Judas 1
Charles Spurgeon · Citado em PreceptAustin
Judas 1:1-13
Spurgeon - Some of the best Christians, who come to the Lord’s table, come there in great fear and trembling; and I have known some, who have had an undoubted right to be there, half afraid to come. Yet those very persons who have a holy fear lest they should come amiss, are those who really ought to come. “Feeding themselves without fear” is the mark of those who are farther off from God. William
Judas 1:1-13
Spurgeon - Threefold sanctification (full sermon) ‘Sanctified by God the Father.’ Jude 1 ‘Sanctified in Christ Jesus.’ 1 Corinthians 1:2 ‘Through sanctification of the Spirit.’ 1 Peter 1:2 We may without the slightest mistake speak of sanctification as the work of the Spirit, yet we must take heed that we do not view it as if the Father and the Son had no part therein. It is correct to speak of sanctification as the work of the Father, of the Spirit, and of the Son. Jehovah says, ‘Let us make man in our image, after our likeness,’ and thus ‘we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.’ My brethren, I beg you to notice and carefully consider the value which God sets upon real holiness, since the Trinity is represented as co-working to produce a church without ‘spot, or wrinkle, or any such thing.’ Holiness is the architectural plan upon which God builds up his living temple. We read in Scripture of the ‘beauties of holiness;’ nothing is beautiful before God but that which is holy. All the glory of Lucifer, that son of the morning, could not screen him from divine abhorrence when he had defiled himself by sin. ‘Holy, Holy, Holy,’—the continual cry of cherubim is the loftiest song that creature can offer, and the noblest that the divine Being can accept. See then, he counts holiness to be his choice treasure. It is as the seal upon his heart, and as the signet upon his right hand. I pray you who profess to be followers of Christ, set a high value upon purity of life and godliness of conversation. Value the blood of Christ as the foundation of your hope, but never speak disparagingly of the work of the Spirit. FOR MEDITATION: Some overemphasise the work of the Holy Spirit so much that they appear to worship him alone as a unity. Others in reaction seem to overlook the work of the Holy Spirit so much that they appear to worship only the Father and Son as a duality. Real Trinitarians give due honour to all three persons of the Godhead. Something is seriously wrong if any one is belittled or omitted (John 5:23; Acts 19:2). Spurgeon - Morning and Evening - Mark the union of the Three Divine Persons in all their gracious acts. How unwisely do those believers talk who make preferences in the Persons of the Trinity; who think of Jesus as if he were the embodiment of everything lovely and gracious, while the Father they regard as severely just, but destitute of kindness. Equally wrong are those who magnify the decree of the Father, and the atonement of the Son, so as to depreciate the work of the Spirit. In deeds of grace none of the Persons of the Trinity act apart from the rest. They are as united in their deeds as in their essence. In their love towards the chosen they are one, and in the actions which flow from that great central source they are still undivided. Specially notice this in the matter of sanctification. While we may without mistake speak of sanctification as the work of the Spirit, yet we must take heed that we do not view it as if the Father and the Son had no part therein. It is correct to speak of sanctification as the work of the Father, of the Son, and of the Spirit. Still doth Jehovah say, “Let us make man in our own image after our likeness,” and thus we are “his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” See the value which God sets upon real holiness, since the Three Persons in the Trinity are represented as co-working to produce a Church without “spot, or wrinkle, or any such thing.” And you, believer, as the follower of Christ, must also set a high value on holiness—upon purity of life and godliness of conversation. Value the blood of Christ as the foundation of your hope, but never speak disparagingly of the work of the Spirit which is your meetness for the inheritance of the saints in light. This day let us so live as to manifest the work of the Triune God in us. Jude 1:2 May mercy and peace and love be multiplied to you: eleos humin kai eirene kai agape plethuntheie (3SAPO): Ro 1:7; 1Pe 1:2; 2Pe 1:2; Rev 1:4-6 Click for over 60 versions of this verse. A PRAYER FOR DIVINE MULTIPLICATION! May… be multiplied - The verb is in optative mood which expresses a wish and in the NT usually signifies a prayer. Jude is not asking for "addition" but "multiplication" of these gracious gifts. Webster says multiply means to increase in number especially greatly or in multiples! Spurgeon - Christian letters should be full of love and good will. The Christian dispensation breathes beneficence, it is full of benediction: “Mercy unto you, and peace, and love, be multiplied.” May the Divine Trinity give you a trinity of blessings! Multiply (4129) (plethuno from plethos = fullness from pletho = to fill) means to be made full, grow, increase or be multiplied. In the active sense it means to cause to increase, to cause to become greater in number, to multiply (increase in number especially greatly). Expositor's Greek - The mercy of God is the ground of peace, which is perfected in the feeling of God’s love towards them… “The Divine love is infused into them, so that it is their own, and becomes in them the source of a divine life (Ro 13:10). In virtue of this gift they are inspired with a love which is like the love of God, and by this they truly claim the title of children of God as partakers in His nature, 1 John 4:7; 1John 4:19.” The same salutation is used in the letter of the Smyrnaeans (c. 156 A.D.) giving an account of the martyrdom of Polycarp, (Jude - The Expositor's Greek Testament) Mercy (1656) (eleos is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery. God in His mercy does not give us what we deserve. Instead, He gave our punishment to His own Son on the cross. (Isa 53:4,5). Grace is God giving us what we don't deserve and mercy is not giving us what we do deserve. Bishop Trench compared grace and mercy - Although charis is related to sins and is the attribute of God that they evoke, God's eleos, the free gift for the forgiveness of sins, is related to the misery that sin brings. God's tender sense of our misery displays itself in his efforts to lessen and entirely remove it, efforts that are hindered and defeated only by man's continued perverseness. As Bengel said: "Grace removes guilt, mercy removes misery."… In the divine mind, and in the order of our salvation as God conceives it, God's eleos precedes his charis. God so loved the world with a pitying love (eleos) that he gave his only begotten Son (charis) that the world through him might be saved (cf. Luke 1:78-79; Ephesians 2:4). But in the order of the manifestation of that salvation, God's grace precedes his mercy, charis comes before eleos. The same people are the subjects of both, since they are both guilty and miserable, yet the righteousness of God demands that the guilt should be absolved before the misery can be assuaged: only the forgiven may be blessed. God must pardon before he can heal; men must be justified before they can be sanctified. Just as the righteousness of God absolutely requires relating the two terms, so does man's moral constitution, which links misery with guilt and makes the first the inseparable companion of the second. (Grace - Trench's Synonyms of the New Testament) Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Peace is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies or inwardly, as in the current context, within the soul. Peace implies health, well-being, and prosperity. John Eadie explains that "Peace, is the Greek equivalent of the Hebrew Shalom—a term of familiar and beautiful significance. It includes every blessing—being and well-being. It was the formula of ordinary courtesy at meeting and parting. “Peace I leave with you,” said our Lord; but the term was no symbol of cold and formal politeness—“not as the world giveth, give I unto you.” (John 14:27). The word in this connection denotes that form of spiritual blessing which keeps the heart in a state of happy repose. A REAL LIFE ILLUSTRATION OF "PEACE" - Jim Walton was translating the NT for the Muinane people of La Sabana in the jungles of Colombia. But he was having trouble with the word peace. During this time, Fernando, the village chief, was promised a 20-minute plane ride to a location that would have taken him 3 days to travel by walking. The plane was delayed in arriving at La Sabana, so Fernando departed on foot. When the plane finally came, a runner took off to bring Fernando back. But by the time he had returned, the plane had left. Fernando was livid because of the mix-up. He went to Jim and launched into an angry tirade. Fortunately, Walton had taped the chief's diatribe. When he later translated it, he discovered that the chief kept repeating the phrase, "I don't have one heart." Jim asked other villagers what having "one heart" meant, and he found that it was like saying, "There is nothing between you and the other person." That, Walton realized, was just what he needed to translate the word peace. To have peace with God means that there is nothing--no sin, no guilt, no condemnation--that separates us. And that peace with God is possible only through Christ (Ro 5:1+). Do you have "one heart" with God today? Peace floods the soul when Christ rules the heart. Love (26) (agape) is unconditional, sacrificial love and refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (see note on fruit of the Spirit - Gal 5:22+). Agape is poured out within the hearts of His surrendered saints (cf Ro 5:5). Biblical agape love is the love of choice, the love of serving with humility, the highest kind of love, the noblest kind of devotion, the love of the will (intentional, a conscious choice) and not motivated by superficial appearance, emotional attraction, or sentimental relationship. Agape is not based on pleasant emotions or good feelings that might result from a physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the recipient. Agape in the Greek classics spoke of a love called out of one’s heart by the preciousness of the object loved. This is the idea inherent in the Father's proclamation "This is My beloved Son… " Agape is the love that was shown at Calvary. Thus agape is God’s love, and is the love that God is. Mayor on agape love in the saints - The divine love is infused into them, so that it is their own, and becomes in them the source of a divine life (Ro 13:10+). In virtue of this gift they are inspired with a love which is like the love of God, and by this they truly claim the title of children of God as partakers of His nature (1John 4:7, 10). Jude's use of love is peculiar in the NT salutations. Spurgeon - Christian letters should be full of love and good will. The Christian dispensation breathes beneficence, it is full of benediction: “Mercy unto you, and peace, and love, be multiplied.” May the Divine Trinity give you a trinity of blessings! Jamieson - Mercy — in a time of wretchedness. Therefore mercy stands first; the mercy of Christ (Judges 1:21). Peace — in the Holy Ghost (Jude 1:20). love — of God (Jude 1:21). The three answer to the divine Trinity. Matthew
Judas 1:1-13
Spurgeon - In the sense of being once for all given to the saints, the faith of Christians is not a variable quantity. It is not a thing which changes from day to day, as some seem to suppose, vainly imagining that fresh light is bestowed upon each new generation. No, the truth was delivered once for all, it was stereotyped, fixed; and it is for us to hold it fast as God has given it to us. ILLUSTRATION - "What do these schools have in common? Harvard, Yale, Columbia, William and Mary, Dartmouth, Princeton. "Well," you say, "They're all colleges." You're right—all universities. Right, but what do they have in common? You say, "Well, they're Ivy League schools." Most of them, but what do they have in common? They were all founded and built for the propagation of the gospel of our Lord and Savior Jesus Christ. Every one of them had a Bible foundation; every one of them was founded for the preaching of the gospel, the training of ministers, and godly Christian laymen, to spread the gospel across America. What a tragedy! The same thing that has happened to these schools has happened to many once-great denominations. And, the same thing that has happened to many once-great denominations has happened—God help us—to many churches. There has been an apostasy. The word apostasy means "a falling away from the faith," or, "a turning from the faith." And, that is what the little Book of Jude is all about. It is a warning of the apostasy—the lapsing from the faith, the turning from the faith—that is going to take place in the last days." (ADRIAN ROGERS - Read full sermon online - The Believer's Security Blanket) Spurgeon - The common salvation (full sermon) ‘The common salvation.’ Jude 3 We are all Englishmen, and we all sing, ‘Britons never will be slaves’; so, in this case, when the gospel of Jesus Christ is assailed, it does not matter by whom, I feel I may call upon all Christians to take action for the common salvation. Brothers, rouse you to the fight, for more than our hearths and homes is now attacked. Do they deny the deity of Christ? It is not only my religion that is assailed, but yours as well. Do they turn ‘the grace of our God into lasciviousness’? It is not this branch of the church that is now endangered. The entire church is placed in jeopardy. This gospel is not my heritage or yours; it is the common domain of all the faithful, and I beseech you feel it to be so. In your own spheres and in your own ways hold the truth, and hold it firmly. You who can neither preach nor write in defence of sound doctrine can at least give negative help by refusing to countenance error. Do not go to hear those who preach false doctrine; do not encourage them in any way; do not bid them God speed. Love ‘all them that love our Lord Jesus Christ in sincerity’, but if a word be spoken against the Lord or against the gospel which he has revealed, turn your back upon the speaker. Be like the loving John, who, when he went to take a bath, found Cerinthus, the heretic, there, and departed at once with all speed. I want to see more backbone in all professors, more determination never to stultify their faith by pretending to believe that black is white and that white is a shade of black. Love: do I not preach it with all my heart, and do I not bid you manifest it in your deeds? But with that love mingle a firm adherence to the truth as it is in Jesus, and a zealous resolve that it shall not lose its honour while you are capable of upholding it. QUESTION - What does it mean to contend for the faith? ANSWER - The epistle of Jude is written to Jewish Christians living in Jerusalem. In the opening passages, the author explains that he had initially intended to write a general letter of encouragement on the topic of “the salvation we share.” Instead, Jude explains, “I felt compelled to write and urge you to contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3). Jude is concerned because “the faith”—the Christian message of the gospel—is under attack from false teachers who are spreading dangerous heresies. Jude urges his readers to contend for the faith against those who seek to undermine and erode it. The Greek word Jude chooses, translated “contend earnestly,” usually describes an athlete striving with extreme intensity to win the victory in a physical competition. The Amplified Bible translates the command as “fight strenuously for [the defense of] the faith.” Jude wants all believers to contend earnestly for the faith. A true contender vigorously endeavors to win the competition, not holding anything back. In this case, the struggle is for “the faith,” which is the saving truth of Jesus Christ and His teachings (2 Corinthians 11:3–4; 1 Thessalonians 2:13; Hebrews 1:2). Since this faith was “entrusted to God’s holy people,” all believers, not just Christian leaders, are called to defend the truth of Jesus Christ. And since this faith was entrusted “once for all,” Jude intends to stand against those who claim to receive “new” revelations of truth. Through Christ’s personal teachings and the work of the Holy Spirit, Jesus has already given the full message of truth to the apostles (John 14:26; 16:12–13). Paul gives a similar warning not to let anyone pervert the gospel of Christ with new and different teachings (Galatians 1:6–9). God has spoken, and any new, continuing, or special revelations of “truth” are to be rejected. The two basic false teachings Jude contends with are stated in Jude 1:4: “For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.” First, Jude opposes the false teachers in their sanctioning of immoral behavior—they “pervert the grace of our God into a license for immorality.” Second, Jude calls them on their rejection of the deity of Christ—they “deny Jesus Christ our only Sovereign and Lord.” The faith entrusted to God’s holy people for which they must contend is grounded in Jesus Christ. He is the Messiah, the Son of the living God (Matthew 16:16), He is God with us (Matthew 1:23), He is the Word, and He is God made flesh (John 1:1–18). This faith is expressed through holy living to which all believers are called (Leviticus 20:7; 1 Peter 1:16; Romans 6:1–14; 12:1). Several verses in the New Testament reinforce Jude’s call to contend for the faith. Paul charges Timothy to “fight the good fight of faith” as a soldier of God in pursuit of holy living, persistent service, and defending the gospel (1 Timothy 6:11–21). To the church in Corinth, Paul advises believers to see themselves as runners in a race who “run in such a way as to get the prize” (1 Corinthians 9:24–27). To the Philippian church, Paul writes, “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel” (Philippians 1:27). Fight, run, and strive—in other words, “contend earnestly” for the faith. In a practical sense, what does it mean to contend for the faith? What does contending for the faith look like? Fortunately, the book of Jude sets out several disciplines showing us how to contend for the faith: 1. Build yourself up in the faith (Jude 1:20). We are to keep pressing ourselves to grow spiritually. A big part of spiritual development involves reading and studying God’s Word so that we know and understand it. “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15). The inspired Word of God has the power to teach, train, rebuke, and correct us in righteousness so that as God’s servants we are wholly equipped for every good work (2 Timothy 3:16–17). 2. Pray in the Holy Spirit (Jude 1:20). By praying under the direction of the Holy Spirit, we receive help in our human weakness to understand God’s truth and not be deceived by false teachers (Romans 8:26). 3. Keep yourself in God’s love (Jude 1:21). Staying in God’s love means living by faith and obedience to God. Jesus told us, “If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love” (John 15:10). We obey God because He has captivated our hearts and won our allegiance (Romans 6:17). The ultimate expression of our obedience to God is shown through our loving others (1 John 3:11–24; 1 Peter 1:22). 4. Wait with hope (Jude 1:21). To contend for the faith, we must keep the fire of hope alive in our hearts. When Jude says to wait “expectantly for the mercy of our Lord Jesus Christ for eternal life,” he is referring to living every moment of life with the confident expectation that Jesus Christ may return at any moment (Titus 2:13).gotquestions.org James Smith - COMMON SALVATION (JUDE 3) Salvation is called “common,” not because it is cheap and worth little, but because: I. It comes from a Common Source—God, the Love of God. II. It is Offered to All Classes. “Commons” are open spaces belonging to the public, and held by Corporations or Councils for all to share and enjoy alike. So salvation is for all. III. It Supplies a Common or General Need. IV. It is the Common Theme of all the sacred writers. TRUTH - A man once said to me, “All roads lead to God. It’s like climbing a mountain. You can start anywhere at the base, but eventually everyone comes to the same place at the top.” Such inclusivism is very popular in our world today. Yet it runs counter to Jesus’ words: “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). But there is more. The New Testament tells us “to contend earnestly for the faith which was once for all delivered to the saints” (Jude 1:3). Jude’s expression “the faith” refers to the body of teaching believed by first-century Christians and lived out in the power of the Spirit. Why such an admonition? Because false teachers were subverting the truth. They were “ungodly,” they turned “the grace of our God into lewdness,” and they denied “the only Lord God and our Lord Jesus Christ” (Jude 1:4). We must not compromise the exclusiveness of Jesus’ words. And we must not fail to proclaim the all-inclusiveness of the gospel. God loved the world so much that He gave His only Son to die for our sins. Therefore anyone who believes in Him will not perish but have everlasting life (John 3:16). SPEAKING THE TRUTH IN LOVE - There are times when we must “contend earnestly for the faith” (Jude 1:3). But in doing so, we must never be ungracious or antagonistic. The 17th-century English Puritans were right when they said that faith can never be foisted on another person. Consent must be gained by gentle persuasion and reason. Today’s Bible reading underscores that principle. Paul told Timothy that “a servant of the Lord must not quarrel but be gentle to all” (2Timothy 2:24+). He wanted Timothy to be thoughtful and relevant in proclaiming the truth, not defensive. When people opposed the truth, he was to gently correct them in the hope that God would “grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil” (2Ti 2:25-26+). What was true for a young leader like Timothy applies to all believers. Those who oppose us are not the enemy but victims of the enemy. They can be delivered, Paul insisted, but we are to speak the truth in love. To speak of the Savior in glowing terms, To tell how He died in our place, Will be unconvincing to those who hear If we fail to show forth His grace. —D. De Haan Truth spoken in love is hard to refuse. (Ed: I would add "and hard to refute!") Jude 1:4 For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ: pareisedusan (3PAAI) gar tines anthropoi hoi palai progegrammenoi (RPPMPN) eis touto to krima asebeis ten tou theou hemon charita metatithentes (PAPMPN) eis aselgeian kai ton monon despoten kai kurion hemon Iesoun Christon arnoumenoi (PMPMPN) Click for over 60 versions of this verse.
Judas 1:1-13
Spurgeon - They did not boldly avow their heresy when they came in; — they would not have been allowed to enter if they had done so, — but they sneaked in, they climbed into the pulpit, professing to be preachers of the gospel, when they knew, all the while, that they intended to undermine it. Basest of all men are those who act thus: “There are certain men crept in unawares,” Proscribed by God as traitors long ago. Those who have not the courage of their convictions probably have no convictions at all, but seek to undermine the faith which they profess to hold. Antinomians, “turning the grace of our God into lasciviousness,” falsely declaring that the law has no binding force upon the Christian’s life, and saying that we may do evil that good may come; — and Socinians, “denying the only Lord God, and our Lord Jesus Christ.” See similar descriptive verb in 2 Peter 2:1 = Secretly introduce = pareisago [word study]] Only here in New Testament. The kindred adjective occurs Galatians 2:4, "false brethren secretly brought in" (pareisaktos: 3920 = relates to someone joining a group with false motives or false pretenses). The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jude 1:4, crept in unawares. The verb means, literally, to bring into (eis) by the side of (para).
Judas 1:1-13
Spurgeon - See, then the need of stability, the need of abiding in the faith, and abiding in the practice of it, lest we should turn out to be like the Israelites, who, though they came out of Egypt, left their carcasses in the wilderness, or like the angels, who, though they once stood in God’s presence in glory, have fallen to the depths of the abyss because of their apostasy. Abandoned (620) (apoleipo from apo = from + leipo = lack, leave, forsake) means literally to leave behind. The deserted at some point in time past. "These angels left heaven behind. That is, they had abandoned heaven. They were done with it forever. The verb is aorist in tense which refers to a once-for-all act. This was apostasy with a vengeance. They had, so to speak, burnt their bridges behind them, and had descended to a new sphere, the earth, and into a foreign relationship, that with the human race, foreign, because the latter belongs to a different category of created intelligences than they." (Wuest Eerdmans Publishing - used by permission) Henry
Judas 1:1-13
Spurgeon - Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. They cast off all restraint; they claim to have liberty to do whatever they like; and when reproved, they utter railing words against those who honestly rebuke them. Dreaming (1797)(enupniazo from enupnion from en = in + hupnos = sleep) means to have the impression of seeing something while one is sleeping. Dreaming and the 3 following verbs are all in the present tense indicating that this is not a passing practice but their lifestyle, their continual practice. Gilbrant - Enupniazō carries the connotation of supernatural activity while one is sleeping, especially in the sense of dreaming. Used only twice in the New Testament, the word is neutral concerning judgment regarding good or evil in the dreaming. Hence, in Acts 2:17 the word is used to describe dreaming activity of which God is the source. In Jude 8 the emphasis is upon the “dreamers” (participial form) who had crept in “unawares” (Jude 1:4) and who defile their bodies, defy their Creator, and deride the angels (cf. Jude 1:9)." (Complete Biblical Library) Enupniazo in the Septuagint - Gen. 28:12; Gen. 37:5; Gen. 37:6; Gen. 37:9; Gen. 37:10; Gen. 41:5; Deut. 13:1; Deut. 13:3; Deut. 13:5; Jdg. 7:13; Isa. 29:7; Isa. 29:8; Isa. 56:10; Jer. 23:25; Jer. 27:9; Jer. 29:8; Joel 2:28 The only other NT use is Acts 2:17+ " ‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND; AND YOUR SONS AND YOUR DAUGHTERS SHALL PROPHESY, AND YOUR YOUNG MEN SHALL SEE VISIONS, AND YOUR OLD MEN SHALL DREAM DREAMS; ." It is notable that the participle (enupniazomenoi) modifies "all three verbs, and the dreams are understood as the basis for the moral baseness of the opponents. They appealed to their dreams as a source of revelation, as a justification for their lifestyle. Others (Ed: see Hiebert, Wiersbe below) understand Jude as criticizing the interlopers as ignorant, hypnotized, or dreamers, but it is more likely that the opponents justified their moral laxity by appealing to dreams which they believed functioned as divine approval for their behavior… First, apparently the intruders appealed to dreams to justify their sexual licentiousness." (Thomas Schreiner). And so we see the ESV translation emphasizes this association… Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. ESV Study Note: They are led astray by relying on their dreams, thus mistakenly following subjective experiences that they claim are from God but that lead them to disobey God’s written Word. Following their “dreams,” they are sexually immoral (defile the flesh), reject authority, and blaspheme the glorious ones. (Ed: Similar to the ESV, the NIV rendering conveys a similar idea - "on the strength of their dreams") (See ESV Study Bible )
Judas 1:1-13
Spurgeon asked… To what does this refer? I am sure I do not know. I cannot think it refers to anything recorded in the Old Testament, but to some fact, known to Jude, who here speaks by revelation, and records it. We believe it, and learn from it that, when an archangel disputes with the devil, he does not use hard words even against him, for hard words are an evidence of the weakness of the cause which they are used to support. Hard arguments softly put, are the really effective weapons, but it takes some of us a long time to learn this; and generally, in our younger days, we wear away our own strength by the violence with which we use it. But - This is a dramatic contrast. Whenever you encounter this term of contrast, pause and ask, "What is the writer contrasting?" Michael the archangel - Michael is one of only 2 good angels who are specifically named in Scripture (Gabriel = Da 8:16+; Da 9:21+; Lk 1:19, 26). Satan is a third angel named but of course is evil. Michael's name means "Who is like God?," which is ironic because his opponent Satan had arrogantly declared "I will make myself like the Most High!" (Isa 14:14) and deceived Adam with the lie "You will be like God!" (Ge 3:5) Michael had special charge over the nation of Israel. Daniel refers to Michael first by name as "one of the chief princes" (Da 10:13+), next as the "prince" of Israel who stood firmly with the angel who was bringing a message to Daniel and then would return to fight with the Prince of Persia (angelic "warfare") (Da 10:21+), and finally as "the great prince who stands guard over the sons of your people" (Da 12:1+). John Lees (ISBE) adds that " In all these passages Michael appears as the heavenly patron and champion of Israel; as the watchful guardian of the people of God against all foes earthly or devilish. In the uncanonical apocalyptic writings, however, Jewish angelology is further developed. In them Michael frequently appears and excretes functions similar to those which are ascribed to him in Daniel. He is the first of the "four presences that stand before God"--Michael, Gabriel, Raphael and Uriel or Phanuel (Enoch 9:1; 40:9). In other apocryphal books and even elsewhere in En, the number of archangels is given as 7 (Enoch 20:1-7; Tobit 12:15; compare also Rev 8:2). Among the many characterizations of Michael the following may be noted: He is "the merciful and long-suffering" (Enoch 40:9; 68:2,3), "the mediator and intercessor" (Ascension of Isaiah, Latin version 9:23; Testament of the Twelve Patriarchs, Levi 5; Dan 6). It is he who opposed the Devil in a dispute concerning Moses' body (Jude 1:9). This passage, according to most modern authorities, is derived from the apocryphal Assumption of Moses (see Charles' edition, 105-10). It is Michael also who leads the angelic armies in the war in heaven against "the old serpent, he that is called the Devil and Satan" ("And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war… " Rev 12:7-9see commentary). According to Charles, the supplanting of the "child" by the archangel is an indication of the Jewish origin of this part of the book." (Michael-Dictionary Articles) When he disputed with the devil and argued about the body of Moses - Jude describes a historical event not described elsewhere in the Scripture. It is not surprisingly that we see Michael engaged in a form of "warfare" as all the other passages allude to some aspect of spiritual (even angelic) warfare. Jude does not say when this occurred nor exactly why it occurred, so we need to be careful to avoid excessive speculation, lest we miss Jude's main point. We know that these two high echelon angels disputed and argued, and God does not denigrate Michael for these actions. Body of Moses - Deuteronomy records Moses' death and explains that God was in charge of the funeral arrangements and burial, but makes no mention of Michael's dispute with Satan… So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. (Deut 34:5-6) Comment: Moses died on Mt Nebo after seeing the Promised Land he so longed to enter (Dt 34:1-4). Listen to Twila Paris' haunting instrumental "Mt Nebo" which beautifully captures (for me) the pain and pathos Moses must have felt as he gazed on the Promised Land (Read Richard Hawker's description of Mt Nebo). Oh, that we might be warned (cp 1Cor 10:6,11) of the consequences of our sin (cf Nu 20:12), as we ponder the consequences of just one sin by one of God's greatest leaders, Moses, the servant of the LORD (Dt 34:5)!
Judas 1:1-13
Spurgeon - It is a horrible thing when a man’s sin goes the full length of his knowledge, and he sins up to the degree of his possibilities. Know (1987)(epistamai) means to gain a firm mental grasp of something or to become acquainted with something. Epistamai was "originally used of skill in handicraft, and refers to palpable things, objects of sense, the circumstances of sensual enjoyment." (Vincent) This "know" introduces a striking contrast - they don't know spiritual truths but only know the things of their base instincts and their seeking to gratify their flesh would be their destruction.
Judas 1:14-19
Spurgeon says that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." The Lord came (aorist active indicative) - Not "will come" (future tense) but "came" (past tense). And so we see that the verb came is aorist tense but in this context describes an event that is yet future. This event (His coming to execute judgment in Jude 1:15) is so certain that Jude describes it as past tense. This use of the aorist tense is referred to as proleptic aorist. Daniel B Wallace says "The aorist indicative can be used to describe an event that is not yet past as though it were already completed. This usage is not at all common, though several exegetically significant texts involve possible proleptic aorists." (Greek Grammar Beyond the Basics) The Lord (kurios) is none other than the Lord Jesus Christ, returning as King of kings and Lord of lords (Rev 19:11-16-note; cf Mt 16:27, Mt 24:30-31, Mt 25:31, 1Th 3:13). Notice that whereas in the flood God sent rain, in the final judgment He will send His Son to personally judge the ungodly world. Recall that Peter highlighted the skepticism of non-believers in the last days regarding the Second Coming of Christ writing... Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, "Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation (Ed: Note how wrong they were -- because they had bought the lie of evolution and rejected the truth of God's Word in Genesis, they did not believe in God's past judgment of a global flood)." (2Pe 3:3-4-note) With many thousands of His holy ones - "Literally, in or among holy myriads." (cp Dt 33:2; Zech 14:5)." (Vincent's Word Studies) The preposition "in or amid, presents the coming Lord as surrounded by a vast concourse of court attendants." (Hiebert) It is interesting that the KJV translates "hagiais muriasin autou" (His holy ones) as "His saints." The Amplified Version has "His myriads of holy ones (ten thousands of His saints)." Some of the modern paraphrases translate "His holy ones" as "His angels" (GWT, ICB, NCV, TEV, CEV). Undoubtedly both groups (saints and angels) are included in our returning Lord's entourage (and dear believer you can be sure that will be in that number!) as taught by comparing Rev 17:14 (See Garland's in depth analysis of the "called and chosen and faithful") with Rev 19:14 (See note = " the armies ["His holy ones" - saints and angels] which are in heaven, clothed in fine linen, white and clean, were following Him on white horses"). This incredible blessed hope (not a "hope so" but a "hope sure") that believers will return with the Conquering King (along with angels - cf Mt 16:27, 25:31, 2Thes 1:6-8) riding on white horses ought to cause each of us to "keep seeking the things above, where Christ is, seated at the right hand of God and keep setting our mind on the things above, not on the things that are on earth." (Col 3:1-note, Col 3:2-note) for "When Christ, Who is our life, is revealed, then you also will be revealed with Him in glory." (Col 3:4-note). Jude 1:15 to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.": poiesai (AAN) krisin kata panton kai elegxai (AAN) pasan psuchen peri panton ton ergon asebeias auton on esebesan (3PAAI) kai peri panton ton skleron on elalesan (3PAAI) kat autou hamartoloi asebeis execute = Ps 9:7,8; 37:6; 50:1-6; 98:9; 149:9; Ec 11:9; 12:14; Jn 5:22,23,27; Acts 17:31; Ro 2:16; 14:10; 1Co 4:5; 5:13; Rev 22:12, 13,14,15,20 convince = Ro 2:5; Ro 3:19-20 and of all = Jude 1:16; Ex 16:8; 1Sa 2:3; Ps 31:18; 73:9; 94:4; Isa 37:22-36; Da 7:20; Da 11:36; Mal 3:13, 14, 15; Mt 12:31-37; Rev 13:5,6,11 Click for over 60 versions of this verse. Amplified - To execute judgment upon all and to convict all the impious (unholy ones) of all their ungodly deeds which they have committed [in such an] ungodly [way], and of all the severe (abusive, jarring) things which ungodly sinners have spoken against Him.
Judas 1:14-19
Spurgeon observed that this is "A prophecy which has been abundantly fulfilled. You need not go far to find them; they come in the form of living men, and they swarm in the form of their books. They are to be met with almost everywhere; like the locusts, they fill the air, and hide the light of the sun: “There shall come in the last days scoffers” Every time a blasphemer opens his mouth to deny the truth of revelation, he will help to confirm us in our conviction of the very truth which he denies. The Holy Ghost told us by the pen of Peter that it would be so." Ulrich Zwingli - Jude foresaw the coming of mockers in the last time who would walk after their own lusts and godlessness, and having the Spirit. And by their deeds we see clearly that they have no hope, for they rage furiously and live shamelessly and desire inordinately and persecute arrogantly and seize and grasp everything that they can plunder or steal or gain. All these things are tokens of their godlessness and despair. Like their father the devil, they are harsh toward everybody, refuse the joy and consolation of salvation, and despise every warning that might turn them from error. They will not retain God in their knowledge. So they begin to experience already that eternal perdition that in the world to come they will fulfill eternally. William Culbertson...In the last days mockers will come - Sometimes those of us who hold that the Lord Jesus Christ is coming again are spoken of as pessimists. I think it can be truly said that we are really the only ones who have any right to be optimistic. (William Culbertson) Scoffers - A recent cartoon depicts a man at his desk looking at a computer screen, while outside his open office window another man is flying past, having just jumped from the top of the building. The man at the desk says to the jumper, “Tough luck, Conners. The market has gone up 1,200 points since you jumped.” So much for assuming that things will always be the way they are right now. As the saying goes, the only constant in life is change, and you would think that people would know better than to risk their eternal future on the assumption that nothing is going to change. But that’s exactly what doubters and skeptics have been doing since the earliest days of Christianity. “Scoffers” choose to forget or ignore the fact that God has kept His word in history and will do so again. God judged the world in the flood of Noah, and the world is scheduled for judgment again when Christ returns. QUESTION - What does it mean that there will be scoffers in the last days? ANSWER - Two passages in the Bible say that “in the last days, scoffers will come.” Second Peter 3:3 and Jude 1:18 both explain what that means. A “scoffer” in this context is one who mocks Christ, ridicules the things of God, and opposes the gospel. Both Peter and Jude were writing warnings against false teachers who were intent on leading others astray. The word scoffer refers to one who denies the truths of Scripture and entices others to go along with his error. Scoffers have been present since the Garden of Eden. Satan’s first temptation of man was in the form of scoffing at God’s command: “Did God really say—?” (Genesis 3:1). Scoffers dominated Noah’s day (Genesis 6:5–8; Hebrews 11:7), leaving God with little choice but to destroy them all and start over with Noah, the only righteous man on earth. Scoffers refuse to believe the word of the Lord and set themselves up as their own gods (2 Chronicles 36:16). The psalmist warns against the digression that leads from casual association with wicked people to sitting “in the seat of scoffers” (Psalm 1:1, ESV), embracing their worldview—and sharing their fate. Although scoffers have always been a part of this fallen world, Scripture seems to indicate that, as the Day of the Lord draws nearer, the scoffing will increase. Peter describes these scoffers as “following their own evil desires” (2 Peter 3:3) and questioning the second coming of the Lord Jesus (verse 4). Thousands of years have passed since Jesus ascended into heaven, promising to return for His faithful ones (John 14:1–4; Revelation 22:12). Scoffers point out the lapse of time and mock those who still wait and yearn for His appearing (2 Timothy 4:8; 2 Thessalonians 1:7). Jude describes the scoffers of the last days as people who follow ungodly desires and create division in the church (Jude 1:18). They may even present themselves as church leaders, but they “do not have the Spirit” (verse 19). Paul goes into more detail about the condition of the world before Jesus returns: “But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God—having a form of godliness but denying its power. Have nothing to do with such people” (2 Timothy 3:1–5). Scoffers will fit right in with such a crowd. We already see an increase of scoffers in our world today, and several factors may be contributing to that rise. Constant access to media, the internet, and other forms of technology provide an open platform for anyone with an opinion, and scoffing at everything once thought honorable is a favorite pastime. Scoffers are emboldened on social media by others who can instantly approve of their mockery. Many people are educated beyond their intelligence, and this new world without moral boundaries is producing scoffers instead of thinkers. Many try to use scientific training to say that, since the reality of the Creator God cannot be proved by man’s understanding, God must not exist. In rejecting Scripture, mankind has lost its moral compass, leaving us with no way to determine right or wrong, good or bad, truth or lie. In this climate, anyone who claims to know the truth is a prime target for scoffers. Arrogance leads to scoffing, much as it did before the Tower of Babel (Genesis 11:1–4). When people become puffed up with their own importance, they begin to challenge anything that threatens their high opinion of themselves. Once we have removed the idea of God from consideration, then anything goes. Scoffers have tried to redefine marriage, obliterate gender binarism, and create a fantasy world in which reality becomes whatever we feel it is. Not long ago, such a mindset was the definition of insanity. Now we are told it is the ultimate wisdom. Romans 1:21–22 has never been more relevant: “Although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools.” The proliferation of scoffers is a sign of the last days. They profess themselves to be wise, but they are really fools (Psalm 14:1). Regardless of the eschatological timeline one prefers, we can all agree that the number of scoffers and deceivers is increasing rapidly, just as Scripture warned us it would (2 John 1:7). It is critically important that every Christian take seriously the commands to study and meditate on God’s Word (2 Timothy 2:15; Joshua 1:8) so that we won’t be led astray by the lofty-sounding ideas presented to us by scoffers (2 Corinthians 10:5). GotQuestions.org Jude 1:19 These are the ones who cause divisions, worldly-minded, devoid of the Spirit.: houtoi eisin (3PPAI) oi apodiorizontes (PAPMPN) psucikoi pneuma me echontes (PAPMPN) who = Pr 18:1; Isa 65:5; Ezek 14:7; Hos 4:14; 9:10; Heb 10:25 sensual = 1Co 2:14+; Jas 3:15 Jn 3:5,6; Ro 8:9; 1Co 6:19 Spurgeon's Sermon - The Holy Spirit and the One Church Click for over 60 versions of this verse. Amplified - It is these who are [agitators] setting up distinctions and causing divisions—merely sensual [creatures, carnal, worldly-minded people], devoid of the [Holy] Spirit and destitute of any higher spiritual life. Barclay These are the people who set up divisions--fleshly creatures, without the Spirit. NET These people are divisive, worldly, devoid of the Spirit.
Judas 1:20
Spurgeon - Edification is a grand defense against the assaults of skeptics and heretics. These prey upon the ignorant and unestablished, but fail to overthrow those who are rooted and grounded in the truth. We need to be continually built up: learning more, loving more, and living more the grand truths of the gospel. We must see to it that the foundation is right, for it will be useless, or worse than useless, to be built up upon false principles—it is “on our most holy faith” that the building must be based. We should be so established in the doctrines of grace as to recognize their holiness and to imitate it in our own lives. Only a “most holy” faith is safe for the soul, and woe unto the man who rests content with any other. See, then, brethren, that to ward off the ills of these last times we must labour to know the truth ourselves, and must endeavor to instruct our brethren therein. Personal and mutual edification in the church should be zealously maintained as one of the most valuable defenses against the invasion of error. (A Weighty Charge - Jude 1:21) Most holy faith - This phrase is found only here in Scripture. Holy means separate or set apart, so the faith Jude exhorts us to is a faith that is distinguished, set apart. In the context of this letter, the faith Jude refers to is "the faith which was once for all delivered to the saints." (Jude 1:3-note = "faith" = bookends of this letter!) Some see most holy faith as the referring to the entire revelation from God, the whole body of truth contained in His Word or as John
Judas 1:20
Spurgeon - He has told us about the one foundation, now he bids us build thereon: “Building up yourselves on your most holy faith.” “Praying.” That is the next thing; there is no preservation like that which is given by God in response to believing prayer. “Praying in the Holy Ghost.” There is a kind of praying which is without the Holy Ghost, and it speedeth not (will not prosper or have success; will not advance one's enterprise). There is a praying which is the breath of God in man (Ed: Spirit in Greek = pneuma = "breath"), returning whence it came; this will keep us from falling, and bring us untold blessings. Wuest paraphrases "building yourselves up constantly in the sphere of and by means of your most holy Faith." Jude's exhortation reminds us of Jesus' prayer for His disciples, asking His Father to "Sanctify them in truth, Thy Word is truth." (Jn 17:17-note). In a word, the best defense against false doctrine is sound doctrine, for only God's Truth can effectively counter Satan's lies! Remember that the spiritual battle is ultimately a battle for truth and the "battle field" is our mind! Churches that "bypass" this important element, are "wide open" for ravenous wolves to come into the flock and wreak "doctrinal havoc!" (Acts 20:29-31-note) The holy faith is the foundation on which we are to build (Also emphasized by the prefix in epoikodomeo because the preposition "epi" means upon). Indeed the holy faith is that same "faith which was once for all delivered to the saints." (Jude 1:3-note) Plumptre adds "The readers of the Epistle are exhorted to take that faith as a foundation, and to erect on it the superstructure of a pure and holy life." (Jude 1 Cambridge Bible for Schools and Colleges) Jude urges them but they must make the choice to pursue spiritual maturity. As Duane Litfin says that "the best thing believers can do to withstand the malady is to develop their spiritual immunological resources." (A Biblical Strategy for Confronting the Cults) I would add that the best way to do this is by growing in respect to their salvation by a systematic, steady intake of the "pure milk of the Word" (1Pe 2:2-note). Hiebert agrees that "The key element in the antidote to apostasy is a vital and growing fellowship with God grounded in His self-revelation." Dear pastor and/or church leader, Jude's exhortation begs the question "Are you feeding the sheep, solid food which alone will enable them to discern truth from error?" (Jn 21:15-17KJV-note , Heb 5:14-note) H. Pickering once said "Men may decry doctrine, but it is creed that produces character and not character that produces creed!" Building...up (2026)(epoikodomeo from epí = upon,
Judas 1:20
Spurgeon - The second most needful defensive principle in the church is devotion. “Praying in the Holy Ghost” is the weapon with which the hosts of the Lord will put to rout the armies of the alien. The prayers of saints are the mighty artillery with which the walls of our Jerusalem are protected. Supplication is a cannon which throws tremendous bolts against the advancing foe, as Sennacherib knew when Hezekiah pleaded with God. The prayers, however, must be deeply spiritual, written on the heart by the Holy Ghost, and presented with energy of his creating. Formal, lifeless petitions are but a Chinese painted fortress, but praying in the Holy Ghost is an impregnable castle. Those “groanings which cannot be uttered” are pieces of ordnance which make the gates of hell to tremble. We must put our hearts under the influence of the blessed Spirit of God, and then lift them up in continued intercession before God, and there can be no fear about the preservation of our minds from the error of the wicked. A praying church soon tries the spirits of false prophets, and casts them forth as evil. I have far more faith in prayer than in controversy. Keep the prayer meetings right, maintain private prayer with earnestness, and we may laugh to scorn all the sophisms of unbelievers and deceivers. (A Weighty Charge - Jude 1:21) Jamieson - The Holy Spirit teaches what we are to pray for, and how. None can pray aright save by being in the Spirit, that is, in the element of His influence. (Jude - Commentary Critical and Explanatory) Hiebert explains that "In the Holy Spirit marks the sphere of the praying, “as if immersed in the Holy Spirit and shut off from the world’s evil.” The picture is parallel to Ro 8:26-27-note where Paul portrays the Holy Spirit as prompting, purifying, and directing prayer in harmony with the will of God. It is not a mere ritual but “praying out of hearts and souls that are indwelt, illuminated, and filled by the Holy Spirit.” (Second Peter-Jude: An Expositional Commentary)
Judas 1:21
Spurgeon - Jude next mentions as a third important matter the affections of the church. If the hearts of the members of the church are right, mockers and scoffers can do very little against them. “Keep yourselves in the love of God”; for a warm-hearted company of Christians who love the Lord with all their hearts, and with all their souls, are not likely to be overcome by mockers and sensualists. Love to God will be as a wall of fire round about them. In dull, decaying churches, errors spread like ivy on the crumbling walls of an old abbey, but life, zeal, earnestness, warm-heartedness throw off these evils even as a red-hot iron plate evaporates the drops which fall upon it. Love God, and you will not love false doctrine. Keep the heart of the church right, and her head will not go far wrong; let her abide in the love of Jesus, and she will abide in the truth. (A Weighty Charge - Jude 1:21) Spurgeon's Sermons A Weighty Charge - Jude 1:21 God's Prison, Warden and Prisoner - Jude 1:21 Bengel - He who defends himself first, is able then, and not till then, to preserve others. They who build themselves are able to wait with confidence (Jude-Bengel's Gnomon)
Judas 1:21
Spurgeon - The fourth point to which he calls attention is the brightness of our expectancy. “Looking,” says he, “for the mercy of our Lord Jesus Christ unto eternal life.” Expect that Christ will come, and come with blessings undeserved, which shall display the mercy of God to us; expect that when he comes it will be to end our conflicts, to tread Satan under our feet, and to reveal and perfect that eternal life, which he has already implanted in us. Looking forward to the sure coming of Christ, the church will not be afraid of the great swelling words of men, nor dread their murmurings. She will have an answer to the tyrant’s question, “Where is the promise of his coming?” She will reply, “Behold the Lord cometh with ten thousand of his saints to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.” First, “building,” and then “looking” from her watchtower, the church will defy the powers of evil, confident of victory at the appearing of her Lord. Brethren, if the darkest times should come, if these four points are diligently maintained, we shall be perfectly safe against the cunning assaults of the arch enemy. O servants of the living God, seek ye with all your hearts the edification of the saints, keep warm your devotions, keep pure your affections, and keep bright your expectancy, for so shall ye stand fast till the tempest is overpast.” (A Weighty Charge - Jude 1:21) Hiebert - The Christian life is viewed as having an inward look relating to the development of character, an upward look relating to communion with God, and a forward look consummating in final glorification. The picture of the Christian life in terms of “faith, hope, and love” (1Cor 13:13) is enriched by the addition of “praying in the Holy Spirit.”...The recognition and personal appropriation of these riches offer the best antidote against the lures of the apostates. (Second Peter-Jude: An Expositional Commentary) Gardner on waiting anxiously - It is vital for all Christians to remember they are living in an age that will come to an end. The ‘last time’ (Jude 1:18) do lead on to the inevitable Last Day when this age will come to an end and the ‘full mercy of our Lord Jesus Christ’ will be seen as he brings us the fulfilment of the promise of ‘eternal life’. The life of the church and of individual Christians in the last times will not be easy, as Jude has shown. But we are to persevere with the help of the Holy Spirit, for that great and glorious eternity awaits us when we shall see God’s mercy and salvation in all its fullness. At the moment we experience it through faith and as the Spirit writes God’s confirming Word on our hearts, but one day we shall know even as we are known (by God,) and we shall see ‘face to face’ (1 Corinthians 13:12). (2Peter and Jude - Focus on the Bible Commentary) Bill Crowder - When we live in anticipation of Christ’s return, we will recognize what it means to live expecting the sound of a trumpet. It will cause us to anticipate, long for, and live in the light of Christ’s promised return. Holy Spirit...God...our Lord Jesus Christ - Note that in Jude 1:19-20 we see Jude mentioning all three members of the Trinity. ><>><>><> Love story of Jim and Mary - The story is told of a young couple who were engaged to be married when the war broke out in 1939. Mary was a school teacher and Jim was in the Air Force. He was posted to England early in 1940. They had promised each other to write and remain faithful till Jim came home. Time rolled on and they wrote to each other at least three times a month. When Mary had the opportunity she would ring on the phone. They carried each others picture with them where ever they went. They longed for the day that the war would finish and they could be reunited. They spoke to their friends and workmates all the time about their loved one. By doing these things they found that their love grew more each day even though they were apart. They kept their love alive and fresh by thinking about each other often. Mary longed for Jim's return and their future lives together as man and wife. This love story has a parallel for believers. Jim and Mary kept their first love by focusing their attention on each other. This also kept them from being distracted by others. They chose to keep themselves pure. Mary longed for the day that Jim would return from the war. She longed to be his wife and spend their future together. They had made exciting plans and lived each day with them in mind. When he came back they would never be parted again. When this happened they would see each other face to face and freely talk when ever they liked. ><>><>><> KEEP THE ROMANCE - The great American statesman and lawyer William Jennings Bryan (1860-1925) was having his portrait painted. The artist asked, “Why do you wear your hair over your ears?” Bryan responded, “There is a romance connected with that. When I began courting Mrs. Bryan, she objected to the way my ears stood out. So, to please her, I let my hair grow to cover them.” “That was many years ago,” the artist said. “Why don’t you have your hair cut now?” “Because,” Bryan winked, “the romance is still going on.” Is the romance still going on in our relationship with Jesus? When we first came in faith to Christ, we experienced the joy of knowing our sins were forgiven and we were adopted into His family. Our hearts were full and overflowing with love for the Lord. We longed to please Him. As time passed, however, the zeal of our first love may have begun to cool. That’s why we need to take to heart the words of Jude in his brief letter. He wrote, “Keep yourselves in the love of God” (v.21). Jesus used similar terms when He said, “Abide in My love” (John 15:9-10). We nurture that love when we focus on pleasing Him instead of ourselves. Keep the romance going. -- David C. Egner "Keep yourselves in the love of God" Is what He says to do; Feeding on His Word each day, You'll find His love anew. —Hess To renew your love for Christ, Review His love for you. ><>><>><> JESUS LOVES ME - On cold days, our old dog moves around the yard, finding a sunny spot to stretch out on the grass to keep herself in the warmth of the sun. This reminds me that we must “keep” ourselves in the love of God (Jude 1:21). That doesn’t mean we have to act in some special way to make God love us (although our desire is to please Him). Because we are His children we’re loved no matter what we do or fail to do. It means instead that we should think about His love and bask in its radiance and warmth all day long. “[Nothing] shall be able to separate us from the love of God” (Ro 8:39). He loved us before we were born, and He loves us now. This is our identity in Christ; it is who we are—God’s beloved children. That’s something to think about throughout the day. Five times in John’s Gospel he described himself as the disciple Jesus loved (Jn 13:23; 19:26; 20:2; 21:7,20). Jesus loved His other disciples too, but John reveled in the fact that Jesus loved him! We can adopt John’s theme—“I am the disciple Jesus loves!”—and repeat it to ourselves all day long. Or we can sing that familiar children’s song in our hearts, “Jesus loves me, this I know.” As we carry that truth with us throughout the day, we’ll bask in the warmth of His love! I am so glad that our Father in heaven Tells of His love in the Book He has given; Wonderful things in the Bible I see— This is the dearest, that Jesus loves me. —Bliss God loves us not because of who we are, but because of who He is. Jude 1:20 Commentary <> Jude 1:22 Commentary
Judas 1:22
Spurgeon - Some of those professors, who are not living consistently with their profession, in whom you can see signs and tokens of sin, yet there may be some trace of repentance, some reason to hope that they will forsake the evil when they see it to be evil (and so the charge is to) “have compassion” upon them. (Exposition) ILLUSTRATION - Here is an example of demonstration of compassion to the perishing from Fanny Crosby's autobiography, in the chapter entitled "Work Among Missions" (shelters in cities where the destitute would accumulate) - "One evening there was a man in the seat in front of me, and from his singing I judged that he was under conviction (Ed Comment: Remember that Fanny was blind and so clearly had a keen sense of hearing to be able to detect a man's "heart conviction" just by his singing! Lord, give us all sensitive ears like Fanny! Amen). Something within prompted me to ask him (Ed Comment: Surely this was the Spirit of Jesus within her, another voice to which she clearly had developed exquisite sensitivity! God help us all to have such sensitivity to Your still small voice. Amen) if he would remain and hear the sermon, and he finally consented to do so. Just before the close of the address I whispered, "When the invitation is given, will you go to the altar?" For a moment he hesitated, and then asked, "Will you go with me?" I did go to the altar with him and had the pleasure of seeing him a saved man. I could give more than one instance where men have been reclaimed, after a long struggle and many attempts at reformation, because someone spoke a kind word to them even at what appeared to be the last moment. I have also know many others who turned away from a meeting simply because the cheering word had not been spoken, nor the helping hand extended. Never to chide the erring has always been my policy, for I firmly believe that harsh words only serve to harden hearts that might otherwise be softened into repentance. (see her verses below -- and notice she does not say not to reprove, but to take care how we reprove! Interesting!) " (Fanny J Crosby: An Autobiography) Speak not harshly when reproving Those from duty's path who stray; if you would reclaim the erring, Kindness must each action sway. Speak not harshly to the wayward; Win their confidence, their love, They will feel how pure the motive That has led them to reprove. Doubting (wavering, hesitating) (1252) (diakrino from diá = separation, root meaning = "two" + kríno = distinguish, decide, judge) literally means to judge between two and has a range of meanings in the NT. As discussed above, most commentators favor that Jude uses diakrino to describe one who is at odds with one's self and thus those who hesitate, waver or doubt. One author says diakrino pictures the idea of divided in one's mind. This person is the one who is vacillating between two opinions or decisions, and thus is doubting (the classic passage is Jas 1:6-note). What might they be doubting? In the context of this letter, they might begin to doubt the truth and/or authority of God's Word, specifically "the faith that was once handed down to the saints" (Jude 1:3-note). Recall that the faith is not their acts of believing but is the body of doctrine which was believed. The words spoken by the apostates brought uncertainty as to who was telling the truth. These apostates were sons of Satan who was a liar from the beginning (Jn 8:44). One of his oldest, most effective tactics is to create question the Word of God. Recall his first ploy was to confront Eve with the question "Has God said?" (Ge 3:1) His tactic was effective then in generating doubt, and it is effective now. So Jude may be referring to those who have been "infected" by the lies of the apostates and as a result are doubting "the faith" (the truth they had heard in the church). Peter Gardner - Almost any minister in any church today will agree that this problem faces their congregations again and again. Often nowadays those doubts are sown by people reading books that lead astray, but sometimes doubts are stirred up by others in a congregation who will not follow the Lord and his Word and who pour scorn on the faithful preaching of that Word. Some begin to doubt when they hear people saying it is unintellectual or naive to believe Scripture, or when they see a leader not living according to what is being preached. Whatever the cause of these doubts, the problem is ever with the church. (Peter 2 and Jude Focus on the Bible Commentaries) Thomas Constable on showing mercy to those who are doubting - Jude’s readers should tenderly help those of their fellow believers who were struggling and perhaps stumbling under the influence of the false teachers. Those in view are earnest doubters who sincerely cannot decide between truth and error. We should not abandon these brethren but restore them with compassion if possible. Warren
Judas 1:24
Spurgeon - My text begins with. “Now”, and closes with “now and ever.” (Jude 1:25) The praise of God should be given at the present time; and it is to be perpetually carried on, therefore now is the time for it to be rendered: “both now and ever. Amen.” (Saints Guarded from Stumbling - Jude 1:24-25) Spurgeon says a doxology is a pause "to magnify the Name of God. Here is “Judas, not Iscariot,” but the true-hearted Jude, who has been writing an Epistle which seems all ablaze with lightning, it burns so terribly against certain orders of sinners. Almost every word that Jude writes seems to have the roll of thunder in it; he appears to be more like the Haggai of the Old Testament than the Jude of the New. Yet he cannot close his short Epistle until he has included some ascription of praise to God. Learn from this, dear friends, that the sin of man, if we are ever called to denounce it, should drive us to adore the goodness and glory of God. Sin defiles the world; so, after you have done your best to sweep it out, resolve that, inasmuch as man has dishonored the name of God, you will seek to magnify that name. It is true that you cannot actually redress the wrong that has been done; but, at any rate, if the stream of sin has been increased, you may increase the stream of loyal and reverent praise. Take care that you do so. Jude is not satisfied with having rebuked the sons of men for their sin, so he turns round to glorify his God. (Jude's Doxology) See other beautiful Biblical benedictions - Nu 6:24-26-note by Spurgeon, note by Henry Law , Ro 11:33-36-note, Ro 16:25-27-note, 2Cor 13:14-note by Spurgeon, Heb 13:20-21-note. Kistemaker - Although the believers observe the apostasy of heretics, they know that God is able to protect his own and keep their salvation intact. We see similar assurance of God's "keeping power" especially His power to keep us blameless in (1Cor 1:8) Who ("the Lord Jesus Christ" = see 1Cor 1:7) will also confirm (bebaioo = guarantee, make sure) you to the end, blameless (anegkletos = legally unaccused = an entirely legal term “implies not merely acquittal, but the absence of even a charge or accusation against a person!”) in the day of our Lord Jesus Christ. (1Th 5:23-24-note) Now may the God of peace (eirene) Himself sanctify (hagiazo) you entirely; and may your spirit and soul and body be preserved (tereo) complete (holokleros), without blame (amemptos) at the coming (parousia) of our Lord Jesus Christ. Faithful (pistos) is He Who calls you, and He also will bring it to pass. Able (1410)(dunamai - gives us English words like dynamic, dynamo, dynamite) conveys the basic meaning of possessing and exerting the inherent ability to do something or to accomplish an end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. The present tense pictures God's continual inherent, supernatural ability (His omnipotence) to keep us from falling. The apostates brought in a message that could potential "stumble" someone's faith, but Jude says that they are no match for God! The enemy's lies are always trumped by God's truth and the truth about God! Dunamai is often used of God's power to keep His children from stumbling - e.g., "He is able (dunamai) to come to the aid of those who are tempted." (Heb 2:18-note) Paul writes that God is "able (dunamai) to establish (us) according to my Gospel and the preaching of Jesus Christ." (Ro 16:25-note) God "is able (dunamai) to do exceeding abundantly beyond all that we ask or think, according to the power that works within us." (Eph 3:20-note) "He is able to save forever those who draw near to God through Him." (Heb 7:25-note) "God is faithful, who will not allow you to be tempted beyond what you are able (dunamai)" (1Cor 10:13-note) For our part, we are to put on His full armor that we "may be able (dunamai) to stand firm against the schemes of the devil." (Eph 6:11-note)
Judas 1:24
Spurgeon writes "There is no stability in any Christian, in himself considered; it is the grace of God within him that enables him to stand. I believe that the soul of man is immortal, yet not in and of itself, but only by the immortality which God bestows upon it from his own essential immortality. So is it with the new life that is within us. It shall never perish; but it is only eternal because God continues to keep it alive. Your final perseverance is not the result of anything in yourself, but the result of the grace which God continues to give you, and of his eternal purpose which first chose you and of his almighty power which still keeps you alive. Ah, my brethren, the brightest saints on earth would fall into the lowest hell if God did not keep them from falling. Therefore, praise him, O ye stars that shine in the Church’s sky, for ye would go out with a noxious smell, as lamps do for want of oil, did not the Lord keep your heavenly flame burning. Glory be unto the Preserver of his Church who keeps his loved ones even to the end!" (Spurgeon) Keep (5442) (phulasso) means to watch, to carry out the function as a military guard or sentinel (cp Ac 23:35, Acts 28:16), to keep one's eye upon that he might remain safe (See Plummer's explanation below of why phulasso is better understood as to guard rather than to keep). Phulasso is used to describe the shepherds "keeping watch over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour helpless sheep. This picture parallels our Good Shepherd Who Jude reminds us keeps watch over His sheep. Spurgeon's Sermons Christians Kept in Time and Glorified in Eternity - Jude 1:24-25 Danger, Safety, Gratitude - Jude 1:24-25 Saints Guarded from Stumbling - Jude 1:24-25 Phulasso - 31x in 31v - Mt 19:20; Mk 10:20; Luke 2:8; 8:29; 11:21, 28; 12:15; 18:21; John 12:25, Jn 12:47; Jn 17:12; Acts 7:53; 12:4; 16:4; Acts 21:24-25; Acts 22:20; 23:35; Acts 28:16; Rom 2:26; Gal 6:13; 2Th 3:3; 1Ti 5:21; 6:20; 2Ti 1:12, 14; 4:15; 2 Pet 2:5; 3:17; 1 John 5:21; Jude 1:24 If you have any doubts about God's ability to keep you from stumbling, meditate on the five uses of phulasso in Psalm 121, all describing God's keeping power... He will not allow your foot to slip; He who keeps (Lxx = phulasso) you will not slumber. Behold, He who keeps (Lxx = phulasso) Israel Will neither slumber nor sleep. The LORD is your keeper (Lxx = phulasso); The LORD is your shade on your right hand. (Ps 121:3-5-note) The LORD will protect you from all evil; He will keep (Lxx = phulasso) your soul. The LORD will guard (Lxx = phulasso) your going out and your coming in From this time forth and forever. (Ps 121:7-8-note)
Judas 1:24
Spurgeon - There are other ways of falling beside falling finally and fatally. Alas, brethren! we are all liable to fall into errors of doctrine. The best—taught man, apart from divine guidance, is not incapable of becoming the greatest fool possible. There is a strange weakness which sometimes comes over noble spirits, and which makes them infatuated with an erroneous novelty, though they fancy they have discovered some great truth. Men of enquiring and receptive minds are often decoyed from the old paths,—the good old ways; and while they think they are pursuing truth, they are being led into damnable error. He only is kept, as to his thoughts and doctrinal views, whom God keeps, for there are errors that would, if it were possible, deceive even the very elect; and there are men and women going about in this world, with smooth tongues and plausible arguments, who carry honeyed words upon their lips, though drawn swords are concealed behind their backs. Blessed are they who are preserved from these wolves in sheep’s clothing. Lord, thou alone canst preserve us from the pernicious errors of the times, for thou art “the only wise God our Saviour.” (Jude's Doxology - click to read Spurgeon's explanation of a number of ways one can "fall!") Man's Attempts to "Keep" - New York’s Riverside Church spent $100,000 a year for its security program — more than the entire budget of most smaller churches — because of the growing crime problem. During the prohibition in America in the nineteen-twenties and nineteen-thirties there was a gangster named Al Capone. He evaded the law for quite some time. His crimes included murder, moonlighting, illegal gambling, protection rackets, and tax evasion. It was this final breach on which he was convicted and sentenced to Alcatraz. Alcatraz was escape proof. Situated on an island off the coast of San Francisco, strong currents swept down the river and made it impossible to swim to safety. To make it even more difficult sharks infested the river as well. History records that no one ever escaped alive. This prison had excellent security and the backing of the U.S. government. If one was sentenced to Alcatraz to serve time you served it, to the last minute. Alcatraz was a man made and man secured prison. However the prison spoken of in Jude was made and is guarded by God Himself. Fort Knox - The United States Government needed a very secure place to protect something of great value. They needed a secure building in which they could place the gold reserves of many countries. They constructed a special vault and placed it inside a secure building. You would know this place as Fort Knox. It has a permanent guard of soldiers surrounding it. The premises are fitted with the most sophisticated surveillance equipment. It has been fitted with time locks on the vaults and there is an emergency back up of armed guards. The U. S. Government gives its backing to the people in charge of the facility. The secret service agencies inform them of any developing threats they become aware of. The gold is precious and no expense is spared to make sure it is kept secure. In the Scriptures believers are referred to as a peculiar treasure (Mal 3:17KJV, Titus 2:14). Lauren's Bicycle With Trainer Wheels (as told by Steve Caswell) - I remember when Lauren had her fourth birthday. One present she received for her birthday was a purple bicycle. But Lauren didn't know how to ride yet. So we put some trainer wheels on the bike. That helped her to keep her balance as she learnt to ride. One day when she was riding she fell over even with the the trainer wheels on the bike. I wondered how this happened, until I saw her do the same thing again. If she leant to one side whilst turning a sharp corner she fell off. So I told her to sit in the middle of the seat when turning. Kept From Stumbling - I would like draw a parallel to the Christian life from this story. When we become Christians God does not leave us on our own to live a godly life. He sends a helper to teach us how to live the way we should. He helps us to keep our balance and prevents us from falling. The helper of course is the Holy Spirit who lives in us. Yet, we can still fall if though if we ignore His leading. This happens when we turn off the path and lean in the direction that we want to go. He will not leave us there but picks us up and points us back in the right direction. And God has guaranteed to get us to our final destination. Stumbling (679)(aptaistos from a = negates + ptaio = to stumble, cause to stumble) literally means not stumbling and so exempt from falling and figuratively in a moral sense free from offense. Louw-Nida say "free from sinning." James uses the root verb ptaio to explain "we all stumble in many ways." The root word ptaio in James 2:10 refers to stumbling as a description of one who sins. Aptaistos was used in Classic Greek to describe a "sure-footed as a horse that does not stumble” (Xenophon), and a good man who does not fall into error (Epictetus) ESV Study Bible - By “stumbling” Jude means falling into sin or error...If such stumbling is left unchecked it will eventually lead to falling away from the faith. Yet Jude says God will never let His own fall away but will “keep” them by His grace. Kistemaker - the text describes believers who are kept by God himself from stumbling into sin and thus from falling away from him. J N D Kelly - Aptaistos seems to denote not so much freedom from sin as exemption from the disaster on the last day which sin brings down on a man....Some would paraphrase it here as "without sin", pointing to the use of the cognate verb ptaio in the sense of "sin" in James 2:10, 3:2, but this idea is covered by the next clause. Here the thought which is foremost, as the verb "keep safe" suggests, is their preservation from ruin at the judgment. (Black's NT Commentary, page 309) Spurgeon discusses how God keeps us - He does it by teaching us the truth, by warning us against secret sin, and by his providential leading. Sometimes, he keeps temptation from us; at other times, he allows a temptation to come to us that, by overcoming it, we may be the stronger to meet another one. Oftentimes, he delivers us from temptation by letting affliction come upon us. Many a man has been kept from falling into sin by being stretched upon a bed of sickness. Had it not been for the loss of that eye, he would have looked upon vanity. Had it not been for that broken bone, he would have run in the ways of ungodliness. We little know how much preservation from falling we owe to our losses and crosses. The story of Sir James Thornhill painting the inside of the cupola of St. Paul’s is probably well known to you. When he had finished one of the compartments, he was stepping backward that he might get a full view of it, and so went almost to the edge of the scaffolding, and would have fallen over if he had taken another step; but a friend, who saw his danger, wisely seized one of his brushes, and rubbed some paint over his picture. The artist, in his rage, rushed forward to save his painting, and so saved his own life. We have all pictured life; what a fairy picture we made of it; and as we admired it, we walked further and yet further away from God and safety, and got nearer and yet nearer to perilous temptation, when trial came, and ruined the picture we had painted; and then, though scarcely knowing why, we came forward and were saved. God had kept us from, falling by the trouble he had sent to us. God has often kept us from falling by a bitter sense of our past sin. We have not dared to go near the fire again, for our former burns have scarcely healed. I have also noticed, in my own case, that when the desire for sin has come with force, the opportunity for sin has not been present; and when the opportunity of evil has been present, then the desire has been absent. It is wonderful how God prevents these two things from meeting, and so keeps his people from falling. (Jude's Doxology) To make you stand - Spurgeon explains - "This is how you are to be presented by Christ in glory. There is a great stir in a family when a daughter is to be presented at court, and a great deal is thought of it; but, one day, you and I, who have believed in Jesus, shall be presented to the Father. What radiant beauty shall we then wear when God Himself shall look upon us, and declare us to be without fault;—when there shall be no cause for sorrow remaining, and therefore we shall be presented with exceeding joy! It shall be so, my brother; it shall be so, my sister; therefore do not doubt it. How soon it shall be, we cannot tell; possibly, to-morrow. Perhaps, ere the sun rises again, you and I may be presented by Christ “before the presence of his glory with exceeding joy.” We cannot tell when it will be, but we shall be there in his good time. We shall be perfect; we shall be “ACCEPTED IN THE BELOVED;” and, therefore, “unto him be glory and majesty, dominion and power, both now and ever. Amen.” (Jude's Doxology) Make you stand - There is a popular Christian song I Can Only Imagine which says "Surrounded by Your glory, what will my heart feel? Will I dance for You Jesus? Or in awe of You be still? Will I stand in Your presence? To my knees will I fall? Will I sing Hallelujah? Will I be able to speak at all? I can only imagine." While Jude certainly does not exclude any of the descriptions in this great song, one thing he assures us of is that God is able...to make you stand! O my! How incredible it will be on that glorious day! Take a moment today and just "imagine!" In the presence of (2714)(katenopion from kata = against + enopios = in sight of, before) means in the very presence of, in the sight of, in front of. Translated "before" in the only other NT uses below (Eph 1:4-note, Col 1:22-note). Compare every believer's present and future (see phrase "before Him") position which Jude assures us will NOT change, even though we may have days or even seasons when we fail to walk in the light... Ephesians 1:4-note just as He chose (eklego) us in Him before the foundation of the world, that we would be holy (hagios) and blameless before Him. In love. Colossians 1:22-note yet He has now reconciled (apokatallasso) you in His fleshly body through death, in order to present (paristemi - same verb describing our responsibility in light of such great mercies and such great transforming grace - Ro 12:1-note) you before Him holy (hagios) and blameless (amomos) and beyond reproach (anegkletos) -- Katenopion - 5v in the non-apocryphal Septuagint (Lxx) - Lev 4:17; Josh 1:5; 3:7; 21:44; 23:9 Glory (1391)(doxa) is from the verb dokeo which means to give a proper opinion or estimate of something and thus the glory of God expresses all that He is in His Being and in His nature, character, power and acts. Glory is "the brightness that surrounds the presence of God and visibly manifests His Holy character." (ESV Study Bible). Blameless (299)(amomos) is literally without spot or blemish. Above reproach. It was used to describe the absence of defects in sacrificial animals and figuratively of the Lamb of God as unblemished (1Pe 1:19-note). In light of this latter use of amomos, what amazing mercy and grace that here it describes redeemed sinners who are now saints in Christ! Spurgeon - There shall be none in heaven but those who are faultless. There shall by no means enter into those holy courts anything that defiles. Heaven is perfectly pure; and if you and I are ever to get there, we must be pure as the driven snow. No taint of sin must be upon us, or else we cannot stand among the courtiers of God. Come, Christian, think for a minute how faultless Christ has made you so far as your past sin is concerned. The moment you believed in him, you were so completely washed in his precious blood that not a spot of sin remained upon you. Try to realize that, whatever your past life has been, if you now believe in Jesus Christ, you are cleansed from all iniquity by virtue of his atoning sacrifice, and you are covered by a spotless robe of righteousness by virtue of his blessed life of perfect purity and obedience to his Father’s will. You are now without fault so far as your past sin is concerned, for he has cast it all into the depths of the sea; but you feel that you are not without fault as to your nature. (Jude's Doxology)