christian Community Bible, B.Hurault, 2010, Claretian Publications,
Commentary P.51.
10.
Ignatius Catholic Study Bible. P.438
11.
The Catholic Study Bible, D. Senior et.al., Reading guide P.513.
12.
Ignatius Catholic Study Bible. P.468.
13.
The Catholic Study Bible, D.Senior et.al, Commentary on the
R.N.A.B text, P.1741.
14.
N.J.B.C Art.25, P.991.
15.
N.J.B.C. Art. 30, P.992.
16.
Ignatius Catholic Study Bible. P.479.
17.
18.
19.