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Jude

The Acts of the Apostates

Moody Press

STRANGE AND TERRIBLE WORDS

The beginning of the age of the Church is described in the Acts of the Apostles. The end of the Church Age is set forth in the Epistle of Jude, which might well be called the Acts of the Apostates. The first book which can properly be said to contain Church history describes the deeds and teachings of men of God through whom Christ began to build His Church. The last epistle of the New Testament relates the deeds and teaching of evil men who will be living upon the earth as the history of the professing Church comes to an end.

Jude is the only book in all God's Word entirely devoted to the great apostasy which is to come upon Christendom before the Lord Jesus Christ returns. This brief message of twenty-five verses is the vestibule to the Revelation, introducing the Bible student to the apocalyptic judgments unfolded therein.

Without Jude, the prophetic picture which begins with the teachings of Christ in the Gospels and develops throughout the epistles would be incomplete. Our Lord raised the question: "When the Son of man cometh, shall he find faith on the earth?" (Luke 18:8). Paul supplied us with the terminology commonly used by Bible students concerning a falling away from the faith of our fathers in the last days. He called it "the apostasy" (II Thess. 2:3, marg.). He described it as a departure from the faith (I Tim. 4:1), an unwillingness to endure sound doctrine (II Tim. 4:3). Through the apostle Peter, the Holy Spirit revealed that false teachers would some day appear and bring in "damnable heresies, even denying the Lord that bought them" (II Peter 2:1; 3:3).

Jude brings the teaching of the entire Bible about apostasy to a tremendous climax. He takes us back to the very dawn of human history. We are reminded of apostasy at the gate of Eden and within God's ancient people Israel Our thoughts are turned to princes and prophets, to saints and sinners, to eternal fire and everlasting darkness, to the sea and to the stars, to past judgments and future glory. We are taken into the unseen world for a strange and terrible story of the sin of fallen angels, and another story of a dispute between Michael the archangel and Satan, those antagonists who are set over against each other once more in mortal combat in Revelation 12.

It is a remarkable fact that the Epistle of Jude has suffered neglect by Bible students and preachers in spite of its wealth of revelation and the tremendous sweep of its subject matter. The great expositor Alexander Maclaren, whose works have been published in seventeen volumes, has given us only three sermons on it. The twenty-five volumes of Biblical studies by Joseph Parker, known as The People's Bible, contain but a single message on Jude. Only five pages in six thick books are devoted to this epistle in the beloved Jamieson, Fausset, and Brown Critical and Experimental Commentary. Of 844 pages in the great Bible Commentary dealing with Hebrews through Revelation a mere fourteen were set aside for this final epistle of the New Testament. There are twenty-three pages on Jude in the monumental Lange's Commentary of twenty-five large volumes.

Why should such a rich storehouse of Bible truth have been so seriously neglected? The answer may lie in the fact that Jude deals largely with conditions in the last days. The rising of the present high tide of apostasy within the professing Church has been necessary to call attention to the import of the epistle as a whole. Jude must no longer be considered a mysterious book, offering only two or three verses of value in the ministry of the Word of God.

The possibility that the denial of our holy faith, so widespread in our own generation, may be a prelude to the great apostasy referred to by our Lord (Luke 18:8) should quicken our interest in this final epistle during these momentous times. If the last page of history of the Church is about to be turned, we may expect the Holy Spirit to give us new light on the strange and terrible words and warnings of Jude. A fresh study may awaken us to a solemn realization that it is later than we think, so that we shall pray and work as never before, with the confident expectation of revival within the Body of Christ and an ingathering of many souls before the great and terrible day of the Lord shall come.

Bible students have wrestled with the problem of outlining the Epistle of Jude or indicating its main divisions. Even though a completely satisfactory outline may be difficult to prepare (largely because of the richness of the contents), a careful study of the internal structure of the epistle reveals a mathematical progression of truth which clearly shows the hand of God in its design. No one would think that the one who wrote this short letter was following any particular pattern, and yet there is something in the way these great truths have been put together which reminds us of basic laws underlying the structure of the universe itself—the universe which came from the same creative hand that has given us the Bible.

Jude begins with a salutation containing a threefold blessing; it ends with a doxology containing a statement of the threefold heritage of the Lord's people. Salvation is mentioned in the third verse from the beginning and in the third verse from the end. We are exhorted to contend for the faith in verse 3, and to build ourselves up on our faith in verse 20. "Remember the Old Testament" is the theme of verse 5; "remember the New Testament" is the theme of verse 17. Such parallels of truth are easily discovered as we move toward the heart of the epistle. Some of them may be seen in the accompanying structural outline.

A structural outline of Jude

Assurance for the Christian (vv. 1, 2)
The believer and the faith (v. 3)
Apostates described (v. 4)
Apostasy in Old Testament history (vv. 5-8)
Apostasy in the supernatural realm (vv. 9, 10)
An ancient trio of apostates (v. 11)
Apostasy in the natural realm (vv. 12, 13)
Apostasy in Old Testament prophecy (vv. 14-16)
Apostates described (vv. 17-19)
The believer and the faith (vv. 20-23)
Assurance for the Christian (vv. 24, 25)

COMFORT FOR CHRISTIANS

Jude, a servant of Jesus Christ, and brother of James, to them that are called, beloved in God the Father, and kept for Jesus Christ" (v.1).

The first word of this epistle is the signature of the man through whom the Holy Spirit gave His message to the Church. Like Paul in his epistles, Jude placed his name at the very beginning.

In the original Greek, this name is Judas. On the very threshold of a book written about apostasy appears a name which brings to mind a traitor who stands forever as the worst apostate the world has ever known. Judas, a name common enough in the days of our Lord, has been anathema for nearly two thousand years. Men call their sons Paul or Peter, they call their dogs Nero or Caesar, but the name Judas has been blotted out of our language except as a synonym of apostasy and treachery.

Nevertheless, God was pleased to choose a man bearing this name as the writer of the treatise on apostasy which we are privileged to study. There is certainly an important reason for such a choice. What better title could be found in human language for this epistle which sets forth the falling away within the professing Church of the last days? In the providence of God the one word Judas has been written in large letters over this inspired description of what it means when men turn away from the truth of the Word of God.

Before identifying himself in earthly relationships, Jude sets forth his heavenly relationship. He was "a servant of Jesus Christ," which means literally he was Christ's bondslave. Here is supplied the true key to the understanding of an amazing book. Unless we too put our blessed Lord first, making Him absolute Lord of our lives, we shall find little profit in the study of this epistle of a man who did give Christ the pre-eminence. Unless we count ourselves also bondslaves of Jesus Christ, much of the Word of God will be obscure and uninteresting to us. It is a striking fact that the Book of Revelation, to which Jude introduces us, begins with a statement that God gave it to Jesus Christ "to show unto his servants." That is, only the bondslaves of Jesus Christ are given the privilege of understanding these prophetic pages at the end of the Bible.

Jude was "brother of James," who was head of the church at Jerusalem, and author of the Epistle of James. James is called "the Lord's brother" in Galatians 1:19. This means that Jude was one of the four brothers of the Lord Jesus mentioned in Mark 6:3, who grew up with Him in Nazareth. Our Lord spoke of these children in the home of Mary as "my brethren ... my mother's children" (Ps. 69:7, 8).

With becoming humility—or perhaps because they did not believe on Him at one time (John 7:5)—neither of these brothers mentions his human relationship to the Lord Jesus. Neither James nor Jude was numbered among the twelve apostles. The books these brothers wrote present one similarity in content. James sets forth good works as real evidence of saving faith; Jude sets forth evil works as real evidence of apostasy.

Those for whom this epistle is intended are called, beloved, and kept. The Trinity is involved in our salvation. Our calling is the work of the Holy Spirit; we are beloved in the Father; we are kept for Jesus Christ. This threefold declaration presents a most astonishing and comforting series of truths for the encouragement of all God's people in days of darkness, delusion and doctrines of demons within the professing Church.

Before we plunge into the terrible contents of Jude, there to read of the judgment and eternal vengeance of God upon all who turn away from the truth of His Word, we are comforted and encouraged with some of the sweetest words of assurance to be found anywhere in the Bible. Lest we might fear that the apostasy and false teaching of the last days may sweep us away, God assures our hearts that He has called us, that He loves us, and that He is keeping us for His Son, no matter what happens around us.

Who are the called? The Scriptures reply: "God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (II Thess. 2:13, 14).

Those who are called are those who, hearing the Gospel, have been so deeply convicted by the Holy Spirit that they have believed the truth and received the Saviour who died for their sins and rose again from the dead. They have been brought "out of darkness into his marvelous light" (I Peter 2:9). The Saviour issued the call, "Come unto me." Jude addresses his epistle to all who have heard this call and responded.

In Romans 8:28-30, the fact of our calling is central in five statements having to do with our salvation. God foreknew, predestinated, called, justified, and glorified us. He has been pleased to write all of these things in the past tense. Our glorification is as certain as our calling and our justification.

Who are the "beloved in God the Father"? The Lord Jesus has given us the answer in John 17:20, 23. They are those whom God has loved as He loves His own Son. They are all who have believed on the Son of God through the word of His ambassadors. Our Saviour said: "The Father himself loveth you, because ye have loved me, and have believed that I came out from God" (John 16:27). He said again: "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him" (John 14:23).

That we are to be "kept for Jesus Christ" is an exceedingly precious and heartwarming truth. A minister of my acquaintance still looks back, after many years, to his discovery of this fact. While on vacation one summer, he was reading the New Testament in the American Standard Version, and came to the Book of Jude. When he noted the words "kept for Jesus Christ," he sat up in astonishment, read the words over again, and then reveled in the wonder of what was to him one of the greatest discoveries of his life. Never before had he noticed the phrase, which is translated differently in the King James Version.

The word kept in the original expresses watchful care, or close attention, and is suggestive of present possession. It is used of Peter's and Paul's imprisonments in Acts 12:5 and 25:4, 21. It is also used in I Peter 1:4 of our inheritance reserved in Heaven for us.

There is an illuminating detail in this passage which has not been brought over into the English translations. The original language uses the perfect tense, of which the nearest equivalent is "continually kept." It is a continuing result of a past action; it looks all the way to the coming of Jesus Christ for His own.

A comparison between Jude and other New Testament letters reveals that this word kept does not appear in the salutation of any other epistle. Paul refers to his readers as "beloved" and "called," but Jude adds the word kept. Is it because the keeping work of God will be sorely needed by those who live in the last evil days of the great apostasy? A forward look to the return of Christ, for whom we are kept by the power of God (I Peter 1:5), will encourage every true believer. Jude supplies us with the inspired answer to the prayer of Christ: "Holy Father, keep through thine own name those whom thou hast given me" (John 17:11).

An instructive word study is to be found here. Although we are kept continually, according to verse 1, we are nevertheless to keep ourselves in the love of God (v. 21). There is a Godward side to this blessed truth, and a manward side as well. By way of contrast, the fallen angels in verse 6 are said to be kept continually awaiting judgment, for the reason that they kept not their first estate.

Thank God for all that is involved in this blessed doctrine of the safekeeping of the believer! No matter how terrible the apostasy which may settle down upon the professing Church, nor how sore the afflictions through which we must pass, we are kept for Jesus Christ. While we are being kept, we are beloved of God the Father as His called and chosen ones. As we keep the Word of His patience, He will keep us from the hour of tribulation which shall come upon all the world (Rev. 3:10). By obeying the exhortation to keep ourselves in the love of God, it is possible for our whole spirit and soul and body to be kept blameless unto the coming of our Lord Jesus Christ (I Thess. 5:23).

He is able even to guard us from stumbling until that day finally dawns. After it has come, we will know far more of the wonder of the power of God which guarantees our safekeeping and makes our heavenly inheritance sure; but for the time being, it is sufficient for us to rest in these blessed truths simply on the authority of His Word.

MERCY MULTIPLIED

Mercy unto you and peace and love be multiplied (v. 2).

The salutation of Jude is far more than a courteous expression at the beginning of a letter. Like other Scripture, it is given by inspiration of God, and is profitable (II Tim. 3:16). It is important for doctrine, for reproof, for correction, for instruction in righteousness. Neglected though it has been, it is the only such statement in the entire Bible.

We know that there is a divine order in the familiar salutation of Paul, "grace to you, and peace," for grace must always precede peace. There is likewise a divine order in the multiplication of mercy, peace, and love in Jude 2.

This epistle has to do with apostasy in the last time (v. 18). God's people will need mercy in those days. Mercy is divine pity expressing itself in help for the needy. It presupposes need and helplessness.

The word mercy stands over the threshold of this epistle of the apostasy, introducing a somber picture. Where the word law is over a door, we find death (Num. 15:32-36) and failure (James 2:10), with Christ the only remedy (Gal. 3:24). The door designated works leads us to a chamber of horrors (Gal. 5:19-21). Grace opens upon the riches of undeserved favor. God, who is rich in mercy (Eph. 2:4), exhorts us in His Word to "come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb. 4:16). Such a time will surely come.

Peace is the second great Bible word to be multiplied for believers in the last days. There is no peace for the wicked (Isa. 57:20, 21), but "we have peace with God through our Lord Jesus Christ" (Rom. 5:1). Already this is the portion of those to whom Jude writes, but they will need more of the peace of God, which passeth all understanding. As D. L. Moody wrote in the margin of his Bible at Philippians 4:6, 7: "This is ours when we worry about nothing, pray about everything, thank God for anything." It is to garrison our hearts until the Lord comes and takes us to our eternal peace.

The third word in our verse is love, the bond uniting believers to their Lord and to one another. It is the first commandment of Christ: "A new commandment I give unto you, that ye love one another.... By this shall all men know that ye are my disciples" (John 13:34, 35).

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Excerpted from Jude by S. Maxwell Coder. Copyright © 1986 S. Maxwell Coder. Excerpted by permission of Moody Press.
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