Chapter 5: Jude

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Jude

by Brian Currie

THE INTRODUCTION – vv.1,2

THE OCCASION – vv.3,4

THE ILLUSTRATIONS – vv.5-7

THE APPLICATION – vv.8-10

THE CONDEMNATION – v.11

THE DESCRIPTION – vv.12-16

THE RECOLLECTION – vv.17-19

THE EXHORTATION – vv.20-23

THE ACCLAMATION – vv.24,25

APPENDIX

There are five one-chapter books in the Bible:

  • Obadiah:      Retribution on Edom
  • Philemon:     Reconciliation of Onesimus
  • 2John:  Appreciation of the Christian Home
  • 3John:  Preservation of the Assembly
  • Jude:    Contention for the Faith

We have considered the first four and now we come to the final one, written by Jude. His message is that truth is uncompromising, unchanging and unending. What a lesson for us in this day of liberal ‘Christianity’ and theology! There is a twofold message: negatively, he warns against error, and, positively, he wants saints to be built up. He is fierce in his condemnation of false doctrine and false teachers and certainly he has no thought of wavering in his conviction in order to accommodate these and fit with the prevailing circumstances.

It may be that Jude was a married man: “Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?” 1Cor.9.5.

There are many triplets throughout the book: at least twenty-one (see the Appendix).

The pictorial language coveys Jude’s interest in nature: “brute beasts”, “clouds without water”, “winds”, “trees … without fruit”, “waves of the sea”, “wandering stars”.

Jude highlights the following evils:

  • v.4: “Ungodly men” and Unholy practices: “turning the grace of our God into lasciviousness”;
  • vv.5-7: Unsubmissive attitudes: “believed not”, “kept not”, “going after strange flesh”;
  • vv.8-10 and vv.15,16: Unadvised language: “speak evil of dignities”, “Michael … durst not bring … a railing accusation”, “speak evil of those things which they know not”, “hard speeches”, “murmurers, complainers … their mouth speaketh great swelling words”;
  • vv.11-13: Unrestrained behaviour: “have gone … ran greedily”,  “clouds they are without water”, “winds”, “trees … without fruit”, “waves of the sea”, “wandering stars”.

Although there are many references and allusions to the Old Testament in Jude, there are no direct Old Testament quotations.

We must address the often-asked question: which letter was written first, Jude or 2Peter? Some observations help us to decide:

  • Peter deals with evil doctrine and Jude with evil doing.
  • Peter prophesies of coming conditions and Jude preaches in the midst of conditions that have arrived.
  • It is remarkable that Jude never uses the future tense.
  • Peter warns against errorists who “shall be … among you” 2Pet.2.1,2, whereas Jude speaks of them as already having “crept in”, and encourages the spiritual to stand fast against all attack, vv.3,4.

In light of these observations the answer to the question must be that Peter wrote first.

When studying a Bible book, it is often enlightening to consider other books of the Bible and see parallels. One such that falls into the category of being parallel to Jude is Nehemiah:

  • Both are written for last days, with both ministries being at the end of their respective Testaments. Jude is the last Epistle in the New Testament and Nehemiah closes the history of the Old Testament, which is followed by four hundred years of silence in the intertestamental period.
  • Both had to counteract evil men within: “Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them. For there were many in Judah sworn unto him …” Neh.6.17,18; “men crept in unawares” Jude 4.
  • Both warned of the enemy: “And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, ‘Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses’” Neh.4.14. In Jude it is useful to note the multiple occurrences of “these” as he exposes “ungodly men” v.4.

In Nehemiah they held the sword and the trowel for contending and construction, Neh.4.17,18. This is paralleled in Jude: “earnestly contend” v.3; “building up yourselves on your most holy faith” v.20.

DIVISION OF THE BOOK

  • The Introduction – vv.1,2
  • The Occasion – vv.3,4
  • The Illustrations – vv.5-7
  • The Application – vv.8-10
  • The Condemnation – v.11
  • The Description – vv.12-16
  • The Recollection – vv.17-19
  • The Exhortation – vv.20-23
  • The Acclamation – vv.24,25

THE INTRODUCTION – vv.1,2

Verse 1

‘‘Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.’’

There are two triplets: first, with regard to the person (“Jude”) and, second, with regard to the people (“to them”):

The Person – ‘‘Jude, the servant of Jesus Christ, and brother of James.’’

  • “Jude” – Personally
  • “Servant of Jesus Christ” – Humility
  • “Brother of James” – Family
‘‘Jude’’ – Personally

Perhaps there are six men called Jude or Judas in the New Testament. Three are mentioned briefly:

  • Acts 5.37: “After this man rose up Judas of Galilee, in the days of the taxing”;
  • Acts 9.11: “enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth”;
  • Acts 15.27: “We have sent therefore Judas and Silas, who shall also tell you the same things by mouth”.

Three are better known:

  • Judas Iscariot.
  • Jn.14.22: “Judas saith unto Him, (not Iscariot,) ‘Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?’”  He was also Lebbaeus (Thaddaeus), Matt.10.3.
  • Matt.13.55: “Is not this the carpenter’s son? Is not His mother called Mary? And His brethren, James, and Joses, and Simon, and Judas?”; Jn.7.5: “For neither did His brethren believe in Him.” They did so after He was risen from the dead. This last one must have been the author of this Epistle.

From the order listed in Matt.13.55, it may be concluded that he was the youngest of the family. Thus, we have two letters written by half-brothers of the Lord, namely James and Jude. The name Jude means ‘he shall be praised’. As we become acquainted with his defence of “the faith” we are aware that this was praiseworthy. It is sad when some who profess salvation in our day give it up too easily. Just as there were valiant men around Solomon’s bed, who protected him, S of S.3.7,8, so we need valiant men, who will protect the Sovereign, defending the truths concerning Him, in a way that will be rewarded and praised at the Judgment Seat of Christ. Judas Iscariot also had this name but he did not live up to it. Perhaps he was named by his parents, and this disclosed their ambition for him, an ambition which he failed to fulfil.

“Servant of Jesus Christ” – Humility

Being the Lord’s half-brother did not mean that Jude would be on familiar terms with Him. We remember that there was to be a distance of two thousand cubits between the people and the ark of the Covenant, Josh.3.4. Jude never addresses the Lord Jesus as his ‘elder brother’. In grace He calls us brethren, but note that in resurrection, “Jesus saith unto her, ‘Touch Me not; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God’” Jn.20.17. He never calls Him ‘our Father’ (the words, “Our Father which art in heaven …” Matt.6.9; Lk.11.2, were spoken by Him, but this was to show the disciples how they should pray; they were not used by Himself, either individually or in association with others); His Sonship is unique.

Jude knew the Lord as his eldest brother and he would have had intimate knowledge of how the Lord behaved in the home. Jude watched Him and was happy to be his slave: “the servant [doulos] of Jesus Christ” Jude 1. Matthew is the Gospel of the King and in it we find traces of the action of slaves:

  • Unquestioning Obedience – Matt.8.9: the centurion said, “I say to this man, ‘Go,’ and he goeth; and to another, ‘Come,’ and he cometh; and to my servant, ‘Do this,’ and he doeth it”
  • Unassuming Humility – Matt.20.27: “whosoever will be chief among you, let him be your servant”
  • Unstinted Supply – Matt.24.45: “Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?”
  • Unbounded Faithfulness – Matt.25.21: “Well done, thou good and faithful servant”
“Brother of James” – Family

This is the only time in the New Testament that an author identifies himself by family ties.

Note the contrasts: Jesus Christ – James; servant – brother. This highlights the truth that heavenly and spiritual relationships are more important than those that are earthly. Was it that James was better known and Jude was content to allow him to have the preeminent place? He had no desire for place or for self-promotion.

The People – ‘‘to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.’’

to them: there is no indication of geographical location; he addresses them solely on spiritual terms.

Just as there is a triplet with regard to the person writing, so there is with regard to the people to whom Jude writes. J.N. Darby changes the order to, “to the called ones beloved in God the Father and preserved in Jesus Christ”. This rendering will be used in the discussion below.

  • “To the called ones” – Effectually Called
  • “Beloved in God the Father” – Wondrously Loved
  • “Preserved in Jesus Christ” – Carefully Kept
“To the called ones” – Effectually Called

The calling to salvation is the work of God, as can be clearly seen from the following Scriptures: “whom He did predestinate, them He also
called …” Rom.8.30; “that ye would walk worthy of God, who hath called you unto His kingdom and glory” 1Thess.2.12; “God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto He called you by our gospel …” 2Thess.2.13,14; “who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began …” 2Tim.1.9; “shew forth the praises of Him who hath called you out of darkness into His marvellous light …” 1Pet.2.9; “the God of all grace, who hath called us unto His eternal glory by Christ Jesus …” 1Pet.5.10. This expression is

underlining God’s sovereignty in the matter of salvation. We can be sure of our Divine calling to a salvation we never can lose; it is unchangeable and irrevocable.

“Beloved in God the Father” – Wondrously Loved

While some of the texts have “sanctified”, it seems the weight of evidence is for “beloved”. The expression is unique in the New Testament because normally “in” is associated with Christ. Here it is “in God the Father”. His calling was prompted by love and this God is tender in His Fatherhood.

beloved: this is a perfect participle, indicating that it is an ongoing love. In the midst of departure and false teaching, this is a great comfort and stay; it is unfailing and immutable. In v.21 we are told to keep ourselves in the enjoyment of this Divine love; that is, occupation with error ought not to leave us bitter and hard in spirit; we are loved and we are in the Father, and so we are His children.

“Preserved in Jesus Christ” – Carefully Kept

preserved: the word means to keep; to carefully guard, and here it is passive (‘to be kept; to be carefully guarded’), and is another perfect participle, showing that it is ongoing. This word is used in Acts 12.5: “Peter therefore was kept in prison”; and Acts 16.23: “charging the jailor to keep them safely”.

In this letter there are five references to this word: here in v.1; twice in v.6: “the angels which kept not their first estate … He hath reserved in everlasting chains”; v.13: “wandering stars, to whom is reserved the blackness of darkness for ever”; and v.21: “keep yourselves in the love of God” – unbreakable and indestructible.

It is an ongoing keeping, teaching us that we will not partake of the destiny of these apostates.

in Jesus Christ: the order of the names indicates that Jude knew Him as a Man down here Who is now gone up there. This phrase could mean that we are preserved ‘for’ our calling: being loved and preserved is all to be ‘for’ Him; or it could mean being preserved ‘by’ Him. However, in Jn.17.11, He says, “keep through Thine own name”, that is, the Father keeps, so it appears that ‘for’ is better than ‘by’.

Verse 2

‘‘Mercy unto you, and peace, and love, be multiplied.’’

This is the only greeting in New Testament where the three words, “mercy”, “peace” and “love” occur together. In 1 and 2 Timothy and Titus it is “grace”, “mercy” and “peace”, but in most Epistles it is “grace” and “peace”.

  • Mercy for my actions
  • Peace for my agitation
  • Love for my affections

We could connect these three words of greeting with the triplet in v.1 concerning the people to whom the Epistle is addressed:

  • “mercy” with “called”
  • “peace” with “preserved”
  • “love” with “beloved”

In the midst of apostasy, we need all these features protected.

  • Mercy pities me and provides for my deficiencies.
  • Peace calms me and provides for my worries.
  • Love assures me and provides for my anxieties.

THE OCCASION – vv.3,4

Verse 3

‘‘Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.’’

Compassion – “Beloved”

Jude loved those he wanted to preserve from error. This is the first of three occurrences of the word “beloved” in the Epistle, vv.3,17,20:

  • v.3:    Contend for the Faith – Contention
  • v.17: Consider the Scriptures – Comprehension
  • v.20: Construct your Life – Construction

Each “beloved” is followed by an exhortation:

  • v.3:    “earnestly contend”
  • v.17: “remember”
  • v.20:   “building up yourselves”

The readers may have thought that one who so ruthlessly exposed false teachers was a hard, legal man, but love does not overlook sin and waywardness. True love is always in the realm of truth.

Compulsion – “when I gave all diligence to write unto you of the common salvation”

It was Jude’s initial purpose to write to them about “the common salvation”, but actually he is now going to write about “the faith”: the danger to it and the defence of it. Perhaps in the context the “salvation” refers to preservation from error, and arriving at eventual glory, and if so then he is not far from his initial exercise.

diligence: he made it his business; he took the time and made the effort. This did not ‘just happen’!

the common salvation: “our common salvation” J.N.D. This shows that Jude was not setting himself on a higher plane than others.

Content – “common salvation”

This salvation was commonly shared. There was not a salvation for the Jews and a different one for the Gentiles. The term “common salvation” does not mean that this salvation was cheap or vulgar. This may refer to our initial salvation or our ultimate salvation, or both, but since not all enjoy the thought of the ultimate salvation, this “common salvation” may more likely refer to the initial salvation.

It is uplifting to see how salvation is presented in this verse and in the Epistle to the Hebrews:

  • Here: the common salvation, and it must be so since sin is
    universal    ;
  •  In Heb.2.3: so great salvation, and it must be so since the Son is
     unique    ;
  •  In Heb.5.9: eternal salvation, and it must be so since the soul is
     undying    .
Confirmation – “it was needful for me to write unto you, and exhort [parakaleo] you”

needful: a necessity, a constraint, as in Lk.14.18, where one of the excuses was, “I have bought a piece of ground, and I must needs go and see it …”; and in 1Cor.9.16: “for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” Jude was Divinely constrained to warn the saints. The grammatical construction suggests that this happened as he wrote and this is an example of inspiration. He did not write to be seen and become known, but for the preservation of the saints.

exhort: the object of ministry is to encourage us, and to authoritatively persuade us to stand for the truth.

Contest – “that ye should earnestly contend”

This is the only mention of this expression in the New Testament. W.E. Vine translates, “to contend about a thing, as a combatant”. He states that this comes from epi, ‘upon’, giving an intensive force, plus the word agon, which means ‘a contest’. Adding these things together we learn that this was something that was valued and would not be given up easily. Without the prefix epi the verb occurs in Lk.13.24: “Strive to enter in at the strait gate”; 2Tim.4.7: “I have fought a good fight”; and a related noun is in Lk.22.44: “being in an agony He prayed more earnestly”. The person fighting for the precious article has to strain every muscle to win. There is no room for non-combatants or indifferent passengers. Indifference will allow liberalism to spread. We must learn how to contend without being contentious and how to disagree without being disagreeable. This is for all the called, not just elders and preachers.

Cause – “for the faith”

This is the body of doctrine that we hold to with tenacity. It is not a forum for our opinions. Nor is it a matter of winning arguments and showing our knowledge to the opponents.

Completion – “which was once delivered”

This is not ‘once upon a time’ but once and for all. There cannot be any additions, or subtractions, or amendments. Remember that Paul withstood Peter to the face regarding the “truth of the gospel” Gal.2.11,14. In Phil.1.17 we read that he was “set for the defence of the gospel”. Here, in Jude, it is in the context of heretical teachers. The faith was delivered to the saints. They did not manufacture it, nor was it some creed or catechism, nor was it some modern-day vision or revelation. This was truth that came via verbal inspiration directly from our Lord in heaven.

Company – “unto the saints”

Saints are living people; not people who have been dead for hundreds of years, and who have been ‘canonised’ because they are reputed to have done some miraculous deeds! The word “saint” really means ‘a sanctified person’ and saints should be marked by holiness. Such people are holy, in contrast to the foul behaviour of the false teachers.

Those who know the truth and will contend for it must be holy. We cannot live for God, and stand against His enemies, and at the same time be involved in the error that marks the false teachers; that is pure hypocrisy. A saint will not be involved in worldliness. We must be careful as to what we read, what we watch and what hobbies we have. Do we spend valuable time at the sports arena and engaging in worldly amusements?

Verse 4

‘‘For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.’’

Motivation – “For”

This is the reason Jude changed his initial exercise from “the common salvation”. He felt the burden of warning about false men and their behaviour. This is not an easy pathway but if followed it will bring blessing in this life and reward in the one to come.

Identification – “certain men”

Their behaviour was in marked contrast to those who are “saints”.

crept in unawares: this is the only mention in the Bible of this phrase and some give the translation as, “there have crept in unobserved certain men”. The Greek word is pareisduno (containing para: ‘beside’, eis: ‘in’ and duno: ‘enter’; hence ‘enter in by the side’), so by stealth and subtlety they got into the fellowship. Harry Bell said, “It is hard to creep past men who are on their knees.”

If they had to creep in it is obvious that there was no ‘open fellowship’ and it emphasises the importance of reception to the assembly, and the need for care with regard to it. The principle of Jn.10.1 is valid here: “He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.” It may be asked: why were these people not excommunicated? The answer is that we must remember that Jude is writing to saints in a general way, not to an assembly; so in the context of this letter the judgment is from God; judgment by the assembly is not the main focus in Jude’s Epistle.

Condemnation – “who were before of old ordained to this condemnation”

Darby translates: “they who of old were marked out beforehand to this sentence”; the New International Version has, “whose condemnation was written about long ago”. This means that in the Old Testament we find the clear principle that God will judge sin, regardless of its source.

ordained: the only other occurrences of this word are in Rom.15.4: “whatsoever things were written aforetime were written for our learning”; Gal.3.1: “before whose eyes Jesus Christ hath been evidently set forth, crucified among you”; and Eph.3.3: “He made known unto me the mystery; (as I wrote afore in few words)”. This last reference is to Eph.2.11-22.

this condemnation: this seems to point forward to vv.5-7, which illustrate God’s condemnation.

Description – “ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.”

Note the three-fold description: “ungodly … turning … denying”.

ungodly men: these were men who had no reverence for God. They were not merely irreligious, but violators of God’s demands. In the Epistle the word “ungodly” occurs five more times: four times in v.15 and once in v.18. In v.15 we have Sinful Deeds and Declarations, and in v.18 Sinful Desires. Where society gives up God and every semblance of reverence for Him the people’s behaviour becomes unrestrained, just as it is in our atheistic society, where anything goes except what is right; criminals are protected and the victims of crimes punished; there is vice and violence and every man does what is right in his own eyes.

turning the grace of our God into lasciviousness: “dissoluteness” J.N.D.

turning: meaning to change; to carry to another place. The only other places where this word is found are Acts 7.16: “were carried over into Sychem”; Gal.1.6: “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel”; Heb.7.12: “the priesthood being changed”; and Heb.11.5: “By faith Enoch was translated that he should not see death; and was not found, because God had translated him”.

the grace of our God: the grace of God was expected to teach: “the grace of God … teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” Titus 2.11,12. They were abusing His grace, professing to have received it but by actions denying it; they used liberty as licence.

It is important to see that Jude says, “our God”, not ‘their God’, thus displaying that they were not at all linked to our God.

lasciviousness: this word covers many foul characteristics: immorality, moral debauchery, absence of restraint, indecency, wantonness. It is found in Mk.7.22, where the Lord Jesus states that it proceeds from the unregenerate heart: “thefts, covetousness, wickedness, deceit, lasciviousness …”; Rom.13.13: “Let us walk honestly … not in chambering and wantonness”; 2Cor.12.21: “have not repented of the uncleanness and fornication and lasciviousness”; Gal.5.19: “the works of the flesh are manifest … Adultery, fornication, uncleanness, lasciviousness”; Eph.4.19: “who being past feeling have given themselves over unto lasciviousness”; 1Pet.4.3: “when we walked in lasciviousness”; 2Pet.2.7: “Lot, vexed with the filthy conversation of the wicked”; and 2Pet.2.18: “they allure through the lusts of the flesh, through much wantonness”. These words combine to give us a picture of those who contradicted every standard of decency and were unsaved.

denying the only Lord God, and our Lord Jesus Christ: J.N. Darby translates as, “denying our only Master and Lord Jesus Christ”. They repeatedly and constantly refused and disregarded every standard set by the only Master. Perhaps their earthly master allowed them to act as they wanted and without restraint, but there was only one true Master and that was “our only Master and Lord, Jesus Christ” as Rotherham and the Revised Version translate the phrase. The one article seems to suggest that the meaning of the phrase is that Jesus Christ is our only Master and Lord.

Master: despotes, whence ‘despot’, is the one in total, absolute control and is used in Lk.2.29: “Lord, now lettest Thou Thy servant depart in peace, according to Thy word”; Acts 4.24: “they lifted up their voice to God with one accord, and said, ‘Lord, Thou art God’”; 2Pet.2.1: “denying the Lord that bought them”; and Rev.6.10: “How long, O Lord, holy and true”. This word usually refers to God, but in 2Pet.2.1 the reference is to Christ.

It seems they were denying the One Who brought to them the grace of God and who laid the basis for their salvation, and so they were denying the Lord Jesus in His saviourhood and sovereignty. This connects with v.1, where we read of Jude as the “bondservant”.

Lord: kurios. This is the One with authority and Who is Ruler. This is a wider title than “Master”, despotes, which normally means there is absolute power over slaves. Kurios is more with honour and regality in view.

THE ILLUSTRATIONS – vv.5-7

Three illustrations of God’s judgment are given: “destroyed” v.5; “everlasting chains” v.6; “vengeance of eternal fire” v.7; and these seem to increase in severity. These can be thought of as concerning Hebrews, v.5; Heaven, v.6; and Heathen, v.7.

Jude does not mention anyone being delivered from the judgment. Peter tells of Noah and Lot, but Jude is concentrating on the severity and inescapability of God’s judgment. Perhaps this is why he does not mention the Flood, because there eight souls were saved. Peter gives his examples in chronological order: angels, the Flood and Noah, and finally, Sodom and Lot.

These examples given by Jude of those judged illustrate the characteristics in v.4: “ungodly … turning … denying”, and they follow the same order: those who fell in the wilderness were ungodly; the angels turned away from their God-given position; those in Sodom rebelled against God’s authority and order and denied the only Master. These things underline the unchanging character of God, because we see that He Who judged sin in Genesis will judge it in the future.

There may be a development in that the first is unbelief; the second is rebellion and the third is immorality. All of these are seen in modern society:

Hebrews – v.5

Verse 5

‘‘I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.’’

I will: boulomai, which expresses Jude’s purpose. Note 1Tim.2.8: “I will [boulomai] therefore that men pray every where …” (the word “will” in 1Tim.2.4 is desire, thelo); 2Pet.3.9: “The Lord is … not willing [boulomai, His wish for mankind] that any should perish, but that all should come to repentance.”

therefore put you: in contrast to the apostates.

in remembrance: Jude is not giving new and modern illustrations, but reminding them of things they know. This is characteristic of Peter: “Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance” 2Pet.1.12,13; “This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance” 2Pet.3.1. We ought not to be always looking for something new and novel. As we grow in the understanding of Divine principles, we ought to have the ability to apply the Scriptures we know to present circumstances.

though ye once knew this: “once” is as in “once delivered” v.3, that is, ‘once for all delivered’. In v.5 Jude is writing of what they have known once for all, which means it was not that they had forgotten but that they needed to use what they already knew.

the Lord, having saved the people out of the land of Egypt: this was the first demonstration of God’s power to the nation of Israel, when He brought them out of Egypt and in this the nation was spared.

afterward destroyed them that believed not: this is not in 2Peter, but it is in the Epistle of Jude, who indicates that the judgment of God will fall on those who professed to have been redeemed but rebelled against Him. This is recorded in Numbers chapter 14, after they believed the ten spies and, in rebellion, refused to enter the land. God told them, “Your carcases shall fall in this wilderness” Num.14.29,32.

Darby renders “afterward” as, “in the second place”. In the second place God destroyed those who had not believed. In the first place He saved them from Egypt but in the second place He slew them in the wilderness. This is applicable to those who professed to have been redeemed but rebelled against God’s ways. They were ungodly and would be destroyed.

Heaven – v.6

Verse 6

‘‘And the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’’

Angels are introduced to show that if God judged the highest of creation, He will judge men!

These angels denied the authority of God when they, with Satan, rebelled against the place God had given them and were lifted up in pride. This was not them stooping down, but seeking to lift themselves up!

kept not: this shows that on one occasion they did not preserve and carefully guard their position. In Jude’s Epistle the word tereo is variously translated: “preserved in Jesus Christ” v.1; “kept not their first estate … He hath reserved” v.6; “to whom is reserved the blackness of darkness for ever” v.13; “keep yourselves in the love of God” v.21. Elsewhere it is seen in Acts 12.5: “Peter therefore was kept in prison”; and in 2Tim.4.7: “I have kept the faith”.

first estate: this is one word, arche, and is used in connection with angels in other Scriptures, as seen in Rom.8.38: “death, nor life, nor angels, nor principalities, nor powers …” It is translated “principality” or “principalities” in Eph.1.21; 3.10; 6.12; Col.1.16; 2.10,15. These all had a lofty and honoured position in the realm of heavenly administration. This was their first or original estate; it was not something later in earth’s history. Sin is not a result of the environment or of lack of intelligence, nor is it due to poor companionship. In our day the great cry is to educate folk and get them into a better environment and all will be well. How foolish! Was there a better environment than that in Eden’s garden?

left their own habitation: “who had not kept their own original state, but had abandoned their own dwelling” J.N.D. The only other mention of this word is in 2Cor.5.2: “earnestly desiring to be clothed upon with our house which is from heaven”.

Like military deserters, they left the station wherein they had been placed. They left their allocated dwelling place in the realms of heaven and moved towards the throne to assist Satan’s rebellion. The practical lesson is that we ought to be content with the place and gift God has given us; we are not to reach up to something that is way beyond us. “Seekest thou great things for thyself? Seek them not” Jer.45.5; “Mind not high things, but condescend to men of low estate [‘going along with the lowly’ J.N.D.]. Be not wise in your own conceits” Rom.12.16; “godliness with contentment is great gain” 1Tim.6.6.

Many connect this with the opening verses of Genesis chapter 6, but note the following questions:

  • How many incarnations have there been?
  • How many rebellions in heaven have there been? When Satan fell and angels watched this, were they so silly as to think a second rebellion would succeed?
  • How could sexless spirits lust after women?
  • Would intelligent creatures leave the glory of heaven to satisfy their carnal lusts: lusts they did not have in their nature?
  • Why did they not have lusts when Eve was formed? She was the most beautiful of all womanhood. Why wait some 1,500 years?
  • If angels and women unite to produce giants, how is it that we read of the sons of giants?

He hath reserved: the perfect tense implies an ongoing situation. There is a play on words: they kept not their first estate, but He will keep them for judgment: we are “preserved in Jesus Christ” v.1, and are instructed, “keep yourselves in the love of God” v.21.

in everlasting chains under darkness unto the judgment of the great day: they are chained morally and they will never experience salvation.

everlasting chains: the only other mention of the word here translated “everlasting” is in Rom.1.20: “His eternal power and Godhead”. These cannot be literal chains, as such would not hold captive spirit beings.

under darkness: the light of the presence of God will never reach them. They are captivated by dense spiritual darkness. We learn from 1Jn.1.5: “This then is the message which we have heard of Him, and declare unto you, ‘That God is light, and in Him is no darkness at all.’” They are free as demons, but in v.6 we read that they will be judged. This will take place at ‘‘the judgment of the great day’’, as described in Rev. 20.10.

Heathen – v.7

Verse 7

‘‘Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.’’

This is the third example and it embraces the cities of the plain and their wicked sodomy.

Even as: this refers to the third example: “how that” v.5, refers to the first; “and” v.6, to the second; and “even as” v.7, to the third.

the cities about them: Admah and Zeboim, Deut.29.23; Hos.11.8.

in like manner: there are at least four interpretations of this phrase:

  1. It is connected with their sin, which was fornication.
  2. It is connected “in like manner” with judgment on sin.
  3. It is “in like manner” that they are an example.
  4. It is connected with the fact that they abandoned the realm that God had given to them, that is, the angels were not content with serving God, and the Sodomites were not content with the God-given relationship of man and woman. Their affections were taken away from God and His interests.

Perhaps the last interpretation is correct.

giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire: J.N. Darby translates as, “committing greedily fornication, in like manner with them, and going after other flesh, lie there as an example, undergoing the judgment of eternal fire”.

giving themselves over to fornication: this is one word, ekporneuo, from ek and porneuo. It is found only here in the New Testament and it means to act with excessive indulgence, engaging in immorality totally without restraint. For “in like manner”, the Revised Version has, “having in like manner with these [masculine]”, that is, it is like the former two examples, where they left the realm God had given to them, and they took an unrestrained path after fornication. It may be an oblique reference to the men of v.4 who turned the grace of God into lasciviousness, and so the “fornication, and going after strange flesh” is an example of the behaviour of these false men.

and going: the “giving” and “going” highlight the total addiction and the abandonment of all decency. “Going” is aperchomai, from apo (‘away from’) and erchomai (‘come’), ‘to come away’ or ‘to depart from’: they left what was normal and natural.

after: the things that are behind, that is, turning backward they left God’s established order.

strange (heteros) flesh: this is sodomy, as recorded in Genesis chapter 19 and Rom.1.27: “men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet”.

set forth for an example: “lie there as an example” J.N.D.; they lie exposed to public view and there is no excuse for not seeing God’s total repugnance and displeasure of this behaviour. Gen.13.10 says of this area, “And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, even as the garden of the Lord”. This is now the Dead Sea area that is barren and lifeless and gives a clear testimony of God’s judgment.

suffering: this is the only mention in the New Testament of this word, which means ‘to hold under’, and implies a judgment from which there is no escape.

the vengeance: this indicates that the judgment is just and right: there is nothing haphazard or vindictive.

eternal fire: the angels in v.6 are in chains but not yet in eternal fire; here are men, and this is proof of the eternality of judgment.

THE APPLICATION – vv.8-10

Now that he has shown that God judged the apostates of a past day, Jude has clear Scriptural precedent to denounce those in his day.

Verse 8

‘‘Likewise also these filthy dreamers, defile the flesh, despise dominion, and speak evil of dignities.’’

Likewise: that is, these men are in the same category as those in vv.5-7.

also these: these are the ungodly men of v.4, who crept in unawares.

This is the first of a series of references to “these” in the remainder of the Epistle: “these filthy dreamers” v.8; “these speak evil” v.10; “These are spots in your feasts of charity” v.12; “Enoch … prophesied of these” v.14; “These are murmurers” v.16; “These be they who separate themselves” v.19.

There is a threefold description of these people: they defile, despise and denounce. This is because they are:

dreamers: (“filthy” is not in the original). That is, their minds are not given to reality: they live in a world of fantasy, created by their own imaginations. Thus this is not dreaming while asleep in the night-time, but daydreaming. Verse 10 speaks of “things which they know not: but what they know naturally”, and the present tense indicates that this was an ongoing situation.

We need to give our minds a ‘reality check’, and this can be done using the list in Phil.4.8, which commences with “whatsoever things are true”, and continues: “whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.”

We are enjoined to be sober minded: “Young men likewise exhort to be sober minded” Titus 2.6; “Wherefore gird up the loins of your mind, be sober” 1Pet.1.13.

They Defile

defile the flesh: in its literal sense, “defile” means to dye with another colour. In the moral sense it means to pollute. These men sink into the morass of unrestrained lust and sin and indulge in corrupt passions.

Christians are to be saintly in character. The will of God is their sanctification, 1Thess.4.3; their bodies are “the temple of the Holy Ghost” 1Cor.6.19; and we are instructed to “make not provision for the flesh, to fulfil the lusts thereof” Rom.13.14.

They Despise

despise dominion: the attitude of these people to dominion (“lordship” J.N.D.) is to do away with it, set it aside, disregard it. They have no respect for authority of any kind, whether in the sphere of society, or of the assembly, or even of the heavenly. In v.4 we read that they deny “our only Master and Lord” J.N.D. Like the nation of Israel, they rebel against authority. In rebelling against the authority of Moses and Aaron they were rebelling against the authority of God Himself. The age we are living in is like that of the Judges, when “every man did that which was right in his own eyes” Judg.17.6; 21.25.

They Denounce

speak evil of dignities: “speak railingly against dignities” J.N.D. The parallel verse in 2Peter reads, “But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities” 2Pet.2.10. They rail against, and thus tear apart, the reputation of others.

dignities: this is the word ‘glories’, highlighting those who should command respect because of their position. Would fallen angels be called ‘glories’? Commenting on 2Pet.2.10, Barnes (in his “Notes on the New Testament”) states, “The word rendered ‘dignities’ here, (doxas) means properly honour, glory, splendour; then that which is fitted to inspire respect; that which is dignified or exalted. It is applied here to men of exalted rank.”

In the examples in vv.5-7 the order was unbelief in the wilderness; rebellion against authority in angels; immorality in Sodom and Gomorrha. Is it the reverse order in v.8: “defile” – immorality; “despise dominion” – angels; denouncing – in the wilderness they murmured against God?

Verse 9

‘‘Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, ‘The Lord rebuke thee.’’’

Some suggest that the event referred to here by Jude is taken from Jewish history and traditional stories; others speak of the apocryphal ‘Assumption of Moses’. We are happy to accept that what we read here in v.9 was given to Jude by inspiration, and if it was not inspired it would not be in the Bible!

Yet: “But [de]” J.N.D.: the behaviour of the archangel is in contrast to the libertines whom Jude has been describing.

Michael: his name means ‘who is like God?’

the archangel: Michael is the only archangel. He is always associated with Israel and he seems to have a high position of command in relation to the armies of heaven:

  • “Michael, one of the chief princes” Dan.10.13;
  • “Michael your prince” Dan.10.21;
  • “And at that time shall Michael stand up, the great prince which standeth for the children of thy people” Dan.12.1;
  • “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels” Rev.12.7.

contending: diakrino, from dia and krino (to judge). It also occurs in v.22: “And of some have compassion, making a difference”. It means to judge a dispute, to discriminate in, for example, an ongoing altercation.

with the devil: diabolos, the slanderer.

he disputed: dialegomai, from dia and lego (to say). This means to talk through, that is, to argue, discuss, to engage in an ongoing battle of words.

about the body of Moses: this is not recorded in the account of the death of Moses, Deut.34.5,6.

durst not: “did not dare” J.N.D., that is, he was not bold enough; he feared to do so.

bring against him: epiphero, from epi and phero (to bring), hence ‘bring upon him’.

a railing accusation: a slandering or blaspheming judgment.

but said, ‘The Lord rebuke thee’: he invoked the Lord, and left it to Him. Michael was using the same words that the Lord Himself used when He spoke to Satan as he sought to resist Joshua the high priest, as recorded in Zech.3.2: “And the Lord said unto Satan, ‘The Lord rebuke thee, O Satan’”.

Michael had witnessed the fall of Satan, when Satan rose against the authority of heaven, v.6. Michael did not follow him then, nor did he rail against him in the incident recorded here; he left the matter with God.

This mysterious event is recorded to show the respect Michael had for authority. Satan is described as having “the power of death” Heb.2.14, but why he wanted the body of Moses we do not know. God wanted it for the Transfiguration.

rebuke: as the Lord rebuked demons, Lk.4.41; the deep, Lk.8.24; and fever, Lk.4.39.

Verse 10

‘‘But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.’’

But (de) these: in contrast with Michael.

speak evil: ‘rail’. Present tense, active voice, which means it is ongoing.

of those things which they know (oida: fully appreciate) not: they cannot understand, so they rail in their ignorance; they are malicious in their verbal attacks. They have no spiritual understanding because they do not have the Holy Spirit. It is not that they were not informed, nor that they do not have a good level of intelligence, but they do not have the spiritual capacity to understand. This teaches that more than natural intelligence is required to understand Divine things: “the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” 1Cor.2.14.

but (de) what (‘whatever’) they know naturally: this is a different word for “know” (epistamai) and it means to turn one’s self or one’s mind to, or to put one’s thought upon a thing, or to be acquainted with it. The realm with which they are acquainted is purely natural and so they act in keeping with that.

as brute beasts: these have no rational thought and they move according to natural desires. This may be a reason why the theory of evolution is so attractive to unsaved folk: believing it allows people to live according to their base passions.

in those things they corrupt themselves: as they move in this sphere it only produces further fleshly corruption. The Revised Version translates: “in these things are they destroyed”, meaning that their manner of life contains the seeds of their further corruption that will end in destruction, and that eternally. Thus, in v.11, a woe is pronounced upon them.

THE CONDEMNATION – v.11

Verse 11

‘‘Woe unto them! For they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.’’

Here are three examples, although not in chronological order: the record of Cain is in Genesis chapter 4; Balaam in Numbers chapters 22-24 and 31; and Core (Korah) in Numbers chapter 16.

These three men all relate to earlier descriptions in Jude’s Epistle:

  • Cain depicts unbelief, as seen in those of the nation who “believed not” in the wilderness, v.5, and those who rail at dignities, v.8.
  • Balaam highlights the corruption of the people, and the corruption of Sodom, v.7; these defile flesh, as taught in v.8.
  • Core represents rebellion against God’s authority, seen in the rebellion of the angels, v.6, and the despising of dominion, v.8.

The seriousness of the examples is that these were all religious men and all were false in their profession: Cain was a false worshipper; Balaam was a false prophet; and Core (Korah) was a false priest.

Woe unto them: this seems to be a sad, heart-breaking outburst. It is not a prayer for their destruction, but rather an interjection, an exclamation of grief.

For: the reason for their eventual destruction:

they have gone … ran … perished: in the Greek all three verbs are at the end of the respective phrases and all are in the aorist tense, which underlines the completeness of their actions.

There is a progression: “gone” marks commencement, “ran greedily” the recklessness of the course, and “perished” the conclusion.

Cain was marked by faithlessness, Balaam by covetousness, and Core by contradiction.

in the way of Cain: this was a self-willed way with no regard for God’s will and the path of faith. Abel’s offering was “more excellent” Heb.11.4. That does not mean than Cain’s was excellent: Abel’s was “a better offering” N.I.V.

“Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous” 1Jn.3.12. Cain was a Satanically-inspired murderer, motivated by hate: what an illustration for those who were seeking to teach the saints! The denunciation of what is false is in the strongest possible language.

ran greedily after: this is one word, meaning ‘to pour out, gush out’. It is used in Lk.22.20: “This cup is the new testament in My blood, which is shed for you”; Acts 1.18: “falling headlong, he burst asunder in the midst, and all his bowels gushed out”; Rev.16.1: “Go your ways, and pour out the vials of the wrath of God”. This last quotation highlights the unrestrained nature of the judgment of the vials. When it comes, it will not be a drip but a pouring out. Jude’s use of this word to describe these people denotes a rushing headlong. What a dreadful end is theirs!

the error of Balaam for reward: Balaam was marked by covetousness. In his desire for money and position he thought nothing of corrupting the people of God. How apt an illustration he is of these false teachers! “Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” Titus 1.11.

Balaam is referred to three times in the New Testament. We read of the

  • “error of Balaam” Jude 11: compromise. His teachings and actions were based on natural reasoning.
  • “way of Balaam” 2Pet.2.15: covetousness. He “loved the wages of unrighteousness”. He was prepared to hire out his prophetic gift. This is the basis of the clerical system.
  • “doctrine of Balaam” Rev.2.14: corruption. He “taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication.”

perished: this verb means to render useless. It describes loss of well-being, not annihilation.

gainsaying: this is literally ‘speaking against’. Those doing so are thereby showing that they are opposed to those of whom they are speaking.

of Core: he was a Levite who wanted to become a priest. He was not content with the position given to him. Like the angels of v.6, he wanted to be higher, and so he spoke against Moses and Aaron and refused to acknowledge that they were Divinely appointed.

Many are the lessons that we can learn from these three men:

  • Cain: we must obey God and approach Him in His way.
  • Balaam: we must use our gifts for the glory of God and not self-exaltation; we are not to be covetous.
  • Core: we must be content with the position God has given to us; we are to be instructed by Paul’s teaching on the body in 1Corinthians chapter 12; we must not rebel against God-established authority, for example the oversight in the assembly.

THE DESCRIPTION – vv.12-16

This paragraph begins and ends with “these are” vv.12,16, and is dealing with these men Jude has been describing. In vv.12,13 there are six metaphors:

  • Two from the sea – nautical: “spots [‘hidden rocks’ R.V.]” v.12, and “raging waves” v.13;
  • Two from the sky – astronomical: “clouds … without water” v.12, and “wandering stars” v.13;
  • Two from farming – agricultural: “feeding [or ‘pasturing’] themselves” v.12, and “trees … plucked up by the roots” v.12:

Again, we can see:

  • v.12 – What they are: “spots … clouds … without water … trees … without fruit”;
  • v.13 – Where they are going: “blackness of darkness for ever”;
  • vv.14,15 – What they face: “judgment”;
  • v.16 – What they say: “murmurers, complainers”.

What They Are – v.12: “spots … clouds … without water … trees … without fruit”

Verse 12

‘‘These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots.’’

spots: like the Authorised Version, Darby has “spots” (the noun corresponding to the verb “spotted” in v.23), meaning that they were sources of pollution, but the Revised Version has “hidden rocks” – no safety. This may mean they were causes of shipwreck to the unwary. They “crept in” v.4. The guiding chart for believers through these dangerous waters was the Word of God.

in your feasts of charity: these ‘love feasts’ were social gatherings when the saints were together. The rich could share their bounty with the poor but in Corinth these got out of control. In these days of much ‘wining and dining’ we have come to acknowledge that social and spiritual appetites seldom mix well. Little wonder that the apostle Paul had to rebuke the Corinthian saints when he asked them, “What? Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not” 1Cor.11.22.

when they feast with you, feeding themselves: this is an example of how not to carry out pastoral duties – no shepherding. They ‘shepherded themselves’ rather than the flock, as did the shepherds in the days of Ezekiel: “Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks?” Ezek.34.2. In their gluttony they gorged themselves at the saints’ expense.

without fear: they did this boldly and brazenly, with no thought for others. They cared only for themselves.

clouds they are without water: no supply. They promise a lot but deliver nothing. Such was the temptation in Eden’s garden when Satan promised what was a denial of the word of God. “The serpent said … ‘Ye shall not surely die’” Gen.3.4. This was a denial of God’s statement that sin and death were linked, Gen.2.17, and the serpent then stated a ‘half-truth’: “for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” Gen.3.5. Their eyes were indeed opened, but to see their shame! The serpent implied that God was withholding something good and enjoyable. However, when they succumbed, they knew the good without the power to do it, and they knew the evil without power to resist it. The saints to whom Jude was writing needed spiritual sustenance and refreshment but never received anything of value from these so-called shepherds.

carried about of winds: no stability, but plenty of changeability. They are light and easily blown about: tossed to and fro with every wind of doctrine. They have no settled convictions, but keep changing to suit the spiritual palate of their audience. In contrast, God’s purpose for His people is “that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive …” Eph.4.14.

trees whose fruit withereth, without fruit: Darby translates, “autumnal trees, without fruit”. It was the season when fruit was expected but there was none – no sustenance. This is illustrated in the man who planted a fig tree, and who “came and sought fruit thereon, and found none” Lk.13.6; and also when the Lord Jesus “saw a fig tree in the way” and “came to it, and found nothing thereon, but leaves only, and said unto it, ‘Let no fruit grow on thee henceforward for ever.’ And presently the fig tree withered away” Matt.21.19.

twice dead: no substance. Christians have been born twice: naturally and then spiritually. The false men in these verses are dead in trespasses and sins and are heading for the second death, which is described in Rev.20.14,15: “And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.”

plucked up by the roots: no source. Again we turn to the parable in Luke chapter 13, where they are seen to be rooted out: “cut it down; why cumbereth it the ground?”

Where They Are Going – v.13: “blackness of darkness for ever”

Verse 13

‘‘Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.’’

In this verse three things are said about the men, all of which vividly portray their character:

Wild seas – “raging waves of the sea”

Wandering stars – “wandering stars”

Weird darkness – “to whom is reserved the blackness of darkness for ever”

Wild Seas

raging waves of the sea: this depicts the restless, untamed, unrestrained character of these men. They constantly rise and fall and smash against the restrictions put upon them by God: “who shut up the sea with doors, when it brake forth … and said, ‘Hitherto shalt thou come, but no further’” Job 38.8,11.

foaming out their own shame: with all their unrestrained activity, all they leave behind is debris and dirt. Isaiah uses this analogy to highlight the impossibility of these false men producing something orderly: “the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” Isa.57.20. Their unrestrained language, as it foamed out of their mouths, left behind wreckage.

Wandering Stars

wandering stars: they have no fixed orbit and there is no order to their movements. They appear and promise light, but then disappear into the darkness of the sky. Stars are often seen as guides: “they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was” Matt.2.9; “when neither sun nor stars in many days appeared” Acts 27.20; “The seven stars are the angels of the seven churches” Rev.1.20. These men appear with their ‘new’ light but they give no guidance and soon disappear, so they cannot be relied upon. How we need men of sterling, steadfast, stalwart character!

Weird Darkness

to whom is reserved: the perfect tense shows that their fate is fixed and unchangeable. “Reserved” is the same word as in “preserved in Jesus Christ” v.1; “the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day” v.6; and “keep yourselves in the love of God” v.21. They are guarded for the judgment that they will share with the angels who sinned, and who are “reserved in everlasting chains under darkness unto the judgment of the great day”. They live and die in the dark and will be in darkness for ever.

blackness of darkness: the two words imply the awful intensity of the judgment. No ray of light will ever penetrate. They will be lonely and lost, wandering forever.

What They Face – vv.14,15: “judgment”

Verse 14

‘‘And Enoch also, the seventh from Adam, prophesied of these, saying, ‘Behold, the Lord cometh with ten thousands of His saints.’’’

We need not be concerned about the source of this quotation, because we are satisfied with inspiration and accept that Jude quotes what Enoch said, not what was written. However, we are concerned with the subject of it, which is the Lord’s coming to judge. Perhaps this had a partial fulfilment in the Flood, but it awaits its real fulfilment. Just as Abraham, the friend of God, was told about the destruction of Sodom, so Enoch, who walked with God, was told about coming judgment.

seventh from Adam: this is to distinguish Enoch from Cain’s eldest son, who was also called Enoch, Gen.4.17. The lineage is seen in Genesis chapter 5: Adam – Seth – Enos – Cainan – Mahalaleel – Jared – Enoch.

Behold, the Lord cometh: literally, ‘the Lord came’. The aorist tense would appear to bring into focus a past event, but this is really the assurance of prophecy, as indicating that what is in the future is seen as accomplished. Note, for example, Rom.8.30, where, by Paul’s use of the aorist in “them He also glorified”, he teaches that we are already seen as glorified; also, in Eph.2.6 we are taught that God has “… raised us up together, and made us sit together in heavenly places in Christ Jesus”.

with ten thousands of His saints: these seem to be heavenly hosts and they are His: He owns and directs them, which means His judgment is unstoppable and inescapable.

with: en, ‘in’. This means that He is in the midst; He is surrounded with heavenly hosts. His victory as part of the Divine and sovereign plan is sure. He cannot be defeated: He is invincible.

Verse 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.’’’

Note the following:

  • People: in this verse the words “all” and “ungodly” each occur four times – the universality of the judgment;
  • Purpose: “to execute” – irresistibility; “to convince” – irrefutability.

to execute judgment: He will examine the evidence and come to a critical conclusion.

convince all: the judgment will be beyond any thought of an appeal.

ungodly: they have no reverence for or fear of God.

Two matters will be highlighted:

  • Deeds: “of all their ungodly deeds which they have ungodly committed”;
  • Declarations: “of all their hard speeches which ungodly sinners have spoken against Him”.
Deeds

of: peri, ‘concerning’.

all their ungodly deeds which they have ungodly committed: that is, the evidence will concern all that they have done that has been ungodly. That brings to our notice all that is without regard for Him and His will; all that will be judged.

Declarations

of: peri, ‘concerning’.

all their hard speeches: “hard” does not mean ‘difficult’, but ‘rough, uncouth, offensive’. A modern-day example of this would be Richard Dawkins and his book, “The God Delusion”. Words will be judged: how solemn; how sobering!

which ungodly sinners have spoken against Him: the “Him” here is “the Lord” of v.14, and He will be the Judge.

In the Greek, v.15 actually concludes with the words ‘sinners ungodly’. By its position this term is emphatic and is almost like an exclamation: ‘sinners ungodly’ is what they really are!

What They Say – v.16: “murmurers, complainers”

Verse 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.’’

murmurers: this is the only mention of this word as a noun in the New Testament. It means they are a discontented people who mutter rather than come out with their problem clearly. It is in the verb form in 1Cor.10.10: “Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.” It is akin to Acts 6.1: “there arose a murmuring of the Grecians against the Hebrews”. It is prohibited in Phil.2.14: “Do all things without murmurings and disputings”; and in 1Pet.4.9 we read, “Use hospitality one to another without grudging.”

complainers: this is the only occurrence of this word in Scripture. It involves people who constantly complain of their lot. Nothing satisfies them; they will always find something to criticise. “Murmurers” is more general; this is more specific. They murmured against how they were treated and complained because of their plight.

In contrast, note the apostolic teaching: Paul wrote to the Philippians, “I have learned, in whatsoever state I am, therewith to be content” Phil.4.11. We are also instructed: “having food and raiment let us be therewith content” 1Tim.6.8; “Let your conversation be without covetousness; and be content with such things as ye have” Heb.13.5.

walking after (kata) their own lusts: they continually travel down a course mapped out by their own sinful desires. Despite having indulged the flesh and followed every lust of body and mind, they are not content.

their mouth speaketh great swelling words: “swelling” means excessive in size; these people are proud, arrogant and bombastic. In the Septuagint (LXX) this word is used of the wilful king. Note what it says of him in Dan.11.36: “he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods”; in the Septuagint this highlighted phrase (when translated from Greek into English) reads, “shall speak great swelling words”. This is the “foaming out” of Jude 13.

having men’s persons in admiration because of advantage: this phrase is variously translated as, “shewing respect of persons for the sake of advantage” R.V.; “admiring persons for the sake of profit” J.N.D. Their words were not expressions of deeply-held truth but were to flatter men and thus gain acceptance and exploit their popularity for gain: gain of power, prestige, popularity, and even pounds!

THE RECOLLECTION – vv.17-19

Verse 17

‘‘But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ.’’

But, beloved: Darby renders this “but *ye*, beloved”: Jude turns from the false to those who are real and display the love of God. He assures them of his love for them: despite his strong condemnation of evil, he was not a hard man.

remember: note that Jude expected the Scriptures to be committed to memory.

the words which were spoken before (‘foretold’) of the apostles of our Lord Jesus Christ: a knowledge of the Scriptures is an antidote against the false teaching. We do not need to study erroneous doctrine to counteract it: that is all too negative, but a positive knowledge of Divine truth will expose error. This brings us to the indispensability of the Scriptures, and if they are so indispensable then we ought to spend time studying them.

the words: rhema, spoken words. Here we have the vocabulary of Scripture. We see the importance of learning the words of Scripture. This is especially true with respect to the Person and work of the Lord Jesus. To introduce human intelligence and logical thought could lead to all manner of error.

which were spoken before of (‘by’) the apostles: to be forewarned is to be forearmed and introduces another layer of safety.

of our Lord Jesus Christ: this denotes authority. It also implies Jude’s humility: he did not call the Lord his ‘brother’, or use family ties to advance his standing. This reflects his description of himself in v.1: “servant of Jesus Christ”.

Verse 18

‘‘How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.’’

This is a prophecy of people, in a period, who were perverted:

mockers: note the plural, indicating they were many and varied, of every sort. There was no lack of such people. They were not openly hostile, in that there was no physical abuse, but they had a sneering attitude. The only other occurrence of this word is in 2Pet.3.3, where it is translated “scoffers”; it is used in the Septuagint, in Isa.3.4, where it denotes immature children. The related verb is used thirteen times in the Synoptic Gospels and eleven of these have to do with mocking Christ. In the Septuagint it is used of those who made sport of Samson, Judg.16.27.

the last time: this is the whole of the Christian era.

who should walk: present participle, ‘walking’.

after: kata, ‘according to’.

their own ungodly lusts: constantly continuing in their own path. This phrase is as “their own lusts” in v.16, but here there is the addition of “ungodly”, and that in the plural, meaning ‘ungodlinesses’. That means every conceivable type of ungodliness was involved and these were their own.

Verse 19

‘‘These be they who separate themselves, sensual, having not the Spirit.’’

There is a three-fold description of these men: “separate”, “sensual”, and “having not the Spirit”.

These be they who separate themselves: note other translations, such as the Revised Version: “These are they who make separations”. It is not that they separated themselves from the saints, since they were among them and wanted more and more influence, but they caused separation.

sensual: “natural men” J.N.D. These men were not saved and could only enjoy what was soulish, thus they are described as “having not the Spirit”.

THE EXHORTATION – vv.20-23

Verse 20

‘‘But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost.’’

In v.3 we are to contend for the faith; here we are to construct on it.

But ye: in contrast to those just described.

beloved: as v.17. This is the last of three references to “beloved” in this Epistle:

  • Contend for the faith – v.3
  • Consider the Scriptures – v.17
  • Construct your life – v.20

This has two components: building and praying.

building up: we are to turn away from all the distress of those who are false and seek good men and good teaching for ourselves. As previously stated, being occupied with error will not build us up. Note that this is a present participle, which means that this is to be the ongoing habit of life.

yourselves: we are personally responsible to do this and keep ourselves in the enjoyment of personal communion, thus, as Paul said to the elders from Ephesus, “I commend you to God, and to the word of His grace, which is able to build you up” Acts 20.32.

on your most holy faith: the foundation of our building is our “most holy faith”. This marks the basis of faith as unique: it is “most holy”. The libertines were far short of this. The “faith” here is not our reliance upon God – that would be a flimsy foundation – but the revealed truth of God, which is unmovable. Right living is based on right doctrine: behaviour controlled by belief, character by conviction.

praying in the Holy Ghost: “praying” is also a present participle: this is our ongoing habit. We need to pray continually. Here is the general word for praying. It is “in” the Holy Spirit; that is, in this sphere and atmosphere. Regarding faith, the preposition used is “on”. However, the word “holy” is used with both the faith and the Spirit: both are marked by holiness, teaching us that true Christianity leads to true holiness.

All who are building effectively must be praying. Carnal Christians may live without a realisation of their need of God, but all spiritual saints will seek His mind about every matter.

Verse 20 is followed by three verses each containing an imperative: “keep” v.21, “have compassion” v.22, and “save” v.23.

Verse 21

‘‘Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.’’

keep: this, being an imperative, is an order that we must carry out as the occasion demands if we are to maintain spiritual power in the midst of error.

This imperative is surrounded by participles that give the secret of how it is to be done: “building” v.20, “praying” v.20, and “looking” v.21.

yourselves: again, as in v.20, this is a personal exercise. We cannot keep another believer in the love of God, try as we may. We can attend the Breaking of Bread and the prayer meeting; we can quote the Scriptures, but dedication and consecration are individual exercises.

in the love of God: not that He will ever stop loving us, but we are to maintain a realisation of His love. He loved all the disciples, but John was the one who put himself in the place to enjoy it and so he lay on His bosom. “If ye keep My commandments, ye shall abide in My love” Jn.15.10, that is, if we appreciate His love, we would not do anything that would grieve Him; and as we do those things that please Him, we have the real enjoyment of His love for us.

looking for: as in Titus 2.13: “looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ”. This is looking for so as to welcome.

the mercy of our Lord Jesus Christ unto eternal life: it will be a display of His mercy to take us at the Rapture and to allow us to be forever with Him. This will consummate the mercy we experienced at salvation and will allow us to enter into the fulness of eternal life.

Verses 22,23

‘‘And of 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.’’

What about our attitude to those who have been deceived by the apostates? Jude answers that in vv.22,23. In these two verses, the Authorised Version and Darby see two classes, but the Revised Version favours three, identified by the threefold occurrence of the word “some”: “on some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear …” Perhaps Jude’s habit of arranging things in threes is a guide here for us: some need compassion; some need snatched; some need mercy.

And of some have compassion, making a difference: “And on some have mercy, who are in doubt” R.V. This is another imperative, here indicating that the Christians ought to have a genuine concern for those who get entangled in error: this is seen in the tender attitude of mercy. Perhaps the idea is to convict or convince them who are wavering under the barrage of false teaching and who are doubting. This is the common meaning of the word in the New Testament: diakrino, from dia, ‘through’ and krino, ‘to judge’, so the word means to make a distinction and conclude with thoroughness. This is seen in Matt.21.21: “If ye have faith, and doubt not”; Mk.11.23: “shall not doubt in his heart”; Acts 10.20: “go with them, doubting nothing: for I have sent them”; Rom.14.23: “he that doubteth is damned if he eat”; Jms.1.6: “let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea …”

Some read diakrino as ‘disputing’, because the word has been used with this meaning in v.9: Michael “contending [diakrino] with the devil he disputed about the body of Moses”. However, in the context here in v.22, disputers need more than mercy or convincing; the people in view here in v.22 are at the first stage and can be recovered.

and others save with fear: “and some save, snatching them out of the fire” R.V. “Save” is a present imperative, teaching us to be active and consistent in this matter of saving. Of course, this is the salvation of professing saints who are in danger of being ensnared by false teaching. Two participles highlight our action and attitude: “pulling” and “hating”:

pulling: as, for example, “then cometh the wicked one, and catcheth away that which was sown in his heart” Matt.13.19; “the wolf catcheth them, and scattereth the sheep” Jn.10.12; “neither shall any man pluck them out of My hand … no man is able to pluck them out of My Father’s hand” Jn.10.28,29; “the Spirit of the Lord caught away Philip” Acts 8.39; “we which are alive and remain shall be caught up together with them in the clouds” 1Thess.4.17.

out of the fire: apostates will be in hell fire, but that is not what Jude is writing of here. Also, we cannot pull people out of hell fire: when they arrive there they cannot be saved. These people of whom Jude is writing have already been saved from hell fire; they are Christians. So, this must refer to some fire into which they had gone and may refer to the fire of Satanically-inspired false teaching that would burn up their usefulness for God. We are to snatch them from this, as from a burning building.

This reminds us of Zech.3.2: “the Lord said unto Satan, ‘The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?’” This was the fire of Babylonish captivity and we can see that the religious context is very pertinent here. Lot was snatched out of apostate and immoral Sodom and he escaped the fire.

hating even the garment spotted by the flesh: “on some have mercy with fear; hating even the garment spotted by the flesh” R.V. The Revised Version brings a third group into focus and in this translation the words “with fear” are connected with this third group. In keeping with the Authorised Version, Darby connects it with the group at the start of v.23. However, regardless of the meaning it is clear that we must fear lest we get ensnared in the same sin and lose our testimony! The lesson for us is that we do not need to know error to counteract it: it is dangerous to us, and we must repudiate it. What we do need is to be established in the truth.

Also, we learn not to gloat over one who has fallen, remembering the injunction of the Lord: “let him that thinketh he standeth take heed lest he fall” 1Cor.10.12; that is, there ought not to be a ‘holier than thou’ attitude.

hating: detesting, loathing. This is not to loathe people, but their character. We are to discriminate carefully between a man and his teaching. Of course, their character and teaching can render them loathsome to the spiritual believers: “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another” Titus 3.3. The command to “have mercy” R.V., means that we are not to stand on the sidelines and be inactive, but we are to get involved and be helpful.

even the garment: this word “garment” is also used to refer to the Lord’s inner garment, in Jn.19.23: “also His coat: now the coat was without seam, woven from the top throughout”. This is that which is close to the flesh and is an apt illustration of His innermost character.

spotted by the flesh: defiled by the natural things. “Spotted” is the verb form of the noun in v.12: “spots in your feasts of charity”. It is in Jms.3.6, with regard to the tongue: “it defileth the whole body”. The construction of this verb shows the permanent state of the defilement. The defilement is in contrast with Rev.19.8: “to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.”

THE ACCLAMATION – vv.24,25

Verse 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.’’

Now unto Him that is able: here it is His ability, and not so much His Person, that is in view.

to keep you from falling: this may have been their fear, but they were preserved, v.1; here they are kept, that is, guarded, protected from dangers.

from falling: this refers not to falling down, but stumbling: they will be maintained upright and stable, and live victoriously. This is not sinlessness; that is involved in the next clause:

to present you faultless before the presence of His glory with exceeding joy: “to set you with exultation blameless before His glory” J.N.D., done by God:

to present you faultless: the aorist indicates that there will come a moment when He will cause us to stand “faultless” and this will be the fulfilment of Divine purpose: “that we should be holy and without blame before Him in love” Eph.1.4; “He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” Eph.5.27, done by Christ; “to present you holy and unblameable and unreproveable in His sight” Col.1.22, also done by Christ. We have this prospect because He, the “lamb without blemish and without spot” 1Pet.1.19, “through the eternal Spirit offered Himself without spot to God” Heb.9.14. This is a wonderful, holy and unmerited position for us to be in, and because of this we will be able to remain in His presence eternally.

before the presence of: this means to be before His face, in His sight. We sing, “Where not a spot His eye can trace, nor aught that mars His work of grace”.

His glory with exceeding joy: the high, lofty and holy joy of the saints in that day. Salvation brought joy to us: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile” Ps.32.1,2; the anticipation of this day brought joy to Him: “Jesus the author and finisher of our faith; who for the joy that was set before Him, endured the cross, despising the shame, and is set down at the right hand of the throne of God” Heb.12.2.

Verse 25

‘‘To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever Amen.’’ “To the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, might, and authority, from before the whole age, and now, and to all the ages. Amen” J.N.D.

to the only wise God: “wise” is better omitted. This directs our attention to His solitariness and saviourhood. This is now the Him of the “unto Him” in v.24: He is the only God. There is not one for Jews and another for Gentiles: “Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else” Isa.45.22; “I am God, and there is none else; I am God, and there is none like Me” Isa.46.9.

our Saviour: He is our Saviour; all is planned and effected by Him. This is a title frequently found in the ‘Pastoral Epistles’.

   Darby adds here, “through Jesus Christ our Lord”: salvation comes to us and adoration goes to God through the agency of Jesus Christ our Lord.

Jude ascribes four words to Him: “glory”, “majesty”, “dominion” and “power”. Nowhere else in Scripture are these four words brought together:

glory: personal excellence. The radiance of all that He is shines forth. His glory was displayed on the Mount of Transfiguration. No one else can have this: “I am the Lord: that is My name: and My glory will I not give to another, neither My praise to graven images” Isa.42.8; “I will not give My glory unto another” Isa.48.11.

majesty: His supreme greatness. The only other mentions of this word in the New Testament are, “sat down on the right hand of the Majesty on high” Heb.1.3; and, “We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens” Heb.8.1.

dominion: force, strength, might, manifesting His power and showing that He has the power to bring about His purpose. His power is absolute. Unlike Satan (who is a usurper, and whose power is for a limited time), power is His eternally and by right.

power: ‘authority’, the liberty to act as He wills. He is answerable to no one. He is not to be questioned. All will answer to Him for their actions, but He is not answerable to any man.

both now and ever: “from before the whole age, and now, and to all the ages” J.N.D. He has this character and displays these features throughout eternity. There has never been, is not, and never will be a time when He will abdicate the throne: our God is eternally supreme. Amen.

APPENDIX

Note the triplets in Jude:

  1. Jude / servant / brother, v.1
  2. sanctified / preserved / called, v.1
  3. mercy / peace / love, v.2
  4. ungodly / turning / denying, v.4
  5. wilderness / angels / Sodom, vv.5-7
  6. angels: kept not / left / reserved, v.6
  7. Sodom: giving / going / suffering, v.7
  8. defile / despise / speak evil, v.8
  9. Cain / Balaam / Core, v.11
  10. gone / ran / perished, v.11
  11. way / error / gainsaying, v.11
  12. spots / clouds / trees, v.12
  13. trees: without fruit / twice dead / plucked up, v.12
  14. raging waves / foaming out / wandering stars, v.13
  15. ungodly deeds / ungodly committed / ungodly sinners, v.15
  16. murmurers / complainers / walking, v.16
  17. separate / sensual / having not the Spirit, v.19
  18. building / praying / looking, vv.20,21
  19. beloved (three times), vv.3,17,20
  20. imperatives: keep, v.21 / have compassion, v.22 / save, v.23
  21. glory and majesty / dominion and power / now and ever, v.25
  22. before all time / now / for evermore, v.25, R.V.