Jude 1:11 by Precept Austin Commentary

Jude 1:11 Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah: ouai autois hoti te hodo tou Kain eporeuthesan (3PAPI) kai te plane tou Balaam misthou executhesan (3PAPI) kai te antilogia tou Kore apolonto (3PAMI) Woe = Isa 3:9,11; Jer 13:27; Ezek 13:3; Zech 11:17; Mt 11:21; 23:13, 14, 15, 16; Lk 11:42, 43, 44, 45, 46, 47 for = Ge 4:5-14; 1Jn 3:12 ran = Nu 22:1-24; 31:16; Dt 23:4; Josh 24:9-11; Mic 6:5; 2Pe 2:15; Rev 2:14 perished = Nu 16:1-35; 26:9,10 Barclay - Woe to them because they walk in the way of Cain; they fling themselves into the error of Balaam; they perish in Korah's opposition to God. NET - Woe to them! For they have traveled down Cain's path, and because of greed have abandoned themselves to Balaam's error; hence, they will certainly perish in Korah's rebellion. Rotherham - because—In the way of Cain have they gone, And in the error of Balaam’s wage have they run riot, And in the gainsaying of Korah have they perished. Woe to them - Paul's words of warning in Romans 2 would be apropos... Because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God 6 who WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS: 7 to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8 but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation (cf Jude 1:10 "destroyed," Jude 1:11 "perish"). (Ro 2:5-8-note) Woe (How dreadful!) (3750 - click and select "Phonetics" to hear "ouai" pronounced) (ouai pronounced "oo-ah'ee," an eerie, ominous foreboding sound some say is like the cry of an eagle) is an onomatopoeic word (an imitation of the sound) which serves as an interjection expressing a cry of intense distress, displeasure or horror. It may convey a warning of impending disaster to the hearers. Jesus used "Woe" frequently in the Gospels (see below) often in an eschatological context (Mt 24:19; Mk 13:17). Most NT uses of ouai are in the context of warning about inevitable, impending judgment, often intermingled with a feeling of pity (Mt 11:21-22, Lk 22:22 = Judas' betrayal). Rev 8:13-note has woe in triplicate which seems to provide the greatest possible emphasis on God's coming judgment on the world, much as the cry of "holy" in triplicate emphasizes His holiness. Indeed, His perfect holiness demands His perfect judgment! In the Lxx a double woe is addressed to unfaithful Jerusalem because of her idolatry and immorality (Ezek 16:23). Ouai does not depict sorrow on the part of those who have sinned (as some have mistakenly taught). Ouai in used in the Septuagint (Lxx) to translate two Hebrew interjections, Oy (0188) and Hoy (01945 Hoy = [1] 8x = funeral lament [2] 4x = cry to get attention [3] 41x =announcement of doom). Hoy and oy are usually a cry of despair and/or a call for one's attention because of impending divine judgment (cf Isa 5:8, Amos 6:1, Hab 2:9). Ouai is a NT "Semitism" (hoy, oy) and also a Latinism (Latin - vae). Ouai is an interjection of grief, pain, lament, threat, doom or indignation. Ouai is an an expression of pain and pity for the misfortune that awaits someone in a certain condition. Ouai is often an announcement of disaster to come. Woe warns of danger and the nearness of judgment. In a sense "to bless" or "blessing" stands in opposition to woe. "Ouai is an interjection or emotional cry that is essentially like exclaiming, "Alas, how horrible it will be!"" (MacArthur's comment on Jude 1:11) In 1Cor 9:16 Paul use ouai to express his personal pain and sorrow were he not to fulfill his ministry (his stewardship) and preach the Gospel. Do we feel that deeply about the stewardship God has granted us? Woe is an interjection denoting pain, discomfort, and unhappiness. It is a distinctive form of prophetic speech, and is found both in the OT and in the NT. Barclay comments twice on Jesus' use of ouai in Matthew: (First in Mt 11:21) - We must be careful to catch the accent in Jesus' voice as he said this..."Woe to you, Chorazin! Woe to you, Bethsaida!" The Greek word for woe which we have translated "alas" is ouai; and ouai expresses sorrowful pity at least as much as it does anger. This is not the accent of one who is in a temper because his self-esteem has been touched; it is not the accent of one who is blazingly angry because he has been insulted. It is the accent of sorrow, the accent of one who offered men the most precious thing in the world and saw it disregarded. Jesus' condemnation of sin is holy anger, but the anger comes, not from outraged pride, but from a broken heart. (Ref) (Second in Mt 23:13) - "Woe to you!" The Greek word for woe is ouai - it is hard to translate for it includes not only wrath, but also sorrow. There is righteous anger here, but it is the anger of the heart of love, broken by the stubborn blindness of men. There is not only an air of savage denunciation; there is also an atmosphere of poignant tragedy. (Ref) (Bolding added) Friberg - 1) expressing extreme displeasure and calling for retributive pain on someone or something woe! alas! (Mt 11.21); doubled or tripled for emphasis (Rev 8.13; 18.10); (2) woe, disaster, calamity (Rev 9.12) BDAG (summarized) - 1. interjection denoting pain or displeasure, woe, alas 2. a state of intense hardship or distress, woe Ouai - 46x in 35v Most often used by Jesus the prophet Moses had predicted Dt 18:15 - Matt 11:21; 18:7; 23.13" class="scriptRef">23:13, 15f, 23, 25, 27, 29; 19" class="scriptRef">24:19; 26:24; Mark 13:17; 14:21; Luke 6:24, 25, 26 (Woe to...rich...well-fed...laugh...speak well of you); Lk 10:13; 11:42, 43, 44, 46, 47, 52; 17:1; 21:23; 22:22; 16" class="scriptRef">1 Cor 9:16; Jude 1:11; Rev 8:13-note; Rev 9:12-note; Rev 11:14-note; Rev 12:12-note; Rev 18:10, 16, 19-note Ouai - 45v in non-apocryphal Septuagint (Lxx) Most often used by OT prophets and usually for the Hebrew interjections Oy (0188) and Hoy (01945 ). Note that Hoy "is used to express grief (Pr. 23:29), despair (1Sa 4:7), lamentation (1Ki 13:30), dissatisfaction (Isa 1:4), pain (Jer 10:19)." (NIDNTT)- 21.29" class="scriptRef">Nu 21:29; 1Sa 4:7f, 21; 12.24" class="scriptRef">1Kgs 12:24; 13:30; Pr 23:29; Eccl 4:10; 10:16; Isa 1:4, 24; 3:9, 5.11" class="scriptRef">11" class="scriptRef">11; 5:8, 11, 18" class="scriptRef">18" class="scriptRef">18, 20ff; 10:1, 5; 17:12; 18:1; 24:16; 28:1; 29:1, 15; 30:1; 31:1; 33:1; Jer 4:13; 6:4; 19" class="scriptRef">10:19; 13:27; 22:18; 46:19; 48:1; 50:27; 51:2; Lam 5:16; Ezek 2:10; 7:26; 13:3, 18; Hos 7:13; 9:12; Amos 5:16, 18; 6:1; Mic 7:4; Nah 3:17; Hab 2:6, 12, 19; Zeph 2:5; 3:18. For - Always be alert for "for" (especially at the beginning of a verse or clause), because it is a very often a strategically placed term of explanation, which warrants at least a momentary pause to ponder "What is the writer explaining?" (See interrogation with the 5W/H questions) Some uses are easy to discern and will yield great insights into the meaning of the respective passage or paragraph. Other cases (especially some of Paul's uses, which are frequent) are more difficult to "decipher" but are still always worth pausing to prayerfully seek the Spirit's illumination (cf 1Cor 2:10-16, 1Jn 2:20, 27 - "anointing" ~ indwelling Spirit) -- God promises to richly bless all who take time to meditate on His Word (Ps 1:1-3, note v1; note v2; note v3) Cain (Ge 4:5–8)...Balaam (Nu 22:5–7; 2Pe 2:15)...Korah (Nu 16:1–3, 31–35) - Each of these names begs the question - "What is Jude teaching his readers through these OT characters?" As an aside, Jude's use of these examples suggests that they were well versed in the Old Testament Scriptures, because Jude does not elaborate on the sins of these three men. Soapbox time - One of my "pet peeves" is that many in the modern church are "functionally illiterate" regarding the Old Testament, largely because few pastors preaching expositional sermons from the OT. In 30 years as a believer, I have never heard a sermon series on Ezekiel, and yet C H Spurgeon preached 57 sermons from this great book (Ref) and Charles Simeon preached 25 (Ref)! Paul wrote "Therefore I testify to you this day, that I am innocent of the blood of all men. For (term of explanation!) I did not shrink from declaring to you the whole (Gk = pas = all without exception) purpose of God." (Acts 20:26-27) One wonders how many modern believers could even name the OT books where these stories are mentioned? Okay, I will cease and desist, but you get my point! All three of these OT men had Scriptural light. All three refused to obey the light of God's revealed truth. All three perished. Similarly these apostates in Jude rebelled against light and would receive the severe judgment described in Hebrews... For if we go on sinning willfully after receiving the knowledge of the truth (Cain, Balaam, Korah, the apostates in Jude, cf 2Pe 2:20-22-note), there no longer remains a sacrifice for sins, but a certain terrifying expectation of judgment, and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES. (Heb 10:26-27-note) THE WAY OF CAIN They have gone the way of Cain (21x in Scripture = Ge 4:1, 2, 3, 5, 6, 8-9, 13, 15-17, 24-25; Lk 3:36-37; Heb 11:4-see commentary; 1Jn 3:12; Jude 1:11) - Greed, covetousness, envy, failure to believe God as shown by withholding his best. Cain refused to submit to the authority of God and His word. Abel was a prophet according to Jesus (Lk 11:49-51), so Cain must have surely heard the truth, but he refused to submit to the truth. Ultimately it was an issue of faith, remembering that our faith is shown to be genuine by obedience. While faith is the "root," obedience (or works - Jas 2:14-22) is always the "fruit." (See study of meaning of the phrase - Obedience of faith) In a sense, Cain was a professor of "religion" (brought his offering) but his deeds were evil (1Jn 3:12) proving he did not possess saving faith and ultimately demonstrating in whose family he belonged (1Jn 3:12). Ryrie on the way of Cain - Cain's rejection of God's provision for acceptance with Himself (Ge 4:1-12). Today, it is the rejection of God's offer of forgiveness through Christ. W A Criswell - Cain represents the heart of a murderer (cf. Ge 4:1-15). Hiebert - In the light of Hebrews 11:4 and 1 John 3:11–12 Cain may well be viewed as the type of the faithless man consumed by jealous hate and self-centered desires. (Second Peter and Jude An Expositional Commentary) Henry Morris - way of Cain. Like Cain (Ge 4:2-5; Heb 11:4), they reject the doctrine of redemption through the shed blood of a sinless substitute, the Lamb of God. (Defender's Study Bible Notes Online) C H Mackintosh - God's remedy to cleanse is rejected, and man's effort to improve it put in its place. This is the 'way of Cain.'" William Barclay - Balaam stands for two things. (a) He stands for the covetous man, who was prepared to sin in order to gain reward. (b) He stands for the evil man, who was guilty of the greatest of all sins—the sin of teaching others to sin. So Jude is declaring of the wicked men of his own day that they are ready to leave the way of righteousness to make gain; and that they are teaching others to sin. (Jude - Barclay's Daily Study Bible) Wiersbe - Cain rebelled against God’s way of salvation (Ge 4; 1Jn 3:11–12). By clothing Adam and Eve with the skins of slain animals (Ge 3:21), God made it clear that the only way of forgiveness is through the shedding of blood. This is the way of faith, not the way of good works (Eph 2:8–10). But Cain rejected this divinely authorized way and came to the altar with the fruits of his own labor. God rejected Cain’s offering because God rejected Cain: his heart was not right before God. It was by faith that Abel’s sacrifice was offered, and that was why God accepted it (Heb 11:4). The “way of Cain” is the way of religion without faith, righteousness based on character and good works. The “way of Cain” is the way of pride, a man establishing his own righteousness and rejecting the righteousness of God that comes through faith in Christ (Ro 10:1–4; Php 3:3–12). Cain became a fugitive and tried to overcome his wretchedness by building a city and developing a civilization (Ge 4:9ff). He ended up with everything a man could desire everything except God (Ed: And I call that "perishing" even while one is still alive on earth! To have everything and miss Jesus is to end up with nothing now and forever!). (Bible Exposition Commentary) See also: Why did God accept Abel’s offering but reject Cain’s offering? Here is an aside for all you Bereans (Acts 17:11-note) - Like many other early Christian commentators, the respected theologian, Augustine treated Cain as symbolic of the envious “Jews by whom Christ was slain,” while Christ himself, “the shepherd of the flock of men, [is] prefigured in Abel, the shepherd of the flock of sheep.” In short, Augustine interpreted the text allegorically. rather than the "safe" way which is always to interpret it Literally. One needs to be very discerning when reading commentaries (including mine) no matter how well-known the writer is. See the impact of Augustine's "interpretation" - Augustine’s exposition of the Cain and Abel story - Rabbi Michael Leo Samuel. BALAAM'S ERROR For pay they have rushed headlong into the error of Balaam - This explains why these apostates did what they did - greedy for gain! (cf 1Sa 2:12-17, Isa 56:11, Jer 6:13, 8:10, Ezek 34:3, Micah 3:11, Php 3:2, Php 3:19, 2Pe 2:3) If Balaam had printed a "business card" it would have read "Prophet for hire." Using "religion" to get rich! (cf Balak's offer Balaam could not refuse = Nu 22:17) Peter's parallel passage... forsaking the right way they (the false teachers -2Pe 2:1) have gone astray (planao), having followed the way of Balaam, the son of Beor, who loved (agapao) the wages of unrighteousness, (2Pe 2:15-note) Pay (reward, wage) (misthos) literally refers to pay which is due for labor performed or dues paid for work. Balaam in a sense made the house of God, a house of merchandise (cf Jn 2:16). Dear preacher or teacher of God's Word, while we may not fall into the pit of Balaam (money pit), the temptation for us is to do what we do to receive the applause of men, popularity, etc. This is a dangerous snare, that must be assiduously avoided. Rushed headlong (ekcheo) means poured out in abundance. Jude uses a vivid metaphor for excessive indulgence. Note the importance of context in proper interpretation of the nuance of a Greek word as same verb is used in Ro 5:5 of the Spirit! Hiebert - Jude’s strong verb, “ran riotously”, “were poured out” like a river bursting its banks and running on a rampage, pictures these men as wholeheartedly abandoned to their covetous course of action, without self-restraint pursuing their selfish goal. (Second Peter and Jude An Expositional Commentary) Vincent writes ekcheo is literally "were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin effundi. So Tacitus says of Maecenas, "he was given up to love for Bathyllus;" lit., poured out into love." Like a herd of spooked wildebeests on the African plains. Error (plane) literally describes a roaming, a straying about or a wandering (whereby one is led astray from the right way). Figuratively plane means a going astray (as from orthodox, sound doctrine) or a wandering out of the right way. Vincent says plane is an "error which shows itself in action...It may imply deceit as accompanying or causing error" Balaam - 59v in OT and NT - Num 22:5, 7ff, 12-Num.22.41" class="scriptRef">12ff, 16" class="scriptRef">16" class="scriptRef">16, 18, 20f, 23, 25" class="scriptRef">25, 27ff, 34ff; 23:1ff, 11, 16, 25ff; 24:1ff, 10, 12, 15, 25; 31:8, 16; Deut 23:4f; Josh 13:22; 24:9f; Neh 13:2; Mic 6:5; 2 Pet 2:15; Jude 1:11; Rev 2:14 Balaam reminds me of Demas (Read about Demas' decline over time = Philemon 1:24 circa 60AD > Col 4:14-note circa 62AD > 2Ti 4:10-note circa 67AD). Demas was so close to the Truth (cp Heb 6:4-6-note, Heb 10:26-31-note, Heb 12:25-note 2Pe 2:20-note) but ultimately showing his true "love" by deserting Paul (and God, ~denying Jesus by his actions = Mt 10:33), he failed to endure to the end (cp Heb 3:6-note, Heb 3:14-note, Mt 24:13). W A Criswell - Balaam is typical of the adulterous mind (cf. Nu 22-24). Warren Wiersbe - The false teachers were greedy for material gain and, like Balaam, would do anything for money. The “error of Balaam” is thinking that they can get away with this kind of rebellion. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) William Barclay - Korah stands for the man who refuses to accept authority and reaches out for things which he has no right to have. So Jude is charging his opponents with defying the legitimate authority of the church, and of, thereto re, preferring their own way to the way of God. We should remember that if we take certain things which pride incites us to take, the consequences can be disastrous. (Jude - Barclay's Daily Study Bible) Mayor - Balaam not only went wrong himself, but he abused his great influence and his reputation as a prophet, to lead astray the Israelites by drawing them away from the holy worship of Jehovah to the impure worship of Baal Peor. So these false teachers use their prophetical gifts for the purpose of self-aggrandizement, and endeavor to make their services attractive by excluding from religion all that is strenuous and difficult, and opening the door to every kind of indulgence.” (Jude - The Expositor's Greek Testament) Henry Morris - Like Balaam (Nu 22-24; 2Peter 2:15,16), they use their religious connections not for the honor of God or the spread of His Word, but for their own personal agendas, whether money, pleasure or power. (Defender's Study Bible Notes Online) Scofield - Cain is an example of the religious natural man who believes in God, and in "religion," but after his own will, and who rejects redemption by blood. Compelled as a teacher of religion to explain the atonement, the false teacher explains it away. Balaam had a serious, eventually fatal "Heart Condition" - The heart of Balaam's problem was his heart! (1). He wanted those fees of divination...see Nu 22:6ff. Balaam wanted to curse the Israelites. He should have immediately said "I can't curse that which God has blessed." (2). He hedged and he compromised the Word of God when he said ''Spend the night and I will see what the Lord will say to me. Maybe I can get a different word from God. Maybe He will change His mind." When God told Balaam to ''Go ahead" is that really what He meant? No. We have the clear word...don't curse them in Ge 12:3. There is a verse where God says He gave them the desires of their heart but sent leanness to their souls (Ps 106:14,15). Sometimes God tests us and allows us to be in situations where we will obey what we know is His Truth or we will follow the way of Balaam. God even then tries to stop Balaam's donkey by running him into the wall. (3). He consorted with the enemies of God while prophesying the true words of God. False teachers can speak the Word but not live the Word. Nu 24:11. (4). He counseled co-habitation (to have relations with the Moabite women). So while Balaam could not curse the Children of Israel, he could tell Balak how to seduce them! All because of greed! Dt 23:5 What was Balaam's end? (Nu 31:8). MISHNAH is relatively accurate: “The characteristics of the talmidim of Bil‘am the wicked are an evil eye [i.e., stinginess or greed; see Mt 6:22,23] a proud soul …. [They] inherit Gey-Hinnom and descend to the pit of destruction.” (Avot 5:19) KORAH'S REBELLION Perished in the rebellion of Korah - Korah of the tribe of Levi rebelled against the divinely established priesthood as from the tribe of Levi, and then specifically from the line of Aaron of the tribe of Levi. He rebelled against God's authority. To rebel against God's chosen leaders is tantamount to rebellion against Him (and that's how God interpreted it in Nu 16:30 = spurned the LORD). Notice that perished is "past tense" - so sure is the doom of these deceivers that Jude says they have already perished! Woe! The NET Bible translation emphasizes the certainly "they will certainly perish in Korah's rebellion," but does note that perish is not future but aorist indicative and "is almost surely proleptic (referring to the certainty of their future judgment)." The so-called proleptic aorist in Ro 8:30-note where Paul writes "these whom He predestined (aorist - past tense)...He also glorified (aorist with a future sense)." In other words, so sure is our future glorification, that Paul speaks of it as if it were a past event that had already transpired (proleptic aorist). Perished (apollumi) means to destroy utterly but not to cause to cease to exist (annihilation is the Christ rejecting world's false "hope!") Apollumi presents a graphic, heart breaking picture, for it does not signify the loss of being but the loss of well-being, even the loss of a Christ rejecting man or woman's reason for being (created to glorify God - Isa 43:7, Mt 5:16)! Apollumi means to ruin and thus the person that is "ruined" can no longer fulfill the purpose for which he or she was created! Woe! This is the ultimate tragedy which will haunt these individuals throughout the eternal ages! Their very existence in time and eternity is rendered useless! MacDonald - Error and apostasy are never static. They lead people pell-mell to the precipice, then over it to destruction. (Believer's Bible Commentary) Moses records the terrifying, dramatic destruction of Korah (and his family -- fathers, our sins may be practiced in private, but the consequences can permeate through our families! Woe!) Moses pronouncing "sentence" on Korah -- “But if the LORD brings about an entirely new thing and the ground opens its mouth and swallows them up with all that is theirs, and they descend alive into Sheol, then you (the children of Israel) will understand that these men (Korah, et al) have spurned (treated with contempt; Lxx = paroxuno) the LORD (Not Moses, but God!).” As he finished speaking all these words, the ground that was under them split open; and the earth opened its mouth and swallowed them up, and their households, and all the men who belonged to Korah with their possessions. So they and all that belonged to them went down alive to Sheol; and the earth closed over them (Ed: And there they have remained for over 3000 years, still alive in Sheol today, awaiting their final disposition at the Great White Throne judgement - Rev 20:11-15-note), and they perished (Hebrew = abad; Lxx = apollumi) from the midst of the assembly. (Nu 16:30-33) Rebellion is antilogia (anti = against + lego = speak; see also antilego) literally means speaking against or "talking back" reflective of opposition and/or rebellion. In Numbers 16:1-3 Korah spoke against (antilego - he "opposed" or "contradicted") God's servant Moses. It is interesting that the water which Moses brought forth from the rock at Kadesh was called the "waters of Meribah (Strife)" which in the Septuagint (Lxx) is called "hudor antilogias" or "the water of contradiction." W A Criswell - Korah was noted for rebellion against God's chosen leadership (cf. Nu 16:1-40). Hiebert - Like Korah, they (the apostates) openly and defiantly resist constituted authority. 2Ti 3:1-9-note and 3Jn 1:9-10 offer further illustrations of this spirit in operation in the early churches (Second Peter and Jude An Expositional Commentary) Wiersbe - This (Korah's punishment) is a warning to us today (Ed: cp 1Cor 10:6, 11), for it is so easy to speak against spiritual or governmental leaders in a careless way (see Titus 3:1–2-note). (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Henry Morris - Like Korah (Nu 16:1-3, 31-33), they reject God's authority, as expressed in his day through Moses and in our day through His inspired Word. (Defender's Study Bible Notes Online) ><>><>><> A WORTHY OFFERING - I was delighted when a mutual friend gave my neighbor a Bible. But my neighbor told me she stopped reading it because she couldn’t understand why God would be so unfair as to reject Cain’s offering. “After all,” she said, “as a farmer, he simply brought to God what he had. Did God expect him to buy a different kind of sacrifice?” Sadly, she had missed the point. It wasn’t that God didn’t like vegetables. Rather, He knew that Cain’s offering was masking an unrighteous attitude. Cain wasn’t fully committed to God, as expressed by the fact that he wasn’t living according to His ways. (See Ge 4:2-3, 4-5, 6, 7, 8, Heb 11:4, 1Jn 3:11-12) It’s easy to worship God on the outside while stubbornly keeping territory from Him on the inside. Jude writes about outwardly religious people who use religious activities to cover the reality of their sinful lives: “Woe to them! For they have gone in the way of Cain” (Jude 1:11). We can faithfully serve God, sing His praises, and give sacrificially to His work. But God doesn’t want any of that without our hearts. Does the Lord take priority over our plans and dreams? Is He worth more than the sin that tempts us? When we express to Him that He is more worthy than anything or anyone else in our lives, it’s an offering He won’t refuse. - Joe Stowell Lord, may our worship and our praise, From hearts surrendered to Your ways, Be worthy offerings of love For all Your blessings from above. —Sper God won’t refuse a heart that is surrendered to Him.

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Jude 1:11

Precept Austin Commentary

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