Judas 1
John MacArthur · Citado em PreceptAustin
Judas 1:1-13
MacArthur on beloved - The perfect tense indicates that God placed His love on believers in eternity past (Eph. 1:4-5), with results that continue in the present and into the future.
Judas 1:1-13
MacArthur - contend earnestly. While the salvation of those to whom he wrote was not in jeopardy, false teachers preaching and living out a counterfeit gospel were misleading those who needed to hear the true gospel. Jude wrote this urgent imperative for Christians to wage war against error in all forms and fight strenuously for the truth, like a soldier who has been entrusted with a sacred task of guarding a holy treasure (cf. 1 Tim. 6:12; 2 Tim. 4:7).
Judas 1:1-13
MacArthur has an excellent discussion of the modern church's lack of discernment emphasizing that the need for discernment is underscored throughout Scripture (Pr. 2:3; 23:23; 1Cor. 16:13; Phil. 1:9; Heb. 5:14; Rev. 2:2, 2Cor 11:1-4). MacArthur goes on to explain that "Tragically, there are many in the contemporary church who also lack spiritual discernment. Such people are far better at staying in tune with cultural trends than they are at appreciating and understanding biblical doctrine. In some cases, whole churches have shifted their focus from the clear teachings of Scripture to the felt needs of sinners. They want to make the church service “comfortable” and “non confrontational.” As a result, the messages they champion are theologically weak, and the people they serve are doctrinally naïve. Those churches are defenseless against error. There are at least six reasons for the disturbing lack of discernment that characterizes much of contemporary Christianity. Obviously, the first is the recent trend among many evangelicals to minimize the importance of doctrine. Those in this camp argue that biblical clarity is both divisive and unloving—to them it puts up walls, lacks humility, and hinders unity… A second reason is that the church has become less objective in its outlook, substituting unconditional truth for moral relativism and postmodern subjectivity. Instead of seeing truth in terms of black and white, many Christians treat it as a gray area… Third, as part of its contemporary evangelistic strategy, the church has abandoned its commitment to the power of Scripture and become preoccupied with its image. In order to reach the culture, it has become like the culture… Fourth, and in consequence of the previous point, the church's current lack of discernment stems from a failure to properly study and interpret the Scriptures. Pastoral laziness, exegetical sloppiness, and a general attitude of indifference to God's Word have plunged God's people into error… A fifth reason is the general abandonment of church discipline in evangelical circles (cf. Matt. 18:15-18). When God's people fail to confront sin and heresy, wickedness within the body goes unchecked. The congregation inevitably accumulates more and more unregenerate members—unbelievers who feel comfortable because their sin issues are never addressed… A final reason for the church's lack of discernment is the rampant void of spiritual maturity within its ranks. Those with a superficial understanding of Scripture (cf. Mark 12:24), a weak grasp of sound doctrine, and a deficient view of God cannot be discerning. Yet those are the very people who fill most pews each Sunday. (MacArthur New Testament Commentary – 2 Peter & Jude) (See his related sermon - Survival Strategy for Apostate Times, Part 2) The Faith - see discussion of the faith (pistis) = The sum of what Christians believe. Approximately one-half of the 38 occurrences of the specific phrase the faith refer not to the ACT of believing but rather to WHAT is believed.
Judas 1:1-13
MacArthur - the faith. This is the whole body of revealed salvation truth contained in the Scriptures (cf. Gal. 1:23; Eph. 4:5, 13; Phil. 1:27; 1 Tim. 4:1). Cf. v. 20. Here is a call to know sound doctrine (Eph. 4:14; Col. 3:16: 1 Pet. 2:2; 1 John 2:12–14), to be discerning in sorting out truth from error (1 Thess. 5:20–22), and to be willing to confront and attack error (see notes on 2 Cor. 10:3–5; Phil. 1:7, 27; 1 Tim. 1:18; 6:12; 2 Tim. 1:13; 4:7, 8; Titus 1:13). The faith refers to that body of doctrine that was given by God through the Apostles to the church. The word doctrine is found at least sixteen times in the Pastoral Epistles alone. Paul admonished both Timothy and Titus to make sure the believers were being taught “sound doctrine,” which means “healthy doctrine,” doctrine that promotes the spiritual health of the local church. While individual teachers and preachers may disagree on the fine points of theology, there is a basic body of truth ("the faith") to which all true Christians are committed. God is not looking for volunteers. He has already enlisted you! The question is not, "Shall I become a soldier?" Rather, it is, "Will I be a loyal soldier in this life and death battle?" The faith - Acts 3:16; Acts 6:7; Acts 13:8; Acts 14:22; Acts 16:5; Ro 4:11-12, 16; 14:22; 1Co 16:13; 2Co 13:5; Gal 1:23; Gal 3:23; 6:10; Eph 1:15; 4:13; Phil 1:25, 27; Col 1:23; 1Ti 1:2, 14; 3:9, 1Ti 3:13; 4:1, 6; 5:8; 6:10, 21; 2Ti 1:13; 2:18; 3:8; 4:7; Titus 1:1, 13; Titus 3:15; Philemon 1:5; Jude 1:3; Rev 13:10 Marvin Vincent's note on "the faith"… Opinions differ greatly as to whether this (Acts 6:7 - the faith) is to be taken as meaning faith in Jesus Christ, or faith considered as Christian doctrine—the Gospel; the faith in the ecclesiastical sense. This passage and Galatians 1:23 are the strong passages in favor of the latter view; but the general usage of the New Testament, added to the fact that in both these passages the former meaning gives a good, intelligible, and perfectly consistent sense, go to confirm the former interpretation. 1. In the great majority of New Testament passages faith is clearly used in the sense of faith in Jesus Christ: "the conviction and confidence regarding Jesus Christ as the only and perfect mediator of the divine grace and of eternal life, through his work of atonement" (Meyer). 2. This interpretation is according to the analogy of such expressions as obedience of Christ (2 Corinthians 10:5), where the meaning is, clearly, obedience to Christ: obedience of the truth (1Peter 1:22). Accordingly, faith, though it becomes in man the subjective moral power of the new life, regenerated through the power of the Spirit, is regarded objectively as a power—the authority which commands submission. 3. This interpretation is according to the analogy of the expression hearing of faith (Galatians 3:2), which is to be rendered, not as equivalent to the reception of the Gospel, but as the report or message of faith; i.e., which treats of faith, akoe, hearing being always used in the New Testament in a passive sense, and often rendered fame, rumor, report (see Matthew 4:24; 14:1; Mark 1:28; John 12:38; Ro 10:16). Compare, also, obedience of faith (Ro 1:5; Ro 16:26), where faith is to be taken as the object, and not as the source, of the obedience; and hence is not to be explained as the obedience which springs from faith, but as the obedience rendered to faith as the authoritative impulse of the new life in Christ. The great majority of the best modern commentators hold that faith is to be taken as the subjective principle of Christian life (though often regarded objectively as a spiritual power), and not as Christian doctrine.} (Acts 6 - Vincent's Word Studies) The faith (pistis) which was once (hapax) for all handed down (entrusted) to the saints - Once (hapax) means not formerly, but once for all. Hapax refers to something that is accomplished or completed one time, with lasting results and no need of repetition. In this case the delivery of God's Word was full and final. NET NOTE says "The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief. NET NOTE on once for all - The adverb once for all (hapax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse). NET NOTE on handed down (entrusted) to the saints - Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets. MacArthur - once for all delivered…saints. God’s revelation was delivered once as a unit, at the completion of the Scripture, and is not to be edited by either deletion or addition (cf. Deut. 4:2; 12:32; Prov. 30:6; Rev. 22:18, 19). Scripture is complete, sufficient, and finished; therefore it is fixed for all time. Nothing is to be added to the body of the inspired Word (see notes on 2 Tim. 3:16, 17; 2 Pet. 1:19–21) because nothing else is needed. It is the responsibility of believers now to study the Word (2 Tim. 2:15), preach the Word (2 Tim. 4:2), and fight for its preservation. Delivered (3860) (paradidomi) from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. to deliver to one something to keep, use, take care of, manage.” The idea is that God gave the Christian doctrines to the saints as a deposit of truth to be guarded. He entrusted truth to the church collectively (cf this sense of paradidomi in Acts 16:4), and to each individual Christian, which is now our stewardship to fulfill (cp " Guard [aorist imperative], through the Holy Spirit who dwells in us, the treasure which has been entrusted to you." 2Ti 1:14+). This faith was "delivered"; it was "not something which we have manufactured and discovered for ourselves." It was authoritatively delivered as a precious deposit. It is interesting to note that "delivered" is paradidomi which is the root word for the Greek word for tradition (paradosis). So by analogy Paul said we are to "stand firm and hold to the traditions which you were taught" (2Th 2:15). They had received this message of salvation, the faith, from others; now they must fight to preserve it (1Co 11:2, 23: 2Th 3:6; 1Ti 6:20,21). This message of faith was normative. It was not to be changed. Paradidomi is the same verb Peter used to warn that…it would be better for them (false teachers) not to have known the way of righteousness, than having known it, to turn away from the holy commandment delivered (paradidomi) to them. (2Pe 2:21+) Saints (40) (hagios) describes set apart ones, separated ones, sanctified ones, holy ones. Hagios is literally a holy one and depending on the context refers to whoever or whatever is set apart (sanctified) for a special purpose. Saints have been supernaturally set apart (sanctified by the Holy Spirit, 1Pe 1:2+; 2Th 2:13, Ro 15:16+, Acts 20:32, 26:18, 1Co 1:30, 6:11) for a special purpose (cp Isa 43:7, Eph 2:10+, Mt 5:16+, Php 2:15+), set apart from the world (Gal 6:14+, cp Jas 4:4, 1Jn 2:15, 16, 17), the power of Sin and the fallen flesh (Ro 6:6+, Ro 6:11+, Ro 6:12, 13, 6:14+) and the dominion of the devil (Col 1:13+, Acts 26:18, Heb 2:14, 15+) and unto God (Ro 14:7, 8, 9notes). Hagios designates the believer's position in Christ (see discussion of in Christ and in Christ Jesus) as holy or set apart from that which is secular, profane, and evil and dedicated unto God, His worship and His service (note order - worship before service, cp Mary and Martha - Lk 10:38, 39, 40, 41, 42). But remember -- Our privileged position calls for a passionate practice!
Judas 1:1-13
MacArthur - Certain persons - These were infiltrating, false teachers pretending to be true, who on the surface looked like the real thing, but whose intentions were to lead God’s people astray (cf. Matt. 7:15; Acts 20:29; Gal. 2:4, 5; 1 Tim. 4:1–3; 2 Pet. 2:1, 20; 1 John 2:18–23). These apostates were Satan’s counterfeits, most likely posing as itinerant teachers (cf. 2 Cor. 11:13–15; 2 Pet. 2:1–3; 2 John 7–11). Their stealth made them dangerous. They were characterized by 3 features: 1) they were ungodly; 2) they perverted grace; and 3) they denied Christ. MacArthur - ungodly - Lit. “impious” or “without worship.” Their lack of reverence for God was demonstrated by the fact that they infiltrated the church of God to corrupt it and gain riches from its people. Cf. Jude 1:15, 16, 18, 19. Crept in unawares (3921) (pareisduno. from pará =beside, at the side of + eisdúo = enter in <> eis = into + dúo = go down, sink) is a vivid verb which means "to go down into and alongside of" and settle down alongside those already there. This verb occurs only here in Scripture. And so Jude depicts these false believers slipping in secretly as if by a side door, going into and alongside of, settling down alongside those already there (in the faith), sneaking in and sitting on the same row as believers. Bogus believers cloaked in counterfeit faith and piety. They didn't come in via the door but another way (Jn 10:1) Barclay on "crept in unawares" - The Greek (pareisduno) 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. (Jude - Daily Study Bible) Adrian Rogers observes that Jude is "talking about the apostates and how they get in. This word crept means that they came in the side door. Also, the word is used of a person who would slip into water without making a ripple. Oh, how clever they are! They come in very clandestinely; they come in very quietly and very stealthily. They come in; and, from the inside—like termites destroying the foundation of the building—they work… the devil has tried two ways to destroy the faith of the Lord Jesus Christ and the churches of the Lord Jesus Christ. A. The Devil Has Tried to Destroy Faith Through Persecution - First of all, he has tried through persecution—that is, he's tried to persecute the saints and to put them in danger—even of their own lives, much less of their property. But, persecution does not work very well. There's a saying among missionaries that the blood of the martyrs is the seed of the Church. Not only did love grow where the blood fell, but churches grow where the blood falls. B. The Devil Has Tried to Destroy Faith Through Infiltration - I mean, when we are willing to die for the Lord Jesus Christ, rather than stopping the work of Christ, it simply impels the work of Christ. And so, many times, when the enemy comes to try to stamp out the fire, he only scatters the embers, and new fire is started. So, the devil backed off, and said, "Well, if I can't beat them, I'll join them; and, if I cannot work from the outside with persecution, I will work from the inside with infiltration; and, I will destroy the biblical base upon which those churches operate." And, that is what he has done. And, you see the key in verse 3—Jude says, "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 you should earnestly contend for the faith" (Jude 1:3). (The Believer's Security Blanket) In another sermon (The Battle for the Bible) Adrian Rogers says this about crept in unnoticed (some repetition) - I’ve already told you that this word was used in the language of that day to speak of someone who could slip into water with out making a ripple. It was also used for people who would come in uninvited. For example, it is the idea of slipping in the side door. Here’s a party, and everybody is coming in the front door—all of the invited guests—and somebody crashes the party. He just slips in through the side door and mingles with the other guests, as though he’s invited; he sort-of sneaks in. This word was also used of a person who had been exiled from a country—banned and banished from a country—and yet, that person sneaks across the border and comes back into that country, without being repatriated. That’s the idea. It was used in a court of law for a very clever lawyer. When this clever lawyer was arguing a case, he would just slip an idea in. He would drop a few words. He would put a thought in there that, at that particular time, didn’t seem to be all that relevant; it didn’t seem to make all that much difference. But what he was doing was planting a seed. And later on, he would come back and play upon that thing—a very clever lawyer, who knew how, just at the right time, to slip that idea in, ever so carefully, ever so stealthily. And that’s the way the devil works.
Judas 1:1-13
MacArthur - Long ago…marked out. -- Apostasy and apostates in general were written about and condemned many centuries before, such as illustrated in vv. 5–7 and spoken of as Enoch did in vv. 14–16. Cf. Is. 8:19–21; 47:9–15; Hos. 9:9; Zeph. 3:1–8. Their doom was “pre-written” in Scripture as a warning to all who would come later. Jesus had warned about them in Matt. 7:15–20 (cf. Acts 20:29). The most recent warning had been 2 Pet. 2:3, 17; 3:7. this condemnation. This refers to the judgment spoken of by others “long ago.” Jude’s present exposé of apostates placed them in the path of the very judgment of God, written of previously. Marked out (4270) (prographo from pró = before, openly, plainly + grapho = write) means literally to write for public reading, publicly portrayed, announced on a poster. To write previously or before. Figuratively prographo means to announce or prescribe. Wuest feels this is a "reference is to the prophecy of Enoch with regard to these false teachers (Jude 1:14)."(Eerdmans Publishing - used by permission) Prographo is used of posting important official notices on a placard in the marketplace or other public location for citizens to read (See NT use in Gal 3:1). The word is found in early secular documents where a father posted a proclamation that he would no longer be responsible for his son’s debts. It is also used for putting up the announcement of an auction sale. Zodhiates - In Jude 1:4 prographo means to proscribe, appoint, ordain, post up publicly in writing. Those who were summoned before courts of justice were said to be progegramménoi, posted up ahead of time, because they were cited by posting up their names in some public place. Even in our day the cases to be heard by a judge are written beforehand and appended in a public place in the courthouse. Thus what Jude is declaring is that judgment was published or declared in writing ahead of time. Those called progegramménoi, those whose names were posted up in writing in some public place, were proscribed as persons doomed to die with a reward offered to whoever would kill them. Thus Jude 1:4 may mean those who not only must give an account to God for their crimes and are liable to God’s judgment, but who are destined to the punishment they deserve. As to where they are proscribed, we must look at Jude 1:5-7, 11. (BORROW The Complete Word Study Dictionary: New Testament) Prographo occurs four times in New Testament. In two of these instances pro has clearly the temporal sense before (Ro 15:4+; Ephesians 3:3+). In Galatians 3:1, it is taken by some in the sense of openly, publicly. It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jude 1:14, 15. Prographo - 4x in 4v - NASB Usage: beforehand marked(1), earlier times(1), publicly portrayed(1), written in earlier times(1), wrote before(1). Romans 15:4 For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope. Galatians 3:1 You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? Ephesians 3:3 that by revelation there was made known to me the mystery, as I wrote before in brief. Jude 1:4 For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ. Ungodly persons Note this excellent Biblical definition of the ungodly. They pervert and abuse the free gift of God's amazing grace to sinners. Grace is getting something (from God) we did not deserve and in fact ''binds'' us and empowers us to certain responsibilities (cp Paul's argument in Ro 6:1 to explain how grace does not equal license to sin). This ungodly characterization declares how the irreverence of these "creepers" expresses itself in their conduct (they behave this way because of what they believe). These individuals failed to acknowledge and humbly submit to the transforming nature of this God's superabounding grace. Being devoid of reverence for God and lacking any appreciation of His holiness, they professed a wholehearted reception of "God's grace" but in daily conduct they were "turning" or altering the intended impact of that grace "into a license for immorality" (NIV). They maintained that God's grace freely and abundantly pardoned their sins, released them from the requirements to and bondage of law, and gave them liberty to follow freely the instincts and yearnings of their inner nature. Arguing from mercy to liberty, they justified their antinomian conduct in the name of their "gospel" (really another gospel Gal 1:6-9+) turning this liberty into "licentiousness" or moral debauchery. Shamelessly they plunged into the excesses of open indecency, into various kinds of carnal defilement and fleshly debauchery. Since this was their habitual practice, it should make it easy to detect them. Ungodly (765) (asebes) means lack of interest in the things of God and a behavior and lifestyle consistent with such an irreverent attitude. See the depth study of the related word ungodliness (asebeia [word study]). Asebes pertains to violating norms for a proper relation to deity, and in short means irreverent (lacking proper respect of God) or impious. In simple terms it is choosing to live as if God did not exist and without regard for Him. Asebes - 8v - godless man(1), ungodly(6), ungodly persons(1).Rom. 4:5; Rom. 5:6; 1 Tim. 1:9; 1 Pet. 4:18; 2 Pet. 2:5; 2 Pet. 3:7; Jude 1:4; Jude 1:15 GRACE PERVERTORS Who turn (metatithemi in present tense - continually) the grace (charis) of our God into licentiousness (aselgia) - These persons preach license (almost a "pun" as license leads to licentiousness!), debauchery, excess (especially sexual excesses), absence of restraint, and exhibit an insatiable desire for pleasure. If one has girded their mind for action and is sober in spirit, they can discern this person's lifestyle. They can't keep it hidden forever (Nu 32:23). A person who is licentious thinks only of satisfying his lusts and whatever he touches is stained by his base appetites. The idea is they preach and pursue "debauchery" and this is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18). To Paul’s question, “Shall we go on sinning so that grace may increase?” (Ro 6:1+), these men in Jude would answer with a resounding, “Yes!” These ungodly persons wanted salvation without following the Savior Who as Sovereign and Lord demands that we die to sin as we follow Him. They may have intellectually accepted Christ as Truth, but they had never received Him into their heart as their Treasure. Impostors. Deceivers. Going from bad to worse. Deceiving and being themselves deceived (2Ti 3:13+). O horrible sad state, destined to meet their fate in Mt 7:21-23+!
Judas 1:1-13
MacArthur comments that Jude uses "dreaming" as descriptive of "the apostates as phony visionaries" basing his interpretation on the fact that enupniazo is used only one other time in the NT, in Acts 2:17, which "may refer to revelatory dreams." Their dreams would then be like prophecies which provide support or justification, if you will, for their ungodly doctrines (Biggs) (cf Dt 13:1-5, cf also "false prophets" in 2Pe 2:1). This description reminds us of those so-called modern day "prophets" who get a "word from God," and yet prove over time to be morally corrupt. Related Resources: How can I recognize a false teacher / false prophet? | GotQuestions.org What does the Bible say about false prophets? | GotQuestions.org Hiebert favors dreaming does not speak of literal (revelatory) dreams, but describes the fact that these men "live in a subjective dream world of unreality." Thayer similarly favors enupniazo in Jude 1:8 as conveying the meaning of “to be beguiled with sensual images and carried away to an impious course of conduct.” (BORROW Second Peter and Jude An Expositional Commentary - page 242) Wiersbe favors that "These people live in a dream world of unreality and delusion. They believe Satan’s lie (ED: the father of lies John 8:44, the father of all who love and practice lying - Rev 22:15+), “Ye shall be as gods” (Gen. 3:5+). Having turned away from God’s truth, they feed their minds on false doctrine that inflates their egos and encourages their rebellion." (The Wiersbe Bible Commentary) THOUGHT - The point is that they have been deluded by their rejection of divine truth and by introduction of Satan's lies, and consider their sinful practices as "normal," and not deserving of divine judgment. Frankly, this is a description of all of us when we are caught in the clutches of deceptive sin's deception (cf Heb 3:13b+)! Defile the flesh - Speaking of the polluting or sullying the literal flesh, which bespeaks of immorality. Butler quips these "apostates propagate bad doctrine and this leads to bad deportment. Apostates do not lift the moral standard, but lower it. Bad doctrine breeds bad deportment!" (Analytical Bible Expositor). In light of the fact that these men are "devoid of the Spirit" (Jude 1:19), it is not surprising that they defile the flesh, because they have no inherent ability to control or restrain the lusts of their flesh (cp Gal 5:18-21, Ro 8:13, 1Pe 2:11). “Bodies that should be temples of the Holy Spirit (1Co 6:19-20+) are soiled and polluted with immoral excesses.” -- Lawlor Defile (3392)(miaino cf miasmos = the state of being tainted, polluted, corrupted, defiled or stained by) means literally to dye with another color. Figuratively miaino describes a mind and conscience that is morally contaminated, corrupted, tainted, tinged and polluted. In a ceremonial or cultic sense it means to defile or make unclean or to be unacceptable. In John 18:28 miaino denotes ceremonial impurity, but in Titus 1:15, Heb 12:15, and here in Jude 1:8 it denotes moral defilement and correlates well with their "preaching" of licentiousness (Jude 1:4). They reject authority, ultimately divine authority, and in so doing set themselves up as their own authority.
Judas 1:1-13
MacArthur: Rather than personally cursing such a powerful angel as Satan, Michael deferred to the ultimate, sovereign power of God, following the example of the Angel of the LORD in Zech 3:2. This is the supreme illustration of how Christians are to deal with Satan and demons. Believers are not to address them, but rather seek the Lord's intervening power against them. (Ed: Indeed, if an archangel is cautious about how he deals with Satan, how much more cautious ought believers to be!) (See MacArthur Study Bible) Hiebert - This mild response by “Michael the archangel” displays the appalling arrogance of these evil men who “rail at glories.” “They use language of good angels (+: some think they were speaking to evil angels in Jude 1:8) which Michael would not use of a bad one.” (quoting Plummer) (BORROW Second Peter and Jude An Expositional Commentary - page 248) In sum, the reviling of angelic majesties by the apostates in Jude 1:8, stands in stark contrast with the archangel Michael's actions of not even daring to revile Satan. Bauckham - The point of contrast between the false teachers and Michael is not that Michael treated the devil with respect, and the moral is not that we should be polite even to the devil. The point of contrast is that Michael could not reject the devil's accusation on his own authority. Even though the devil was motivated by malice and Michael recognized that his accusation was slanderous, he could not himself dismiss the devil's case, because he was not the judge. All he could do was ask the Lord, who alone is judge, to condemn Satan for his slander. The moral is therefore that no one is a law to himself, an autonomous moral authority. (See Jude-2 Peter, Volume 50) QUESTION - Why were Michael and Satan disputing over the body of Moses (Jude 9)? SEE VIDEO ANSWER: Jude verse 9 refers to an event which is found nowhere else in Scripture. Michael had to struggle or dispute with Satan about the body of Moses, but what that entailed is not described. Another angelic struggle is related by Daniel, who describes an angel coming to him in a vision. This angel, named Gabriel in Daniel 8:16 and Da 9:21, tells Daniel that he was “resisted” by a demon called “the prince of Persia” until the archangel Michael came to his assistance (Daniel 10:13). So we learn from Daniel that angels and demons fight spiritual battles over the souls of men and nations, and that the demons resist angels and try to prevent them from doing God’s bidding. Jude tells us that Michael was sent by God to deal in some way with the body of Moses, which God Himself had buried after Moses’ death (Deuteronomy 34:5-6). arious theories have been put forth as to what this struggle over Moses’ body was about. One is that Satan, ever the accuser of God’s people (Revelation 12:10), may have resisted the raising of Moses to eternal life on the grounds of Moses’ sin at Meribah (Deuteronomy 32:51) and his murder of the Egyptian (Exodus 2:12). Some have supposed that the reference in Jude is the same as the passage in Zechariah 3:1-2, “Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. And the LORD said to Satan, ‘The LORD rebuke you, O Satan!’” But the objections to this being the same incident are obvious: (1) The only similarity between the two passages is the expression, “the Lord rebuke you.” (2) The name “Michael” does not occur at all in the passage in Zechariah. (3) There is no mention made of the “body of Moses” in Zechariah, and no allusion to it whatever. It has also been supposed that Jude is quoting an apocryphal book that contained this account, and that Jude means to confirm that the account is true. Origen (c. 185–254), an early Christian scholar and theologian, mentions the book “The Assumption of Moses” as extant in his time, containing this very account of the contest between Michael and the devil about the body of Moses. That book, now lost, was a Jewish Greek book, and Origen supposed that this was the source of the account in Jude. The only material question, then, is whether the story is “true.” Whatever the origin of the account, Jude does in fact seem to refer to the contest between Michael and the devil as true. He speaks of it in the same way in which he would have done if he had spoken of the death of Moses or of his smiting the rock. And who can prove that it is not true? What evidence is there that it is not? There are many allusions in the Bible to angels. We know that the archangel Michael is real; there is frequent mention of the devil; and there are numerous affirmations that both bad and good angels are employed in important transactions on the earth. As the nature of this particular dispute over Moses’ body is wholly unknown, conjecture is useless. We do not know whether there was an argument over possession of the body, burial of the body, or anything else. These two things we do know, however: first, Scripture is inerrant. The inerrancy of Scripture is one of the pillars of the Christian faith. As Christians, our goal is to approach Scripture reverently and prayerfully, and when we find something we do not understand, we pray harder, study more, and—if the answer still eludes us—humbly acknowledge our own limitations in the face of the perfect Word of God. Second, Jude 9 is the supreme illustration of how Christians are to deal with Satan and demons. The example of Michael refusing to pronounce a curse upon Satan should be a lesson to Christians in how to relate to demonic forces. Believers are not to address them, but rather to seek the Lord’s intervening power against them. If as powerful a being as Michael deferred to the Lord in dealing with Satan, who are we to attempt to reproach, cast out, or command demons? GotQuestions.org Related Resource: Who is Michael the archangel? | GotQuestions.org Jude 1:10 But these men revile the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are destroyed: houtoi de hosa men ouk oidasin (3PRAI) blasphemousin (3PPAI) hosa de phusikos os ta aloga zoa epistantai (3PPPI) en toutois phtheirontai (3PPPI) revile = 2Pe 2:12 in those = Ro 1:21,22 Compare 2Peter 2:12. Click for over 60 versions of this verse.
Judas 1:1-13
MacArthur - The term translated without water (anudros from a = without, + húdor = water. ) also occurs in Mt 12:43 in reference to the wanderings of evil spirits through dry and barren places (cf. Lk 11:24-26). By describing false teachers in the same way that Luke describes demons, Jude reiterated the connection between the apostates and their satanic sources. (2Peter and Jude MacArthur New Testament Commentary) Solomon gives us a similar picture that is an excellent description of the apostates in Jude… Like (simile) clouds and wind without rain is a man who boasts of his gifts falsely. (Pr 25:14 Comment by Charles Bridges - Suppose a drought, as in the days of Elijah, threatening desolation to the land, and a thick cloud, seemingly big with the fruitful blessing, yet passing over—the wind without rain. This is a true picture of the boaster; rich in promises, but performing nothing; exciting large expectations, then sinking them in disappointment. Whether it be a vain conceit of his own understanding, or an hypocritical desire to maintain a profession, it is a boasting in a gift of falsehood. If it be bad to promise and deceive; it is far worse to promise with an intention to deceive. This was the very character of the Great Deceiver (cf Ge 3:1, Rev 12:9+). Did he not put before our unhappy parent (Adam and Eve) a false gift—a promise, which could never be realized—“Ye shall be as gods knowing good and evil?” (Ge 3:5) Nay—did he not with a presumption, that hell itself might almost be ashamed of, boast himself of his false gift, offering the world to its own Maker, as a temptation to the vilest blasphemy (Mt 4:8-10)? How melancholy is it to find this character in those, who stand in the place of God! Yet the church has ever been chastened with false teachers; ministering delusion, instead of instruction. (1Ki 22:11, Jer. 5:31, with 2Co 11:13-15, Gal. 1:7+. Cp. 2Pet. 2:17-19+, Jude 1:12, 16) And are there none among ourselves, feeding the flock with false gifts; seeking to maintain their hollow profession even in the sight of Him, whose frown at the great day will banish them for ever from his presence? (Mt 7:22-23+) Oh! let those that bear the Lord’s message, take heed, that if they be counted “as deceivers,” they may be “yet true.” (2Cor 6:8) Not as those, which corrupt the word of God; but as of sincerity, as of God, in the “sight of God,” let them “speak in Christ.” (2Cor 2:17, cp Pr 4:2) Carried along (periphero) by winds - This metaphor "indicates that it is unsafe to follow such men. It does not merely indicate their own instability… Not only are these men unstable in themselves, but any one who follow them will be led astray from the path of truth and purity. This meaning is in full accord with the thrust of this epistle." (Hiebert) FRUITLESS AUTUMN TREES Autumn trees without fruit, doubly dead, uprooted - "Autumn" is more accurately "late autumn" as translated in the Amplified version = "without fruit at the late autumn gathering time." Late autumn was the time when trees would have had no leaves much less fruit on their branches. "The adjective, which appears only here in the New Testament, is commonly understood to denote a time of late autumn at the very end of the fruit harvest; then the meaning is that these trees without fruit at that season demonstrate their unproductive nature. They have failed to fulfil the purpose of their existence." (Hiebert BORROW Second Peter and Jude An Expositional Commentary) The thrust of this metaphor is that these apostates totally lack productivity (for themselves or toward others) in the spiritual realm. They may teach or preach, but they have nothing to give. And "not only are they fruitless, but they are also rootless" (Wiersbe) They are unable to bear spiritual fruit because they are not genuine believers. They lack spiritual life, because they lack spiritual roots, regardless of how eloquently or how often they themselves quote from the Bible! "Fruit has in it the seed for more fruit (Ge 1:11-12). One of the evidences that a ministry is truly of God is that the fruit multiplies. Manufactured “results” are sterile and dead, but true fruit continues to grow and reproduce itself in the lives of others." (Wiersbe) Autumn trees (phthinopopinos from phthíno = to decay, fail, wither, waste away + opora = autumn [see below for more detail]) literally means belonging to late autumn and describes the trees in autumn which are generally fruitless and bare (most fruit is harvested by late autumn and the trees have shed their leaves). Jude uses phthinopopinos metaphorically to describe the apostate teachers of no help at all, useless. The root word opora is literally time of juice. Since autumn is the season when fruits in general are full of juice and when the juices of grapes, apples, and so forth, are pressed out. But since these trees are akarpos (without fruit), this would more likely be depicting the trees in late autumn. Without fruit (Unfruitful) (akarpos) means barren, without fruit, unprofitable, depicting a tree without fruit under the most favorable of circumstances. Because these men bear no fruit (karpos), they clearly are not born again (cf Mt 3:8, Acts 26:20, supernatural good works of Eph 2:10+ naturally follow the supernatural transformation of Eph 2:8-9+) In this context good fruit is synonymous with good deeds (good works) - See discussion of Good Deeds W E Vine has a nice summary of the Biblical concept of "fruit" (karpos) = Fruit, Fruitful, Unfruitful Larry Richards summarizes the Biblical concept of spiritual fruit writing that "Fruitfulness is a consistent concept in the OT and the NT. The fruit God seeks in human beings is expressed in righteous and loving acts that bring peace and harmony to the individual and to society. But that fruit is foreign to sinful human nature (sarx) (Ed Comment: Which is why the apostates Jude describes bore no fruit -- they were energized solely by the fallen flesh, which can do absolutely nothing that is pleasing to God!). Energized by sinful passions, fallen humanity acts in ways that harm and bring dissension. God's solution is found in a personal relationship with Jesus and in the supernatural working of God's Spirit within the believer. As we live in intimate, obedient relationship with Jesus, God's Spirit energizes us as we produce the peaceable fruits of a righteousness that can come only from the Lord. (Expository Dictionary of Bible Words: Regency)
Judas 1:1-13
MacArthur - They are like trees that have come out of the ground, disconnected from the life-giving source of water and nutrients. As Jesus said of the Pharisees, “Every plant which My heavenly Father did not plant shall be uprooted” (Matt. 15:13; cf. Mt 3:10; 7:17-20; 13:6). Such people produce no life-changing fruit, neither in themselves nor in others. (2Peter and Jude MacArthur New Testament Commentary) Doubly dead (dead = apothnesko) = Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots. NET NOTE - Twice dead (doubly dead) probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6+ (see chart on "Participation in Births, Deaths and Resurrections), those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5+; Jn 3, 11). Constable on doubly dead (twice dead) - Farmers often dig trees that bear no fruit out of the ground (Ed: See Lk 3:9, 13:7). The false teachers bore no spiritual fruit and were incapable of bearing spiritual fruit; they were twice dead… Another view is that twice dead means dead through and through. [Note: The Twentieth Century New Testament.] A third view is that it means dead in reality as well as in appearance. [Note: Alford, 4:537.] A fourth view is that it means presently dead in sin and destined for eternal death. [Note: Hiebert, Second Peter … , p. 261.] An uprooted tree is an Old Testament symbol of divine judgment (cf. Ps 52:5+; Pr 2:22; Jer 1:10). (Jude) Matthew
Judas 1:14-19
MacArthur - Their punishment comes because of their ungodly actions and their ungodly speech; both their works and their words betray the wickedness of their hearts. (2Peter and Jude MacArthur New Testament Commentary) Sinners (hamartolos) describes those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will. Have spoken against Him - Against is kata which means down upon, toward and was used with verbs of swearing as well as when speaking to someone with a hostile intent (translated "against" = Mt 10:35, 2Cor 10:5, 1Pe 2:11, 1Cor 4:6) These ungodly sinners spoke harsh words from a hard (sclerotic) heart, because out of the mouth comes that which fills a man ("for the mouth speaks out of that which fills the heart" = Mt 12:34, 15:19, Lk 6:45). As Jamieson observes "Those who speak against God's children are regarded by God as speaking against Himself." The words we speak are important for Jesus said "that every careless (argos = ineffective, worthless) word that men shall speak, they shall render account for it in the day of judgment." (Mt 12:36-See MacArthur's comment) Hiebert - “Hard things” (tōn sklērōn) here does not mean things difficult to understand but rather things that are rough, harsh, and offensive. And their guilt will be shown to lie in the fact that they uttered such things “against him” (kat’ autou), against the Lord, Christ the Judge. With apparent impunity they have uttered their defiant speeches against Christ and His demands upon their lives. But all their speeches were placed on record, and they will be held accountable for them. Williams remarks that “their ungodly deeds and their hard words had a terrible consistency. Satan in Eden and Judas in Gethsemane clothed ungodly deeds in soft words.” (Second Peter-Jude: An Expositional Commentary)
Judas 1:14-19
MacArthur - With a certain deference to Greek philosophy, Jude depicted the false teachers in strictly physical terms. His materialistic description exposed them for who they really were—religious terrorists who lacked such internal qualities as a proper self-perception, the ability to reason, and a true knowledge of God. Even though the false teachers claimed a transcendental understanding of God, they did not know Him at all—they were devoid of the Spirit (cf. Jn 3:5; Ro 8:9; 1Jn 3:24; 4:13). The truth is that they were physically alive but, because they had never been regenerated by the Holy Spirit, they were spiritually dead. They were religious frauds who paid lip service to faith and spiritual life but denied such claims by their actions. As Paul told Titus, “They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed” (Titus 1:16-note) (2Peter and Jude MacArthur New Testament Commentary)
Judas 1:20
MacArthur has a helpful alliterative summary of Jude 1:17-23 -- REMEMBER (Jude 1:17-19); REMAIN (Jude 1:20-21); REACH OUT (Jude 1:22-23). These summary titles nicely emphasize the imperatives in each section (remember, keep, have mercy...save) Ryrie sums up this section - To keep oneself in the love of God (a command) is done by building (on the truth of God), praying (while guided by the Spirit of God), and waiting (with an eternal perspective). All three activities are participles in the Greek. (Ed: I would add that many interpret these participles in the sense of imperatives or commands, so that these are NOT "electives" but mandatory for the believer who would seek to be fortified against false teaching and false teachers." Others see them as the means by which the readers are to maintain themselves in the love of God.) But you beloved draws a clear distinction between his readers and the apostates who had crept into the local body. By using beloved which is used in the NT only to address believers (and God's beloved Son), Jude contrasts his readers who do possess the Spirit, with the apostates who do not possess the Spirit. He knows that they will need to rely on the Spirit's enabling power to pray and to edify one another. Dependence on the Spirit is also imperative in order to carry out the commands in this section (These verbal imperatives are: Remember Jude 1:17, Keep Jude 1:21, Have mercy Jude 1:22, Save Jude 1:23, and Have mercy Jude 1:23). Remember that what God commands, He always enables. We can attempt to obey the command in our own strength or by relying on the supernatural strength of the Spirit. You can mark it down - The former is always futile but the latter is always fruitful! Are you continually submitted to, filled with, attentive to and dependent on the Spirit so that you might be supernaturally energized to obey the instructions and commands of Scripture? (Eph 5:18-note, Gal 5:16-note) Grant Osborne notes that "In Jude 1:3, Jude directed them to “defend the faith,” and in Jude 1:5-16 and then Jude 1:17-19 they were to defend it by taking action against the false teachers and exposing their heresy. Now he tells them to defend the faith by strengthening their own faith and keeping the church “safe in God’s love." Bauckham (Word Biblical Commentary) calls Jude 1:20-23 the true epicenter of the letter, asserting that the argument of Jude 1:5-19 becomes “necessary background” to the appeal here, which is “the climax of the letter to which all the rest leads up.” (Jude 1:21-note). There are two parts to this section, beginning with the command to develop their own faith (Jude 1:20-21) and then the command to rescue as many of those who had strayed after the false teachers as they could (Jude 1:22-23-note). (Cornerstone Biblical Commentary: James, 1-2 Peter, Jude, Revelation) (Bolding added) Beloved (Dearly loved) (repeated in Jude 1:3, 17)(27)(agapetos) - He appeals again with a fond affirmation. With pastoral care as a good shepherd, Jude addresses his readers again as agapetos. "Dear friends" (NET) And by Whom are they dearly loved? Jude 1:1-note says they are beloved in God the Father, which reminds us of John's great exhortation for believers to "See (aorist imperative) how great a love the Father has bestowed upon us, that we should be called children of God; and [such] we are. For this reason the world does not know us, because it did not know Him." (1Jn 3:1-note) Building yourselves up on your most holy faith - Note again the striking contrast between those who cause divisions (Jude 1:19-note) and those who edify or build up (contrast also - "in the Holy Spirit" with "devoid of the Spirit" in Jude 1:19-note). Yourselves - The reflexive pronoun yourselves (heautou) emphasizes that their continued growth in grace and the knowledge of our Lord and Savior Jesus Christ is their personal responsibility. This idea is discussed in more detail below. THREE CONTRASTS BETWEEN THE UNGODLY AND THE GODLY To summarize the 3 striking contrasts between the ungodly and the godly (beloved) in Jude 1:19 and Jude 20-21... Tearing down (Cause divisions) <> Building up Worldly minded <> Heavenly minded (Watching for Jesus) Devoid of the Spirit <> Praying in the Holy Spirit Hiebert - “Building up yourselves on your most holy faith” points out the need for a growing spiritual experience for security against apostasy. “Building up” (epoikodomountes) depicts this growth under the familiar figure of the erection of a house or temple. In the New Testament the term is always used figuratively for spiritual growth and development (1Cor. 3:10, 12, 14; Eph. 2:20-note; Col. 2:7-note). The compound verb points to the superstructure being reared on an existing foundation. The present tense underlines that the building of a strong and stable Christian character is an ongoing activity. It stands in sharp contrast to the destructive impact of the errorists (Ed: Jude 1:19-note). The elements of this character construction are enumerated in 2Peter 1:5–7-note. As Peter indicates, such continued growth and development assures security, while the failure to grow spells danger (2Peter 1:8–9-note). (Second Peter-Jude- D. Edmond Hiebert) (Bolding added) Yourselves (heautous) is a reflexive pronoun which "makes clear their personal responsibility for their growth. They were to act as moral and responsible agents in this,” for such growth demands their active cooperation. While the divine bestowal of life imparts the ability and desire to grow, it is yet the responsibility of each believer to “work out” (Ed: present imperative = Command to make this our habitual practice, only possible as we depend on the enabling power of the Spirit - which is actually explained in Php 2:13-note because God in us is the Spirit!) his own salvation (Phil. 2:12-note, Phil 2:13-note). The pronoun indicates that Jude here is not thinking of the evangelistic growth of the church, the adding of new stones upon the foundation, but rather the inner maturity of its members. “Yourselves” (heautous)....is not the same as “one another” (allēlous); it is not merely a mutual activity, for each individual must also foster his own growth. Acts 20:32-note makes clear that the Word of God ("the Word of His grace") is the means that produces this activity of personal growth. It immunizes (Ed: and fortifies) us against the deceptions and denials of the apostates. This is a duty incumbent upon all the members." (Ibid) Why must (not an option) we continually, daily be in the process of building ourselves up, growing in the grace and knowledge of our Lord and Savior Jesus Christ? Think of our Christian life of sanctification (holiness) this way -- compare it to riding a bicycle which moves us forward. But what happens if we stop peddling? We fall off of course. The Christian life is like that. If we don't keep moving forward, we will not simply in the same spiritual state because we have three relentless enemies that are continually, daily strategizing to take us down. If we go too long without "peddling" (so to speak) we will soon find ourselves backsliding! Thus the need to continually be building ourselves up on our most holy faith.
Judas 1:20
MacArthur says "the objective body of Biblical truth." (Ref) Hiebert adheres "to the common view that “your most holy faith” denotes the foundation upon which the Christian life is founded." As discussed earlier faith (see Jude 1:3-note) in this context does not refer to the subjective experience (personal trust in Christ), but refers to objective faith, the substance of what is believed, the object of their personal belief ("the apostles' teaching" - Acts 2:42). Mayor - The faith here is called most holy because it comes to us from God, and reveals God to us, and because it is by its means that man is made righteous, and enabled to overcome the world (1Jn 5:4-5, Jn 16:33). (The Expositor's Greek Testament) Hiebert explains why the faith is called "holy" - As “most holy” it is separate and distinct from all other faiths because of its origin and transmission as well as the holiness it produces in those who ground their lives upon it. “Because the Spirit inspired this faith, genuine spirituality is its fruit.” This precious faith stands “in marked contrast to the vile and shifty doctrines which the libertines profess and uphold.”...The faith which believers build upon is not an abstract doctrinal system but the Spirit-formulated message of the holy character and redemptive work of Jesus Christ. Only a faith resulting in a living relationship with the living Lord Jesus Christ will effect such spiritual growth. (Second Peter-Jude: An Expositional Commentary) Calvin on most holy faith - He calls their faith most holy, in order that they might wholly rely on it, and that, leaning on its firmness, they might never vacillate. (Jude 1 Calvin's Commentaries) Kistemaker on Most holy faith - This faith is a gift of God that is entrusted to Christians and is described in superlative form as most holy. This faith which originates with God is perfect, pure, and incomparable. Paul describes this building process in Acts, addressing his words to the Ephesian elders... And now I commend you to God and to the Word of His grace, which is able (has the inherent supernatural power) to build you up (epoikodomeo) and to give you the inheritance among all those who are sanctified. (Acts 20:32-note) QUESTION - What is “the most holy faith” (Jude 20)? ANSWER - In Jude 1:17–23, the writer calls believers to remain faithful in their walk with God. He reminds his friends in Christ of the apostles’ predictions—that false teachers, scoffers, and faithless people would come into the church and try to divide and tear them down. Jude urges the church to resist all such efforts: “But you, dear friends, must build each other up in your most holy faith” (verse 20, NLT). The “most holy faith” is the bedrock of our spiritual life, the belief in the saving work of Jesus Christ accomplished through His death and resurrection. The apostle Paul gives a similar prompting: “And now, just as you accepted Christ Jesus as your Lord, you must continue to follow him. Let your roots grow down into him, and let your lives be built on him. Then your faith will grow strong in the truth you were taught” (Colossians 2:6–7, NLT). Jude encourages readers “to contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3). The most holy faith—the believer’s trust in Jesus Christ and the message of the gospel—is the “very faith” Paul preached but had once “tried to destroy” (Galatians 1:23, NLT). After his conversion, Paul would fight “the good fight” of faith for the rest of his life (2 Timothy 4:7) and urge fellow believers to do the same: “Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses” (1 Timothy 6:12). Jude calls it the “most holy” faith because it is singularly set apart from all the rest (Ephesians 4:4–6). The body of doctrine we hold—the faith we cling to—must remain pure and uncorrupted by false teaching and flashy new doctrinal additives (Galatians 1:6–9). For this reason, the author of Hebrews warns, “Do not be attracted by strange, new ideas. Your strength comes from God’s grace, not from rules about food, which don’t help those who follow them” (Hebrews 13:9, NLT). Strange and divisive teachings tear down our faith and lead us away from the path God has planned for us. Peter instructs, “Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation. Cry out for this nourishment” (1 Peter 2:2, NLT). Building ourselves up in the most holy faith involves a daily determination to learn as much as we can about the untainted truth of God’s Word and then obey it and live by it (see James 1:22–25; see also Acts 20:32; Hebrews 5:12; Titus 1:9). God gives us His Word to teach, correct, prepare, and equip us for “every good work” (2 Timothy 3:16–17). The earliest believers strengthened themselves in the most holy faith when they “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). Jude discloses the key to building ourselves up in the most holy faith, and that is “praying in the Holy Spirit” (Jude 1:20). God’s Word and prayer is the dynamic duo of spiritual growth (see Acts 6:4). Praying in the Holy Spirit “helps us in our weakness. For example, we don’t know what God wants us to pray for. But the Holy Spirit prays for us with groanings that cannot be expressed in words. And . . . the Spirit pleads for us believers in harmony with God’s own will. And we know that God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Romans 8:26–28, NLT). When a Christian yields to the Spirit and is led by the Spirit in prayer, God can direct that person in His will and purposes. As a result, growth in faith is accomplished. The most holy faith is the foundation of our Christian lives. The apostle Paul explains, “Because of God’s grace to me, I have laid the foundation like an expert builder. Now others are building on it. But whoever is building on this foundation must be very careful. For no one can lay any foundation other than the one we already have—Jesus Christ” (1 Corinthians 3:10–11, NLT). Christ Jesus Himself is “the chief cornerstone” of our faith (Ephesians 2:20). Believers must “stand firm in the faith” and hold to their confession of trust in Jesus Christ until the end (1 Corinthians 16:13; Philippians 1:27; Hebrews 3:14; 1 Timothy 6:20–21).GotQuestions.org WHAT IS TRUE PRAYER? Praying in the Holy Spirit - This is the only occurrence of this exact phrase in Scripture. Some might interpret this as glossalalia, praying in tongues, and while this does not exclude that manner of praying, it is not the main intent. The preposition "in" is what is referred to as locative of sphere (see Wuest below). Holy Spirit - Notice the striking contrasts with the group just discussed - Those who cause divisions, worldly-minded, devoid of the Spirit (Jude 1:19) The implication is that Jude's readers possess the Holy Spirit (as do all genuine believers - Ro 8:9). Compare - (Ro 8:26-note) In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words
Judas 1:21
MacArthur says "Thus we are to live with eternity in view as we eagerly anticipate the Lord's return (1Cor. 1:7; Phil. 3:20; 1Th. 1:10; 2Ti 4:8; Titus 2:12-13; cf. 1Peter 4:7; 2Peter 3:11-13). On that great future day, all of us who have trusted in Him will experience Christ's final mercy and enjoy the fullness of eternal life (cf. Ro 2:7; 1Ti 6:12; 1John 5:13) as we experience the resurrection and glorification of our bodies (John 5:24; 17:3; Rom. 5:17; 2 Tim. 1:10; 1 John 5:20; cf. Dan. 7:18). (2 Peter and Jude MacArthur New Testament Commentary) Prosdechomai - 14x in 14v - Mark 15:43; Luke 2:25, 38; Lk 12:36; 15:2; 23:51; Acts 23:21; 24:15; Rom 16:2; Phil 2:29; Titus 2:13; Heb 10:34; 11:35; Jude 1:21. NAS translates prosdechomai as: accepted(1), accepting(1), cherish(1), looking(3), receive(2), receives(1), waiting(5), waiting anxiously(1). For example, prosdechomai is used of the Jews who were looking for the promised Messiah at the time of His first coming, Mk 15:43, Lk 2:25; 2:38, cp Lk 23:51. The present tense pictures this sense of expectancy is one's habitual practice or lifestyle! It describes a saint in whom the Spirit of God has stirred an attitude of eager expectancy and readiness to welcome the return of their Bridegroom at His Second Coming. While Jude does not use the word hope, in this he is clearly describing the believer's hope, because hope is a desire for some future good with an expectation of obtaining it (in this case Christ's return is certain). In Scripture hope is almost never a "hope so" but a "hope sure!" Biblical hope is the absolute certainty that God will do good to us in the future. It is notable that one in many NT passages refer either directly or indirectly to the Second Coming of Messiah! Clearly God desires that all His children be waiting anxiously for His Son's return. We are not anxious (uneasy, uncertain) that He won't return, but anxious in the sense of "ardently, earnestly wishing" for His sure return. As a one commentary says... Without question the Bible teaches that Jesus is coming again. For instance, 23 of the 27 books in the New Testament state that He is coming. One out of every 30 verses in the New Testament either speaks directly of His coming or of the end times surrounding His coming. For every biblical reference to Jesus’ first coming there are eight that point to His return. Clearly the biblical writers did not want their readers to miss this truth. From the perspective of the biblical authors, Jesus’ coming was never intended to be a subject for speculation; it was always intended to be a reason for anticipation and motivation." (Exalting Jesus in 1 & 2 Thessalonians - Christ-Centered Exposition Commentary- Mark Howell, David Platt, Dr. Daniel L. Akin, Tony Merida) Clearly the Spirit wants to motivate and stimulate us to "be waiting expectantly" so that we will "be living victoriously" when our King returns! Life is short. Eternity is "long." Meditating frequently on seeing Jesus face to face will transform our fleshly temporal perspective into a spiritual eternal perspective! An eternal perspective will shed a lot of light on your brief temporal existence! Hiebert adds that "Such an eschatological hope keeps present realities (Ed: including "the good, the bad and the ugly" so to speak!) in true perspective. It will “keep the faithful from evil by adjusting their sense of value, fixing their attention upon the right things and filling them with joyful hope (cf Ro 15:13-note).” Waiting anxiously (I like "expectantly" better because "anxious" conveys to some readers a sense that we are "worried" -- when in fact the opposite sense is meant!) -- One of the best word pictures I have ever heard on the verb prosdechomai is "putting the welcome mat" out like we would to welcome guest to our homes -- the picture is that in our heart we continually have the "welcome mat" out ready for Jesus' return at any moment! (See Imminency related to Christ's Second Coming) And we can't wait to see Him! This truth has a powerful application -- what you are LOOKING for will (or at least should) radically impact what (WHO) you are LIVING for! It's the dynamic of the "expulsive power of a new affection!" -- we cannot be looking for the precious prize of Jesus and at the same time looking at the paltry prizes of this world which is passing away! If we are heeding the exhortation of the writer of Hebrews 12:2-note and "fixing (aphorao) our eyes on Jesus" we will not be fixing our eyes on the toys of this world. Our supernaturally enabled love for Jesus (and expectancy of seeing Him soon) will in effect expel our fleshly enabled love for this passing world! And surely this is one way we "keep ourselves in the love of God." With this sense of expectancy controlling our heart we will begin to think eternally and redeem the time (Eph 5:16), by having mercy on some and saving others, even snatching them out of the fire! In short, the thought of seeing Jesus will stimulate Spirit enabled, compassionate evangelism, another mark of a Spirit Filled Church. Prosdechomai is virtually always found in the middle voice which pictures reflexive action (action directed on self) which means that one receives to one’s self or gives another access to one’s self. Paul uses prosdechomai in a similar context in his letter to Titus... Looking for (prosdechomai also in present tense) the Blessed Hope (not a concept but a Person, Christ Jesus! cf 1Ti 1:1) and the appearing of the glory of our great God and Savior, Christ Jesus, Who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. (Titus 2:13-14-note) Comment: Note that if we are looking for Him, we will be living for Him and even be "zealous for good deeds!" As a corollary, if we are not zealous for good deeds, it follows that one reason might be because we are not looking for and longing for His return. We have become comfortable with the "status quo," forgetting that the status quo of "the world is passing away and even it's lusts." (1Jn 2:17-note).
Judas 1:23
MacArthur writes that "in humility and faith we who would be faithful must be willing to be used by God to save others. God remains the ultimate source of salvation (Ps. 3:8; Jonah 2:9; John 1:12-13; 3:6-8; Eph. 2:8), but we are the secondary means He uses to reach sinners (cf. Acts 2:37-41; 4:1-4; Acts 8:26-38; Acts 13:46-48; Acts 16:13-14). James wrote, “My brethren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins” (James 5:19-20). (2Peter and Jude MacArthur New Testament Commentary) John
Judas 1:23
MacArthur adds that Jude "pictured them as having been singed by the very fire of hell, a foreshadowing of the eternal inferno that would one day engulf them if they continued to embrace false teaching (cf. Isa. 33:14; Matt. 13:42)." (Ref) Douglas Moo writes this "The second group to whom the faithful need to reach out are those who have gone further down the road blazed by the false teachers. In fact, they have gone so far as to be in danger of suffering eternal damnation. This is almost certainly what the word “fire” refers to here; as we have seen, fire is a standard biblical metaphor for hell (see v. 8....). Some Christians (Ed Comment: I find it difficult to call them "Christians" if they are in danger of damnation as that is not true of any genuine beleiver!) in Jude’s audience have been tempted to such a degree by the false teachers that they are teetering on the brink of hell. The faithful Christians in the community need to “snatch” them from it and save them before it is too late." (NIV Application Commentary) Jude may have drawn his imagery of snatching them from the fire from the OT prophets. Zechariah 3:2 describes "a brand plucked from the fire." In the prophet Amos we read "I overthrew you, as God overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze; Yet you have not returned to Me,” declares the LORD. (Amos 4:11) ILLUSTRATION - John Wesley was a young child when there was a consuming fire that struck the parsonage where his entire family lived. John called for help from the second floor. After heroic efforts, John was rescued and from that point on considered himself “a brand plucked from the burning” (Zech. 3:2). This event gave him a sense of God’s providence in his life and produced a deep passion and sense of purpose. His personal deliverance from the flames led to a passion for others and their salvation. It is spiritually dangerous to stay around apostates and others who steadfastly reject and oppose the Gospel of Christ. If there is opportunity to witness to them, it should be done with the greatest of caution, “snatching them out of the fire,” as it were, and being careful not to get burned ourselves in the process. We should not even listen to “the opposing arguments of what is falsely called knowledge” (1Ti 6:20). Exposing ourselves to such people and such teaching risks spiritual disaster (cf. 2Jn 1:8-11). A T