Judas 1
Warren Wiersbe · Citado em PreceptAustin
Judas 1:1-13
Wiersbe - Cain rebelled against God’s way of salvation (Ge 4; 1Jn 3:11-12). By clothing Adam and Eve with the skins of slain animals (Ge 3:21), God made it clear that the only way of forgiveness is through the shedding of blood. This is the way of faith, not the way of good works (Eph 2:8-10). But Cain rejected this divinely authorized way and came to the altar with the fruits of his own labor. God rejected Cain’s offering because God rejected Cain: his heart was not right before God. It was by faith that Abel’s sacrifice was offered, and that was why God accepted it (Heb 11:4). The “way of Cain” is the way of religion without faith, righteousness based on character and good works. The “way of Cain” is the way of pride, a man establishing his own righteousness and rejecting the righteousness of God that comes through faith in Christ (Ro 10:1-4; Php 3:3-12). Cain became a fugitive and tried to overcome his wretchedness by building a city and developing a civilization (Ge 4:9ff). He ended up with everything a man could desire everything except God (Ed: And I call that "perishing" even while one is still alive on earth! To have everything and miss Jesus is to end up with nothing now and forever!). (Bible Exposition Commentary) See also: Why did God accept Abel’s offering but reject Cain’s offering? Here is an aside for all you Bereans (Acts 17:11-+) - Like many other early Christian commentators, the respected theologian, Augustine treated Cain as symbolic of the envious “Jews by whom Christ was slain,” while Christ himself, “the shepherd of the flock of men, [is] prefigured in Abel, the shepherd of the flock of sheep.” In short, Augustine interpreted the text allegorically. rather than the "safe" way which is always to interpret it Literally. One needs to be very discerning when reading commentaries (including mine) no matter how well-known the writer is. See the impact of Augustine's "interpretation" - Augustine’s exposition of the Cain and Abel story - Rabbi Michael Leo Samuel. BALAAM'S ERROR For pay they have rushed headlong into the error of Balaam - This explains why these apostates did what they did - greedy for gain! (cf 1Sa 2:12-17, Isa 56:11, Jer 6:13, 8:10, Ezek 34:3, Micah 3:11, Php 3:2, Php 3:19, 2Pe 2:3) If Balaam had printed a "business card" it would have read "Prophet for hire." Using "religion" to get rich! (cf Balak's offer Balaam could not refuse = Nu 22:17) Peter's parallel passage… forsaking the right way they (the false teachers -2Pe 2:1) have gone astray (planao), having followed the way of Balaam, the son of Beor, who loved (agapao) the wages of unrighteousness, (2Pe 2:15+) Pay (reward, wage) (misthos) literally refers to pay which is due for labor performed or dues paid for work. Balaam in a sense made the house of God, a house of merchandise (cf Jn 2:16). Dear preacher or teacher of God's Word, while we may not fall into the pit of Balaam (money pit), the temptation for us is to do what we do to receive the applause of men, popularity, etc. This is a dangerous snare, that must be assiduously avoided. Rushed headlong (ekcheo) means poured out in abundance. Jude uses a vivid metaphor for excessive indulgence. Note the importance of context in proper interpretation of the nuance of a Greek word as same verb is used in Ro 5:5 of the Spirit! Hiebert - Jude’s strong verb, “ran riotously”, “were poured out” like a river bursting its banks and running on a rampage, pictures these men as wholeheartedly abandoned to their covetous course of action, without self-restraint pursuing their selfish goal. (BORROW Second Peter and Jude An Expositional Commentary)
Judas 1:1-13
Wiersbe - The main point of the account is that privileges bring responsibilities, and God cannot lightly pass over the sins of His people. If any of Jude’s readers dared to follow the false teachers, they too would face the discipline of God. “Wherefore let him that thinketh he standeth take heed lest he fall” (1Cor. 10:12). (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Jude 1:6 And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day: aggelous te tous me teresantas (AAPMPA) ten heauton arche alla apolipontas (AAPMPA) to idion oiketerion eis krisin megales hemeras desmois aidiois upo zophon tetereken (3SRAI), angels = John 8:44 first estate or, principality = Eph 6:12 he hath = Mt 25:41; 2Pe 2:4 unto = Mt 8:29; Heb 10:27; Rev 20:10 Click for over 60 versions of this verse.
Judas 1:1-13
Wiersbe comments on the effects of rejection of divine authority - "As a result of their rebellion and pride, they “defile the flesh,” living to satisfy their animal lusts. When a person despises God’s authority, he feels free to disobey God’s Laws and live as he pleases. What he forgets is that those laws have penalties attached to them so that he cannot disobey and escape the consequences." (See The Wiersbe Bible Commentary) Revile angelic majesties: Peter describes the evil men in his letter as those who "do not tremble when they revile angelic majesties." (2Pe 2:10) Hiebert writes "The fact that these apostates “revile” such glorious beings is the ultimate expression of their daring." Schreiner - Some commentators see a reference here to good angels, arguing that Jude would not be worried about scorn heaped on evil angels. But the parallel with Jude 1:9, where Michael refused to pronounce his own judgment on the devil, suggests that Jude referred to evil angels in Jude 1:8. Jude’s argument runs as follows: The intruders insult demons, but the archangel, Michael, did not even presume to blaspheme the devil himself but left his judgment to God. If Michael as an angel with high authority did not even presume to judge Satan, how can the opponents be so filled with pride that they insult demons, who have a certain glory, even though they have subsequently sinned? (The New American Commentary- 1, 2 Peter, Jude) Why did these apostates blaspheme angels? This is a more difficult question to answer and there is no consensus. Hiebert (Second Peter-Jude) writes… The fact that these apostates “rail at” (blasphēmousin) such glorious beings is the ultimate expression of their daring. This verb, from which we derive our word “blaspheme,” has the general sense of speaking reproachfully or injuriously of someone, “to revile, calumniate.” When used of God or that which is holy, our word “blaspheme” conveys the sense. Jude does not explain why these arrogant men thus continue “to insult celestial beings” (NEB). Green summarizes the more probable conjectures that have been advanced: Perhaps the undue deference paid to angels in some sections of Judaism (see Col. 2:18) produced this revulsion among the headstrong errorists, who became disenchanted with the whole notion of angels, and regarded such enlightened Christians as themselves as emancipated from such primitive ideas. Perhaps they scoffed at the very existence of transcendent powers of evil… Perhaps the orthodox reproached them with having fallen, in their immorality, under diabolical powers, to which they returned a mocking answer, regarding such powers, if they existed, as utterly impotent over themselves. (BORROW Green, Michael. The Second Epistle General of Peter and the General Epistle of Jude. In The Tyndale New Testament Commentaries. London: The Tyndale Press, 1968) Revile (987) (blasphemeo) means to speak to harm, to slander, to speak evil of and especially to speak in a profane manner regarding holy matters (cf 2Ki 19:22). Majesties (1391) (doxa from dokeo = to think) in simple terms means to give a proper opinion or estimate of something and thus the glory of God expresses all that He is in His Being and in His nature, character, power and acts. Jude 1:9 But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, "The Lord rebuke you!": ho de Michael o archaggelos hote to diaboloo diakrinomenos (PMPMSN) dielegeto (3SIMI) peri tou Mouseos somatos ouk hetolmesen (3SAAI) krisin epenegkein (AAN) blasphemias alla eipen Epitimesai (3SAA0) soi kurios Michael: Da 10:13,21 12:1 Rev 12:7 archangel: 1Th 4:16 the body: De 34:6 dare: Ex 22:28 Isa 36:13-21 Mk 15:29 Lu 23:39,40 1Pe 3:9 2Pe 2:11 The Lord: 1Ch 12:17 Isa 37:3,4,10-20 Zec 3:2 Click for over 60 versions of this verse.
Judas 1:1-13
Wiersbe - The false teachers were greedy for material gain and, like Balaam, would do anything for money. The “error of Balaam” is thinking that they can get away with this kind of rebellion. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) William
Judas 1:1-13
Wiersbe - This (Korah's punishment) is a warning to us today (Ed: cp 1Cor 10:6, 11), for it is so easy to speak against spiritual or governmental leaders in a careless way (see Titus 3:1-2+). (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Henry
Judas 1:1-13
Wiersbe - The Word of God is sometimes compared to the rain and the dew. “My doctrine shall drop as the rain, my speech shall distill as the dew” (Deut. 32:2). Isaiah 55:10 compares God’s Word to the rain and snow from heaven that bring fruit on the earth. Like the clouds in the sky, the false teachers may be prominent and even attractive; but if they cannot bring rain, they are useless. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors)
Judas 1:1-13
Wiersbe - Jude compared the apostates to “raging waves of the sea” not because of their power, but because of their pride and arrogant speech. “Their mouth speaketh great swelling words” (Jude 1:16). Like the swelling of the sea, they make a lot of noise, but what do they produce? Have you ever walked along the beach the morning after a storm and seen the ugly refuse that has been deposited on the shore? Jude may have had Isaiah 57:20 in mind: “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” All that the “great swelling words” of the apostates can produce is foam and flotsam! The true teachers of the Word bring up the treasures of the deep, but the false teachers produce only refuse. And what they boast about, they really ought to be ashamed of! (see Phil. 3:19) (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors)
Judas 1:1-13
Wiersbe - God has reserved chains of darkness for the rebellious angels (Jude 6), and He has reserved “the blackness of darkness forever” for apostate teachers. Beware of following a falling star! It will lead you into eternal blackness! (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Blackness (2217) (zophos) describes the blackness of (i.e., the densest) darkness, gloom of the nether world in Homer (see below), groom (as shrouding like a cloud). Zophos describes darkness that ranges from partial to total and conveys a suggestion of foreboding and gloom and in here specifically referring to the thick darkness associated with the region of those who are lost, "a designation for the underworld." Zophos is used two times each by Peter and Jude--twice to describe the darkness in which fallen angels are now held (2Pe 2:4+; Jude 1:6) and twice to describe the coming final judgment (2Pe 2:17+; Jude 1:13). "the gloom of the world below, nether darkness." (Liddell-Scott) Homer uses zophos in a description of the underworld - "These halls are full / Of shadows hastening down to Erebus / Amid the gloom (hupo zophon)." (The) Darkness (4655)(skotos from skia = shadow thrown by an object) is literally that sphere in which light is absent. The phrase "the outer darkness" refers to the place of punishment or exclusion from God Who is light! Skotos can refer to literal darkness as occurred on the day of Jesus' crucifixion (Mt 27:45) or darkness as opposed to light in the creation (2Cor 4:6). Skotos is used as another name for the place of punishment, eternal misery and eternal separation from God (the meaning of skotos here in Jude and in 2Pe 2:17+) . It is interesting to recall that when Jesus was made sin for us on the Cross, "It was now about the sixth hour, and darkness (skotos) fell over the whole land until the ninth hour, because the sun was obscured; and the veil of the temple was torn in two." (Lk 23:44-45; cf Mt 27:45 ; Mk 15:33) Darkness at the Cross surely in part indicates God's judgment on sin, but the torn veil symbolizes opening into the presence of God that we might not have to experience darkness forever. Darkness - Baker's Evangelical Dictionary of Biblical Theology
Judas 1:14-19
Wiersbe - I read somewhere that the Great Wall of China was penetrated at least three times by the enemy, and each time the guards were bribed! A strong defense depends on strong people, and this applies to spiritual battles as well as military contests. If the church is to oppose and defeat the false teachers, then all of us in the church must be strong and able to “stand against the wiles of the devil” (Eph 6:11). There is always the danger of stumbling (Jude 1:24) and a stumble is the first step. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Spoken beforehand (4280)(proereo from pro = before + ereo = to say or declare) means literally to say beforehand, to speak in advance. Some uses convey a "prophetic" sense of declaring or telling before an event (foretell - Acts 1:16, Ro 9:29, 2Co 13:2). Even Jesus' warnings in the context of Mt 24:25 and Mark 13:23 were in a sense a foretelling of things to come. The sense of proereo here in Jude 1:17 is that the words spoken beforehand were predictions (ESV = "recall the predictions foretold"). Jude's use of the perfect tense "marks their message as having abiding validity and value." (MacArthur). Friberg (summary) - (1) in reference to future events foretell, tell beforehand, predict (Acts 1.16); (2) aorist or perfect in reference to what was said previously have already said, have mentioned previously (Gal 5.21) Proereo - 12x in 12v - NAS Usage: foretold(2), forewarned(1), previously said(1), said before(3), spoken beforehand(2), told...in advance(2), told...before(1). The Matthew 24:25 "Behold, I have told you in advance. Mark 13:23 "But take heed; behold, I have told you everything in advance. Acts 1:16+ "Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. Romans 9:29 And just as Isaiah foretold, "UNLESS THE LORD OF SABAOTH HAD LEFT TO US A POSTERITY, WE WOULD HAVE BECOME LIKE SODOM, AND WOULD HAVE RESEMBLED GOMORRAH." 2Corinthians 7:3 I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together. 2Corinthians 13:2 I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone, Galatians 1:9-note As we have said before (Here proereo refers to an earlier visit by Paul), so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed! Comment: The perfect tense points to the abiding authority of that they had said previously. The verb expresses the communication of authorized Christian teaching. Galatians 5:21-note envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. Comment: In using proereo, Paul is saying in essence that this is not the first time that the Galatians had been told that those who practice sin will receive a sinner's "reward!" To be sure, believers still sin, but they grieve over their sin and desire to fight to do whatever it takes to kill it by the enabling power of the Spirit. It may (often, usually) does "revive" and raise its ugly head on certain days and even in certain seasons of our life, but it is never committed with a whole hearted abandon and without any times of interruption. In short, sin is never a believer's practice. 1 Thessalonians 4:6-note and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. Hebrews 4:7-note He again fixes a certain day, "Today," saying through David after so long a time just as has been said before (perfect tense = speaks of the abiding effect of what was said in the past), "TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS." 2 Peter 3:2-note that you should remember the words spoken beforehand (perfect tense = speaks of the abiding effect of what was said in the past) by the holy prophets and the commandment of the Lord and Savior spoken by your apostles. Jude 1:17 But you, beloved, ought to remember the words that were spoken beforehand (perfect tense = speaks of the abiding effect of what was said in the past) by the apostles of our Lord Jesus Christ, The only use of proereo in the non-apocryphal Septuagint is in Isaiah...speaking of God's omniscience allowing Him to foretell events... Isaiah 41:26 Who has declared this from the beginning, that we might know? Or from former times, that we may say, "He is right!"? Surely there was no one who declared, Surely there was no one who proclaimed (Hebrew has two verbs rendered by the one Greek verb proereo - Brenton translation = "there is no one that speaks beforehand"), Surely there was no one who heard your words. Apostles (652)(apostolos from apo = away from + stello = send forth) literally means "sent one" and conveys the basic idea of mission, one who is sent to do a job and associates authority with assignment. Secular Greek writer Demosthenes gives a picture of the meaning of "apostolos" which he used to describe a cargo ship sent out with a load. He also spoke of a naval fleet as "apostles" sent out to accomplish a mission. As an aside, it is clear that Jude does not seem to consider himself to be an apostle. The NT "definition" of an apostle of the Lord Jesus Christ was one who had seen the risen Messiah (Acts 1:21-22, 1Cor 9:1) and was appointed by Him to plant the flag of faith in every community to which His master led him. He was Christ's ambassador and spoke with His authority. Summed up an apostle (1) belongs to the One who has sent; (2) is commissioned to be sent out; (3) possesses all the authority and power of the One who sent him. Wiersbe - Wherever there is the authentic, the counterfeit will appear; this happened in the early church. False apostles and teachers began to appear, and it was necessary to develop a system to protect the church against false prophecies and forged letters. Since Christ had committed “the faith” (Jude 1:3) to His Apostles, one of the main tests in the early church was, “Is this what the Apostles taught?” When the church assembled the New Testament books, it was required that each book be written either by an apostle or by someone closely associated with an apostle. Apostolic teaching was, and still is, the test of truth....Whenever somebody offers you a “new revelation,” test it by what the Apostles wrote and by what Jesus Christ taught. You will soon discover that the “revelation” is a lie. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) TIMELY ADVICE - I saw a group interacting with others outside my train station—sharing Scriptures with anyone who would listen. A group member approached and asked me to take a survey. One question referred to Revelation 22:17. She asked, “Who do you think is the ‘bride’?” I said, “The church.” She replied, “Read the text carefully. It’s God, the Mother.” How should we respond in an age when false teaching is prevalent (there’s no teaching of God as mother in Scripture) and not all Bible teachers can be trusted? Jude gave us some timely advice. First, we’re to remember the words of the apostles who wrote down much of the Word of God in the New Testament (Jude 1:17). They correctly predicted that false teaching would occur. So we shouldn’t be unduly discouraged or fearful when we see false teaching creep into the church. It’s a reality. Second, we’re to grow in our understanding of God’s Word (Jude 1:20), for the Holy Scriptures are fully authoritative and totally sufficient. Someone said, “The safest Christian is the one who has a desire to grow in the truth of the Christian faith.” Third, Jude exhorts us to live a life of dependence on God and to live in the sphere of God’s love for us—to dwell on it, to delight in it, to draw on it, and to be cheered on by it (Jude 1:20-21). A person who is full of God’s love won’t be vulnerable to a false teacher’s sales pitch. We can respond to wrong teaching with grace and truth—reaching out with true compassion and godly wisdom (Jude 1:22-23). Last, but not least, we can rest in the power of God, who will keep us from falling away and to present us faultless (Jude 1:24). These truths can help us resist what is false! by poh fang chia Jude 1:18 that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts.": hoti elegon (3PIAI) humin hoti Ep eschatou tou chronou esontai (3PFMI) empaiktai kata tas heauton epithumias poreuomenoi (PMPMPN) ton asebeion there = Acts 20:29; 1Ti 4:1,2; 2Ti 3:1-5,13; 4:3; 2Pe 2:1; 3:3 who = Jude 1:16; Ps 14:1,2 Click for over 60 versions of this verse. Amplified - They told you beforehand, In the last days (in the end time) there will be scoffers [who seek to gratify their own unholy desires], following after their own ungodly passions. Barclay "In the last time there will be mockers, whose conduct is governed by their own impious desires." NET For they said to you, "In the end time there will come scoffers, propelled by their own ungodly desires." TLB - that in the last times there would come these scoffers whose whole purpose in life is to enjoy themselves in every evil way imaginable.
Judas 1:14-19
Wiersbe - Because the false teachers (Ed: Although Jude never specifically identifies them as such) do not have the Spirit of God, they much function on their natural soul power alone. One of the tragedies in ministry today is that some of God’s people cannot discern between “soul ministry” and the true ministry of the Spirit. There is so much “religious showmanship” these days that the saints are confused and deceived. Just as there was “false fire” in the tabernacle (Lev. 10:1ff-note), so there is “false fire” today in the church; therefore we must exercise careful discernment. How can we discern between the “soulish” and the “spiritual”? By using the Word of God which is able to divide soul and spirit (Heb. 4:12-note); and by paying close attention to the witness of the Spirit of God within (Ro 8:16-note). A “soulish” ministry magnifies man, but the Spirit glorifies Jesus Christ. When the Spirit is ministering through the Word, there is edification; but when the soul is merely “manufacturing” a ministry, there is entertainment or, at best, only intellectual education. It takes the Spirit of God to minister to our spirits and to make us more like Jesus Christ. (cf 2Cor 3:18-note) (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors)
Judas 1:14-19
Wiersbe - The phrase “walking after their own lusts” appears in 2Peter 3:3 and Jude 1:16 and Jude 1:18, and it explains why the apostates deny God’s truth: they do not want God to tell them how to live. They want to satisfy their own sinful desires, and the Word of God condemns their selfish way of life. When a person says, “I have intellectual problems with the Bible,” he probably has moral problems because the Bible contradicts what he is doing. The only sure way to know the truth of the Bible is by obeying it (John 7:17). (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Following (4198)(poreuomai used in Jude 1:11, 16, 18) means literally going from one place to another, in this case from one passion to another (chasing, journeying). It speaks of their predominant way of conduct, the prevalent course of their life. What a vivid picture of their blatant disregard of God's holy word and His righteous judgment. Note that his is not just an occasional "slip up." The Present tense marks their action as habitual (as their lifestyle) and middle voice conveys a reflexive sense (they themselves following after) = pictures these apostates as initiating this "journey" and participating in the (rotten) fruits thereof. Having rejected the knowledge of God (and right fear of God), they fearlessly seek to indulge their fleshly appetites, advocating permissiveness with total disregard of any impending judgment. Both Jude and Peter emphasize that the ungodly in the last days, will be almost entirely motivated by self-interest (2Timothy 3:1-note) and will be unconcerned about God's purposes (which is a good working definition of "ungodliness"). Ungodly (plural - more literally "ungodlinesses")(763)(asebeia from a = w/o + sébomai = worship, venerate) means want or lack of reverence or piety toward God (which speaks of one's heart attitude) speaks of a want of reverence and as used in the NT describes those living without regard for God. They conduct themselves in such a way as to effectively deny God's existence and right as Supreme Ruler and Authority. Ungodly is "at the very end of the statement, underlines the fact that irreverent ungodliness was an inseparable characteristic of these mockers." (Hiebert) Kistemaker - "For believers the impiety (ungodliness) of these godless people is a sign that the end of the world is near." Hiebert - The genitive plural (ungodly - asebeia), standing rather awkwardly at the very end of the statement, underlines the fact that irreverent ungodliness was an inseparable characteristic of these mockers. The genitive may be understood as descriptive of their personal lusts, characterized as linked with ungodliness. Or the genitive may be subjective, meaning that their ungodliness was the source that gave rise to their lusts or evil cravings. Thus Williams remarks, “From ungodliness as bad soil grew lusts which were a legitimate product of such soil.” It is equally possible that the genitive is objective, meaning that these mockers are guided by “their own lusts for different manifestations of ungodliness.” The Jerusalem Bible represents this view, “and follow nothing but their own desires for wickedness.” Each of these views of the genitive makes good sense, but the last seems most plausible in view of the plural, “the ungodlinesses.” The view that these mockers are ever intent on experiencing the thrills of new forms of ungodliness is in agreement with Jude’s portrait of them. (Second Peter-Jude: An Expositional Commentary) Lusts (1939) (epithumia from epi = at, toward {the preposition "epi-" in the compound is directive conveying the picture of "having one’s passion toward" } + thumos = passion; epithumeo = set heart upon) is a neutral term denoting the presence of strong desires or impulses, longings or passionate craving (whether it is good or evil is determined by the context) directed toward an object. Most NT uses of epithumia are like this use in Jude and describe strong desires which are perverted and unrestrained and which originate from our SIN (flesh) nature, which is corrupt and fallen. Hiebert has an interesting note on epithumia writing that the "degeneration in the meaning of the term (epithumia from God given desires to perverted desires) is a revealing commentary on human nature. Left to himself, instead of gaining mastery over his base desires and steadfastly adhering to the good, the individual is characteristically overcome by his evil cravings, so that they become the dominating force of his life." (Hiebert, D. Edmond: 1 Peter. Page 94. Moody)
Judas 1:14-19
Wiersbe - Before Satan can substitute his own lies, he must get rid of the truth of God’s Word. If he cannot argue it away, he will laugh it away, and he can usually find somebody to laugh with him. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors)
Judas 1:20
Wiersbe - The Word of God and prayer certainly go together (Acts 6:4). Evangelist Billy Sunday used to give his converts three rules for success in the Christian life. Each day they were to read the Bible and let God talk to them. They were to pray; in other words, they were to talk to God. And they were to witness and talk to others about God. It would be difficult to improve on those rules. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Paul gives a similar instruction to the saints at Ephesus - "With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, (Eph 6:18-note) For an interesting study, observe the NT uses of the phrase "in the Holy Spirit" which is found 8x in Scripture (in NAS) - Mk 12:36; Lk 10:21; Jn 1:33; Ro 9:1; 14:17; 2Cor 6:6; 1Th 1:5; Jude 1:20. The synonymous phrase "in the Spirit" is found 20x (in NAS - Amplified may be translated different) - Mt 22:43; Lk 1:17; 2:27; Acts 19:21; Ro 8:9; 1Cor 6:11; 14:16; Eph 2:22; 3:5; 4:23; 6:18; Phil 3:3; Col 1:8; 1Ti 3:16; 1Pet 3:18; 4:6; Rev 1:10; 4:2; 17:3; 21:10 John
Judas 1:21
Wiersbe - Not only is our salvation from sin the gift of God’s mercy, but so also is the deliverance of His church from this evil world. In His mercy, He will come for us and take us to Himself. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) Scott Meadows - Both gratitude for God’s past and current mercies, as well as hope-filled expectation of His future mercy are the strongest motives to live for His glory. John Gill on "future mercy" - there is the future mercy of Christ, which will be shown at death, in the grave, and at the resurrection, at the day of judgment, and in the merciful sentence he will pronounce on his people; and this seems to be designed here Constable on future mercy - we should keep in mind and consciously look forward to the complete realization of our eternal life (cf. 1 John 3:2; Rom. 8:29). This will be the greatest manifestation of Jesus Christ’s mercy to us as believers. We see a picture of Christ's future mercy in Paul's prayer for Onesiphorus - "The Lord grant to him to find mercy from the Lord on that day (probably the day of Judgment of believers - 2Cor 5:10-note, Ro 14:10-note) and you know very well what services he rendered at Ephesus." (2Ti 1:18-note) KJV Commentary - It is interesting that Paul also used the word mercy in a reference to the Second Coming, “The Lord grant unto him that he may find mercy … in that day” (2Ti 1:18-note). Peter also closed his second epistle with a triple use of a synonym (prosdokao), asking his readers to look for the coming of the Day of God. Looking for (prosdokao in the present tense = something we can only accomplish by depending on the Spirit's filling and enabling!) and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! 13 But according to His promise we are looking for (prosdokao in the present tense) new heavens and a new earth, in which righteousness dwells. 14 Therefore, beloved, since you look for (prosdokao in the present tense) these things, be diligent to be found by Him in peace, spotless and blameless, (2Peter 3:12, 13 , 14) Hiebert - They (Jude's readers) have already experienced His multiplied mercy (Jude 1:2-note) and are assured that He will continue to extend mercy to them while they await His return. They are aware that none lives without sin and that in that believers will need the divine compassion that pities the needy and acts to meet their need. The expression is a reminder that salvation is never a matter of personal merit or achievement but totally a matter of “mercy” based upon the atonement wrought on the cross....“Eternal life” is more than endless existence; it is life in its highest and fullest sense, life as God has it. Through faith in Jesus Christ believers already possess eternal life (Jn 3:14-16, 36; 1Jn 5:11-12), but “unto eternal life” looks to the final manifestation of that life, consummating in final and complete conformity to the image of our Lord (1Jn 3:2; Ro 8:29)...“The Christian life is viewed as having an inward look relating to the development of character [Jude 1:20], an upward look relating to communion with God [Jude 1:20–21], and a forward look being consummated in final glorification [Jude 1:21].”. (Second Peter-Jude: An Expositional Commentary) Spurgeon said "If I knew that our Lord would come this evening, I should preach just as I mean to preach; and if I knew he would come during this sermon, I would go on preaching until he did...The fact that Jesus Christ is to come again is not a reason for star-gazing, but for working in the power of the Holy Spirit."
Judas 1:21
Wiersbe notes below this refers not to our union per se but to our practical daily, moment by moment communion with Him. Notice that love (not "soul strangling" legalism) is the basis of obedience, and that obedience in turn demonstrates the validity of our love. In other words, one might profess to love God but by his continual disobedience (as a lifestyle, not just a sin here and there or even a season of sin, but a "never-ending" habitual practice of sin) he proves he is not a possessor of God's love because He does not possess the Spirit Who produces that love (Ro 5:5-note). In summary, to abide refers to our personal fellowship with Jesus Christ. "To abide in Christ means to remain in spiritual oneness with Him, so that no sin comes between us. Because we are born of God, we have union with Christ, but it is only as we trust Him and obey His commandments that we have communion with Him. Much as a faithful husband and wife "abide in love" though they may be separated by miles, so the believer abides in God's love. This abiding is made possible (only) by the indwelling Holy Spirit (1Jn 4:13-note)." (Wiersbe). The apostle John adds... We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him. (1John 4:16-note, cf 1Jn 2:5) Comment: Here abides speaks of an intimate fellowship (communion) with God. This is a protection against apostates and their godless doctrines. Are you abiding in God, in His love? Spurgeon said "To feel God's love is very precious, but to believe it when you do not feel it, is the noblest." Ryrie adds that "To live a love-filled life is to be God-filled." And I would add that such a life serves as a deterrent against intrusion of devious doctrines such as those described by Jude. Keep (5083)(tereo from teros - a guard or warden) means to keep an eye on, to keep something in view, to hold firmly, to attend carefully, or to watch over it (watchful care - Jesus' prayer to His Father for His disciples - Jn 17:11). Tereo speaks of guarding something which is in one’s possession. It means to watch as one would guard some precious possession. Jude is calling for the saints to pay heed first to yourselves. Jude has already used tereo 3 times in this short letter (Jude 1:1-note, Jude 1:6-note, Jude 1:13-note). So here Jude is calling for those who are "Kept (tereo) for Jesus Christ" (Jude 1:1-note) is to "keep" themselves. In the context of divisive doctrine, clearly one way they are to keep themselves is by holding fast the faithful Word which is according to the teaching, so that (they) may be able to exhort each other with sound doctrine (cf "building yourselves up in your most holy faith") and refute those who contradict truth even turning "the grace of our God into licentiousness and (denying) our only Master and Lord, Jesus Christ. (Jude 1:4-note) (Titus 1:9-note). Paul Gardner - As with the need to pray, we must remember that the Holy Spirit has been given to us so that the law of love is now written on our hearts—the law to love God with all our heart and soul and mind and strength and our neighbor as ourselves. (2Peter and Jude - Focus on the Bible Commentary) KJV Commentary on keep yourselves - The meaning here seems to be “keep yourselves from being dragged off into a life that is different from what God wants for you.” The main exhortation to keep yourselves in the love of God is supplemented with three circumstantial participles of means in the original; they answer the question, “How does one keep himself in the love of God?” By building up yourselves in the faith, which means learning more about the faith, or growing in the grace and knowledge of the Lord and Saviour. He adds, by praying in the Holy Spirit, which may be simply worshiping God as led by the Holy Spirit rather than listening to these false prophets who do not have the Spirit at all (Jude 1:19). And, thirdly, keep yourselves by looking for the mercy of our Lord Jesus Christ unto eternal life. In the love of God - "In" is locative of sphere, indicating as Wuest translates it "within the sphere of God's love." Let love be the "atmosphere" you breathe and in which you obey Jude's command to watch over yourselves. While the love of God could be God's love for them, it could also denote their love for God. "Jude is asking his readers to keep themselves consciously in God’s love, just as a doctor tells his patient to keep himself in the sunshine. The readers must be alert to keep anything from clouding their consciousness of His love." (Hiebert) Related Resource: See study of meaning and significance of locative of sphere Plummer rightly says that "To be conscious of being beloved by God (cp also Jude 1:1) is one of the greatest protections that the believer can possess.” Hiebert - “The love of God” may be understood as denoting their own love for God or God’s love for them. If the former, then the call is to stand firm and steadfast in their love for God amid defection. Barnes supports this view “because it is not a subject which could be enjoined, that we should keep up God’s love to us.” But it is more probable that Jude means God’s love for them. This is in keeping with Jude 1:1-note, which has already pictured them as the recipients of God’s love and keeping power; here “the love of God” seems balanced by “the mercy of Jesus Christ” in the following clause, where the genitive is clearly subjective; it is also in keeping with the expression “keep yourselves in” as urging them to keep within the sphere of His love. “God’s love is a protecting sphere where one is safe from all that can harm—fate and demons and all evil powers.” (Second Peter-Jude: An Expositional Commentary) Wiersbe - We grow in our love for God as we listen to His Word, obey it, and delight in doing what pleases Him. That is how we keep ourselves in God’s love....To love God is to love what He loves and hate what He hates! We please Him by doing those things that He commands. (Be Alert 2 Peter, 2 & 3 John, Jude- Beware of the Religious Impostors) If we keep ourselves in the love of God, this Christocentric focus will create in our inner being a "Maranatha Mindset," a longing ("waiting anxiously") for His return to take us home. This mindset should motivate holy living, because Who we are looking for impacts Who we are living for - either for this futile fading world or the future forever world! A few thoughts on the Spirit Filled Church in Jude 1:20-21... (1) How do we continually build ourselves up? (Jude 1:20) By being continually filled with God's Word and God's Spirit! (2) How can we continually pray (pray w/o ceasing)? Filled with the Word and the Spirit! (3) How can we keep or guard ourselves (Jude 1:21-note) (aorist imp = Do this now! Don't delay! It always conveys a sense of urgency -- it is like a commanding general in this case Jude giving orders to his troops contending earnestly for the faith in spiritual struggle for truth)? We can only keep ourselves in the love of God by being filled with the Word of God and the Spirit of God (cp Ro 5:5, Gal 5:22)! (4) How can we wait expectantly for Jesus? (Jude 1:21-note) Filled with the Word and the Spirit! Wow! What a picture of a Spirit filled church -- a picture of church that is supernaturally empowered to contend earnestly for the faith! Plummer adds that "to be conscious of being beloved by God is one of the greatest protections that the believer can possess." CONSCIOUS COMMUNION WITH GOD MOTIVATES EXPECTANT LONGING FOR HIS RETURN Waiting anxiously (4327)(prosdechomai from pros = in compound Greek words implies motion or direction toward + dechomai = a deliberate and ready reception, "putting out the welcome mat" so to speak!) means to accept favorably, to receive one into intercourse/companionship, to give access to oneself or receive to oneself. Prosdechomai is used of things future, in the sense of expecting and at the same time accepting or receiving. Earnestly expecting is the idea. To wait for but with a sense of to welcome the one for which we wait. As discussed below, prosdechomai is an attitude that is motivated by the promise of the Second Coming. As John
Judas 1:22
Wiersbe - These are the people who are wavering. They are probably the “unstable souls” Peter wrote about (2Pet 2:14). These people are converted, but they are not grounded in the faith. Our responsibility is to have mercy on them, or show compassion toward them, by seeking to lead them away from the influences of the apostates. ILLUSTRATION OF "Rescue the Perishing" - One time Fanny Crosby, the blind hymn writer, visited the McAuley Mission in New York. She asked if there was a boy there who had no mother, and "if he would come up and let her lay her hand on his head." A motherless fellow came up, and she put her arms about him and kissed him. She went from that meeting and wrote: "Rescue the perishing, care for the dying, Snatch them in pity from sin and the grave, Weep o'er the erring one, lift up the fallen, Tell them of Jesus the mighty to save." Some time later, when Mr. Sankey Was about to sing this song in St. Louis, he related the incident. A man sprang to his feet in the audience and said, "I am the boy she kissed that night. I was never able to get away from the impression made by that touching act, I have become a Christian." (Knight's Master Book of New Illustrations) Cyberhymnal has another version of the preceding story - (Apparently this was written by Fanny Crosby) As I was addressing a large company of working men one hot August evening, the thought kept forcing itself upon my mind that some mother’s boy must be rescued that very night or perhaps not at all. So I requested that, if there was any boy present, who had wandered away from mother’s teaching, he would come to the platform at the conclusion of the service. A young man of eighteen came forward and said, “Did you mean me? I have promised my mother to meet her in heaven; but as I am now living that will be impossible.” We prayed for him; he finally arose with a new light in his eyes; and exclaimed triumphantly, “Now, I can meet mother in heaven; for I have found her God.” A few days before, Mr. Doane had sent me the subject “Rescue the Perishing,” and while I sat there that evening the line came to me, “Rescue the perishing, care for the dying.” I could think of nothing else that night. When I arrived it my home I went to work on it at once; and before I retired the entire hymn was ready for a melody. The next day my words were written and forwarded to Mr. Doane, who wrote the beautiful and touch-ing music as it now stands. In November, 1903, I went to Lynn, Massachusetts, to speak before the Young Men’s Christian Association. I told them the incident that led me to write “Rescue the Perish-ing," as I have just related it. After the meeting a large number of men shook hands with me, and among them was a man, who seemed to be deeply moved. You may imagine my surprise when he said, “Miss Crosby, I was the boy, who told you more than thirty-five years ago that I had wandered from my mother’s God. The evening that you spoke at the mission I sought and found peace, and I have tried to live a consistent Christian life ever since. If we never meet again on earth, we will meet up yonder.” As he said this, he raised my hand to his lips; and before I had recovered from my surprise he had gone; and remains to this day a nameless friend, who touched a deep chord of sympathy in my heart. It is these notes of sympathy that vibrate when a voice calls them forth from the dim memories of the past, and the music is celestial. (See Fanny J Crosby: An Autobiography) ><>><>><> Here are some of Ira Sankey's (D L Moody's song leader) stories related to Fanny Crosby's hymn "Rescue the Perishing" (From Sankey's book STORY OF GOSPEL HYMNS by Ira Sankey - 1907) RESCUE THE PERISHING Words by Fanny J. Crosby Music by W. H. Doane “Rescue the perishing, Care for the dying.” On a stormy night a middle-aged man staggered into the Bowery Mission. He was intoxicated, his face unwashed and unshaven, and his clothes soiled and torn. He sank into a seat, and, gazing around, seemed to wonder what kind of a place he had come into. “Rescue the perishing” and other gospel hymns were sung and seemed to interest him, and to recall some memory of his youth long since forgotten. As the leader of the meeting told the simple story of the Gospel, and how the Lord had come to seek and save sinners, the man listened eagerly. The leader in his younger days had been a soldier and had seen hard and active service. In the course of his remarks he mentioned several incidents which had occurred in his experience during the war, and he gave the name of the company in which he served. At the close of the meeting the man eagerly staggered up to the leader and in a broken voice said: “When were you in that company you spoke of?” “Why, all through the war,” said the leader. “Do you remember the battle of –?” “Perfectly.” “Do you remember the name of the captain of your company at that time.” “Yes, his name was –.” “You are right! I am that man. I was your captain. Look at me today, and see what a wreck I am. Can you save your old captain? I have lost everything I had in the world through drink, and I don’t know where to go.” He was saved that night, and was soon helped by some of his former friends to get back his old position. He often told the story of how a soldier saved his captain, and how much he loved the words of “Rescue the perishing.” * * * A man in Sussex, England, gives this testimony: “I believe I can attribute my conversion, through the grace of God, to one verse of that precious hymn, ‘Rescue the perishing.’ I was far away from my Saviour, and living without a hope in Jesus. I was very fond of singing hymns, and one day I came across this beautiful piece, and when I had sung the words, ‘Touched by a loving heart, wakened by kindness, Chords that were broken will vibrate once more,’ I fell upon my knees and gave my heart to the Lord Jesus Christ. From that hour I have followed him who, through this verse, touched my heart and made it vibrate with his praises ever since.” * * * Fanny Crosby returned, one day, from a visit to a mission in one of the worst districts in New York City, where she had heard about the needs of the lost and perishing. Her sympathies were aroused to help the lowly and neglected, and the cry of her heart went forth in this hymn, which has become a battle-cry for the great army of Christian workers throughout the world. It has been used very extensively in temperance work, and has been blessed to thousands of souls. Mr. Moody was very fond of it, and has borne testimony to its power to reach the hearts of wanderers. It was also a favorite of the two great temperance workers, Frances E. Willard and Francis Murphy. Jude 21 Commentary <> Jude 23 Commentary
Judas 1:22
Wiersbe summarizes the three groups - The Doubting (Jude 1:22), The Burning (Jude 1:23a), The Dangerous (Jude 1:23b). William