Verse-by-Verse Bible Commentary
Jude 1:22

Clarke's Commentary

Verse Jude 1:22. And of some have compassion, making a difference — The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the Church, and become its inveterate enemies."

Instead of Και οὑς μεν ελεειτε διακρινομενοι, and of some have compassion, making a difference, many MSS., versions, and fathers have και οὑς μεν ελεγχετε διακρινομενους, and some rebuke, after having judged them; or, rebuke those that differ; or, some that are wavering convince; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

Bridgeway Bible Commentary

Encouragement to Christians (17-25)

The Christians are reminded of the words of the apostles. Years earlier they had warned that ungodly teachers would trouble the church, leading people into sin and causing divisions (17-19). The way to avoid their evil influence is to learn more of the Christian truth, to be more sincere in prayer, to grow in devotion to God, to hate sin in all its forms, and to help those affected by the false teachers to find new life in God (20-23).
Jude closes his letter on a note of magnificent praise to the only God and Saviour. God is supreme in majesty and authority, and the same power by which he saved Christians in the first place is still available to them. God is able to keep his people safe and pure amid the destructive corruption of the false teaching, and one day bring them triumphantly into his heavenly presence (24-25).

Coffman's Commentaries on the Bible

And on some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.

The difficult Greek of this passage has challenged scholars for ages; and, even today, there is no unanimity on how it should be rendered. The problem is the exact arrangement of the clauses so as to convey the right meaning, and the difficulty of understanding exactly how the word [Greek: diakrinomai] should be translated, whether "make a difference" (KJV), or "be in doubt" (the English Revised Version (1885), New English Bible (1961)). Our own version (ASV) chooses one of three other possible renditions. The importance of all this lies in the number of classes of people in view. In KJV, and ASV, it seems that there are three; but only two are visible in English Revised Version and New English Bible.

In such cases as this, there is no certain manner of being absolutely right about it; but Bruce's opinion would appear to be sound:

"I think that most probably two classes are envisaged. Those who are responsible for maintaining due order in the churches must use different methods toward those who persist in inculcating subversive and immoral doctrine and those who have been misled by false teachers."F. F. Bruce, op. cit., p. 135.

The following rendition from New English Bible (1961) is based upon the same view:

"There are some doubting souls who need your pity; snatch them from the flames and save them. There are others for whom your pity must be mixed with fear; hate the very clothing that is contaminated with sensuality.

Snatch them from the flames of fire … is metaphorical, meaning "rescue them, as you would someone from a burning building."

Pity mixed with fear … The subversives are indicated in this. No fellow-being lost in sin is otherwise than an object of pity in the hearts of Christians; but the danger to Christians themselves who might attempt to rescue some in this group is real and threatening. Regardless of Christian pity for some of the lost, there must be fear in attempting their rescue, a fear commanded in this verse; and the omission of the words "save them" in the second clause, as well as the hatred of their very "clothing" which is enjoined, falls short of any apostolic edict that any rescue at all should be attempted in the case of some. The great words of Jesus concerning the blind guides was "Let them alone!" And there are overtones of those words in this where pity is commanded, but rescue is not. We can only pray that we have not been misled in following the New English Bible (1961) in this verse.

Barnes' Notes on the Whole Bible

And of some have compassion - This cannot be intended to teach that they were not to have compassion for all people, or to regard the salvation of all with solicitude, but that they were to have special and unusual compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the special feeling to be manifest toward a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as “love” would prompt. Others were to be approached in a different manner, indicated by the phrase, “save with fear.” The class here referred to, to whom “pity” (ἐλεάτε eleate) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation. The direction then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. See the notes at 1 Corinthians 9:19-22.

Making a difference - Making a distinction between them, not in regard to your “desires” for their salvation, or your “efforts” to save them, but to the “manner” in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavors to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, the hardened. This wisdom was shown by the Saviour in all his preaching; it was eminent in the preaching of Paul.

Calvin's Commentary on the Bible

22.And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. ⁽²⁰³⁾ This is the difference which he mentions.

The participle διακρινόμενοι, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot he saved.

Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, “Rebuke the judged,” (Arguite dijudicatos .) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation.

(203) Though most agree that by “fear” here is meant terror, that is, that the persons referred to are to be terrified by the judgment which awaited them; yet what follows seems favorable to another view, that fear means the care and caution with which they were to be treated; for the act of saving them is compared to that of a man snatching anything from the fire, in doing which he must be careful lest he himself should be burnt; and then the other comparison, that of a man shunning an infected garment lest he should catch the contagion, favors the same view. Hence our version seems right — “with fear.” — Ed.

Smith's Bible Commentary

Shall we go to the general epistle of Jude. Jude introduces himself as...

A servant of Jesus Christ, and brother of James ( Jude 1:1 ),

The word servant in Greek is doulos, bondslave of Jesus Christ. But also adding this identification as brother of James, which leads to a very interesting speculation, which is in all probability correct. In Matthew's gospel, chapter thirteen, when Jesus was attracting great multitudes, there were those that were offended because of Him. They said, "Hey, we know who this is! This is the son of Joseph, the carpenter! Aren't his brothers still around here? James, and Simon, and Jude?" So he is named as the brother of James, but also would make him a stepbrother to Jesus. In Mark's gospel also, James and Jude are named as brothers of Jesus.

It is a fallacy and invention of the Catholic church that Mary remained a perpetual virgin. That's just one of the added benefits that they tacked on to Mary, the perpetual virginity of Mary. Not scriptural. In fact, we are told that Jesus' brothers really didn't believe in Him, and that's why He said, "A prophet is not without honor except in his own country among those in his own household" ( Matthew 13:57 ). Once when Jesus was ministering at Capernaum and the crowds were pressing and He really wasn't able to rest, almost twenty-four hours a day being compelled by the needs of the people, Mary and His brothers came down to rescue Him! They thought He'd flipped; the pressure of so many people had gotten to Him. So Mary and His brothers came to rescue Him from the crowd. Once Jesus was raised from the dead, His brothers became believers. James became one of the leaders of the church. James, the brother of John, exited from the church very early in its history. He was one of the church, after Stephen, he was the next martyr. Herod stretched forth his hand against the church, and he had James beheaded. When he saw that it pleased the Jews, he had Peter put in prison, intending to bring him forth the next day and execute him. But that night, as Peter was asleep, the angel came and woke him up and let him out of the prison. You know the story. So James, the brother of John, was beheaded very early in church history.

This other James became one of the leaders of the early church, and one of the spokesmen. When, in the fifteenth chapter of the book of Acts, the question came up as far as the Gentiles' relationship to the law, the Gentile leaders in Christ, their relationship to the law. It was James who made the final proclamation that was accepted by the church and sent to the Gentile church in Antioch, encouraging them in their faith in Christ, and freeing them from the responsibility of obedience to the Mosaic Law.

So the identity, then, of Jude becomes very interesting: a servant, the bondslave of Jesus Christ, but a brother of James. He is writing to those who are first of all sanctified by God. The word sanctified means to be "set apart" for exclusive purposes.

Now, when in the Old Testament they built the tabernacle to worship God, they built the instruments that were to be used in the worship: the cup, the tables, and the plates and so forth, and they sanctified them. That is, they set them apart to be used exclusively in the worship of God, and therefore, were not to be used just in an ordinary sense. In other words, if you were thirsty, you weren't to grab one of these cups and get yourself a drink out of it. They were set aside for the worship of God. It was to be used exclusively in the worship of God. So they were said to be sanctified unto God.

So when we commit our life completely unto God, sanctified, what it means is that your life has been set apart for God's use and you're really not to use it for your own purposes. So...

those that have been sanctified by God the Father, and preserved in Jesus Christ, [or kept in Jesus Christ,] and called: [A typical greeting] Mercy unto you, and peace, and love, be multiplied. [So rather than grace, mercy and peace, and love. Now he said] Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and to exhort you that you should earnestly contend for the faith which was once delivered unto the saints ( Jude 1:1-3 ).

Now, his original intention in writing to them was to just write to them concerning the common salvation that they had. But as he sat down to write to them about the common salvation, that which was upon his heart, the Holy Spirit changed the subject, and the Holy Spirit pressed upon him to write to them encouraging them to earnestly contend for the faith that was delivered to them. So here's an interesting thing where the Holy Spirit superceded that which Jude was intending to write, the subject upon which he was intending to write. The Holy Spirit superceded and he writes to them concerning the necessity of holding on to the faith and to the truth that they had received. For again, the deceivers and the false prophets were a problem to the church. So "it was needful" or "it was impressed upon me to write unto you and to exhort you that you should earnestly contend for the faith which was once delivered unto the saints."

For there are certain men who have crept in unaware, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ ( Jude 1:4 ).

So into the church had come these men. Now the same thing is true today. There are men in the church, garbed in the robes of ministry, who deny our Lord God and the Lord Jesus Christ.

I am appalled at what some so-called reverends have to say about the issues of the day, or about spiritual matters. I'm appalled when ministers sue President Reagan for declaring the Year of the Bible saying that, "That's unconstitutional. He has no right to do so!" Ministers sued him! Rather than rejoicing that a president is pointing the people to the right direction, for guidance for the nation. But they are the same kind that had crept into the early church. Hey, this has been the curse of the church from the beginning! Those who purport to speak for the Lord, or those who purport to be servants of Christ, planted really by Satan to undermine the faith of the simple people.

You see, Satan found that he could not destroy the church by a frontal, so he decided to destroy it from within, and he joined the church. The danger to the church today really doesn't lie from communism or outside forces. The danger in the church lies from within the corrupting leaven within the church. That's the real danger! That's the danger I fear. That corruption from within. Not the outside attacks of the enemy. That only makes the church stronger. But the church is weakened by these forces within. You think I'm bad, wait until we find out what he has to say about them! "They were ordained," he said, "to this condemnation, before ordained, before of old ordained to this condemnation. They are ungodly men who turned the grace of God into lasciviousness." "Well listen, God's grace will cover. It doesn't matter, God's grace, His undeserving favor is ours, and so we can do what we please. You know we can live like we want! It doesn't matter. God will forgive us. God's grace will cover it!" So they use it as a cloak to cover their own lascivious lives, and life's standards, and desires. "Well, the grace of God will cover." Peter warned about those also who had twisted the words of Paul. "Unstable, unlearned persons wresting the scriptures to their own destruction, turning the grace of our God into lasciviousness." Paul spoke about them in Romans. He said, "Where grace" or "where sin abounds, grace does much more abound" or "grace overflows. What shall we say then? Shall we sin freely that grace may overflow? God forbid!" He talked about those who were in the church who were saying, "Hey, my rotten lifestyle is only proving God's grace and love. I'm just a good example to people to how God can love such rotten persons! So it's bringing glory to God; my evil vicious living brings glory to God because people say, 'Look God forgives, and God loves even a person like that!'" They were saying, "Now how can God condemn me when my life is really bringing glory to Him?" Paul said, "whose damnation is just." They denied the only Lord God, our Lord and our Lord Jesus Christ.

I will therefore put you in remembrance, that though you once knew this ( Jude 1:5 ),

It's interesting how we need to be, needed to be reminded often of the things we already know. Peter said, "Now I know that you know these things, but I feel it is necessary to write them unto you and to bring you into constant remembrance of them. Knowing that I'm gonna be leaving this tent; I'm gonna be moving out of my body pretty soon. I'm now gonna write them to you so that even after I'm gone you might be reminded." Certain things of which we need constant reminding. So Jude said much the same, "I'm gonna put you in remembrance of these things that you already know."

how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not ( Jude 1:5 ).

So God brought the children of Israel out of the bondage of Egypt. It was the intention of God, the desire of God, to bring them into the land that He had promised to their father Abraham. To bring them into a rich land that they could call their own, that they could possess as their own. No longer be slaves in a foreign country, but now to have your own land, and to possess your own land, build your own houses, plant your own vineyards, eat of the fruit of your own labor. God's intention to bring them into the land that was well-watered, flowing with milk and honey.

But they came into the wilderness, to the border of the new land, Kadesh-Barnea; and when the spies brought back a discouraging report, "Giants in the land! Huge cities with high walls, we can't go! We can't take it!" the people lost faith. They did not believe that God would keep His word and deliver the land to them. Their lack of faith, their lack of entering in, kept them from all that God had for them. They said to Moses, "Why did you bring us out here to perish in the wilderness? If we try and go in there, they'll kill our kids and we'll be wiped out!" So God said, "Alright that's it. Moses, I will not allow them to go into the land now. But they will wander here in the wilderness for forty years until they all die off. And their children that they were worried about being slain, they will go in and take the land." Unbelief kept them from all that God had for them. God, in His love, was wanting to bless them, wanting to bring them into this land of promise.

God in His love wants to bring you into a glorious life of fellowship and relationship with Him. Jesus said, "I have come that you might have life, and that more abundantly!" The Lord wants to bring you into an abundant life! But unbelief will rob you of the things that God desires to do for you! It's amazing how unbelief can rob you of the work of God and of the blessings of God!

In the Old Testament we have the story of the king who, Jehoram, it was the king in Samaria. The city of Samaria was being besieged by Benhadad in the Syrian forces. They had cut off the food supplies. They had encircled the city and they were starving the people out. They almost succeeded. The donkey's skull was selling for sixty-five pieces of silver. People began to boil their own children and eat them. That's how desperate they were! When the king decided that Elijah was at fault for this whole problem, and he said, "I'll have the head of that fellow!" He ordered the guy to go down and behead him.

Now Elisha was sitting in his house with his friends, and he had an extremely strong gift of discernment. He just knew what was going on. In fact, when Benhadad was having his secret meetings of war with his generals, Elisha was reporting to the king everything that Benhadad had planned! So the king was there to ambush every sortie that was sent against him, until Benhadad came to one of his generals and said, "Okay, one of you guys is a fink! I intend to find out which one! You know it's impossible that that king could know all that we're planning to do unless one of you guys were telling!" So the General said, "That's not so. We're, all of us, loyal to you, but there's a guy over there in Israel and he knows what you tell your wife in the bedchamber. I mean, you can't even talk to your wife without that guy knowing what you're saying!" He had a very keen gift of discernment!

So he was sitting with his friends, and he said, "Look what that son of a murderer is planning to do now! He's sending a guy down here to get my head! Can you beat that?" He said, "When the guy knocks on the door, open the door hard and hold him fast. Pin him, for behold, his master is right behind him!" So the knock came on the door and the guy opened it and pinned the guy behind the door, and here came up king Jehoram and his head of state, and he said, "Ah, we've got you now. You've been troubling Israel!" Elisha said, "Come on, you're the one that's brought on the problems. You're the one that's introduced the worship of Baal and turned the people after these other gods, and it's because of you that the problems have come! But," he said, "tomorrow in the gate of the city of Samaria, they'll be selling a bushel of fine flour for sixty-five cents."

Now the man on whom the king leaned said, "Oh crazy! If God would open up windows in heaven such a thing couldn't be!" He didn't believe the promise of God. Elisha said to him, "Fellow, you will see it, but you won't eat it." That night God caused the Syrians to hear a noise that they interpreted as chariots of the king of Egypt, and they fled, leaving their camp and all of their supplies intact!

In the morning, they opened the gates so that the people of Samaria could go out, (who had been starving to death, remember) to go out and to get all of the booty and all of the loot that was out there. The king said to this guy who had said the night before, "God would open up the windows in heaven," and the prophet said, "You'll see it; you won't eat it." He said, "You go down there and stand in the gate and keep order." The people were so hungry they trampled this guy to death. He saw it, God provided it, but he didn't eat it. That's the price of unbelief.

Even when God keeps His word, you're not able to partake of it. Unbelief can hold you back from what God has given, what God desires to give, from the blessings of God. The children of Israel through unbelief, and we read in the Psalms, "They limited the Holy One of Israel through unbelief." It holds back.

Now you see our unbelief comes from looking at ourselves instead of looking at God. I look at the circumstances. I look at the situations and I say, "Oh, I don't see how that could be! Just can't be man! I've tried everything, there's no way!" I give my testimony of unbelief. I've looked at myself, I've looked at my resources, I've looked at my abilities, and I've concluded that there's no way. But you see, that's because I've looked at me instead of looking at God. Unbelief always comes from looking at myself and the situation in light of myself. Faith always comes from looking at God! Turns away from the situation. Abraham considered not his own age, about a hundred years old, or yet the deadness of Sara's womb, about ninety years old. He staggered not at the promises of God through unbelief. But being strong in the faith he gave glory to God, believing that what God had promised He was able to perform.

So the children of Israel, the first example of those who did not enter into God's full blessings because of unbelief.

Second example...

The angels which kept not their first estate, but left their own habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day ( Jude 1:6 ).

The Bible indicates that perhaps as many as a third of the angels rebelled with Satan against the authority and the government of God. In the book of Revelation, "John saw the dragon being cast out of heaven with his tail he drew a third part of the stars," and stars are often used in the scripture as a reference to the angels. We know that there are angels which did not keep their first estate. They are mentioned here. It was this co-mingling of angels with men before the flood that brought the flood upon the world. The sons of God saw the daughters of men that they were fair, and they went unto them, and their offspring were giants. Genetic manipulation before the flood.

So these no doubt are the angels kept not their first estate that God has now in chains of darkness awaiting the day of judgment. Angels dwelt in the very presence of God. They were servants of God, messengers of God, doing and bidding His work. These glorious creatures, higher in creation order than man, unredeemed man; they will be lower than us in our redeemed state. In our glorified state we will be judging them. But in the natural state, "God made Jesus a little lower than the angels for the suffering of death." You see, angels can't suffer death. But He made Jesus a little lower than the angels for the suffering of death. We see Him now crowned with glory and honor according to Hebrews.

These creatures of God, dwelling there in the presence of God, the glory of God, kept not their first estate, their first principles, and now are reserved in everlasting chains under darkness until the judgment of the great day.

Third example...

Sodom and Gomorrah, cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth as an example, suffering the vengeance of eternal fire ( Jude 1:7 ).

God sent fire and brimstone and destroyed the cities of the plains, Sodom and Gomorrah, and those cities of the plains. Cities that existed in this beautiful fervent valley that was well-watered. Tropical climate, great soil, produced food without any effort. You see, as cultures develop, the first thing is in the primitive cultures a person is usually capable of producing enough food to keep himself alive. With primitive tools, primitive cultures, and this is what you find in areas where you really don't have any cultural, any culture kind of a development. The reason why is that people can only, they have to work all day just to provide food. I mean that's basic if you, you've got to have food.

Now, it is not until the means of supplying food develop to the extent that one person can produce more food than what he needs for his own use. The surplus of agriculture is the necessity for the development of any kind of society, or social structure within a community. So you have a fellow who's busily engaged in providing his own food; he has to make his own tools. He has to make his own hoes, he has to make his own plows, and he has to, you know his whole effort is into providing the food for himself, for his family.

Now as you begin to develop, here's a fellow who is especially skilled in making plows. So he starts making plows because others are able to produce more food than what they themselves need for their own personal use, and now they can trade their food for his plows. He's particularly adept at making plows, so he spends his time now making plows and he trades his plows for food, because they can now produce more than what they need for themselves. That's how your society develops is through an agricultural surplus.

Now they were able to develop the agricultural surplus in this Jordan valley because it was so rich and verdant, so productive. You didn't have to work so hard to create enough food for your needs. So we are told in Ezekiel that, "In Sodom they had an abundance of bread, and idleness of time." Because it was such a productive area. So that really, natural advantage. I mean, you live in an area like that where you don't have to work so hard to provide the food for what you need, you can develop now a beneficial social structure. But instead, they used their idleness of time and just following after the flesh. Homosexuality became a very prominent thing, "strange flesh" he calls it here. It's homosexuality that really developed there in Sodom. Kinky sex you might say, "strange flesh". Using their idleness of time, the abundance of bread, bringing about the idleness of time, using it then for these corrupt purposes. They serve as an example as they suffered the destruction of the fire and brimstone sent by God. The eternal fire, the vengeance of eternal fire.

And in the same way these filthy dreamers [That is the apostate teachers] they defile the flesh, they despise dominion [or authority] and they speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, and dared not to bring against him a railing accusation, but said, The Lord rebuke thee ( Jude 1:8-9 ).

Now here is an interesting insight that the Bible doesn't give us anyplace but right here. And that is, we are told in the Old Testament that the Lord buried Moses. Moses went off from the camp and God buried him. They never found his grave; they never found his body. The Lord buried him. He died somewhere in the area of Moab, Mount Nebo, able to look over and see the land that God promised, not able to go over. "And the Lord buried Moses." Well, Michael was the instrument, no doubt, that God sent to bury him. God said, "Michael, go down and bury him." Satan met him there and began to dispute with him over the body of Moses!

Now, Michael didn't even make a railing accusation against the devil. He didn't say, "Oh you dirty scum! You can't have him!" or whatever. He didn't make any railing accusation against him, he just said, "The Lord rebuke thee."

I am a little wary about these people who are always railing on the devil. I'll personally tell you, I don't want any confrontation with the devil! In fact I always want the Lord between me and the devil. I don't want any personal confrontation with him; I want the Lord between us. In dealing with him, I want to deal with him only through the Lord, "The Lord rebuke thee." I wouldn't say, "I rebuke thee Satan!" Who am I to rebuke him? He'd say, "Who are you? Jesus I know, and Paul I know, but who are you?" But, "The Lord rebuke thee." Yeah that's all right, I can handle that. Get the Lord between him and me! That I can handle.

So even Michael, hey, one of the greatest angels in heaven didn't make railing accusations against Satan, but said, "The Lord rebuke thee." But these filthy dreamers, these false teachers that were perverting the truth within the truth. They were speaking evil of the dignity; they were speaking evil of the church leadership, of the apostles. How many times they would come in and run Paul down! "Ah, he's not a real apostle! Paul's a renegade, Paul's a..." And here he was anointed of God and doing such a great work, and these false teachers, though, they always try to improve their stock by running down someone that God is using. You know, it makes them look better if they can find flaws in someone, so people take pot shots at Billy Graham, you see. If I can find fault in Billy Graham, hey, I'm able to judge him! If he would only do this, and that, and the other, then he can be a successful... You know it's, but people do that, they try to raise. Well, someone said, "You'll never gain ground by throwing mud." But yet that seems to be the philosophy of many people. They try to increase their stock by tearing down someone else.

They speak evil of things that they don't even know about ( Jude 1:10 ):

This is so true and it's crazy, but there are people who have spoken evil of the work that God is doing here, and they don't even know about it! They've never been here! I'm amazed at some of the articles I've read in some of the magazines and papers and so forth about things that are supposedly happening here at Calvary Chapel. In the days when the hippies were around, you know, someone with great authority said I was at one of those houses and the kids climbing up nude in the trees to read their Bible, smoking a joint. Crazy stuff! "They speak evil of things they don't even know about!" Have never bothered to examine!

but one thing they do know naturally, as brute beasts, [I mean, you have a certain innate natural knowledge.] they even corrupt that. Woe to them! for they've gone the way of Cain, [The way of hatred, the way of bitterness, the way of the works of the flesh, rather than relying upon the work of God.] they've run greedily after the error of Balaam, [Filled with greed they looked to better their own position using the things of God, or their knowledge of the things of God.] they perished in the gainsaying of Core ( Jude 1:10-11 ).

As Core came to Moses and said, "You've taken too much upon yourself. Put in Aaron, your brother, in the position of going in before the Lord. We're Levites, we have as much right as Aaron." He perished when the ground opened up and swallowed him.

Now here's what He has to say about these false teachers and apostles, apostate teachers:

They are spots in your feast of love, when they feast with you, they are feeding themselves without fear: they are clouds without water, carried about with the winds; they are trees whose fruit withers, without fruit, twice dead, plucked up by the roots ( Jude 1:12 );

Now rain, of course, was always a welcome thing in that land. It's a desert area. The clouds form and you have the promise, "Oh, it's gonna be great we're gonna get some rain!" You know, they give great swelling words of promise, "We're gonna do this, we're gonna do that." But there's no substance, no rain, clouds without water. They're carried about with every wind. They are fruit that withers, it doesn't really come to maturity; it doesn't really develop fully. Again, it gives the promise, "Oh, there's a blossom." I've got an apricot tree, the rottenest tree. I swear I'm gonna cut it down! In the springtime, it blossoms out. It even sets some little apricots, but they always fall off, never develop. Every year, I think "Oh, this year!" I told the tree, I said, "Look, if you give me one apricot, I'll let you live." That tree's got to go! It gives the promise, but it never produces. Apostate teachers, they give all kinds of promises; they never produce. The fruit withers, it dries up.

They are like raging waves of the sea, foaming out their own shame; [Just driven, no real purpose, just raging waves foaming.] wandering stars, to whom is reserved the blackness of darkness for ever ( Jude 1:13 ).

Now Gehenna is described as the place of the eternal abode of Satan and his followers. Jesus described Gehenna as existing in outer darkness. Our scientists have discovered galaxies that they estimate to be some twelve billion light years from the earth. But they, at the present time, believe that that is the edge of the universe. They do believe that they have discovered the edge of the universe some twelve billion light years away. They just recently funded for a new microscope. I mean, not a new microscope, a new telescope that will probe the heavens: seventy million dollars. It'll be set up in Hawaii. They are hoping to maybe catch the light of galaxies that are so far away that it has not yet reached the earth.

Now, out beyond the furthest galaxy, say twelve billion light years away for the sake of argument, what if you continued out beyond that galaxy for another, say, a hundred billion light years distance? Because it would seem to me that space would be impudent, I mean, I can't imagine a sign out there, "This is the end of space." So imagine being able to travel beyond the furthest galaxy, say, another hundred billion light years. But they wouldn't really be light years, because light wouldn't get out that far yet. You'd be in total darkness. Have you ever been in total darkness? I mean totally darkness. Down in the Oregon caves, you're way down there in the caves and then they turn off the lights and they say, "You can now experience total darkness." It's so dark you can feel it. A total darkness you feel. It says that there was a darkness in Egypt that they could feel. You can actually feel total darkness. I mean it's an awesome sensation to be in total darkness. It's something that's very rare. But to get out that far into the universe, you would get out into total darkness. What a fitting place for God to put the people who hate the light! Jesus said, "They will not come to the light, because they hate the light." Outer darkness, to whom is reserved the blackness of darkness forever. Now that would be awesome.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints ( Jude 1:14 ),

Now this reference to Enoch prophesying, "Behold, the Lord cometh with ten thousands of His saints," is found in the book of Enoch, which is known as an apocryphal book. An apocryphal book is a book whose authorship is questioned and has not been brought in and accepted as a part of the cannon of scripture. There are doubts as to its authenticity, or its inspiration. The book of Enoch, the apocryphal book of Enoch, is such.

Now Jude, no doubt, was aware of this statement of Enoch from somewhere. The book of Enoch does have the statement in it, but the book of Enoch that we have, the apocryphal book of Enoch, didn't show up until about the second century. So whoever wrote that book of Enoch could have known that Jude made reference to it, and so included it in the book of Enoch so that it looked like it was a very authentic book. But that book of Enoch, the apocryphal book, did not turn up until the second century. It was not, of course, one of the books that was copied by the Hebrew scholars that wanted to put the scriptures in the Greek language, the Septuagint, so that the Jews of Jesus they could understand the scriptures, or read them for themselves.

So he does make reference to this prophecy of Enoch. So Enoch was a prophet. He was a man that we know walked with God, was not, for God took him. But before God took him, he had this testimony that he pleased God. But "without faith it is impossible to please God, for he who comes to God must believe that He is, and a rewarder of those that diligently seek Him" ( Hebrews 11:6 ). So, he was a man who was raptured before his time. He experienced the rapture several thousand years before Christ. Actually, he was raptured before the flood! He was the tenth from Adam, tenth generation from Adam. Or seventh was it? Seventh from Adam. Seventh generation from Adam. So Enoch testified that the Lord was going to come with ten thousand of His saints.

Now when Jesus comes, we're gonna be coming with Him. "When Christ who is our life shall appear, then shall we also appear with Him in glory." In the nineteenth chapter of the book of Revelation, as Jesus mounts the white horse to come back to the earth, "and the armies that came with Him riding on white horses," the church returning with Christ in power and glory to establish the kingdom of God upon the earth. So Enoch prophesied of these things, "Behold the Lord cometh with ten thousands of His saints, to execute judgment upon all."

Now in the prophecy of Isaiah, chapter sixty-one, of the coming of Jesus Christ, the one that Jesus read in the synagogue in Nazareth, the prophecy of Isaiah said, "To execute judgment, to proclaim the day of the Lord." Jesus did not read this portion of the prophecy, but He closed the scroll of Isaiah before He got to this portion. Because His first coming was not to include the judgment; that's to be in the second coming and in Matthew's gospel, twenty-four, twenty-five, when he talks to them about His second coming, "then when He comes, He will gather together the nations for judgment and He will separate them as a shepherd separates the sheep from the goats."

Behold, the Lord cometh with ten thousands 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 of their hard speeches which ungodly sinners have spoken against Him ( Jude 1:14-15 ).

The day of judgment is coming.

These are murmurers, complainers, walking after their own lusts; and their mouths speak great swelling words, having persons in admiration because of advantage ( Jude 1:16 ).

So these are the typical politicians! Having persons in admiration because of advantage. The politicking of man.

But beloved, remember ye the words which were spoken before by the apostles of our Lord Jesus Christ; How that they told you that there would be mockers in the last times, who would walk after their ungodly lusts ( Jude 1:17-18 ).

This is probably a reference to Peter. In Peter's epistle he said, "In the last days scoffers will come saying, 'Where is the promise of His coming?'"

These are they who separate themselves, they are sensual, they do not have the Spirit. But you, [in contrast], beloved, building up yourselves on your most holy faith ( Jude 1:19-20 ),

Our faith should be increasing. Our faith should be growing. The longer you walk with the Lord, the greater your faith should be. "Faith comes by hearing, hearing by the Word of God" ( Romans 10:17 ). What advantage of coming out on Sunday night? Your faith is growing, because you're learning about God. Because we're doing nothing but just going through the Word of God. Even as we go through it and read it, what we read is gonna be an advantage and benefit to you, though what I may say may never make any impression at all. Just the reading and the hearing of the Word is gonna build your faith! Because you're gonna begin to understand more and more about God, and the more you understand Him, the more you'll trust Him and learn to trust Him. Building up yourself in a most holy faith. Praying in the Holy Spirit. Asking the Holy Spirit to direct your prayer, in cases, groaning in the Spirit because of situations, or in other cases, if you have the gift, praying in an unknown tongue.

Keep yourselves in the love of God ( Jude 1:21 ),

That's the important thing! You see, God loves you and because He loves you, He wants to bless you. He wants to bestow His goodness upon your life. But is able, it is possible for you to get out of the place of God's blessing. As the children of Israel, who through unbelief, did not enter into the full blessings that God had intended for them. So you can keep yourselves from the full blessings that God wants to bestow upon you because of His love. Even as the angels, which kept not their first estate, lifted up with pride, rebelled against God, so you, through pride and rebellion against God, can put yourself outside the place of God's blessings upon your life. God won't do for you those things He desires to do in His love for you.

So as though the Sodom and Gomorrah, who used their idleness of time in the pursuit of their own lusts, so you, giving yourself over in this day of idleness of time, an abundance of opportunities of going after your own lustful desires. If you use the idleness of time, and the pursuit of the lust of your flesh, you're gonna move yourself away from the place of God's love and God's blessing. That is, God can't do for you. It doesn't cause, God says, "Well, I don't love him anymore. Look at the way he's living!" No! No, God still loves you, but He weeps. He can't do for you what He wants to do, because your life is inconsistent with Him. Like Cain, if you allow hatred to fill your heart, God can't bless you. Like Balaam, if you allow greed to fill your heart, God can't bless you. Like Core, if you allow jealousy to master your life, God can't bless you, can't do for you what He wants to do. Keep yourself in the love of God, keep yourself in that place where God can do all He is wanting to do for you because of His infinite love.

As we look for the mercy of our Lord Jesus Christ unto eternal life. Looking for the Lord to come again at any time. Looking for the glorious appearing of our great God and Savior, realizing that this could happen tonight! All of these things in the material realm that we've been working on, building up and so forth, poof, they're gonna burn! Then the only thing of value you're going to possess are the spiritual things. The whole material gain will all be gone.

Some of you who may be materially very rich could be spiritual poppers. So you're rich for a few years and you're a popper for eternity. Oh yeah, you'll be in the kingdom, but barely. The Bible says that we should pray that we might have an abundant interest in the kingdom of God. You say, "Oh, I thought salvation wasn't my works!" Of course it isn't. You can't work to receive a gift! Salvation is a gift, but we will be judged according to our works and our place in eternity will be determined by our works. Not salvation, that's a gift of God. But there will be positions within the kingdom, ranks within the kingdom, determined by our faithfulness and our stewardship now. Looking for the mercy of our Lord Jesus Christ unto eternal life!

Several years ago a fellow came up to me in the church, said, "Chuck, I want you to have a new car." I laughed! I said, "I never buy a new car! Too much depreciation of it, someone else take the loss." He said, "I own a dealership here in Orange County, and I want you to come over and pick out the car you want, and I'm gonna take the depreciation off the price." He said, "I'll give it to you at my cost, and you can pick all the options that you want; I'll put them on." So I went over to the dealership and I picked out my dream car! All the options that General Motors offered, the color I wanted. They sent the order into Detroit, and they manufactured the car and then he called me up and said, "Your car is here." So I went over to pick it up. Turned in my old used car, drove out of the dealership with this brand new car. First time I'd ever had a brand new car and the smell was all mine. Belonged to me, you know, that special new car smell!

As I drove out of the dealership I knew that everybody was watching me. Admiring that car! You know as I drove down the street I could see people's heads, at least I thought I did, turn and look at that fancy car. Oh man it was nice to drive! All the way home I was praising the Lord, worship the Lord, "You're so good. Wow! Lord! You're, ah this is outrageous Lord! I love it! So good to me, I love you Lord!"

My wife had said, "Honey, would you pick up some milk on your way home?" So I went to Alpha Beta. While I was in the store wheeling the cart around the store getting the few things my wife wanted, just praising the Lord. Cause I knew as I got out of that car in the parking lot everyone was just, you know, looking at that thing. Man was I enamored by it! "Oh Lord, you're so good. I love you so much! Oh my Lord, this is glorious!" Got to the check stand, checked out, came out to the car and there in the driver's side, my door some stupid, inconsiderate nincompoop had opened up their car door carelessly, recklessly, put a ding, a dent! I hadn't even gotten home yet! I was so mad! I quickly tried to see if there was any paint sample there, play detective, see if I can get the color of the car. Maybe it's still here in the parking lot and I can pound on somebody! Boy was I upset! All the way home from the store I was just miserable! "Rotten people, rotten world! I hate, hate, hate people!" Inconsiderate! Boy, you're glad, you can be glad I'm not God; I'd have sent half the world to hell in a moment!

Took the groceries into the house, my son Chuck Junior was there. Said, "Hey, Dad, you get your new car?" I said, "Yeah." "Oh I want to see it!" I said, "Sure." So I went out and it was a convertible, and he put the top up and down he, you know, did all the push button things, windows, seats, the whole ten yards. Then as he was standing back and looking at it, he said, "Oh, Dad, what's that?" I said, "Would you believe while I was in the market some stupid dirty, rotten..." I started to get into my little thing again. Chuck said to me, "Hey, Dad, it's all gonna burn." I said, "Thank you son, I needed that!" I had lost perspective! You know, the shininess of the new car, the luxury points and all; I'd lost the perspective. I forgot that this whole thing was gonna burn! Hey, the thing did burn I guess on the highway. I got a thing from the DMV the other day wanting to know if I knew anything about that car. I said, "Hey, I sold that car years ago." "Well it's been abandoned on the highway; the engine's blown up." It's all gonna burn! I could hear the Lord in a sense saying to me when I was on my way home from the market, "Where's all the joy and the glory and the blessing and the love that you were talking about a few moments ago?" All dissipated over one little ding. From "Oh Lord, you're so good! I love You so much," to "God, I hate people!" One little ding! "Looking for the mercy of our Lord Jesus Christ," as we look for the return of the Lord, hey, it keeps your perspective. It's all the material world, it'll burn. Seeing then that all these things: pulpit, mike, stereos, television, buildings. Seeing that all these things are gonna be dissolved, what matter of persons are you to be? Spiritual!

Now on some have compassion, making a difference: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh ( Jude 1:22-23 ).

You can't witness to everybody alike. I mean this pattern witness, or this little can witness, it is not really good. People are different, people are different temperaments. Some you've got to scare the hell out of them. Others are drawn by love. Some with compassion making a difference, others, by fear, pulling them out of the fire. I mean, what's that mean? Now, it means that we have got to be led by the Spirit as we deal with people, hating even the garment that has been spotted by the flesh, pull them out of the fire. But hate the garment spotted by the flesh.

The close of the epistle is with a benediction, a beautiful benediction, one that is used quite often within the church.

Now unto him who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy ( Jude 1:24 ),

Hey, that's exactly how the Lord's gonna present me, faultless before the presence of His glory! That's how He's gonna present you! "There is therefore now no condemnation to those that are in Christ Jesus" ( Romans 8:1 ). Jesus bore the sins of the world. Every sin you have ever or will ever commit, Jesus died for, all covered by the blood.

Now we don't take the grace of God and use it as a cloak for lasciviousness. He who does evil, doesn't really know God. But thank God for those who believe and are trusting in Jesus Christ and seeking to walk. We may stumble, we may fall, but He's gonna present us faultless when He presents us to the Father. "

Now unto him who is able to keep you from falling, and present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, [Reference to Jesus Christ] be glory and majesty, dominion and power, both now and for ever. Amen ( Jude 1:24-25 ).

When the Lamb takes the scroll out of the right hand of Him who sits upon the throne there in glory, the angels will declare, "Worthy is the Lamb to receive dominion and glory and might and power!" "To the only wise God our Savior, be glory and majesty, dominion and power, both now and forever. Amen."

Next week we start the exciting book of Revelation, an overview of the book. Now, may you be doers of the Word and not hearers only, deceiving yourselves. May you go forth and practice the injunctions. Basically they are, walk in truth, and the truth is, we are to love one another. So may God's love just dwell in your hearts richly through faith. May you walk in love and increase in love, and increase in your knowledge and understanding of God's love for you. May you keep yourself in the love of God so that this week God can do all the wonderful things He wants to do for you, just because He loves you so much. May you experience the touch of God's love in a new and special way, in Jesus' name! "

Contending for the Faith

And of some have compassion, making a difference:

The American Standard Version renders this passage: "And on some have mercy, who are in doubt."

And of some have compassion: To have "compassion" is to have mercy, spare, or console.

making a difference: There is a difference between brethren overtaken in a fault (Galatians 6:1) and those described in Hebrews 6:4-6 as having a heart hardened by sin. Those overtaken in a fault are led away because of weakness and imprudence. On the other hand, there are those who, because of the pride and arrogance in their hearts and their unwillingness to submit themselves to discipline, have separated themselves from the church. We are to have compassion on all; but the young, the tender, the delicate, the refined need to be dealt with differently than the rough, unkind, and hard hearted. We are to be guided by the attitude of each person as we approach him, realizing some have fallen not because of corruption of heart but because of the lack of understanding, ignorance, and weakness.

Dr. Constable's Expository Notes

B. The Positive Instruction of the Readers VV. 20-23

Dr. Constable's Expository Notes

Fifth, 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. They are wavering in their loyalty. [Note: David DeGraaf, "Some Doubts about Doubt: The New Testament Use of Diakrino," Journal of the Evangelical Theological Society 48:8 (December 2005):742-43.] We should not abandon these brethren but compassionately seek to restore them.

Barclay's Daily Study Bible

Chapter 1

WHAT IT MEANS TO BE A CHRISTIAN ( Jude 1:1-2 )

1:1-2 Jude, the servant of Jesus Christ and the brother of James, sends this letter to the called who are beloved in God and kept by Jesus Christ. May mercy and peace and love he multiplied to you.

Few things tell more about a man than the way in which he speaks of himself; few things are more revealing than the titles by which he wishes to be known. Jude calls himself the servant of Jesus Christ and the brother of James. At once this tells us two things about him.

(i) Jude was a man well content with the second place. He was not nearly so well known as James; and he is content to be known as the brother of James. In this he was the same as Andrew. Andrew is Simon Peter's brother ( John 6:8). He, too, was described by his relationship to a more famous brother. Jude and Andrew might well have been resentful of the brothers in whose shadow they had to live; but both had the great gift of gladly taking the second place.

(ii) The only title of honour which Jude would allow himself was the servant of Jesus Christ. The Greek is doulos ( G1401) , and it means more than servant, it means slave. That is to say, Jude regarded himself as having only one object and one distinction in life--to be for ever at the disposal of Jesus for service in his cause. The greatest glory which any Christian can attain is to be of use to Jesus Christ.

In this introduction Jude uses three words to describe Christians.

(i) Christians are those who are called by God. The Greek for to call is kalein ( G2564) ; and kalein ( G2564) has three great areas of use. (a) It is the word for summoning a man to office, to duty, and to responsibility. The Christian is summoned to a task, to duty, to responsibility in the service of Christ. (b) It is the word for summoning a man to a feast or a festival. It is the word for an invitation to a happy occasion. The Christian is the man who is summoned to the joy of being the guest of God. (c) It is the word for summoning a man to judgment. It is the word for calling a man to court that he may give account of himself The Christian is in the end summoned to appear before the judgment seat of Christ.

(ii) Christians are those who are beloved in God. It is this great fact which determines the nature of the call. The call to men is the call to be loved and to love. God calls men to a task, but that task is an honour, not a burden. God calls men to service, but it is the service of fellowship, not of tyranny. In the end God calls men to judgment, but it is the judgment of love as well as of justice.

(iii) Christians are those who are kept by Christ. The Christian is never left alone; Christ is always the sentinel of his life and the companion of his way.

THE CALL OF GOD ( Jude 1:1-2 continued)

Before we leave this opening passage, let us think a little more about this calling of God and try to see something of what it means.

(i) Paul speaks about being called to be an apostle ( Romans 1:1; 1 Corinthians 1:1). In Greek the word is apostolos ( G652) ; it comes from the verb apostellein ( G649) , to send out, and an apostle is therefore, one who is sent out. That is to say, the Christian is the ambassador of Christ. He is sent out into the world to speak for Christ, to act for Christ, to live for Christ. By his life he commends, or fails to commend, Christ to others.

(ii) Paul speaks about being called to be saints ( Romans 1:7; 1 Corinthians 1:2). The word for saint is hagios ( G40) , which is also very commonly translated holy. Its root idea is difference. The Sabbath is holy because it is different from other days; God is supremely holy because he's different from men. To be called to be a saint is to be called to be different. The world has its own standards and its own scale of values. The difference for the Christian is that Christ is the only standard and loyalty to Christ the only value.

(iii) The Christian is called according to the purpose of God ( Romans 8:28). God's call goes out to every man, although every man does not accept it; and this means that for every man God has a purpose. The Christian is the man who submits himself to the purpose God has for him.

Paul has much to say about this calling of God, and we can set it down only very summarily. It sets before a man a great hope ( Ephesians 1:18; Ephesians 4:4). It should be a unifying influence binding men together by the conviction that they all have a part in the purpose of God ( Ephesians 4:4). It is an upward calling ( Php_3:14 ), setting a man's feet on the way to the stars. It is a heavenly calling ( Hebrews 3:1), making a man think of the things which are invisible and eternal. It is a holy calling, a call to consecration to God. It is a calling which covers a man's ordinary every-day task ( 1 Corinthians 7:20). It is a calling which does not alter because God does not change his mind ( Romans 11:29). It knows no human distinctions and cuts across the world's classifications and scale of importances ( 1 Corinthians 1:26). It is something of which the Christian must be worthy ( Ephesians 4:1; 2 Thessalonians 1:11); and all life must be one long effort to make it secure ( 2 Peter 1:10).

The calling of God is the privilege, the challenge and the inspiration of the Christian life.

DEFENDING THE FAITH ( Jude 1:3 )

1:3 Beloved, when I was in the midst of devoting all my energy to writing to you about the faith which we all share, I felt that I was compelled to write a letter to you to urge you to engage upon the struggle to defend the faith which was once and for all delivered to God's consecrated people.

Here we have the occasion of the letter. Jude had been engaged on writing a treatise about the Christian faith; but there had come news that evil and misguided men had been spreading destructive teaching. The conviction had come to him that he must lay aside his treatise and write this letter.

Jude fully realized his duty to be the watchman of the flock of God. The purity of their faith was threatened and he rushed to defend both them and the faith. That involved setting aside the work on which he had been engaged; but often it is much better to write a tract for the times than a treatise for the future. It may be that Jude never again got the chance to write the treatise he had planned; but the fact is that he did more for the church by writing this urgent little letter than he could possibly have done by leaving a long treatise on the faith.

In this passage there are certain truths about the faith which we hold.

(i) The faith is something which is delivered to us. The facts of the Christian faith are not something which we have discovered for ourselves. In the true sense of the word they are tradition, something which has been handed down from generation to generation until it has come to us. They go back in an unbroken chain to Jesus Christ himself.

There is something to be added to that. The facts of the faith are indeed something which we have not discovered for ourselves. It is, therefore, true that the Christian tradition is not something handed down in the cold print of books; it is something which is passed on from person to person through the generations. The chain of Christian tradition is a living chain whose links are men and women who have experienced the wonder of the facts.

(ii) The Christian faith is something which is once and for all delivered to us. There is in it an unchangeable quality. That is not to say that each age has not to rediscover the Christian faith; but it does say that there is an unchanging nucleus in it--and the permanent centre of it is that Jesus Christ came into the world and lived and died to bring salvation to men.

(iii) The Christian faith is something which is entrusted to God's consecrated people. That is to say, the Christian faith is not the possession of any one person but of the church. It comes down within the church, it is preserved within the church, and it is understood within the church.

(iv) The Christian faith is something which must be defended. Every Christian must be its defender. If the Christian tradition comes down from generation to generation, each generation must hand it on uncorrupted and unperverted. There are times when that is difficult. The word Jude uses for to defend is epagonizesthai ( G1864) , which contains the root of our English word agony. The defence of the faith may well be a costly thing; but that defence is a duty which falls on every generation of the Church.

THE PERIL FROM WITHIN ( Jude 1:4 )

1:4 For certain men have wormed their way into the Church--long before this they were designated for judgment impious creatures they are--who twist the grace of God into a justification of blatant immorality and who deny our only Master and Lord, Jesus Christ.

Here is the peril which made Jude lay aside the treatise he was about to write and take up his pen to write this burning letter. The peril came from within the church.

Certain men, as the King James Version has it, had crept in unawares. The Greek (pareisduein, G3921) is a very expressive word. It is used of the spacious and seductive words of a clever pleader seeping gradually into the minds of a judge and jury; it is used of an outlaw slipping secretly back into the country from which he has been expelled; it is used of the slow and subtle entry of innovations into the life of state, which in the end undermine and break down the ancestral laws. It always indicates a stealthy insinuation of something evil into a society or situation.

Certain evil men had insinuated themselves into the church. They were the kind of men for whom judgment was waiting. They were impious creatures, godless in their thought and life. Jude picks out two characteristics about them.

(i) They perverted the grace of God into an excuse for blatant immorality. The Greek which we have translated blatant immorality is a grim and terrible word (aselgeia, G766) . The corresponding adjective is aselges ( G766) . Most men try to hide their sin; they have enough respect for common decency not to wish to be found out. But the aselges ( G766) is the man who is so lost to decency that he does not care who sees his sin. It is not that he arrogantly and proudly flaunts it; it is simply that he can publicly do the most shameless things, because he has ceased to care for decency at all.

These men were undoubtedly tinged with Gnosticism and its belief that, since the grace of God was wide enough to cover any sin, a man could sin as he liked. The more he sinned, the greater the grace, therefore, why worry about sin? Grace was being perverted into a justification for sin.

(ii) They denied our only Lord and Master, Jesus Christ. There is more than one way in which a man can deny Jesus Christ. (a) He can deny him in the day of persecution. (b) He can deny him for the sake of convenience. (c) He can deny him by his life and conduct. (d) He can deny him by developing false ideas about him.

If these men were Gnostics, they would have two mistaken ideas about Jesus. First, since the body, being matter, was evil, they would hold that Jesus only seemed to have a body and was a kind of spirit ghost in the apparent shape of a man. The Greek for "to seem" is dokein ( G1380) ; and these men were called Docetists. They would deny the real manhood of Jesus Christ. Second, they would deny his uniqueness. They believed that there were many stages between the evil matter of this world and the perfect spirit which is God; and they believed that Jesus was only one of the many stages on the way.

No wonder Jude was alarmed. He was faced with a situation in which there had wormed their way into the church men who were twisting the grace of God into a justification, and even a reason, for sinning in the most blatant way; and who denied both the manhood and the uniqueness of Jesus Christ.

THE DREADFUL EXAMPLES ( Jude 1:5-7 )

1:5-7 It is my purpose to remind you--although you already possess full and final knowledge of all that matters--that, after the Lord had brought the people out of Egypt in safety, he subsequently destroyed those who were unbelieving; and that he has placed under guard in eternal chains in the abyss of darkness, to await the judgment which shall take place on the great day, the angels who did not keep their own rank but left their own proper habitation. Just so Sodom and Gomorrah and the surrounding cities, who in the same way as these took their fill of sexual sin and strayed after perverted sexual immorality, are a warning by the way in which they paid the penalty of eternal fire.

(1) The Fate Of Israel

Jude issues a warning to the evil men who were perverting the belief and conduct of the church. He tells them that he is, in fact, doing nothing other than remind them of things of which they are perfectly well aware. In a sense it is true to say that all preaching within the Christian church is not so much bringing to men new truth as confronting them with truth they already know, but have forgotten or are disregarding.

To understand the first two examples which Jude cites from history we must understand one thing. The evil men who were corrupting the church did not regard themselves as enemies of the church and of Christianity; they regarded themselves as the advanced thinkers, a cut above the ordinary Christian, the spiritual elite. Jude chooses his examples to make clear that, even if a man has received the greatest privileges, he may still fall away into disaster, and even those who have received the greatest privileges from God cannot consider themselves safe but must be on constant watch against the mistaken things.

The first example is from the history of Israel. He goes for his story to Numbers 13:1-33; Numbers 14:1-45. The mighty hand of God had delivered the people from slavery in Egypt. What greater act of deliverance could there be than that? The guidance of God had brought the people safely across the desert to the borders of the Promised Land. What greater demonstration of his Providence could there be than that? So, at the very borders of the Promised Land, at Kadesh-Barnea, spies were sent out to spy out the land before the final invasion took place. With the exception of Caleb and Joshua, the spies came back with the opinion that the dangers ahead were so terrible and the people so strong, that they could never win their way into the Promised Land. The people rejected the report of Caleb and Joshua, who were for going on, and accepted the report of those who insisted that the case was hopeless. This was a clear act of disobedience to God and of complete lack of faith in him. The consequence was that God gave sentence that of these people, with the exception of Joshua and Caleb, all over twenty would never enter the Promised Land but would wander in the wilderness until they were dead ( Numbers 14:32-33; Numbers 32:10-13).

This was a picture which haunted the mind of both Paul and the writer to the Hebrews ( 1 Corinthians 10:5-11; Hebrews 3:18-19; Hebrews 4:2). It is the proof that even the man with the greatest privilege can meet with disaster before the end, if he falls away from obedience and lapses from faith. Johnstone Jeffrey tells of a great man who absolutely refused to have his life-story written before his death. "I have seen," he said, "too many men fall out on the last lap." John Wesley warned, "Let, therefore, none presume on past mercies, as if they were out of danger." In his dream John Bunyan saw that even from the gates of heaven there was a way to hell.

Jude warns these men that, great as their privileges have been, they must still have a care lest disaster come upon them. It is a warning which each of us would do well to heed.

(2) The Fate Of The Angels

The second dreadful example which Jude takes is the fallen angels.

The Jews had a very highly developed doctrine of angels, the servants of God. In particular the Jews believed that every nation had its presiding angel. In the Septuagint, the Greek version of the Hebrew Scriptures, Deuteronomy 32:8 reads, "When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God." That is to say, to each nation there was an angel.

The Jews believed in a fall of the angels and much is said about this in the Book of Enoch which is so often behind the thought of Jude. In regard to this there were two lines of tradition.

(i) The first saw the fall of the angels as due to pride and rebelliousness. That legend gathered especially round the name of Lucifer, the light-bringer, the son of the morning. As the King James Version has it, Isaiah writes, "How art thou fallen from heaven, O Lucifer, son of the morning!" ( Isaiah 14:12). When the seventy returned from their mission and told Jesus of their successes, he warned them against pride, "I saw Satan fall like lightning from heaven" ( Luke 10:18). The idea was that there was civil war in heaven. The angels rose against God and were cast out; and Lucifer was the leader of the rebellion.

(ii) The second stream of tradition finds its scriptural echo in Genesis 6:1-4. In this line of thought the angels, attracted by the beauty of mortal women, left heaven to seduce them and so sinned.

In the first case the fall of the angels was due to pride; in the second case it was due to lust for forbidden things.

In effect Jude takes the two ideas and puts them together. He says that the angels left their own rank; that is to say, they aimed at an office which was not for them. He also says that they left their own proper habitation; that is to say, they came to earth to live with the daughters of men.

All this seems strange to us; it moves in a world of thought and traditions from which we have moved away.

But Jude's warning is clear. Two things brought ruin to the angels--pride and lust. Even although they were angels and heaven had been their dwelling-place, they none the less sinned and for their sin were reserved for judgment. To those reading Jude's words for the first time the whole line of thought was plain, for Enoch had much to say about the fate of these fallen angels. So Jude was speaking to his people in terms that they could well understand and telling them that, if pride and lust ruined the angels in spite of all their privileges, pride and lust could ruin them. The evil men within the church were proud enough to think that they knew better than the church's teaching and lustful enough to pervert the grace of God into a justification for blatant immorality. Whatever be the ancient background of his words, Jude's warning is still valid. The pride which knows better than God and the desire for forbidden things are the way to ruin in time and in eternity.

(3) Sodom And Gomorrah

The third example Jude chose is the destruction of Sodom and Gomorrah. Notorious for their sins, these cities were obliterated by the fire of God. Sir George Adam Smith in The Historical Geography of the Holy Land points out that no incident in history ever made such an impression on the Jewish people, and that Sodom and Gomorrah are time and time again used in Scripture as the examples par excellence of the sin of man and the judgment of God; they are so used even by Jesus himself ( Deuteronomy 29:23; Deuteronomy 32:32; Amos 4:11; Isaiah 1:9; Isaiah 3:9; Isaiah 13:19; Jeremiah 23:14; Jeremiah 49:18; Jeremiah 50:40; Zephaniah 2:9; Lamentations 4:6; Ezekiel 16:46; Ezekiel 16:49; Ezekiel 16:53; Ezekiel 16:55; Matthew 10:15; Matthew 11:24; Luke 10:12; Luke 17:29; Romans 9:29; 2 Peter 2:6; Revelation 11:8). "The glare of Sodom and Gomorrah is flung down the whole length of Scripture history."

The story of the final wickedness of Sodom and Gomorrah is told in Genesis 19:1-11, and the tragic tale of their destruction in the passage immediately following ( Genesis 19:12-28). The sin of Sodom is one of the most horrible stories in history. Ryle has called it a "repulsive incident." The real horror of the incident is cloaked a little in the King James and English Revised Versions by a Hebrew turn of speech. Two angelic visitors had come to Lot. At his pressing invitation they came into his house to be his guests. When they were there, the inhabitants of Sodom surrounded the house, demanding that Lot should bring out his visitors that they should know them. In Hebrew to know is the word for sexual intercourse. It is said, for instance, that Adam knew his wife, and she conceived, and bore Cain ( Genesis 4:1). What the men of Sodom were bent on was homosexual intercourse with Lot's two visitors--sodomy, the word in which their sin is commemorated.

It was after this that Sodom and Gomorrah were obliterated from the face of the earth. The neighbouring cities were Zoar, Admah and Zeboim ( Deuteronomy 29:23; Hosea 11:8). This disaster was localized in the dreadful desert in the region of the Dead Sea, a region which Sir George Adam Smith calls, "This awful hollow, this bit of the infernal regions come to the surface, this hell with the sun shining into it." It was there that the cities were said to have been; and it was said that under that scorched and barren earth there still smouldered an eternal fire of destruction. The soil is bituminous with oil below, and Sir George Adam Smith con-lectures that what happened was this: "In this bituminous soil took place one of these terrible explosions and conflagrations which have broken out in the similar geology of North America. In such soil reservoirs of oil and gas are formed, and suddenly discharged by their own pressure or by earthquake. The gas explodes, carrying high into the air masses of oil which fall back in fiery rain, and are so inextinguishable that they float afire on water." It was by such an eruption of fire that Sodom and Gomorrah were destroyed. That awful desert was only a day's journey from Jerusalem and men never forgot this divine judgment on sin.

So, then, Jude reminds these evil men of the fate of those who in ancient times defied the moral law of God. It is reasonable to suppose that those whom Jude attacks had also descended to sodomy and that they were perverting the grace of God to cover even this.

Jude is insisting that they should remember that sin and judgment go hand in hand, and that they should repent in time.

CONTEMPT FOR THE ANGELS ( Jude 1:8-9 )

1:8-9 In the same way these, too, with their dreams, defile the flesh, and set at naught the celestial powers, and speak evil of the angelic glories. When the archangel Michael himself was disputing with the devil about the body of Moses, he did not venture to launch against him an evil-speaking accusation, but said, "The Lord rebuke you!"

Jude begins this passage by comparing the evil men with the false prophets whom Scripture condemns. Deuteronomy 13:1-5 sets down what is to be done with "the prophet or the dreamer of dreams" who corrupts the nations and seduces the people, from their loyalty to God. Such a prophet is to be mercilessly killed. These men whom Jude attacks are false prophets, dreamers of false dreams, seducers of the people, and must be treated as such. Their false teaching issued in two things.

(i) It made them defile the flesh. We have already seen the twofold direction of their teaching on the flesh. First, the flesh was entirely evil, and, therefore, of no importance; and so the instincts of the body could be given their way without control. Second, the grace of God was all-forgiving and all-sufficient and therefore, sin did not matter since grace would forgive every sin. Sin was only the means whereby grace was given its opportunity to operate.

(ii) They despised angels. Celestial powers and angelic glories are names for ranks of angels within the angelic hierarchy. This follows immediately after the citing of Sodom and Gomorrah as dreadful examples; and part of the sin of Sodom was the desire of its people to misuse its angelic visitors ( Genesis 19:1-11). The men Jude attacks spoke evil of the angels. To prove how terrible a thing that was Jude cites an instance from an apocryphal book, The Assumption of Moses. One of the strange things about Jude is that he so often makes his quotations from these apocryphal books. Such quotations seem strange to us; but these books were very widely used at the time when Jude was writing and the quotations would be very effective.

The story in The Assumption of Moses runs as follows. The strange story of the death of Moses is told in Deuteronomy 34:1-6. The Assumption of Moses goes on to add the further story that the task of burying the body of Moses was given to the archangel Michael. The devil disputed with Michael for possession of the body. He based his claim on two grounds. Moses' body was matter; matter was evil; and, therefore, the body belonged to him, for matter was his domain. Second, Moses was a murderer, for had not he slain the Egyptian whom he saw smiting the Hebrew ( Exodus 2:11-12). And, if he was a murderer, the devil had a claim on his body. The point Jude is making is this. Michael was engaged on a task given him by God; the devil was seeking to stop him and was making claims he had no right to make. But even in a collection of circumstances like that Michael spoke no evil of the devil but simply said, "The Lord rebuke you!" If the greatest of the good angels refused to speak evil of the greatest of the evil angels, even in circumstances like that, surely no human being may speak evil of any angel.

What the men Jude is attacking were saying about the angels we do not know. Perhaps they were saying that they did not exist; perhaps they were saying they were evil. This passage means very little to us, but no doubt it would be a weighty rebuke to those to whom Jude addressed it.

THE GOSPEL OF THE FLESH ( Jude 1:10 )

1:10 But these people speak evil of everything which they do not understand, whereas they allow themselves to be corrupted by the knowledge which their instincts give them, living at the mercy of their instincts, like beasts without reason.

Jude says two things about the evil men whom he is attacking.

(i) They criticize everything which they do not understand. Anything which is out of their orbit and their experience they disregard as worthless and irrelevant. "Spiritual things are spiritually discerned" ( 1 Corinthians 2:14). They have no spiritual discernment, and, therefore, they are blind to, and contemptuous of, all spiritual realities.

(ii) They allow themselves to be corrupted by the things they do understand. What they do understand are the fleshly instincts which they share with the brute beasts. Their way of life is to allow these instincts to have their way; their values are fleshly values. Jude describes men who have lost all awareness of spiritual things and for whom the things demanded by the animal instincts are the only standards.

The terrible thing is that the first condition is the direct result of the second. The tragedy is that no man is born without a sense of the spiritual things but can lose that sense until for him the spiritual things cease to exist. A man may lose any faculty, if he refuses to use it. We discover that with such simple things as games and skills. If we give up playing a game, we lose the ability to play it. If we give up practising a skill--such as playing the piano--we lose it. We discover that in such things as abilities. We may know something of a foreign language, but if we never speak or read it, we lose it. Every man can hear the voice of God; and every man has the animal instincts on which, indeed, the future existence of the race depends. But, if he consistently refuses to listen to God and makes his instincts the sole dynamic of his conduct, in the end he will be unable to hear the voice of God and will have nothing left to be his master but his brute desires. It is a terrible thing for a man to reach a stage where he is deaf to God and blind to goodness; and that is the stage which the men whom Jude attacks had reached.

LESSONS FROM HISTORY ( Jude 1:11 )

1:11 Woe to them because they walk in the way of Cain; they fling themselves into the error of Balaam; they perish in Korah's opposition to God.

Jude now goes to Hebrew history for parallels to the wicked men of his own day; and from it he draws the examples of three notorious sinners.

(i) First, there is Cain, the murderer of his brother Abel ( Genesis 4:1-15). In Hebrew tradition Cain stood for two things. (a) He was the first murderer in the world's history; and, as The Wisdom of Solomon has it, "he himself perished in the fury wherewith he murdered his brother" ( Wis_10:3 ). It may well be that Jude is implying that those who delude others are nothing other than murderers of the souls of men and, therefore, the spiritual descendants of Cain. (b) But in Hebrew tradition Cain came to stand for something more than that. In Philo he stands for selfishness. In the Rabbinic teaching he is the type of the cynical man. In the Jerusalem Targum he is depicted as saying: "There is neither judgment nor judge; there is no other world; no good reward will be given to the good and no vengeance taken on the wicked; nor is there any pity in the creation or the government of the world." To the Hebrew thinkers Cain was the cynical, materialistic unbeliever who believed neither in God nor in the moral order of the world and who, therefore, did exactly as he liked. So Jude is charging his opponents with defying God and denying the moral order of the world. It remains true that the man who chooses to sin has still to reckon with God and to learn, always with pain and sometimes with tragedy, that no man can defy the moral order of the world with impunity.

(ii) Second, there is Balaam. In Old Testament thought, in Jewish teaching and even in the New Testament ( Revelation 2:14) Balaam is the great example of those who taught Israel to sin. In the Old Testament there are two stories about him. One is quite clear, and very vivid and dramatic. The other is more shadowy, but much more terrible; and it is it which left its mark on Hebrew thought and teaching.

The first is in Numbers 22:1-41; Numbers 23:1-30; Numbers 24:1-25. There it is told how Balak attempted to persuade Balaam to curse the people of Israel, for he feared their power, five times offering him large rewards. Balaam refused to be persuaded by Balak, but his covetousness stands out and it is clear that only the fear of what God would do to him kept him from striking a dreadful bargain. Balaam already emerges as a detestable character.

In Numbers 25:1-18 there is the second story. Israel is seduced into the worship of Baal with dreadful and repulsive moral consequences. As we read later ( Numbers 31:8; Numbers 31:16), it was Balaam who was responsible for that seduction, and he perished miserably because he taught others to sin.

Out of this composite story Balaam stands for two things. (a) He stands for the covetous man who was prepared to sin in order to gain reward. (b) He stands for the evil man who was guilty of the greatest of all sins--that of teaching others to sin. So Jude is declaring of the wicked men of his own day that they are ready to leave the way of righteousness to make gain; and that they are teaching others to sin. To sin for the sake of gain is bad; but to teach another to sin is the worst of all.

(iii) Third, there was Korah. His story is in Numbers 16:1-35. The sin of Korah was that he rebelled against the guidance of Moses when the sons of Aaron and the tribe of Levi were made the priests of the nation. That was a decision which Korah was not willing to accept; he wished to exercise a function which he had no right to exercise; and when he did so he perished terribly and all his companions in wickedness with him. Korah stands for the man who refuses to accept authority and reaches out for things which he has no right to have. So Jude is charging his opponents with defying the legitimate authority of the church, and of, thereto re, preferring their own way to the way of God. We should remember that if we take certain things which pride incites us to take, the consequences can be disastrous.

THE PICTURE OF WICKED MEN ( Jude 1:12-16 )

1:12-16 These people are hidden rocks which threaten to wreck your Love Feasts. These are the people who at your feasts revel with their own cliques without a qualm. They have no feeling of responsibility to anyone except themselves. They are clouds which drop no water but are blown past by the wind. They are fruitless trees in autumn's harvest time, twice dead and torn up by the roots. They are wild sea waves, frothing out their own shameless deeds. They are wandering stars and the abyss of darkness has been prepared for them for ever. It was of these, too, that Enoch, who was the seventh from Adam, prophesied when he said:

This is one of the great passages of invective of the New Testament. It is blazing moral indignation at its hottest. As Moffatt puts it: "Sky, land and sea are ransacked for illustrations of the character of these men." Here is a series of vivid pictures, every one with significance. Let us take them one by one.

(i) They are like hidden rocks which threaten to wreck the Love Feasts of the Church. This is the one case in which there is doubt about what Jude is actually saying but of one thing there is no doubt--the evil men were a peril to the Love Feasts. The Love Feast, the Agape ( G26) , was one of the earliest features of the Church. It was a meal of fellowship held on the Lord's Day. To it everyone brought what he could, and all shared alike. It was a lovely idea that the Christians in each little house church should sit down on the Lord's Day to eat in fellowship together. No doubt there were some who could bring much and others who could bring only little. For many of the slaves it was perhaps the only decent meal they ever ate.

But very soon the Agape ( G26) began to go wrong. We can see it going wrong in the church at Corinth, when Paul declares that at the Corinthian Love Feasts there is nothing but division. They are divided into cliques and sections; some have too much, and others starve; and the meal for some has become a drunken revel ( 1 Corinthians 11:17-22). Unless the Agape ( G26) was a true fellowship, it was a travesty, and very soon it had begun to belie its name.

Jude's opponents were making a travesty of the Love Feasts. The Revised Standard Version says that he calls them "blemishes on your love feasts" ( Jude 1:12); and that agrees with the parallel passage in Second Peter--"blots and blemishes" ( 2 Peter 2:13). We have translated Jude's expression "hidden rocks."

The difficulty is that Peter and Jude do not use the same word, although they use words which are very similar. The word in Second Peter is spilos ( G4696) , which unquestionably means a blot or spot; but the word in Jude is spilas ( G4694) , which is very rare. Just possibly it may mean a blot, because in later Greek it could be used for the spots and markings on an opal stone. But in ordinary Greek by far its most common meaning was a submerged, or half-submerged, rock on which a ship could be easily ship-wrecked. We think that here the second meaning is much more likely.

In the Love Feast people were very close together in heart and there was the kiss of peace. These wicked men were using the Love Feasts as a cloak under which to gratify their lusts. It is a dreadful thing, if men enter into the church and use the opportunities which its fellowship gives for their own perverted ends. These men were like sunken rocks on which the fellowship of the Love Feasts was in danger of being wrecked.

THE SELFISHNESS OF WICKED MEN ( Jude 1:12-16 continued)

(ii) These wicked men revel in their own cliques and have no feeling of responsibility for anyone except themselves. These two things go together for they both stress their essential selfishness.

(a) They revel in their own cliques without a qualm. This is exactly the situation which Paul condemns in First Corinthians. The Love Feast was supposed to be an act of fellowship; and the fellowship was demonstrated by the sharing of all things. Instead of sharing, the wicked men kept to their own clique and kept to themselves all they had. In First Corinthians Paul actually goes the length of saying that the Love Feast could become a drunken revel in which every man grabbed at all that he could get ( 1 Corinthians 11:21). No man can ever claim to know what church membership means, if in the church he is out for what he can get and remains within his own little group.

(b) We have translated the next phrase: "They have no feeling of responsibility for anyone except themselves." The Greek literally means "shepherding themselves." The duty of a leader of the Church is to be a shepherd of the flock of God ( Acts 20:28). The false shepherd cared far more for himself than for the sheep which were supposed to be within his care. Ezekiel describes the false shepherds from whom their privileges were to be taken away: "As I live, says the Lord God, because my sheep have become a prey and my sheep have become food for all the wild beasts, since there was no shepherd; and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep.... Behold I am against the shepherds; and I will require my sheep at their hand, and put a stop to their feeding the sheep" ( Ezekiel 34:8-10). The man who feels no responsibility for the welfare of anyone except himself stands condemned.

So, then, Jude condemns the selfishness which destroys fellowship and the lack of the sense of responsibility for others.

(iii) The wicked men are like clouds blown past by the wind, which drop no rain and like trees in harvest time which have no fruit. These two phrases go together, for they describe people who make great claims but are essentially useless. There were times in Palestine when people would pray for rain. At such a time a cloud might pass across the sky, bringing with it the promise of rain. But there were times when the promise was only an illusion, the cloud was blown on and the rain never came. In any harvest time there were trees which looked as if they were heavy with fruit but which, when men came to gather from them, gave no fruit at all.

At the heart of this lies a great truth. Promise without performance is useless and in the New Testament nothing is so unsparingly condemned as uselessness. No amount of outward show or fine words will take the place of usefulness to others. As it has been put: "If a man is not good for something, he is good for nothing."

THE FATE OF DISOBEDIENCE ( Jude 1:12-16 continued)

Jude goes on to use a vivid picture of these evil men. "They are like wild sea waves frothing out their own shameless deeds." The picture is this. After a storm, when the waves have been lashing the shore with their frothing spray and their spume, there is always left on the shore a fringe of seaweed and driftwood and all kinds of unsightly litter from the sea. That is always an unlovely scene. But in the case of one sea it is grimmer than in any other. The waters of the Dead Sea can be whipped up, into waves, and these waves, too, cast up driftwood on the shore; but in this instance there is a unique circumstance. The waters of the Dead Sea are so impregnated with salt that they strip the bark of any driftwood in them; and, when such wood is cast up on the shore, it gleams bleak and white, more like dried bones than wood. The deeds of the wicked men are like the useless and unsightly litter which the waves leave scattered on the beach after a storm and resemble the skeleton-like relics of Dead Sea storms. The picture vividly portrays the ugliness of the deeds of Jude's opponents.

Jude uses still another picture. The wicked men are like the wandering stars that are kept in the abyss of darkness for their disobedience. This is a picture directly taken from the Book of Enoch. In that book the stars and the angels are sometimes identified; and there is a picture of the fate of the stars who, disobedient to God, left their appointed orbit and were destroyed. In his journey through the, earth Enoch came to a place where he saw, "neither a heaven above nor a firmly founded earth, but a place chaotic and horrible." He goes on: "And there I saw seven stars of the heaven bound together in it, like great mountains and burning with fire. Then I said, 'For what sin are they bound, and on account of what have they been cast in hither?' Then said Uriel, one of the holy angels, who was with me and who was chief over them, 'Enoch, why dost thou ask and why art thou eager for the truth? These are the numbers of the stars of heaven which have transgressed the commandment of the Lord, and are bound here till ten thousand years, the time entailed by their sins, are consummated'" (Enoch 21: 1-6). The fate of the wandering stars is typical of the fate of the man who disobeys God's commandments and, as it were, takes his own way.

Jude then confirms all this with a prophecy; but the prophecy is again taken from Enoch. The actual passage runs: "And behold! He cometh with ten thousands of his holy ones to execute judgment upon all, and to destroy all the ungodly; and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against him" (Enoch 1: 9).

This quotation has raised many questions in regard to Jude and Enoch. There is no doubt that in the days of Jude, and in the days of Jesus, Enoch was a very popular book which every pious Jew would know and read. Ordinarily, when the New Testament writers wish to confirm their words, they do so with a quotation from the Old Testament, using it as the word of God. Are we then to regard Enoch as sacred Scripture, since Jude uses it exactly as he would have used one of the prophets? Or, are we to take the view of which Jerome speaks, and say that Jude cannot be Scripture, because it makes the mistake of using as Scripture a book which is, in fact, not Scripture?

We need waste no time upon this debate. The fact is that Jude, a pious Jew, knew and loved the Book of Enoch and had grown up in a circle where it was regarded with respect and even reverence; and he takes his quotation from it perfectly naturally, knowing that his readers would recognize it, and respect it. He is simply doing what all the New Testament writers do, as every writer must in every age, and speaking to men in language which they will recognize and understand.

THE CHARACTERISTICS OF EVIL MEN ( Jude 1:12-16 continued)

In Jude 1:16 Jude sets down three last characteristics of the evil men.

(i) They are grumblers, for ever discontented with the life which God has allotted to them. In this picture he uses two words, one which was very familiar to his Jewish readers and one which was very familiar to his Greek readers.

(a) The first is goggustes ( G1113) . (gg in Greek is pronounced ng). The word describes the discontented voices of the murmurers and is the same as is so often used in the Greek Old Testament for the murmurings of the children of Israel against Moses as he led them through the wilderness ( Exodus 15:24; Exodus 17:3; Numbers 14:29). Its very sound describes the low mutter of resentful discontent which rose from the rebellious people. These wicked men in the time of Jude are the modern counterparts of the murmuring children of Israel in the desert, people full of sullen complaints against the guiding hand of God.

(b) The second is mempsimoiros ( G3202) . It is made up of two Greek words, memphesthai, which means to blame and moira, which means one's allotted fate or life. A mempsimoiros ( G3202) was a man who was for ever grumbling about life in general. Theophrastus was the great master of the Greek character sketch, and he has a mocking study of the mempsimoiros ( G3202) , which is worth quoting in full:

Querulousness is an undue complaining about one's lot; the

querulous man will say to him that brings him a portion from his

friend's table: "You begrudged me your soup or your collops, or

you would have asked me to dine with you in person." When

his mistress is kissing him he says, "I wonder whether you kiss me

so warmly from your heart." He is displeased with Zeus, not

because he sends no rain, but because he has been so tong about

sending it. When he finds a purse in the street, it is: "Ah! but I

never found a treasure." When he has bought a slave cheap with

much importuning the seller, he cries: "I wonder if my bargain's

too cheap to be good." When they bring him the good news

that he has a son born to him, then it is: "If you add that I

have lost half my fortune, you'll speak the truth." Should this

man win a suit-at-law by a unanimous verdict, he is sure to find

fault with his speech-writer for omitting so many of the pleas.

And if a subscription has been got up for him among his friends,

and one of them says to him: "You can cheer up now," he will say:

"What? when I must repay each man his share, and be beholden

to him into the bargain?"

Here, vividly drawn by Theophrastus' subtle pen, is the picture of a man who can find something to grumble about in any situation. He can find some fault with the best of bargains, the kindest of deeds, the most complete of successes, the richest of good fortune. "There is great gain in godliness with contentment" ( 1 Timothy 6:6); but the evil men are chronically discontented with life and with the place in life that God has given to them. There are few people more unpopular than chronic grumblers and all such might do well to remember that such grumbling is in its own way an insult to God.

(ii) Jude reiterates a point about these wicked men, which he has made again and again--their conduct is governed by their desires. To them self-discipline and self-control are nothing; to them the moral law is only a burden and a nuisance; honour and duty have no claim upon them; they have no desire to serve and no sense of responsibility. Their one value is pleasure and their one dynamic is desire. If all men were like that, the world would be in complete chaos.

(iii) They speak with pride and arrogance, yet at the same time they are ready to pander to the great, if they think that they can get anything out of it. It is perfectly possible for a man at one and the same time to be a bombastic creature towards the people he wishes to impress and a flattering lick-spittle to the people whom he thinks important. Jude's opponents are glorifiers of themselves and flatterers of others, as they think the occasion demands; and their descendants are sometimes still among us.

THE CHARACTERISTICS OF ERROR (1) ( Jude 1:17-19 )

1:17-19 But you, beloved, you must remember the words which were once spoken by the apostles of our Lord Jesus Christ; you must remember that they said to us: "In the last time there will be mockers, whose conduct is governed by their own impious desires." These are the people who set up divisions--fleshly creatures, without the Spirit.

Jude points out to his own people that nothing has happened which they might not have expected. The apostles had given warning that in the last times just such evil men as are now among them would come. The actual words of Jude's quotation are not in any New Testament book. He may be doing any one of three things. He may be quoting some apostolic book which we no longer possess. He may be quoting, not a book, but some oral tradition of the apostolic preaching; or some sermon which he himself had heard from the apostles. He may be giving the general sense of a passage like 1 Timothy 4:1-3. In any event he is telling his people that error was only to be expected in the church. From this passage we can see certain of the characteristics of these evil men.

(i) They mock at goodness and their conduct is governed by their own evil desires. The two things go together. These opponents of Jude had two characteristics, as we have already seen. They believed the body, being matter, was evil; and that, therefore, it made no difference if a man sated its desires. Further, they argued that, since grace could forgive any sin, sin did not matter. These heretics had a third characteristic. They believed that they were the advanced thinkers; and they regarded those who observed the old moral standards as old-fashioned and out of date.

That point of view is by no means dead. There are still those who believe that the once--accepted standards of morality and fidelity, especially in matters of sex, are quite out of date. There is a terrible text in the Old Testament: "The fool says in his heart, There is no God" ( Psalms 53:1). In that text fool does not mean the brainless man; it means the man who is playing the fool. And the fact that he says there is no God is entirely due to wishful thinking. He knows that, if there is a God, he is wrong and can look for judgment; therefore, he eliminates him. In the last analysis those who eliminate the moral law and give free rein to their passions and desires, do so because they want to do as they like. They listen to themselves instead of listening to God--and they forget that there will come a day when they will be compelled to listen to him.

THE CHARACTERISTICS OF ERROR (2) ( Jude 1:17-19 continued)

(ii) These evil men have a second characteristic. They set up divisions--they are fleshly creatures, without the Spirit. Here is a most significant thought--to set up divisions within the church is always sin. These men set up divisions in two ways.

(a) As we have already seen, even at the Love Feasts they had their own little cliques. By their conduct they were steadily destroying fellowship within the church. They were drawing a circle to shut men out instead of drawing a circle to take them in.

(b) But they went further. There were certain thinkers in the early church who had a way of looking at human nature which essentially split men into two classes. To understand this we must know something of Greek psychology. To the Greek man was body (soma, G4983) , soul (psuche, G5590) and spirit (pneuma, G4151) . Soma ( G4983) was simply man's physical construction. Psuche ( G5590) is more difficult to understand. To the Greeks soul, psuche ( G5590) , was simply physical life; everything that lived and breathed had psuche ( G5590) . Pneuma ( G4151) , spirit, was quite different, it belonged to man alone, and was that which made him a thinking creature, kin to God, able to speak to God and to hear him.

These thinkers went on to argue that all men possessed psuche ( G5590) , but very few really possessed pneuma ( G4151) . Only the really intellectual, the elite, possessed pneuma ( G4151) ; and, therefore, only the very few could rise to real religion. The rest must be content to walk on the lower levels of religious experience.

They, therefore, divided men into two classes. There were the psuchikoi ( G5591) , who were physically alive but intellectually and spiritually dead. We might call them the fleshly creatures. All they possessed was flesh and blood life; intellectual progress and spiritual experience were beyond them. There were the pneumatikoi ( G4152) , who were capable of real intellectual knowledge, real knowledge of God and real spiritual experience. Here was the creation of an intellectual and spiritual aristocracy over against the common herd of men.

Further, these people who believed themselves to be the pneumatikoi ( G4152) , believed that they were exempt from all the ordinary laws governing a man's conduct. Ordinary people might have to observe the accepted standards but they were above that. For them sin did not exist; they were so advanced that they could do anything and be none the worse. We may well remember that there are still people who believe that they are above the laws, who say in their hearts that it could never happen to them and believe that they can get away with anything.

We can now see how cleverly Jude deals with these people who say that the rest of the world are the psuchikoi ( G5591) , while they are the pneumatikoi ( G4152) . Jude takes their words and reverses them. "It is you," he thunders at them, "who are the psuchikoi ( G5591) , the flesh-dominated; it is you who possess no pneuma ( G4151) , no real knowledge and no experience of God." Jude is saying to these people that, although they think themselves the only truly religious people, they have no real religion at all. Those whom they despise are, in fact, much better than they are themselves.

The truth about these so-called intellectual and spiritual people was that they desired to sin and twisted religion into a justification for sin.

THE CHARACTERISTICS OF GOODNESS ( Jude 1:20-21 )

1:20-21 But you, beloved, must build yourselves up on the foundation of your most holy faith; you must pray in the Holy Spirit; you must keep yourselves in the love of God; while you wait for the mercy of our Lord Jesus Christ which will bring you to life eternal.

In the previous passage Jude described the characteristics of error, here he describes the characteristics of goodness.

(i) The good man builds up his life on the foundation of the most holy faith. That is to say, the life of the Christian is founded, not on something which he manufactured himself, but on something which he received. There is a chain in the transmission of the faith. The faith came from Jesus to the apostles; it came from the apostles to the church; and it comes from the church to us. There is something tremendous here. It means that the faith which we hold is not merely someone's personal opinion; it is a revelation which came from Jesus Christ and was preserved and transmitted within his church, always under the care and the guidance of the Holy Spirit, from generation to generation.

That faith is a most holy faith. Again and again we have seen the meaning of this word holy. Its root meaning is different. That which is holy is different from other things, as the priest is different from other worshippers, the Temple different from other buildings, the Sabbath different from other days and God supremely different from men.

Our faith is different in two ways. (a) It is different from other faiths and from philosophies in that it is not man-made but God-given, not opinion but revelation, not guessing but certainty. (b) It is different in that it has the power to make those who believe it different. It is not only a mind-changer but also a life-changer; not only an intellectual belief but also a moral dynamic.

(ii) The good man is a man of prayer. It has been put this way: "Real religion means dependence." The essence of religion is the admission of our total dependence on God; and prayer is the acknowledging of that dependence, and the going to God for the help we need. As Moffatt has it in a magnificent definition: "Prayer is love in need appealing to love in power." The Christian must be a man of prayer for at least two reasons. (a) He knows that he must test everything by the will of God and, therefore, he must take everything to God for his approval. (b) He knows that of himself he can do nothing but that with God all things are possible and, therefore, he must ever be taking his insufficiency to God's sufficiency.

Prayer, says Jude, is to be in the Holy Spirit. What he means is this. Our human prayers are at least sometimes bound to be selfish and blind. It is only when the Holy Spirit takes full possession of us that our desires are so purified that our prayers are right. The truth is that as Christians we are bound to pray to God, but he alone can teach us how to pray and what to pray for.

(iii) The good man keeps himself in the love of God. What Jude is thinking of here is the old covenant relationship between God and his people as described in Exodus 24:1-8. God came to his people promising that he would be their God and they would be his people; but that relationship depended on their accepting and obeying the law which he gave them. "God's love," Moffatt comments, "has its own terms of communion." It is true in one sense that we can never drift beyond God's love and care; but it is also true that, if we desire to remain in close communion with God, we must give him the perfect love and the perfect obedience which must ever go hand in hand.

(iv) The good man waits with expectation. He waits for the coming of Jesus Christ in mercy, love and power; for he knows that Christ's purpose for him is to bring him to life eternal, which is nothing other than the life of God himself.

RECLAIMING THE LOST ( Jude 1:22-23 )

1:22-23 Some of them you must argue out of their error, while they are still wavering. Others you must rescue by snatching them out of the fire. Others you must pity and fear at the same time, hating the garment stained by the flesh.

Different translators give differing translations of this passage. The reason is that there is much doubt as to what the true Greek text is. We have given the translation which we believe to be nearest to the sense of the passage.

Even to the worst heretics, even to those most far gone in error and to those whose beliefs are most dangerous, the Christian has a binding duty not to destroy but to save. His aim must be, not to banish them from the Christian church, but to win them back into the Christian fellowship. James Denney said that, to put the matter at its simplest, Jesus came to make bad men good. Sir John Seeley said: "When the power of reclaiming the lost dies out of the church, it ceases to be the church." As we have taken this passage, Jude divides the troublers of the church into three classes, to each of whom a different approach is necessary.

(i) There are those who are flirting with falsehood. They are obviously attracted by the wrong way and are on the brink of committing themselves to error, but are still hesitating before taking the final step. They must be argued out of their error while there is time. From this two things emerge as a duty.

(a) We must study to be able to defend the faith and to give a reason for the hope that is in us. We must know what we believe so that we can meet error with truth; and we must make ourselves able to defend the faith in such a way that our graciousness and sincerity may win others to it. To do this we must banish all uncertainty from our minds and all arrogance and intolerance from our approach to others.

(b) We must be ready to speak in time. Many a person would have been saved from error of thought and of action, if someone else had only spoken in time. Sometimes we hesitate to speak, but there are many times when silence is cowardly and can cause more harm than speech could ever cause. One of the greatest tragedies in life is when someone comes to us and says, "I would never have been in the mess I am now in, if someone--you, perhaps--had only spoken to me."

(ii) There are those who have to be snatched from the fire. They have actually started out on the wrong way and have to be stopped, as it were, forcibly, and even against their will. It is all very well to say that we must leave a man his freedom and that he has a right to do what he likes. All these things are in one sense true, but there are times when a man must be even forcibly saved from himself.

(iii) There are those whom we must pity and fear at one and the same time. Here Jude is thinking of something which is always true. There is danger to the sinner; but there is also danger to the rescuer. He who would cure an infectious disease runs the risk of infection. Jude says that we must hate the garment stained by the flesh. Almost certainly he is thinking here of the regulations in Leviticus 13:47-52, where it is laid down that the garment worn by a person discovered to be suffering from leprosy must be burned. The old saying remains true--we must love the sinner but hate the sin. Before a man can rescue others, he must himself be strong in the faith. His own feet must be firm on the dry land before he can throw a lifebelt to the man who is likely to be swept away. The simple fact is that the rescue of those in error is not for everyone to attempt. Those who would win others for Christ must themselves be very sure of him; and those who would fight the disease of sin must themselves have the strong antiseptic of a healthy faith. Ignorance can never be met with ignorance, nor even with partial knowledge; it can be met only by the affirmation, "I know whom I have believed."

THE FINAL ASCRIPTION OF PRAISE ( Jude 1:24-25 )

1:24-25 Unto him who is able to keep you from slipping and to make you stand blameless and exultant in the presence of his glory, to the only God, our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, at this present time, and for all time. Amen.

Jude comes to an end with a tremendous ascription of praise.

Three times in the New Testament praise is given to the God who is able. In Romans 16:25 Paul gives praise to the God who is able to strengthen us. God is the one person who can give us a foundation for life which nothing and no one can ever shake. In Ephesians 3:20 Paul gives praise to the God who is able to do far more than we can ever ask or even dream of. He is the God whose grace no man has every exhausted and on whom no claim can ever be too much.

Here Jude offers his praise to the God who is able.

(i) God is able to keep us from slipping. The word is aptaistos ( G679) . It is used both of a sure-footed horse which does not stumble and of a man who does not fall into error. "He will not let your foot be moved," or as the Scottish metrical version has it, "Thy foot he'll not let slide" ( Psalms 121:3). To walk with God is to walk in safety even on the most dangerous and the most slippery path. In mountaineering climbers are roped together so that even if the inexperienced climber should slip, the skilled mountaineer can take his weight and save him. Even so, when we bind ourselves to God, he keeps us safe.

(ii) He can make us stand blameless in the presence of his glory. The word for blameless is amomos ( G299) . This is characteristically a sacrificial word; and it is commonly and technically used of an animal which is without spot or blemish and is therefore fit to be offered to God. The amazing thing is that when we submit ourselves to God, his grace can make our lives nothing less than a sacrifice fit to offer to him.

(iii) He can bring us into his presence exultant. Surely the natural way to think of entry into the presence of God is in fear and in shame. But by the work of Jesus Christ and in the grace of God, we know that we can go to God with joy and with all fear banished. Through Jesus Christ, God the stern Judge has become known to us as God the loving Father.

We note one last thing. Usually we associate the word Saviour with Jesus Christ, but here Jude attaches it to God. He is not alone in this, for God is often called Saviour in the New Testament ( Luke 1:47; 1 Timothy 1:1; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4). So we end with the great and comforting certainty that at the back of everything there is a God whose name is Saviour. The Christian has the joyous certainty that in this world he lives in the love of God and that in the next world he goes to that love. The love of God is at once the atmosphere and the goal of all his living.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Jude

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

J. B. Mayor, The Second Epistle of St. Peter and the Epistle of St. Jude (MmC; G)

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Judges 1:22

some -- Three groups: 1) wavering with doubt, v.22; 2) those becoming persuaded by false teachers, v.22a; 3) those who followed the false teachers, v.23b. (NIVZSB)

some -- There are several textual variants here which could result in either two or three groups being indicated. They are: 1) sincere doubters who deserve compassion (v. 22; see marginal note); 2) those who are deeper in unbelief and urgently need to be pulled from the fire (v. 23); and 3) those declared disciples of apostasy who still deserve mercy, but are to be handled with much fear (v. 23; see marginal note), lest the would-be-rescuer also be spiritually sullied. Given the mss. evidence and Jude’s pattern of writing in triads, 3 groups is the more likely scenario. - MSB

some -- Other translations see two groups (cf. KJV, NEB, and Williams following the Greek manuscripts P⁷², B, C, K, L). In Answers to Questions, F. F. Bruce says:

“I think that most probably two classes are envisaged; those who are responsible for maintaining due order in the churches must use different methods towards those who persist in inculcating subversive and immoral doctrine and those who have been misled by false teachers” - Utley

on some -- "Be merciful to those who doubt." Some were in the early stages of wavering in their commitment to the faith as a result of the false teachers. - NIVZSB

compassion -- These victims of the apostate teachers need mercy and patience because they have not yet reached a firm conclusion about Christ and eternal life, and so remain doubters (see marginal note) who could possibly be swayed to the truth. - MSB

have compassion -- (mercy,) False teaching can cause those who are uncertain about what they believe (or those with less discernment) to be misled, even to the point of doubting Jesus’ return (compare note on 2 Peter 3:4). Rather than decide that they are lost, believers should lovingly convince doubters to return to true faith in Jesus. - FSB

Be merciful to those who doubt -- Some were in the early stages of wavering in their commitment to the faith as a result of the false teachers. - NIVZSB

making a distinction -- [those who doubt, ESB] KJV reads διακρινόμενοι and translates “making a difference”; but the word in James 1:6 is used means “wavering, doubting,” and this gives a good sense here. “Some you must convince when they are wavering [or doubting].”

doubt -- Because the words of the apostates were confusing, probably many believers were in doubt as to whether to follow them. Such persons, Jude wrote, should not be slandered or criticized. They should be dealt with in love and mercy--the same way in which the Lord dealt with them (cf. v. 21). They needed encouragement, not criticism. They needed to be built up, not torn down. - BKC

those whose faith is wavering -- (NLT) Some believers were in the early stages of doubt because of what the false teachers were saying. - NLTSB

Gill's Exposition of the Whole Bible

And of some have compassion,.... That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs to them; expressing on all occasions a tender concern for their good; doing them all the good that can be done, both for their souls and bodies: and good reason there is why compassion should be shown them, because God is a God of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the Holy Ghost; saints should consider what they themselves were, and what they now are, and that compassion has been shown to them, and they may want it again. The Alexandrian copy, and some others, and the Vulgate Latin and Ethiopic versions, read, "reprove".

Making a difference; between one and another; using some more tenderly, others more severely, as the nature and circumstances of their case appear to be. The Syriac version renders the whole, "when they repent, have compassion on them".

Henry's Complete Commentary on the Bible

      15 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.   16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.   17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;   18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.   19 These be they who separate themselves, sensual, having not the Spirit.   20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,   21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.   22 And of some have compassion, making a difference:   23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.   24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,   25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

      Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, c., Jude 1:16; Jude 1:16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.

      II. He proceeds to caution and exhort those to whom he is writing, Jude 1:17-23; Jude 1:17-23. Here,

      1. He calls them to remember how they have been forewarned: But, beloved, remember, c., Jude 1:17; Jude 1:17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note, (1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body. (2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Timothy 4:1; 2 Timothy 3:1; 2 Peter 3:3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it,Matthew 16:18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind,2 Thessalonians 2:2.

      2. He guards them against seducers by a further description of their odious character: These are those who separate, c., Jude 1:19; Jude 1:19. Observe, (1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Romans 8:9. (3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience,Titus 1:9; 1 Timothy 3:9.

      3. He exhorts them to persevering constancy in truth and holiness.

      (1.) Building up yourselves in your most holy faith,Jude 1:20; Jude 1:20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble,1 Corinthians 3:12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

      (2.) Praying in the Holy Ghost. Observe, [1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer,Romans 12:12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

      (3.) Keep yourselves in the love of God,Jude 1:21; Jude 1:21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

      (4.) Looking for the mercy, c. [1.] Eternal life is to be looked for only through mercy mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Acts 4:12; Jude 1:10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2 Peter 3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts.

      4. He directs them how to behave towards erring brethren: And of some have compassion, c., Jude 1:22; Jude 1:23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Genesis 4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated--(I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default.--"Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," 1 Thessalonians 5:22.

      III. The apostle concludes this epistle with a solemn ascription of glory to the great God, Jude 1:24; Jude 1:25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.--Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him,Revelation 1:7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1 Peter 1:8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father,John 6:39; John 17:12; 1 Corinthians 15:24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.