Epistles

Wednesday, 22 July 2020

But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe. Jude -5

Jude now turns to a list of historical events concerning God’s judgment in order to show that He is very consistent in taking care of wickedness. Because of this, those mentioned in the previous verse “who were marked out for this condemnation” can expect no less because of their faithless, evil actions. Understanding this, he begins with, “But I want to remind you.” He is making a contrast between those he mentioned and those who conduct which is right and proper.

This sets the tone, and it is in line with what he said in verse 3 about it being necessary to exhort his audience to contend for the faith. In reminding them of the past events, they will be prepared to reject those who stray from what is proper, and they will be able to keep themselves in line with the truth as well. With this in mind, he next says, “though you once knew this.”

The translation, following the KJV, is entirely incorrect. The intent of his words doesn’t mean they knew what he is going to say and that they had forgotten. The verb is a perfect participle, and the word “once” signifies “once for all.” It should say something like, “though you know all things once for all.” Or more simply stated, “although you already know this.” Jude is simply stirring up their memory concerning the events he will present.

From there, he next says, “that the Lord.” It is interesting that some manuscripts here say “Jesus.” Thus, it is a clear reference to the fact that Jesus was clearly considered to be the incarnation of Yehovah of the Old Testament. As manuscripts vary, this can be argued against, but it is a point that was understood even at the earliest times of the church.

It is He, the Lord, who Jude continues to speak about, saying, “having saved the people out of the land of Egypt.” There is no article before “people.” It says, “a people,” thus signifying the entire body known as Israel. The account is found in the book of Exodus. The Lord fulfilled His promise to Abraham to bring his descendants out of bondage and bring them to the land of Canaan. He faithfully accomplished the first part for them. However, Jude next reminds his audience that “afterward destroyed those who did not believe.”

The Greek more precisely reads, “in the second place destroyed those who did not believe.” Jude is giving a sequence of events. In the first act, mercy was given to the people, but that was followed with the second action of destroying them. And, as it says, it was upon “those who did not believe.” The people were faithless, and the sin cost them their lives. As the account says –

“Then the Lord said to Moses: ‘How long will these people reject Me? And how long will they not believe Me, with all the signs which I have performed among them?’” Numbers 14:11

After that, the sentence was pronounced –

 “The carcasses of you who have complained against Me shall fall in this wilderness, all of you who were numbered, according to your entire number, from twenty years old and above. ³⁰ Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in. ³¹ But your little ones, whom you said would be victims, I will bring in, and they shall know the land which you have despised. ³² But as for you, your carcasses shall fall in this wilderness.” Numbers 14:29-32

The people did not believe the Lord, and for their faithlessness, they were destroyed.

It should be noted that Jude will list three sins which bring about God’s judgment. This is the same as 2 Peter 2 where Peter does the same thing. They speak of the same types of things, but in the case of the three judgments Peter mentions, they were chronological in nature – the angels, then the Flood of Noah, and then Sodom and Gomorrah. Jude changes the order and lists them categorically – the wilderness generation of Israel who departed from Egypt, the angels, and then Sodom and Gomorrah. These correspond to unbelief, pride, and sexual immorality.

Understanding this categorical listing will help keep the reader from coming to improper conclusions concerning other passages in the Bible.

Life application: Out of the entire congregation of Israel 20 years old and older, only two people entered the Promised Land because of their lack of faith.

Jude reminds us that we have the word of the Lord in its fullness in the Person and work of Jesus and in the Bible which records His deeds. Therefore, to disbelieve what God has so carefully prepared for us will also lead to eventual destruction. Rather than the “Promised Land” of heaven, there will be the eternal destruction of a self-chosen hell. The consequences for lacking faith are immense.

O God, give us faith to believe the precious word You have blessed us with. Also, give us understanding in what it contains so that our doctrine will be pure and our understanding of Jesus and His workings will be correct. Thank You for all You have done for us. Please keep us forever reminded of those things. This we pray to Your glory. Amen.

Tuesday, 21 July 2020

For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ. Jude -4

Jude just wrote that the purpose of the letter is for his reader “to contend earnestly for the faith which was once for all delivered to the saints.” With that main thought now in mind, he explains why this was necessary. As you read, consider that these words have come within the first generation after the Lord completed His work. Jude, being a brother of the Lord, is warning against such things at this early date.

Further, the idea conveyed here is closely aligned with the word of Peter in his second epistle –

“But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction.” 2 Peter 2:1

And so, he begins with, “For certain men have crept in unnoticed.”

The verb pareisduó, translated as “crept in unnoticed,” is found only here in the Bible. It signifies to enter alongside, meaning secretly or under pretense. One could think of someone joining a party by coming in the side door. Nobody saw him come in, but he is there as if an invited guest. These are the ones who, as Peter says, “secretly bring in destructive heresies.”

Both men are admonishing believers to be on guard, and to watch for those who stealthily come into the church and who start twisting things, perverting that which has been set and established by the word of God. What they teach, however, is so seemingly innocuous that it is almost imperceptible at first. Of this sort, Jude says, “who long ago were marked out for this condemnation.”

The word translated as “long ago” gives the sense of the event having been set beforehand – be it from eternity past, or just an extended period of time. It is an indefinite time, but without further clarification the “when” of the matter is unknown. All that can be discerned is that these people were “marked out” long ago for condemnation.

The word, prographó, translated as “marked out,” signifies “written before.” It can signify one of two things: 1) literally written out before in time, or 2) it is an open and public thing, as if on display. The first option is probably what is on Jude’s mind. He has said that it was “long ago.” Therefore, it is probably referring to warnings that had already been noted by others that these sorts of people would creep in. But it was also known that, by their actions, they would be set for condemnation.

The sort of condemnation will be explained in the coming verses as Jude gives several examples of such people from past history, and then he will tell of the judgment that came upon them for their vile conduct. This is what is expected for those who creep into the church with similar conduct.

Of these sort, Jude calls them, “ungodly men.” The word signifies those who are impious, wicked, and ungodly. A sad note concerning this is that Paul, using the same Greek word, says in Romans 5:6 that, “For when we were still without strength, in due time Christ died for the ungodly.”

The difference here is that these people not only are ungodly, but they purposefully continue in their ungodliness, even when they know what the truth of God in Christ is. They actively come into the church with the intent to destroy it from within. As Jude says of them, “who turn the grace of our God into lewdness.”

Paul noted that Christ died for the ungodly. The ramification of his words is obvious – Christ had to die because of our deeds which are contrary to what God expects. If this is so, then our deeds were an offense to God. Therefore, when we realize this, we are to come to Christ and then turn from those wicked deeds. As Paul says in Romans 6:1-4 –

“What shall we say then? Shall we continue in sin that grace may abound? ² Certainly not! How shall we who died to sin live any longer in it? ³ Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? ⁴ Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.”

However, Jude’s words show that these people intentionally will continue on in their ungodliness, even after knowing that it is the very thing that necessitated the cross of Jesus Christ. Because of this, he says they “deny the only Lord God and our Lord Jesus Christ.”

In these words, some manuscripts leave out the word “God.” In 2 Peter 1 (above), there is only the denial of the Lord. If the word “God” is accurately omitted, then the Greek would be more in accord with Peter’s words. Either way, the argument is not changed to a great extent when it is clearly understood that Jesus is God. When one denies Jesus, they also deny God (for example, see 1 John 2:22, 23).

With this understood, Jude’s words signify that Christ died for sins. To continue on in sinning is to then deny Jesus Christ – meaning all that His life and work signify. It is a rejection of Him, and it thus is a rejection of God who sent Him. There can be no hope for a person who knows they are an offense to God, and yet they willfully and purposefully deny that their actions are wrong.

The gospel says that Christ died for our sins. If we deny that our actions are sinful, then we have not received the gospel. Thus, such people have been long ago marked out for condemnation. This is the idea behind Jude’s words. He is not referring to those who struggle with sin, knowing it is sin and receiving Christ’s pardon for it. He is speaking of those who ignore the pardon and secretly bring in the heresies that indicate living in a continued state of sin is acceptable.

Life application: A person who creeps into a church as described by Jude is comparable to a thief breaking in. Heretics come in stealthily and set themselves up as if they belong where they are. But their actions are entirely opposed to the truth of Scripture.

They are no different than Judas who betrayed Jesus. In John 13, it says that when Judas went out to betray Jesus “… some thought, because Judas had the money box, that Jesus had said to him, ‘Buy those things we need for the feast,’ or that he should give something to the poor.” In other words, even those who lived and associated with him didn’t know the true type of person he was.

This is the trouble with not knowing the Bible properly. If you aren’t soundly grounded in Scripture, then a heretic can have complete control over your future theology. This has happened throughout the Christian age and examples from the recent past are enough to fill a swimming pool – Joseph Smith, Ellen G. White, Charles Tazz Russell, David Koresh, James Jones, Gene Robinson, and on and on.

The list of those who are ungodly and who turn the “grace of our God into lewdness” is appallingly long. In the end, they “deny the only Lord God and our Lord Jesus Christ.” They don’t usually do this with their lips, but rather with their actions.

Be careful who you listen to. Check what you are taught, and be wise in your understanding of God’s word.

Heavenly Father, please grant us the wisdom to pursue your word now so that when a false teacher comes along, we will be able to identify him as the stealthy thief he really is. Even Satan disguises himself as an angel of light. But in the end, he is filled with lies and wickedness. Keep us from such people so that we will always be secure in You. Amen.

Monday, 20 July 2020

Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. Jude -3

Jude begins the body of his letter as John did in 3 John, stating “Beloved.” He is writing to saved believers, and his words are to be taken as such. The warnings he will communicate are to be taken in love. He will repeat this same word two more times before he finishes the letter. Next, he says, “while I was very diligent to write to you.”

It is actually a present participle and should say, “in giving all diligence.” It was and continued to be upon his heart to write his letter which was “concerning our common salvation.” Jude was intending to sit down and write an epistle which focused on the common salvation of all people – both Jew and Gentile, for men and for women, for kings and for common people. There is one gospel and only one gospel, and that one gospel leads to a common salvation for all when it is accepted. In other words, Jude was going to write a note which would dispel the myth that there were separate gospels for separate classes of people, as hyperdispensationalists claim today.

However, that heresy is sufficiently addressed elsewhere when the Bible is taken in its proper context, and so Jude says he “found it necessary to write to you.” Something else was laid upon his heart which was more necessary to write about than the heretical teachings of those who divide the gospel. Being as such, he was then compelled to write this warning out for the instruction of all believers who are a part of this “common salvation.” Understanding this, he continues with, “exhorting you.”

The idea here is that of urging on. They have all been granted the common salvation found in Christ, but a pressing issue which obviously affects all within the faith must be addressed. Therefore, to review, Jude’s exhortation is –

• To all believers who have been saved by the one true gospel; who share in the common salvation found in Christ.
• Potentially affects all of them in regard to the faith they possess.

He then continues by stating that his exhortation is for them “to contend earnestly for the faith.” The verb he uses is found only here in the New Testament, epagónizomai. It is derived from epi, or “on,” and agonizomai, signifying “to struggle.” It refers to an intense athletic contest, or even of warfare. One can think of an athlete in the Grecian games, struggling to gain the advantage in wrestling. Jude is asking the reader to not just live in the faith, but to wrestle to maintain its purity.

The idea set forth by Jude is similar to that found in Galatians 2. Paul was facing a direct challenge to the gospel by Judaizers who had come in and tried to pervert it (today’s Hebrew Roots movement adherents). When this occurred, he said to those at Galatia –

“And this occurred because of false brethren secretly brought in (who came in by stealth to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage), ⁵ to whom we did not yield submission even for an hour, that the truth of the gospel might continue with you.” Galatians 2:4, 5

Paul earnestly contended for the faith against the heresy which had been introduced. Jude will warn his audience to stand fast against another group who would come in and attempt to pervert the purity of the gospel. Jude then finishes by stating that it is this faith “which was once for all delivered to the saints.”

Even though Jude decided to write about contending for the faith, and not about the common salvation of believers, he still has written about the common salvation of believers. His words here clearly reflect this. The faith – meaning the means of receiving the gospel and then the new life which that brings to believers – was delivered “once for all.”

The Greek word is hapax. It means “once,” but it signifies once and not to be repeated, and thus “once for all.” For example, Hebrews 9:28 says, “so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation.”

The work of Christ is a one-time and for-all-time event. It is complete in its scope, and the message of what He has done is received in the same way for all who will respond. It is those whom Jude calls “the saints.” The term is all-inclusive. Both Jew and Gentile are included in this one faith which is received by the one gospel.

It is this which Jude will continue to defend, giving concrete examples of those who are to be watched out for.

Life application: In calling his recipients “beloved,” Jude sets the tone that will need to be remembered because of the strong words to come in his short letter. Due to the apostasy going on around him, he changed his direction, even before starting his letter. This tells us that Jude’s letter was intended as a word of encouragement and the shared blessing of salvation in Christ, but the Holy Spirit prompted him to amend his words as a warning for all Christians of how that shared blessing can be lost without diligence.

When a generation of saved believers doesn’t contend for the faith, those around them and those coming after them will be the ones to suffer loss – through never coming to salvation. And so, Jude’s exhortation is that these people “contend earnestly” for the faith.

What Jude says has nothing to do with a loss of salvation for the already saved individual. Instead, it points to those who have never heard the truth and who have received a false version instead. The message of Christ was given at the beginning of the church age and had not come incrementally. Instead, it was a body of knowledge centered on the work of Jesus and given to us by the apostles. “Once for all” allows no other interpretation in this context.

In other words, when the apostolic age ended, God’s revelation of the work of Christ ended. There are no “prophetic words” from the Lord today, and only perverse and twisted individuals who think too highly of themselves would claim prophetic revelation. We have God’s revealed truth in the Bible, not in continued apostolic authority or in the depraved claims of wayward teachers. Hold fast to what has been since the beginning with no additions, and you will have that which was once delivered for all to the saints.

Heavenly Father, help us to be strong in our reliance on Your word and the truth it reveals about Jesus Christ as Lord. We know that nothing can be added to what You have said or done, so help to open the eyes of Your people to those who falsely claim prophetic revelation today. Keep us on the straight and narrow path recorded in the word You have given. Amen.

Sunday, 19 July 2020

Mercy, peace, and love be multiplied to you. Jude -2

Jude pronounces a blessing on “those who are called,” whom he mentioned in the previous verse. This is common in most of the epistles, and the exact wording varies from time to time. For example, Paul said to Timothy, “Grace, mercy, and peace from God our Father and Jesus Christ our Lord” (1 Timothy 1:2). On the other hand, Peter said to his audience, “Grace to you and peace be multiplied” (1 Peter 1:2).

Each is based on the mind of the author at the time, and each will often guide the content of the letter itself. Adding in a particular word, or taking out a particular word from another greeting, will often reflect the general sentiment in the letter. In this case, the blessing begins with “mercy.”

The Greek word is eleos. It signifies compassion or even pity – either human or divine. Jude certainly included this, based on the content of the letter where he speaks of those who have crept into the church and who were leading people astray. He speaks of their deserved judgment, which is certain to come. For those who receive his letter and apply its content to their hearts, he is petitioning for the mercy of God found in Christ to rest upon them, cleansing them of their transgressions, and any failings which may have resulted from being led astray.

He next says “peace.” It is the Greek word eiréné. From a Jewish perspective, it would include peace of mind, health, welfare, and so on. It is a state of wholeness which rests upon a person. Judgment for being unfaithful to the Lord would certainly rob a person of peace, but in the reception of mercy, the peace is then obtainable. Jude knows that those who will receive his letter, take it to heart, and apply his warnings to their lives will receive mercy. In this, they can then find the wholeness implied in the word.

Jude then adds in, “and love.” It is the familiar Greek word agape. It signifies benevolence, goodwill, esteem. In this case, it is the divine love of God which follows naturally after mercy and peace.

The three precepts follow logically after the model of the Trinity. The mercy of God is found in Christ, the Son of God. The peace of God is found in the fellowship of the Holy Spirit. And the love of God is poured out from the Father (1 John 3:1) through the adoption of believers as sons.

This blessing upon his audience is then seen as an exhortation to those who so receive it in verses 20 and 21 of the epistle –

“But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, ²¹ keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.”

It is a beautifully woven tapestry of the blessing being turned into a real-life application based on the blessing. It is also a marvelously placed hint of the doctrine of the Trinity.

Each of these is then put into a superlative by Jude as he petitions that they “be multiplied to you.” Jude’s intent is probably both “to” and “in.” He desires that these blessings be multiplied from God to his audience, and also within the believers themselves, as they receive them and grow in the admonitions provided in the content of the letter.

Life application: What Jude says in this verse is something that can be linked to a standard biblical greeting in a very specific way. It is a trilogy of blessing, if you will, and it is not at all unique to the Bible. We have already taken a short two-step down the hall of biblical greetings, arriving at similar greetings by Paul and Peter.

Usually, Paul uses a double greeting, such as “grace and peace.” Infrequently, almost no greeting is given, but rather the writer of the book just jumps into his message – such as with Hebrews. As we saw, introductions can often give insights into what the writer will say, simply because the amount of blessing provided. Paul’s triple blessing to Timothy let us know that God’s mercy was certainly needed in addition to His grace and peace. In other words, the content demanded its inclusion. Such is the case with Jude.

Think about your own correspondence. A post on someone’s Facebook wall is usually pretty simple. An email may have a more careful and thoughtful tone. But if you were to take the time today to send a card or a letter, it will probably have the most delicately worded greeting.

The brevity of the letter shows us that Jude has exacting points to make without a lot of fluff and so he wishes them mercy, peace, and love. And he then asks that these be multiplied. When we write posts, emails, or letters, let us consider what the content will be, and then add in an initial and a final salutation that corresponds to the general intent of the overall letter. The Bible furnishes the examples, and so we can be confident that in following them, we are honoring the Lord who gave them to us in the first place.

Heavenly Father, surely You are worthy of all praise and glory. Thank You for the abundance of love and joy You’ve set before us in this life. Thank You for the family, friends, food, and favor you have blessed us with, and which demonstrate Your caring hand towards us. May we rise to praise You, go to bed praising You, and praise You as we walk along life’s roads. Yes, praises You, O Lord! Amen.