An Exegetical Study of Jude 4: τοῦτο τὸ κρίμα
This exegetical study of An Exegetical Study of Jude 4: τοῦτο τὸ κρίμα is based on a b-greek discussion from December 15, 2004.
The initial query concerns a proposed interpretation of the term κρίμα in Jude 4, suggesting it means ‘choice’ or ‘decision’ and refers to the deliberate actions of individuals who have infiltrated the early Christian community. The proponent of this interpretation noted a lack of direct lexical support for such a rendering within their available resources.
The central exegetical issue revolves around two key aspects of Jude 4: first, the precise semantic range and contextual meaning of the noun κρίμα, particularly whether it denotes a judicial ‘judgment’ or ‘condemnation’ as traditionally understood, or alternatively, a ‘choice’ or ‘decision.’ Second, the syntactical and rhetorical function of the demonstrative pronoun τοῦτο is questioned, specifically whether it functions anaphorically, referring to something preceding, or cataphorically, introducing the subsequent explanation of the judgment or condemnation.
παρεισέδυσαν γὰρ τινὲς ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, τὸν τοῦ Θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον Δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι. (Nestle 1904)
Key differences with SBLGNT (2010):
- The SBLGNT (2010) includes the adjective ἀσεβεῖς (impious ones) after τὸ κρίμα, which is absent in Nestle 1904. This addition significantly characterizes the individuals described, explicitly labeling them as “ungodly” before detailing their actions.
- Minor orthographic variations exist in capitalization (e.g., Θεοῦ vs. θεοῦ, Δεσπότην vs. δεσπότην, Κύριον vs. κύριον). These are stylistic choices of the respective editors and do not constitute significant textual variants affecting the meaning.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG):
The textual critical apparatus of NA28 (Nestle-Aland 28th edition) supports the inclusion of ἀσεβεῖς after τὸ κρίμα, aligning with the SBLGNT (2010) and reflecting the strong external evidence for its presence in significant early manuscripts. This variant is considered original, emphasizing the impious nature of the infiltrators.
Lexical analysis of κρίμα (krima) from standard Greek lexicons consistently points to a judicial meaning, not a personal choice or decision. For instance:
- KITTEL (Theological Dictionary of the New Testament): The entry for κρίνω/κρίμα extensively details its legal and judicial background, primarily signifying the result of a judgment, hence a verdict, sentence, or condemnation. It carries the weight of a binding decision by a judge.
- BDAG (Bauer, Danker, Arndt, Gingrich Lexicon): Defines κρίμα as:
- process of judgment, judicial procedure.
- result of a judicial procedure, verdict, decision, judgment. Often with negative implication: condemnation, penalty.
- the judicial authority or right to judge.
- Louw & Nida (Greek-English Lexicon of the New Testament Based on Semantic Domains): Provides a similar range of meanings:
- a legal decision: 56.20b
- authority to judge: 56.22c
- verdict: 56.24d
- condemnation: 56.30e
- lawsuit: 56.2f
- judgment: 30.110g
None of these authoritative lexicons support the interpretation of κρίμα as a “choice” or “decision” made by human agents in the sense of moral agency. The consistent emphasis is on a judicial act or its outcome, often with negative connotations of condemnation or punishment, particularly in contexts like Jude which deal with divine retribution for ungodliness.
Translation Variants
The primary exegetical task in Jude 4 involves determining the precise meaning of κρίμα and the function of the demonstrative pronoun τοῦτο. The suggestion that κρίμα means ‘choice’ or ‘decision’ made by the infiltrators lacks robust lexical and contextual support. Jude’s broader message is a severe warning against false teachers who face divine judgment, making a judicial sense for κρίμα highly probable. The term consistently refers to the act or result of judging, often with the implication of condemnation, particularly when linked to those who subvert grace and deny Christ.
Regarding τοῦτο, its function significantly impacts the clause’s interpretation:
- If τοῦτο were interpreted anaphorically, it would refer to something previously mentioned. However, the immediate preceding context only describes the *presence* of “certain individuals.” No prior “judgment” or “condemnation” is explicitly stated that τοῦτο could directly refer back to. This renders an anaphoric reading less natural.
- A cataphoric (or presentational) function for τοῦτο is grammatically and rhetorically more compelling. In this case, τοῦτο τὸ κρίμα would point forward to the subsequent participial clauses that explain *what* this judgment entails or *why* it has been decreed. The description of the infiltrators as “changing the grace of our God into licentiousness and denying our only Master and Lord Jesus Christ” serves as the specific content or basis for the “judgment” that they were “long ago designated for.” This interpretation creates a coherent logical flow, where the divine condemnation (κρίμα) is directly elucidated by the ungodly actions of those upon whom it falls. This structure underscores that their character and actions are the direct cause and manifestation of the predetermined judgment.
Conclusions and Translation Suggestions
Based on the lexical evidence and grammatical analysis, the term κρίμα in Jude 4 should be understood in its judicial sense, referring to a divine judgment or condemnation. The demonstrative pronoun τοῦτο functions cataphorically, introducing the specific nature of this judgment as defined by the subsequent description of the ungodly individuals’ actions. The suggestion of “choice” or “decision” by human agents finds no support in the standard Greek lexicons or the immediate context of Jude’s strong polemic against apostasy.
- “For certain individuals have crept in unnoticed, those who were long ago designated for this condemnation, impious ones who turn the grace of our God into licentiousness and deny our only Master and Lord Jesus Christ.”
(This translation emphasizes the predetermined nature of the divine judgment and the explicit characterization of the individuals as “impious,” adopting the NA28/SBLGNT reading of ἀσεβεῖς.) - “For certain individuals have slipped in secretly, those who have long since been marked out for this judgment, transforming the grace of our God into immorality and denying our only Master and Lord, Jesus Christ.”
(This translation maintains the judicial sense of κρίμα and highlights the causal link between their actions and the judgment.) - “For certain people have secretly entered, those who were long ago written about for the fate that now befalls them, ungodly people who pervert the grace of our God into debauchery and disown our only Sovereign and Lord, Jesus Christ.”
(This translation seeks to convey the comprehensive scope of the divine decree and its ultimate outcome for the ungodly, while also incorporating the stronger textual reading of ἀσεβεῖς.)
Joseph D. Absher JUDE 4
Thank you.
Sure I get it.
“…>that it should not be taken as subordinate to EI> >KATECETE, but I’m not sure I understand what he means> >by that. Zerwick says it’s an “indirect interrogative,” but> >if so, how do you translate it so it has the sense of being> >a question?> > Tis is either an interrogative pronoun or an indefinite pronoun. Here > it seems pointed as an interrogative pronoun, but that can substitute > for the relative pronoun. It does not seem to be functioning > interrogatively. I believe TINI LOGWi is somewhat appositional to hOU >”
Joseph D. Absher JUDE 4
Thank you.
Sure I get it.
“…>that it should not be taken as subordinate to EI> >KATECETE, but I’m not sure I understand what he means> >by that. Zerwick says it’s an “indirect interrogative,” but> >if so, how do you translate it so it has the sense of being> >a question?> > Tis is either an interrogative pronoun or an indefinite pronoun. Here > it seems pointed as an interrogative pronoun, but that can substitute > for the relative pronoun. It does not seem to be functioning > interrogatively. I believe TINI LOGWi is somewhat appositional to hOU >”
So pretty much got it then? No questions?
The linguistics are beyond me (at times) I’m looking for the simple meaning of the verse. Every liberty is not sin. And every liberty, (so called) is not grace. I’m interested in the role of conscience or lack of it in Salvation
Sin is deceitful. It will lie to your face. “It’s no big deal.” “Everybody is doing it.” “God understands.” How then to preach and demonstrate the circumcision of heart and a holy passion for Jesus Christ. To stand against the encroachments of the world and snares of this life.
And the teachers of licentiousness are subtle and religious and know all the right things but their teaching won’t prepare you to stand before God.
Thank you I got a little “write up”
“For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”
– Jude vs. 4
This verse tells of men, teachers that allow for sin and dismiss sin under the liberty of grace. Every liberty is not sin. Every liberty, (so called) is not grace. Some of what passes for liberty is in fact sin.
I recently heard a preacher say pornography is not iniquity it’s a transgression. As if to say lust and the abuse of women was a mere sin of the flesh and not an evil of both spirit and soul. Whether knowingly or unknowingly this preacher gave license to sin.
Sin is deceitful. It will lie to your face. “It’s no big deal.” “Everybody is doing it.” “God understands.”
New testament Christianity teaches purity, temperance, faithfulness. The Christian preaches and demonstrate the circumcision of heart and a holy passion for Jesus Christ.
The Bible teacher stands against the encroachments of the world and snares of the devil. And the evil and curse and bondage of sin. And encourages us, “Be strong in grace.” Grow in grace, rejoice in grace, and be saved by grace through faith that is in Jesus Christ.
The teachers of licentiousness are subtle and religious and know all the right things but their teaching won’t prepare you to stand before God. In fact as the verses says they are doomed and damned.
Don’t be deceived whatever a man sows, that he shall also reap.
So pretty much got it then? No questions?
The linguistics are beyond me (at times) I’m looking for the simple meaning of the verse. Every liberty is not sin. And every liberty, (so called) is not grace. I’m interested in the role of conscience or lack of it in Salvation
Sin is deceitful. It will lie to your face. “It’s no big deal.” “Everybody is doing it.” “God understands.” How then to preach and demonstrate the circumcision of heart and a holy passion for Jesus Christ. To stand against the encroachments of the world and snares of this life.
And the teachers of licentiousness are subtle and religious and know all the right things but their teaching won’t prepare you to stand before God.
Thank you I got a little “write up”
“For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”
– Jude vs. 4
This verse tells of men, teachers that allow for sin and dismiss sin under the liberty of grace. Every liberty is not sin. Every liberty, (so called) is not grace. Some of what passes for liberty is in fact sin.
I recently heard a preacher say pornography is not iniquity it’s a transgression. As if to say lust and the abuse of women was a mere sin of the flesh and not an evil of both spirit and soul. Whether knowingly or unknowingly this preacher gave license to sin.
Sin is deceitful. It will lie to your face. “It’s no big deal.” “Everybody is doing it.” “God understands.”
New testament Christianity teaches purity, temperance, faithfulness. The Christian preaches and demonstrate the circumcision of heart and a holy passion for Jesus Christ.
The Bible teacher stands against the encroachments of the world and snares of the devil. And the evil and curse and bondage of sin. And encourages us, “Be strong in grace.” Grow in grace, rejoice in grace, and be saved by grace through faith that is in Jesus Christ.
The teachers of licentiousness are subtle and religious and know all the right things but their teaching won’t prepare you to stand before God. In fact as the verses says they are doomed and damned.
Don’t be deceived whatever a man sows, that he shall also reap.