James Trimm’s Nazarene Commentary on 2Kefa Chapter 2
Much of the Book of 2nd Kefa (2nd Peter) is a commentary on the Book of Y’hudah. We know Kefa is commenting on Y’hudah and not the other way around, because Kefa often generalizes information that is more specific in Y’hudah. Since Kefa is commenting on Y’hudah, he is also indirectly commenting on the Book of Enoch, and so his book helps us understand both Y’hudah directly, and Enoch indirectly (and the other books help us understand 2nd Kefa as well.
The Book of Y’hudah (Jude) not only quotes the Book of Enoch (Jude 1:14-15) it is also a sort of short commentary on the Book of Enoch, with almost every verse referencing the Enoch material. This makes the Book of Enoch an invaluable source in understanding the Book of Y’hudah, and vice-versa.
1 But there were also false prophets among the people, even as there will be, false teachers among you–who will secretly bring in destructive sects–even denying the Adon who redeemed them, and bring on themselves swift destruction.
2 And many will follow their destructive ways: because of whom, the Way of Truth will be blasphemed.
3 And by covetousness, they will exploit you with deceptive words; whose judgment for a long time has not been idle, and their destruction does not slumber.
(2Kefa 2:1-3)
1 Y’hudah, a servant of Yeshua the Messiah, and brother of Ya’akov: to those who are called; Set-Apart by Eloah the Father, and preserved in Yeshua the Messiah,
2 Mercy, shalom, and love, be multiplied to you.
3 Beloved, while I was very diligent to write to you, concerning our common salvation, I found it necessary to write to you, exhorting that you should earnestly contend for the Trust, which was once for all delivered to the Set-Apart-Ones.
4 For certain men have crept in unnoticed: who long ago were marked out for this condemnation; wicked men, who turn the grace of our Eloah into perversion, and deny the only Master and Adon, Yeshua the Messiah.
5 But I want to remind you, though you once knew this: that YHWH, having saved the people out of the land of Egypt, afterward destroyed those, who did not believe.
(Jude 1:1-5)
Kefa understands the “certain men” of Y’hudah to be “false prophets” who are like false prophets of old. The subject of false prophets arises for Kefa from2Kafa 1:19-21.
19 We also have the prophetic Word made more sure, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in yourhearts.
20 Knowing this first: that no prophecy of Scripture is of any private, interpretation,
21 For prophecy never came by the will of man: but Set-Apart men of Eloah, spoke asthey were moved by the Ruach HaKodesh.
(2Kefa 1:19-21)
As we will see as we continue, Kefa is talking about the prophets in general, ane the prophet Enoch in specific. Y’hudah says that these false prophets “turn the grace if our Eloah into perversion”, Kefa says that they “bring in destructive sects” and that because of these men “the way of truth will be blashphemed”. The way of truth is the way of Torah. The Tanak tells us that the Torah is truth (Ps. 119:142, 151). These false teachers will create sects that turn grace into perversion and blaspheme against the way of Torah.
4 For if Eloah did not spare the angels who sinned, but cast them down to takh’ti, and delivered them into chains of darkness to be reserved for judgment,
5 And, did not spare the ancient world but saved Noach, one of eight people, a proclaimer of righteousness, bringing in the flood on the world of the wicked,
(2Kefa 2:4-5)
6 And the angels who did not keep their first estate, but left their own habitation: He
has reserved in everlasting chains under darkness, for the judgment of the great day;
(Jude 1:6)
Kefa tells us only that the angels in question “sinned” however Jude says more specifically that they “did not keep their first estate, but left their own habitation”. Both 2Kefa and Jude (as well as 3Maccabees 2:4-5) immediately follow by paralleling their sin to that of S’dom and Amora “in similar manner having given themselves over to sexual immorality” (Jude 1:7). Thus making it clear that the angels sin was sexual. This refers back to the Book of Enoch:
1 And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters.
2 And the angels, the children of the heaven, saw and lusted after them, and said to one another: ‘Come, let us choose us wives from among the children of men and beget us children.’
3 And Shemikhazah, who was their leader, said unto them: ‘I fear you will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.’
4 And they all answered him and said: ‘Let us all swear an oath, and all bind ourselves by imprecations not to abandon this plan but to do this thing.’
5 Then they all swore together and bound themselves by imprecations upon it.
6 And they were in all two hundred; who descended in the days of Yared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by imprecations upon it.
7 And these are the names of their leaders:
Shemikhazah, their leader,
Ar’tekif, the second to him,
Ram’tel, the third to him,
Kokav’el, the fourth to him,
Tami’el, the fifth to him,
Ra’m’el, the sixth to him,
Dani’el the seventh from him,
Zik’el, the eighth to him,
Barak’el, nineth to him,
8 Asa’el, tenth to him,
Hermoni, eleventh to him,
Matr’el, twelfth to him,
‘Anan’el, thirteenth to him,
Sitwa’el, fourteenth to him,
Shimsh’el, fifteenth to him,
Sahr’el, sixteenth to him,
Tamm’el, seventeenth to him,
Tur’el, eighteenth to him,
Yamm’el, nineteenth to him,
Zohari’el, twentieth to him.
These are their chiefs of tens.
(1Enoch 6:1-7)
Y’hudah says that YHWH has reserved them in everlasting chains under darkness, for the judgment of the great day which Kefa interprets to mean that He cast them down to takh’ti, and delivered them into chains of darkness to be reserved for judgment, Kefa tells us that these chains are in Takh’ti. The Greek has “Tarturus” which is used in the LXX (Job 40:20, 41:21) as a translation of Takh’ti. Takh’ti indicates the lowest parts of She’ol, a place reserved only for the Fallen Angels. The word Tarturus is used in the Greek text of 1Enoch 20:2 where Uriel is the jailer of these 200 angels. In Greek mythology the Titans were cast down by the gods and imprisoned in Tarturus. The Greeks must have incorporated the story of the Nephilim into their pagan mythology. The reference is of course to the Book of Enoch which says:
4 And again YHWH said to Rafa’el: ‘Bind Azaz’el hand and foot, and cast him into the darkness: and make an opening in the desert, which is in Dudael, and cast him therein.
5 And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may not see light.
6 And on the day of the great judgment he shall be cast into the fire.
7 And heal the earth, which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons.
(1Enoch 10:4-7)
6 And, turning the cities of S’dom and Amora into ashes, condemned them to destruction; making them an example to those who afterward would live wickedly,
7 And, delivered righteous Lot, who was oppressed with the filthy conduct of the wicked:
8 (For that righteous man, dwelling among them, tormented his righteous nefesh from day to day, by seeing and hearing their unlawful deeds).
(2Kefa 2:6-8)
7 As S’dom and Amora, and the cities around them in a similar manner to these, having given themselves over to sexual immorality, and gone after strange flesh, are set forth asan example–suffering the vengeance of eternal fire.
(Jude 1:7)
This reference to the fallen angels event of Gen. 6 as detailed in the Book of Enoch which brought the birth of “giants” wiped out by the flood immediately followed by a reference to the judgment of Sodom certainly alludes to 3rd Maccabees:
It was you who did destroy the former workers of unrighteousness, among whom were the giants, who trusted in their strength and hardihood, by covering them with a measureless flood. It was you who did make the Sodomites, those workers of exceeding iniquity, men notorious for their vices, an example to after generations, when you did cover them with fire and brimstone.
(3Macc. 2:4-5)
Notice also the common phrase “an example to after generations” (3Macc. 2:5) and “an example to those afterward” (2Kefa 2:6). Kefa and Y’hudah are definitely alluding to this material in 3rd Maccabees.
9 YHWH knows how to deliver the Set-Apart out of temptations, and to reserve the unjust under punishment for the day of judgment,
10 And especially those who walk according to the flesh, in the lust of uncleanness, and despise authority. They are presumptuous; self-willed: they are not afraid to speak evil of dignitaries.
(2Kefa 2:9-10)
8 Likewise also, these dreamers defile the flesh, reject authority, and speak evil of rulers.
(Y’hudah 1:8)
Kefa interprets “these dreamers [who] defile the flesh” in Y’hudah as “those who walk according to the flesh, in the lust of uncleanness”. Kefa interprets those who “reject authority” as those who “despise authority” saying that “they are presumptuous” and that the reason they “speak evil of rulers” is that they are “not afraid” and interpreting the “rulers” to be “dignitaries”.
11 Whereas angels, who are greater in power and might, do not bring a reviling accusation against them before YHWH.
(2Kefa 2:11)
9 Yet Mikha’el the chief angel, in contending with Akel Kartza, when he disputed about the body of Moshe, dared not bring against him a reviling accusation: but said, YHWH rebuke you!
(Y’hudah 1:9)
The so-called “Church Fathers” (Clement, Origin and Didymus) maintained that this was a reference to an account found in the Assumption of Moses which is now lost.
According to Targum Jonathan, Michael had charge over the grave of Moses. (Targ. Jon. Deut. 34:6) moreover the Midrash Rabba to Deut. records that YHWH sent Mikhael to collect the soul of Moshe and that Sammael (angel of death, often identified with Satan) also tried to collect his soul. (Midrash Rabba Deut. 183). Taking all of this material combined, it appears that Mikhael and Satan disputed over the body of Moshe, because Satan wanted to make Moshe’s body into an idol. YHWH sent Mikhael to bury Moshe’s body in such a way that its location could not be discovered by man or Satan.
12 But these, like natural brute beasts, made to be caught and destroyed, speak evil of thethings that they do not understand, and will utterly perish in their own corruption,
(2Kefa 2:12)
10 But these speak evil of whatever they do not know: and whatever they know naturally, like brute beasts, in these things, they corrupt themselves.
(Y’hudah 1:10)
15 They have forsaken, the right Way, and gone astray, following the way of Bil’am ben B’or, who loved the wages of unrighteousness:
16 But he was rebuked for his iniquity. A dumb ass speaking with a man’s voice, restrained the madness of the prophet.
(2Kefa 2:15-16)
11 Woe to them: for they have gone the way of Kayin; run greedily in the error of Bil’am for profit, and perished in the rebellion of Korach.
(Y’hudah 1:11)
What is “the way of Kayin”? The way of Cain refers here to being seduced by deceptive spirits. The Zohar paralles the seduction of Cain by k’lifah (a demon, a husk of darkness) to the seduction of “the sons of God” Uzza and Azael.
When Cain was born this k’lifah tried for a time without success to attach herself to him, but at length she had intercourse with him and bore spirits and demons. Adam for a hundred and thirty years had intercourse with female spirits until Naamah was born. She by her beauty led astray the “sons of God”, Uzza and Azael, and she bore them children, and so from her went forth evil spirits and demons into the world. She wanders about at night time, vexing the sons of men and causing them to defile themselves. Wherever these spirits find people sleeping alone in a house, they hover over them, lay hold of them and cleave to them, inspire desire in them and beget from them.
(Zohar 1:19b)
The Zohar here refers to the fall of angels referred to in the Book of Enoch, in which Uzza and Azael are called “Shemikhazah” and “Azazel.”
What is the “error of Bil’am”? Kefa combines “way of Kayin” and “error of Bil’am (Balaam)” as “the way of Baalam”. The Zohar says that Balaam learned his magic from Uzza and Azael:
R. Jose further asked him: ‘In which place and from whom did Balaam derive all his magical practices and knowledge?’ R. Isaac replied: ‘He learned it first from his father, but it was in the “mountains of the East”, which are in an eastern country, that he obtained a mastery of all the arts of magic and divination. For those mountains are the abode of the angels Uzza and Azael whom the Holy One cast down from heaven, and who were chained there in iron fetters. It is they who impart to the sons of men a knowledge of magic.
(Zohar 1:126a)
The “Church Father” Irenaeus (early 2nd century – c. CE 202), makes a similar statement. Irenaeus accuses a Gnostic of his time of deriving magical knowledge and powers form Azazel, saying:
…wonders of power that is utterly severed from God and apostate, which Satan, thy true father, enables thee still to accomplish by means of Azazel, that fallen and yet mighty angel.
(Adv. Haereses; Ante-Nicean Fathers 1:340)
This also draws from the Book of Enoch, which relates that the Fallen angels taught sorcery to mankind (1Enoch 7:1; 8:2).
What does Kefa mean when he says “restrained the madness of the prophet.” Here Kefa refers to the Targum Jonathan which reads:
Wo to you, Balaam, you sinner, you madman:
there is no wisdom found in you.
(Targum Jonathan Numbers 22:28)
13 And, will receive the wages of unrighteousness, as those who count it pleasure to carouse in the daytime. They are spots and blemishes, carousing in their own deceptions while they feast with you;
14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable nefeshot. They have a heart trained in covetous practices, and are accursed children.
(2Kefa 2:12-14)
12 These are spots in your love feasts, while they feast with you without fear, tending only to themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit; twice dead, pulled up by the roots;
(Y’hudah 1:12)
17 These are wells without water; clouds carried by a tempest, to which the gloom of darkness is reserved forever.
(2Kefa 2:17)
13 Raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.
(Y’hudah 1:13)
What does Y’hudah mean when he says “wandering stars for whom is reserved the blackness of darkness forever.”? Y’hudah refers again to the Book of Enoch where we read:
14 The angel said: ‘This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven.
15 And the stars which roll over the fire are they which have transgressed the commandment of YHWH in the beginning of their rising, because they did not come forth at their appointed times.
16 And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.’
(1Enoch 18:14-16)