The document is a detailed commentary on the biblical epistle of Jude, exploring its authorship, themes, and warnings against false teachings. It emphasizes the importance of discerning spiritual leaders and understanding the dangers of apostasy within Christianity. The author, Glenn Pease, aims to compile valuable insights from various scholars to aid students and pastors in their study of Jude.

1. JUDE COMME TARY
Written and edited by Glenn Pease
PREFACE
I have searched the works of many authors to find the best comments on each verse
of this neglected book of the Bible. I have added my own comments as well, and the
goal of the labor is to help students of the Word, and pastors to save a lot of time,
for they do not need to read the many dozens of sermons, articles, and commentaries
that I have read, for I have quoted what I think are the highlights of the wisdom of
these many authors. Some of the authors are unknown because they have put their
writings on the internet, but they do not have their name on the message. If you find
quotes that you know were written by a known author, let me know and I will edit
the commentary and give them credit. If anyone I quote does not wish their wisdom
included in this work, they can let me know and I will remove it. My e-mail address
is glenn_p86@yahoo.com
I TRODUCTIO
1. There is much to be said for the saying that good things come in small packages,
as is in this case with the small epistle of Jude. The writer was familiar with the OT.
He mentions Sodom and Gomorrah (verse 7), Moses (verse 9), Cain (verse 11),
Balaam (verse 11), Korah (verse 11) and Enoch (verse 14).
2. An unknown author wrote,“Most of Jude is a scathing denunciation of false
teachers—the smoke almost rises from its pages. The denunciation is sandwiched
between two short, three-verse sections in which he exhorts them to faith and love.
One of the factors that nearly kept it out of the canon was that Jude quotes two
passages from apocryphal books, "The Assumption of Moses" and "The Book of
Enoch," both of which were written between the writing of Malachi and beginning
of the ew Testament. Though they were apocryphal, Jude has no problem quoting
passages from them.”
3. Calvin wrote, “Though there was a dispute among the ancients respecting this
Epistle, yet as the reading of it is useful, and as it contains nothing inconsistent with
the purity of apostolic doctrine, and was received as authentic formerly, by some of
the best, I willingly add it to the others. Its brevity, moreover, does not require a
long statement of its contents; and almost the whole of it is nearly the same with the
second chapter of the last Epistle.”
4. To whom was it written? Barnes gives this answer: “ othing can be determined
with entire certainty in regard to the persons to whom this epistle was written.

2. Witsius supposed that it was addressed to Christians everywhere; Hammond, that it
was addressed to Jewish Christians alone, who were scattered abroad, and that its
design was to secure them against the errors of the Gnostics; Benson, that it was
directed to Jewish believers, especially to those of the western dispersion; Lardner,
that it was written to all, without distinction, who had embraced the gospel. The
principal argument for supposing that it was addressed to Jewish converts is, that
the apostle refers mainly for proof to Hebrew writings, but this might be sufficiently
accounted tbr by the fact that the writer himself was of Jewish origin. The only way
of determining anything on this point is from the epistle itself. The inscription is,
"To them that are sanctified by God the Father, and preserved in Jesus Christ, and
called," Jude 1:1. From this it would appear evident that he had no particular
classes of Christians in his eye, whether of Jewish or Gentile origin, but that he
designed the epistle for the general use of all who had embraced the Christian
religion. The errors which he combats in the epistle were evidently wide-spread, and
were of such a nature that it was proper to warn all Christians against them. They
might, it is true, be more prevalent in some quarters than in others, but still they
were so common that Christians everywhere should be put on their guard against
them. The design for which Jude wrote the epistle he has himself stated, Jude 1:3. It
was with reference to the "common salvation"-- the doctrines pertaining to
salvation which were held by all Christians, and to show them the reasons for
"contending earnestly for the faith once delivered to the saints." That faith was
assailed. There were teachers of error abroad. They were insinuating and artful
men--men who had crept in unawares, and who, while they professed to hold the
Christian doctrine, were really undermining its faith, and spreading corruption
through the church. The purpose, therefore, of the epistle is to put those to whom it
was written on their guard against the corrupt teachings of these men, and to
encourage them to stand up manfully for the great principles of Christian truth."
5. "One of the most remarkable things respecting this epistle, is its resemblance to
the second chapter of the second epistle of Peter--a similarity so striking as to make
it quite certain that one of these writers had seen the epistle of the other, and copied
from it; or rather, perhaps, adopted the language of the other as expressing his own
views. It is evident, that substantially the same class of teachers is referred to by
both; that they held the same errors, and were guilty of the same corrupt and
dangerous practices and that the two apostles describing them, made use of the
same expressions, and employed the same arguments against them. They refer to the
same facts in history, and to the same arguments from tradition; and if either of
them quoted an apocryphal book, both have done it. On the resemblance, compare
the following place:---Jude 1:8, with 2 Peter 2:10; Judges 1:10, with 2 Peter 2:12;
Jude 1:16, with 2 Peter 2:18; Jude 1:4 with 2 Peter 1:2,3; Jude 1:7 with 2 Peter 2:6;
Jude 1:9 with 2 Peter 2:11 The similarity between the two is so striking, both in the
general structure of the argument and in the particular expressions, that it cannot
have been accidental. It is not such a resemblance as would be likely to occur in two
authors, if they had been writing in a wholly independent manner. In regard to this
resemblance, there is but one of three ways in which it can be accounted for: either
that the Holy Spirit inspired both of them to say the same thing, without the one
having any knowledge of what the other said; or that they both copied from a

3. common document, which is now lost; or that one copied from the other."
6. BibleOutlines.com has a great answer to the question, Why Study This Book?
To be aware of the dangers around us within professing Christendom so that we do
not naively accept all spiritual leaders and all teaching as legitimate
To learn the characteristics of apostate false teachers so that we can recognize and
expose them and warn the vulnerable flock of God
To reinforce our understanding of the severity of God's judgment and the reality of
eterinal punishment
To deepen our heart of compassion and mercy for those under attack who may be
wavering or susceptible to the influence of these deceptive teachers
To heighten our own sense of spiritual alertness so that we avail ourselves of all of
the spiritual resources at our disposal to build ourselves up in our faith and keep
ourselves in the love of God
To heighten our anticipation of the return of our Lord Jesus Christ who will put
down every rebellion, judge every false teacher, and bring His own to glory in a
state of complete sanctification."
7. L. D. Williams has captured one of the most unusual aspects of this letter. He
wrote, 'The author is very fond of triple arrangements. Each thought is expressed in
groups of three. In the 25 verses he presents 11 groups of triples." To demonstrate it
he has this outline:
vi The author:
1. Jude
2. Servant of Jesus Christ
3. Brother of James
vi Ones addressed:
1. Called
2. Beloved in God
3. Kept for Jesus Christ
v2 Salutations
1. Mercy
2. Peace
3. Love
vv. 5-7 Examples of Judgments
1. Unbelievers among Israelites
2. Angels who sinned
3. Sodom and Gomorrah
vv. 8-10 The dreamers:
1. Defile the flesh
2. Set at naught dominion
3. Rail at dignities
v 11 False teachers went:
1. In the way of Cain
2. Error of Balaam
3. Gainsaying of Korah
v. 16 False Teachers are:
1. Murmurers

4. 2. Complainers
3. Walking after their own lust
v. 19 These are:
1. They who make separations
2. Sensual
3. Having not the spirit
v. 20 Christians are to:
1. Build up yourselves
2. Pray in the Holy Spirit
3. Keep yourselves in the love of God
vv. 22-23 How to deal with those in error:
1. On some have mercy
2. On some save, snatching them out of the fire
3. On some have mercy with fear
v. 25 Giving glory to God:
1. Before all time
2 . ow
3. For evermore
1. Jude, a servant of Jesus Christ and a brother of
James, To those who have been called, who are
loved by God the Father and kept by[a] Jesus
Christ:
Cotton Patch Version "From Joe, Jim s brother, and owned by Jesus Christ lock,
stock, and barrel; to the church members—people who have been loved by Father-
God and nursed by Jesus Christ. May you all be loaded up with kindness and peace
and love."
1. It would appear on the surface that the authorship of this letter is obvious, for
how many Jude’s can there be who might have written it? The answer is 7. And so it
becomes a complex issue to know for sure just who the author was. Could it be the
Apostle Jude, who is known as St. Jude and who has more churches named after
him than any other except Mary, and who has numerous other Christian
institutions named after him including St. Jude hospitals and medical centers?
Could it be one of the other Jude’s in the ew Testament? It was a common name
until Judas ruined it and now nobody wants to call their child Judas. Jude is just a
reduced way of saying Judas, and because it is different, it is not hated like the name
Judas. It was not a hated name before Judas Iscariot betrayed Jesus. There was a
famous man named Judas Maccabeus who was a hero and restored God’s temple
160 years before Christ. Jesus had a brother named Judas and chose disciples
named Judas. It was as good a name as any until spoiled and stained by the

5. traitorous act of Iscariot. Judas was the name of Jude also, but it is shortened to
Jude to escape the confusion of calling all the Judas’s in the ew Testament by this
name. David Legge sees God’s sense of humor in using a man named Judas to write
about the Judas’s who are bringing heresy into the church and betraying the Lord
with their godless teachings and practices. He is using one with the name of the
greatest of apostates to warn of the apostates plaguing the body of Christ. Matthew
Henry wrote, "The same names may be common to the best and worst persons.
2. Jude is the English form of the name Judas (Ioudas), the Greek form of Judah,
which literally means, "to give thanks, laud, praise" Here are the 7 men who are
named Jude, Juda, or Judas in the ew Testament.
Brother of Jesus (Mt 13:55; Mk 6:3).
Ancestor of Christ (Lu 3:30).
Apostle, not Iscariot, son of James (Lu 6:16; Ac 1:13).
Iscariot, treasurer, traitor (Joh 6:71; 12:4-6; 13:29).
Surnamed Barsabas, proposed as Judas' successor (Ac 1:23; 15:22, 27, 32).
Galilean insurrectionist (Ac 5:37).
Owner of inn, in street called Straight at Damascus (Ac 9:11).
3. Bible scholars have narrowed the author of this letter down to one of two
possibilities. He is either the Jude who was an Apostle, or he was the Jude who was
the brother of James, both of whom were not Apostles but brothers of Jesus. They
are called half-brothers because they have different fathers. Jesus was born of the
Holy Spirit, but they were fathered by Joseph. The majority have concluded that the
author was Jude the brother of Jesus, and this being the case, we have two of the
letters of the ew Testament written by the brothers of Jesus, and they are James
and Jude. Mary and Joseph were into the often practiced way of naming children by
starting them all with the same first letter. We do not know the names of the sisters
of Jesus, of whom there were at least two, but we do know his brothers were James,
Joseph, Judas and Simon. Then his name Jesus makes it four out of the five boys all
beginning with the same first letter of J. We see this revealed in “(Mark 6:3 KJV) Is
not this the carpenter, the son of Mary, the brother of James, and Joses, and of
Juda, and Simon? and are not his sisters here with us? And they were offended at
him.”
4. It is of interest that in researching the name of Jude I came up with two famous
modern day Jude’s who have something in common. Jude Law the famous
handsome actor who was voted the sexiest man alive has gone through a bitter
divorce and considered it to be like a horrible car crash. Then there was the famous
divorce of John Lennon of the Beatles that led Paul McCartney to write “Hay
Jude,” which became the most successful song the Beatles ever released. Paul wrote
it to encourage the 5 year old son of Lennon as his parents were going through their
divorce. In 1968 alone it sold over 5 million copies. I share this because the theme of
this letter is also about divorce in the spiritual realm. People are divorcing
themselves from the truth of God’s revelation. They are going astray after false gods
and divorcing themselves from the kingdom of God. There is much sadness in the

6. world because people forsake their commitments and their loyalty, and this is what
we see over and over again in the history of God’s people in both the Old and ew
Testaments. Jude was chosen by God to be the author of this letter that would be a
powerful warning about the danger of divorce from our Bridegroom, the Lord Jesus
Christ.
5. It is a short letter, but it is packed with many messages, and we need to
break it up into words and phrases to get the full value of it. First we will
look at his description of himself.
A servant of Jesus Christ
1. He was the half brother of Jesus, and he could have made much of that,
but he chose instead to humble himself and call himself a servant. The word
for servant is “doulos”, and it means slave. We see that he is a man with a
humble attitude who does not exalt himself because of his special relationship
to Jesus. He is just like the rest of us who love and serve our Lord. He is one
of the family of servants in the kingdom of God. Let’s be honest and admit
that if we were half-brothers of Jesus we would be tempted to be more proud
than Jude, and try to inflate our ego by making more of that relationship
than he did. It would be hard to be humble like this and just call ourselves
one of the servants. Jude listened to his older brother and believed him when
he said that the servant is the greatest of all.
2. The apostles called themselves SLAVES of JESUS CHRIST. Romans 1:1 "From
Paul, a bond SLAVE of JESUS CHRIST (the Messiah)..." 2 Peter 1:1"...a SLAVE
and apostle of JESUS CHRIST...". James 1:1 "...a SLAVE of God and of the Lord
JESUS CHRIST...". It is not just Apostles, however, for all believers are to be slaves
of Christ. In I Cor. 7:22-23 Paul says, “For he who was a slave when he was called
by the Lord is the Lord’s freedman; similarly, he who was a free man when he was
called is Christ’s slave. You were bought at a price; do not become slaves of men.”
We are to have only one master, and we are to be His slaves and His only. Matthew
4:10 "You shall worship the Lord thy God, and him only shalt thou serve."
3. It is part of the definition of being a slave that we please one master and one
master only. Paul says in Gal. 1:10 “If I were still trying to please men, I would not
be a servant of Christ.” In other words a true servant is a slave and a one master
servant. He has one ultimate loyalty and if pleasing Him displeases everyone else,
then that is the way it must be, for he cannot please others at the expense of
displeasing his master. Jesus is Lord and all that matters is that he is satisfied and
pleased with my attitudes and actions. Many others may be pleased with them also,
but they are not the reason for my choices. Jesus alone is the reason, for pleasing
Him is the only goal that a servant has. If everyone else loves what you choose, but
Jesus does not, then the servant is a failure. But if everyone else is disappointed and
Jesus is happy with your choice, then you are a good and faithful servant. So when

7. the Bible authors call themselves slaves or servants of Christ or God they are saying
right from the start, “What I am writing is to please my Lord, and so if it is not to
your liking, that is your problem, for I do not write to please men, but only my
Master.” This is to be the attitude of all Christians, for all are called to be servants.
4. This does not mean that the servant of Christ does not please men, for the greatest
pleasure you can give men is to reveal the Gospel to them and give them the
revelation of God’s will, and that is what the Apostles did. The pleasing of men is a
worthy goal of all who minister to a lost world, for the Gospel is itself the greatest
pleasure that can be given to mankind. The point is, the pleasing of men can become
an idol that takes over as master and leads us astray from our loyalty to Christ. This
is what is happening in the church, and this is why Jude is warning believers to
beware of men pleasers who come with appealing ideas that lead them out of God’s
will into all kinds of immorality and sins of the flesh. Those who seek to please men
only, will soon be under the judgment of God, for they will be forsaking all that
pleases God. God’s pleasure is to be our perpetual goal, for when that is our aim in
life, we will please many men as well. But when we aim to please men, and make
that the goal of life, we will fall into every trap the devil has devised to lead men
astray. To keep life simple and successful, make pleasing God your only aim. Those
who do so are the servants or slaves of Christ.
5. In the following 5 texts we see just how often the Apostle Paul stressed the
pleasing of God as the goal and purpose of his life, and this is why he was the
greatest of the slaves of Christ. When we grasp this we will understand why Jude
and other Bible authors were proud to declare themselves slaves of Christ, and we
will want to join them, and be proud ourselves to take on this title as a title of great
honor.
# 2 Corinthians 5:9 So we make it our goal to please him, whether we are at home in
the body or away from it.
# Galatians 6:8 The one who sows to please his sinful nature, from that nature [ Or
his flesh, from the flesh] will reap destruction; the one who sows to please the Spirit,
from the Spirit will reap eternal life.
# Colossians 1:10 And we pray this in order that you may live a life worthy of the
Lord and may please him in every way: bearing fruit in every good work, growing
in the knowledge of God
# 1 Thessalonians 2:4 On the contrary, we speak as men approved by God to be
entrusted with the gospel. We are not trying to please men but God, who tests our
hearts.
# 1 Thessalonians 4:1 [ Living to Please God ] Finally, brothers, we instructed you
how to live in order to please God, as in fact you are living. ow we ask you and
urge you in the Lord Jesus to do this more and more.
6. The problem that Jude is dealing with is the false concept of freedom. The false

8. teachers are saying that we are free from the law and free from all the bondage of
the legalism of the Jews, and they took this truth and twisted it to mean that they
were no longer slaves to Christ. The slave of Christ does only what pleases his
master, but the person who wants to be free from slavery to Christ will end up in
deeper bondage even than the legalist. Those who get free from pleasing Christ will
then do only what pleases themselves, and this means they will become self centered
and flesh driven. As you read on you see this very thing in the false teachers that
creep like serpents into the Christian church. Emil Brunner wrote, “The man who
has simply gotten "free" is without a master and therefore more deeply a slave.
There is no slavery comparable to the slavery of master-less-ness. For then a man is
slave to his own passions, or to that worst of all tyrants, the Ego, or as the Bible
expresses it -- to sin. For Master-Ego and sin are exactly the same -- the sinful man
is the man who recognizes no Lord but himself.”
7. Thus, we have the paradox that those who are free from pleasing any master are
those most in slavery and bondage, and those who are most in slavery and bondage
to Christ are those who are the only truly free. The only way to have real freedom is
to be a slave of Christ, and live in full obedience to His Lordship. By pleasing Him
you have the best in life, and what Jesus came to give, which is abundant and
eternal life. This is life with perpetual purpose and meaning. Emil Brunner writes
again, “Paul always calls himself a servant of Jesus Christ, and in that servitude is
his freedom. We are so created of God that we cannot be free, true men, happy,
glad, strong manly men without Him. It is only through Him. God created us for
fellowship with Himself. Fellowship with God is, so too speak, the substance of
human life. When we part with God and try to stand on our own feet, we know our
situation to be like that of the son in the parable who said to his father; "Father,
give me my inheritance" -- then went into the far country and fell into misery.
Without God we get into the far country and into misery. We waste that "human
substance" which consists of fellowship with God and love. The redeeming work of
Christ consists in bringing us, the lost, back home to the Father, and thus to
liberty.”
8. The paradox has another twist yet. When we are free in Christ by being slaves of
Christ, we are then free to please men in a way that we never could do when
pleasing them was our aim in life. Luther wrote, "A Christian man is the most
dutiful servant of all and subject to every one through love." In other words, by
being a slave of Christ, and desiring always to please Him, we are under the law of
love where the love of Christ guides our behavior. This means we please our Master
by being loving to all people. ow, as servants of Christ we can please men because
we are doing so in a way that pleases our Master.
9. Emil Brunner again has excellent words of explanation of this paradox. “The
slave of sin, slave of his own self is separated from men and wants to dominate them.
He must seek his own. He is possessed by selfishness. But he who has been freed by
Christ from this worst of all sicknesses, and is placed in the love of God, is free from

9. himself and free for others. The misery and the welfare of other men all at once
become important for him. He sympathizes with them, rejoices with them, as though
he were one with them. He would be ready to give all things, even his life for the
sake of others. That is just the human element which now appears when the
inhuman, the sinful has disappeared. He has become a true servant of man -- as
Jesus was a servant of man.” The servant or slave of Christ is now the greatest
servant of all and is thereby Christlike, for he or she is willing to be a servant to all
people. We have come full circle to show that the slave of Christ is the most free
person on the face of the earth, for he is free to be what pleases God and ministers to
the needs of people. The servant of Christ is the most pleasing person possible, and
even when he has to write warnings like Jude does in this letter, he does so because
of his love for people, and his desire to help them escape the negative and enjoy the
positive that God has for them.
10. There is one other point we want to make before we leave this title of servant or
bond slave. If we go back to Exod. 21:2, 5-6 we read about the law dealing with
slaves. “If you buy a Hebrew slave, he shall serve for six years; but on the seventh he
shall go out as a free man without payment... But if the slave plainly says, "I love my
master...; I will not go out as a free man," then his master shall bring him to God,
then he shall bring him to the door or the doorpost. And his master shall pierce his
ear with an awl; and he shall serve him permanently.” The bond slave had a mark
that revealed that he freely chose this position of slavery. He was not forced to be a
slave, but chose to be a slave out of love for his master. He said by this that life
under my master is far superior to anything that I could have as a free man. I have
love and all I need as a slave of my master. It is the best life with meaning and
purpose, and I freely choose it as a blessing. Slavery to Christ is also a free choice.
He does not enslave us, but we chose to be his servant and live under his Lordship.
It is a free choice which we gladly make, for we have no other way of living that we
can conceive as better than that of living to please Him who gave His all for us. It is
the greatest liberty to be a servant and slave of Jesus. And it will be our joy for all
eternity, for Rev. 22:3 says, “his servants shall serve him.” There will never be a
greater position to be in than that of servant of Jesus Christ.
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11. brother of James,” even though others call him “the brother of our bbbrrrooottthhheeerrr ooofff JJJaaammmeeesss,,,””” eeevvveeennn ttthhhooouuuggghhh ooottthhheeerrrsss cccaaallllll hhhiiimmm “““ttthhheee bbbrrrooottthhheeerrr ooofff ooouuurrr LLLLoooorrrrdddd....”””” PPPPaaaauuuullll iiiinnnn 1111
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hhhhiiiissss lllliiiiffffeeee,,,, aaaannnndddd yyyyeeeetttt eeeevvvveeeennnn aaaassss aaaa sssseeeerrrrvvvvaaaannnntttt ttttoooo JJJJeeeessssuuuussss,,,, iiiitttt sssseeeettttssss JJJJuuuuddddeeee ffffrrrreeeeeeee.... BBBBeeeeccccaaaauuuusssseeee iiiitttt iiiissss oooonnnneeee ooooffff tttthhhheeee
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aaaannnndddd ddddiiiivvvviiiinnnneeee.... AAAAnnnndddd ssssoooo wwwweeee lllleeeeaaaarrrrnnnn ssssoooommmmeeeetttthhhhiiiinnnngggg aaaabbbboooouuuutttt tttthhhheeee wwwwaaaayyyy wwwweeee oooouuuugggghhhhtttt ttttoooo vvvviiiieeeewwww oooouuuurrrrsssseeeellllvvvveeeessss
aaaannnndddd tttthhhheeee wwwwaaaayyyy wwwweeee oooouuuugggghhhhtttt ttttoooo vvvviiiieeeewwww oooouuuurrrr SSSSaaaavvvviiiioooorrrr....""""
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1111.... JJJJaaaammmmeeeessss wwwwaaaassss tttthhhheeee bbbbrrrrooootttthhhheeeerrrr wwwwhhhhoooo bbbbeeeeccccaaaammmmeeee mmmmoooosssstttt ffffaaaammmmoooouuuussss iiiinnnn tttthhhheeee eeeeaaaarrrrllllyyyy cccchhhhuuuurrrrcccchhhh,,,, ffffoooorrrr hhhheeee
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JJJJaaaammmmeeeessss.... IIIItttt ppppuuuuttttssss yyyyoooouuuu iiiinnnn tttthhhheeee ppppoooossssiiiittttiiiioooonnnn ooooffff ppppllllaaaayyyyiiiinnnngggg sssseeeeccccoooonnnndddd ffffiiiiddddddddlllleeee wwwwhhhheeeennnn yyyyoooouuuu mmmmaaaakkkkeeee yyyyoooouuuurrrrsssseeeellllffff
kkkknnnnoooowwwwnnnn bbbbyyyy yyyyoooouuuurrrr rrrreeeellllaaaattttiiiioooonnnnsssshhhhiiiipppp ttttoooo ssssoooommmmeeeeoooonnnneeee mmmmoooorrrreeee ffffaaaammmmoooouuuussss,,,, bbbbuuuutttt JJJJuuuuddddeeee ddddiiiidddd nnnnooootttt mmmmiiiinnnndddd,,,, ffffoooorrrr hhhheeee iiiissss
aaaa mmmmaaaannnn ooooffff hhhhuuuummmmiiiilllliiiittttyyyy jjjjuuuusssstttt lllliiiikkkkeeee hhhhiiiissss bbbbrrrrooootttthhhheeeerrrr JJJJaaaammmmeeeessss.... TTTThhhheeeeyyyy bbbbooootttthhhh wwwweeeerrrreeee bbbbrrrrooootttthhhheeeerrrrssss ooooffff JJJJeeeessssuuuussss aaaannnndddd
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12. possible that their brother Jesus was actually the Messiah. Like pppooossssssiiibbbllleee ttthhhaaattt ttthhheeeiiirrr bbbrrrooottthhheeerrr JJJeeesssuuusss wwwaaasss aaaccctttuuuaaallllllyyy ttthhheee MMMeeessssssiiiaaahhh... LLLiiikkkeee mmmmaaaannnnyyyy ooootttthhhheeeerrrrssss,,,, tttthhhheeeeyyyy
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4444.... PPPPllllaaaayyyyiiiinnnngggg sssseeeeccccond fiddle to a more famous brother is no easy role. Remember Cain
killed his brother Abel who was more in the favor of God because of his more
acceptable offering to God. His jealousy led him to murder, and this is a plot that is
often written about. Sibling rivalry can lead to murder when one becomes so famous
that it leaves the other in the shadow where they are hardly ever recognized. James
is a well known leader of the home church in Jerusalem, and he is the author of a
letter far larger and more popular than that of Jude. It would be easy to be jealous
and try to become independent of this more famous brother. But Jude has no such
spirit, and publically proclaims for all the world to know, gI am a brother of
James.h The poet was right when he wrote, gIt takes more grace than I can tell,
to play the second fiddle well.h
5. Dr. Ward Williams has written some wonderful words about this issue of playing
second fiddle, and they are worth exploring here, for Jude is a great example of how
it can be done well. All of the following is based on a message Dr. Williams preached
on March 15 of 1998. I have added some comments, but it is all his creativity, and I
hope you love it as much as I do. It is a wonderful insight that applies to Jude and to
all of us. Thank you Dr. Williams. He points out the obvious truth that we tend to

13. overlook, and that is that all people who gain great fame, and who are always in the
limelight, could never be there if it was not for others who are in the background,
and who are never seen, or seldom seen, or thought of at all.
6. Williams writes, “The poet reminds us of the importance of those behind-the-scenes,
when he says: “Here's the secret of the riddle, for successes everywhere --
There's some little second fiddle that is carrying the air.” If you stay on the well-worn
path of public praise, you will never come to appreciate the unknown and
unsung heroes of life who carry the world's burdens. Lefty Gomez, holder of the
World Series' pitching record (six wins, no losses), was asked the secret of his
success. He replied, "Clean living and a fast outfield." A pitcher cannot achieve a
no-hitter without some miracle catches up against the fence. Behind every
achievement there are other people who helped along the way.”
7. It is not only in sports where there is a dependence upon all on the team to do
their best, but it is true in every field. Billy Graham knows that he could not preach
to millions without the help of masses of people in the background doing all kinds of
things he could never do. Dr. Williams gives some dramatic examples of how hard it
is to play second fiddle and get no reward for doing what others are exalted and
praised for doing. He writes, “When Charles A. Lindbergh flew from ew York to
Paris, the reception committee and the populace of both the United States and
France, along with avid followers around the world, lavished praise on the young
flyer. Within thirty days he had received no less than 3,500,000 letters, 100,000
telegrams, and 14,000 packages.
8. A recording company offered Lindbergh $300,000 for the story of his flight told
in his own words, and recorded by their machine. A motion picture producer
brought an offer of $500,000 for a few weeks work before the cameras. A European
syndicate cabled a message promising Lindbergh $2,500,000 if he would make a trip
alone around the world. Five thousand laudatory poems were dedicated to "The
Conqueror of the Air." A few weeks afterward, another American aviator made a
similar solo flight across the Atlantic. As a matter of fact, this fellow, whose name
was Chamberlain, succeeded in reaching a point much further east than Paris. Yet
he was not so fortunate. He had trouble financing the return trip to the United
States. When he came home with a small collection of European medals, he was
asked to pay duty of $124 on them. Practically no one remembers his
accomplishment; fewer remember his name. The fact that a person comes in second
does not mean that his or her abilities are deficient. He may be equal or even more
outstanding than those who ranked above him. Chamberlain was quite as capable
as Lindbergh, even though Lindbergh received most of the attention and almost all
the applause. "It takes more grace than I can tell, to play the second fiddle well."
9. Lets be honest now. After reading such an example as that, do you think you
could enjoy playing second fiddle? It would be hard to do, and it would take the
grace of God to do it without some degree of resentment, and a good deal of
complaining of how life is unfair. The brother in the ew Testament who could not
stomach playing the second fiddle has a lot to justify his refusal to do so. Many can
identify more with the elder brother than with the younger prodigal, but the fact is,
his downfall and unhappy ending was due to his inability to play the second fiddle
well. Dr. Williams tells the story so eloquently that I will quote it all. He writes,

14. 10. “We see a surly fellow out behind the cow shed remaining immovable and self-righteous.
He grumbles about how he has been used, how obedient he has been, how
hard he has worked, how little appreciation he gets. He is not going to join in the
merriment over that wretched spendthrift of a brother and play second fiddle. ot
by a long shot. In such a way we are introduced to the older brother. We forget that
he was an exemplary character in many respects. Undoubtedly he would have been
voted the man most likely to succeed in his graduating class. He was the stable,
dependable man of substance in the community. He stuck to his job, and no
nonsense about it. When his no-good brother returned, where was he? He was out
working in the fields! He took home and community responsibilities seriously. o
running off to the bright lights of the city for him! He stayed at home, put his money
in the bank, and reinvested the dividends. He went to synagogue once a week and
led a clean, upstanding life. Here is a picture of the kind of person who makes the
backbone of any community. Society would be in a bad way without the likes of this
elder brother to give it stability and decency.
11. But that younger brother was a wild one! The neighbors had a field day with the
gossip about his carrying on. Reckless and irresponsible, he couldn't wait to get his
hands on his inheritance. He didn't even have the decency to wait for his father to
die first; but, as cool and callous as you please, made his father give him what was
eventually coming to him, and then off he went. He couldn't get away from home
fast enough, away from the dull care and restraint of his father, and that
respectable older brother of his! You know the story of the younger brother all to
well: he had a high old time living it up, but before long he was feeding the pigs.
And a Jew could sink no lower. So things seem to be just about right up to this
point: the older brother is at home fulfilling responsibilities, and the younger
brother has gotten what he deserves.
12. But the story has a strange ending. The roles are reversed. The elder brother
ends up outside his father's house in a "far country" of his own making, while the
younger ends up inside with feasting, music, and a fatted calf. It seems to me that
what Jesus is suggesting in his portrait of the older brother is just this: "It takes
more grace than I can tell, to play the second fiddle well."
13. If we see the story of the Prodigal as representing the Gentiles being welcomed
back into the family of God and the Jews being the faithful son who never forsook
the kingdom, then we have another insight into how hard it is to play second fiddle.
This picture portrays the Jews as jealous and becoming bitter toward the father for
accepting the Gentiles back. It is a disgrace to Israel to welcome Gentiles into the
family, and so they rebel and will not join in the party and celebrate the broader
grace of God who welcomes all to repent and return. This acceptance of those
outside of Israel is the Gospel to the Gentiles, but it is heresy to the Jews. Because
they cannot accept this good news of God’s love for all men, and the open door for
all who will to come, they reject the Gospel and refuse to play second fiddle to the
greater number of the Gentiles. Either the Gentiles come into Israel, or we will have
nothing to do with them and their party, even if the party is in the house of God.
They do not have the grace to play the second fiddle well.
14. Williams goes on to point out that we all have to play the second fiddle in some

15. relationship in life. We cannot stay on top all the time. ew people come along and
new technology comes along and makes others superior in areas that we were once
the best. ew people come into the lives of our children and they no longer look to
us as the final answer. They have friends and then mates who are the primary
influence, and we are put in second place. It happens to everyone eventually, and so
all people need to learn to play the second fiddle. If we learn to play it well we will
learn that second place is also a perfect place to be to continue to have an impact on
lives and situations. Jude did not say to God to get somebody else to write this letter.
He did not give up and say I am nobody and cannot be used in any meaningful way.
He did not say give the job to my superior brother James. He said instead, “I will
play the second fiddle well, for sometimes it is the only instrument that is heard in
the midst of all of the racket and noise of the world.”
15. Stedman writes, “He was like Andrew the brother of Peter. Peter got almost all
of the fame as being the leader of the Apostles. Andrew is in the shadow of his
brother, but he does not grieve over it, but accepts it as does Jude. Very seldom do
two brothers gain the same heights in leadership and fame. It takes great humility
and self-acceptance to play second fiddle to a famous brother. Jude was proud to be
a brother to James and proud to be a servant of Jesus.”
16. Both James and Jude were unbelievers (John 7:3-5) during the ministry of our
Lord on earth. It was not until after the resurrection that they accepted the claims
of our Lord, Acts 1:14; I Cor. 15:7.
To those who have been called,
1. Jude must have been a preacher for he loves to use outlines with three points. He
addresses his audience as people characterized by three things. They are called,
loved and kept. Each of these is characteristic of all believers, and so it is clear that
Jude is written to true believers who are a part of the family of God. In verse 2 it is
mercy, peace and love. In verses 5 through 7 he gives 3 examples of God's judgment
on his own people, the fallen angels, and Sodom and Gomorrah. In verse 8 are three
things the dreamsers do that is evil. In verse 11 are three examples of evil men. In
verses 22 and 23 are three kinds of troubled Christians and three ways of dealing
with them.
2. When your phone rings you know you are being called by someone. It is often
someone you wish would not bother you, but often it is from a friend or family
member and you are delighted that they called, for being called is a pleasure. The
greatest pleasure of all is to be called by God. You get this call when you hear the
Gospel. It is like the phone ringing and when you answer it you are taking the call.
You hear the good news that Jesus died for your sins and that He invites you to
become a part of the family of God by faith in Him as Savior and Lord. When you
hear this and respond by receiving Christ you become a part of the family of the
redeemed. You have been called and you responded to that call. Many get the call
but do not want to be bothered, and so they hang up before they really understand
what is being offered. They think it is a crank call, or that it sounds too good to be

16. true, and they hang up without any response. They got the call and so they were
called, but they were not added to the family of God because they did not accept the
message. Many are called but few are chosen, for they can only be chosen by
receiving the message of the call. “But to as many as received Him to them he gave
the right to become children of God.” (John 1:12). True believer are the called who
have received the call and in faith have responded by receiving Jesus as Savior.
Such were those to whom this letter is written. All believers are called. They are
called to come to Christ and called to come into Christian service, and called to use
their gifts for ministry of some kind. o one is uncalled and so have some excuse for
not using their gifts for the cause of Christ. If you are a Christian you are called, for
there are no uncalled Christians.
3, John Piper wrote, “Jude's letter begins and ends with very comforting words to
Christians. In verse 1 it describes us as "those who are called, loved in God the
Father and kept for Jesus Christ." All three verbs are passive. They stress the action
of God. God calls, God loves, and God keeps. We are called, are loved and are kept.
Jude is very eager to begin by stressing the security of the believer in God's electing
and preserving love.
Then at the end of his letter in verse 24 he says, " ow to him who is able to keep you
from falling and to present you without blemish before the presence of his glory
with rejoicing, to the only God … be glory …" otice, in verse 1 we are kept by God
for Jesus Christ. And in verse 24 God is able to keep us from falling. Jude begins
and ends the letter by assuring believers that God exerts his omnipotence to keep
them from falling away from the faith.
So what should you answer when someone questions how you can be so sure you
will keep the faith to the end and so be saved at the judgment is? You should say
something like this: "God has called me out of unbelief. Therefore I know that he
loves me with a particular electing love. Therefore I know that he will keep me from
falling. He will work in me that which is pleasing in his sight (Hebrews 13:21), and
present me with rejoicing before the throne of his glory."
That's the way Jude begins and ends his letter. But in the middle his concern is
different. It is not to help believers feel content, but to help them feel vigilant.
Having shown them the electing love of God and the unsurpassed power of God (v.
2-5) to keep them safe, Jude now shows them the danger that surrounds them. And
he tells them to fight for the faith." John is very balanced here for a strong
Calvinist, for he has a focus on our security, and also on our responsibility.
4. This word tells us that we are called by God the Father. We saw this in John 6:37.
God calls us and places us into the Kingdom of God. This word “called” comes from
the Greek word, “kletos” which carries with it the meaning of “called out, chosen,
or appointed.” This word is also an adjective which means it is describing
something. It is describing Christians. We are “called Christians.” Basically, the
Bible is telling us here that we are called Christians who are sanctified and
preserved.

17. 5. Gill follows Jude in his love for three things in a row. He wrote this on the word
called. "The Greek word for call is 'Kalein' and it has three interesting usages;
1. It is the word for summoning a person to office, to duty, to responsibility. The
Christian is summoned to office, duty and responsibility in his service for Christ.
2. It is the word summoning a person to a feast or a festival. It is the word of
invitation to some happy event. The Christian is summoned to a joyful feast at the
end of time as the guest of God.
3. The word is used of a person being summoned to a court so that he may stand
before the judge and give an explanation. Likewise the Christian is called to stand
before the judgement seat of Christ.”
6. The idea of believers being the called of God is quite common in the ew
Testament. Paul was especially fond of the idea.
Romans 1:6 And you also are among those who are called to belong to Jesus Christ.
Romans 1:7 To all in Rome who are loved by God and called to be saints: Grace and
peace to you from God our Father and from the Lord Jesus Christ.
Romans 8:28 And we know that in all things God works for the good of those who
love him,[ 8:28 Some manuscripts And we know that all things work together for
good to those who love God] who[ 8:28 Or works together with those who love him
to bring about what is good–with those who] have been called according to his
purpose
1 Corinthians 1:2 To the church of God in Corinth, to those sanctified in Christ
Jesus and called to be holy, together with all those everywhere who call on the name
of our Lord Jesus Christ–their Lord and ours:
1 Corinthians 1:9 God, who has called you into fellowship with his Son Jesus Christ
our Lord, is faithful.
1 Corinthians 7:15 But if the unbeliever leaves, let him do so. A believing man or
woman is not bound in such circumstances; God has called us to live in peace.
Galatians 5:13 You, my brothers, were called to be free. But do not use your
freedom to indulge the sinful nature[ 5:13 Or the flesh; also in verses 16, 17, 19 and
24] ; rather, serve one another in love.
Ephesians 1:18 I pray also that the eyes of your heart may be enlightened in order
that you may know the hope to which he has called you, the riches of his glorious
inheritance in the saints,
1 Peter 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people

18. belonging to God, that you may declare the praises of him who called you out of
darkness into his wonderful light.
1 Peter 3:9 Do not repay evil with evil or insult with insult, but with blessing,
because to this you were called so that you may inherit a blessing
1 Peter 5:10 And the God of all grace, who called you to his eternal glory in Christ,
after you have suffered a little while, will himself restore you and make you strong,
firm and steadfast
who are loved by God the Father
1. LOVED = The Greek “agapao” (Strongs #G25) means “love.” Here it is
grammatically a plural perfect passive participle in the dative case meaning “having
been loved.” This means the “love” is punctiliar in that the action occurred in the
past, but it is also linear in that the results continue in the present. Every aspect of
our “calling” is due to God’s original and continuing love for us. An unknown
author wrote, "In covenant fellowship with the Triune God, we are the beloved.
ow I want you to revel in that for a moment. This is the only place in the ew
Testament where you will find this phrase, “beloved in God the Father.” o other
place in the ew Testament describes Christians as “beloved in God the Father.”
And Jude is telling us here that as we rest and trust in Jesus Christ alone for
salvation as He is offered in the gospel, we are beloved by God. We are the beloved
in union with the Beloved One, Jesus Christ, and we are thus in God as we are in
Christ."
2. David Legge, "He calls them the loved, the beloved as it says - sanctified here -
and you're not called because you look well, or because you talk well, or because you
think Christian things well, or because you're good living, or because your parents
were Christians - we all know that, that we're called because we're loved. Loved of
God! 'For God so loved the world that He gave' - we are precious in His eyes. ow, I
think this is lovely, we are loved of God the Father - we live in an age of a world of
insecurity, a world where children are born into homes without a mother or without
a father. And there are children that grow up with a complex, because they don't
have a Daddy and all those at school do have a Daddy - but what a great delight to
be able to sit down with those people, with the open word of God, and to show them
that they have an eternal love of an Eternal Father!
3. We know that God so loved the world that he gave His only Son for the

19. redemption of all who would receive Him. This means God’s love is universal. It is
impossible to find someone that God does not love. So to call someone loved by God
does not say much if this it true of everyone. But we need to make a distinction. Jude
says they are loved by God the Father. It is a distinctive father’s love here and not
the general love God has for all His creation and all people. It is as a part of the
family of God that they are loved and so it is a more intimate love. We all can say we
love people outside of our family, but the fact is we have a unique love for our
children that we do not have for others. I love many people but not with a father’s
love. It is as a friend or person in need or just a general concern for all people that I
have love. But for my children there is a more intimate love and concern. God’s love
for his own children has a greater depth and intimacy.
4. I do not hate any woman and so it can be said truthfully that I love all women.
But the fact is that love is not very intense at all. It amounts to just caring enough to
respond to any need a woman might have that I can help with. I have no feelings for
all the women in ew York of Chicago, and yet I would help them in any way I
could if they asked me. That love is very general and even superficial, for it will
have no real existence until there is some direct contact. But I love my wife on an
entirely different level and with far greater intensity. She has a far greater value to
me than any other woman. So it is with kids. I love all kids, but that is superficial
and only real when there are kids that I can respond to. But I love my own kids in a
special way. The point is, God’s love is both general and specific as well. He loves all
and anyone who comes to Him he will in no wise cast them out. He will respond to
all who seek His grace. But he has a special love and affection for those who have
come into His family by receiving His Son. Everyone is loved by God, but not
everyone is God’s beloved. He has a bride that was first the people of Israel and now
the people of the body of Christ, the church. All who love Jesus will be at the
marriage supper of the Lamb and will be the bride of Jesus for all eternity. God
naturally has a different and more intense and intimate love for this bride than he
does for those who are not part of the bride.
5. God loved his Son in a unique way because he was the perfect example of
obedience to the Father’s will. When Jesus walked down to the Jordan river to be
baptized of John, a special event took place. God sent His Holy Spirit who
descended upon Jesus like a dove, and a voice declared: "This is my beloved son, in
whom I am well pleased." God does not love all people like he loved his Son, for
there was a special and precious relationship they had that none can match. Others
have pleased God like Jesus did, however, and they too were called beloved. What
awesome and amazing audacity to claim to be loved by God. ot, my family loves
me, my neighbors love me, the community loves me, the nation loves me, the world
loves me, but God loves me. Who do you think you are to claim to be loved by God?
For Jude to call these people loved by God is to say he is writing to the greatest
people that ever lived or will ever live. This is the highest category that any human
can achieve in life-to be loved by God.
"Loved with everlasting love,
Led by grace that love to know;

20. Gracious Spirit from above,
Thou hast taught me it is so.
Oh, this full and perfect peace!
Oh, this transport all Divine!
In a love which cannot cease,
I am His, and He is mine!"
and kept by Jesus Christ:
1. A Christian is kept by Christ. He is the one who promises to never leave us or
forsake us; he is the one who intercedes for us. The Christian is never alone not
orphaned or abandoned, but always carries Christ in his everyday life as his strong
tower, as his shepherd and as his friend. The new International Version has a
footnote, stating that the word "by" from "kept by Christ" is not in the original text
and that this could be read as either "kept by Christ" or "kept in Christ" or "kept
for Christ". Any one of these statements could be justified. This being preserved or
kept in Christ engenders feelings of security and safety. The verse Colossians 3:3
sets forth the sense of the Christian being safe in Christ. The idea is that we are in
Christ's hand safe and secure. Calvin once put it this way, “At any moment Satan
might snatch us a hundred times over into his ready clutches were we not safe in the
protection of Christ.”
2. Gill wrote, "They are preserved not from indwelling sin, nor from the
temptations of Satan, nor from doubts and fears and unbelief, nor from slips and
falls into sin; but from the tyranny and dominion of sin, from being devoured by
Satan, and from a total and final falling away; they are preserved in the love of God,
and of Christ; in the covenant of grace; in a state of justification and adoption; and
in the paths of truth, faith, and holiness; and are preserved safe to the heavenly
kingdom and glory...
3. A study of this word leads to a strong case for eternal security. "In the
Greek this word also means to “keep or guard” and is used quite extensively
in the ew Testament. The word is used four times in the Lord’s priestly
prayer. (John 17:11-12 KJV) And now I am no more in the world, but these
are in the world, and I come to thee. Holy Father, keep through thine own
name those whom thou hast given me, that they may be one, as we are. {12}
While I was with them in the world, I kept them in thy name: those that thou
gavest me I have kept, and none of them is lost, but the son of perdition; that
the scripture might be fulfilled. This is why the true believer can never lose
their salvation. God is the one who is preserving or keeping us. (1 Pet 1:4
KJV) To an inheritance incorruptible, and undefiled, and that fadeth not
away, reserved in heaven for you, If we could lose our salvation, then what
would God be reserving a place for? God preserves His children even when
we fall. He is faithful even when we are not."

21. 3B. John MacArthur, "In effect, Jude is saying, "Christian, I am telling you at the
beginning and I am reiterating at the end that apostasy will have no affect on you.
There is no need to fear the decline of the faith and the rise of heresy, because you
are kept by God." Jude surrounds his comments on apostasy with two great
promises on the security of the child of God in Jesus Christ. When we see people
rejecting Christianity, we might wonder what would happen if some Christians
were dragged away into the terrible apostasy. Jude's answer resounds in the first
and last statements of his epistle: "A Christian is kept by God." I think he is stating
his case too strongly here in saying apostasy will have no effect on you, and there is
no need to fear. Calvin disagrees and says a number of times that the believers
should be scared stiff by the apostasy. Why bother to write this letter if it is no big
deal. Jude changed his purpose to write about salvation in order to deal with the
urgency of this issue, and we can assume it was because he thought it could and
would have an effect on believers. MacArthur is taking the danger all too lightly,
and more so than many Calvinists. It is a weakness in Calvinistic authors when they
dismiss all the ew Testament warnings, for they are saying that all that stuff
should never be in the Bible, for it has no relevance to believer who have eternal
security. It is saying God wasted space that could have been used for a better
purpose, and he is wasting our time by making us read part of the Bible that are
irrelevant to us. John would reject what I am saying, but these are implications of
what he has written.
4. Jim Elliff wrote, "I told you, and you do not believe. The works that I do
in My Father's name, they bear witness of Me. But you do not believe,
because you are not of My sheep, as I said to you. My sheep hear My voice,
and I know them, and they follow Me. And I give eternal life to them, and
they shall never perish; neither shall anyone snatch them out of My hand."
(Jn. 10: 27-28) Then, to make the emphasis even stronger, He says, My
Father, who has given them to Me, is greater than all; and no one is able to
snatch them out of My Father's hand. I and My Father are one." (Jn. 10: 29-
30) The point Christ is making, of course, is that the "sheep" (that is, the
true believers) are kept by the power of the One who is "greater than all"
and that there is no force in the universe that has the ability to take these
Christians out of His hands. Helpless sheep need such power.
4B. Insecurity is a part of life in this world, and that is why it is so important
to have a sense of security about our eternal life in Christ. A manager and a
sales rep stood looking at a map on which colored pins indicated the
company representative in each area. “I’m not going to fire you, Wilson,” the
manager said, “but I’m loosening your pin a bit just to emphasize the
insecurity of your situation.”
The story is told of a monastery in Portugal, perched high on a 3,000 foot cliff and
accessible only by a terrifying ride in a swaying basket. The basket is pulled with a
single rope by several strong men, perspiring under the strain of the fully loaded

22. basket. One American tourist who visited the site got nervous halfway up the cliff
when he noticed that the rope was old and frayed. Hoping to relive his fear he
asked, “How often do you change the rope?” The monk in charge replied,
“Whenever it breaks!”
5. F. B. Meyer wrote about two Germans who wanted to climb the Matterhorn.
They hired three guides and began their ascent at the steepest and most slippery
part. The men roped themselves together in this order: guide, traveler, guide,
traveler, guide. They had gone only a little way up the side when the last man lost
his footing. He was held up temporarily by the other four, because each had a
toehold in the niches they had cut in the ice. But then the next man slipped, and he
pulled down the two above him. The only one to stand firm was the first guide, who
had driven a spike deep into the ice. Because he held his ground, all the men
beneath him regained their footing. F. B. Meyer concluded his story by drawing a
spiritual application. He said, “I am like one of those men who slipped, but thank
God, I am bound in a living partnership to Christ. And because He stands, I will
never perish.”
6. “I believe”—but, do I? Am I sure?
Can I trust my trusting to endure?
Can I hope that my belief will last?
Will my hand forever hold Him fast?
Am I certain I am saved from sin?
Do I feel His presence here within?
Do I hear Him tell me that He cares?
Do I see the answers to my prayers?
Do no fears my confidence assail?
Do I know my faith will never fail?
“I believe”—ay, do I! I believe
He will never fail me, never leave;
I believe He holds me, and I know
His strong hand will never let me go;
Seeing, hearing, feeling—what are these?
Given or withheld as He shall please.
I believe in Him and what He saith;
I have faith in Him, not in my faith
That may fail, tomorrow or today;
Trust may weaken, feeling pass away,
Thoughts grow weary, anxious or depressed;
I believe in God—and here I rest. - Annie Johnson Flint
7. "What are we kept for? Well literally we are kept for Jesus Christ. Jude is
teaching us here that we are kept for Jesus when he returns. Heaven has a high
place in Jude’s thinking as we will see in a few weeks time. And we are kept for the
return of the King when we will join him in his kingdom. Imagine that that a rich

23. man goes off a for a journey and he wants to place his unique South African
diamond collection in the vault of Barclays bank on Cottingham Road. Well
someone else hears about this and a few days later tries to ask the bank manager for
the diamonds. Well says the manager, I’m afraid those diamonds are taken and the
owner is coming back for them. There is no way you are getting your hands on
them. And in the same way, we are God’s treasured possession, and we are kept for
our owner Jesus Christ who one day will return to take us for himself. ow of
course there is a flip side which Jude will teach us in a few weeks time, that we need
to keep ourselves as God keeps us (verse 21). We don’t simply lie back and let God
do all the work. In Jude and elsewhere the Bible teaches us that we have a
responsibility to keep ourselves as God keeps us." Author unknown
8. CO CLUSIO : The Trinity is involved here, for we are called by the Spirit,
loved by the Father, and kept by the Son.
2. Mercy, peace and love be yours in abundance.
"The letter hasn’t even ended and the benediction is already being pronounced. It
hasn’t even hardly begun. We’ve not even gotten to the stuff of the letter, and
already a blessing is being pronounced on us, a three-fold blessing. And I want to
suggest to you that this blessing says something to us about what true Christians
really want, because these are three real blessings that every Christian ought to long
for: “May mercy and peace and love be multiplied to you.” Here Jude is speaking
of God’s mercy to us, God’s peace, and God’s love." unknown author
A. MERCY
1. Barnes, "Mercy unto you, and peace, and love, be multiplied. This is not quite the
form of salutaion used by the other apostles, but it is one equally expressive of an
earnest desire for their welfare. These things are mentioned as the choicest blessings
which could be conferred on them: mercy--in the pardon of all their sins and
acceptance with God; peace--with God, with their fellow-men, in their own
consciences, and in the prospect of death; and love--to God, to the brethren, to all
the world. What blessings are there which these do not include?"
2. "The ew Unger's Bible Dictionary defines Mercy as: (Heb. hesed, "kindness";
Gk. eleos, "compassion"). "Mercy is a form of love determined by the state or
condition of its objects. Their state is one of suffering and need, while they may be
unworthy or ill-deserving. Mercy is at once the disposition of love respecting such,
and the kindly ministry of love for their relief" (Miley, Systematic Theology, 1:209-
10). Mercy is a Christian grace and is very strongly urged toward all men."

24. 3. Mercy is not getting what we do deserve, and grace is getting what we don’t
deserve.
If not for our Savior's tender mercy,
Tell me. Where would my soul be?
It would be a lost and lonely vessel,
On a deep and endless sea.
My soul would be like the sunshine,
Without a place to shine;
Or, a beautiful song without a tune,
That's lacking words that rhyme.
My soul would be as the midnight sky,
With no stars to shine above;
Like a sparrow, with a broken wing,
Or, a song-less turtle dove.
It would be an empty void;
With nothingness to fill.
My soul would be like a lonesome dove,
That, somehow, lost his will.
My soul would be a drummer boy,
Whose lost his gift of drum.
Or, my soul would be a hummingbird,
That's lost his need to hum.
But, lucky me, my soul is safe
Because of my Savior's love and grace.
© 2001 by Vickie Lambdin
4. Mercy in action: "Years after the death of President Calvin Coolidge, this story
came to light. In the early days of his presidency, Coolidge awoke one morning in
his hotel room to find a cat burglar going through his pockets. Coolidge spoke up,
asking the burglar not to take his watch chain because it contained an engraved
charm he wanted to keep. Coolidge then engaged the thief in quiet conversation and
discovered he was a college student who had no money to pay his hotel bill or buy a
ticket back to campus. Coolidge counted $32 out of his wallet -- which he had also
persuaded the dazed young man to give back! -- declared it to be a loan, and advised
the young man to leave the way he had come so as to avoid the Secret Service! (Yes,
the loan was paid back.)" Here we see both grace and mercy, for in mercy the thief
did not get what he deserved, and in grace he got what he did not deserve.
5. A mother once approached apoleon seeking a pardon for her son. The emperor

25. replied that the young man had committed a certain offense twice and justice
demanded death. "But I don't ask for justice," the mother explained. "I plead for
mercy." "But your son does not deserve mercy," apoleon replied. "Sir," the
woman cried, "it would not be mercy if he deserved it, and mercy is all I ask for."
"Well, then," the emperor said, "I will have mercy." And he spared the woman's
son.
Luis Palau, Experiencing God's Forgiveness, Multnomah Press, 1984. What we see
in these illustrations is that mercy is the child of grace. One has to have grace to
show mercy, for showing mercy is an act of grace, and grace is a product of love,
and so all goes back to love as the foundation.
5B. The implication of this verse is that believers need mercy all the time. Their
failure to be all that God wants them to be deserves some sort of judgment, but God
in mercy does not judge daily for our daily flaws. In his loving kindness he shows us
mercy by not being a legalist who demands his pound of flesh for every blunder we
make. If God had no mercy, we would be sunk before we could learn to swim. It is
worth our time to read of what the Bible says about the mercy of God, for it is a
reminder of how grateful we need to be that we have a God like the God of
Scripture.
6. Mercy in The Bible
The Lord thy God is a merciful God. - Deut. 4:31
My mercy shall not depart away from him. - 2 Sam. 7:15
Let me fall now into the hand of the Lord; for very great are His mercies: but let me
not fall into the hand of man. - 1 Chron. 21:13
The Lord your gold is gracious and merciful, and will not turn away His face from
you, if ye return unto him. -. 2 Chron. 30:9
Thou art a God ready to pardon. - eh. 9:17
Spare me according to the greatness of Thy mercy. - eh. 13:22
God hast punished us less than our iniquities deserve. - Ezra 9:13
Have mercy upon me, O Lord; for I am weak. - Ps. 6:2
Be merciful unto me, O God: for man would swallow me up. - Ps. 56:1
God be merciful unto us, and bless us; and cause His face to shine upon us. - Ps. 67:1
Thou, O lord, art a God full of compassion, and gracious, longsuffering, and
plentous in mercy and truth. - Ps. 86:15

26. His mercy is everlasting. - Ps. 100:5
As the heaven is high above the earth, so great is His mercy toward them that fear
Him. - Ps. 103:11
The mercy of the Lord is from everlasting to everlasting upon them that fear him. -
Psalm 103:17
His mercy endureth for ever. - E.g. Ps. 118:1
With me Lord there is mercy. - Ps. 130:7
Be ye therefore merciful, as your Father also is merciful. - Jesus, Luke 6:36
It is not of him that willeth, nor of him that runneth, but of God that showeth
mercy. - Rom. 9:16
Blessed are the merciful: for they shall obtain mercy. - Jesus, Matt. 5:7
I am merciful, saith the Lord, and I will not keep anger for ever. - Jer .3:12
7. Men try to take advantage of God’s mercy and think that because he loves to be
merciful they can defy his will all they want and they will be forgiven. Israel did this
time and time again and had to learn the hard way that God’s merciful nature does
not eliminate judgment. They suffered the wrath of God often, and only got back
into the favor of God by repentance. God in mercy took them back, but it was a
costly experience to rebel and go against his will. If mercy was the only attribute of
God then men could sin to their hearts content and always be forgiven, but God has
other attributes that need to be satisfied as well, such as justice. There is a limit to
God’s mercy. It always comes first, but when it is rejected, and he is continually
defied, justice must follow. God offered the whole world mercy by sending his Son
to die for the sins of the world. All are welcome to come to God and be forgiven, and
be taken into the family of God. But Jesus will come again and those who have not
received his mercy will then have to face his justice. Mercy holds back justice, but it
does not eliminate it. For mercy to be ours in abundance means that we are
constantly seeking for God’s mercy by confessing our sins and striving always to live
a life pleasing to God.
8. God has no pleasure in judgment and he resists it as long as possible. He is like a
father who warns his sons to stop fighting and they do for a short time, but then
start again. He warns them again, and maybe even a third time. They are back at it
again and he knows that his warnings are having no effect. In mercy he holds back
and does not let his anger take over. They deserve a good spanking for their
rebellion, but dad loves his boys and does not want to punish them. However, he
knows there is a limit as to how long you can let rebellion go on. If he does not do
something they will lose all fear of his threats to punish, and so he is compelled by

27. love for their future to intervene. He has shown mercy first and let them get by with
disobedience, but now if he continues to do so his mercy is a support for evil. If
mercy never ends it is an ally with evil and lets evil win in the battle of good and
evil. Mercy has to end at some point or it ceases to be a virtue and becomes the
ultimate vice, for it encourages evil to be persistent and continuous. Dad has to do
what he hates to do for the sake of his boys character. He ends his merciful restraint
and lets judgment fall. The boys are punished and suffer pain and loss of privileges
in order to teach them there are negative consequences to disobedience.
9. This same pattern is what we see in the relationship between God and man. This
letter of Jude makes it clear that men in rebellion push God to the limit, and they
suffer judgment because they continually defy his revealed will in his Word. We all
face the same problem that God has. We are to be people of mercy and verse 22 says
we are to be merciful to those who doubt, and verse 23 says we are to show mercy to
those who are stained by their corrupt flesh. In other words, our first attitude
toward godless people is to be the same as God’s first attitude. Give them a break
and show mercy and willingness to forgive and restore them to the family of love
and acceptance. But there is always a breaking point where the rebellion is so
persistent and continuous that mercy is enabling them to live in sin. There is a time
to reject and forsake fellowship with such and let them face the judgment of God.
Mercy has to have a limit or it ceases to be a virtue and we cease to be Godlike. The
story of the Prodigal is a marvelous story of love and mercy toward a rebel son, but
imagine that young son stealing more of his father’s money and going back again to
the far country and wasting his wealth in riotous living. Then again coming back
broke and looking for his room and board. Then a third time doing it again and
maybe a fourth time even. How many times can this behavior go on before the door
is shut and the father says “ o more are you welcome in this house.” There comes a
point where the father looks like a fool to let his son take such advantage of him.
God will not let rebellious people make his mercy look foolish. There is a point
where judgment is the only way, and that is what this books of Jude is largely
about-the judgment that must come on foolish and rebellious people. It is a book of
warning not to try and make a fool of God by expecting that he will always be
merciful no matter how much evil we do and promote.
10. The other folly would be to not take advantage of the mercy of God. Jesus is our
high priest at the right hand of God the Father. He is in full understanding of our
weaknesses for he has lived the life of man in the flesh. He understands our
limitations. He is in sympathy with us for he too was tempted in all point. In the
light of this reality Heb. 4:16 says, “Let us then approach the throne of grace with
confidence, so that we may receive mercy and find grace to help us in our time of
need.” In other words, take full advantage of what we have in our Savior, the Lord
Jesus Christ, who is our advocate, or lawyer, in the courtroom of heaven. We need
forgiveness often and that mercy that is willing to forgive is available to us if we
come to our Lord in prayer ever seeking his mercy. This may sound like a
contradiction with the last paragraph dealing with the limits of mercy, but it is not.
Those who try to take advantage of God’s mercy in a negative way are those who
say let us sin that grace may abound. They feel that they can do as they please and

28. God will forgive them. Their attitude is one of pride and love of sin. This is not the
attitude of those who take advantage of God’s mercy in a positive way. They hate
the sin that has captivated them. They want freedom and escape, but as they fight
their addiction they know they need the mercy of God and so they come before the
mercy seat of Christ ever pleading for his forgiveness. They are not proud of their
sin, and they are not trying to defy the will of God at all. They are weak and often
helpless in dealing with their sins. They know they are sunk without the mercy of
God, and so they come often seeking it. Jesus gladly accepts such sinners even if they
fail 490 times a day, for they are grateful for mercy and desperately seek by the help
of Christ to be victorious over sin. There is all the difference in the world between
them and those who want to use the mercy of God to enable them to remain in a life
of sin and rebellion. One wants mercy to support their evil, and the other wants
mercy to escape their evil. To have mercy in abundance is to have assurance that
you are always in the favor of your heavenly Father even though you fall short of his
glory in many ways. We should respond to God's mercy by communing with Him
through prayer. "Let us then approach the throne of grace with confidence so that
we may receive mercy and find grace to help us in our time of need" (Heb. 4:16).
11. Why does God let people get by with being so terrible? If he did not show mercy
to those who deserve judgment, there would be no plan of salvation, for all would be
condemned and lost without hope. It is God's mercy alone that makes salvation
possible. Rom 2:4 (LB) Don't you realize how patient he is being with you: Or don't
you care? Can't you see that he has been waiting all this time without punishing
you, to give you time to turn from your sin? His kindness is meant to lead you to
repentance."
Prov 28:13 ( IV) "He who conceals his sins does not prosper, but whoever confesses
and renounces them finds mercy."
12. Paul made it clear that he never would have had a chance without the mercy of
God. He wrote, "1 Tim 1:13 (Jer) Even though I used to be a blasphemer and did all
I could to injure and discredit the faith. Mercy, however, was shown me, because
until I became a believer I had been acting in ignorance, and "1 Tim 1:15-16 (Phi)
...I realize that I was the worst of them all, and that because of this very fact God
was particularly merciful to me. It was a demonstration of the extent of Christ's
patience towards the worst of men, to serve as an example to all who in the future
should trust him for eternal life."
13. There is also the aspect of the mercy we need from our fellow believers. Jude
may have had this in mind as well, but Paul spells it out in Colossians 3:12-13
"Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness,
humbleness of mind, meekness, long-suffering; bearing with one another, and
forgiving one another, if anyone has a complaint against another; even as Christ
forgave you, so you also must do." If God shows mercy, but our brothers do not,
then we still have to suffer judgment and penalty, and now it is undeserved because
God has forgiven us. If God has done so, and we have his mercy, but the body of
Christ does not follow through, then you have the sin of going against God's will,
and the need for more mercy from God to forgive those who refuse to be forgiving.

29. If they persist, however, they may face God's anger for not heeding his Word. The
point I am getting at, is that there is need for mercy all the time in all of our lives,
for we as individuals, and as the body of Christ, as blowing it all the time by failing
to be like Christ in all of our relationships at all times.
14. Paul instructs us to have the mind of God (Philippians 2:5). How important is
mercy to Him? We know that God often uses repetition for emphasis and
importance. The times the Bible repeats "His mercy endures forever" eclipses many
times over any of the other attributes of God. In Psalm 136 alone, He repeats it 26
times and four times in Psalm 118:1-4! one of the other attributes are mentioned in
this way more than three times in the whole Bible! Psalm 30:5 says His anger
endures but a moment, but God's mercy endures forever! Conversely, humans tend
to show momentary mercy and hold lifelong grudges!
15. From sunrise to the sunset
Your mercies never cease
The joys of walking close to You
From day to day increase
Today Your mercy showers rain
Soaking through my soul
And once again I freely give
My life to Your control
Your Body broken for us
In the symbol of the bread
Your Blood poured out to wash us clean
And raise us from the dead.
Your beauty, Your magnificence,
The power of Your throne
Bids me to abide with You
Forever in Your Home.
What care I for houses here
Pots of gold or land?
They fade away to nothingness
In the shadow of Your Hand.
In Your dwelling place I'll safely lodge
Securely from all harm;
Steadied when I stumble
And carried in Your arms.
Chorus
This grateful heart will ever sing
Your honor and Your praise
Oh, Father, Son and Spirit One
I'll worship You always.

30. © June 18, 2002 Sharon Warden smarwar@webtv.net
16. Jesus gets personal about mercy as well. In Matthew 5:7, Jesus names mercy as
one of the primary beatitudes, or "attitudes to be in": "Blessed are the merciful, for
they shall obtain mercy." Here, in a very personal and positive setting, we begin to
see mercy's cause-and-effect principle: Show mercy and you will obtain mercy. It
works in reverse as well, for if one does not show mercy, he will not have mercy
shown, but judgment instead. Mercy is serious business with Jesus. James makes it
even more emphatic! "For judgment is without mercy to the one who has shown no
mercy. Mercy triumphs over judgment" (James 2:13).
B. PEACE
1. Much more space was devoted to mercy than what we will give to peace and love.
These studies are more fitting to be done in depth in other texts, and so they will be
just briefly addressed her. "The ew Unger's Bible Dictionary defines Peace as:
(Heb. shalom, "peace, health"; Gk. eirene, "unity, concord"). A term used in
different senses in the Scriptures. (1) Frequently with reference to outward
conditions of tranquility and thus of individuals, of communities, of churches, and
of nations (e.g., ). (2) Christian unity (e.g., ). (3) In its deepest application, spiritual
peace through restored relations of harmony with God. Peace then is that quiet
confidence and boldness that allows us to face life's adversities with fortitude and a
security that breeds well being and joy."
2. In one sense, “peace” is the opposite of war, stress and strife, however a
Christian can have God’s peace in the midst of stress and strife. When one says
“peace to you,” the idea is that the person wants every good thing for you. The ew
Testament “eirene” is the equivalent of the Old Testament “shalom” meaning “well-being,
wholeness, prosperity, the absence of strife and war.”
3. The great purpose of the Gospel is to bring us to the state of being where we are
at peace with God (Romans 5:1). It is through Christ that we have peace with God
through the forgiveness of our sins. It is a peace which “guards our hearts and
minds” (Philippians 4:7). God is called the “God of peace,” not because He is in
need of peace, but because He is the source of peace and dispenses peace (Romans
15:33; Philippians 4:9; 1 Thessalonians 5:23).
4. "‘May God’s peace be multiplied to you,’ he says. “God’s peace” refers to our
experience of all the blessings which flow from God’s objective reconciliation
accomplished for us through the atoning death of Christ. It’s a rich biblical
term…peace. How often do we see in the Old Testament and in the ew Testament
the greeting “peace”? There are only two books in the whole of the ew Testament
that don’t contain that greeting “peace” somewhere. It’s a rich, biblical term. It

31. denotes completeness and soundness and wholeness. It doesn’t just mean an
absence of enmity with God; it means a friendship with God through His gracious
covenant. It entails safety and security and welfare and happiness, and it is the gift
of Christ....... You remember Martin Luther’s famous, little phrase, “It is due to the
perversity of men that they seek peace first and then righteousness, and
consequently they find no peace.” If we seek the blessings of this life apart from the
righteousness of God which is in Jesus Christ, we’ll never find real blessing. “Solid
joys and lasting treasures none but Zion’s children know.” And we know them
because those are the things that by God’s grace we have sought above all the
bobbles of this world." Author unknown
C. LOVE
1. The Greek word used here is Agape, which William Barclay defines as: "The real
meaning of agape is unconquerable benevolence. If we regard a person with agape,
it means that nothing that he can do will make us seek anything but his highest
good. Though he injure us and insult us, we will never feel anything but kindness
towards him. That quite clearly means that this Christian love is not an emotional
thing. This agape is a thing, not only of the emotions, but also of the will. It is the
ability to retain unconquerable good will to the unlovely and the unlovable, towards
those who do not love us, and even towards those whom we do not like. Agape is
that quality of mind and heart which compels a Christian never to feel any
bitterness, never to feel any desire for revenge, but always to seek the highest good
of every man no matter what he may be."
2. Manton wrote, in expounding a different text, about the love of Christ which is
ours both before our justification, and after. He said, "The efficacy of his love
toward us before justification, with the efficacy of his love toward us after
justification. The argument standeth thus: If Christ had a love to us when sinners,
and his love prevailed with him to die for us, much more may we expect his love
when made friends: if when we were in sin and misery, shiftless and helpless, Christ
had the heart to die for us, and to take us with all our faults, will he cast us off after
we are justified and accepted with God in him? This love of Christ is asserted in ver.
6, amplified in ver. 7 and 8, and the conclusion is inferred in ver. 9: “Much more
then, being now justified by his blood, we shall be saved from wrath through him.”
3. “With reference to God’s love, it is God’s willful direction toward man. It
involves God doing what He knows is best for man and not necessarily what man
desires. For example, John 3:16 states, “For God so loved the world, that He gave.’
What did He give? ot what man wanted, but what God knew man needed, i.e., His
Son to bring forgiveness to man.”—The Complete Wordstudy Dictionary, ew
Testament, Zodhiates, AMG Publishers, p. 66

32. Abundance
Be yours in abundance or multiplied to you = that his mercy and his peace and his
love be your everyday experience as a never-ending and all sufficient supply. The
idea of fullness is at the root of the word used in the passage, but it is more than
that, it is an ever-increasing fullness. God bestows upon us his mercy, his peace and
his love in ever increasing fullness to enable us to be more like Jesus, not to selfishly
enjoy his grace but to share mercy, peace and love with all mankind.
We abound in mercy when we show mercy to others, for this is the way to increase
our own mercy. If we are legalistic and unforgiving we will not abound in mercy,
but face judgment instead. But if we are forgiving and show mercy to others we win
the favor of God and he will show greater mercy to us. Mercy is a quantitative value
and so we can have more or less, and so it is with peace and love.
3. Dear friends, although I was very eager to write
to you about the salvation we share, I felt I had to
write and urge you to contend for the faith that
was once for all entrusted to the saints.
Cotton Patch Version, "My dear ones, while doing my dead-level best to write to you
about our mutual salvation I had the urge to get a letter off to you begging you to fight
like fury for the way of life that has been totally entrusted to the Christians. For some
guys have come into the church like snakes in the grass. (It was pointed out in earlier
writings that they would stoop to this.) They are uncommitted; they twist the undeserved
favor of our God into a cover-up for their lewdness; and they disown Jesus Christ as our
only ruler and master."
1. Barnes comments on every part of this verse, and I quote them all, for he has it
summed up nicely. "When I applied my mind earnestly; implying that he had
reflected on the subject, and thought particularly what it would be desirable to
write to them. The state of mind referred to is that of one who was purposing to
write a letter, and who thought over carefully what it would be proper to say. The
mental process which led to writing the epistle seems to have been this:
(a.) For some reasons--mainly from his strong affection for them--he purposed to
write to them.
(b.) The general subject on which he designed to write was, of course, something

33. pertaining to the common salvation--for he and they were Christians.
(c.) On reflecting what particular thing pertaining to this common salvation it was
best for him to write on, he felt that, in view of their peculiar dangers, it ought to be
an exhortation to contend earnestly for the faith once delivered to them. Macknight
renders this less correctly, "Making all haste to write to you," etc. But the idea is
rather that he set himself diligently and earnestly to write to them of the great
matter in which they had a common interest.
2. Barnes continues, "To write unto you of the common salvation. The salvation
common to Jews and Gentiles, and to all who bore the Christian name. The meaning
is, that he did not think of writing on any subject pertaining to a particular class or
party, but on some subject in which all who were Christians had a common interest.
There are great matters of religion held in common by all Christians, and it is
important for religious teachers to address their fellow Christians on those common
topics. After all, they are more important than the things which we may hold as
peculiar to our own party or sect, and should be more frequently dwelt upon.
3. Barnes continues, "It was needful for me to write to you. "I reflected on the
general subject, prompted by my affectionate regard to write to you of things
pertaining to religion in general, and, on looking at the matter, I found there was a
particular topic or aspect of the subject on which it was necessary to address you. I
saw the danger in which you were from false teachers, and felt it not only necessary
that I should write to you, but that I should make this the particular subject of my
counsels." And exhort you. "That I should make my letter in fact an exhortation on
a particular topic."
4. Barnes goes on, "That ye should earnestly contend. Comp. Galatians 2:5. The
word here rendered earnestly contend is one of those words used by the sacred
writers which have allusion to the Grecian games. See Barnes "1 Corinthians 9:24",
seq. This word does not elsewhere occur in the ew Testament. It means to contend
upon--i. e. for or about anything; and would be applicable to the earnest effort put
forth in those games to obtain the prize. The reference here, of course, is only to
contention by argument, by reasoning, by holding fast the principles of religion, and
maintaining them against all opposers. It would not justify "contention" by arms,
by violence, or by persecution; for
(a.) that is contrary to the spirit of true religion, and to the requirements of the
gospel elsewhere revealed;
(b.) it is not demanded by the proper meaning of the word, all that that fairly
implies being the effort to maintain truth by argument and by a steady life;
(c.) it is not the most effectual way to keep up truth in the world to attempt to do it
by force and arms.
5. Barnes concludes, "For the faith. The system of religion revealed in the gospel. It
is called faith, because that is the cardinal virtue in the system, and because all
depends on that. The rule here will require that we should contend in this manner
for all truth.
Once delivered unto the saints. The word here used may mean either once for all, in

34. the sense that it was then complete, and would not be repeated; or formerly to wit,
by the author of the system. Doddridge, Estius, and Beza, understand it in the
former way; Macknight and others in the latter; Benson improperly supposes that it
means fully or perfectly. Perhaps the more usual sense of the word would be, that it
was done once in the sense that it is not to be done again, and therefore in the sense
that it was then complete, and that nothing was to be added to it. There is indeed the
idea that it was formerly done, but with this additional thought, that it was then
complete. Compare, for this use of the Greek word rendered once, Hebrews 9:26-28;
10:2; 1 Peter 3:18. The delivering of this faith to the saints here referred to is
evidently that made by revelation, or the system of truth which God has made
known in his word. Everything which He has revealed, we are to defend as true. We
are to surrender no part of it whatever, for every part of that system is of value, to
mankind. By a careful study of the Bible we are to ascertain what that system is,
and then in all places, at all times, in all circumstances, and at every sacrifice, we are
to maintain it."
6. Calvin, "Jude testifies that he felt so much concern for their salvation, that he
wished himself, and was indeed anxious to write to them; and, secondly, in order to
rouse their attention, he says that the state of things required him to do so. For
necessity adds strong stimulants. Had they not been forewarned how necessary his
exhortation was, they might have been slothful and negligent; but when he makes
this preface, that he wrote on account of the necessity of their case, it was the same
as though he had blown a trumpet to awake them from their torpor."
about the salvation we share,
1. He is obviously writing to believer with whom he shared the common Gospel of
salvation in Christ. Ralph Bergmann wrote, "Everywhere we look people seem to
always focus in on things that are different about each and every one of us. There is
the difference in our origin or nationalities, there are the difference in our financial
and social statuses, there are the differences in our skin colors. These are the things
that each and every one of us can use as a gauge to call ourselves or others different.
Sometimes we use this difference as a point of superiority in order to call ourselves
better or above others. Sometimes this difference is used as a scale of degradation or
to judge others as inferior. The writer talks in this particular Scripture, not of
something that differentiates between different people but something that all can
possibly hold in common and that is the opportunity of common salvation. In this
particular section of Scripture we are told of something that is for all, common
salvation; and it is called this not because it is a salvation common to all persons,
regardless if they are good and bad. It is because it is common to all believers, who
have an interest in it, a common interest in it; the salvation which the gospel reveals,
is a common salvation; it is common in regard of the purchaser of it, Christ, our

35. common Savior; in regard of the price paid for it, the precious blood of Christ; in
regard to the way and means by which it is obtained and secured, and that is faith.
This common salvation is not even something that we just have or get is something
that we must seek and as we receive, we are instructed to also ensure that others
have that same opportunity to enjoy."
I felt I had to write and urge you to contend for
the faith
1. Jude has an urgency here, for he is anxious for believers to be fighting for the
faith, and not just letting it become corrupted by impostors and false teachers. The
faith is given to us by God, but he expects us to keep it pure so that it is his valid
Word, and able through all time to lead people to the Lord, and to eternal life. We
can never be complacent and let history just happen. We are to be a part of making
history happen in a way that will glorify our Redeemer. Keeping the truth that he
has revealed to us pure and uncontaminated is one of our most important tasks as
believers. Paul said the same thing in Philippians 1:27 “Whatever happens, conduct
yourselves in a manner worthy of the gospel of Christ. Then, whether I come and
see you or only hear about you in my absence, I will know that you stand firm in one
spirit, contending as one man for the faith of the gospel” The many pretenders
demand that we be contenders and defenders of the faith.
2. An unknown author wrote, “Should earnestly contend” is one word in the Greek
text. It is “epagonizomai” which carries with it the meaning of “fight or struggle.” A
cognate of this word is “agonizomai” which is used in Paul’s Epistles in 1
Corinthians 9:25. (1 Cor 9:25 KJV) And every man that striveth for the mastery is
temperate in all things. !ow they do it to obtain a corruptible crown; but we an
incorruptible." It is the word “striveth” which is also in the present tense. The Bible
is teaching that we are to struggle as in a contest. One enters a contest to win but if
they don’t, then, at least, to make a good effort. This is what the Christian is to do,
we are to enter the defense and propagation of the Gospel with the intensity that
someone enters a mere earthly contest with. When one looks at an athlete, they see a
person in good shape but what we do not really see is the struggles and battles that
athlete had to endure behind the scenes just to get to the point of competition. How
does a Christian earnestly contend for the faith in our day and age? We contend
according to and with the Scriptures. A Christian can never be a contender for the
faith without having their Bible or knowing their Bible. All the incontrovertible
evidence of Christianity is in Scripture. If we try to defend the faith apart from the
Bible, we are relying upon our physical intellect to do a spiritual battle. This is why
many Christians lose their battles because we are drawn into a war of wits instead
of sticking to the manuscript."
2B. D. Edmond Hiebert wrote, "To 'contend earnestly for' (epagonizesthai) is an

36. expressive compound infinitive which appears only here in the ew Testament. The
simple form of the verb (agonizomai), which appears as 'agonize' in its English
form, was commonly used in connection with the Greek stadium to denote a
strenuous struggle to overcome an opponent, as in a wrestling match. It was also
used more generally of any conflict, contest, debate, or lawsuit. Involved is the
thought of the expenditure of all one's energy in order to prevail." G. F. C.
Fronmüller adds, "This unique compound verb pictures a person taking his or her
stand on top of something an adversary desires to take away, and fighting to defend
and retain it."
2C. John MacArthur wrote, "The Greek word for "contend" gives us a deeper
insight into the intensity of the battle. The root of the word is agon, from which we
get our word agony. It has to do with a struggle, a trial, or the action of a battle. In
fact, the word originally meant, "a stadium," which served as a place of contest.
Contending for the faith is like playing in a spiritual Superbowl all of our Christian
lives. It's like being in the seventh game of the World Series every day. It demands
determination, sacrifice, and endurance. We can see that from its use in the ew
Testament. Paul used a word with the same root in...
a) 1 Timothy 6:12--"Fight the good fight of faith..." (cf. 2 Tim. 4:7). Contending
involves defending the faith, fighting the fight, and engaging in a mighty struggle to
fight to the death with the forces of apostasy.
b) Colossians 1:29--2:1--Paul said, "...we preach [Christ], warning every man, and
teaching every man in all wisdom, that we may present every man perfect in Christ
Jesus. For this I also labor, striving according to His working, which worketh in me
mightily." Paul was agonizing to bring his readers to maturity. In 2:1 he said, "For I
would that ye knew what great conflict [agony] I have for you...." Paul was involved
in a tremendous struggle in his ministy."
2D. An unknown author give us this warning, "Many people use this passage as a
reason to vent their own grievances and to pass judgment on others. They are
critical of others to the point of obsession, only their cronies and they are beyond
criticism. Yet this destructive nature and these attacks on the body of Christ come
from a misunderstanding of what Jude is expressing and a reduced revelation of
God's grace." We need to be specific as Jude makes clear. If a man denies that Jesus
is his Lord, then he is open game for all shots, but if he is one who does acknowledge
Christ as his Lord and Savior, you are out of line with Jude and the will of God to
be attacking them as apostates just because you disagree with them on some issue.
2D2. A good example is the International Council of Christian Churches, which has
nothing by negative things to say of many of the highest evangelical leaders of our
day. For example, "Billy Graham is the most famous of the apostates, but he is
joined by legions of other serpentine deceivers." Who are the others? "Dr. James
Dobson, has accepted an honorary doctorate from a Catholic University in
Steubenville, Ohio." That puts him on the apostate list. "Concerned Women for
America's Bev LaHaye and the Crystal Cathedral's Robert Schuller." These are
added to the list because of their cooperation with Rev. Moon. Because these
leaders have forsaken the KJV of the Bible they are put into the same category with
the apostates. "Instead of hiding God's Word in their hearts, many reprobate

37. leaders, like Billy Graham, James Dobson, Jerry Falwell, Paul Crouch, Tim and Bev
LaHaye, Zola Levitt, and Robert Funk, have opted to fling God's precious, Holy
Bible into the trash heap. What a pitiful tragedy! To their eternal shame, these men
have blasphemed Truth and embraced a Lie. By their own acts, they condemn
themselves as willing, human agents of the Son of Perdition and as stooges of the
coming Beast." I think you can see that condending for the faith can be just as
obnoxious as being an apostate, if you are just contending for your view of the faith
rather than what has been established by the Apostles, and written in God's Word. I
had a marvelous professor who said he would go anywhere and preach is he was
free to preach the Gospel, and many who follow this conviction are blasted by others
believers who find is scandelous to be among unbelievers, where they would never
go in their self righteous claim to purity. They fail to see one small point-they are
rejecting the very ministry of Jesus by so doing.
3. There are some things every believer needs to be passionate about, and defending
the faith that we have in the Gospel is one of the most important. There are others
as well, and we need to have that same spirit that was seen in William Lloyd
Garrison when he contended against slavery. He said, "On this subject I do not wish
to think, or speak, or write, with moderation. o! o! Tell a man whose house is on
fire to give a moderate alarm; tell him to moderately rescue his wife from the hands
of the ravisher; tell the mother to gradually extricate her babe from the fire into
which it has fallen; but urge me not to use moderation in a cause like the present. I
am in earnest; I will not equivocate; I will not retreat a single inch; and I will be
heard." He was heard and he made a major difference in history. We need to be just
as vocal in doing two things; we need to be expressing the truth, and exposing the
errors. People need to know what God has said from his Word, for only then can
they see the folly of errors. Errors are exposed by putting them alongside of the
truth.
4. David Legge in challenging his people said, " ow, of course, I'm not calling upon
you all to go onto the streets and to throw stones and to shoot - that's not what
militant Christianity is, that's not the call to arms that Jude is giving here. For our
weapons of warfare, as the word of God says, are not carnal - we wrestle not against
flesh and blood, but against principalities and powers. And we, as those who wrestle
in that realm - and, may I say it, as the only ones in the world today who can wrestle
in that realm! - Jude is a cry, a call to arms. Get up! Get doing! Be militant! Get
fighting! ow why is Jude using such strong, severe and rousing language? Well, it's
simple: the themes that Jude is taking within this book are issues of life and death.
As you read the book, and as we study it in the next few weeks, you will see that
what Jude is lambasting in this book is, first of all: a dishonoring attitude of Christ.
Secondly: it is the deceiving of souls."
4B. What we need to keep in mind is that we can contend for the faith in such a way
that we damage the faith, and bring disgrace to the body of Christ. It happens all
the time by Christians who fight each other over some doctrinal issue. One such
example is the following, "Read the account of the lifelong antagonism between
Augustus Toplady and John Wesley. If anything will make your face red as a

38. Christian it will be this humiliating tale of bitterness, unkindness, and dishonesty
between two men who, of all men, ought to have known better. " ever," Bishop
Ryle once wrote speaking of Toplady as a controversialist, "I regret to say, did an
advocate of truth appear to me so entirely to forget the text, 'In meekness
instructing those that oppose him.'" [Christian Leaders of the 18th Century, 381-
382]. If ever two Christian men failed "to speak the truth in love," or "to keep no
record of wrongs," or "always to protect, always to trust, always to hope," it was
these two great champions of the Great Awakening and the gospel of grace, these
immortal poets of the love of Christ, who fell into a contention over something other
than the faith once delivered to the saints and were never able or willing to climb up
out of it. They died still snapping at one another."
4C. Here were two great and godly men who blest millions of people, but they had
no brotherly love for each other, and became bitter and hateful each other. This is
not what Jude had in mind, for both of these men loved and honored Jesus Christ as
Savior and Lord. They just go carried away in defending their two different
theological systems, both of which have abundant support from Scripture. They
were not fighting heresy at all, but just views they did not like because they did not
fit their systems. If we fight the wrong people, Satan wins even when we are doing
what we think is obeying Jude. Christians disagree on many things, but the goal is
to seek how to reconcile the different viewpoints, or if not, learn to live peaceably
agreeing to disagree. Someone wrote, "There is a contending that must be done and
done with a vengeance. That is contending for our most holy faith. Contending for
lesser things is only pride masquerading as the love of truth. After all, John ewton
reminds us, "There is a principle of self, which disposes us to despise those who
differ from us" [Letters, pp. 103-104]. Godly men and women must, therefore, be
alert to the danger that controversy poses to the purity and gentleness that is to
mark a Christian's heart." We are looking at Calvinistic and Arminian perspectives
all through this letter, and can do so without hostility to either view, for both have
values to contribute if you are interested in getting all you can out of it.
5. John Piper, recognizing this verse is the main point of the whole letter, wrote,
"Sometimes the word faith is used for the feeling of trust in Christ. Other times, as
here, it is used for the truths we believe about the one we trust. Sometimes it is
necessary to stress that Christianity is primarily a relationship with Jesus rather
than a set of ideas about Jesus. The reason we do this is because no one is saved by
believing a set of ideas. The devil believes most of the truths of Christianity. We
need to stress that unless a person has a living trust in Jesus as Savior and Lord, all
the orthodoxy in the world will not get him into heaven. But! If our stress on the
personal relationship with Jesus leads us to deny that there is a set of truths
essential to Christianity, we make a grave mistake. There are truths about God and
Christ and man and the church and the world which are essential to the life of
Christianity. If they are lost or distorted the result will not be merely wrong ideas
but misplaced trust. The inner life of faith is not independent from the doctrinal
statement of faith. When doctrine goes bad so do hearts. There is a body of doctrine
which must be preserved."

39. 6. David Guzik has some interesting history here. He wrote, "In 1521, King Henry
VIII of England helped produce a tract titled Assertion of the Seven Sacraments,
directed against a German Monk who had been causing some trouble for the
Catholic Church. It wasn’t a good piece of writing or theology. The tract horribly
misrepresented Martin Luther’s theology, and overall, it was pretty weak. But Pope
Leo X was rather impressed with it, and awarded King Henry a title as a reward:
“Defender of the Faith.” Later, when Henry wanted to break with the Roman
Catholic Church because they wouldn’t annul his marriage so he could marry
another woman, the Pope tried to take the title away. But the English Parliament
awarded the title to Henry and all of his successors. Therefore, one of the official
titles of the reigning monarch of England is “Defender of the Faith.” It is strange to
think that such an impressive title could be passed on, whether the person deserved
it or not. But if there is anyone who ever deserved the title “Defender of the Faith,”
it is our writer Jude."
7. "The faith doesn’t mean our own personal belief, or faith in the sense of our trust
in God. The phrase the faith means “The essential truths of the gospel that all true
Christians hold in common.” The faith is used in this sense repeatedly in the ew
Testament (Acts 6:7, 13:8, 14:22, 16:5, 24:24, Romans 1:5 and 16:26, Colossians 2:7,
1 Timothy 1:2 are just some of the examples). We must contend earnestly for the
truth. “The faith is the body of truth that very early in the church’s history took on
a definite form (cf. Acts 2:42; Romans 6:17; Galatians 1:23).” (Blum)
8. Thy Word is like a starry host
-- A thousand rays of light
Are seen to guide the traveler,
And make his pathways bright.
Thy Word is like an armory
Where soldiers may repair
And find, for life's long battle-day,
All needful weapons there.
O may I love Thy precious Word,
May I explore the mine;
May I its fragrant flowers glean,
May light upon me shine.
O may I find my armor there,
Thy Word my trusty sword!
I'll learn to fight with every foe
The battle of the Lord!
"Thy Word is Like a Garden Lord" by Edwin Hodder

40. that was once for all entrusted to the saints.
1. John Piper, "For us one of the most important phrase in verse 3 is "once for all".
Here we are 2000 years after the faith was first delivered to the church, and we are
surrounded with hundreds of people and sects and cults who claim to have a new
word of revelation that now completes God's word to mankind. Mohammed offered
his Koran. Joseph Smith his Book of Mormon. Sun Moon his Divine Principle. And
you meet people every day who consider every contemporary intellectual trend as a
suitable replacement for the Bible. But please notice very carefully. Jude taught that
the faith has been once for all delivered to the saints. God's revelation concerning
the doctrinal content of our faith is finished. The church is built on the foundation
of the apostles and prophets (Ephesians 2:20). Anyone who comes along and claims
to have a new word from God to add to the faith once for all delivered to the saints
is against Scripture. The reason we have a Bible is that the church of the third and
fourth century recognized that God had spoken once for all in these writings. The
canon was closed, and every other claim to truth is now measured by the standard
of the faith once for all delivered to the saints.
2. Piper stresses that those who seek to introduce new doctrine are professing
Christians. He wrote, "The worst enemies of Christian doctrine are professing
Christians who do not hold to the faith once for all delivered to the saints. In his last
message to the pastors of the church of Ephesus in Acts 20 Paul warned them that
after his departure "fierce wolves will come in among you, not sparing the flock;
and from among your own selves will arise men speaking perverse things, to draw
away the disciples after them" (vv. 29-30). The wolves who pervert the faith are
professing Christians. They are pastors and church leaders and seminary teachers
and missionaries." What Piper says is true, but it makes life complicated because
people are so fanatically conservative that they condemn all that is new. So many
pastor's condemn all other translations of the Bible except the King James Version.
Others condemn new ways of worship, communion, evangelism, etc. It is important
that it be established that one is only defying the faith once delivered if they are
teaching any doctrine that is contrary to ew Testament doctrine. They can do a
thousand things new and different if they hold to the basic theology revealed there
for all time.
3. Ray Stedman wrote, "There are some striking things about that instruction. That
says first, that our faith is not something that anybody has manufactured; it was
delivered to us. It is not fabricated, or worked up by a collection of individuals. It is
one body of facts that is consistently delivered by authoritative persons, the apostles.
It has come to us through them. Furthermore, Jude says that it was once for all
delivered. It was only given at one time in the history of the world. It does not need
any additions. ow some think that contending for the faith means to roll the Bible

41. up into a bludgeon with which to beat people over the head. Such people feel that
they need to be very contentious in contending for the faith. But this is not what
Jude has in mind at all. He is simply talking about the need for proclaiming the
truth. As Charles Spurgeon used to put it: "The truth is like a lion. Whoever heard
of defending a lion? Just turn it loose and it will defend itself." This is the way the
word of God is. If we begin to proclaim it, it will defend itself."
4. Paul was very strong on condemning any preaching that conveyed a different
Gospel that what he preached. In Gal. 1:6-9 he wrote, "I am amazed that you are so
quickly deserting Him who called you by the grace of Christ, for a different gospel;
which is {really} not another; only there are some who are disturbing you, and want
to distort the gospel of Christ. But even though we, or an angel from heaven, should
preach to you a gospel contrary to that which we have preached to you, let him be
accursed. As we have said before, so I say again now, if any man is preaching to you
a gospel contrary to that which you received, let him be accursed."
5. John MacArthur wrote, "How many times was the faith delivered? Once for all
time. When anybody comes along today and says, "I have something new to add to
the faith," you can say, "Have you read Jude 3? The faith was once for all delivered
to the saints. You don't have anything new." Every cult claims to have new
revelation from God. But there isn't any new revelation, because the body of truth
was once for all delivered to the saints. The Christian faith is unchangeable. Every
new doctrine and every new revelation is false. The faith was once for all delivered
to the saints, and that settles it-- the Bible is complete.
(1) Deuteronomy 4:2--"Ye shall not add unto the word which I command you,
neither shall ye diminish anything from it...." That's fairly clear, wouldn't you say?
You shouldn't add anything to the delivered word of God and you shouldn't take
anything away from it.
(2)Proverbs 30:6--"Add thou not unto [God's] words, lest He reprove thee, and thou
be found a liar." Anybody who adds to the Word of God is unmasked as a liar.
6. An unknown author wrote, " ow notice that little word once. It’s easy to miss but
it is extremely important. It’s a word that crops up a few times in the T and often
relates to the work of Jesus. So Peter says that Christ died once for all. It was a one
off act. And it is a finished work. And here the passing of the gospel to the saints is
of the gospel truth is a once for all act. It is a finished work. The defending isn’t
finished, but the entrusting is. In other words there is nothing more to be added.
That gospel truth that was passed on by the apostles is set. We cannot change it or
take anything away or add anything. Anyone who tries to alter that gospel truth is a
false teacher. And it is that body of truth that we now have in the T that these
Christians and us as their forebears are to contend for and guard. Imagine for a
moment that the Angel Gabriel came to earth for a special news conference.
Wembley stadium was hired and the place was absolutely packed. Every journalist
that could make it was there. And everyone is asking the same question. What new
message from God has Gabriel got. Surely it must be something very important.

42. And there is a hush as Gabriel gets to the microphone. And he speaks, and everyone
is astonished by his words, because he says: "I have nothing to say from God.
Because everything that you need to hear has been said. It’s in God’s word the
Bible. Read it and defend it."
7. Another unknown author wrote,"The modern notion that a person can be a
Christian and yet deny what the Scripture affirms or refuse to submit to the
teaching which Scripture lays down as the truth of God, would be preposterous to
Jude and to all the writers of the Bible. Christians are defined by their adherence to
the doctrines, the teaching, the facts of history as they are set forth in Holy
Scripture. What a person believes, what he or she accepts as true is of the utmost
consequence. Second, this truth was 'delivered' to the saints. The IV translators
have rendered the word 'entrusted', which is acceptable, but which perhaps does
not so clearly convey the idea of this word, which is a technical term in the T. It
means 'handed down' or 'delivered over' in an authoritative and official way. You
meet the same word, e.g., in 1 Cor. 15:3, where Paul writes: 'For what I received I
passed on to you or delivered to you in my official capacity as an apostle of Jesus
Christ as of first importance, that Christ died for our sins according to the
Scriptures, that he was buried, that he was raised on the third day according to the
Scriptures, and that he appeared to Peter, and then to the twelve, etc."
8. F. B. Hole, "First, the faith has been delivered, not discovered. It is not something
which has been worked out by men and added to bit by bit, as the "sciences" have
been, but something handed over by God through His Holy Spirit. The sciences have
been built up by observation and experiment and reasoning. The faith has been
revealed of God that our faith may receive it.
Second, the faith has been once delivered; that is, once for all. The delivery of it took
some little time. It "began to be spoken by the Lord, and was confirmed unto us by
them that heard Him." However, by the time that Jude wrote, the delivery of it was
finished: the circle of revealed truth had been completed in the Apostolic writings.
The men of science are always awaiting fresh discoveries: they have very little that is
certain, and settled beyond all question. We have a faith delivered once for all. God
has spoken. His Word has 'been committed to writing, and we await no further
revelation. It cannot be amended, though it may be rejected. We receive it, desiring
help of God that we may increasingly understand it."
9. An unknown author wrote, " o brethren, if we are Christians at all, we believe
that there is indeed a faith, once delivered to the saints. A foundation of truth first
laid down by the apostles who were, it is clear in the T, directly commissioned by
Christ to make a full and authoritative revelation of his religion, which revelation
was then, by them and a few others who were subject to them, written down for all
time in the documents which we know today as the ew Testament. What are these
books of the T, which have been handed down to us through the ages of the
church, except the crystallized and perpetuated ministry of that apostolic band.
Why does Christianity produce so many heresies -- already many in the T age and
multitudes since? Because it claims that its message is absolutely true--the only true

43. message about God and man--, one must believe it to be right with God, but its
message is a message that cuts directly across the natural sensibilities, tendencies,
and appetites of sinful human beings. And so there is always a powerful force at
work, encouraged at all points by the Devil, to refashion the message to conform to
those human desires."
4. For certain men whose condemnation was
written about long ago have secretly slipped in
among you. They are godless men, who change the
grace of our God into a license for immorality and
deny Jesus Christ our only Sovereign and Lord.
1. The reason Paul was urging them the contend for the faith is because there were
those who were seeking to twist it around to their own way of thinking so as to
justify their immoral behavior. They secretely slipped into the fellowship, and
before they were known as pervertors of the truth they had undermined the faith of
some. Here we have godless people in the church, and they are having an impact on
the way the church functions, and on the behavior of some of the believers. This has
been a problem all through history, and that is why there have been so many times
in history when the church was a great deal like Israel in the Old Testament. They
were so often going after idols and living immoral lives so that God had to judge his
own people. Sometimes they were worse than the pagans all around them. Judgment
has also come upon the church through history because Christians were so corrupt
that very little of the truth was available to the world through them.
1B. The ew Testament church had so many problems dealing with those who tried
to undermine the truth of the Gospel, and all that Jesus and the Apostles had laid
down for them as God's Word to live by. Matthew Miller wrote, "Very soon after
the establishment of the church of Jesus Christ, there were problems with false
doctrine. Probably the first big problem the church experienced was that of the
Judaizers: those who taught that all Christians had to obey the Law of Moses. Soon
thereafter, the Gnostics became a problem; they were a group that taught that Jesus
did not come in the flesh, and that they had a special, secret understanding of the
scriptures that the unenlightened could not understand. Ever since then, there have
been heresies, false doctrines, and problems in Christ's church." There is never any
peace for Satan will not let there by peace. He has to fight continually to pervert and
corrupt the truth we have in Christ. And we have to fight continually to keep the
truth pure and uncontaminated by these agents of Satan. The history of the church
is a continual battle to preserve what God has given his people.
1C. Calvin, "Though Satan is ever an enemy to the godly, and never ceases to harass

44. them, yet Jude reminds those to whom he was writing of the state of things at that
time. Satan now, he says, attacks and harasses you in a peculiar manner; it is
therefore necessary to take up arms to resist him. We hence learn that a good and
faithful pastor ought wisely to consider what the present state of the Church
requires, so as to accommodate his doctrine to its wants."
1D. Wiersbe: Jude did not write that these men were ordained to become apostates,
as
though God were responsible for their sin. They became apostates because they
willfully turned away from the truth. But God did ordain that such people would be
judged and condemned. . .The church is always one generation short of extinction. If
our generation fails to guard the truth and entrust it to our children, then that will
be the end! When you think of the saints and martyrs who suffered and died so that
we might have God’s truth, it makes you want to take your place in God’s army and
be faithful unto death."
2. In Bible days and for some time after it was not likely that a woman would be a
powerful enough teacher to bring heresy into the church, and so it is always men
who are the culprits in the epistles. Paul calls them godless men here. Men were
leaders and teachers and so they had the greater opportunity to mislead and teach
false doctrine. Today this is no longer the case, and so women can be just as great a
threat when it comes to heresy. ow that both sexes can be false teachers we need
even more than did those to whom Jude wrote, be contending for the faith and
seeking to keep it pure and uncontaminated.
2B. Constable wrote,"Probably God had marked them previously for condemnation
in the sense that He knew their sin long ago and would punish them in the future for
it. "This condemnation" refers to the sure punishment that lay ahead of them for
their sin."
2C. John MacArthur has the best explanation of this line,"written about long ago."
He wrote, "The word "ordained" (Gk. progegrammenoi) means "to write
beforehand." Some people have distorted that verse to mean that apostates had no
choice: they were ordained by God to be apostates. That isn't what the word means.
Sometimes the King James translators didn't have the benefit of modern scholarship
in linguistics and archaeology in their choice of words. The Greek word only
appears four times and no where is it translated as "ordained," except in Jude.
Consequently, the word should be translated the same way to mean that apostates
were prewritten unto condemnation. In other words, apostasy was predicted as a
condemned thing long ago. Jude says that the condemnation of apostates has been
written down by God long ago." "Early in man's history, God predicted that
apostates were going to suffer judgment. For example, look at...JUDE 14-15--"And
Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord
cometh with ten thousands of His saints, to execute judgment upon all, and to
convict all that are ungodly among them of all their ungodly deeds which they have
ungodly committed, and of all their hard speeches which ungodly sinners have
spoken against Him." Long ago in Enoch's day, apostasy was predicted as

45. something to be condemned.
3. You would think that people who do not believe the Bible would stay far away
from the believers who are striving to live according to its teachings, but this is not
the case. Some people just love to create problems and bring division. They
sometimes really feel that they have discovered truth that is greater than what is
revealed. They want to set people free from their limited understanding and see the
new light that they have discovered. It is not always sheer meanness and evil motive
that brings them in, but a false understanding of truth that they have made into the
true light. Either way they are dangerous and they lead people astray from the path
that God has laid out for us to walk in, and in which we are to travel through life.
4. An evil motive is implied here, however, by saying they have secretly slipped in,
or as the KJV says, “crept in.” Secretly does not refer to them hiding behind
curtain or some other object until no one is looking and then slip into the fellowship.
They do not come in the back door and slither into a back seat when everyone is
standing. The secret aspect of their coming in is in the fact that they hide the reality
that they are coming to set the rest of us free from our loyalty to God’s Word. They
do not blurt it out that we are a bunch of blind idiots who are following a light that
is going nowhere. They are personable and friendly and get themselves accepted by
the body and gain enough favor to be in some leadership position before anyone has
any idea of the nature of what they are teaching. Heresy has to work slowly. You
cannot just tell people that what they believe is nothing but superstition. You have
to be clever and get some credibility before you lay on people your advanced
insights into truth. That is what these men do, and so all that is harmful is kept
secret until they have earned some right to speak their words of falsehood. Lies and
errors are quickly seen for what they are from a stranger in your midst, but not so
easily spotted when coming from one who has become a friend and a person you feel
is somewhat close.
5. They are godless men says Jude, but this is not to say they are not very charming
and possibly eloquent in their manner and speech. Godless does not mean they have
no virtues that capture our favor. If they were conspicuously evil, we would need no
warning about them, for they would stand out like the proverbial sore thumb and
no one would be taken in by their smooth words of perversion. Their being without
God does not mean they are without many gifts that God has given them. They are
perverting those gifts and using them to exalt evil rather than to glorify God, as they
were intended to do, but they are nevertheless impressive gifts that get our attention
and often our vote of approval. What we are dealing with is the same thing that we
see in politics. Some of the candidates are so personable and eloquent that they get
the masses to vote them into office, and then they rob the people and live in godless
immorality, and often end up in prison, but not always. Sometimes they go on for
years living shameful life and abuse this land of liberty, and are never judged in
time because they have such wonderful gifts. Such are those who come into the
church and lead people astray. They are the bad guys, but they do not have on a red
suit and a forked tail that identifies them.

46. 6. Paul wrote in 2Cor. 11:13-15, " For such men are false apostles, deceitful
workers, disguising themselves as apostles of Christ. And no wonder, for even Satan
disguises himself as an angel of light. Therefore it is not surprising if his servants
also disguise themselves as servants of righteousness; whose end shall be according
to their deeds Dr. Luke wrote the Acts of the Apostles, but Paul wrote the Acts of
the Apostates, and he warned believers over and over of their danger of being led
astray by these perverter of the truth. When Paul wrote, 'Shall we continue in sin
that grace may abound?' They said yes, lets do, for I love to sin and God loves to
fogive sin, so lets sin all the more to increase the grace of forgiveness all the more.
Paul says they were godless, but not that they were not religious. They had their
own idea of what it was to be religious, but they had no reverence for God, and
basically ignored what pleased God according to his revealed Word.
7. John MacArthur wrote, "In the biography of Billy Graham by John Pollock
(Grand Rapids: Zondervan Pub. House, 1966), I read about a certain man who once
was a part of the Billy Graham organization. ow he is a well- known rejector of the
faith. In similar fashion, a man who signed my ordination certificate was the pastor
of a popular Bible church. Today he denies the deity of Jesus Christ. He's a
professor at the University of Southern California and does everything he can do to
turn young people away from Christianity." There are numerous examples of those
who were once professing believers, but who became enemies of the Gospel. Such
people tend to be false teachers in that they want to destroy the faith of other. They
are also usually immoral in their life style, for that is what they hated about being
Christians-they had to give up their sexual immorality.
8. We wonder how in the world such wicked men could slip into the church. It is like
a man in armor being able to slip past the guards at the airport. The reason they
could slip in is because they really looked appealing. An unknown author wrote,
"We would like to think that all heretics snarl and drool and twirl their mustaches,
but it is not so. You remember my telling you how J. Gresham Machen, who was to
become the champion of Biblical Christianity in the protestant world in the 1920s
and 30s, and who had been raised in a godly family and had been a convinced
Christian from his youth, nevertheless, while studying in Germany early in the
century came completely under the spell of the arch-liberal of the day, Wilhelm
Hermann, because Hermann was so alive, and was so full of religious zeal. I have
done enough graduate study in theology to know from my own experience that
orthodox men are not necessarily the most attractive or compelling or interesting,
nor necessarily the most exciting or most excited by their religious vision. These men
troubling the church in Jude's day were probably personally quite attractive, they
were probably quite sincere--their motives may well have been fundamentally
selfish as Jude says in v 16, but they may have genuinely felt otherwise. They
thought they were right and that they were doing good."
9. This is the key clue to know if a person is a false prophet. Anyone who denies
Christ is obviously anti-Christ. John in 1 John 1:1-4 wrote; "beloved, believe not
every spirit, but try the spirits, whether they are of God: because many false
prophets are gone out into the world. Hereby know ye the spirit of God: Every spirit

47. that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that
confesseth not that Jesus Christ is come in the flesh is not of God: and this is that
spirit of antichrist, whereof ye have heard that it should come; and even now
already is it in the world."
who change the grace of our God into a license for
immorality
1. Barnes, "Turning the grace of our God into lasciviousness. Abusing the doctrines
of grace so as to give indulgence to corrupt and carnal propensities. That is,
probably, they gave this form to their teaching, as Antinomians have often done,
that by the gospel they were released from the obligations of the law, and might give
indulgence to their sinful passions in order that grace might abound.
Antinomianism began early in the world, and has always had a wide prevalence.
The liability of the doctrines of grace to be thus abused was foreseen by Paul, and
against such abuse he earnestly sought to guard the Christians of his time, Romans
6:1, seq."
1B. I want to point out here that many pastors and Christian leaders have fallen
into immorality, but this is not what Jude is talking about. Most of these men and
women did not teach or believe that it was legitimate to commit adultery. They were
duped by Satan and they fell, and it was very costly, but they were not false teachers
encouraging people to be free to explore their sexuality outside of marriage. At least
this is true of the most popular exmples. The false teachers are those who feel free to
be sexually liberated, and they encourage others to feel the same. I will explain the
way they thought below, but I wanted to make this clear lest we think that fallen
leaders are what Jude has in mind. Being an apostate is far more serious than being
a fallen leader. The apostate denies the Lorship of Jesus, and with that all that
matters to Christianity. The fallen leader often repents, is forgiven, and is restored
and continues to live for Christ. This may happen even for the apostate, but the
odds are against it.
2. Grace is the greatest gift that God has for man, for by it we are saved. If God did
not favor us and provide a way of salvation we would all be heading for hell with no
hope of any other destination. But the reality is that the greater something is the
greater will be the danger of its perversion and abuse. Grace is so easily abused
because it is a gift freely given. You do not have to do anything to receive the grace
of God. He gives it freely with no strings attached. ow lets see how this can be
abused.
3. If grace is free and I can do nothing to earn it or be worthy of it, then what I do
does not matter at all. I do not have to obey the laws of God, for I cannot by doing

48. so earn God’s grace. obody can be saved by obedience to the law, and so I do not
have to obey the law to be saved. It is all of grace. Since what I do does not matter
then I can let my body have its way with me and do what pleases. I am not saved by
being moral and so being immoral is no big deal. I can have sex with who I please
and as often as I please, for I am saved by grace and not because I am bound to the
laws of morality. The law is dead to me because I am under grace and no longer
under law. I can live freely letting the pleasures of the flesh be my guide. Do not
judge me for what you call wrong, for that is legalism, and trying to be saved by
your good works and conformity to laws. I am not saved by any good works, and I
cannot lose grace by any bad works, for that would mean that I was earning grace
and that cannot be, for grace is free or it is not truly grace.
3B. William Barclay explained it likt this: "The aselges is the man who is so lost to
honour, to decency, and to shame that he does not care who sees his sin and his
immorality. It is not that he arrogantly and proudly flaunts it; it is simply that he
can publicly do the most shameless things, because he has ceased to care for shame
and decency at all. These men were undoubtedly tinged with Gnosticism.
Gnosticism was that line of thought which set out with the idea that only spirit is
good, and that matter is essentially evil. If that be so, it means that the body is
essentially evil. And if that be so, it does not matter what a man does with his body;
since it is evil, its lusts and its desires can be sated and glutted, because it is of no
importance what is done with the body. Further, these men believed that since the
grace of God is wide enough to cover any sin, a man can sin as he likes. He will be
forgiven anyhow; the more he sins, the greater the grace; therefore, why worry
about sin? Grace will look after that. Grace was being perverted into a justification
for sin."
4. You can see how such reasoning can be appealing to the flesh and be confusing to
new believers. It sounds like the best of both worlds to those who want to live in the
world as well as be a part of the kingdom of God. If I can be saved and still live for
all the pleasures of the flesh, why not do it? And so Christians are taken in by this
thinking and follow the heretic into an immoral life-style, even though they are
members of the church, and even leaders in the church. We need to beware of those
who twist grace to justify any behavior that is inconsistent with the moral laws of
God.
5. John Piper, "So the threat to the faith is coming from among some who are now
inside. They are probably saying something like this: if we are saved by grace then it
doesn't matter what we do morally. In fact when a Christian sins it only serves to
magnify the grace of God. So they turned the grace of God against the
commandments of Christ and in effect denied the Lordship of Jesus. And that's the
way it's been ever since the first century. Paul said it would happen. Jude saw it
happening. He saw it as a fulfillment of the apostles' predictions. Verses 17-19: "But
you must remember, beloved, the predictions of the apostles of our Lord Jesus
Christ; they said to you, 'In the last time there will be scoffers, following their own
ungodly passions.' It is these who set up divisions, worldly people, devoid of the
Spirit." As many tears as it may have cost Paul (Phil. 3:18), virtually all his letters

49. have to do with contentions that he was having with professing Christians. So it
should not surprise us if today much of our contending for the faith will be with
professing Christians who teach and write things which (at least from our
perspective) are contrary to the faith once for all delivered to the saints."
6. Piper goes on, "The idea behind the word lewdness is sin that is practiced without
shame, without any sense of conscience or decency. Usually the word is used in the
sense of sensual sins, such as sexual immorality. But it can also be used in the sense
of brazen anti-biblical teaching, when the truth is denied and lies are taught without
shame. Jude probably has both ideas in mind here, because as the rest of the letter
will develop, these certain men had both moral problems and doctrinal
problems.These words of Jude show that there is a danger in preaching grace.
There are some who may take the truth of God’s grace and turn the grace of our
God into lewdness. But this doesn’t mean there is anything wrong or dangerous
about the message of God’s grace. It simply shows how corrupt the human heart
is."
and deny Jesus Christ our only Sovereign and
Lord.
1. Barnes , "And denying the only Lord God, and our Saviour Jesus Christ. See
Barnes "2 Peter 2:1". That is, the doctrines which they held were in fact a denial of
the only true God, and of the Redeemer of men. It cannot be supposed that they
openly and formally did this, for then they could have made no pretensions to the
name Christian, or even to religion of any kind; but the meaning must be, that in
fact the doctrines which they held amounted to a denial of the true God, and of the
Saviour in his proper nature and work."
2. These people are denying the Lord Jesus Christ. ow this is another seemingly
strange profession this verse makes. If a person walked up to you in your church
and said, “we deny that Christ is God,” would you fellowship with that person? Of
course not, and Satan knows that too. So instead of denying the Lord Jesus Christ
straight out, it is done in subtle ways. Keep in mind, when dealing with satanic
diversion or attack, it normally is done “stealthily.” Paul does not spell it out, and so
we do not know all the ways they deny Jesus as Lord and sovereign, but it is clear
by their life style that they have denied him. You cannot do evil, and still profess
that Jesus is Lord. You can, but your very profession then is a denial of his lordship
in your life. What of statements such as these: "If you confess me before men, I will
confess you before my Father who is in heaven; but if you will not confess me before
men, neither will I confess you before my Father." [Matthew 10:32] Or, "It would
be better for a man to be thrown into the sea with a millstone tied around his neck
than for him to cause one of God's little ones to sin." [Luke 17:2] These men deny
Christ, and they lead others astray, and thus become the worst of sinners, and most
dangerous teachers.

50. 3. William Barclay, “There is more than one way in which a man can deny Jesus
Christ: (1) He can deny Him in the day of persecution. (2) He can deny him for the
sake of convenience. (3) He can deny him by his life and conduct. (4) He can deny
him by developing false ideas about Him."
3B. "In an age before television, radio, newspaper, telephone or even an affordable
postal system for the average person, the scope for deception was clearly immense –
and false teachers attacked the newly-founded Church of God from every possible
angle, which is why Paul had to warn of counterfeit epistles being sent in his name
(2 Thessalonians 2:2), and even of false teachers masquerading as the very apostles
of Jesus Christ (2 Corinthians 11:13-15). On the island of Crete alone, although the
false Christian faith being peddled was a different brand, Paul said that there were
already many deceivers at work in the local churches there (Titus 1:10-11).So
serious was the situation in the province of Galatia that Paul was moved to
pronounce a fearful curse on the pseudo-Christian teachers saying: "If anybody is
preaching to you a gospel other than what you accepted, let him be accursed"
(Galations 1:9)." Quote from CreationFoundation
3C. Many profess to believe in Jesus, but they show by their lives that it is a mere
verbal belief and not a vital belief of their lives. John Piper said, "We are
surrounded by unconverted people who think they do believe in Jesus. Drunks on
the street say they believe. Unmarried couples sleeping together say they believe.
Elderly people who haven't sought worship or fellowship for 40 years say they
believe. All kinds of lukewarm, world-loving church attenders say they believe. The
world abounds with millions of unconverted people who say that they believe in
Jesus." These are not the people that Jude is warning us against, however, for these
men are deliberately deceiving believers by pretending to believe so as to get close
enough to lead them astray. They have a wicked motive to be deceptive. The masses
of people who have superficial belief are not out to do evil. They are just being
foolish, and being their own worst enemy. These men have a wicked heart, and are
servants of the devil to harm the body of Christ.
4. Let me wrap up this verse with comments by William Barclay who gives us a
summary of what these godless men were all about. "Who were the heretics whom
Jude blasts, and what were their beliefs and what was their way of life? Jude never
tells us. He was not a theologian but, as Moffatt says, "a plain, honest leader of the
church." "He denounces rather than describes" the heresies he attacks. He does not
seek to argue and to refute, for he writes as one "who knows when round
indignation is more telling than argument. But from the letter itself we can deduce
three things about these heretics. (i) They were antinomians. Antinomians have
existed in every age of the church. They are people who pervert grace. Their
position is that the law is dead and they are under grace. The prescriptions of the
law may apply to other people, but they no longer apply to them. They can do
absolutely what they like. Grace is supreme; it can forgive any sin; the more the sin,
the more the opportunities for grace to abound (Romans 6). The body is of no

51. importance; what matters is the inward heart of man. All things belong to Christ,
and, therefore, all things are theirs. And so for them there is nothing forbidden. So
Jude's heretics turn the grace of God into an excuse for flagrant immorality (verse
4); they even practise shameless unnatural vices, as the people of Sodom did (verse
7). They defile the flesh and think it no sin (verse 8). They allow their brute instincts
to rule their lives (verse 10). With their sensual ways, they are like to make
shipwreck of the love feasts of the church (verse 12). It is by their own lusts that
they direct their lives (verse 16)."
5. Once you deny that Jesus is your sovereign and your Lord, you are no longer a
Christian, and it is hard to believe that anyone who has accepted Jesus as their
savior and Lord could ever fall away from that belief, but there is no escaping the
many text that tell us it is possible. For example:
Luke 8:13-14 Those on the rock are the ones who receive the word with joy when
they hear it, but they have no root. They believe for a while, but in the time of
testing they fall away. The seed that fell among thorns stands for those who hear,
but as they go on their way they are choked by life’s worries, riches and pleasures,
and they do not mature.
James 5:19-20 My brothers, if one of you should wander from the truth and
someone should bring him back, remember this: Whoever turns a sinner from the
error of his way will save him from death and cover over a multitude of sins.
1 Timothy 6:10 For the love of money is a root of all kinds of evil. Some people,
eager for money, have wandered from the faith and pierced themselves with many
griefs.
1 Timothy 6:20-21 Timothy, guard what has been entrusted to your care. Turn
away from godless chatter and the opposing ideas of what is falsely called
knowledge, which some have professed and in so doing have wandered from the
faith. Grace be with you.
1 Timothy 4:1 The Spirit clearly says that in later times some will abandon the
faith and follow deceiving spirits and things taught by demons.
2 Timothy 2:17-18 Their teaching will spread like gangrene. Among them are
Hymenaeus and Philetus, who have wandered away from the truth. They say that
the resurrection has already taken place, and they destroy the faith of some.
2 Peter 2:15 They have left the straight way and wandered off to follow the way of
Balaam son of Beor, who loved the wages of wickedness.
6. Denial of the Lord is not unforgivable, for Peter did it, and yet went on to be the
key Apostle among the 12, but it is extremely dangerous in terms of what it might
cost in both time and eternity.
1. Whoever denies Me before men, him I will also deny before My Father (Mt 10:33;
Lu 12:9).
2. The rooster shall not crow till you have denied Me three times (Joh 13:38).
3. If we deny Him, He also will deny us (2Ti 2:12).

52. 7. They deny the Lordship of Jesus because they want to be their own highest
authority. Their bible would be these famoous words-
"Out of the night that covers me, black as a pit from pole to pole,
I thank whatever gods may be for my unconquerable soul.
In the fell clutch of circumstance, I have not winced nor cried aloud.
Under the bludgeonings of chance, my head is bloody but unbowed.
Beyond this veil of wrath and tears clings but the harrow of the shading.
Yet the menace of the years finds in self I meet unafraid;
matters not how straight the gate, how charged with punishments the scroll.
I am the master of my fate. I am the captain of my soul."
8. What they reject is these words-
"Out of the light that dazzles me, bright is the sun from pole to pole.
I thank the God I know to be, for Christ the conqueror of my soul.
Since he’s the sway of circumstance, I would not wince nor cry aloud.
Under that rule which men call chance, my head with joy is humbly bowed.
Beyond this place of sin and tears, that life with him. And he’s the aide
That spite diminished of the years keeps and shall keep me unafraid.
It matters not, though straight the gate, He cleared from punishments the scroll.
Christ is the master of my fate. Christ the captain of my soul."
5.Though you already know all this, I want to
remind you that the Lord delivered his people out
of Egypt, but later destroyed those who did not
believe.
Cotton Patch Version, "I’d like to refresh your memory a bit on some things you’re
already thoroughly familiar with: (1) that while on the first time around God delivered the
people from Egypt, on the second he destroyed those who didn’t live their faith; (2) that
He has kept in the hole, without bail, for sentencing on the Great Day, those missionaries
who didn’t stick to their assignment but ran away from their own stations; (3) that
London and Berlin and their suburbs, acting in the same way, went whoring and trekking
off after some stranger, and they serve as a perfect example of piling up a punishment of
consuming fire."
1. These people knew their Bible, but Jude knew that sometimes the memory needs
to be stimulated to remember what we already know. He reminds them of how the
people of God were delivered by the grace and power of God from Egypt, but
experiencing such an act of love on their behalf did not keep them from being
destroyed later because of their unbelief. In other words, just because you are a
subject of God's favor, and just because you are greatly blest by his providence in
your life, it does not mean that you can do as you please and expect God to keep

53. blessing you instead of judging you for your disobedient attitudes and actions. God
promised to bring them into the promised land, and there is no question about his
power to do so, for he showed supernatural power in bringing them out of Egypt.
Even with this power behind them, they failed to make it due to the folly of unbelief.
ever is God's promise or power in question. The only question is, will man stand
on the promise and power of God, or fall from this secure place into the place of
judgment because of their own unbelief? Is the perseverance all the way to the goal
entirely up to God, or does man play a key role in making it all the way? This text
makes it clear that the weak point in the whole plan is man, and he can lose out
because of his unbelief. Can God fully keep them until the reach the promised
land?-Yes! Can they persevere in faith until they reach the goal?-Yes! Did they do
it?- o!
1B. Because we can forget what we already know, we need to keep reminding
ourselves of the truths that we hold to be essential. Two great voices from the past
remind us: “As for the root facts, the fundamental doctrines, the primary truths of
Scripture, we must from day to day insist upon them. We must never say of them,
‘Everybody knows them’; for, alas! everybody forgets them.” (Spurgeon)
“The use of God’s Word is not only to teach what we could not have otherwise
known, but also to rouse us to a serious meditation of those things which we already
understand, and not to suffer us to grow torpid in a cold knowledge.” (Calvin)
1C. Matthew Henry, "Paul puts the Corinthians in mind of this, 1 Co. 10. The first
ten verses of that chapter (as the scripture is always the best commentary upon
itself) are the best explication of the fifth verse of this epistle of Jude. one therefore
ought to presume upon their privileges, since many who were brought out of Egypt
by a series of amazing miracles, yet perished in the wilderness by reason of their
unbelief. Let us not therefore be high-minded, but fear, Rom. 11:20. Let us fear lest,
a promise being left us of entering into his rest, any of you should seem to come
short of it, Heb. 4:1. They had miracles in abundance: they were their daily bread;
yet even they perished in unbelief. We have greater (much greater) advantages than
they had; let their error (their so fatal error) be our awful warning."
1D. CreationFoundation, "Deluded doctors of divinity are, of course, free to believe
or disbelieve whatever they will – but Jude, writing some two thousand years closer
to the life and times of Jesus Christ himself, held the Old Testament scriptures in
high esteem as the inspired Word of God. Accordingly, he now sets out to remind
believers of specific lessons and sobering warnings to be drawn from them. Jude
begins with a stark warning that Christians can sacrifice their eternal salvation by
turning back to a life of sin and sexual immorality once repented of. The preaching
of the apostles was solidly based on the Hebrew scriptures – and one of its central
themes must have been the parallel between ancient Israel and the Christian
Church, between physical and spiritual Israel, one of the inspired metaphors that
stitch together Old and ew Testament.
Perhaps this is why, after reviewing some of the experiences of the people Moses led

54. from Egypt, the apostle Paul says: "All these things happened to them as examples;
and were written down as warnings for us" (1 Corinthians 10:11). He then adds:
"Wherefore let him who thinks that he stands, take heed lest he fall" (verse 12).
Jude reminds Christians of these same scriptures, and lessons they must have heard
over and over again – pointing out that most of the Israelites who were led out of
their slavery in Egypt by Moses were later destroyed by God for a lack of belief.
Although they had originally set out joyfully on their journey, they never made it to
the Promised Land – a bounteous land, metaphorically flowing with milk and
honey, which was clearly a type of the Kingdom of God, the inheritance promised to
the followers of Jesus Christ."
1E. Parnell McCarter, "The exhortations of Jude are from the vantage point of a
church which had left its ‘Egypt’, but was just at the beginning of its ‘wilderness’
wanderings, with all its attendant dangers. Thus we read in Jude 1:4-5: “…there
are certain men crept in unawares, who were before of old ordained to this
condemnation, ungodly men, turning the grace of our God into lasciviousness, and
denying the only Lord God, and our Lord Jesus Christ. I will therefore put you in
remembrance, though ye once knew this, how that the Lord, having saved the
people out of the land of Egypt, afterward destroyed them that believed not.” Jude
is warning the Christians of his day not to repeat the same error made by so many
in the wilderness generation, who “forty years long was I grieved with [this]
generation, and said, It [is] a people that do err in their heart, and they have not
known my ways” (Psalm 95:10) .........There is an important lesson in this for us
today. We too have not yet entered the rest of the new heaven and new earth.
Although we may look back at great spiritual victories, we must recognize our road
ahead will still be difficult. We must persevere in the faith, and not be seduced by
false doctrines. We may have left ‘Egypt’, but we have not yet reached our
‘Promised Land’." If we cannot fall away in unbelief as they did of old, what is the
point of the illustration?
2. Life is really very simple in relation to God and his will. You reap as you sow. If
you live in obedience to his will, you will be rewarded accordingly, but if you live in
a way that displeases him and violates his will, you will have to pay the penalty for
such offense against him. In other words, we have an obligation to stay in the grace
of God. It is not what you did in the past that is the only criteria that God goes by.
You may have been a loyal servant in the past, but what are you doing today? The
people of God left Egypt in high spirits,and they experienced the greatest miracles
that ever took place on this planet. But they soon were griping and complaining, and
they turned chicken and refused to take over the promised land because they were
afraid of the giants they would have to confront in doing so. The glorious past faded,
and God had to let them all die in judgment for their lack of faith that he could lead
them to take what he promised. With the exception of Caleb and Joshua, all the
people who went out with great hopes and dreams ended up in a nightmare of their
own making. It is not how you begin, but how you continue and persevere in faith
that counts. Adam and Eve had the greatest beginning of anyone, but they had a
bad ending because of their disobedience, and they had to experience judgment. The
question is not, how have you been? The question is how are you now?

55. 3. Delivered, and yet destroyed. That sends a message loud and clear that you
cannot rest on a past event no matter how great. So you went forward at a Billy
Graham Crusade and gave yourself to the Lord. It was the highlight of your life to
that point, but now ten years later you are following a cult leader who is teaching
you to doubt and forsake all you learned in Bible study after your conversion. Your
previous redemption from the world, and being brought into the kingdom of God
will not prevent your being judged for your present departure from his revealed
will. This does not mean you will be lost, but it does mean you will be held
responsible for choosing to live outside of the clear revelation God has given you.
We do not know what judgment you will face, but it will not be pleasant. Such is the
folly of those who do not continue in the faith that brought them into the kingdom of
God, and who follow some other authority as their idol rather than the Lord Jesus
Christ. Believers need to take Jude's warnings seriously, for their are consequences
to face by not persevering in loyalty to the Lord.
4. Some ask, were the Israelites really believers? The answer is clear that they were.
Look at these verses: "Thus Israel saw the great work which the LORD had done
in Egypt; so the people feared the LORD, and believed the LORD and His servant
Moses" (Ex 14:31). "The waters covered their enemies; There was not one of them
left. Then they believed His words; They sang His praise" (Ps 106:11, 12). They
were not hypocrites who were just faking it. They were true believers, and they were
praising God for his deliverance. "Moreover, brethren, I do not want you to be
unaware that all our fathers were under the [Shechinah] cloud, all passed through
the [Red] sea, all were baptized into Moses in the cloud and in the sea, all ate the
same spiritual food, and all drank the same spiritual drink. For they drank of that
spiritual Rock that followed them, and that Rock was Christ." (1 Corinthians 10:1-
4)
5. They just could not take the testing in the wilderness, however, and they began to
let negative thinking take over their lives. So we then read these words that apply to
these former believers:
1. In spite of this they still sinned, And did not believe in His wondrous works
(Ps.78:32, 33).
2. They soon forgot His works; They did not wait for His counsel (Ps 106:13).
3. Then they despised the pleasant land; They did not believe His word, But
complained in their tents, And did not heed the voice of the LORD (Ps 106:24-
5 )
6. Guzik wrote, "The Lord, having saved the people out of the land of Egypt: Jude
reminds us of what happened in umbers 14. God delivered the people of Israel out
of slavery in Egypt. They came out of Egypt and to a place called Kadesh Barnea,
on the threshold of the Promised Land without unintended delays. But at Kadesh
Barnea, the people refused to trust God and go into the Promised Land of Canaan.
Therefore almost none of the adult generation who left Egypt entered into the
Promised Land. Think of what God did for the people of Israel in this situation, and
then how they responded to Him. They experienced God’s miraculous deliverance at

56. the Red Sea. They heard the very voice of God at Mount Sinai. They received His
daily care and provision in the wilderness. Yet they still lapsed into unbelief, and
never entered into the place of blessing and rest God had for them."
"Those who doubted and rejected God at Kadesh Barnea paid a bigger price than
just not entering the Promised Land. They also received the judgment of God.
Psalm 95 describes how the Lord reacted to them: For forty years I was grieved
with that generation, and said, ‘It is a people who go astray in their hearts, and they
do not know My ways. “So I swore in My wrath, they shall not enter My rest”.
(Psalm 95:10-11)
7. Paul picks up on this same theme from the failure of Israel in the wilderness in
1Cor. 9:23-10:10. "And I do all things for the sake of the gospel, that I may become
a fellow partaker of it. Do you not know that those who run in a race all run, but
only one receives the prize? Run in such a way that you may win. And everyone who
competes in the games exercises self-control in all things. They then do it to receive a
perishable wreath, but we an imperishable. Therefore I run in such a way, as not
without aim; I box in such a way, as not beating the air; but I buffet my body and
make it my slave, lest possibly, after I have preached to others, I myself should be
disqualified. For I do not want you to be unaware, brethren, that our fathers were
all under the cloud, and all passed through the sea; and all were baptized into Moses
in the cloud and in the sea; and all ate the same spiritual food; and all drank the
same spiritual drink, for they were drinking from a spiritual rock which followed
them; and the rock was Christ. evertheless, with most of them God was not well-pleased;
for they were laid low in the wilderness. ow these things happened as
examples for us, that we should not crave evil things, as they also craved. And do
not be idolaters, as some of them were; as it is written, "THE PEOPLE SAT DOW
TO EAT A D DRI K, A D STOOD UP TO PLAY." or let us act immorally, as
some of them did, and twenty-three thousand fell in one day. or let us try the Lord,
as some of them did, and were destroyed by the serpents. or grumble, as some of
them did, and were destroyed by the destroyer. Listen: Apostates begin just like we
do - just like the Apostle Paul did. But by falling into sin and immorality, they fell
away. The Biblical warnings against apostasy are serious warnings, and are not to
be taken lightly.
8. It is of interest that in verse one we were in Calvinist territory where eternal
security seemed to be the theme with being kept by Christ. ow we are in Arminian
territory where we hear the voice of Wesley saying, "He afterwards destroyed - The
far greater part of that very people whom he had once saved. Let none therefore
presume upon past mercies, as if he was now out of danger.” There is much
evidence in Scripture to support both the Calvinistic viewpoint and the Arminian
viewpoint. Instead of fighting over the issue I just accept the paradox by having full
assurance that in Christ I am safe forever, and at the same time take the warnings
seriously so that I give heed to persevering in my faith and loyalty to the Lord. It is
folly to ignore any part of what God has revealed to us of his will, and people who
follow any man made system of theology tend to make that an idol that they put
above the Word of God. Believing in eternal security is not what saves anybody. It is
believing in Christ and trusting him to save, and this involves living a life of

57. obedience in walking in the light he gives through his Word. To ignore this
necessity, and lean on the cliche "Once saved, always saved," is a form of idolatry.
These illustrations of people and angels who had it all being destroyed and cast into
hell should put the fear of God into all who think they can go forward and pray to
receive Christ, and then go on living a godless life just as they did before. Jude is
saying, don't be deceived by false teachers who say you can live as you please and
still be guaranteed a place in heaven.
8B. Arthur W. Pink was one of the greatest and strongest Calvinists in the early
part of the 20th century, but he recognized that there was truth in other systems of
theology as well, and he called people fools who refused to see the truth of God's
Word that did not fit in their system. I am so impressed with his honesty that I am
going to quote his entire message on this theme in Appendix A. Read it and learn to
keep your mind open to other perspectives that do not fit into your system. The
bottom line for me is that I accept truth anywhere that can be shown to be based on
Biblical revelation, and so I refuse to be limited by any man made system of
theology. By the way, all systems of theology are man made, for you will not find one
anywhere in the Bible. The Bible gives us many texts to give us assurance and
security in Christ, and many text to scare the pants off of us if we practice the
presumption that how we live and think makes no difference as to our judgment
and destiny.
9. Calvin on this text sounds just like the Arminians, and he takes the warnings
seriously. He wrote, " ow, the meaning is, that after having; been called by God, we
ought not to glory carelessly in his grace, but on the contrary, to walk watchfully in
his fear; for if any trifles thus with God, the contempt of his grace will not be
unpunished. And this he proves by three examples. He first refers to the vengeance
which God executed on those unbelievers, whom he had chosen as his people, and
delivered by his power. early the same reference is made by Paul in the tenth
chapter of the First Epistle to the Corinthians. The import of what he says is, that
those whom God had honored with the greatest blessings, whom he had extolled to
the same degree of honor as we enjoy at this day, he afterwards severely punished.
Then in vain were all they Proud of God’s grace, who did not live in n manner
suitable to their calling."
9B. The danger of going back to what you once were is a real danger.
CreationFoundation, "Fully aware of the problems Jude is addressing, Paul also
warns Christians against letting the false leaders lure them back into sin, saying:
"Do not be deceived: either the sexually immoral, nor idolaters, no adulterers, nor
male prostitutes, nor homosexual offenders, nor thieves, nor the greedy, nor
drunkards, nor slanderers, nor swindlers will inherit the kingdom of God." (1
Corinthians 6:9-11).
He then continues: "And that is what some of you were. But you were washed, you
were sanctified, you were justified in the name of the Lord Jesus Christ and by the
Spirit of our God". Sadly, having had their sins washed away by the blood of Jesus,
some of these new converts eagerly embraced the counterfeit faith of the false
teachers that condoned their turning back to the immoral practices they previously

58. struggled to leave behind. Of such people, Peter says sadly, Quote: "If after they
have escaped the pollutions of the world through the knowledge of the Lord and
Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end
is worse with them than the beginning (2 Peter 2:20). He goes on to lament: "It has
happened unto them according to the true proverb, The dog is turned back to his
own vomit; and the sow that was washed to her wallowing in the mire" (verse 22).
10. Gill, " God may do great things for persons, and yet after all destroy them; great
riches and honours may be conferred on some, great natural gifts on others; some
may seem as if they had the grace of God, and were brought out of spiritual Egypt,
and enjoy great mercies and favours, and have many deliverances wrought for
them, and yet at last perish." This is a serious matter not to be taken lightly by
reciting "once saved, always saved." They were saved from their hell of Egypt, but
they were then destroyed because of their stubborn unbelief. We have no idea what
their eternal destiny was to be, but they missed God's best for time by unbelief. This
helps us understand the meaning of "work out your salvation with fear and
trembling." God will work in us all the way to eternal security, but he expects us to
stay faithful and not think we can live as we please without pleasing him. I don't
think their is hell to pay for those who ignore this, but there will be negative
consequences that will be costly, and there will be great regret for not pressing on to
live a sanctified life of progressive growth in Christlikeness. Don't try to escape the
message here by thinking that all is different under grace from those under law.
Paul said, "For if God spared not the natural branches, take heed lest He also spare
not thee (Rom 11:21)."
11. John MacArthur quotes the following texts with the assumption that they do not
apply to true believers, but others say they do, and so you have the conflict of
Calvinist and Arminians. It is a valid debate, for the text that support each view are
hard to deny, and so my conviction is that the paradox need not be ignored, but
accepted for what it is-a paradox. That means that we need to accept both as true
Biblical revelation, which means we have every right to feel fully secure in the
power of God to bring us to eternal life in heaven, and we have every right to
assume that man has the freedom to defy God and depart from his will and end up
under the severe judgment of God. History and personal stories support that
millions of believers live faithful lives in full security of their faith, and masses have
also fallen away from their faith and returned to the world the flesh and the devil.
My conviction is that people reading this letter with no commentary by other people
would assume both views, for they would clearly see the security that is there's in
Christ, but also see the danger of being led astray by false teachers and depart from
the faith Both are obviously revealed, and one who loves the full revelation of God
ought to be satisfied to embrace both perspectives rather than trying to squeeze the
truth out of so many texts in order to insist on only one perspective. This is a denial
of paradox, and everyone can see that God loves paradoxes, for his revelation is full
of them. See my studies on paradoxes in the Bible
http://www.webspawner.com/users/glennspage/ Go to all free books at bottom of
the page.

59. 1. DEUTERO OMY 32:15, 19--"...he forsook God who made him, and lightly
esteemed the Rock of his salvation....And when the LORD saw it, He abhorred
them...." Moses spoke of Israel's apostasy.
2. 1 CHRO ICLES 28:9--"...if thou forsake Him, He will cast thee off forever."
3. ISAIAH 1:28--"...they that forsake the LORD shall be consumed."
4. JEREMIAH 17:5--"Thus saith the LORD, Cursed be the man...whose heart
departeth from the LORD."
5. EZEKIEL 18:24-26-- "But when the righteous man turneth away from his
righteousness, and committeth iniquity, and doeth according to all the abominations
that the wicked man doeth, shall he live? All his righteousness that he hath done
shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he
hath sinned, in them shall he die"
6. EZEKIEL 33:12-13, 18--"Therefore, thou son of man, say unto the children of thy
people, The righteousness of the righteous shall not deliver him in the day of his
transgression; as for the wickedness of the wicked, he shall not fall thereby in the
day that he turneth from his wickedness, neither shall the righteous be able to live
for his righteousness in the day that he sinneth. When I shall say to the righteous,
that he shall surely live; if he trust to his own righteousness, and commit iniquity, all
his righteousness shall not be remembered, but for his iniquity that he hath
committed, he shall die for it....
7. JOH 6:66--"...many of His disciples went back, and walked no more with
Him."
8. JOH 15:6--The judgment of those who turn away from Christ will be severe: "If
a man abide not in Me, he is cast forth as a branch, and is withered; and men gather
them, and cast them into the fire, and they are burned." Apostates who know the
truth and walk away from it will certainly experience the judgment of hell.
9. HEBREWS 6:4-6--"For it is impossible for those who were once enlightened, and
have tasted of the heavenly gift...if they shall fall away, to renew them again unto
repentance...." People who reject the only truth that can save them are hopelessly
lost.
6. And the angels who did not keep their positions
of authority but abandoned their own home—
these he has kept in darkness, bound with
everlasting chains for judgment on the great Day.
1. Jude’s letter is famous for bringing up obscure or controversial points, and this is
one of them. Jude speaks of angels who sinned, and who are now imprisoned,
awaiting a future day of judgment. “It is not too much to say that the ew
Testament no where else presents so many strange phenomenon, or raises so many
curious questions within so narrow a space.” (Salmond, Pulpit Commentary) Clarke
wrote, "This is spoken of those generally termed the fallen angels; but from what

60. they fell, or from what cause or for what crime, we know not. It is generally thought
to have been pride; but this is mere conjecture. One thing is certain; the angels who
fell must have been in a state of probation, capable of either standing or falling, as
Adam was in paradise. They did not continue faithful, though they knew the law on
which they stood." The issue is, where there is freedom of will, there is danger that
the will may choose to depart from the will of God who gave that freedom. Free
willed beings always have the capacity to say no to God, and suffer the consequences
of such folly. Some deny that man has a free will, but this is to live in a state of
denial, for we all know that we have the freedom to choose what we know is not
God's will, and we do it. These angels did the same thing. Freedom is the most
wonderful and dangerous of gifts God has given.
1B. Barclay wrote of the two traditions about these fallen angels: "(i) The first saw
the fall of the angels as due to pride and rebelliousness. That legend gathered
especially round the name of Lucifer, the light-bringer, the son of the morning. As
the Authorized Version has it, Isaiah writes, "How art thou fallen from heaven, O
Lucifer, son of the morning!" (Isaiah 14: 12). When the seventy returned from their
mission and told Jesus of their successes, he warned them against pride, "I saw
Satan fall like lightning from heaven" (Luke 10: 18). The idea was that there was
civil war in heaven. The angels rose against God and were cast out; and Lucifer was
the leader of the rebellion. (ii) The second stream of tradition finds its scriptural
echo in Genesis 6: 1-4. In this line of thought the angels, attracted by the beauty of
mortal women, left heaven to seduce them and so sinned."
1C. et Bible, " There is an interesting play on words used in this verse. Because the
angels did not keep their proper place, Jesus has kept them chained up in another
place. The same verb keep is used in v. 1 to describe believers' status before God
and Christ."
1D. Jon Courson, "Secondly, not only can those delivered by God fail to keep
themselves in the love of God, but so can those who are worshipers of God. Lucifer
was the leader of all the worshipers of heaven. The one the Bible calls 'the anointed
cherub' (Ezekiel 28:14) had a voice like a pipe organ and hands like tambourines.
He wasn't just a worship leader, he was a full-on orchestra — until the day he said,
'I will be like God,' and launched a rebellion in which 1/3 of the angels followed
him. Amazing. Here, the worshipers of God in heaven became demons in hell
because they did not keep themselves in the love of God.”
2. "Who are these angels who did not keep their proper domain and therefore
sinned? We only have two places in the Bible where it speaks of angels sinning.
First, there is the original rebellion of some angels against God (Isaiah 14:12-14,
Revelation 12:4). Second, there is the sin of the “sons of God” described in Genesis
6:1-2.
Genesis 6:1-2 is a controversial passage all on its own. It says, ow it came to pass,
when men began to multiply on the face of the earth, and daughters were born to
them, that the sons of God saw the daughters of men, that they were beautiful; and
they took wives for themselves of all whom they chose. There is a significant debate

61. as to if the sons of God are angelic beings, or just another way of saying “followers
of God” among humans." Some go on to say the angels had sex with humans, and
this is why they were judged. It seems unlikely to me, and I have a study giving all
the reason why I reject that theory. It just seems so unlikely that God would enable
angels, which are another species to impregnate human women, when he does not
allow that with other species. A good many preachers teach that they did, in spite of
it sounding so much like Greek mythology.
2B. See my study on this in my studies in Genesis. The theory does have a great deal
of support, however, for it is in a context of sexual immorality, and those who are
perverting the Gospel are doing so to justify their immorality. So it is not impossible
that immoral sex is the cause for their judgment. All this verse says is that they did
not keep their positions of authority but abandoned their own home. It sounds like
they just quit doing what God commanded them to do. They were like soldiers who
left their posts and went AWOL. There is no hint of sex in these words of Jude, and
it is reading an aweful lot into the text to assume it has anything to do with sex.
2C. Clarke wrote, "This is spoken of those generally termed the fallen angels; but
from what they fell, or from what cause or for what crime, we know not. It is
generally thought to have been pride; but this is mere conjecture. One thing is
certain; the angels who fell must have been in a state of probation, capable of either
standing or falling, as Adam was in paradise. They did not continue faithful, though
they knew the law on which they stood."
2D. Henry, "We are here put in remembrance of the fall of the angels, v. 6. There
were a great number of the angels who left their own habitation; that is, who were
not pleased with the posts and stations the supreme Monarch of the universe had
assigned and allotted to them, but thought (like discontented ministers in our age, I
might say in every age) they deserved better; they would, with the title of ministers,
be sovereigns, and in effect their Sovereign should be their minister-do all, and only,
what they would have him; thus was pride the main and immediate cause or
occasion of their fall. Thus they quitted their post, and rebelled against God, their
Creator and sovereign Lord. But God did not spare them (high and great as they
were); he would not truckle to them; he threw them off, as a wise and good prince
will a selfish and deceitful minister; and the great, the all-wise God, could not be
ignorant, as the wisest and best of earthly princes often are, what designs they were
hatching. After all, what became of them? They thought to have dared and outfaced
Omnipotence itself; but God was too hard for them, he cast them down to hell.
Those who would not be servants to their Maker and his will in their first state were
made captives to his justice, and are reserved in everlasting chains, under
darkness."
"...the fallen angels are reserved to the judgment of the great day; and shall fallen
men escape it? Surely not. Let every reader consider this in due time. Their chains
are called everlasting, because it is impossible they should ever break loose from
them, or make an escape; they are held fast and sure under them. The decree, the
justice, the wrath of God, are the very chains under which fallen angels are held so

62. fast. Hear and fear, O sinful mortals of mankind!"
3. Whatever the nature of the sin of these angels, the point of Jude is that they were
once in the favor of God where they had significant tasks to do, but they gave it all
up, either for some fling with human females, or for some other temptation, and
they end up in a dark prison chained until the day of judgment. A happy beginning,
but a terribly dark ending for creatures that had it all. Jude's point is, if that can
happen to some of the highest creatures that God has made, how can anyone be so
foolish to think it is not possible for them to also end up under God's judgment if
they are content to let their faith slip away, and go in directions that God has
forbidden.
4. An unknown author wrote of these angels, "By not keeping their proper place,
they are now kept in chains. Their sinful pursuit of freedom put them in bondage.
In the same way, those who insist on freedom to do whatever they want are like
these angels - so free that they are bound with everlasting chains! True freedom
comes from obedience. If angels cannot break the chains sin brought upon them,
what makes you think you can? We can only be set free by Jesus. These angels at
one time stood in the immediate, glorious presence of God - and now they are in
everlasting chains. If God judged the angels who sinned, He will judge these certain
men. Second, it warns us that we also must continue walking with Jesus. If the past
spiritual experience of these angels didn’t guarantee their future spiritual state, then
neither does ours. We must keep walking and be on guard."
5. Barnes wrote,"But left their own habitation. To wit, according to the common
interpretation, in heaven. The word rendered habitation occurs nowhere else in the
ew Testament. It means here that heaven was their native abode or dwelling-place.
They left it by sin; but the expression here would seem possibly to mean that they
became dissatisfied with their abode, and voluntarily preferred to change it for
another. If they did become thus dissatisfied, the cause is wholly unknown, and
conjecture is useless. Some of the later Jews supposed that they relinquished heaven
out of love for the daughters of men.--Robinson.
6. Barnes continues, "He hath reserved in everlasting chains. Jude says that those
chains are "everlasting," Compare Romans 1:20, "his eternal power and
Godhead." The word does not elsewhere occur. It is an appropriate word to denote
that which is eternal; and no one can doubt that if a Greek wished to express that
idea, this would be a proper word to use. The sense is, that that deep darkness
always endures; there is no intermission; no light; it will exist for ever. This passage
in itself does not prove that the punishment of the rebel angels will be eternal, but
merely that they are kept in a dark prison in which there is no light, and which is to
exist for ever, with reference to the final trial. The punishment of the rebel angels
after the judgment is represented as an everlasting fire, which has been prepared for
them and their followers, Matthew 25:41.
7. Calvinism held the edge in verse one, but now Arminism can wax eloquent.

63. Wesley wrote, “And the angels, who kept not their first dignity - Once assigned
them under the Son of God. But voluntarily left their own habitation - Then
properly their own, by the free gift of God. He reserved - Delivered to be kept. In
everlasting chains under darkness - O how unlike their own habitation! When these
fallen angels came out of the hands of God, they were holy; else God made that
which was evil: and being holy, they were beloved of God; else he hated the image of
his own spotless purity. But now he loves them no more; they are doomed to endless
destruction. (for if he loved them still, he would love what is sinful:) and both his
former love, and his present righteous and eternal displeasure towards the same
work of his own hands, are because he changeth not; because he invariably loveth
righteousness, and hateth iniquity. 2Pet 2:4.” Again, the point is, take both systems
of theology seriously, for both have plenty of evidence to support their view. Have a
strong sense of security, and at the same time be fully aware that you cannot take it
for granted, and live as you please without reference to the commands of God.
8. We have heard from the voice of Wesley the Arminian, but even stronger is the
eloquence of Spurgeon, the great Calvinists as he explains this verse. He wrote,
" otice that these who sinned were angels in heaven, so that there is no necessary
security in the most holy position. We know that they were in heavenly places, for it
was from that high abode that they were cast down to hell, by the terrible right
hand of the Eternal King. These angels, that kept not their first estate, but sinned
against God, dwelt with their brethren in the courts of the Most High; they seemed
to be, as it were, walled round with fire to keep out all evil from them. Their
communications were only with perfect spirits like themselves; but yet, as they were
undergoing a probation, they were made capable of choosing evil if they willed so to
do, or of cleaving to good if their hearts were steadfast with their God. There were
none about them to tempt them to evil; they were, on the contrary, surrounded with
every good and holy influence: they saw God, and abode in his courts, they
conversed with seraphim and cherubim. Their daily engagements were all of a holy
order; worship and service were their duty and delight. Their company was select;
there were no lapsed classes among them to render the moral atmosphere impure.
They were not only in a paradise, but in the central abode of God himself. Yet evil
entered into the breasts of angels—even envy, ambition, pride, rebellion; and they
fell, fell never to rise again,
"High in the bright and happy throng,
Satan, a tall archangel sat;
Amongst the morning stars he sung,
Till sin destroy'd his heavenly state.
"'Twas sin that hurled him from his throne.
Grovelling in fire the rebel lies:
'How art thou sunk in darkness down,
Son of the morning, from the skies!'"
Beloved hearer, this should teach us not to presume upon anything connected with
our position here below. You may be the child of godly parents who watch over you

64. with sedulous care, and yet you may grow up to be a man of Belial. You may never
enter a haunt of iniquity, your journeys may be only to and from the house of God,
and yet you may be a bond-slave of iniquity. The house in which you live may be
none other than the house of God and the very gate of heaven through your father's
prayers, and yet you may yourself live to blaspheme. Your reading may be bound
up with the Bible; your companions may be of the choicest; your talk may concern
holy things; you may be as if you were in the garden of the Lord, shut in to
everything that is good, and every evil shut out from you; and yet you may have no
part nor lot with the people of God. As there were a Ham and an ungodly Canaan
even in oah's Ark, so may it turn out that you may be such in the very midst of all
that should make you gracious and sanctified. It is unhappy indeed to read the
annals of human life, and to meet with men that have gone from their mother's
side—have gone from where their father knelt in prayer—have gone out from
brothers and sisters whose piety was not only unquestionable, but even
remarkable,—and they have gone to be leaders in every form of wickedness. Many
of the enemies of the cross of Christ have been so trained in godliness that we find it
hard to believe that they can indeed be so vile; an apostle must declare it with tears
ere he is believed. The sons of God they seemed to be, but they turned out to be sons
of perdition after all. Let no man, therefore, arise and shake himself, as though no
sins could ever bind him, because he feels himself to be a very Samson through his
connections and surroundings. Yes, sir, it may be that you shall fall—fall foully, fall
desperately, unless the grace of God be in you—fall so as never to come to God, and
Christ, and find eternal life. It was so with these angels."
8B. Calvin himself did not shrink from the awesome warning of this verse. He
wrote, "And the angels. This is an argument from the greater to the less; for the
state of angels is higher than ours; and yet God punished their defection in a
dreadful manner. He will not then forgive our perfidy, if we depart from the grace
unto which he has called us. This punishment, inflicted on the inhabitants of heaven,
and on such superior ministers of God, ought surely to be constantly before our
eyes, so that we may at no time be led to despise God’s grace, and thus rush
headlong into destruction......Jude intimates that they suffered punishment, because
they had despised the goodness of God and deserted their first vocation. And there
follows immediately an explanation, for he says that they had left their own
habitation; for, like military deserters, they left the station in which they had been
placed.
We must also notice the atrocity of the punishment which the Apostle mentions.
They are not only free spirits but celestial powers; they are now held bound by
perpetual chains. They not only enjoyed the glorious light of God, but his brightness
shone forth in them, so that from them, as by rays, it spread over all parts of the
universe; now they are sunk in darkness. But we are not to imagine a certain place
in which the devils are shut up, for the Apostle simply intended to teach us how
miserable their condition is, since the time they apostatized and lost their dignity.
For wherever they go, they drag with them their own chains, and remain involved in
darkness. Their extreme punishment is in the meantime, deferred until the great day
comes."

65. 9. We have some interesting parallels of this judgment in literature from the time
between the Old and ew Testament. "But God does not wait for that (great) Day to
deal with them. Even now, Jude notes, their punishment has begun. 'Darkness' is a
common way of describing divine punishment in the ancient world; the Greeks used
the same word Jude uses here to depict the 'underworld,' the place of the departed
spirits. This language is also picked up in 1 Enoch, as is the reference to 'chains.'
ote the parallels between what Jude says here of the punishment of the angels and
1 Enoch 10:4-6, which depicts the judgment of one of the chief of the angels: "And
secondly the Lord said to Raphael, 'Bind Azazel hand and foot (and) throw him into
the darkness!' And he made a hole in the desert which was in Dudael and cast him
there; he threw on top of him rugged and sharp rocks. And he covered his face in
order that he might not see the light; and in order that he might be sent into the fire
on the great day of judgment. (The Old Testament Pseudepigrapha, vol. 1;
Apocalyptic Literature and Testaments, ed. James H. Charlesworth, Garden City,
.Y.; Doubleday, 1983, p. 17)." -- The IV Application Commentary, Jude, Douglas
J. Moo, Zondervan, p. 241
10. "The angels which did not keep to their own domain are 'kept' or guarded 'in
eternal bonds' ( IV "everlasting chains"). The word translated 'eternal' is 'aidos'
and is only found here in Jude 1:6 and Romans 1:20 where it refers to God's eternal
power. According to the lexicons, it was used in Greek and rabbinic literature as a
word for absolute eternity. These angels are in eternal bonds or chains 'under
darkness.' The word 'zophos' (Strongs #G2217) refers to 'the darkness of the nether
regions' and these regions themselves. either Peter nor Jude taught that the angels
passed into nonexistence when they were cast into the blackness of hell. This class
of angels entered into conscious torment at their fall, and will remain in that
condition for all eternity. There is not a single text in the ew Testament which
speaks of a final salvation for Satan or his angels. Christ's redemption is clearly
limited to human beings in Hebrews 2:14-17. Thus the Universalists' attempt to see
an ultimate salvation for the demonic host cannot stand up to a grammatical
exegesis of 2 Peter 2:4; Jude 1:6; Matthew 25:41, 46; and Revelation 22:10. The
ew Testament is clear in its teaching that some of the angels are in conscious
torment now and that they will be joined by all the demonic host on the day of
judgment." -- Death and the Afterlife, Dr. Robert A. Morey, Bethany House, p. 136.
10B. The author above went out of his way to stress the conscious torment of the
angels, but the text does not mention this at all. It is bad enough without trying to
make it worse than it is. It is obvious that the author is defending conscious torment
in hell for the lost, but he does not have any basis for it in this verse. We tend to find
what we want to see, even if it is not there, and it is not there in this text. It is good to
bring out all that Scripture is saying, but it is bad to read into it what it is not
saying. One commentator point out something that is important to remember when
we are dealing with judgment passages. He wrote, "The Greek word for punishment
or vengeance does not include the idea of personal satisfaction. Because of His
perfect holiness, God must punish sin. However, it gives Him no pleasure
whatsoever to send the wicked to torment. "For he does not afflict willingly, nor
grieve the children of men" (Lam 3:33). "'Do I have any pleasure at all that the

66. wicked should die?' says the Lord GOD" (Eze 18:23). "'As I live,' says the Lord
GOD, 'I have no pleasure in the death of the wicked'" (Eze 33:11).
11. The good news in all of this is that Peter uses these same illustrations of
apostasy, but adds the positive to the unholy mix, and gives assurance that God is
able to deliver us from these evil people and their judgment. He wrote in II Peter
2:4-10, "For if God did not spare angels when they sinned, but sent them to hell,
putting them into gloomy dungeons to be held for judgment; 5if he did not spare the
ancient world when he brought the flood on its ungodly people, but protected oah,
a preacher of righteousness, and seven others; 6if he condemned the cities of Sodom
and Gomorrah by burning them to ashes, and made them an example of what is
going to happen to the ungodly; 7and if he rescued Lot, a righteous man, who was
distressed by the filthy lives of lawless men 8(for that righteous man, living among
them day after day, was tormented in his righteous soul by the lawless deeds he saw
and heard)— 9if this is so, then the Lord knows how to rescue godly men from trials
and to hold the unrighteous for the day of judgment, while continuing their
punishment. 10This is especially true of those who follow the corrupt desire of the
sinful nature and despise authority."
12. This precious hope that God can take us through any trial does not mean we can
relax and coast through the Christian life, for the warnings are too clear that we are
ever in danger, and need to work out our salvation in fear and trembling. Tha
author of Hebrews makes this just as clear as does Jude. In Hebrews 6:4-12 we see
both the warning and the good news that Peter had to offer. "It is impossible for
those who have once been enlightened, who have tasted the heavenly gift, who have
shared in the Holy Spirit, 5who have tasted the goodness of the word of God and the
powers of the coming age, 6if they fall away, to be brought back to repentance,
because to their loss they are crucifying the Son of God all over again and subjecting
him to public disgrace. 7Land that drinks in the rain often falling on it and that
produces a crop useful to those for whom it is farmed receives the blessing of God.
8But land that produces thorns and thistles is worthless and is in danger of being
cursed. In the end it will be burned. 9Even though we speak like this, dear friends,
we are confident of better things in your case—things that accompany salvation.
10God is not unjust; he will not forget your work and the love you have shown him
as you have helped his people and continue to help them. 11We want each of you to
show this same diligence to the very end, in order to make your hope sure. 12We do
not want you to become lazy, but to imitate those who through faith and patience
inherit what has been promised." Diligence in persevering to the end is the message
all through the ew Testament, and this means the laze and superficial Christian
who thinks it was all over the day he prayed to receive Christ is in danger of
suffering great judgment for his folly.
12B. Hebrews does not pull any punches in warning believers to take perseverance
seriously, and be working out their salvation on a consistent basis.
Hebrews 3:14 For we are made partakers of Christ, if we hold the beginning of our
confidence steadfast unto the end;
Hebrews 10:26 For if we sin willfully after that we have received the knowledge of
the truth, there remaineth no more sacrifice for sins,
Hebrews 10:27 But a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries.

67. Hebrews 10:28 He that despised Moses' law died without mercy under two or three
witnesses:
Hebrews 10:29 Of how much sorer punishment, suppose ye, shall he be thought
worthy, who hath trodden under foot the Son of God, and hath counted the blood of
the covenant, wherewith he was sanctified, an unholy thing, and hath done despite
unto the Spirit of grace?
12C. Peter says amen to that and adds,
Peter-2 2:20 For if after they have escaped the pollutions of the world through the
knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein,
and overcome, the latter end is worse with them than the beginning.
Peter-2 2:21 For it had been better for them not to have known the way of
righteousness, than, after they have known [it], to turn from the holy commandment
delivered unto them.
Peter-2 2:22 But it is happened unto them according to the true proverb, The dog
[is] turned to his own vomit again; and the sow that was washed to her wallowing in
the mire.
12D. The point is, there is a chorus of ew Testament authors who sing out the
warnings to complacent believers who feel no threat in letting the world become the
priority in their lives. o one should miss this loud chorus, but those who are too
involved in other things to pay any attention to the Word of God, are in grave
danger of being among those who suffer judgment for their folly in being deaf to
what is being shouted, and being blind to the clear light of God's Word. This world
is too dangerous to be a superficial Christian. Jesus is to be Lord of all, or he is not
Lord at all. This may be a cliche, but it is also a fact of life, and those who do not
believe it and practice it will learn the hard way what it means to fall short of the
glory of God. We all do, but those who do it deliberatly by their own free will are in
the same boat as the angels who fell, and their destiny is not what anyone wants to
duplicate, and so this ew Testament chorus of warnings is saying, "Wake up, and
make sure you are on the path to eternal joy rather than the path to enternal
judgment."
13. Gill wrote, "by these "everlasting chains" may be meant the power and
providence of God over them, which always abide upon them; or their sins, and the
guilt of them upon their consciences, under which they are continually held; or the
decrees and purposes of God concerning their final punishment and destruction,
which are immutable and irreversible, and from which there is no freeing
themselves:, the phrase, under darkness, may refer to the chains, as in (2 Peter 2:4) ;
where they are called "chains of darkness"; either because the power, providence,
and purposes of God are invisible; so the Syriac version reads, "in unknown
chains"; or because horror and black despair are the effects of sin, and its guilt,
with which their consciences are continually filled: or it may denote the place and
state where they are, either in the darkness of the air, or in the dark parts of the
earth, or in hell, where is utter darkness, even blackness of darkness; or that they
are under the power of sin, which is darkness, and without the light of God's
countenance, or any spiritual knowledge, or comfort: and they are "reserved" in
these chains, and under this darkness; or "in prison", as the Arabic version renders
it; which denotes the custody of them, and their continuance in it, in which they are
kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows

68. that they are not as yet in full torment, but are like malefactors that are kept in
prison, until the assize comes: so these are laid in chains, and kept in custody.
14. Baker's Evangelical Dictionary of Biblical Theology comments, "Eschatology.
The overarching theological perspective in Jude is eschatology. This appears in
three primary ways: (1) the eschatological fulfillment of the types and prophecies in
the Old Testament and apocryphal literature; (2) the certainty of divine judgment
upon ungodly sinners; (3) the anticipation of salvation by spiritual discipline and
divine protection. The dominant eschatological motif in Jude is the certainty of
divine judgment. God judges sin, rebellion, and apostasy whenever and wherever it
occurs—before creation in the heavenly court (v. 6), in the evil cities at the time of
the patriarchs (v. 7), and among God's people in the wilderness (vv. 5, 11). Jude's
emphasis is upon the eschatological judgment of the great Day (v. 6). Yet judgment
continues in the present, as indicated by the angels who are currently being kept
under judgment (v. 6) and the process of corruption in the lives of the ungodly (v.
10).
These judgments are presented in Jude as types or prophecies that were being
fulfilled by the false teachers (v. 7). They were long ago prescribed to the same
condemnation (vv. 4, 14-15). The punishment of the ungodly will be the "eternal fire
of judgment" (vv. 6-7) in contrast to eternal life for the faithful (vv. 21, 24). Yet
some persons who had been victimized by the false teachers could be rescued from
eternal judgment prior. So Jude exhorted his readers to persuade some and to
rescue others."
7. In a similar way, Sodom and Gomorrah and the
surrounding towns gave themselves up to sexual
immorality and perversion. They serve as an
example of those who suffer the punishment of
eternal fire.
1. This is the most well known example of those who were perverted and judged
severely by God. Everyone knows about Sodom and Gomorrah, and even movies
have been made about them. Sexual immorality and perversions of sex are one of
the main reasons for judgment all through the Old Testament, and they are not just
on the pagan peoples like those of these two cities. The Jews often got sucked into
the idolatry of the pagans around them, and often it was sexual immorality that was
the key temptation that led them to worship the false gods. There is no doubt that
sex is the number one temptation of history, for it is the most powerful emotion in
the human body, and it has tremendous force to pull in its direction. The paradox is
that sex is also the most powerful force for good, and that is why the Bible has much
to say about the importance of a strong sex life in believers. Christians should be the

69. greatest lovers on the planet, for good sex in marriage is the key to avoiding bad sex
outside of marriage. The Song of Songs is all about good sex dominating over bad
sex, and Paul tells believers in I Cor. 7 that sex needs to be a high priority in their
lives so that they have no reason to be unfaithful. Christians are to be so sexy that
there is no energy left to be tempted by anyone outside of the marriage bond. When
they refuse to satisfy each others sex drive they are opening themselves up to
temptation. This means it is a sin to not love sex and be engaged in it as often as you
need it to avoid temptation. Married couples who do not heed this advice of Paul are
living on the edge of the danger zone. Lack of sex is another form of perversion of
sex.
1B. Jon Courson, "Thirdly, Jude says, ' ot only can you be delivered by God and a
worshiper of God, but you can receive blessing from God and still fail to keep
yourself in His love.' You see, at one time, Sodom and Gomorrah were cities
uniquely blessed by God. In the agrarian economy of the day, the place to be was in
Sodom or Gomorrah. We read in Genesis 13 that after leaving Egypt, Abraham and
Lot had so much livestock between them that the land could no longer support
them. 'We're going to have to separate,' Abraham said to Lot. 'Wherever you want
to go, I'll go in the opposite direction.' So, after checking out the situation, Lot
found the best pasture land, the ideal place to raise livestock, the perfect place to get
rich: the plain of Jordan, wherein lay Sodom and Gomorrah. At one time, Sodom
and Gomorrah were truly blessed by God. And yet what happened? They turned
their backs on the Lord and were eventually destroyed. This to me is real sobering
because it says,
'So you've been saved —
so were they who wandered in the wilderness.
So you've been a worshipper —
so were they who are now in hell as demons.
So you've been blessed —
so were they who were destroyed by their own depravity.'
Gang, it is possible to experience deliverance by God, to partake in worship to God,
to receive blessing from God — and still not keep yourself in the love of God."
2. "Having given themselves over to sexual immorality and gone after strange flesh:
Jude refers to the account in Genesis 19, where the homosexual conduct of the men
of Sodom is described. Ezekiel 16:49 tells us of other sins of Sodom: "Look, this was
the iniquity of your sister Sodom: She and her daughter had pride, fullness of food,
and abundance of idleness; neither did she strengthen the hand of the poor and
needy."
They were basically indifferent to anything or anyone, but their own personal

70. pleasure. They were just lazy pleasure seekers who cared for nothing else but their
nex fix, for pleasure was their drug addiction. Pleasure is one of those things that is
so good, and so bad. It is good in moderation, but when it becomes the primary goal
in life it is a curse, and this is what it became in Sodom and Gomorrah.
3. "In Genesis 19, Sodom and Gomorrah were destroyed with fire from heaven. But
that wasn’t the end of their judgment by fire. Far worse than what happened in
Genesis 19, they suffered the vengeance of eternal fire. This example gives two
lessons. First, it assures us that the certain men causing trouble will be judged, no
matter how much they had been blessed in the past. Just as Sodom and Gomorrah
were once wonderfully blessed, but eventually suffered the vengeance of eternal fire,
so will it be with these certain men. Second, it warns us that we also must continue
walking with Jesus. If the blessings of the past didn’t guarantee their future
spiritual state, then neither does ours."
3B. Calvin wrote, "Even as Sodom and Gomorrha. This example is more general, for
he testifies that God, excepting none of mankind, punishes without any difference all
the ungodly. And Jude also mentions in what follows, that the fire through which
the five cities perished was a type of the eternal fire. Then God at that time
exhibited a remarkable example, in order to keep men in fear till the end of the
world. Hence it is that it is so often mentioned in Scripture; nay, whenever the
prophets wished to designate some memorable and dreadful judgment of God, they
painted it under the figure of sulfurous fire, and alluded to the destruction of Sodom
and Gomorrha. It is not, therefore, without reason that Jude strikes all ages with
terror, by exhibiting the same view."
4. Vincent wrote, "Are set forth (prokeintai). The verb means, literally, to lie
exposed. Used of meats on the table ready for the guests; of a corpse laid out for
burial; of a question under discussion. Thus the corruption and punishment of the
cities of the plain are laid out in plain sight. As an example (deigma). Only here in
ew Testament. From deiknumai, to display or exhibit; something, therefore, which
is held up to view as a warning......Those cities are most truly an example of eternal
fire. "A destruction so utter and so permanent as theirs has been, is the nearest
approach that can be found in this world to the destruction which awaits those who
are kept under darkness to the judgment of the great day.......Jude says that they are
set forth as an example. That phrase literally means that they are exposed openly to
the public, that God punishes such blatant sin with severity. God wiped those cities
out so much that archeologists even today cannot find them. God burned them with
fire and turned them to ash. Jude is making the point that those persons who mock
God's word and blatantly indulge in sin can expect what Sodom got. That person
will suffer the punishment of eternal fire!
4B. Vincent continues, "Israel committed apostacy. They refused to believe God.
Angels committed apostacy. They left their abode in heaven, rebelling against God's
authority. Sodom and the surrounding cities committed apostacy. They flounted
their sinful indulgence. These things typically characterize apostates. They really do
not believe. They reject authority. They indulge in immorality. Beloved, remember
what you know. And be warned! God judges apostates! Those who have crept into

71. the church unawares (v.4) will one day be judged. There seeming success now will
not last. God has the last word!
5. Sodom became the symbol of the extremely wicked in the world. If you wante to
say someone was really bad, you said they were like Sodom. Here are some Biblical
examples.
1. Unless the LORD of hosts had left to us a very remnant, we would have
become
like Sodom (Isa 1:9).
2. Declare their sin as Sodom (Isa 3:9).
3. All of them are like Sodom to Me (Jer 23:14).
4. The punishment of the iniquity of the daughter of my people is greater than
the
punishment of the sin of Sodom (Lam 4:6).
5. Your younger sister . . . is Sodom and her daughters (Eze 16:46).
6. I overthrew some of you, as God overthrew Sodom and Gomorrah (Am 4:11).
7. Surely Moab shall be like Sodom (Zep 2:9).
6. The location of Gomorrah was established in 1924 by an archaeological
expedition led by the late eminent archaeologist, Dr. Melvin Grove Kyle, who wrote,
[ 24 ] "The cities are clearly shown to have stood in front of Jebel Usdum where they
lie under the waters [of the Dead Sea] today. This region was found by geologists to
be a burned-out area of oil and asphalt, of which there has been an accumulation
which is now being exploited. Where these conditions exist, there is an accumulation
of gases. Geologists admit that at some past time there was a great explosion, with
first an upheaval and then a subsidence of strata. Salt, mixed with sulphur, was
carried up into the heavens white hot and so rained down upon the cities of the
plain, exactly as the Scriptures describe the rain of fire and brimstone from
heaven."
7. "And the cities around them [and the surrounding cities]. Other cities of the plain
were Admah, Zeboiim and Zoar[ 25 ] or Bela (De 29:23; Ho 11:8). Zoar escaped the
destruction that annihilated Sodom because of Lot's prayer (see Ge 19:20-22;
compare De 34:3; Isa 15:5; Jer 48:34). The little city of Zoar still stands on the
western shore of the Dead Sea. Since the days of the Crusades, it has been known
for the introduction of table sugar. Its name "Zo-har" somehow came down to us as
"sugar." Sodom and Zoar personify "the goodness and severity of God" (Ro 11:22).
"The name of Sodom is an enduring reminder of His righteous wrath upon sin, but
the little town of Zoar stands as testimony to the sweetness of His mercy toward
those who love, trust and obey Him."
8. "Having given themselves over to sexual immorality [giving themselves over to,
committing greedily, fornication, acted immorally, turned to sexual immorality].
"Sexual immorality" translates one Greek word that is also rendered as
"fornication." In Scripture, fornication is a more general word than adultery. It
includes premarital sex and forms of sexual uncleanness other than the normal sex
act. It also encompasses bestiality and homosexuality. The cities of the plain
practiced the latter sin excessively. They were "given over" to it."
9. Even these wicked cities were good for something, for they served as a bad
example, and hopefully they were such a good bad example that they have saved

72. masses of other people from following in their steps to the pit of hell
8. In the very same way, these dreamers pollute
their own bodies, reject authority and slander
celestial beings.
Cotton Patch Version, "And so it is with these fellows I’m warning you about. With their
imaginations they debase the human body; they utterly disregard leaders, and they snicker
at sacred things. Why, not even Michael the archangel dared poke fun at the devil when
he was arguing with him over Moses’ body. Rather, he politely said, "The Lord will tend
to you." But these jerks sneer when they don’t know what it’s all about, and when, like
dumb animals, they do catch on to something naturally, they make a joke even of that.
Hell on them, because they’re behaving exactly like Cain, and are rushing pellmell into
the error of Balaam who preached for pay; and in an uprising like Korah’s they are being
destroyed. These people are a disgrace at your church suppers, brazenly coming to the
table while interested in nobody but themselves. They are rainless cloud-puffs scurrying
in the breeze. They are trees at harvesttime with nothing on them, dead as a doornail,
pulled up by the roots. They are tempestuous waves of the sea, boiling up their own
shameful froth. They are off-course stars, doomed to the eternal outer darkness."
1. Jude now calls these invaders into the church "dreamers." They are not facing
reality at all, but are living in a dream world of their own making where they think
they can do as they please with no negative consequences. They are out of touch
with life completely from how God sees it, and so they have no concern to know the
revelation of God about how life is to be lived. They think they can do anything they
want to their own bodies and expect that no amount of polution will have any
negative effect. They can reject authority and break any law they don't like, and
expect that there will be no negative consequences. They think they can curse the
heavens and all the population thereof, and expect no negative consequences. They
are free is their claim. They are free from all who wish to hold them back from the
full expressions of their will. Their will is the final authority in all matters. Here is
the description of a fool who dreams that he has no responsibility to anyone but
himself. The evidence does not support that this leads to a happy life, for most
people who follow this path end up in prison or the morgue way ahead of time.
Many point to the homosexual revolution that has taken the lives of so many young
men who have polluted their bodies with the negative consequence of aids as a
result.
1B. I can't help admiring Calvin, for he takes the warnings of Jude seriously in a
way that many Calvinists do not. He wrote, "This comparison is not to be pressed
too strictly, as though he compared these whom he mentions in all things to be
Sodomites, or to the fallen angels, or to the unbelieving people. He only shews that

73. they were vessels of wrath appointed to destruction, and that they could not escape
the hand of God, but that he would some time or another make them examples of his
vengeance. For his design was to terrify the godly to whom he was writing, lest they
should entangle themselves in their society."
1C. An unknown author wrote,"In verse 8 Jude calls these false teachers
"Dreamers". It could be that this refers to pretensions of prophecy but is more
likely to refer to their carnal way of life that causes them to live in a dream world.
Living out every lustful craving and compulsion to gratify the moment. The
consequence is that: They pollute their own bodies (literally "flesh"). What Jude is
saying is that when people give way to their passions of immorality in the name of
experiment or exploration, they are actually damaging themselves. It starts in a
small way as in the case of pornography but gradually becomes more and more
extreme. In a sense Jude is saying if you start to pollute a river, it isn't long before
the life of the river starts to die off.
They reject authority, which implies that they reject the Lordship of Jesus Christ in
their life. A rebellion that causes them to ignore and dispute with those that God has
placed over them. The writer of Hebrews puts it this way (Hebrews 13:17) "Obey
your leaders and submit to their authority. They keep watch over you as men who
must give an account. Obey them so that their work will be a joy, not a burden, for
that would be of no advantage to you." The rejection of godly authority in the
church is a rejection of the Lordship of Christ, for leaders lead for and on behalf of
Jesus himself and must give an account to their Master. "
1D. Green: "he may simply be referring to their voluptuous dreams . . . Or he may
mean that they are dead to decency, sunk in the torpor of sin . . . But as the word
occurs elsewhere in the ew Testament only in Acts ii. 17, where it is used of
prophetic dreams (cf. Joel ii. 28), it probably indicates that the false teachers
supported their antinomianism by laying claim to divine revelations in their
dreams."
1E. Coffman: "Any, or all, of a number of things could have been meant by this.
"Idle
speculations," F28 impractical and unrealistic thoughts, "certain visions they had
received," F29 divine revelations they claimed to have had, or simply that, "their
thoughts, whether awake or asleep, were impure, sensual, evil." F30 Whatever the
exact meaning, all of their activity was directed to a single objective, that of
defilement,whether self-pollution, or the corruption of others, or both."
2. Jude is saying these people are trying to imitate the lifestyle of the sodomites, and
hope that this time it will work. That is a dreamer for sure, for it is insane to
practice the same thing that led to severe judgment, and hope that it will lead to
different results. If God has made it clear that he will not tolerate the wickedness of
Sodom, it is pure suicide to go ahead and do it anyway. It is thumbing your nose at
God, and though he is patient and longsuffering, it will end badly for those who do
it. Barnes says, "Their doctrines were the fruits of mere imagination, foolish

74. vagaries and fancies."
3. The slander of celestial beings is not easy to understand. Some point out that the
wicked men of Sodom tried to have sex with the angel who came to rescue Lot, but
that is hard to apply to the men who were invading the church with false doctrine. It
is not likely they were advocating sex with angels. Slander is like swearing, and so I
link it to the foul language of swearing that abuses the name of God and Jesus, and
possibly other heavenly beings. It is thought of as a mild sin, but it is one of the ten
commandments not to take God's name in vain. It is more serious to God than it is
to man, and so we pass it off as merely a bad habit. See my study of the Ten
Commandments to see that it is a serious offense to God. Those who stop believing
in God and his Word tend to become free in practicing blasphemy, and this is the
sin that Jude is writing about here. Melvin Shelton said, "Jude gives an example in
9. Michael is the only archangel and over all angels. Michael did not say you devil of
hell, ugly and mean. He only said the Lord rebuke you devil. Michael had more
respect for the devil than some do for Holy God."
4.These men have no respect for authorities, and I fear that this is a sin that is
practiced frequently by Christians. Paul made it clear that we are to have respect
concerning our government leaders, but when you hear election commercials, and
commentaries on the people in office, and individual believers complaining and
abusing the name of their elected officials, it feel like seldom does anyone read or
pay attention to what Paul wrote in Rom. 13:1-2. "Let every person be in subjection
to the governing authorities. For there is no authority except from God, and those
which exist are established by God. Therefore he who resists authority has opposed
the ordinance of God; and they who have opposed will receive condemnation upon
themselves.
Rom. 13:1-2 Let every person be in subjection to the governing authorities. For
there is no authority except from God, and those which exist are established by God.
Therefore he who resists authority has opposed the ordinance of God; and they who
have opposed will receive condemnation upon themselves." Christians who blast
leaders they do not like because of party affiliation are actually making their party
an idol, and they are ignoring the warning of Paul. We have the freedom to say
anything we want to about our leaders, but freedom that is used to do what is
displeasing to God is the very issue that Jude is warning about all through this
letter.
5. Melvin Shelton wrote, "I want to talk to you this morning about apostasy. Jude is
describing what we are going to call an apostate. ow look in verse 8. That is Jude
explaining or describing an apostate. He describes them as filthy dreamers. Jude
also says an apostate defiles the flesh, despises Dominion and speaks evil of dignities.
In other words an apostate is not merely an unbeliever but someone who has known
the truth and then turned his back on it. An apostate is someone who has, o. 1.
Received the truth in his head. o. 2. Rejected the truth with his heart. o. 3.
Reticules the truth with his talk and his walk or actions. o. 4. He then substitutes
something else in the place of the truth. Years ago General Booth, founder of
Salvation Army, said this about the 20th century. There will be religion without

75. Jesus, forgiveness without repentance, salvation without regeneration. He said there
will be politics without God and heaven without hell. He said that is what the world
is going to be like in the 20th century. I believe he is right..... An apostate, folks, is a
person with a do it yourself religion. He thinks up to his own theology. He has his
own ideas. It isn’t something that God has sent down but something he has dreamed
up."
6. Barnes does not see it as disrespect to spiritual beings, but to earthly beings of
high rank. He wrote, "The word rendered dignitaries here, [DOXAS] means
properly honor, glory, splendor; then that which is fitted to inspire respect; that
which is dignified or exalted. It is applied here to men of exalted rank; and the
meaning is, that they did not regard rank, or station, or office -- thus violating the
plainest rules of propriety and of religion"
7. Gill, "Either the government of the world by God, denying or speaking evil of his
providence; the Ethiopic version renders it, "they deny their own God", either his
being, or rather his providence; or the dominion and kingly power of Christ, to
which they cared not to be subject; or rather civil magistracy, which they despised,
as supposing it to be inconsistent with their Christian liberty, and rejected it as
being a restraint on their lusts; choosing rather anarchy and confusion, that they
might do as they pleased, though magistracy is God's ordinance, and magistrates
are God's representatives."
8. The implication is that these false teachers had no respect for one of God's most
amazing creations-the human body. David said in Ps. 139:13-14 “For you (God)
created my inmost being; you knit me together in my mother’s womb. I praise you
because I am fearfully and wonderfully made; your works are wonderful, I know
that full well.”The human body is a marvel and a wonder when you consider some
details of what it is capable of doing. For example: "The average human heart
pumps over 1,000 gallons a day, over 55 million gallons in a lifetime. This is enough
to fill 13 super tankers. The heart never sleeps, beating 2.5 billion times in a lifetime.
- The human lung contains 1,000 miles of capillaries. The process of exchanging
oxygen for carbon dioxide is so complicated that Dr. John Medina says, “It is more
difficult to exchange oxygen for carbon dioxide in the lungs than for a man shot out
of a canon to carve the Lord’s Prayer on the head of a pin as he passes by.” - The
human body contains enough D A that if it were stretched out, it would circle the
sun 260 times.- The human body uses energy very efficiently. If an average adult
rides a bike for 1 hour at 10 mph, it uses the amount of energy contained in 3 ounces
of carbohydrate. If a car were this efficient with gasoline, guess what kind of gas
mileage it would get? 900 MILES TO THE GALLO . Amazing body! Amazing
Creator!"
9. But even the archangel Michael, when he was

76. disputing with the devil about the body of Moses,
did not dare to bring a slanderous accusation
against him, but said, "The Lord rebuke you!"
1. This is a very radical example of being cautious about how you deal with any
spiritual being, even if it is the devil himself. This sounds strange because it is
actually a word of respect for Satan's rank and power in the world of evil. You need
to have an honest respect for your enemy, for there is power there that you do not
want launched in your direction. Some believers get carried away with rebuking
and binding the devil, but I agree with the author who wrote about those who say,
"I have no respect for the devil's authority! I rebuke the devil! I bind the devil! I
curse the devil! I revile the devil!" Really? Where in the Bible does it tell us to do
any of these things? Of course, we are to resist the devil (James 4:7), and we are not
to give the devil an opportunity (Eph. 4:27), but we are never told to bind the devil
or even to speak to him. It grieves me to no end when people start talking to the
devil while they are praying. "We bind you, Satan. We rebuke you, Satan." People
certainly haven't learned this practice from the Bible! It is specifically stated that
reviling angelic majesties is the method of apostates, not godly Christians."
2. Jude says even the Archangel Michael is not so foolish as to curse and revile the
devil. Peter stresses the same thing in 2Pet. 2:10-11 where he writes of these foolish
men who are the fools who rush in where angels fear to tread. He wrote, " ...Daring,
self-willed, they do not tremble when they revile angelic majesties, whereas angels
who are greater in might and power do not bring a reviling judgment against them
before the Lord." How great is the pride of a person who is willing to do what
angels refuse to do, and even the highest angel at that? I do not hear a lot of devil
cursing, but God cursing is everywhere, and it cursing the devil is an act of folly,
how much greater is the act of cursing God?
2B. "The apocryphal 'Assumption of Moses' tells how Michael was sent to bury
Moses. The devil opposed him, claiming that the body, as a material object,
belonged to him. Even here Michael simply responded with the words of Zechariah
3:2, and so his behavior contrasts strongly with that of the false teachers." -- ew
Bible Commentary, Senham, Motyer, Carson, France, p. 1418
2C. 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."
2D. Harley Howard, "Say what you will about the devil, he is not some gargoyle or
some monstrous looking creature. The Bible says that satan is transformed into an

77. angel of light. Michael is the chief of the angels, who is without question higher in
authority and power over all false teachers. Yet, Michael shows respect to the
adversary of mankind's soul, but the false teacher is so brazen and so pompous by
his own pride that he thinks he is above all angelic authorities. In simpler terms, the
false teacher will do to satan, with no authority, what Michael the archangel would
not dare to do with full authority.
3. One author concludes, "The point Jude makes is that Christians ought not to
revile anybody. What about an unfair employer? A crooked politician? Satan? The
implication is that one must not burst forth with slanderous insults even to these."
The bottom line is that such behavior has no place in a believer life. These fake
Christians do it, and that should be a clue to their fakeness. Anybody who has the
audacity to be slandering beings of higher rank than them is equivalent to the
private who decides to call down the five star general and curse him to his face as he
defies a direct order. This will be equally disastrous even if it is only a sargeant he is
cursing. The point is, it is a sign of great pride and folly to be in the business of bad
mouthing any being of higher rank. Barnes wrote, "Did not dare." It is not said that
he did not dare to do it because he feared Satan; but all that the word implies is met
by supposing that he did not dare to do it because he feared the Lord, or because in
any circumstances it would be wrong. A railing accusation. The Greek word is
blasphemy. The meaning is, he did not indulge in the language of mere reproach;
and it is implied here that such language would be wrong anywhere. If it would be
right to bring a railing accusation against any one, it would be against the devil."
3B. Clarke quotes, "It was a Jewish maxim, as may be seen in Synopsis Sohar, page
92, note 6: "It is not lawful for man to prefer ignominious reproaches, even against
wicked spirits."
3C. B. F. Hole, "The devil, though now fallen, was once a high dignity in the angelic
realm, and until he is finally dispossessed by God his dignity is to be respected. Even
so high an angelic dignity as Michael respected it. He did not take it upon himself to
rebuke him, but left the Lord to do it. In passing let us learn from this not to do
ourselves what even Michael shrank from doing. How often we may hear people
speak of Satan in a very light and mocking way, and we may have done it ourselves.
Let us not do it again. Satan is a spirit being, who once held a leading place, if not
the leading place, in the angelic hierarchy. Though fallen, he still wields immense
power, which we cannot afford to despise. Yet, under the sheltering power of our
Lord we need not fear him."
4. The big question, of course, is who is this Michael the Archangel? The following
Scriptures have been put together by an unknown author. "We first read about him
in the book of Daniel. Daniel was praying for three weeks when the angel Gabriel
appears and tells Daniel in Dan. 10:12-13 ..."From the first day that you set your
heart on understanding this and on humbling yourself before your God, your words
were heard, and I have come in response to your words. But the prince of the
kingdom of Persia was withstanding me for twenty-one days; then behold, Michael,
one of the chief princes, came to help me, for I had been left there with the kings of

78. Persia. So here we see Michael is one of the chief princes in a spiritual realm. Then,
a few verses later, Gabriel says in Dan. 10:20-21 "...I shall now return to fight
against the prince of Persia; so I am going forth, and behold, the prince of Greece is
about to come. However, I will tell you what is inscribed in the writing of truth. Yet
there is no one who stands firmly with me against these {forces} except Michael your
prince."
5. He continues, "So Michael is specifically the chief prince over the Jewish people.
Chapter 12 confirms that, when Gabriel says in Dan. 12:1 " ow at that time
Michael, the great prince who stands guard over the sons of your people, will
arise..." Finally, he shows up in the book of Revelation, when John describes the
scene in Rev. 12:7-9, "And there was war in heaven, Michael and his angels waging
war with the dragon. And the dragon and his angels waged war, and they were not
strong enough, and there was no longer a place found for them in heaven. And the
great dragon was thrown down, the serpent of old who is called the devil and Satan,
who deceives the whole world; he was thrown down to the earth, and his angels
were thrown down with him."
6. So we do not know a lot about this mighty prince of the highest rank, but Jude
tells us that he had a dispute with the devil over the body of Moses. obody ever
seen the body of Moses except these two superpowers of the heavenlies. We read in
Deut. 34:5-7, "So Moses the servant of the LORD died there in the land of Moab,
according to the word of the LORD. And He buried him in the valley in the land of
Moab, opposite Bayth Pe-ORE; but no man knows his burial place to this day.
Although Moses was one hundred and twenty years old when he died, his eye was
not dim, nor his vigor abated." God hid this body from all eyes because if the body
of this great man had been found it would have become an idol for sure. God made
sure nobody ever found it to prevent that very thing. But for some reason there was
a dispute over this hidden body, and we don't know for sure why. It is possible that
Satan wanted the body because he knew he could create a disaster with it by making
it available to the people as an idol. Michael knew that such a thing could never be
allowed, and so there was a fight to gain possession of it, and Michael won, and the
body never appeared. An author named Robert wrote, " Concerning the possibility
of idolatry towards Moses, consider Mt 17.1-4...* When Moses and Elijah appeared
with Jesus on the mount of the transfiguration, Peter wanted to build tabernacles
for each of them.* Had Jesus given Peter his way, these tabernacles could well have
become sites for worship."
7. Michael won the battle, but he did not scream out slanderous comments in the
devil's face. He did not call him names and curse him, but simply said "the Lord
rebuke you." The Lord is of higher rank than any being in existence, and so he
alone has the authority to rebuke beings on the level of these two contenders for the
body of Moses. Even so, we do not see the Lord calling the devil slanderous names.
Michael's comment is quite mild, and even respectful, compared to the Christians
who revile the devil and claim to have the power to bind him. Jude's point is, don't
follow those foolish men who have slipped in among you, and who have the audacity
to think they qualify to be slandering the spiritual beings of this universe. It is not
done by the highest ranking angels, and surely no human has any business doing it.
Steer clear of anyone who does it and pretends it is a valid thing to do.

79. 8. Jehovah Witnesses teach that Michael and Jesus are the same being based on the
following texts.
1. Jude 1:9 refers to Michael as "the archangel", a term meaning "chief angel".
They interpret this phrase about Michael as meaning he is the only archangel since
the Greek word translated "archangel" is only in the singular and the Bible never
mentions another archangel. They interpret 1 Thessalonians 4:16, which states:
"The Lord himself will descend from heaven with a commanding call, with an
archangel's voice and with the sound of the trumpet of God", as meaning that Jesus
was an archangel. From this they conclude that Jesus and Michael are identical.
2. The Book of Revelation speaks of Michael as the leader of an army of Angels in
Heaven who overthrows Satan in a great battle. Jesus is also spoken of as leading
such an army at Revelation 19:11-16. From this too they conclude that Jesus and
Michael must be identical.
8A. Clarke in his commentary implies that many commentators have come to the
conclusion that Jesus is being represented by Michael in the Revelation passage. He
wrote, "Let it be observed that the word archangel is never found in the plural
number in the sacred writings. There can be properly only one archangel, one chief
or head of all the angelic host. or is the word devil, as applied to the great enemy of
mankind, ever found in the plural; there can be but one monarch of all fallen spirits.
Michael is this archangel, and head of all the angelic orders; the devil, great dragon,
or Satan, is head of all the diabolic orders. When these two hosts are opposed to
each other they are said to act under these two chiefs, as leaders; hence in
Revelation 12:7, it is said: MICHAEL and his angels fought against the DRAGO
and his angels. The word Michael seems to be compounded of mi, who, ke, like, and
El, God; he who is like God; hence by this personage, in the Apocalypse, many
understand the Lord Jesus." Jesus does appear often in the Old Testament as the
Angel of the Lord, and so it is possible he is here playing the role of the chief angel
Michael. This does not support the Mormon view, however, for they read too much
into it, and deny all else that Scripture says about Jesus being eternally the Son of
God. The following are reasons to reject the Mormon view.
9. Gill, the great Baptist commentator wrote, "By whom is meant, not a created
angel, but an eternal one, the Lord Jesus Christ; as appears from his name Michael,
which signifies, "who is as God": and who is as God, or like unto him, but the Son
of God, who is equal with God? and from his character as the archangel, or Prince
of angels, for Christ is the head of all principality and power; and from what is
elsewhere said of Michael, as that he is the great Prince, and on the side of the
people of God, and to have angels under him, and at his command, (Daniel 10:21)
(12:1) (Revelation 12:7) .
9B. The Greek scholar Spiros Zodhiates gives us information and also reasons why
the above interpretation by the Mormons cannot be what Scripture is teaching. He
wrote, "It is said there are seven archangels who stand before the throne of God
(Luke 1:19; Revelation 8:2), who have authority over other angels (Revelation 12:7),
and are the patrons of particular nations (Daniel 10:13; 12:1). Only the names of
two archangels are found in the ew Testament: Michael, the patron of the Jewish
nation (Daniel 10:13, 21; 12:1; Jude 1:9; Revelation 12:7), and Gabriel (Daniel 8:16;
9:21; Luke 1:19-20). The term 'archangel' denotes a definite rank by virtue of

80. which one is qualified for special work and service." -- The Complete Wordstudy
Dictionary, ew Testament, Zodhiates, AMG Publishing, p. 260.
10. He goes on, " othing here suggests that the archangel Michael is the Son of God,
Jesus Christ -- in fact quite the opposite. Consider that "the archangel Michael"
does not "dare" to accuse Satan, rather he leaves the deserved rebuke to a higher
authority by saying, "the LORD rebuke you." This is a direct distinction between
Michael the archangel and the Lord Jesus Christ.
Further evidence that Christ is not an angel (or even an "archangel") is found in the
following texts: Hebrews 1:2-8 stresses Christ's superiority over the angels.
Hebrews 1:3 states "The Son is the radiance of God's glory and the exact
representation of his being, sustaining all things by his powerful word" -- something
no angel could do. Good angels refuse to accept worship (Revelation 22:8, 9), but
God commands the angels to worship Christ (Hebrews 1:6). The angels are created
lower than God (Ezekiel 28:18), but Jesus is not created (Colossians 1:16, 17).
Scripture repeatedly calls Jesus Christ "the Son of God" but never calls Him "the
Archangel" (Mark 1:1; Luke 1:35; John 20:31; et cetera). Therefore Jesus cannot
be the archangel Michael as both Seventh-day Adventists and Jehovah's Witnesses
teach."
10B. "This proves to us that Michael is not Jesus, as some heretical groups have
thought. Jesus rebuked the devil in His own authority, but Michael does not. “The
point of contrast is that Michael could not reject the devil’s accusation on his own
authority.” (Bauckham) Another wrote, "While evil men have little or no respect for
those in authority, Michael, who is an angel of the highest order, showed respect to
the office of authority even of Satan the Devil! By this scripture, we can see clearly
that Michael does not have greater rank than Satan. If he did, he would have given
the Devil a command; he could have done the rebuking himself, instead of saying,
"The Lord rebuke you!" Christ, however, does have greater rank. Matthew 4:10
records His sharp, authoritative command to the Devil: "Away with you, Satan!"
He has authority over him because He created him as the cherub Lucifer (Isaiah
14:12; Ezekiel 28:15)."
11. “Let it be observed that the word archangel is never found in the plural number
in the sacred writings. There can be properly only one archangel, one chief or head
of all the angelic host. or is the word devil, as applied to the great enemy of
mankind, ever found in the plural; there can be but one monarch of all fallen
spirits.” (Clarke)
12. Many do not like the idea of Jude quoting from an apocryphal book, which he
does here and again in verse 14. Here he quotes The Assumption of Moses, and in v.
14 the book of Enoch. He is not implying that these are inspired resources, but just
quoting from literature that was popular and well known to people in that period of
history. Paul did the same thing in Acts 17:28; I Cor. 15:33; and Titus 1:12 where
he quotes from heathen poets without implying their inspiration. They were just like
any other writers who desire to communicate by using quotes from literature that
would be taught in the schools of the day.
13. There is mystery in Michael, and evangelical commentators disagree on whether
he is Christ or not, but the main thing is that all agree that the Mormon view that
makes Jesus a created being is contrary to God's revelation. Jesus played the role of

81. Angel of the Lord all through the Old Testament, and there is no reason why he
could not be playing this role of the Archangel, but there is no way to justify the
claim that he had a beginning, and, therefore, was not a part of the eternal trinity.
14. Michael became the protector of the church in Catholic history. Pope Leo XIII
decreed that after all masses the following prayer should be recited to protect the
Church from the sins of Modernism. This requirement was made optional in the
1960s.
Saint Michael, the Archangel,
Defend us in the hour of battle,
keep us safe from the wickedness and snares of the Devil,
May God restrain him, we humbly pray,
and do thou, O Prince of the Heavenly Host,
By the power of God, cast Satan down into Hell,
and with him all the evil spirits
who wander through the world for the ruin of souls.
Amen.
15. "The idea that Michael was the advocate of the Jews became so prevalent that in
spite of the rabbinical prohibition against appealing to angels as intermediaries
between God and His people, Michael came to occupy a certain place in the Jewish
liturgy. There were two prayers written beseeching him as the prince of mercy to
intercede in favor of Israel: one composed by Eliezer ha-Kalir, and the other by
Judah b. Samuel he-Hasid. But appeal to Michael seems to have been more common
in ancient times. Thus Jeremiah is said (Baruch Apoc. Ethiopic, ix. 5) to have
addressed a prayer to him. "When a man is in need he must pray directly to God,
and neither to Michael nor to Gabriel" (Yer. Ber. ix. 13a)."
10.Yet these men speak abusively against
whatever they do not understand; and what
things they do understand by instinct, like
unreasoning animals—these are the very things
that destroy them.
1. Here is a strong clue as to what kind of person to avoid as an authority on
spiritual matters. If they are abusive toward things they do not understand, you
know they operate on blind pride, and they make themselves the highest authority
on everything. They are so arrogant that they make pronouncements on issue of
which they are totally ignorant. Barnes put it this way: "These false and corrupt
teachers employ reproachful language of those things which lie wholly beyond the
reach of their vision." When they pretend to know things that God has not revealed,

82. you know they are self-professed authorities on the unknown, and what they teach
should be avoided.
1B. Gill, "Which may more particularly refer to dignities, (Jude 1:8) ; either angels,
who are little known, and not at all, but by revelation, and yet were blasphemed, or
evil spoken of by these men; either by ascribing too much to them, as the creation of
the world; or by saying such things of them, as were below, and unworthy of them,
as their congress with women… or civil magistrates; these men were ignorant of the
nature, use, and end, of magistracy and civil government, and so treated it with
contempt; or the ministers of the Gospel, whose usefulness was not known, at least
not acknowledged by them, and so became the object of their scorn and reproach:
or it may refer more generally to the Scriptures, which false teachers are ignorant
of, and yet speak evil of; either by denying them to be the Word of God, or by
putting false glosses on them; and so to the several parts of the Scriptures, as to the
law, the nature, use, and end of which they are not acquainted with; and therefore
blaspheme it, by not walking according to it, or by denying it to be of God, and to be
good, or by making the observance of it necessary to justification and salvation; and
also to the Gospel, the doctrines and ordinances of it, which they speak evil of,
despise and reject, not knowing the nature, value, and design of them."
2. ABUSIVELY = The Greek “blasphemeo” means “blaspheme, speak evil, slander, rail.” In other
words, these men swear and curse at ideas,truths and doctrines they do not grasp.
They may be Biblical truths clearly revealed in God's Word, but these men refuse to
submit to the authority of God, and they slander those who believe them. Beware of
any man who has a foul mouth in dealing with important subjects. If you hear them
making slanderous remarks about other godly men and their teachings, there is a
good chance they are the kind of peope Jude is warning against. I read such men on
the internet. They are tearing down all of the big names in Christian service. They
do not hesitate to find fault with those from Bille Graham on down. All of the
outstanding evangelical leaders are blasted for one reason of the other. You know
something is haywire when this man is the authority on everyone else. I always steer
clear of such rantings. He may have some points that are valid, for the best of men
are men at best, and they have their flaws, but his flaw is the most dangerous of all
according to Jude. He is trying to play God, and like Satan he is heading for a fall.
3. William Barclay comments, “Jude says two things about the evil men whom he is
attacking: (1) they criticize everything which they do not understand. Anything
which is out of their orbit and their experience they disregard as worthless and
irrelevant. ‘Spiritual things are spiritually discerned’ (1 Corinthians 2:14). They
have no spiritual discernment, and, therefore, they are blind to, and contemptuous
of, all spiritual realities. (2) They allow themselves to be corrupted by the things
they do understand. What they do understand are the fleshly instincts which they
share with the brute beasts. Their way of life is to allow these instincts to have their
way; their values are fleshly values. Jude describes men who have lost all awareness
of spiritual things and for whom the things demanded by the animal instincts are
the only standards. The terrible thing is that the first condition is the direct result
of the second. The tragedy is that no man is born without a sense of spiritual things

83. but can lose that sense until for him the spiritual things cease to exist. ... If he
consistently refuses to listen to God and makes his instincts the sole dynamic of his
conduct, in the end he will be unable to hear the voice of God and will have nothing
left to be his master but his brute desires.”—The Daily Study Bible Series, The
Letters of John and Jude, by William Barclay, vol. 15, pages 188-189.
4. An unknown author comments on their brute desires, "Apostates revile things
that they do not understand - the angelic majesties. They do, however understand
some things - things that they know by animal instinct - that they desire gratification
of their flesh. It is by these things that they do understand that they are destroyed.
Prov. 16:25 There is a way which seems right to a man, but its end is the way of
death. People's flesh desires sex, and millions of people have died from AIDs and
other STDs. People's flesh desires drugs, and millions have died from overdoses.
People's flesh desires alcohol, and many more have died from drunken driving and
liver failure. This is what Jude means when he says, Jude 10 ...the things which they
know by instinct, like unreasoning animals, by these things they are destroyed."
5. Another says, "Speak evil of [rail at, revile, they speak railingly, reproachfully,
against]. The false teachers spouted forth violent, harsh and abusive language. The
archangel Michael's rebuke of Satan was mild in comparison to their rashness. It is
disgraceful the way some people "bad mouth" the church, its elders and even civil
authorities. Many who do so have little or no absolute knowledge of what they are
talking about. Brethren, such things ought not to occur!"
6. Jude is saying that these false teachers are not always wrong, for they have the
same senses as the animals, and they have instincts that guide them to some degree,
but with as their only guide, they will live on the fleshly level, and with their
rejection of the spiritual life they will end in destruction. The life of a man who lives
on the same level with brute animals will end like there life as well, and that is
without the life that God intended for man above the animal kingdom. They live like
animals, and they perish like animals. Peter, made a similar point. "But these, like
natural brute beasts made to be caught and destroyed, speak evil of the things they
do not understand, and will utterly perish in their own corruption" (2Pe 2:12).
7. Green, ""Jude is stating a profound truth in linking these two characteristics
together. If a man is persistently blind to spiritual values, deaf to the call of God,
and rates selfdetermination as the highest good, then a time will come when he
cannot hear the call he has spurned, but is left to the mercy of the turbulent instincts
to which he once turned in search of freedom."
8. Harley Howrard, "They are totally oblivious to the horror of their sinfulness.
Jude pummels these false teachers for what they are: reasonless, instinct driven,
sensual, and animalistic in their behavior. It is by that same behavior that they will
destroy themselves."
11. Woe to them! They have taken the way of
Cain; they have rushed for profit into Balaam's

84. error; they have been destroyed in Korah's
rebellion.
1. Calvin is concerned lest people think Jude is not practicing what he just
preached, and so he wrote, "Woe unto them. It is a wonder that he inveighs against
them so severely, when he had just said that it was not permitted to an angel to
bring a railing accusation against Satan. But it was not his purpose to lay down a
general rule. He only shewed briefly, by the example of Michael, how intolerable
was their madness when they insolently reproached what God honored. It was
certainly lawful for Michael to fulminate against Satan his final curse; and we see
how vehemently the prophets threatened the ungodly; but when Michael forbore
extreme severity (otherwise lawful), what madness was it to observe no moderation
towards those excelling in glory? But when he pronounced woe on them, he did not
so much imprecate evil on them, but rather reminded them what sort of end awaited
them; and he did so, lest they should carry others with them to perdition."
1B. Harley Howard, "The word "woe" is a word that the prophets used to signify
impending judgment and that's the same way Jude uses the word in this passage.
It's interesting to note that this word "woe" has with it the concept of judgment,
warning and sorrow. This can be seen in many passages, but in this passage we only
see the warning and the impending judgment against those who would willingly
deceive God's people. In fact, Jude is one of the strongest letters in the ew
Testament in his absolute renunciation of false teachers. This entire epistle was
written to renounce the horror of false teachers and to reveal their inescapable
judgment."
1C. Jude with his three point message strategy chooses three losers from the Old
Testament to illustrate the folly of these false teachers. We will study them as
A. Cain
B. Balaam
C. Korah
A. CAI
1. Barnes wrote,"That is, they have evinced disobedience and rebellion as he did;
they have shown that they are proud, corrupt, and wicked. The apostle does not
specify the points in which they had imitated the example of Cain, but it was
probably in such things as these--pride, haughtiness, the hatred of religion,
restlessness under the restraints of virtue, envy that others were more favoured, and
a spirit of hatred of the brethren (comp. 1 John 3:15) which would lead to murder."
2. The way of Cain was to say my way or the hiway. He wanted his way to be the
right way, and not God's way. He was so angry at his way not being accepted that
he killed his brother for going the right way. You can see how this fits the false

85. teachers that Jude is warning about. They revile and bad mouth the right way that
God has revealed, and insist on their way as the only way to think. Such pride leads
to destruction, and so avoid them like the plague. Anger is dangerous for all of us. If
we become jealous and envious of others who seem to be more blest by God than we
are, we can rebel against God's providence and go the way of Cain. We may never
kill the one we envy, as Cain did, but in our hearts we rebel and fall away from the
favor of God. Anger not controled is the devil's play ground, and he can use it to
destroy lives in many ways.
3. David Legge wrote, “He tells us of three men, Cain a farmer, Balaam a prophet,
and Korah a prince. Cain a working class man, a working class apostate, Balaam an
ecclesiastical apostate, Korah a royal, rich apostate - and apostasy, like all disease
and just like sin, is no respecter of persons. He speaks of Cain, you all know the
story of Cain, that Cain offered of the fruit of the ground - he was a farmer, he tilled
the ground and he brought to God that sacrifice of his vegetables and his fruit - and
Abel brought the sacrifice of a little unblemished lamb, and shed its blood and gave
a burnt offering to God. But to put it bluntly: Abel was true faith and God's faith,
and Cain was man's faith, the faith of the flesh, the work of the flesh. The religion of
mankind, the product of man's mind, the product of rationalism, where he said in
the depths of his being, whether he was conscious or admitting it or not, 'My way is
better and more acceptable than God's way'! And I suspect that the Holy Spirit was
whispering down on planet earth, 'There is a way that seemeth right unto man, but
the way therefore is the way of death'. And Cain was grieved that God wouldn't
accept his sacrifice - that's the same today isn't it? When you preach [that] there's
one way to heaven and it's through the cross, the blood of the cross, people get
upset. That's why men aren't preaching it today, when you tell them that if you
don't accept God's way the alternative is hell, there's no inbetween, no limbo, that's
the way it is and the hairs on their neck go up, their backs get up and they're all
antagonistic - why? Because no-one likes to be told that 'Your way is no good'. My
friend that was Cain's problem, he rejected God's way for his own way. But the
major difference between his sacrifice and Abel's sacrifice was blood. Have you got
it? Cain's religion was a bloodless religion and do you know what a bloodless
religion brings? A Christless hell!"
4. Gill, "For they have gone in the way of Cain; "which was a way of envy, for Cain
envied the acceptance of his brother's gift, and that notice which the Lord took of
him; so these men envied the gifts bestowed on Christ's faithful ministers, and the
success that attended their labours, and the honour that was put upon them by
Christ, and that was given them by the churches; which shows, that they were
destitute of grace, and particularly of the grace of charity, or love, which envies not,
and that they were in an unregenerate estate, and upon the brink of ruin and
destruction. Moreover, the way of Cain was a way of hatred, and murder of his
brother, which his envy led him to; so these men hated the brethren, persecuted
them unto death, as well as were guilty of the murder of the souls of men, by their
false doctrine: to which may be added, as another of Cain's ways, in consequence of
the former, absence from the presence of God, or the place of his worship; so these
men separated themselves, and went out from the churches, forsook the assembling

86. together with them, and so might expect Cain's punishment, to be driven from the
face of God; yea, to be bid go as cursed into everlasting burnings:"
B. BALAAM
1 Barnes,"And ran greedily after the error of Balaam for reward. The word
rendered ran greedily means to pour out; and then, when spoken of persons, that
they are poured out, or that they rush tumultuously on an object, that is, that they
give themselves up to anything. The idea here is, that all restraint was relaxed, and
that they rushed on tumultuously to any course of life that promised gain."
2. David Legge, "Do you know who Balaam was? He was a false prophet, and Balak
the king of the Moabites wanted him to curse Israel in the name of the Lord, but he
did it for reward that's the only reason why he went, for a reward, to get money.
God told him 'You're not going!', he said, 'I am going!', and he went. And as he was
on his way, the angel of the Lord rose up in the way and the ass that he was riding
on saw the angel of the Lord, but he didn't see him - he was the ass! He didn't see
the angel of the Lord, but he wasn't having it either. He devised a plan and he went
to the king of the Moabites again and he said 'I've got a way to get Israel to sin and
to get God's wrath upon them. You get Israelites to marry your daughters', now
that wasn't allowed. And it says that through that - we could call it a 'sexplosion' -
God reigned His wrath and anger upon His own children, because Balaam got them
to sin sexually. And we have men, naming the name of Christ, who are in it for the
money - and I'm talking about evangelicals - and we have men that are legitimizing
sexual perversion through the word of God."
3. His story is in um 22, and it is clear that he wanted to do his will rather than the
will of God. There was money in it for him if he cursed Israel, but nothing if he
obeyed God, and so he let the love of money become his chief motivation. The
implication is that these false teachers that Jude is warning about were in the
church for what they could get out of it. There motive was self-profit, and if they
could get money out of people by feeding them false ideas, that was their bag. People
are always falling for sweet talkers who persuade them to invest in some hair
brained scheme, and that is what false teachers thrive on. They know people are
both gullible and greedy, and so they come up with all kind of ways to con them out
of their money. They get into religion because this is an area of life where people are
more gullible because they are hungry for more insight. If these false teachers can
persuade them that they have some deep hidden insight that others do not know,
they have a good chance of getting their hands into their pockets. People will pay to
be in on the inner circle. Peter says in 2 Peter 2:15 "They have left the straight way
and wandered off to follow the way of Balaam son of Beor, who loved the wages of
wickedness." False religion can pay off, and that is why there are so many cons in
the church. Beware of your own greed, for it can take you out of God's will so far
that you don't care to get back into his favor. Jon Courson wrote, "Why did Balaam
— who spoke some of the most beautiful prophecies in all of the Old Testament
about the coming of Messiah — end up a heretic and a loser? Because he did not

87. keep himself in God's love. Why didn't he keep himself in God's love? Greed. What
is greed? ever being satisfied, never being thankful, always wanting just a little
more. Watch out, precious people. Greed will remove you from the spout where the
blessings come out."
4. "Because Balaam "loved the wages of unrighteousness (2Pet 2:15), he counseled
Balak to tempt the Israelites with the women of Midian. This caused them to
intermarry with the Midianites and fall into immorality and idolatry, bringing
about the judgment of God. In Revelation 2, Jesus says to the church in Pergamum,
Rev. 2:14 'But I have a few things against you, because you have there some who
hold the teaching of Balaam, who kept teaching Balak to put a stumbling block
before the sons of Israel, to eat things sacrificed to idols, and to commit {acts of}
immorality. Balaam tried to get around God's commandment to gain wealth, and
caused God's people to stumble in the process." Such will they do to you who are of
like mind with Balaam, and so do not give heed to their words. That is the message
of Jude.
5. Ray Stedman wrote, " In return for money, Balaam taught the children of Israel
how to sin, ( um 31:15). He sent the pagan women among the camp to seduce the
men of Israel sexually, as well as to introduce them to the worship of idols, which
involved sexual rites. Thus, he became guilty of teaching others to sin. That is the
error of Balaam. To teach someone else to sin is far worse than sinning yourself.
Jesus said, "it would be better for him [by whom temptations come] if a millstone
were hung round his neck and he were cast into the sea, than that he should cause
one of these little ones to sin," (Luke 17:2 RSV). That was the error of Balaam."
6. The story of Balaam is recorded in umbers 22-24; 31:16. He knew that God did
not want His people cursed. Yet, for money, he tried to find a way to get around the
plain will of God. For a price, he was willing to do his best to curse them. His
problem was a covetous heart. When God would not allow him to curse the
Israelites, his creativity went to work. He figured out a way to cause them to sin by
introducing idolatry and by sending attractive women among them to make the men
more cooperative (see note on 2Pe 2:16). Although Balaam prayed, "Let me die the
death of the righteous, and let my last end by like his!" ( u 23:10), he perished in
war along with the Amorites and Midianites, the enemies of God's people (Jos
13:22).
7. Barclay, "Balaam's error was compromise with God's enemies and teaching the
Israelites that they could sin with impunity ( um. 31:16; cf. Rev. 2:14).
He counseled the Midianites to seduce the Israelites to commit idolatry
and fornication ( um. 31:16). His way was to use the spiritual to gain the
material for himself. His error was thinking that he could get away with
his sins. The false teachers also compromised God's truth in a way that
involved idolatry and immorality. They would likewise perish under God's
judgment, as Balaam did ( um. 31:8).
"Balaam stands for two things. (a) He stands for the

88. covetous man, who was prepared to sin in order to gain
reward. (b) He stands for the evil man, who was guilty of
the greatest of all sins—the sin of teaching others to sin. So
Jude is declaring of the wicked men of his own day that
they are ready to leave the way of righteousness to make
gain; and that they are teaching others to sin."
C. KORAH
1. Barnes, "And perished. They perish, or they will perish. The result is so certain
that the apostle, speaks of it as if it were already done. The thought seems to have
lain in his mind in this manner: he thinks of them as having the same character as
Korah, and then at once thinks of them as destroyed in the same manner, or as if it
were already done. They are identified with him in their character and doom."
1B. Ray Stedman wrote, "Korah and his group were the ones who said to Moses and
Aaron, "Who do you think you are, making yourselves the leaders of Israel? We are
as good as you; we have as much authority as you have in Israel. What makes you
think you have the right to speak for God?" um 16:3 RSV). Thus, he openly and
blatantly challenged the God-given authority of Moses and Aaron. Do you
remember what happened to them? God said, "Look, Korah and your group, you
stand over there. Moses and the rest of you, stand over here. I'll show you what is
going to happen." Suddenly the ground opened up beneath Korah and his group
and they went down alive into the pit (see um 16:20-35). This was God's
remarkably dramatic way of saying that defiance of God-given authority represents
ultimate sin."
2. David Legge, "Cain, Balaam and thirdly, and finally, Korah. He's called Core, C-o-
r-e, here but in the Old Testament it's translated Korah, K-o-r-a-h, and you read
about it in umbers chapter 16. It's called the gainsaying, look at verse 11: 'the
gainsaying of Korah', that literally means the rebellion of Korah. I preached on this
[in a] sermon about last year, so I'm sure you'll not remember it, but what it talked
about was this man Korah that was not willing to accept God's ordained leaders. He
said 'Why can't we come to God? Why can't we bring the sacrifice? Why can't we
offer the incense? Why can't we go before God? Why can't we call the shots and
rule the people?', and they wanted to overthrow the Lord's servant. And the word
of God says that this is what God said to them: 'Moses, Aaron separate yourselves
from among this congregation that I may consume them in a moment...And it came
to pass, as he had made an end of speaking all these words, that the ground clave
asunder that was under them: And the earth opened her mouth, and swallowed
them up, and their houses, and all the men that appertained unto Korah, and all
their goods. They, and all that appertained to them, went down alive into the pit,
and the earth closed upon them: and they perished from among the congregation' -
do you know why? Because God has told us in 1 Samuel 15 and verse 23 that

89. rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. My
friend, Israel, the angels, Sodom and Gomorrah, Cain, Balaam, Korah in his
rebellion, all exhort us to flee from apostasy."
3. Pastor Guzik wrote, "Korah was a Levite, but not of the priestly family of Aaron.
As a Levite, he had had his own God-appointed sphere of ministry, yet he was not
content with it. He wanted the ministry and the authority of Moses. Korah needed to
learn this essential lesson: we should work hard to fulfill everything God has called
us to be. At the same time, we should never try to be what God has not called us to
be. The rebellion of Korah was also a rejection of God’s appointed leaders,
especially God’s appointed Mediator. When the certain men rejected authority and
spoke evil against dignitaries, they walked in the rebellion of Korah.The rebellion of
Korah “lies in the broader idea of a contemptuous and determined assertion of self
against divinely appointed ordinances.” (Salmond, The Pulpit Commentary)
4. Sandy Simpson wrote, " Korah and his followers questioned the Lord’s will. The
Lord had given them special places of authority. Korah he was a Kohathite who was
also in charge of the Holy of Holies and the Ark. But he and his followers became
prideful and thought they could dictate the will of God. They rebelled against God’s
instituted authority in Moses and Aaron." In pride they tried to take over the
authority that God had given to Moses, and judgment fell on them severely. Jude is
saying such will be the destruction of the false teachers who presume to speak for
God, when, in fact, they are opposed to the revelation of God.
You see, this is the process of apostasy: going the way of Cain, rushing into the error
of Balaam for pay, and finally perishing in the rebellion of Korah.
5. Sandy Simpson wraps up this verse quite well. "Apostates often follow this path
of process: God has been revealed to you in truth, but you go the way of Cain - you
cease to rely on the grace of God to save you and begin to be "spiritual" on your
own terms - not forsaking God, but simply "doing it your own way." I don't need to
be in church, I can worship God in the mountains. I don't need to obey the Word of
God, because He understands who I am and likes me as I am."
Then you begin to see the financial benefits of further compromise. "If I stop giving
to the church, look at all the extra money I have!" Or, "if I just bend the truth a
little at work, I can make more money," or, "Look at all these people in the church I
can take advantage of! I'll be rich!" The love of money begins to overpower you,
even if it means taking advantage of people in the church, ripping them off, or
causing them to stumble.
Finally, you end up in the place that Korah found himself in. You actually believe
that you're on God's side, that you are actually gong to be used in some sort of
ministry, but in actuality, you are in outright rejection of the authority of God's
ministers, and therefore in rebellion against God Himself. I firmly believe that
many, if not most, church splits are caused by apostates just like Korah. And
neither they nor their followers can see it. They actually think they're on God's side.
And when your heart is that hardened, you're already dead. There is nothing in
your eternal future but judgment."
6. Someone else wrapped in up like this:
1. The way of Cain - is religion without faith. He rejected God's salvation. It is the
kind of religion that says, "I'll do it my way and the Lord can like it or lump it."

90. Don't worry, He will (lump it, that is!). Following his own natural instinct destroyed
Cain by leading him to disobey God and hate and murder Abel. See Rom. 10:1-4;
Phil. 3:3-12.
2. The way of Balaam - is religion for personal gain (2 Pet. 2:15,16). Balaam sought
to use his gift of prophecy for all the wrong reasons. He rejected God's command of
separation.
3. The way of Korah - is a religion of usurped authority. ( um. 16) Korah and his
followers spoke against Moses and in doing so spoke against God. We need to be
careful how we speak against our spiritual and governmental leaders (Titus 3:1,2).
He rejected God's authority of service.
7. My summary is simply to note that each of the three rebels had one thing in
common, and that was rebellion against authority, and especially the authority of
God. They each wanted to do it my way, and not God's way. That is the clear sign of
an apostate, and a clear sign to run the other way from such a teacher. If a man is
not submissive to the Word of God, you have no business being submissive to him
and his teaching.
8. Lawlor, "Each of these three examples shows a different aspect of unbelief.
"Cain, to show the arrogance, malice, and false piety of apostates, the example of
religious unbelief; Balaam, to show the avarice, subversiveness, and seductive
character of apostates, the example of covetous unbelief; and Core [Korah], to show
the factiousness and sedition toward rightful authority, the example of rebellious
unbelief."
9. Wiersbe, "Cain rebelled against God's authority in salvation, for he refused to
bring a blood sacrifice as God had commanded. Balaam rebelled against God's
authority in separation, for he prostituted his gifts for money and led Israel to mix
with the other nations. Korah rebelled against God's authority in service, denying
that Moses was God's appointed servant and attempting to usurp his authority."
10. Jon Courson, "I wouldn't have chosen anger, greed, and envy as the three
reasons people move away from God's blessings. I would have listed cocaine,
pornography, and larceny. Why? Because those things are not my problem. You see,
we tend to think the sins which will take a man away from the spout where God's
blessings come out are the biggies we don't do. ot true. God has an entirely
different way of looking at things than we do. And in His Word, He says through
Jude to me and to you, 'These are three specific areas which will keep you from
enjoying and experiencing My love.'
11. F. B. Hole has an interisting insight: "Cain lived many a year after he took his
self-willed way. Balaam lived for sufficient time to do much havoc in Israel by his
error, and for a time at least his self-seeking seemed to be profitable. But the self-assertion
of Korah was met by rapid and drastic judgment." God's judgment may
be swift, or it may be exceeding slow, but it does always come upon those who
knowingly defy his will.

91. 12. These men are blemishes at your love feasts,
eating with you without the slightest qualm—
shepherds who feed only themselves. They are
clouds without rain, blown along by the wind;
autumn trees, without fruit and uprooted—twice
dead.
We need to break this verse down into four themes and deal with each seperately.
A. blemishes at your love feasts, eating with you
without the slightest qualm—
1. As the saying goes, "Why don't you tell us how you really feel Jude?" He is not
very complimentary when writing about these false teachers. He is angry that they
exist at all, and so mad that they come into the church of believers to spread their
corruption. You would be mad at men who had a very contageous disease coming
into the sanctuary and sneezing all over the place. Shaking everyone's hands and
guaranteeing that many will get sick. These men are doing the same thing on the
spiritual level as the corrupt people's thinking and actions. They are Balaams all
over again, and they bring diaster upon the body of Christ. There are some things
that we should get angry about, and this is one of them. If someone deliberately
throws black ink on your pure white wedding dress, you have a right to be angry,
and Jude says that is what these false teachers are doing. They are blemishes on
your love feasts. This is a time for fellowship in the Lord, and a time of enjoying
unity in Christ, but they want to be number one in your life, and push Christ into
the background. With them in your midst the bride of Christ looks like a teenager
with a face full of zits, and only a step or two away from looking like the wicked
witch of the West. They are blemishes, and who of us does not hate blemishes?
2. Barnes has an interesting word study here. He wrote, "The word used by Jude
means, properly, a rock by or in the sea; a cliff, etc. It may either be a rock by the
sea, against which vessels may be wrecked, or a hidden rock in the sea, on which
they may be stranded at an unexpected moment. See Hesychius and Pollux, as
quoted by Wetstein, in loc. The idea here seems to be, not that they were spots and
blemishes in their sacred feasts, but that they were like hidden rocks to the mariner.
As those rocks were the cause of shipwreck, so these false teachers caused others to
make shipwreck of their faith. They were as dangerous in the church as hidden
rocks are in the ocean.
3. Barnes goes on to give his reasons why he feels this is not what many assume it to
be." Your feasts of love. The reference is probably to the Lord's Supper, called a

92. feast or festival of love, because
(1.) it revealed the love of Christ to the world;
(2.) because it was the means of strengthening the mutual love of the disciples: a
festival which love originated, and where love reigned. It has been supposed by
many, that the reference here is to festivals which were subsequently called Agapae,
and which are now known as love-feasts--meaning a festival immediately preceding
the celebration of the Lord's Supper. But there are strong objections to the
supposition that there is reference here to such a festival.
(1.) There is no evidence, unless it be found in this passage, that such celebrations
had the sanction of the apostles. They are nowhere else mentioned in the ew
Testament, or alluded to, unless it is in 1 Corinthians 11:17-34, an instance which is
mentioned only to reprove it, and to show that such appendages to the Lord's
Supper were wholly unauthorized by the original institution, and were liable to
gross abuse.
(2.) The supposition that they existed, and that they are referred to here, is not
necessary in order to a proper explanation of this passage. All that it fairly means
will be met by the supposition that the reference is to the Lord's Supper. That was
in every sense a festival of love or charity. The words will appropriately apply to
that, and there is no necessity of supposing anything else in order to meet their full
signification.
(3.) There can be no doubt that such a custom early existed in the Christian church,
and extensively prevailed; but it can readily be accounted for without supposing
that it had the sanction of the apostles, or that it existed in their time.
(a.) Festivals prevailed among the Jews, and it would not be unnatural to introduce
them into the Christian church.
(b.) The custom prevailed among the heathen of having a "feast upon a sacrifice,"
or in connexion with a sacrifice; and as the Lord's Supper commemorated the great
sacrifice for sin, it was not unnatural, in imitation of the heathen, to append a feast
or festival to that ordinance, either before or after its celebration.
(c.) This very passage in Jude, with perhaps some others in the ew Testament,
(comp. 1 Corinthians 11:26; Acts 2:46; 6:2,) might be so construed as to seem to lend
countenance to the custom. For these reasons it seems clear to me that the passage
before us does not refer to love-feasts; and, therefore, that they are not authorized in
the ew Testament.
4. My response to the above is that it seems much ado about nothing, for it is a weak
argument to say this was only the Lord's Supper, and he even admits that it is a
probability only. And he admits such feasts did arise early in the church, and so
why is this not a reference to such a feast? It seems to me that Jude would just say
the Lord's Supper if that is what he meant, but he writes about eating with them,
and this implies more than partaking of the bread and wine. I have no reason to
argue the point, but it just seems to me that it is a love feast that Jude is writing
about, and that these false teacher have the audacity to partake with the believer
even though their goal is to destroy the love they have for their Lord.
4B. Clarke wrote, "Among the ancients, the richer members of the Church made an
occasional general feast, at which all the members attended, and the poor and the
rich ate together. The fatherless, the widows, and the strangers were invited to these
feasts, and their eating together was a proof of their love to each other; whence such

93. entertainments were called love feasts. The love feasts were at first celebrated before
the Lord's Supper; in process of time they appear to have been celebrated after it.
But they were never considered as the Lord's Supper, nor any substitute for it."
5. Ray Stedman commented, " ow love feasts were potluck suppers. In the early
church, the Christians would gather together and bring the food with them to the
service on Sunday. After the service, they would all partake together, and they
called this a love feast. What a blessed name! I like potluck suppers, but I do not like
the name. I am physically opposed to the first syllable and theologically opposed to
the second. But love feast! ow there is a term for you. Anyhow, these love feasts
were wonderful times for fellowship for a while. But then people began to divide
into cliques, and some of them kept the chicken for themselves. Others set aside the
best pieces of angel food cake, and soon there was division; people began to boldly
carouse together, looking after themselves. That is the mark of this kind of a
person."
6. An unknown author wrote, "In the early church, love feasts were basically what
we call potlucks. People would bring food - as much or as little as they could.
Everyone would eat together, and then partake of communion together. The apostle
Paul rebuked the Corinthians for their behavior during these love feasts,
saying...1Cor. 11:20-22 "Therefore when you meet together, it is not to eat the
Lord's Supper, for in your eating each one takes his own supper first; and one is
hungry and another is drunk. What! Do you not have houses in which to eat and
drink? Or do you despise the church of God, and shame those who have nothing?
What shall I say to you? Shall I praise you? In this I will not praise you.
People were selfishly putting themselves first, and carnally getting drunk at these
potlucks. The council of Laodicea finally prohibited love feasts in the middle of the
fourth century, because of the same abuses that the Corinthian church encountered.
Jude says that the apostates were hidden reefs at these feasts. To a sailor, a hidden
reef was deadly. You couldn't see it on the surface, but it would destroy your ship as
soon as you came into contact with it. Apostates, being wolves in sheeps' clothing,
look just like other Christians. You sit down with them at the potluck, and before
you know it, they've got you completely shipwrecked."
7. Gill, "These here seem to be the Agapae, or love feasts, of the primitive
Christians; the design of which was to maintain and promote brotherly love, from
whence they took their name; and to refresh the poor saints, that they might have a
full and comfortable meal now and then: their manner of keeping them was this;
they began and ended them with prayer and singing; and they observed them with
great temperance and frugality; and they were attended with much joy and
gladness, and simplicity of heart: but were quickly abused, by judaizing Christians,
as observing them in imitation of the passover; and by intemperance in eating and
drinking; and by excluding the poor, for whose benefit they were chiefly designed;
and by setting up separate meetings for them, and by admitting unfit persons unto
them; such as here are said to be spots in them, blemishes, which brought great
reproach and scandal upon them, being persons of infamous characters and
conversations. The allusion is either to spots in garments, or in faces, or in
sacrifices; or to a sort of earth that defiles; or else to rocks and hollow stones on

94. shores, lakes, and rivers, which collect filth and slime; all which serve to expose and
point out the persons designed."
8. Constable, ""A coral reef that lies hidden under the surface of the water can tear
the bottom off a ship if it unsuspectingly runs into it. Likewise the false
teachers could ruin a local church. They threatened the moral shipwreck of
others. That some of the false teachers were believers or at least professing
believers seems certain since they were participating in the love-feast, the
most intimate service of worship the early church practiced."
B. shepherds who feed only themselves.
1. David Legge comments, "Then it says they're 'selfish shepherds' - selfish
shepherds exploiting God's people to look after number one - you could put it like
this 'good living for a living'! You can see it in the United States, in many places -
men who are in it for the money! You can see it here - the unconverted clergy, those
standing in the pulpits talking of Christ and His word and the Gospel, and they
don't know Him, they've never met Him, they've never been converted to Him! Even
Ezekiel, the prophet, way back then said, 'Son of Man, prophesy against those
shepherds of Israel, prophesy and say unto them, Thus saith the Lord God unto the
shepherds, woe be to the shepherds of Israel that do feed themselves! Should not the
shepherds feed the flocks?'."
2. These false teachers were in it to get money to feed themselves, and they cared not
if the sheep went hungry. They were just like the false prophets in the Old
Testament. Ezek. 34:2 describes them: "Son of man, prophesy against the shepherds
of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the
shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the
shepherds feed the flocks?" Isa. 56:11 says, " Yea, they are greedy dogs which can
never have enough, and they are shepherds that cannot understand: they all look to
their own way, every one for his gain, from his quarter." A self-centered ministry
whose main purpose is to inflate the salary of the preacher, and do little or nothing
for the people supporting him is a contemporary example of a false prophet. If a
preacher get rich because he is truly feeding so many grateful people that they share
abundantly with him, that is a valid ministry. However, if all the profit is his, and
others are not enriched and helped, then it is one who falls into the category that
Jude is warning about.
3. Christians are to serve one another: "Let each of you look out not only for his
own interests, but also for the interests of others" (Php 2:4). These false teachers
were serving only themselves. Paul described similar men: "For those who are such
do not serve our Lord Jesus Christ, but their own belly, and by smooth words and
flattering speech deceive the hearts of the simple" (Ro 16:18).
4. Calvin seems to think they were gluttons, and that this was shameful behavior
that was a blot on their feasts. He wrote, "These are spots in your feasts of charity.

95. They who read, “among your charities,” do not, as I think;, sufficiently explain the
true meaning. For he calls those feasts charities, which the faithful had among
themselves for the sake of testifying their brotherly unity. Such feasts, he says, were
disgraced by impure men, who afterwards fed themselves to an excess; for in these
there was the greatest frugality and moderation. It was then not right that these
gorgers should be admitted, who afterwards indulged themselves to an excess
elsewhere."
5. W. A. Criswell shares as story about the preachers who love fried chicken. He
wrote, "A fellow lost his false teeth. He was fishing, and they were down in the
bottom of the creek. They were around trying to find it, and nobody could find it.
One of the men discovered that the man who lost his false teeth was a preacher. So
he said, "Wait a minute. I will get them right out." He got him a string, tied a fried
chicken leg on it, put it right down, dropped it down in the water, and those teeth
were right around that chicken leg. What do you know? I could not tell you the
number of times—you know. A young fellow comes up to me and he says, "I feel
the call of God to preach." "Well," I say, "do you like fried chicken?" And he says,
" o." He is not called of God to preach. He is just not." Criswell is joking, but the
fact is, there is a danger that is very common, and that is that gluttony to some
degree becomes an idol in our lives. It does not make us false teachers, but it does
lend support to abuse of the flesh, which was one of their doctrines.
C. They are clouds without rain, blown along by
the wind;
1. Barnes, "The idea here is substantially the same as that expressed by Peter, when
he says that they were "wells without water;" and by him and Jude, when they say
that they are like clouds driven about by the winds, that shed down no refreshing
rain upon the earth. Such wells and clouds only disappoint expectations."
2. David Legge, "Jude calls them 'empty clouds' - what's an empty cloud? Well, you
can see them up there, they look as if they're going to rain, but they're not raining.
These men have the promise of giving you something, but they've nothing to give.
They're all words - all picture, but no sound! They don't have the life of God in
them to impart it to your soul, or anyone else - as Proverbs says: 'Whoso boasteth
himself of a false gift is like the clouds and the wind without rain' - they claim, but
they can't produce!"
3. Clouds that never bring rain never bring forth fruit from the fields, but only
weeds that thrive in spite of lack of moisture, and false teachers will also not bring
forth good fruit to the glory of God, but only the worthless weeds of human
speculation that feeds neither body nor soul. They are worthless for any meaningful
gain in the kingdom of God, but like weeds they still thrive where people are gullible
enough to give them opportunity to share their speculations. Sandy Simpson put it
like this,"Clouds without rain – They are big talkers but their words are empty of

96. wisdom and truth. They can sound very convincing and authoritative, but the
biblical basis for what they say is very thin, if nonexistent." She went on to quote
Paul in Eph 4:14, "Then we will no longer be infants, tossed back and forth by the
waves, and blown here and there by every wind of teaching and by the cunning and
craftiness of men in their deceitful scheming." Paul is saying that it is the immature
who are so gullible, and that is why it is important to learn the Word of God and
become mature in our understanding so we are not so gullible as to listen to these
false but cunning schemers. Immature Christians end up following every cult that
comes along because they do no know what God has revealed. The fall for smooth
talkers rather than follow every word that comes from the mouth of God.
4. We can see just how real the problem was in ew Testament times because of all
the warnings given about these dangerous false teachers. Just read these texts-
Eph. 5:6 Let no one deceive you with empty words, for because of these things the
wrath of God comes upon the sons of disobedience.
Col. 2:8 See to it that no one takes you captive through philosophy and empty
deception, according to the tradition of men, according to the elementary principles
of the world, rather than according to Christ.
Titus 1:10-11 For there are many rebellious men, empty talkers and deceivers,
especially those of the circumcision, who must be silenced because they are upsetting
whole families, teaching things they should not {teach} , for the sake of sordid gain.
D. autumn trees, without fruit and uprooted—
twice dead.
1. Barnes, " So a tree that should promise fruit, but whose fruit should always
wither, would be useless. The word rendered withereth (~fyinopwrina~) occurs
nowhere else in the ew Testament. It means, properly, autumnal; and the
expression here denotes trees of autumn; that is, trees stripped of leaves and
verdure; trees on which there is no fruit.--Robinson's Lex. The sense, in the use of
this word, therefore, is not exactly that which is expressed in our translation, that
the fruit has withered, but rather that they are like the trees of autumn, which are
stripped and bare. So the Vulgate, arbores autumnales. The idea of their being
without fruit is expressed in the next word. The image which seems to have been
before the mind of Jude in this expression, is that of the naked trees of autumn as
contrasted with the bloom of spring and the dense foliage of summer.
Without fruit. That is, they produce no fruit. Either they are wholly barren, like the
barren fig-tree, or the fruit which was set never ripens, but falls off. They are,
therefore, useless as religious instructors--as much so as a tree is which produces no
fruit.
Twice dead. That is, either meaning that they are seen to be dead in two successive
seasons, showing that there is no hope that they will revive and be valuable; or,
using the word twice to denote emphasis, meaning that they are absolutely or
altogether dead. Perhaps the idea is, that successive summers and winters have

97. passed over them, and that no signs of life appear.
Plucked up by the roots. The wind blows them down, or they are removed by the
husbandman as only cumbering the ground. They are not cut down--leaving a
stump that might sprout again--but they are extirpated root and branch; that is,
they are wholly worthless. There is a regular ascent in this climax, first, the apostle
sees a tree apparently of autumn, stripped and leafless; then he sees it to be a tree
that bears no fruit; then he sees it to be a tree over which successive winters and
summers pass and no signs of life appear; then as wholly extirpated. So he says it is
with these men. They produce no fruits of holiness; months and years show that
there is no vitality in them; they are fit only to be extirpated and cast away. Alas!
how many professors of religion are there, and how many religious teachers, who
answer to this description!"
2. David Legge, "'Dead trees', he says - he says 'twice dead', what does that mean?
Well, he talks about them being fruitless, they have no fruit - but Jesus says 'By
their fruit ye shall know them'. But how are they twice dead? They're dead at the
roots as well! It's not simply that they can't produce fruit, but they don't even have
life in their roots.
3. Sandy Simpson, "Autumn trees – These false teachers, though they claim fruit,
have no leaves, no fruit. They are like autumn trees whose leaves are falling off,
instead of spring trees whose leaves are green and whose branches are blooming,
producing fruit in the summer. Why are their leaves falling off and they have no
fruit? Because they have no root in the Lord Jesus Christ and His Word.
4. Unknown author, "Twice dead [utterly dead]. A fruit tree may have looked dead
the first winter but if it put out no leaves the next spring there was no doubt that it
was dead. Two seasons without leaves are enough to convince anyone a tree is dead.
In fact, it could be said to be "twice dead" or "doubly dead." A tree girdled through
its cambium layer is also dead (or dying). A doubly dead tree does not put forth
leaves in the spring nor does it bear fruit. The false teachers were spiritually
"doubly dead." Pulled up by the roots [rooted up, uprooted]. A tree with its roots
bulldozed out of the ground will not survive. Without question, an uprooted,
girdled, autumn tree that produces no leaves or fruit is dead! Jude is telling his
readers that the false teachers were spiritually dead beyond any doubt! They could
expect no useful, spiritual fruit from them."
4. Another unknown author strugges with the language of judgment that Jude uses.
Unfortunatelly, so many authors have works on the internet without their name,
and so I cannot give credit even though they greatly deserve it for their valuable
contributions. It is a long quote I am sharing, but it is so relevant, for it deals with
the balance we all need to apply what Jude is urging us to apply in life. He wrote,
"But, the practice of contending for the truth is another matter. Here we find our
problems. One problem for many of us is the severity of tone and language which
one finds in the T when it is contending for the truth. Jude minces no words!
'dreamers,' 'unreasoning animals', 'blemishes at your love feasts,' 'wild waves of the
sea foaming up their shame' and so on. Where is loving your enemies and judging
not lest ye be judged in language like that? But in this Jude is by no means unique.
Paul warns the Philippians to beware of the dogs, by which he means the false

98. teachers seeking to undermine the truth in that church. We wonder if we could or
should ever speak of people in such terms, however wrong their doctrine.
4B. "Then, we have, most of us, had enough experience of folks who have imbibed a
controversial spirit and are always finding fault, always criticizing others in the
church. We know people who seem to take delight in exposing the errors of others
and of laying them low and some who are very accomplished at this. These are like
the philosopher, Edgar Brightman's polemicist acquaintance of his, who, Brightman
said, not only always annihilated his opponent, but dusted off the place where he
had stood. Church History is littered with controversialists like John Bale, the
English reformer, who was so bitter and coarse in his criticism of those who refused
to accept the reformation that he gained for himself the nickname, 'Bilious Bale.'
And some of us have grown up in traditions which, because of a spirit of
controversy and penchant for controversy and determination to wage war on every
one's falsehoods, became negative, and bitter, and defensive in a way quite ugly and
not at all in keeping with the love of Jesus Christ and the good news the church is
called both to proclaim and to adorn.
4C. "And we have seen in the church and, many of us have far too often seen in
ourselves, how quickly controversies which are supposedly about the truth and for
the truth, become, in fact, unseemly squabbling between proud and vainglorious
people more interested in being themselves victorious than in winning another to the
truth as it is in Jesus. All of this makes some of us wary to imitate Jude in his
controversial spirit and in his contention for the truth. And that cannot be right.
The Holy Spirit himself taught Jude his language and his technique in controversy,
and Paul's and Jesus' too. And it is good to remember with what strong language
our Savior dealt with those who were confounding the truth about God, about sin,
and about salvation. 'You brood of vipers', 'Woe to you, you hypocrites, you
whitewashed tombs' and many like things he said.
4D. ow, we could stop here and notice how the Bible is also careful to stress the
importance of gentleness and love in the management of our controversies on behalf
of the truth. Paul might well call a false teacher a dog, but he also told Timothy, in 2
Tim 3:25, to instruct gently those who oppose him, in the hope that God would grant
them repentance leading them to the knowledge of the truth. This Biblical balance
and tension between mincing no words in exposing error yet always and only
motivated by love and in keeping with the meekness of a truly Christian character,
is that for which Augustine was famous in his controversial preaching and writing.
They said of him that he was fortiter in re, suaviter in modo, strong in the matter,
but gentle in his manner."
4E. "He reminds his readers in verse 18 that the apostles had already warned them
that false teachers would come who would scoff at the truth they had taught in the
Lord's name. Paul and John are full of warnings of the same kind. And it is
remarkable and demoralizing to see how accurately they predicted the future. The
church had no sooner set out on its conquest through the world than it was beset
more by error from within than from opposition from without. And throughout the

99. history of the church since those early days, the church has again and again
recovered the truth only to lose it again or exchange it for some obvious falsehood,
in a mere generation or two. A single generation after the Puritan period in England
and Scotland, that period of such deep and rich Christianity of a genuine Biblical
kind, I say, a single generation later, true and living faith in Christ, a true grasp of
the gospel was so rare that when Whitefield and Wesley came preaching the new
birth and justification by faith in Christ, virtually the whole church rose up in
angry opposition to their message. The day will never come in this world, when we
can relax our vigilance on behalf of the faith once delivered to the saints. It will
always have its detractors, someone will always come forward to suggest another
doctrine and another way than that of the faith once for all entrusted to the saints."
13. They are wild waves of the sea, foaming up
their shame; wandering stars, for whom blackest
darkness has been reserved forever.
1. Jude is on a roll with his bashing of the false prophets with his nature metaphors,
and he will not quit until he reaches the heaven with falling stars. In this verse he
begins with the raging waves of the sea, and we know what destruction they can
cause. That is just how dangerous these false teachers are. They can come into a
church and wipe out years of solid building of people's faith in just a short time.
2. Clarke, "The same metaphor as in Isaiah 57:20: The wicked are like the troubled
sea, when it cannot rest, whose waters cast up mire and dirt. These are like the sea
in a storm, where the swells are like mountains; the breakers lash the shore, and
sound like thunder; and the great deep, stirred up from its very bottom, rolls its
muddy, putrid sediment, and deposits it upon the beach. Such were those proud and
arrogant boasters, those headstrong, unruly, and ferocious men, who swept into
their own vortex the souls of the simple, and left nothing behind them that was not
indicative of their folly, their turbulence, and their impurity.
3. Barnes, "They are like the wild and restless waves of the ocean. The image here
seems to be, that they were noisy and bold in their professions, and were as wild and
ungovernable in their passions as the billows of the sea.The waves are lashed into
foam, and break and dash on the shore. They seem to produce nothing but foam,
and to proclaim their own shame, that after all their wild roaring and agitation they
should effect no more. So with these noisy and vaunting teachers. What they impart
is as unsubstantial and valueless as the foam of the ocean waves, and the result is in
fact a proclamation of their own shame, Men with so loud professions should
produce much more."

100. 4. Sandy Simpson, "Waves – They are tossed about by every wind of doctrine. They
are always changing what they teach and believe to fit in with the latest techniques
or prophecy. But they do not teach sound doctrine. They mix truth with error and
by doing so they mislead people. The sea and waves are also often a picture of the
world in the Bible. Peter took his eyes off of Christ when he was walking on the
water and turned them to the wind (spirits) and the waves (the world). False
teachers are worldly. They use worldly wisdom and methods instead of biblical
ones."
5. Gill, "False teachers are so called, for their, swelling pride and vanity; which, as it
is what prevails in human nature, is a governing vice in such persons, for knowledge
without grace puffs up; and this shows that they had not received the doctrine of
grace in truth, for that humbles; as also for their arrogance, boasting, and
ostentation; and for their noisiness, their restless, uneasy, and turbulent spirits, for
their furious and wrathful dispositions; as well as for their levity and inconstancy,
and for their turpitude and filthiness:"
wandering stars,
1. "Wandering stars ot fixed beacons of light such as Christ (Rev. 2:28; 22:16), but
meteor-like falling stars, that suddenly appear, bring forth a great flash of light and
then disappear never to be seen again."
1B. Constable, "Some "stars" move about in the sky differently from the other
stars. We now recognize these as planets and distinguish them from stars. Similarly
the false teachers behaved out of harmony with the other luminaries. The
Greek word planetes, which transliterated means "planet," really means
wanderer. Long ago stargazers observed that these wanderers across the
sky were different from the fixed stars. Likewise the false teachers had
gone off course and had led people astray. Another possible though less likely
interpretation is that the reference is to meteors or "shooting stars" that flash across
the sky but quickly disappear in darkness. The "black darkness," away from the
Source of light, indicates the eternal punishment of those among them who were not
Christians."
1C. Coffman: "Those evil men who troubled the church were just like "shooting
stars" that shine a moment and then plunge to doom and darkness."
2. "Stars were used for navigation by land or sea. A knowledgeable navigator could
set his course to follow the stars. But following a wandering star would insure you
losing your way. It would lead you onto the wrong path.

101. Apostates do the same thing. People trust them to guide them in their walk, but are
always led astray, and getting lost."
3. Barnes,"The word rendered wandering is that from which we have derived the
word planet. It properly means one who wanders about; a wanderer; and was given
by the ancients to planets because they seemed to wander about the heavens, now
forward and now backward among the other stars, without any fixed law.--Pliny,
at. Hist. ii. 6. Cicero, however, who saw that they were governed by certain
established laws, says that the name seemed to be given to them without reason.--De
at. Deo. ii. 20. So far as the words used are concerned, the reference may be either
to the planets, properly so called, or to comets, or to ignes fatui, or meteors. The
proper idea is that of stars that have no regular motions, or that do not move in
fixed and regular orbits. The laws of the planetary motions were not then
understood, and their movements seemed to be irregular and capricious; and hence,
if the reference is to them, they might be regarded as not an unapt illustration of
these teachers. The sense seems to be, that the aid which we derive from the stars, as
in navigation, is in the fact that they are regular in their places and movements, and
thus the mariner can determine his position. If they had no regular places and
movements, they would be useless to the seaman. So with false religious teachers. o
dependence can be placed on them."
for whom blackest darkness has been reserved
forever.
1. This is as strong a judgment on the false teachers that is possible, for their destiny
is the same as those fallen angels who refused to stay in the station where God set
them. Those who refuse to stay in God's light will be condemned to stay in darkness
forever. This is meant to be scary, for Jude is saying if you follow these false
teachers, you will have the same destiny as they will have, and so stay in the light of
God's revealed will, and do not follow them into darkness.
2. This strong judgment has prompted David Legge to deal with the issue of
Christians judging others. He wrote, “You've read those words, and they're hard to
digest for many of us - strong words, harsh words, words of condemnation,
judgemental words. And as we read this book, such condemnatory language raises
the question about what Christians are to do about judging. We're told today, over
and over again, 'The Lord Jesus Christ said, Judge not that ye be not judged', and
that is what He said. And as we read His words in the Gospels, and look at these
words of Jude, it seems to be contradictory - the Lord Jesus, apparently, is telling us
'You're not allowed to judge anyone', but here Jude, His half-brother, is
condemning those who are diluting the gospel of the Lord Jesus Christ in language
that could not be stronger! So is it right, or is it wrong for Christians to judge?
What do we do about this awkward verse, 'Judge not that ye be not judged'? And
then we see the Lord, in another place, also said, 'But judge righteous judgement',
He also said 'Cast not your pearls before swine'. ow that presupposes, that in

102. order to know the swine, you have to make a psychological judgement about who
are the sheep, who are the goats, who are the swine and who are true believers in
God. There is a process of mental and, perhaps, spiritual judgement there - to know
who is the genuine article.
2B. Legge goes on, " ow I believe it is evident as you go through the whole ew
Testament, and indeed the Old Testament Scriptures, that when the Lord Jesus said
'Judge not that ye be not judged', He did not - categorically did not! - say, 'Do not
judge between truth and error'. Indeed, when He speaks in Matthew chapter 7,
'Judge not that ye be not judged', He is speaking of those things - and look at the
context - that we as human beings cannot judge, things that only God can judge -
motives not actions. Do you understand what I'm saying? You can judge a man's
actions - when you see a man lying drunk in the gutter, you know that he has been
overwhelmed by the sin of drunkenness, but you as a human being cannot discern
the motive that drove that man to do that. You can say an action is wrong, but you
cannot discern or judge in your mind, or even condemn, what has driven a person to
do a certain thing. But the Lord does say to 'judge righteous judgement' - you look
at the book of Jude, you look at the first [chapter] of second Peter that mirrors the
book of Jude in many ways, and there is such scathing language used concerning
these things. You look in the Old Testament, look at the book of Deuteronomy, and
Moses there says that you're not to exhort a false prophet, he doesn't say that you're
to rebuke a false prophet, or admonish a false prophet - he said that you are to stone
a false prophet! ow we are not in the business of stoning false prophets today - but
you can understand how strong God's prophet, and God at that moment, felt about
such false prophecy. You go into the ew Testament, and the forerunner of the
Lord Jesus, the one who prepared the way of the Lord is standing, and he is
speaking, 'Generation of vipers! Who hath warned you to flee from the wrath to
come?'. What language! SEE Matt. 23 for the judgment of Jesus."
2C. An unknown author adds stern language. " ow, it is true that these are men
who presume to speak as Christians and who are insinuating killing errors into the
church by reason of their standing as Christians. The Bible does not usually speak
so harshly against unbelievers per se. It condemns them and their unbelief and
wickedness of life, but not with the same severity of tone. There is recognition of the
ignorance of the unbeliever, however culpable he may remain for his sins. But, Jude
shows no such moderation in his condemnation of these false teachers and in that he
is only following in his elder brother and master's footsteps and those of the
prophets before him. He has taken his tone from Jesus in Matthew 23 and from
Amos, Hosea, and Jeremiah.
These men are not merely of a different viewpoint. They are evil. It is not simply
that different Christians don't always see eye to eye, these men are to be damned for
the falsehoods they teach. It is not only that they are mistaken, Jude feels free to
impute the basest and lowest motives to them: they are selfish, arrogant, libertines
who are happy to take others to hell with them if they can profit meantime. Many
Christians are today uncomfortable with this. It seems uncharitable or, even worse,
it is not urbane, courteous, and respectful -- values much prized in our culture.

103. But, of course, all such concerns are immaterial if one accepts that the issue is
eternal damnation such as Jude says that it is. There is no indefiniteness in Jude for
the sake of unity among all professing Christians; not when heaven and hell are at
stake. And that is precisely what he argues is at stake. He speaks of Israel perishing
in the wilderness, of the angels that rebelled being bound with everlasting chains
and kept in outer darkness, and of the destruction of Sodom and Gomorrah; he
reminds us of Korah's rebellion and leaves us to remember how the ground opened
up to swallow Korah and Dathan and their followers. This is what awaits those who
think and live as these men do -- no matter what they call themselves! Jude is yelling
"FIRE!" in a crowded theater because there really is a fire and unless the patrons
escape they will be consumed."
In that lone land of deep despair
o Sabbath's heavenly light shall rise,
o God regard your bitter prayer,
or Saviour call you to the skies.
o wonders to the dead are shewn,
The wonders of eternal love;
o voice his glorious truth make known,
or sings the bliss of climes above.
3. Gill, "or the blackest darkness, even utter darkness; which phrase not only
expresses the dreadful nature of their punishment, their most miserable and
uncomfortable condition; but also the certainty of it, it is "reserved" for them
among the treasures of divine wrath and vengeance, by the righteous appointment
of God, according to the just demerit of their sins; and likewise the duration of it, it
will be for ever; there will never be any light or comfort, but a continual everlasting
black despair, a worm that dieth not, a fire that will not be quenched, the smoke and
blackness of which will ascend for ever and ever; hell is meant by it, which the Jews
represent as a place of darkness: the Egyptian darkness, they say, came from the
darkness of hell, and in hell the wicked will be covered with darkness; the darkness
which was upon the face of the deep, at the creation, they interpret of hell."
14. Enoch, the seventh from Adam, prophesied
about these men: "See, the Lord is coming with
thousands upon thousands of his holy ones
Cotton Patch Version, "Now Enoch, who lived in the seventh generation after Adam, was
clearly referring to these people when he said, "Look here, the Lord appeared with a vast
throng of his followers to create a time of crisis for all people and to convince all the
insolent of the insolent acts they have committed against him, and of all the brazen things

104. they have hurled in his teeth" These jokers are belly-aching gripes who do only as they
pretty well please. They are windbags who lick boots for status."
1. Clarke, "He was the seventh patriarch, and is distinguished thus from Enoch, son
of Cain, who was but the third from Adam; this appears plainly from the genealogy,
1 Chronicles 1:1: Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch,
book of Enoch, from which this prophecy is thought to have been taken, much has
been said; but as the work is apocryphal, and of no authority, I shall not burden my
page with extracts. Perhaps the word προεφητευσε, prophesied, means no more
than preached, spoke, made declarations, and persons; for doubtless he reproved
the ungodliness of his own times. It is certain that a book of Enoch was known in the
earliest ages of the primitive Church, and is quoted by Origen and Tertullian; and is
mentioned by St. Jerome in the Apostolical Constitutions, by icephorus,
Athanasius, and probably by St. Augustine."
1B. Gill, "This was Enoch the son of Jared; his name signifies one "instructed", or
"trained up"; as he doubtless was by his father, in the true religion, in the nurture
and admonition of the Lord; and was one that had much communion with God; he
walked with him, and was translated by him, body and soul, to heaven, and did not
see death; (Genesis 5:18,22,24) ; he is said to be "the seventh from Adam"; not the
seventh man from him that was born into the world, for there were no doubt
thousands born before him; but he was, as the Jews express it, "the seventh
generation" from him; and they have an observation that all sevenths are always
beloved by God; the seventh in lands, and the seventh in generations; Adam, Seth,
Enos, Cainan, Mahalaleel, Jared, Enoch, as it is written, (Genesis 5:24) ; and this is
said partly to distinguish him from others of the same name, and particularly from
Enoch the son of Cain, the third: from Adam in his line, as this was the seventh
from Adam in the line of Seth; and partly to observe the antiquity of the following
prophecy of his: Jude took this not from a book called the "Apocalypse of Enoch",
but from tradition; this prophecy being handed down from age to age; and was in
full credit with the Jews, and therefore the apostle very appropriately produces it;
or rather he had it by divine inspiration."
2. Barnes, "The source from which Jude derived this passage respecting the
prophecy of Enoch is unknown. Amidst the multitude of traditions, however,
handed down by the Jews from a remote antiquity, though many of them were false,
and many of a trifling character, it is reasonable to presume that some of them were
true and were of importance. o man can prove that the one before us is not of that
character; no one can show that an inspired writer might not be led to make the
selection of a true prophecy from a mass of traditions; and as the prophecy before
us is one that would be every way worthy of a prophet, and worthy to be preserved,
its quotation furnishes no argument against the inspiration of Jude. There is no
clear evidence that he quoted it from any book extant in his time. There is, indeed,

105. now an apocryphal writing called "the Book of Enoch," containing a prediction
strongly resembling this, but there is no certain proof that it existed so early as the
time of Jude, nor, if it did, is it absolutely certain that he quoted from it. Both Jude
and the author of that book may have quoted a common tradition of their time, for
there can be no doubt that the passage referred to was handed down by tradition.
The passage as found in "the Book of Enoch" is in these words: "Behold he comes
with ten thousand of his saints, to execute judgment upon them, and destroy the
wicked, and reprove all the carnal, for everything which the sinful and ungodly
have done and committed against him," chap. ii. Bib. Repository, vol. xv. p. 86. If
the Book of Enoch was written after the time of Jude, it is natural to suppose that
the prophecy referred to by him, and handed down by tradition, would be inserted
in it. This book was discovered in an Ethiopic version, and was published with a
translation by Dr. Laurence of Oxford, in 1821, and republished in 1832. A full
account of it and its contents may be seen in an article by Prof. Stuart in the Bib.
Repository for January 1840, pp. 86-137.
3. The Catholic Encyclopedia has these words about Jude quoting from a book like
Enoch: "The false teachers, against whom he wrote, were characterized largely by
their fondness for Jewish fables, and the allusive references to books with which
they were familiar, were therefore of the nature of an argumentum ad hominem. He
fought them, as it were, with their own weapons." He merely intends to remind his
readers of what they know. He does not affirm or teach the literary origin of the
apocryphal book, such is not his intention. He simply makes use of the general
knowledge it conveys, just as the mention of the dispute between Michael and the
Devil is but an allusion to what is assumed as being known to the readers. By no
means, therefore, does either of the passages offer any difficulty against the
canonicity of the Epistle....."
4. "The fact “that it was not canonical does not mean that it contained no truth; nor
does Jude’s quotation of the book mean that he considered it inspired.”— IV Study
Bible, Zondervan, note on Jude 1:14.
5. Enoch was one who so pleased God that he walked with God, and God took him
to heaven without dying. Only Elijah had this experience with Enoch. He was one in
a million, and this is the only record we have of this very unique man speaking
about the future. Maybe he had a lot of such knowledge, but it is not revealed. All
we are told is that he knew the Lord would be coming with a vast host of the holy
ones to bring judgment on those who, unlike himself, refused to walk with God.
That judgment came upon the people of his age when God sent the flood that took
them all away, leaving only a handfull of the righteous to begin again. Jude is saying
that false teachers, and those who practice that which is against the will of God will
go the same way, for the Lord will come with all his holy one, and they will be
judged severely for their folly. In other words, it is a standard policy with God, and
it started from the beginning, and it will continue to the end of history, that false
teachers will experience the judgment of God. Enoch declares it to be a law of life,
very similiar to, "you reap as you sow." There is no way to avoid this law of life, and

106. so do not be so foolish as to follow false teachers thinking that this time they will be
spared.
6. Enoch's words apply to the flood coming, and to all judgments that came upon
the world, but also to the final coming and final judgment. Who are these holy ones?
We know that the armies include angels, for Jesus said, Matt. 25:31 "But when the
Son of Man comes in His glory, and all the angels with Him, then He will sit on His
glorious throne. 2Ths. 1:7 ...the Lord Jesus shall be revealed from heaven with His
mighty angels in flaming fire. 1Ths. 3:13 so that He may establish your hearts
unblamable in holiness before our God and Father at the coming of our Lord Jesus
with all His saints. Angels and all God's people will be coming back on the day of
the Lord to execute judgment.
7. This is a common way to describe God's coming in judgment. Someone wrote,
" ote the similarity of the Enoch quotation with other biblical statements: "The
LORD came from Sinai, and dawned on them from Seir; He shone forth from
Mount Paran, and He came with ten thousands of saints; from His right hand came
a fiery law for them" (De 33:2). "A fiery stream issued and came forth from before
Him. A thousand thousands ministered to Him; ten thousand times ten thousand
stood before Him. The court was seated, and the books were opened" (Da 7:10).
"Thus the LORD my God, will come, and all the saints with You" (Zec 14:5;
compare Mt 16:27; 25:31). The angels number "ten thousand times ten thousand,
and thousands of thousands" (Re 5:11).
8. Calvin, "I rather think that this prophecy was unwritten, than that it was taken
from an apocryphal book; for it may have been delivered down by memory to
posterity by the ancients. f11 Were any one to ask, that since similar sentences occur
in many parts of Scripture, why did he not quote a testimony written by one of the
prophets? the answer is obvious, that he wished to repeat from the oldest antiquity
what the Spirit had pronounced respecting them: and this is what the words
intimate; for he says expressly that he was the seventh from Adam, in order to
commend the antiquity of the prophecy, because it existed in the world before the
flood. But I have said that this prophecy was known to the Jews by being reported;
but if any one thinks otherwise, I will not contend with him, nor, indeed, respecting
the epistle itself, whether it be that of Jude or of some other. In things doubtful, I
only follow what seems probable."
15. to judge everyone, and to convict all the
ungodly of all the ungodly acts they have done in
the ungodly way, and of all the harsh words
ungodly sinners have spoken against him."

107. 1. This coming Jude writes of, and of what Enoch prophesied, is a time of judgment
of everyone, but his focus is on the conviction of the ungodly, and all their
ungodliness. As Barnes says, "..he shall come to judge all the dwellers upon the
earth, good and bad." The bad are especially in view here, and they will be made to
see that they are worthy of the judgment they receive, for God will open their eyes to
see the folly of their ways. He will not send them to hell in ignorance, but will
covince them that they deserve what they get. They will at last see the light, but it is
too late to walk in it, and they must be cast into darkness. It has been a Biblical
doctrine from the beginning that God is a God of judgment, and he will see that no
good will go unrewarded, and no evil will go unpunished. The good news is that
Jesus took our punishement for our evil, and if we trust in him as our Savior, we
will not have to endure that punishement. Those who have no Savior, however, will
have to take it all by themselves.
1B. An unknown author wrote, "Here we read that Enoch was prophesying the last
day when the Lord was going to return from heaven with all His Saints. We see that
the rapture of the Saints will be on the last day and as soon as the Saints are in
glory, they follow the Lord Jesus back to earth and the judgment of the ungodly will
begin. Whether the judgment will take place on earth or in heaven, is not clear, but
what is clear is that there is going to be a mighty judgment of the ungodly.
(2 Th 1:7-10 KJV) And to you who are troubled rest with us, when the Lord Jesus
shall be revealed from heaven with his mighty angels, {8} In flaming fire taking
vengeance on them that know not God, and that obey not the gospel of our Lord
Jesus Christ: {9} Who shall be punished with everlasting destruction from the
presence of the Lord, and from the glory of his power; {10} When he shall come to
be glorified in his saints, and to be admired in all them that believe (because our
testimony among you was believed) in that day."
2. Jude notes that it is not just actions that are judged, but even the words that
sinner say against God will be punished. Many godless people use God's name in
vail repeatedly with no grasp whatever of the judgment they are storing up for
themselves. They should be fightened by their verbal blasphemy, but they think
nothing of it. They are like men walking through a refinery while lighting up a
cigarette. They have no clue to the danger they are bringing upon themselves. They
curse God and others with his name and do not realize they are every moment
adding to their own condemnation.
3. Clarke, "This was originally spoken to the antediluvians; and the coming of the
Lord to destroy that world was the thing spoken of in this prophecy or declaration.
But as God had threatened this, it required no direct inspiration to foretell it."
4. This Jude dude had a feud with the crude brood whose daily food was the evil
words they spewed.
5. An author known only as JDB wrote, "Messages of judgment in an age of

108. tolerance are about as welcome as a thunderstorm at a picnic. That was just as true
in Jeremiah's day as it is today. Back then, the Lord told the prophet to stand in the
court of the temple and speak boldly to the people about their sin. Jeremiah warned
the people of Jerusalem that destruction was headed their way if they didn't follow
God's laws. How did they react? The people seized him and said, "You will surely
die!" (Jer. 26:8). Jeremiah's life was in danger because he had dared to speak the
truth. In spite of the threats, Jeremiah repeated his warning. After reconsidering,
the officials and people said to the priests and false prophets, "This man does not
deserve to die. For he has spoken to us in the name of the Lord our God" (v.16).
Jeremiah's dilemma points out two important truths. First, a message of warning
will not be eagerly received by those who need to be warned. Second, we must give
the warnings and then trust God to protect us. See any danger signs on the horizon
for people you know? Perhaps you need to do the hard thing: With God's guidance,
lovingly give them the warning they need." --JDB
6. An unknown author shows that Jude is writing out of love so that none of his
fellow believers need to ever face this kind of judgment. He wrote, "Jude would not
have been unaware of the truth which John ewton wrote: 'There is a principle of
self which disposes us to despise those who differ from us.' He was not unaware that
controversy, ostensibly for the truth, can often be waged in pride and for only
selfish ends. But, he also knew that controversy for the truth could and ought to be
waged for the purest and the highest of ends, indeed, for love itself. It is love which
constrained Jude to write his urgent, stinging letter, first because he saw so clearly
the true issue of heresy, and the stakes that were involved in accepting false teaching
in the church of God.
What is at stake here, he urges them to recognize, with their well-being upon his
heart, is 'the punishment of eternal fire' (v 7); 'the judgment of God' (v 15); 'the
fearful, terrible fate of those who die under God's wrath' (vv 22-23); and 'separation
from God and from the joy of heaven' (v 24). Jude is not concerned about losing
adherents to his party, he is not worried that these Christians will no longer call him
master; he is terrified that they will fall under the wrath of God and be destroyed
and their children after them for abandoning the truth which the Lord had taught
them through his apostles." The bottom line is, friends don't let friend go to hell
without warning.
7. William Gurnell wrote, "I've entitled my message today 'The Apostates Final
Fall'. They have fallen all along into false doctrine, into the sensuality, and sin, and
religious permissiveness, and presumption - but there will come a day when they
will fall for the last time, and they will not get up!"
8. Fortunately not all fall never to rise again. Many pastors and church leaders have
fallen into godless behavior, and by their repentance and restoration ministries on
their behalf, they have been restored to ministry. Most of these are not apostates,
however, but just believers who forsook the Lordship of Christ in their lives.The
primary sin of man is pride, for pride is what makes man not want to bow to the

109. Lordship of God and Christ. All of the unbelief and rebellion from Adam on down
is a rejection of God's Lordship. They are saying, " ot thy will but mine be done."
A great contemporary illustration is Jim Bakker. John Bevere wrote, "When I
visited Jim Bakker in prison, he shared with me how the heat of prison had caused
him to experience a complete change of heart. He experienced Jesus as the Master
for the first time. He shared how he had lost his family, ministry, everything he
owned, and then found Jesus.I remember his words distinctly: "John, this prison is
not God's judgment on my life but His mercy. I believe if I had continued on the
path I was on, I would have ended up in hell!"
Then Jim Bakker shared this warning for all of us: "John, I always loved Jesus, yet
He was not my Lord, and there are millions of Americans just like me!" Jim loved
the image of Jesus that had been revealed to him. His love had been immature for it
lacked the fear of the Lord. Today Jim Bakker is a man who fears God. When I
asked him what he would do when he got out of prison, he quickly replied, "If I go
back to the way I was, I will be judged!" Excerpted from The Fear of the Lord by
John Bevere, Charisma House 1997, p. 78 Jim Bakker has been restored to a world
wide ministry by the grace of God, and the help of Billy Graham and other
evangelical leaders, but he seriously believes he was going the way of the apostates,
and would have experienced damnation with them. Taking the Lordship of Christ
seriously is a crucial part of every Christians life.
16. These men are grumblers and faultfinders;
they follow their own evil desires; they boast
about themselves and flatter others for their own
advantage.
FALSE TEACHERS' CHARACTERISTICS
(Jude 16-19)
# Grumblers (Jude 16).
# Flatterers (Jude 16).
# Mockers (Jude 18).
# Walk according to ungodly lusts (Jude 18).
# Cause divisions (Jude 19).
# Sensual, worldly-minded (Jude (19).
# Devoid of the Spirit (Jude 19).
Apple reduces them to FOUR FATAL CHARACTER FLAWS EXPOSED
A. Unthankful
“These are grumblers”
B. Judgmental
“finding fault ”
C. Immoral

110. “following after their own lusts”
D. Manipulative
“they speak arrogantly, flattering people for the sake of gaining an advantage.”
1. Barnes, "The sense is that of repining or complaining under the allotments of
Providence, or finding fault with God's plans, and purposes, and doings.
Complainers. Literally, finding fault with one's own lot. The word does not
elsewhere occur in the ew Testament; the thing often occurs in this world. othing
is more common than for men to complain of their lot; to think that it is hard; to
compare theirs with that of others, and to blame God for not having made their
circumstances different. The poor complain that they are not rich like others; the
sick that they are not well; the enslaved that they are not free; the bereaved that
they are deprived of friends; the ugly that they are not beautiful; those in humble
life that their lot was not east among the great and the gay. The virtue that is
opposed to this is contentment--a virtue of inestimable value." What Barnes is
saying is that lack of contentment is a serious sin, for it leads to many others.
2. Murmurers and complainers - They impress their followers as helpers, but
instead they are out for themselves. The Phillips translation of 2 Pet. 2:14 hits the
nail on the head. "Their technique of getting what they want is, through long
practice, highly developed." These are the ones that will complain about their
station in life, mummer against the providence of God, and question God's true
goodness because of the ills of humanity (Woods, p. 401). They are "yes men," full
of hot air. They use false flattery and compliments to take an advantage."
3. Clarke, "Grudging and grumbling at all men, and at all things; complainers,
μεμψιμοιροι, complainers of their fate or destiny-finding fault with God and all his
providential dispensations, making and governing worlds in their own way; persons
whom neither God nor man can please."
4. "Thomas Watson said, 'Our murmuring is the devil's music!'. My friends, if we
murmur, whether as apostates or as Christians, we are dancing to his tune. We are
doing his work! Another puritan said, 'Murmuring is the mother sin of many sins,
just as the ile brings forth scorpions, crocodiles, serpents and snakes of every kind,
by one rush and one flood, so the sin of murmuring brings forth other sins'. It is like
the mythological creature 'Hydra', that when you cut off her head three heads grow,
four heads grow and the more you cut off, the more grows - and this is the mother
sin to so many. For it breeds disobedience, contempt, ingratitude, impatience,
distrust, rebellion, cursing, carnality and in the end it breeds blasphemy against the
name of God."
5. GRUMBLERS = The Greek “goggustes” means “grumbler, murmurer.” It
indicates resentful, discontented grumbling, similar to that of the Israelites recorded
in Exodus 15:24; Exodus 17:3. The end result of these resentful grumblers is
recorded in umbers 14:29.

111. 6. FAULTFI DERS = The Greek “memsimoiros” means “a chronic complainer,
one who blames others for his miserable lot in life.” A Christian is to find
contentment in godliness (1 Timothy 6:6-8). Sandy Simpson, " When false teachers
cannot defend what they are teaching from the Bible, they resort to finding fault
with people. They cannot find fault with arguments against them, so they attack the
person who is trying to admonish them."
7. An unknown author has these excellent comments on Sins Of The Mouth.
"Jude has given us descriptions of apostates by their behavior, their attitudes, and
their emotions. ow he gives a description of apostates regarding what comes out of
their mouths: grumbling, faultfinding, arrogant speech, and flattery.
Why are sins of the mouth such good indicators of apostasy? James tells us,
James 1:26 If anyone thinks himself to be religious, and yet does not bridle his
tongue but deceives his {own} heart, this man's religion is worthless.
You see, the tongue is just telling what's in someone's heart. The mouth reveals the
true nature. If someone's mouth is spewing out sin, it is simply coming straight from
his heart. Jesus said, Luke 6:45 "The good man out of the good treasure of his heart
brings forth what is good; and the evil {man} out of the evil {treasure} brings forth
what is evil; for his mouth speaks from that which fills his heart."
If you've had trouble with your speech - maybe cursing on the job, gossiping after
church, or lying to your parents, the trick is not to try and stop your mouth. You
need to stop it at the source: your heart. If it's coming out of your mouth, it's in your
heart. We must be careful to have our hearts continually devoted to God. When
they're not, our mouths utter terrible things. And Jesus said, Matt. 12:36-37 "And I
say to you, that every careless word that men shall speak, they shall render account
for it in the day of judgment. For by your words you shall be justified, and by your
words you shall be condemned."This is a solemn warning from the Lord. Instead of
sinful words, Jude tells us that we should focus on other words: the apostles'
words."
8. "You know the sort of people alluded to here, nothing ever satisfies them. They
are discontented even with the gospel. The bread of heaven must be cut into three
pieces, and served on dainty napkins, or else they cannot eat it; and very soon their
soul loatheth even this light bread. There is no way by which a Christian man can
serve God so as to please them. They will pick holes in every preacher’s coat; and if
the great High Priest himself were here, they would find fault with the color of the
stones of his breastplate.” (Spurgeon)
We must beware of speakers who
Distort and twist God's Word;
They'll entertain and motivate,
And call the truth absurd. –Sper
9. Gill, "These are murmurers…
That is, at others; secretly, inwardly, in a muttering way, grunting out their

112. murmurs like swine; to which, for their filthiness and apostasy, false teachers may
be filly compared: and their murmurs might be both against God and men; against
God, against the being of God, denying, or at least wishing there was no God, and
uneasy because there is one; against the perfections of God, particularly his
sovereignty over all, his special goodness to some, his wisdom, justice, truth, and
faithfulness; against his purposes and decrees, both with respect to things temporal,
spiritual, and eternal; against the providence of God and his government of the
world, and the unequal distribution of things in it; and especially against the
doctrines of free grace, and the ordinances of the Gospel: and not only are they
murmurers against God, and all divine things and persons, but also against men;
particularly against civil magistrates, who restrain them, and are a terror to them;
and against the ministers of the Gospel, whose gifts and usefulness they envy; and
indeed against all men, their neighbours, and what they enjoy, and at everything
that goes besides themselves: it follows,
complainers;
some join the above character and this together, and read, as the Vulgate Latin
version, "complaining murmurers"; others, as the Syriac version, place not only a
comma, but a copulative between them; and as the former may design secret and
inward murmuring, this may intend outward complaining in words; not of their
own sins and corruptions, nor of the sins of others, with any concern for the honour
of religion; or of the decay of powerful godliness in themselves or others; or of the
failure of the Gospel, and the decrease of the interest of Christ; but either of God,
that he has not made them equal to others in the good things of life, as the Arabic
version renders it, "complaining of their own lots"; or that he lays so much
affliction upon them more than on others; or of men, that their salaries are not
sufficient, and that they are not enough respected according to their merit; and
indeed, as the Syriac version reads, "they complain of everything", and are never
satisfied and easy:"
they follow their own evil desires;
1. Ben Stein wrote a book that could have been based on these false teachers. It is
called “How to Ruin Your Life.” It is not as tough as you might think, and he make
it easier by giving tips on how to do it.
1. Don’t learn any self-discipline. “Be a slob,” Stein says. “Don’t make yourself
work when you’d rather play… Life is short… Don’t bother to develop any sense of
discipline in anything and you’ll be really happy and proud of yourself!”
2. Convince yourself you’re the center of the universe. “You’re the only one who
matters in any given situation… Why listen to anyone else’s troubles? Your
problems are the ones that make the difference…So what if, after a while, no one
wants to talk to you? That’s just proof of what dirt-bags they are.”
3. ever accept any responsibility for anything that goes wrong.
4. Criticize early and often. There’s something wrong with everything and everyone

113. if you look closely enough, and by golly, you have to make it your job to find it first
and complain about it loudest… The whole world needs to know that they’re far
from perfect.
5. Envy everything; appreciate nothing.
6. Don’t enjoy the simple things in life. Ignore life’s little pleasures… Be miserable
about the fact that the world has cheated its only deity…again.
7. Fix anyone and everyone at any time. Believe in your heart that you can do the
impossible – change and fix people.
8. Hang out with the wrong crowd. Associate with unlucky, unsuccessful people with
revolting habits on a regular basis.
9. Make the people around you feel small. Belittle them on a regular basis, and brag
as much as you can about your family, your job, your car, and the people you know.
10. Keep score. This is about letting the universe know that you’re owed a better
deal.
11. Remember that no one else counts. You came from the womb perfect, without
any need for human companionship or assistance.
12. Don’t clean up after yourself.
13. Have no respect for age or experience.
14. Do it your way. The rest of the world has to adjust to you. You’re the Messiah of
doing your own thing. All hail!
they boast about themselves
1. They are proud and arrogant, and demand to be the center of attention. Anyone
who gets in their way is rudely dismisses as a worthless obstacle in their path.
2. Mark 12:38-40 As he taught, Jesus said, "Watch out for the teachers of the law.
They like to walk around in flowing robes and be greeted in the marketplaces, and
have the most important seats in the synagogues and the places of honor at
banquets. They devour widows’ houses and for a show make lengthy prayers. Such
men will be punished most severely."
3. Khoo: "These apostates think so highly of themselves that they cannot stop
talking
about themselves – their degrees, achievements, commendations, medals, prowess,
etc. It is an over- inflated case of the self esteem syndrome revealed in the pompous
statements they make of themselves. Such were the false teachers in the Corinthian
church who called themselves “super-apostles” (2 Cor. 11:5; 12:11). This is revealed
in their (1) self-commendation (2 Cor. 3:1; 10:13-18; 11:12,18) (2) self-promotion (2
Cor. 4:5) (3) self-ostentation (2 Cor. 5:12) and (4) self-righteousness (2 Cor. 11:20).
The APOSTATIC spirit seeks always to promote SELF while the APOSTOLIC
spirit seeks only to promote CHRIST. The apostle Paul said, “For we preach not
ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.” (2
Cor. 4:5).

114. and flatter others for their own advantage
1. "Having men's persons in admiration-Time-servers and flatterers; persons who
pretend to be astonished at the greatness, goodness, sagacity, learning, wisdom; rich
and great men, hoping thereby to acquire money, influence, power, friends, and the
like.Because of advantage. For the sake of lucre. All the flatterers of the rich are of
this kind; and especially those who profess to be ministers of the Gospel, and who,
for the sake of a more advantageous settlement or living, will soothe the rich even in
their sins. With such persons a rich man is every thing; and if he have but a grain of
grace, his piety is extolled to the skies! I have known several ministers of this
character, and wish them all to read the sixteenth verse of Jude." Unknown author
2. "One man said, 'Flattery has turned more heads than garlic'. Isn't that true? It is
intoxicating. Benjamin Disraeli, the prime minister, previous prime minister years
ago, said, 'Talk to a man about himself, and he will listen to you for hours'.
My friend, it is so powerful for the devil to use flattery in your life - and men may
say what a good person you are, and what good things you do, and it intoxicates,
and flattery is telling a person exactly what he thinks of himself. That is why so
many don't like the Gospel because it tells it as it is. It tells a man in his sin where he
is heading, what is going to happen to him if he does not repent of his sin. It tells
people what we are really like in the inside - we may have a façade, and like to think
a certain thing - but it does not flatter, and the Lord Jesus did not flatter, but
apostates flatter."
3. Sandy Simpson, "One of the biggest tricks of false teachers is to flatter people.
Today it is especially done through so-called “prophecy”. They lay hands on people
and prophesy something over them that makes them sound important, like God is
calling them to be a prophet themselves, or an apostle, or something really
important. I had a man prophesy over me that I would raise the dead in Micronesia.
ow God can raise the dead, but what purpose would it serve to tell me in advance
that it would happen? one, except to make me puffed up with pride. This is typical
false prophecy. Beware of it and rebuke those who practice it."
A call to persevere
17. But, dear friends, remember what the apostles
of our Lord Jesus Christ foretold.
Cotton Patch Version, " But you-all, my dear, dear people, constantly bear in mind the
things you were told previously by those sent out by our Lord Jesus Christ. They told you,
"When time runs out there will be men who make a joke of their religion and follow their

115. own insolent desires." These are the segregationists-kooks without a conscience. But you,
my loved ones, deepen your commitment to your most sacred way of life. With spirit-filled
prayer keep yourselves in God’s love. Always be eager for the kindness of our Lord
Jesus Christ which leads into spiritual life."
1. Barnes, "When Jude entreats them to remember the words which were spoken by
the apostles, it is not necessarily to be inferred that he was not himself an apostle, for
he is speaking of what was past, and there might have been a special reason why he
should refer to something that they would distinctly remember which had been
spoken by the other apostles on this point. Or it might be that he meant also to
include himself among them, and to speak of the apostles collectively, without
particularly specifying himself."
2. "The only thing that stands between us and the lies of Satan is the truth of God's
Word. Satan told Eve that God's word was not true. Knowing that Jesus would
know better than that, Satan tried to use God's word against Christ at the
temptation in the wilderness. What we learn from these attacks by the devil is that
God's Word in the wrong hands is as dangerous as an absence of the Word
altogether. (Isa. 8:20) Remember who gave the Word - Jesus charged the apostles
with delivering His Word to the world ("The Great Commission"). It is important
for Jude's readers to be ready to compare any "new" teaching that they might
encounter to that previously delivered by the Apostles. Using the Apostles' teaching
as a measuring stick, Christians can hold up any so-called Bible teaching beside that
stick and determine if that teaching indeed meets the mark."
3. athan Buttery, the english preacher wrote, "A few years ago I flew to Kenya to
see some friends. And as we were approaching Mombassa airport, the pilot said:
"Ladies and gentleman, the runway at Mombassa airport has a few potholes in it, so
pleased don’t be surprised if the landing is a little bumpy." Well when it came to
land, sure enough the landing was a little bumpy, but a number of people on the
plane started screaming. And yet if they’d remembered the pilot’s warning they
would have been prepared. He was in perfect control. What he said was going to
happen did happen, but I knew he would get us down safely, and I was confident in
his ability to do so. I remembered and so I was prepared. And that is the first rule in
Jude’s battle preparations. We need not be surprised when false teachers come
along. Rather we need to remember what the apostles said and take encouragement
that God is in control. Michael Green in his commentary on Jude says that
"forgetfulness of the teaching and warnings of God in scripture is a major cause of
spiritual deterioration." So keep on remembering."
18. They said to you, "In the last times there will

116. be scoffers who will follow their own ungodly
desires."
1. "The Apostles had warned that "mockers" would come among the people. This
warning concerning apostates was not peculiar to Jude and Peter, but can also be
found in the writings of Paul and John (1 Tim. 4; 2 Tim. 3; 1 Jn. 2:18ff; 4:1-6).
These mockers will deny God's truths because they do not want anyone (including
God) to tell them how to live. Therefore, they will be busy substituting the lies of
their Father Satan for God's truths. If Satan cannot argue away God's truths, "he
will laugh it away, and he can usually find someone to laugh with him." (Wiersbe,
The BE Commentaries, Vol. 2, p.559)
2. "That there would be mockers. Some think Jude was alluding to a class of evil
men other than the false teachers described in verses 4-16. However, there does not
seem to be much difference between the two groups. The apostles had predicted the
coming of mockers, those who would poke fun at, and scorn religious truths. For
example, Peter wrote, "Knowing this first, that scoffers will come in the last days,
walking according to their own lusts" (2Pe 3:3). One example of their scoffing is the
taunting question, "Where is the promise of His coming?" (2Pe 3:4). They also
railed at dignitaries and made light of Scriptures that condemned their lascivious
lifestyle."
3. The last days began at the cross, and they have continued all through the
centuries up to our time. All Christians have always lived in the last days, for this is
the final period of history, and the purpose of it is to get the Gospel into all the
world so all people have a chance to receive Christ, and then he will come and end
history as we know it. It is a wonderful time of winning the world, but it is also a
terrible time of corruption of the truth, for Satan is working hard to keep people
from knowing Jesus as Lord and Savior. False teachers have appeared from the
very beginning, and they have thrived all through the last days, and they are
abundant today. Calvin said, " By the last time he means that in which the renewed
condition of the Church received a fixed form till the end of the world; and it began
at the first coming of Christ." So much is written about the last days as if it is the
present day, or near future that is being refered to, and this is deceptive, for it leads
people to think that we alone are the generation that experiences the last days, when
in fact, all believers have lived in and experienced the last days. Look at the text that
refer to the last days.
Acts 2:17 "In the last days, God says, I will pour out my Spirit on all people. Your
sons and daughters will prophesy, your young men will see visions, your old men
will dream dreams."
2 Timothy 3:1 [ Godlessness in the Last Days ] But mark this: There will be terrible
times in the last days.
Hebrews 1:2 but in these last days he has spoken to us by his Son, whom he
appointed heir of all things, and through whom he made the universe.

117. James 5:3 IV Your gold and silver are corroded. Their corrosion will testify
against you and eat your flesh like fire. You have hoarded wealth in the last days.
1 Peter 1:5 who through faith are shielded by God's power until the coming of the
salvation that is ready to be revealed in the last time.
1 Peter 1:20 He was chosen before the creation of the world, but was revealed in
these last times for your sake.
2 Peter 3:3 First of all, you must understand that in the last days scoffers will come,
scoffing and following their own evil desires.
1 John 2:18 [ Warning Against Antichrists ] Dear children, this is the last hour; and
as you have heard that the antichrist is coming, even now many antichrists have
come. This is how we know it is the last hour.
Jude 1:18 They said to you, "In the last times there will be scoffers who will follow
their own ungodly desires."
If a teacher ignores all of these Scriptures and pretends that only now are we seeing
the last days, he is abusing the term and is ignorant of Christian history. We are
obviously closer to the end of history than any other generation, but the fact is, all
that the ew Testament says about the last days has applied to all other generations,
and so it is not some new development in the battle with false teachers and
antichrist.
4. John MacArthur has put together a list of ew Testament texts that reveal the
abundance of false teachers that were already there and about to come on the scene.
When you read this list you can't help understanding why Jude had to change what
he was going to write, and instead wrote this letter of urgent warning of the danger
believers faced because of these corrupters of the faith.
a. Acts 20:29-30--Paul said to the Ephesian elders, "For I know this, that after my
departing shall grievous wolves enter in among you, not sparing the flock. Also of
your own selves shall men arise, speaking perverse things, to draw away disciples
after them." Paul predicted that when he left Ephesus, doctrinal perversion would
enter the church he had worked so hard to establish. The sad reality of apostasy
eventually had a destructive effect on the church in that city.
b. 1 Timothy 4:1--"...in the latter times, some shall depart from the faith, giving
heed to seducing spirits, and doctrines of demons."
c. 1 Timothy 6:20-21--"O Timothy, keep that which is committed to thy trust,
avoiding profane and vain babblings, and oppositions of knowledge falsely so called,
which some, professing, have erred concerning the faith...."
d. 2 Timothy 3:1, 5, 7-8--"This know, also, that in the last days perilous times shall
come....[There will be those] Having a form of godliness, but denying the power of
it; from such turn away....[They are] "Ever learning, and never able to come to the
knowledge of the truth. ow as Jannes and Jambres [Egyptian magicians]
withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate
concerning the faith."

118. e. 2 Timothy 4:3--"For the time will come when they will not endure sound doctrine
but, after their own lusts, shall they heap to themselves teachers...."
f. 2 Corinthians 11:13-15--"For such are false apostles, deceitful workers,
transforming themselves into the apostles of Christ. And no marvel; for Satan
himself is transformed into an angel of light. Therefore, it is no great thing if his
ministers also be transformed as the ministers of righteousness, whose end shall be
according to their works."
g. Colossians 2:4-5--"And this I say, lest any man should beguile you with enticing
words. For though I am absent in the flesh, yet am I with you in the spirit, joying
and beholding your order, and the steadfastness of your faith in Christ."
h. 1 John 2:18-19--"Little children, it is the last time; and as ye have heard that
antichrist shall come, even now are there many antichrists, by which we know that it
is the last time. They went out from us, but they were not of us; for if they had been
of us, they would no doubt have continued with us; but they went out, that they
might be made manifest that they were not all of us."
i. 2 John 7--"For many deceivers are entered into the world, who confess not that
Jesus Christ cometh in the flesh. This is a deceiver and an antichrist."
19. These are the men who divide you, who follow
mere natural instincts and do not have the Spirit.
1. The major role of the false teachers is to divide the body of Christ, and they often
achieve this goal, and weaken the witness of the church in the world. They are
under the control of their own natural instincts, and so they are motivated by lust
and greed, and not by the Spirit of Christ.
2. Sandy Simpson, "Following natural instincts – Those who search for experiences,
who follow their feelings instead of the Bible, are like animals. Animals don’t have
much brain power, and just enough instinct to help them survive. False teachers and
those who follow them have bought into ew Age ideas like "Luke, trust your
feelings" from Star Wars. They rely on visions, talking to the dead (necromancy),
unproven testimonies, and manifestations outside of the Bible for their truth.
Because of that they aren’t really following the Holy Spirit, but have given in to
their own flesh and soul and demonic influences."
3. John MacArthur wrote, "If you don't have the Spirit, then according to Romans
8:9 you are not a Christian: "... ow if any man have not the Spirit of Christ, he is
none of His." So, Jude says that false teachers are not even Christians, because they

119. are not indwelt by the Holy Spirit. Rather than being on the highest spiritual plane,
they are on the lowest level."
4. Constable, " The false teachers' teaching divided the believers into two basic
groups:those who remained in the apostles' teaching and those who departed from
it. While they may have claimed to be the truly spiritual group, the false
teachers were really worldly-minded, sharing the viewpoint of
unbelievers. In the case of the unbelievers, they were completely devoid of
the Holy Spirit. In the case of the saved apostates, they were devoid of the
effective influence of the Holy Spirit."
"The Spirit, like some heavenly wind,
Blows on the sons of flesh,
Inspires us with a heavenly mind,
And forms the man afresh."
20. But you, dear friends, build yourselves up in
your most holy faith and pray in the Holy Spirit.
1. In this verse and the next we see the Trinity of the Holy Spirit, God the Father,
and Jesus Christ. The Living Stream Ministry says, "Chapter one of 1 Peter and the
Epistle of Jude both speak concerning the Triune God. Peter's word concerning the
Triune God is profound, and Jude's word is somewhat simple. We may say that
Jude gives a word to “elementary students,” and Peter gives a word to “graduate
students.” However, many Christians are not even able to understand Jude's
elementary word concerning the experience of the Triune God. We thank the Lord
that He has enlightened us to see the meaning both of Peter's word in chapter one of
his first Epistle and Jude's word toward the end of his Epistle. In both I Peter and
Jude we see that the Triune God is to be our portion, enjoyment, and experience.
2. Shawn Drake wrote, "As we complete this study on Jude, we need to notice that
the focus is taken off of the false prophets, false teachers, and counterfeit Christians;
and placed upon the Christian’s life. In these last five verses of Jude we are given
instructions concerning our personal spiritual responsibilities, then our spiritual
responsibilities towards others and then our responsibilities towards God. otice
that we must clean up our own lives before we can become effective with others."
2B. A. Duane Litfin, ""The best thing believers can do to withstand the malady is
to develop their spiritual immunological resources."
3. "Look at the verse: 'building up yourselves' - you are the structure, you are the
one who must be built up to prevent apostasy, you are the building. Wasn't it Peter
that said: 'We are lively stones making up the church of Jesus Christ'? 'This

120. building', I hear this said in this hall, 'is the house of God'. onsense! This building
is a building! You are the house of God! You are lively stones making up the temple
of God, and your body is the temple of the Holy Spirit - and that is why we are told
to build up ourselves upon our most holy faith." " In Acts chapter 20 he reminds
the Ephesian elders, how he told them night and day and warned them that these
men would come out from among them and bring false teaching. And in verse 32 he
says: 'And now, brethren, I commend you to God, and to the word of his grace,
which is able to build you up, and to give you an inheritance among all them which
are sanctified'. What will build us up? The word of His grace! That is the faith, the
word of God, the Bible, the Scriptures - and it is our most holy faith, and anything
that is most holy we will treat with honour that is due it! We will give it the time, we
will give it its rightful place in our lives, in our hearts, in our decisions, in our
families, in our homes."
3B. Calvin, "He bids them first to build themselves on faith; by which he means, that
the foundation of faith ought to be retained, but that the first instruction is not
sufficient, except they who have been already grounded on true faith, went on
continually towards perfection. 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."
4. I found an unknown author who had some very interesting notes on this matter of
building yourself up. He wrote, "The Christian pilgrimage through this dark and
difficult world of sin, is like the passage of a circus performer on the high wire. It is
much easier for him to keep his balance and keep from falling, when he is moving
forward, than when he is standing still. It is one thing for our sins to be forgiven, it
is another thing for our lives to be made holy and pure: but God's salvation in Jesus
Christ has both purposes and accomplishes both ends. We are inclined to think that
forgiveness is the best part of salvation. What can be more wonderful, we think,
than to know that our sins are forgiven and that we have peace with God. But a
little bit of thought will convince you that the most godly folks from ages past were
right when they called sanctification, as Robert Murray McCheyne did, 'the better
half of salvation,' or when Samuel Rutherford said that Christ was more to be loved
for sanctification than for justification, more to be loved for fashioning a holy heart
and life in us than for forgiving our sins. Holy Scripture certainly devotes much
more of its space to sanctification than it does to justification, much more of its
attention to God's removing the impurity and weakness from our lives than getting
the guilt off our backs, as wonderful as forgiveness is."
5. Jude urges us to be involved in three activities that will enable us to outwit and
overcome the enemies of our souls.
A. Construction-Build yourselves up.
B. Communication-Pray in the Spirit
C. Compassion-Be moved to help those led astray.
6. And what if we don't do these things? Legge says, "There is actual apostasy and, I
believe, there is spiritual apostasy. What do I mean by that? I mean that you can,

121. not be apostate, but harbour within your heart the spirit of apostasy. I mean that
you can be saved by the grace of God, but by your actions, your words and your
thoughts you can be moving slowly away, falling away from the grace of God and
the truth of God. I'm not meaning you can be lost, but I'm meaning this: you can be
lost in your sin and not see Christ! This is how not to backslide. Jude is telling us
today how not to apostasize, how to survive in an age in which we live, how to
escape the spirit of the age and live holy and godly lives, like Enoch, when the whole
world is against us!"
build yourselves up in your most holy faith
1. It is a matter of personal responsibility to build yourself up. We are to be always
growing by adding more knowledge and more commitment. We are to be students
of the Word so that we know more of the mind of God so we can live according to it.
If you are not building yourself up, you are letting yourself down. It is just like it is
in the physical realm. People who want a good healthy body need to exercise and eat
right. So we need to exercise our faith and eat spiritual food to have a healthy faith.
If we assume that this just happens it will not be long before we decline in faith. It
has to be an active pursuit that we choose to do in order to be stronger and healthier
believers. eglect your home and it runs down; neglect your marriage and it falls
apart; neglect your health and you become weak and ill, and neglect your faith and
you become a weak and ill Christian. 'Build up! Build up!'. The amplified version
says this: 'build yourselves up, founded on your most holy faith, make progress, rise
like an edifice, higher and higher, praying in the Holy Spirit'." We are to be
defenders of the faith, and the better we know all God has revealed the better we
will be in defending it.
2. The foundation is already laid, but we have to build on it. The following
Scriptures give us an idea of our responsibility in building ourselves up.
1 Corinthians 3:11 "For other foundation can no man lay than that is laid, which is Jesus
Christ." Ephesians 2:20 "And are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone;" 2 Peter 1:5 For this
very reason, make every effort to add to your faith goodness; and to goodness,
knowledge …Hebrews 10:25 Let us not give up meeting together, as some are in the
habit of doing, but let us encourage one another— and all the more as you see the
Day approaching. Romans 15:4 For everything that was written in the past was
written to teach us, so that through endurance and the encouragement of the
Scriptures we might have hope.
3. The Greek word "hagiotes"means "holy, set apart." What makes something
"holy" is that it is "set apart" from common ordinary things for a special use. What
is "holy" is "different," and thus treated differently than what is common and
ordinary. Our faith is holy because it is not faith in man and all the promises of

122. man, but it is faith in God and his Word. It is faith in the unseen and eternal, and so
far different and far superior than ordinary faith.
4. "Our faith is different in two ways: (1) it is different from other faiths and from
philosophies in that it is not man-made but God-given, not opinion but revelation,
not guessing but certainty. (2) It is different in that it has the power to make those
who believe it different. It is not only a mind changer but also a life-changer; not
only an intellectual belief but also a moral dynamic." -- The Daily Bible Study
Series, Letters of John and Jude, by William Barclay, vol. 15, p. 203
5. "In the ew Testament 'the faith' is the orthodox body of truth and practice from
the apostles. It is "most holy" because the Spirit gave it concerning God's 'holy
servant Jesus' (Acts 4:27, 30). Christians build themselves up by having fellowship
with the Lord and his people, by continuing in the Gospel and in the Word of God,
and by worshiping--especially by remembering the Lord at his table." -- The ew
International Version Bible Commentary, Zondervan, on Jude 1:20.
6. Here Jude urges Christians to be even more loyal to the holy Christian faith
rather than follow the path of licentiousness urged by apostates: "To be holy is to be
morally blameless. It is to be separated from sin and, therefore, consecrated to God.
The word signifies 'separation to God, and the conduct befitting those so
separated.' ... To live a holy life, then, is to live a life in conformity to the moral
precepts of the Bible and in contrast to the sinful ways of the world. It is to live a life
characterized by '[putting] off your old self, which is being corrupted by its deceitful
desires ... and [putting] on the new self, created to be like God in true righteousness
and holiness' (Ephesians 4:22, 24)." -- Victory Over Temptation, Wilkinson, (Jerry
Bridges), page 43.
7. Barnes wrote, "The phrase "most holy faith" here refers to the system of religion
which was founded on faith; and the meaning is, that they should seek to establish
themselves most firmly in the belief of the doctrines, and in the practice of the duties
of that system of religion." Clarke adds, "Having the most holy faith-the Gospel of
our Lord Jesus, and the writings of his apostles, for your foundation; founding all
your expectations on these, and seeking from the Christ who is their sum and
substance; all the grace and glory ye need."
8. William Barclay talking of the Faith says: "That faith is a most holy faith. Again
and again we have seen the meaning of this word holy. Its root meaning is different.
That which is holy is different from other things, as the priest is different from other
worshippers, the Temple different from other buildings, the Sabbath different from
other days and God supremely different from men. Our faith is different in two
ways. (a) It is different from other faiths and from philosophies in that it is not man-made
but God-given, not opinion but revelation, not guessing but certainty. (b) It is
different in that it has the power to make those who believe it different. It is not only
a mind- changer but also a life-changer; not only an intellectual belief but also a

123. moral dynamic."
9. James Buchanan, "Listen to this interesting passage from 1 Timothy 2:1I urge,
then, first of all, that requests, prayers, intercession and thanksgiving be made for
everyone-- 2for kings and all those in authority, that we may live peaceful and quiet
lives in all godliness and holiness. 3This is good, and pleases God our Savior, 4who
wants all men to be saved and to come to a knowledge of the truth. ot just be
saved, but come to a knowledge of the truth. What is truth? There’s lots of truth,
but, remember what Jesus said in his prayer in the garden? John 17: 17your word is
truth." The key way to build your faith is to grow in your knowledge of the truth
that God has revealed to us, and that means Bible study. Acts 20:32--Paul warned
the Ephesian elders about coming apostasy, saying, "And now, brethren, I
commend you to God, and to the word of His grace, which is able to build you
up...." There is no greater resource for building than God's Word.
10. Pastor Jim May, "We can’t count on the preacher to build our faith. Yes he can
help by expounding upon the Word of God for us, but it’s still up to each one of us
to “work out our own salvation with fear and trembling” and to contend for the
faith that we know is truth. We are to be on guard against every little wind of
doctrine that comes along, and we are to stay on the right foundation if we want to
stand. If we don’t stand for something, especially for what is truth, then we will fall
into anything!By staying on the right foundation and continuing to build our lives
on that faith in God, we can rest assured that God will never let us fall and we will
build spiritual security for our soul."
11. You cannot build yourself up in the faith if you are not studying the Bible. It has
to be a vital part of your life. Someone said, "The idea is to build into your mind,
your heart, your thinking and feeling and choosing, such a profound acquaintance
with the Bible, that you come to think like the Bible, speak like the Bible, choose as
the Bible would have you choose; that you become really and truly a man of the
book or a woman of the book; that no matter where they prick you, you bleed the
Word of God."
Think of it carefully
Study it prayerfully,
Deep in your heart let its oracles dwell;
Ponder its mystery,
Slight not its history,
For none ever loved it too fondly or well.
12. Steve Shepherd gives this illustration of biblical ignorance. We may not be this
bad, but we are not as good as we ought to be.
Two politicians decided to have a friendly wager on the subject of religion. One of
them bet the other that he couldn’t repeat the Lord’s prayer. He said, "I’ll take that
bet." The first politician said, "Ok, let me hear you quote it." He said, " ow I lay
me down to sleep, I pray the Lord my soul to keep...." The other politician
interrupted and said, "Well, if that don’t beat all. I DID ’T THI K YOU COULD

124. DO IT."
What can we say? Ignorance abounds in our world. Biblical ignorance really
abounds. ot only in our world, but also in our churches. Many years ago Christian
people were known as "a people of the book." Christians knew the Bible and could
quote passage after passage, but not so, today."
13. David Legge, "Look at the verse: 'building up yourselves' - you are the
structure, you are the one who must be built up to prevent apostasy, you are the
building. Wasn't it Peter that said: 'We are lively stones making up the church of
Jesus Christ'? 'This building', I hear this said in this hall, 'is the house of God'.
onsense! This building is a building! You are the house of God! You are lively
stones making up the temple of God, and your body is the temple of the Holy Spirit -
and that is why we are told to build up ourselves upon our most holy faith.
That is the structure, who is the builder? 'Building up yourselves' - that's not just
identifying who is being built up, but it's identifying who is doing the building. You
must build yourself up, you have a responsibility before God to begin building. We
have a 'coach potato' mentality in Christianity today. We are spoon-fed from the
pulpit - and many Christians, all they know and understand is: 'If the Pastor says it,
I believe it', and we have so many beliefs that we can adhere to and [put a] tick
beside - but do we know why we believe them? Do we know the authority of the
word of God that testifies that belief? Have we done what Paul has said to Timothy,
'to study to show ourselves approved unto God'? ot unto men now! Approved unto
God! For so many of us, I fear the Bible is only opened on Sunday morning and
Sunday evening. We are the structure to be built, we are to build ourselves up -
ourselves, we are the builders, it is our responsibility."
14. LIVI G STREAM MI ISTRY has this comment, "It is correct to say that faith
in verse 20 is objective faith. However, we need to realize that this objective faith
produces subjective faith. Faith first refers to the truth contained in the Word of
God and conveyed by the Word. The written word of God in the Bible and the
spoken word in the genuine and proper preaching and teaching contain the truth
and convey the truth to us.....This faith is both objective and subjective. As we build
ourselves up in our most holy faith, we build ourselves up in a faith that is not only
objective but especially subjective. The subjective faith comes out of the objective
faith. In other words, faith implies both what we believe in and also our believing.
This is the most holy faith.....With what materials do we build ourselves up in our
holy faith? The answer is that this faith is both the materials with which we build
and also the base or foundation on which we build. If we do not have faith, we do
not have the materials, and we do not have the base, the foundation, on which to
build. This means that without faith we have nothing to build on and nothing to
build with. As believers, we build ourselves up with the content of our most holy
faith, and we build ourselves up on this faith as a foundation. Praise the Lord that
we have such a faith!"

125. and pray in the Holy Spirit.
1. "'Praying in the Spirit' does not refer to speaking in tongues. Rather, it should be
seen in connection with other passages on the Spirit in Ephesians, especially
Ephesians 3:16 ('may strengthen you ... through His Spirit in your inner being') and
Ephesians 5:18 ('be filled with the Spirit'). The Spirit communicates God to us, and
through him we receive all gifts and empowering from God." -- The IV
Application Commentary on Ephesians, Klyne Snodgrass, Zondervan, page 344.
2. "Christians are to pray continually 'in the Spirit' (i.e. in the power and sphere of
the Spirit; cf. Jude 20)." -- "The Bible Knowledge Commentary, Walvoord & Zuck,
Victor Books, page 644.
3. "True Christian prayer is prayer 'in the Spirit.' The Spirit is given as Helper, and
not least for the task of prayer (Romans 8:26 ff); but as in the case of the other uses
of the phrase in this Epistle (Ephesians 2:18, 22; 5:18) 'in the Spirit' means more
than by the Spirit's help. The Spirit is the atmosphere of the Christian's life, and as
he lives in the Spirit grace will be given to watch and power to continue in
prayer." -- Tyndale ew Testament Commentaries, Ephesians, Francis Foulkes,
page 178.
4. "Because all believers have the Spirit (Acts 5:32), they are to pray according to
the Spirit's will (which is set forth in the written Word) to accomplish God's work
by God's power." -- ew International Version Bible Commentary, Zondervan, on
Jude 1:20.
5. "When we are being led by the Holy Spirit, we pray to God in a pleasing way.
The Holy Spirit knows what the Father is asking us to do. The Holy Spirit reveals to
us unconfessed sin. When praying in the Spirit we ask God things according to His
will." Shawn Drake
6. Ephesians 6:18 "Praying always with all prayer and supplication in the Spirit,
and watching thereunto with all perseverance and supplication for all saints;"
Romans 8:26-27 "Likewise the Spirit also helps our infirmities: for we know not
what we should pray for as we ought: but the Spirit itself makes intercession for us
with groanings which cannot be uttered. [27] And he that searches the hearts knows
what is the mind of the Spirit, because he makes intercession for the saints
according to the will of God."
6B. The best explanation I have found was by an unknown author who wrote, "'in
the Spirit' in the T means simply the opposite of in the flesh or in the old sinful
nature. Pray according to the new reality which the Spirit of God has created in us
when he drew us to Christ; pray according to his will, which will he has made

126. known in the Bible, the book HE inspired. Pray with a reliance upon his help, as
that help is promised in Romans 8:26. Pray as a genuine Christian prays with faith
and submission and love and with an intense interest in what interests the Spirit of
God. That is what Jude means. And this life and this practice of prayer, what John
Knox defined simply as 'earnest and familiar talking with God', is the life-blood of a
growing, deepening Christian life. It is the means by which the wisdom, the
strength, the encouragement, the help we need is brought down to us from heaven.
As our Savior promised, our Father in heaven will not fail to give the Holy Spirit
more and more to his children who ask Him."
6C. athan Buttery, "Then there is praying in the Spirit. Jude doesn’t mean some
super spiritual prayer life which is above the normal humdrum prayer lives of
standard Christians. o he simply means praying in line with God the Spirit’s will.
Paul reminds us in Romans 8 that it is by the Spirit that we are able to cry out Abba
Father. And it is in the Spirit that we are to pray. And prayer is a vital weapon in
the battle against the false teachers. We are involved in a spiritual battle and
praying for one another and ourselves and the work of the church is crucial to the
battle."
6D. Calvin, "The way of persevering is, when we are endued with the power of God.
Hence whenever the question is respecting the constancy of faith, we must flee to
prayer. And as we commonly pray in a formal manner, he adds, In the Spirit; as
though he had said, that such is our sloth, and that such is the coldness of our flesh,
that no one can pray aright except he be roused by the Spirit of God; and that we
are also so inclined to diffidence and trembling, that no one dares to call God his
Father, except through the teaching of the same Spirit; for from him is solicitude,
from him is ardor and vehemence, from him is alacrity, from him is confidence in
obtaining what we ask; in short, from him are those unutterable groanings
mentioned by Paul (Romans 8:26.) It is not, then, without reason that Jude teaches
us, that no one can pray as he ought without having the Spirit as his guide."
7. Spurgeon wrote, "Mark the grand characteristic of true prayer--"In the Holy
Ghost." The seed of acceptable devotion must come from heaven's storehouse. Only
the prayer which comes from God can go to God. We must shoot the Lord's arrows
back to Him. That desire which He writes upon our heart will move His heart and
bring down a blessing, but the desires of the flesh have no power with Him.
Praying in the Holy Ghost is praying in fervency. Cold prayers ask the Lord not to
hear them. Those who do not plead with fervency, plead not at all. As well speak of
lukewarm fire as of lukewarm prayer--it is essential that it be red hot. It is praying
perseveringly. The true suppliant gathers force as he proceeds, and grows more
fervent when God delays to answer. The longer the gate is closed, the more
vehemently does he use the knocker, and the longer the angel lingers the more
resolved is he that he will never let him go without the blessing. Beautiful in God's
sight is tearful, agonizing, unconquerable importunity. It means praying humbly, for
the Holy Spirit never puffs us up with pride. It is His office to convince of sin, and so
to bow us down in contrition and brokenness of spirit. We shall never sing Gloria in

127. excelsis except we pray to God De profundis: out of the depths must we cry, or we
shall never behold glory in the highest. It is loving prayer. Prayer should be
perfumed with love, saturated with love--love to our fellow saints, and love to
Christ. Moreover, it must be a prayer full of faith. A man prevails only as he
believes. The Holy Spirit is the author of faith, and strengthens it, so that we pray
believing God's promise. O that this blessed combination of excellent graces,
priceless and sweet as the spices of the merchant, might be fragrant within us
because the Holy Ghost is in our hearts! Most blessed Comforter, exert Thy mighty
power within us, helping our infirmities in prayer."
8. Calvin wrote, "This order of perseverance depends on our being equipped with
the mighty power of God. Whenever we need constancy in our faith, we must have
recourse to prayer, and as our prayers are often perfunctory, he adds, 'in the
Spirit,' as if to say, such is the laziness, such the coldness of our makeup, that none
can succeed in praying as he ought without prompting of the Spirit of God. We are
so inclined to lose heart, and be diffident that none dares to call God 'Father,' unless
the same Spirit puts the Word into us. From the Spirit, we receive the gift of real
concern, ardor, forcefulness, eagerness, confidence that we shall receive – all these,
and finally those groanings which cannot be uttered, as Paul writes (Romans 8:26).
Jude does well indeed to say that no one can pray as he ought to pray, unless the
Spirit direct him."
9. Jack Jackson, "Romans chapter eight gives the pattern for such faith-filled
prayer. "We know not what we should pray for as we ought, but the Spirit Himself
maketh intercession for us with groanings which cannot be uttered." Praying in the
Holy Ghost involves worship, adoration, exaltation, praise, and thanksgiving.
Praying in the Holy Ghost elicits repentance, contrition, Godly sorrow. These things
should precede our petition, but not preclude it. We are exhorted to come boldly
before the throne of grace. Jesus said ask and you shall receive. Praying in the Holy
Ghost involves listening, taking time for the communion of the Spirit. Intercession,
travail, praying for the needs of others should be central in praying in the Holy
Ghost. Surrender to the move of the Spirit. Be free to cry, laugh, dance, bow, stand,
whatever He directs. All of this will be dictated by worship. This is not your
goodnight prayer or your blessing on the meal. This is the effectual, fervent prayer
of the righteous. If you truly desire to build yourself up in the Lord, you will find
your way to the sanctuary."
10. John MacArthur, "What does "praying in the Holy Spirit" mean? Some people
incorrectly identify that as speaking in tongues, but that phrase isn't even remotely
related to that particular spiritual gift. It is not saying that if you want to abide in
the love of God, you should pray in tongues. Rather, that phrase means essentially
the same thing as "praying in the name of the Lord Jesus." When a person does
that, he is praying according to Christ's will. Similarly, when one prays in the Holy
Spirit, he prays according to the Spirit's will. It simply means to line up your
prayers with those of the Spirit." "And He [God the Father] that searcheth the
hearts knoweth what is the mind of the Spirit, because He maketh intercession for
the saints according to the will of God" (Rom. 8:27). The Spirit always prays

128. according to the will of God. Therefore, if I'm praying in the Spirit, I am
automatically praying according to the will of God. There is evidence that I have
matured to the place where I have yielded my life to the Holy Spirit, when my
prayers are in line with His will. If that is the case in your life, then you will see
things happen, because the Spirit's prayers always get answered. Praying in the
Spirit occurs when you pray consistent with His will. Prayer is an expression of
loving fellowship: you express your heart to God as His Spirit translates your
prayers. Your spiritual maturity is evident when, rather than praying selfishly or
ignorantly, you say, "This I ask, Father, because I believe it is the will of the Spirit."
11. The Message Jude 1:20-25:
But you, dear friends, carefully build yourselves up in this most holy faith by
praying in the Holy Spirit, staying right at the center of God’s love, keeping your
arms open and outstretched, ready for the mercy of our Master, Jesus Christ. This
is the unending life, the real life!
Go easy on those who hesitate in the faith. Go after those who take the wrong way.
Be tender with sinners, but not soft on sin. The sin itself stinks to high heaven.
And now to him who can keep you on your feet, standing tall in his bright presence,
fresh and celebrating—to our one God, our only Savior, through Jesus Christ, our
Master, be glory, majesty, strength, and rule before all time, and now, and to the
end of all time. Yes.
12. Todd Riley wrote, "Prayers that are in the Holy Spirit are totally different from
the prayers that we make in our fleshly selves. At times our prayers are worldly and
motivated by base and distorted desires. At times we approach God’s throne with
unrepentant hearts. At times our prayers have not the kingdom of God at heart but
our own earthly kingdom’s at heart. Such prayers are not in the Holy Spirit. To
pray in the Spirit takes a contrite heart, repentant, and humble. To pray in the
Spirit takes a heart submitted to God, a heart full of praise and gratitude, a heart
concerned with the Word and will of God. To pray in the Spirit ones attitude and
approach to God must be in check and proper. To pray in the Spirit there is
required a waiting for the words God would have to pray. To pray in the Spirit
requires a heart in tune with God."
21. Keep yourselves in God's love as you wait for
the mercy of our Lord Jesus Christ to bring you
to eternal life.
1. Keep yourselves implies that we have the choice and the power to keep ourselves
in a state where we love God, and he loves us. It is a matter of the will. God never
chooses to withold his love from us, but we can choose to withold our love for him.
We can live as if we do not love God by the choices we make. If we neglect Christian

129. fellowship; if we stop reading the Bible, and if we cease to go to church, we are not
keeping ourselves in God love. Just as we can neglect others we love, so we can
neglect God, and our love is not active. Jesus warned us to “remain in my love. If
you obey my Father’s commands, you will remain in my love, just as I have obeyed
my Father’s commands and remain in his love.” John said in 1 John 2:5 "But whoso
keepeth his word, in him verily is the love of God perfected: hereby know we that
we are in him."
1B. athan Buttery, "we are to keep ourselves in God’s love. ow Jude is very fond
of the word ‘keep’. He has already told us that we are kept in verse 1 and we’ll see
next week in verse 24 that God is able to keep us. So how come we are to keep
ourselves? Surely that is a contradiction? We cannot keep ourselves and be kept can
we? Well the Bible’s answer is yes. We can! You see on the one hand there is the
greatly reassuring truth that God is able to keep us. He will not let us fall. But on
the other hand there is the challenging truth that we need to press on. We have a
responsibility to keep ourselves in God’s love, to keep obeying his commands and
loving him. It’s not that we need to twist God’s arm to make him love us. It’s rather
that we show we are truly his children by doing what pleases him. Children don’t do
things for their parents to earn their love. They do it because they love their
parents- well at least most of the time! And those acts of love reveal their hearts.
They truly love their parents. And the Christian, as one loved by God, longs to keep
himself in that love, or to grow in that love. He delights to obey God’s commands
and to read his Word. One illustration I can think of is rock climbing. I used to go
rock climbing when I was a teenager and the great thing was that you had a rope
tied to your harness round your waist, and there was someone at the top of the cliff
who controlled the rope. And if you fell off the cliff, he would pull the rope tight and
it meant you would not fall. But if I had said to the guy at the top, "Look I’m a bit
tired today, can you just pull me up?" Well I would have been given a fairly
uncompromising reply. o, I wasn’t going to fall, but I needed to put the effort in to
climb to the top. ow God will never let us go. His love is secure, but we need to
keep ourselves in that love, to press on and work out our salvation as Paul puts it in
Philippians. So the person who is not doing that, who is not putting God’s Word
into practice and obeying him is not keep themselves in the love of God. They are
treating God’s love with contempt. And as we saw last week, that is the mark of the
false teachers. So keep yourselves in God’s love."
2. "We are kept by Christ, but we must also keep ourselves in God’s love. We have a
job to do in keeping ourselves in that love by the choices we make and our life style.
It is not just automatic and we can drift along with no effort on our part to stay in
the will and love of God. Christians who think God takes over and they never have
to make choices that matter are in for some surprises." The bottom line is that we
remain in God's love by obeying God. That phrase found in Jude is similar to what
Christ said to his disciples in the upper room before he was betrayed. John 15:9 "As
the Father has loved me, so have I loved you. ow remain in my love. 10 If you obey
my commands, you will remain in my love, just as I have obeyed my Father’s
commands and remain in his love." I repeat this verse because it is crucial to all that
Jude is writing about. False teachers seek to lead us astray from obedience to God's

130. revealed Word. The best way to escape from their influence is to fully committed to
live in obedience to his commands. Obedience is what most pleases God, just as
obedience of children is what most pleases parents. When we obey we are keeping in
God's love. This keeps us in our love for him, and in his love for us.
2B. John Piper has a persuasive argument that defends the sovereign choice of God
to keep us in his love, but he so focuses on praying in the Spirit as the key to our
keeping ourselves in his love that he neglects the issue of obedience, which is far
more clear. Piper wrote, "God is the decisive keeper of our souls. If God doesn't
keep us, we will not persevere in faith; we will perish. We saw that in verse 1 and
verse 24. Verse 1b: "To those who are the called, beloved in God the Father, and
kept for Jesus Christ." otice the passive verb: We are "kept," not "we keep." We
are kept by someone else, not by ourselves. By whom? We saw the answer in verse
24: " ow to Him who is able to keep you from stumbling . . ." Who is able to do that
for us? The answer is in the next verse (verse 25): ". . . to the only God our Savior,
through Jesus Christ our Lord." So God the Father is our ultimate keeper through
Jesus Christ.
Which means that our task of keeping ourselves is dependent on God's decisive
keeping. That is why prayer is mentioned as a crucial way of keeping ourselves in
the love of God. God is the decisive keeper. How then do we keep ourselves, if God is
the decisive keeper? Answer: we ask God to keep us. That is, we pray. Praying is the
"means of grace" that God uses to keep us in his love. God is the decisive keeper
and he uses means to keep us. One of the means he uses is our prayers, so we are
dependent keepers. And we show our dependence mainly by praying for him to do
his decisive work."
2C. John is trying to minimize the role of the human will to support the sovereign
will of God, and this is a normal Calvinistic perspective. However, Jude is stating
quite clearly that we have an obligation to build ourselves up in the faith, and keep
ourselves in God's love, and a host of other obligations in caring for others in the
body of Christ. There is no need to fear that God is giving us too much
responsibility, for he does demand that we do these things by our own free choice to
distinguish ourselves from those who are false teachers, and who refuse to bow to
the guidance of God's word. Calvinists are often afraid to acknowledge that God
does give man the power to make their own choices, and that those choices make a
world of difference in their destiny. God wants people on the brink of hell to be
saved, but if nobody obeys the command of Jude to snatch them from the fire, they
will be lost. It is a great responsibility, and we cannot bypass it by saying it is all up
to God's will. You can't go wrong by exalting God's sovereignty, but you can go
wrong by denying man's responsibility in obeying God's Word. All of the judgments
through the Old Testament were due, not to God's will and his sovereign choice, for
he tells us clearly that he has no pleasure in them, but to the folly and free choices of
people to ignore God's commands. People see God in a bad light in the Old
Testament, but the fact is, all of the judgment shows man in the bad light, and not
God at all, for all of the bad stuff was not his will, but the demand of his justice
because of the choices of men. It is the same story in Jude concerning the false

131. teachers who have a choice to go on in folly and end in darkness, or to repent and
end up in a kingdom of light by following the the truth of God's revelation. The
bottom line is simple: obey God and live in his love, or disobey and die in judgment.
2D. An unknown author wrote, "The Lord is forever declaring his love for you; and
by the Spirit's witness with your heart; on every page of his holy book; which is one
reason why it is so necessary to open that book each day. But you must respond to
his love with love of your own. Give the Lord something that would delight him--
some difficult act of obedience; some act of service you have long delayed giving;
some public expression of your devotion and gratitude to him. Do it for love's sake.
And see if the Lord does not make you to feel anew and afresh his great love for
you; see if the Lord does not pour out his love into your heart and fill you full with
all the fullness of himself. Love is deepened in one way and one way only: by
practicing it, by speaking it, by giving and receiving it. And that is how you keep
yourselves in the love of God." The Apostle John makes it clear that love and
obedience go hand in hand. I John 5:1-5: "Everyone who believes that Jesus is the
Christ is born of God, and everyone who loves the father loves his child as well.
2This is how we know that we love the children of God: by loving God and carrying
out his commands. 3This is love for God: to obey his commands. And his commands
are not burdensome, 4for everyone born of God overcomes the world. This is the
victory that has overcome the world, even our faith. 5Who is it that overcomes the
world? Only he who believes that Jesus is the Son of God." This is what the false
teachers are denying.
3. Gill wrote, “...the meaning of the exhortation is, that though this grace of love
cannot be lost, yet, inasmuch as the fervour of it may be abated, and the people of
God grow cold and indifferent in their expressions of it, it becomes them to make
use of all proper means to maintain and increase it in themselves and others; such as
are mentioned in the context, as conversing together in an edifying way about the
doctrines of the Gospel, and praying either separately or together, under the
influences of the Holy Spirit, and looking forward for the grace and mercy of Christ
unto everlasting life; all which, with many other, things, by the blessing of God, may
serve to maintain and revive the grace of love, and blow it up into a flame."
4. From the Living Stream Ministry we read this interpretation: "When I was
young, I could not understand what Jude meant by the words “unto eternal life.”
Someone might say that this means to go to heaven and enjoy everlasting blessing.
However, this interpretation does not satisfy us. Apparently these words indicate
that we do not yet have eternal life, that eternal life is something that we shall have
in the future. But this is not the meaning. John 3:16 tells us that whoever believes in
the Son of God has eternal life. When we believe in Christ, we receive eternal life.
Since we already have eternal life, what does it mean to say that we are awaiting the
mercy of our Lord Jesus Christ unto eternal life? Yes, we already have eternal life
within us, but we may not enjoy this life very much. Some Christians enjoy eternal
life hardly at all. They do not even know that it is possible to have the enjoyment of
eternal life. Furthermore, we may not have the increase of eternal life. God has
given us eternal life with the intention that we would enjoy this life and that it would

132. increase within us forever. Therefore, the words “unto eternal life” mean unto the
enjoyment and increase of eternal life now and in eternity."
5. Ephesians 5:2 "And walk in love, as Christ also hath loved us, and hath given
himself for us an offering and a sacrifice to God for a sweet-smelling savor." 1 John
5:3 "For this is the love of God, that we keep his commandments: and his
commandments are not grievous." 1 John 4:21 "And this commandment have we
from him, That he who loves God love his brother also."
6. Keeping in God's love involves having the loving spirit of God toward those who
are enemies of the faith, and toward those who are failing to live in the faith. Sandy
Simpson wrote, "Remember how God rescued you through Jesus Christ when you
were deceived and living in sin. Though it is harder to forgive someone who claims
to be a Christian and says that you are judging them and persecutes you, still you
must learn how to keep in God’s love for them. Remember that we are to reconcile
people to God, as Jesus Christ reconciled us to the Father. Keep in God's love -
Don't start to hate people who hate you or persecute you. Luke 6:28 bless those who
curse you, pray for those who mistreat you. Romans 12:14 Bless those who persecute
you; bless and do not curse. 2 Corinthians 5:18-19 All this is from God, who
reconciled us to himself through Christ and gave us the ministry of reconciliation:
that God was reconciling the world to himself in Christ, not counting men’s sins
against them. And he has committed to us the message of reconciliation.
7. Stedman, " ow some have misunderstood that to mean that it depends on us to
stay in the family of God -- as if your salvation depended wholly upon us. But what
he is saying is, "Look, God's love is just like the sunshine, constantly shining on us.
But we can put up parasols and various barriers that shut it off." Jude says we must
learn how to keep walking in the experience of the love of God. When there is no
unjudged sin in your life, God's love is constantly able to warm your heart, fill your
life. Of course, he loves you whether you are walking in the light or not, but if you
walk in the light, you will experience that love. That is what it means to "keep
yourselves in the love of God."
8. Guzik, "God’s love extends everywhere, and nothing can separate us from it. But
we can deny ourselves the benefits of God’s love. People who don’t keep themselves
in the love of God end up living as if they are on the dark side of the moon. The sun
is always out there, always shining, but they are never in a position to receive its
light or warmth. An example of this is the Prodigal Son of Luke 15, who was always
loved by the father, but for a time he did not benefit from it. We keep ourselves in
the love of God by building yourselves up on your most holy faith. This means to
keep growing spiritually, and to keep building up. Jude tells us, “build yourselves
up on your most holy faith.” This means that we are responsible for our own
spiritual growth. Are you waiting for spiritual growth to just happen to you? Are
you expecting others to make you grow?"
9. Jack Jackson, "Keep yourselves in the love of God. ever lose sight of His love.
When you fail, and you will fail, don’t allow the enemy to convince you that God

133. loves you less. Run back to the cross. The song says, "Kneel at the cross, leave every
care. Kneel at the cross. Jesus will meet you there." We are earnestly contending for
the faith. We have focused on our offensive attack on the forces of Hell. Reality tells
us that the enemy will fight back. There will be times when your faith seems weak.
The enemy will come in like a flood. Someone that you love has hurt you deeply.
You experience grief and sorrow seems to overwhelm your soul. Keep yourself in
the love of God. This trial may last for a very long time, but it will pass. The Spirit
of the Lord will raise up a standard against the enemy. Weeping may endure for the
night, but joy comes in the morning. One thing we often fail to do in times like these
is to call upon the church. Find a friend, even if it means calling and being rejected
several times by several people. Keep searching, and God will give you someone to
share your load. And if you are the one to receive the call for help, be available. Be
ready to listen, more than you are ready to talk. Don’t be afraid to cry with the one
who is hurting. God may use you to help restore the joy of the Lord for one of His
beloved."
10. Jack Jackson goes on, "Take all the love of all the sweethearts, from Adam and
Eve to the present. Add all the love of every mother who ever held her baby to her
breast. Multiply this by the love of every soldier for his homeland. Factor in all the
love of every child who felt the warm embrace of mommy and daddy. Combine all
the love of any kind from beginning until now, and hear Jesus say, I love you more.
You are my beloved. I love you with my whole heart. I love you with all my mind. I
love you with all my strength. I loved you before the worlds were framed. I will love
you when time shall be no more. There has never been a time when I did not love
you, nor will there ever be, no, not for a moment. If you truly believe and
understand that the God of the universe, the very God of Heaven and Earth, loves
you personally, singularly, individually, completely, unconditionally, and eternally,
then you will trust Him."
11. John Piper, " ow keeping Christians safe for eternal life is what this book is
really about. That is, this little letter from Jude is about perseverance – it's about
how to fight the good fight and take hold of eternal life (1 Timothy 6:12), and how to
finish the race and keep the faith (1 Timothy 4:8), and how to endure to the end and
so be saved (Mark 13:13). And verses 20-21 say: This perseverance is something you
do. You build yourself and others up on the foundation of faith. You pray. You keep
yourselves in the love of God........Sometimes you need the end of the story to know
the full meaning of the beginning. So look at the famous doxology in verses 24-25.
" ow to Him who is able to keep you from stumbling, and to make you stand in the
presence of His glory blameless with great joy. . ." ow we have our perseverance
attributed not to ourselves, but to someone else. Who is this? The next verse makes
it crystal clear. Verse 25: ". . . to the only God our Savior, through Jesus Christ our
Lord, be glory, majesty, dominion and authority, before all time and now and
forever. Amen. So the one who is able to keep you from stumbling and to make sure
you arrive in the presence of God blameless and with great joy is "God our Savior
through Jesus Christ." So God the Father is the ultimate keeper and he acts
"through Jesus Christ" because the death of Jesus is the purchase price and
foundation of all grace, including the grace of keeping us – that is, the grace of

134. perseverance." John has just described the ideal partnership of God and his people,
but the question is, will God still keep us if we refuse to do all of the things asked of
us by Jude. He did not do it for his Old Testament saints, but destroyed them. Do we
have a promise that we can ignore all of his commnds and still be kept? The
implication of Jude is that if we do not do our part and cooperate with God, we will
fare no better than others who have refused to cooperate, such as Israel and the
fallen angels.
12. Piper shows that he does take our cooperation seriously, and he says it is
essential. He wrote, "Over and over in the Bible we see this: God's action is decisive;
our action is dependent. And both actions are essential. So I urge you again to resist
the mindset that cynically says, "If God is the decisive keeper of my soul for eternal
life (verses 1, 24), then I don't need to 'keep myself in the love of God'" (verse 20).
That would be like saying, since God is the decisive giver of life, then I don't need to
breathe. o. o. Breathing is the means that God uses to sustain life. So the
command to breathe is the command to fall in with the purposes and patterns of
God to give and sustain life. This is what I mean by the term, "means of grace."
"Grace" is the free keeping-work of God to sustain our spiritual life that leads to
everlasting joy. The "means of grace" is our "keeping ourselves in the love of
God." God's "keeping" inspires and sustains our "keeping." His keeping is decisive
and our keeping is dependent on his." By declaring that both actions are essential
he has made it clear that there is not much difference between Calvinism and
Arminianism on this issue, for the bottom line is that God and man must be in a
cooperative partnership for there to be any guarantee of perseverance to eternal life.
That is exactly why Jude is writing this letter to make sure that those he is
addressing stay in that cooperative partnership with God, and not be led astray by
false teachers. Those who preach that you don't have to build yourself up, or pray in
the Spirit, or keep yourself in the love of God, because God will keep you regardless
of what you do, are treating this letter of Jude as a waste of time.
13. I appreciate it that a strong Calvinists like John Piper takes our human
cooperation with God very seriously. He goes on, "So don't think, Since God is the
decisive keeper of my soul, I can spend as much time in prayerless sinning as in
prayerful serving, and it won't make any difference. Yes it will. God's means of
keeping your soul is not only the gift of life, but also the gift of prayer to sustain it. If
you don't receive and use the gift of life-sustaining prayer, there is little reason to
think that you receive and cherish the gift of life. If you don't treasure the gift of
breath, you don't cherish the gift of life. Prayer is utterly crucial to your life. Jesus
said in Luke 21:36, "Keep on the alert at all times, praying that you may have
strength to escape all these things that are about to take place, and to stand before
the Son of Man." Pray that you may be able to stand before the Son of Man at the
Last Day. Prayer is a means of persevering to the end in faith and standing with joy
before the King of the universe."

135. as you wait for the mercy of our Lord Jesus
Christ to bring you to eternal life.
1. Waiting is a part of the Christian life, for we cannot rush God or the Second
Coming of Jesus Christ to bring us to our full salvation, which is eternal life. It is
only by mercy that we have any hope of eternal life, for no one is worthy of a gift
like that. It is of infinite worth, and we get it free because of the mercy of our Lord
who purchased it for us by his shed blood. Eternal life is something we have now in
Christ, but we still need to wait for it, because it does not start until this life, or
history as we know it ends. Eternal life is like salvation in that it is something we
already have gotten in the past,and something we are getting in the present, and
something we will get in the future. Somebody put together these verses to illustrate
how salvation is past, present and future.
Past Event (I have been saved)
Rom 8:24-for in hope we were saved
Eph 2:5,8-by grace you have been saved through faith
2Tim 1:9-he saved us,called us, according to his grace
Tit 3:5 he saved us thru bath of rebirth, renewal by Holy Spirit
Present Process (I am being saved)
Phil 2:12 work out your salvation with fear and trembling
1 Pet 1:9 as you attain the goal of your faith,salvation
Future Event (I will be saved)
Mt 10:22 he who endures to the end will be saved
Mt24:13 he who preseveres to the end will be saved
Mk 8:35 whoever loses his life for my sake will save it
Acts 15:11 we shall be saved through the grace of Jesus
Rom5:9-10 since we are justified, we shall be saved
Rom 13:11 salvation is nearer now than first believed
1Cor3:15 he will be saved, but only as through fire
1Cor 5:5 deliver man to Satan so his spirit may be saved
Heb9:28 Jesus will appear second time, to bring salvation
1B. "Do not permit yourself to forget that this world and this life is passing away,
that our citizenship is in heaven, that we do not have here an enduring city, but are
waiting for the city which is to come, the city with foundations, whose builder and
maker is God. Do not forget where your true treasure lies--for where your treasure
is, there your heart will be also."
1C. Some suggest that our lack of patience and hurry is one of the reasons we
cannot keep ourselves in the love of God. We are just too busy for God.
Ortberg notes this about the inability to love:
A. The most serious sign of hurry sickness is a diminished capacity to love. Love and
hurry are fundamentally incompatible. Love always takes time, and time is one

136. thing hurried people don’t have (87).
B. The truth is look around at our society hurried people cannot love because they
are always in a hurry!
C. Ortberg adds this thought about the hurry sickness (lack of patience syndrome):
It is because it kills love that hurry is the great enemy of spiritual life. Hurry lies
behind much of the anger and frustration of modern life. Hurry prevents us from
receiving love from the Father or giving it to His children. That’s why Jesus never
hurried. If we are to follow Jesus, we must ruthlessly eliminate hurry from our lives-because,
by definition, we can’t move faster than the one we are following."
2. “Jude is urging his readers to look beyond the disruptions created by the false
teachers to that ultimate expression of Christtfs mercy on the day He comes back in
glory to bring His people to their eternal enjoyment of the life He provides.tht
tgThe IV Application Commentary, 2d Peter, Jude, Douglas J. Moo, Zondervan,
p. 286
2B. John MacArthur, "Jude instructs his readers to be looking for the unveiling of
Christ's eternal mercy, which will usher them into the fullness of eternal life. I think
Jude is referring to eschatological mercy that will be poured out on believers in the
age to come as we dwell with Jesus face to face."
3. “Once people have realized that they are the unworthy objects of the love of God
in Jesus Christ they are challenged to respond in love. That love must be shown in
behavior (John 15:9-10). ... His mercy, already experienced initially and daily, will
be finally realized as the work of salvation is completed.tht ew Bible
Commentary, 21st Century Edition, Edited by Wenham, Motyer, Carson, France, p.
1419
4. “Eternal life is to be looked for only through mercy; mercy is our only plea, not
merit. Through the mercy of our Lord Jesus Christ as Redeemer; all who come to
heaven must come there through our Lord Jesus Christ. A lively faith of the blessed
hope will help us to mortify our cursed lusts.thtThe Matthew Henry
Commentary, Zondervan, p. 1969
5. Someone wrote, "The four verbs building, praying, keeping and looking are the
four walls of the impregnable fortress for the believer, enabling him to withstand
life's adversities and the enemy's tactics."
6. John Wesley wrote a hymn that fits these verses in its message.
GLORY be to God above,
God from whom all blessings flow;
Make we mention of his love,
Publish we his praise below;
Called together by his grace,

137. We are met in Jesu's name;
See with joy each other's face,
Followers of the bleeding Lamb.
2 Let us then sweet counsel take,
How to make our calling sure,
Our election how to make
Past the reach of hell secure;
Build we each the other up;
Pray we for our faith's increase,
Solid comfort, settled hope,
Constant joy, and lasting peace.
3 More and more let love abound;
Let us never, never rest,
Till we are in Jesus found,
Of our paradise possest;
He removes the flaming sword,
Calls us back, from Eden driven;
To his image here restored,
Soon he takes us up to heaven.
7. Jack Jackson, "We are so blessed to be recipients of the boundless mercy of God.
It should be the natural consequence of being shown such mercy that we would
want to demonstrate that mercy to others. One of the most powerful words in all of
scripture is compassion. Jude encourages us to have compassion on some. It seems
inconsistent that he would limit compassion to some, and not all. Perhaps some will
be reached with compassion, while others will take compassion and a great urgency.
Oliver B. Green, a great Baptist preacher of years gone by, used to conclude his
prayer with these words: "Lord save that soul that is nearest Hell." Are you looking
for opportunities to show the mercy of the Lord?"
8. Jackson goes on to show why we should be motivated to be working while
waiting, for we may make a difference in the lives of those who have not found in
Christ that which is worth waiting for. He wrote, "Have you ever really considered
what it means to be lost? Perhaps the best way to answer that question is to consider
what it really means to be saved, and then realize that the lost person enjoys none of
these blessings. As a Christian:
1. I have the love of Christ. Jesus loves the lost person, but that love is rejected.
2. I have the peace of God. The lost person sees God as his enemy, there is no peace.
3. I have the joy of the Lord. The lost person can only enjoy the pleasure of sin for a
season.
4. I have the Comforter The lost person grieves alone.
5. I have the hope of eternal life. The lost person has no hope without Jesus
6. I have a home in Heaven The lost person has a reservation in the Lake of Fire
7. I will spend eternity with Jesus The lost person will spend eternity with Satan and

138. the damned.
Are there other comparisons that I have omitted? We could talk about the provider,
the fellowship the church, the wonders of the Word of God, the protection provided
to the believer, etc. etc."
9. "It was Christ’s mercy that saved us. It is His mercy that Keeps us, and it’s His
mercy that has Him coming back for us."
10. Calvin, "Keep yourselves in the love of God. He has made love as it were the
guardian and the ruler of our life; not that he might set it in opposition to the grace
of God, but that it is the right course of our calling, when we make progress in love.
But as many things entice us to apostasy, so that it is difficult to keep us faithful to
God to the end, he calls the attention of the faithful to the last day. For the hope of
that alone ought to sustain us, so that we may at no time despond; otherwise we
must necessarily fail every moment."
11. Gill, "The mercy of Christ may be considered either as past, which was shown in
eternity, in his covenant transactions with his Father, in engaging in the cause of his
people, in espousing them to himself, and in the care of their persons, grace, and
glory; and in time, in assuming their nature, in his tender concern for the bodies
and souls of men, in bearing the sins and sorrows of his people, in the redemption of
them, and in their regeneration and calling; and there is the present mercy of
Christ, in interceding for his people, in sympathizing with them under all their
afflictions, in succouring them under all their temptations, in suiting himself, as the
great Shepherd, to all the circumstances of his flock; and 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; the consequent of which, or what is annexed to it,
and in which it issues, is eternal life; which is not owing to the works of men, but to
the grace of God, and mercy of Christ; eternal life is in him, and is given through
him, and to his mercy should men look for it. Christ himself is to be looked for, who
will certainly come a second time; and eternal life is to be looked for by him; and
this is only to be expected through his grace and mercy; and this is to be looked for
by faith, in the love of it, with delight and pleasure, and cheerfulness, with
eagerness, and yet with patience."
12. David Legge, "The church father Chrysostom was arrested by the Emperor. He
was tried and he was tortured, and they attempted to make him recant - and he
shook his head! And the Emperor said to the guards, 'Throw him into prison!'. One
of the guards shouted, ' o! He will be glad to go to prison, for he delights in the
presence of his God in quiet'. 'Well, execute him then!', said the Emperor. 'He will
be glad to die', said the soldier, 'for he once said that he wants to go to heaven. I
heard him say the other day! There is only one thing that you can do to give
Chrysostom pain', said the soldier, 'and that is to make him sin. He said he is afraid
of nothing but sin, and if you can make him sin you will make him unhappy'. Do

139. you know [that] not to build yourself up in your most holy faith, not to pray in the
Holy Ghost, not to keep yourself in the love of God, not to look for the mercy of our
Lord Jesus Christ is sin. And if they are absent in your life, I would say - upon the
authority of the word of God - it is doubtful if eternal life is up ahead for you. Look
at the verse - all these things are 'unto eternal life'."
13. Jude believed he and his readers were living in the last days before the Lord's
return. This viewpoint was common among the ew Testament writers. For
example, here are the words of Paul, Peter, and John.
Rom. 13:11-14, "And do this, understanding the present time. The hour has come
for you to wake up from your slumber, because our salvation is nearer now than
when we first believed. 12The night is nearly over; the day is almost here. So let us
put aside the deeds of darkness and put on the armor of light. 13Let us behave
decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality
and debauchery, not in dissension and jealousy. 14Rather, clothe yourselves with
the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful
nature."
I Pet. 4:7, "The end of all things is near. Therefore be clear minded and self-controlled
so that you can pray."
I John 2:18, "Dear children, this is the last hour; and as you have heard that the
antichrist is coming, even now many antichrists have come. This is how we know it
is the last hour."
14. The implication of these verses is clear. The more aware we are of the end of
history and the time of judgment, the more we will stay in line with the Word of
God, and not go off experimenting with other beliefs, and experimenting with non-
Christian behavior. The Second Coming is to make us aware that we are always
right on the verge of standing before the judgment seat of Christ, and this
awareness will keep us living in obedience rather than going astray. "In other
words, Jude exhorted his readers to keep their hope in view. We have only a short
time to wait and to remain faithful."
22. Be merciful to those who doubt;
Cotton Patch Version, " You must deal gently with some people who are wavering but
others you are to save by actually snatching them from the fire. Still others you must
handle with gloves, as much as you may dislike their clothing messed up by their own
filth."
1. Cleveland Bible Commentary says, “The apostates who had come in and taught
errors which “divided” the church into factions (Jude 1:19) caused even strong
Christians to doubt. This is also the work of modern cults today. As a result the
church is to work gently to reclaim those who are confused and doubtful." The goal
is to restore people and not just to condemn them. Here is the advice Paul gave to

140. Timothy in how to deal with those who have gone astray. "Have nothing to do with
stupid, senseless controversies; you know that they breed quarrels. And the Lord's
servant must not be quarrelsome but kindly to every one, an apt teacher,
forbearing, correcting his opponents with gentleness. God may perhaps grant that
they will repent and come to know the truth, and they may escape from the snare of
the devil, after being captured by him to do his will." (2 Timothy 2:23-26) These
people have been captured by Satan and his followers, like these apostates, but they
are not hopeless, for they can be rescued by loving concern that is more interested in
caring for them than in condeming them.
1B. An unknown author wrote, "A French proverb states, "To know all is to forgive
all." This saying is somewhat similar to the more commonly known, "There but for
the grace of God go I." They touch upon the general truth that, if we really look
inside another person deeply and clearly enough, we begin to see ourselves reflected
in them. The circumstances, chronology, and specific situations may be somewhat
different, but the human nature expressed in them will be the same. Once we
recognize this, it greatly tempers our judgment of the other and almost
automatically activates the Golden Rule: "Do unto others as you would have them
do unto you." Forgiveness or mercy follows."
1C. Gill wrote, "...to these compassion is to be shown, by praying with them, and for
them, with ardency and affection; instructing them in meekness; giving friendly and
brotherly reproofs to them; expressing on all occasions a tender concern for their
good; doing them all the good that can be done, both for their souls and bodies: and
good reason there is why compassion should be shown them, because God is a God
of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the
Holy Ghost; saints should consider what they themselves were, and what they now
are, and that compassion has been shown to them, and they may want it again."
1D. John MacArthur, "We had received mercy when we were saved, we have been
promised mercy through our life, and we look forward to the ultimate mercy when
Jesus comes. Therefore, Jude says that with all the mercy that God has given and
promised to us, we, in turn, should show the same kind of mercy to others. We have
a responsibility to people that are sinking in doubt. They may have stepped out
toward Jesus Christ, but they've never made a full commitment of faith. Their
doubts may be honest and those people need to be dealt with in a gentle and
understanding way. When you find somebody who has doubts, yet desires to know
the truth, you can approach them with your own testimony, telling them what Jesus
Christ has done in your life. If you once had doubts that Jesus resolved, maybe you
can share words like these with him: "There was a time when I didn't know the
truth either, but I gave my life to Jesus Christ and now my doubts are gone. I know
He can do what He says. I know He is the Savior, the Christ, and the Son of God. I
know that His Word is true, because He is the Author of truth and because I
experience that truth every day." Maybe the love you show toward an honest
doubter will help draw him fully to the truth. Think what an impact you could make
on such an individual if you said, "I'm willing to meet with you as much as you

141. want. I'll show you the Word of God and teach you the evidences of the Christian
faith. I'll do whatever is necessary to direct your faith to Christ."
1E. athan Buttery, "Jude’s final call to action is keep on showing mercy. I guess
our natural reaction might be to reject outright anyone who is gets involved in false
teaching, and anyone who has even a whiff of a dodgy idea is to be categorically left
alone. But Jude has other ideas. In this final section, Jude shows us how we are to
contend for the faith in terms of our relationships with those involved in false
teaching. And he takes it on three levels. First he says there are those who are on the
fringes and may be beginning to think things through and wonder if the false
teachers are right. We are to show mercy, he says, to those who doubt. These are the
sorts of people who may be genuinely struggling on a particular issue, who are
having trouble thinking things through. It would be very easy to condemn this poor
soul as a heretic for even thinking such things. These sort of people need our mercy.
They need a wiser Christian to lovingly come alongside them and help them to think
the particular issue through. They can be brought back and helped through. The
last thing they need is to be cast out as a heretic."
2. "These are believers who have lost their way, who are wavering in their belief
and understanding. We must look at the mercy shown to us when we were lost. God
loved us and was merciful toward us. Through acts of love, through teaching,
prayer and generosity of spirit these wavering doubters can become pillars of the
faith.” "Brethren, if a man is overtaken in any trespass, you who are spiritual
restore such a one in a spirit of gentleness, considering yourself lest you also be
tempted" (Ga 6:1).
3. “Because the words of the apostates were confusing, probably many believers
were in doubt as to whether to follow them. Such persons, Jude wrote should not be
slandered or criticized. They should be dealt with in love and mercytthe same way
in which the Lord dealt with them (Jude 1:21). They needed encouragement, not
criticism. They needed to be built up, not torn down.thtThe Bible Knowledge
Commentary, ew Testament Edition, Walvoord & Zook, Victor Books, p. 923
4. Calvin wrote, “He reminds them that such ought to be treated in different ways,
every one according to his disposition: for to the meek and teachable we ought to
use kindness; but others, who are hard and perverse, must be subdued By terror.
The participle diakrino>menoi, I know not why this is rendered in a passive sense
by Erasmus. It may, indeed, be rendered in either way, but its active meaning is
more suitable to the context. The meaning then is, that if we wish to consult the well-being
of such as go astray, we must consider the character and disposition of every
one; so that they who are meek and tractable may in a kind manner be restored to
the right way, as being objects of pity; but if any be perverse, he is to be corrected
with more severity. And as asperity is almost hateful, he excuses it on the ground of
necessity; for otherwise, they who do not willingly follow good counsels, cannot he
saved. Moreover, he employs a striking metaphor. When there is a danger of fire,

142. we hesitate not to snatch away violently whom we desire to save; for it would not be
enough to beckon with the finger, or kindly to stretch forth the hand. So also the
salvation of some ought to be cared for, because they will not come to God, except
when rudely drawn.th
5. Barnes wrote, "The idea is, that the peculiar feeling to be manifested towards a
certain class of persons in seeking their salvation was tender affection and kindness.
They were to approach them in the gentlest manner, appealing to them by such
words as love would prompt. Others were to be approached in a different manner,
indicated by the phrase, "save with fear," The class here referred to, to whom pity
(~eleeite~) was to be shown, and in whose conversion and salvation tender
compassion was to be employed, appear to have been the timid, the gentle, the
unwary; those who had not yet fallen into dangerous errors, but who might be
exposed to them; those, for there are such, who would be more likely to be
influenced by kind words and a gentle manner than by denunciation. The direction
then amounts to this, that while we are to seek to save all, we are to adapt ourselves
wisely to the character and circumstances of those whom we seek to save."
6. Very appropriate is the question asked by David Legge in the light of this text,
and in the light of how history has often ignored them. He writes, "What ought our
attitude [to] be to apostates? What ought our attitude [to] be to those who follow
apostasy? If we were living in the 1600's, perhaps the clarion cry would be: 'Burn
the heretic!' - that is how they dealt with you, if you disagreed with them. They got
the faggots, and they lit them, and they burnt you at the stake. But in the light of the
ew Testament, and in the light of our faith and Paul's epistles, especially in this
little book of Jude - what does God say ought to be our reaction to apostasy and
those that follow it? Should we be like Elijah and call down fire from God, from
heaven, to devour them? Or should we obey the epistle of Paul in 1 Corinthians 13
verse 6, 'Rejoice not in iniquity, but rejoice in the truth'? What ought our reaction
to be?
6B. We're looking at the little book of Jude, but if you look at the whole of the ew
Testament scriptures you find that the apostles, primarily, make a distinction
between two types of people. They distinguish between the teacher of apostasy and
the follower of it. There is a difference to be made, turn back with me a page or two
to 2 John and verse 10, and we see in this short epistle, the instruction that the
apostle gives us to those who are the teachers of apostasy. He says: 'If there come
any unto you, and bring not this doctrine, receive him not into your house, neither
bid him God speed' - we are to have absolutely nothing to do with the teachers of
apostasy. We are not even to give them a daily greeting, or bring them into our
home - it's quite clear, it's categoric, the Lord lays it down. But what about the
follower? What about the person who has been duped? If we look at this passage in
Jude, it is indicated quite clearly that those folk who have been fooled, these men
and women and boys and girls who have believed the lie of the apostates, are to be
sought and to be won."
7. Legge goes on to deal with the doubting disputer as he writes, "They are, one: the
argumentative disputer; two: the seriously endangered; and three: the sinfully
degraded. Let us look at the first one: the argumentative disputer. Verse 22: 'And

143. refute so as to convict some who dispute with you' - the argumentative disputer.
Those who differ argumentatively with what we teach, with what we believe about
everything concerning the Gospel. We have those who take the name of Christ that
do not believe in the virgin birth, we have those who take the name of Christ that
genuinely and sincerely in their own heart of hearts have come to the realisation,
they feel, that it is impossible for Jesus Christ to atone for sin. They feel it is
impossible for a corpse to rise from the dead, it is impossible that Jesus should
ascend to heaven, and that one day there is the promise of Him coming back again -
and they will argue their case sincerely before you, they are argumentative disputers
of the truth of God. Some versions say that they are doubters, but if you look at
verse 9 it says there that 'Michael the archangel, when contending with the devil he
disputed' - he [the devil] argued with the archangel over the body of Moses, and it is
the same word that is used here that ought to be translated 'disputer'.
8. What are we to do with the argumentative disputer? A person, with regards to
the truth of God, that can't be taught, that will not see the truth of the Gospel
message - what are we to do with them, if they categorically come face-to-face with
us and dispute all the truth that we hold so dear? God says, 'Convincingly refute
them' - don't bury it over, don't forget about it, and in the spirit of the age of
tolerance in which we live say, 'Live and let live'. But it literally means: 'Convict
them while you dispute with them' - they can only be rebuked, and we ought to pray
that God will change them. Can I ask you: how do you convincingly refute an
argumentative disputer if you do not know the word of God? You cannot. That is
why Jude tells us, build yourselves up in your most holy faith - you cannot pray that
someone will come back to the faith, and the light of the Gospel will dawn upon
their soul, if you do not pray in the Holy Ghost! We are to convincingly refute, not
just pray, but rebuke! We must point out when wrong is wrong - and it may cause
controversy, but it is necessary to be faithful to God.
9. Dr John MacArthur speaks of a phrase, and a person, that he calls the 'baby
Christian'. Do you know who that is? Just as a baby wanders across the floor,
maybe in the living room, and there's a penny on the floor, or a bit of dirt - what do
they do? They have no distinction, they lift it and put into their mouth - that is what
every Christian, perhaps - not every Christian, but most Christians - today in
Christendom are doing. Whatever to the eye seems OK, they consume it, they
believe it, they work within that system because they feel it's OK - and they are
eating things that will kill them spiritually, and dull their spiritual walk with God.
We must rebuke!
10. Jack Jackson writes, "The word compassion has two components. Com =
together, and Passion = suffer. It implies sharing in the suffering of another.
Zodhiates defines eleeo: "To show mercy, to show compassion. Extend help for the
consequence of sin, as opposed to being hardened. The general meaning is to have
compassion or mercy on a person in unhappy circumstances. – Implying not merely
a feeling for the misfortunes of others involving sympathy, but also an active desire
to remove those miseries." In Matthew 9:36, speaking of Jesus, He was with
compassion. How will we demonstrate the compassion of Jesus? We will tell others

144. about his love and mercy. We will listen with concern. We will keep our promise to
pray. We will provide assistance where possible. We will cry with the hurting. How
long will we demonstrate compassion? How long will this person be lost if we don’t
reach them with the gospel? How long did it take them to get this far from God?
How long will the Spirit seek one of His lost sheep?
How far will we go to reach a lost soul? Are we willing to suffer inconvenience: Will
we continue trying to reach them in the face of anger, rejection, apathy, etc? What if
this person has started and failed many times? I am so thankful that the Lord didn’t
quit reaching out for me after I had failed. We will show compassion by treating the
lost person with tenderness. Paul instructed us, that if we saw a brother overtaken
in a fault, to restore such an one in a spirit of meekness, considering ourselves, lest
we also be tempted. It is time for the church to revive the ministry of restoration.
We cannot restore anyone with a spirit of judgment and censure. If we are proud,
haughty, or aloof from the person who has fallen, we will only drive them further
from the cross. A hug, a smile, a tear, a card in the mail, a call on the phone are all
little things that can make a world of difference in the life of one that is hurting."
11. Clarke, "And of some have compassion, making a difference. The general
meaning of this exhortation is supposed to be, "Ye are not to deal alike with all
those who have been seduced by false teachers; ye are to make a difference between
those who have been led away by weakness and imprudence, and those who, in the
pride and arrogance of their hearts, and their unwillingness to submit to wholesome
discipline, have separated themselves from the Church, and become its inveterate
enemies."
12. Guzik, "Using wisdom, we approach different people in different manners. By
being sensitive to the Holy Spirit, we can know when we should comfort, and when
we should rebuke. Christians should not abandon a friend flirting with false
teaching. They should help him through it in love. The means we keep loving them.
o matter how bad a person is, or how misleading and terrible their doctrine, we
are not allowed to hate them - or to be unconcerned for their salvation. Compassion
often means watching over someone, helping them with accountability. “Meantime
watch over others as well as yourselves; and give them such help as their various
needs require.” (Wesley)
13. The honest doubters need our most tender care. They must be dealt with
patience and longsuffering because they are perplexed, bewildered, and confused.
They must "be tenderly escorted to the truth." (Woods, p. 405)
14. Barclay makes these comments, “Jude divides the troublers of the church into
three classes, to each of whom a different approach is necessary. (1) There are those
who are flirting with falsehood. They are obviously attracted by the wrong way and
are on the brink of committing themselves to error, but are still hesitating before
taking the final step. They must be argued out of their error while there is still time.
... (2) There are those who have to be snatched from the fire. They have actually
started out on the wrong way and have to be stopped, as it were, forcibly, and even

145. against their will. It is all very well to say that we must leave a man his freedom
and that he has a right to do what he likes. All these things are in one sense true,
but there are times when a man must be even forcible saved from himself. (3) There
are those whom we must pity and fear at one and the same time. Here Jude is
thinking of something which is always true. There is danger to the sinner; but there
is also danger to the rescuer. He who would cure an infectious disease runs the risk
of infection. Jude says that we must hate the garment stained by the flesh. Almost
certainly he is thinking here of the regulations in Leviticus 13:47-52.”—The Daily
Study Bible Series, The Letters of John and Jude, by William Barclay, vol. 15, p.
205
15. An unknown author put it together like this: "We have certain responsibilities to
those who are falling foul of wrong teaching.
a. Doubters
- Persons who are asking questions; at odds with themselves; halting between
opinions
- Don’t create the environment where it is hard for the searching believer to admit
that they have difficult questions & misunderstandings.
- Willingness to listen and talk things through – characterized by mercy
- We are objects of God’s mercy – show mercy
b. Dabblers
- Gone further than questioning; they are actually playing with fire. Engaging in the
thinking and lifestyle of those “who change the grace of our God into a licence for
immorality”
- Recognize the deadly position they are in. Sodom & Gomorrah “serve as an
example of those who suffer the punishment of eternal fire” (v. 7). Dabblers are
playing with fire
- Rescue is all the more dramatic. Without being offensive or insensitive, we are
instructed to save them/snatch them from the fire.
c. Deceived
- Fully involved in the false doctrine – maybe even ringleaders or teachers.
- Again, mercy must be held out to them. But mercy mixed with fear (FEAR:
contamination; persuasive ability; God, the righteous & holy judge) All good
reasons to fear & get involved.
- Hate the clothing stained by corrupted flesh. Requirement for total repentance.
We can’t lower standards in the hope that more will come in.
16. David Legge I believe is asking the right question when he writes,"What ought
our attitude [to] be to apostates? What ought our attitude [to] be to those who follow
apostasy? If we were living in the 1600's, perhaps the clarion cry would be: 'Burn
the heretic!' - that is how they dealt with you, if you disagreed with them. They got
the faggots, and they lit them, and they burnt you at the stake. But in the light of the
ew Testament, and in the light of our faith and Paul's epistles, especially in this
little book of Jude - what does God say ought to be our reaction to apostasy and

146. those that follow it? Should we be like Elijah and call down fire from God, from
heaven, to devour them? Or should we obey the epistle of Paul in 1 Corinthians 13
verse 6, 'Rejoice not in iniquity, but rejoice in the truth'? What ought our reaction
to be?
16B. Legge continues, "We're looking at the little book of Jude, but if you look at
the whole of the ew Testament scriptures you find that the apostles, primarily,
make a distinction between two types of people. They distinguish between the
teacher of apostasy and the follower of it. There is a difference to be made, turn
back with me a page or two to 2 John and verse 10, and we see in this short epistle,
the instruction that the apostle gives us to those who are the teachers of apostasy. He
says: 'If there come any unto you, and bring not this doctrine, receive him not into
your house, neither bid him God speed' - we are to have absolutely nothing to do
with the teachers of apostasy. We are not even to give them a daily greeting, or
bring them into our home - it's quite clear, it's categoric, the Lord lays it down. But
what about the follower? What about the person who has been duped? If we look at
this passage in Jude, it is indicated quite clearly that those folk who have been
fooled, these men and women and boys and girls who have believed the lie of the
apostates, are to be sought and to be won.
Why? First of all, because often they have been caught by ignorance. They do not
know the word of God, they do not know the teaching of the Lord Jesus Christ and
the doctrine of the apostles that we build upon. But my friends today, it is something
worse than that, for the word of God testifies that we are drawn into temptation
when we lust from within - and within every person that follows apostasy, it has
been the choice of their perverse will not to walk in the paths of God. But what does
Jude say we must do to them? Must we pray for the destruction, must we pray that
God may judge them? ' o!' is the answer - we are to pray that God will save them."
16C. Legge adds,"Oh, it is hard today to speak up. It is hard in the age of political
correctness to speak of truth, to speak categorically and absolutely of the faith
delivered to us, undiluted, unapologetically, not as advice but as a command to:
'Repent, or ye shall all likewise perish'. It is hard! And those who have wandered
away from that faith, we must seek to bring them back. It is not good enough to
stand by and say, 'It is a sign of the times'. Jude says, 'Make a difference! Go after
these people! Have compassion upon them by rebuking them convincingly of the
truth of God!'." It is not easy to live in obedience to all that God commands of us,
but if we do not obey there will be people lost forever.
23. snatch others from the fire and save them; to
others show mercy, mixed with fear—hating even
the clothing stained by corrupted flesh.

147. 1. David Legge, "Believer today, there is an urgency that we need if we are to snatch
our friends and our loved ones from the fire of false teaching, false living, false
apostasy. It will not do to hear 'wet blanket' sermons. It will not do to preach 'high-fluting*'
messages, that a man in the street cannot understand. There needs to be a
spirit of urgency in our preaching, in our prayers. There needs to be that spirit,
whereby the Puritan, learned and scholarly, as he would preach in his pulpit would
turn his back as he was gripped and burdened with the burden of the people before
him, and he would turn his back on the people and shout to God, 'Oh, Spirit do
Your work!'. Is that the earnestness and the urgency that you have, believer?
Preacher, is that the way you preach? As someone has said, 'We should preach as
though Jesus died yesterday, rose today, and is coming tomorrow'! It is urgent, for
the time is short and there are those who are in the fire of this apostasy - whether
they be believers or non-believers - and they need to be plucked as brands from the
burning!"
1B. You cannot find a passage of Scripture that shows more plainly that we as God's
children are a partner in his plan of salvation. These people are on the brink of
some severe judgment, and we can play a role in saving them. It is possible for a
believer to stand by another believer and say I saved him. He was totally out of
God's will and headed for destruction, but by the grace of God I was able to win
him back to the truth, and now he is a brother again in fellowship with Christ and
his church. We admire those in the rescue business, for they save people from fires
and accidents of all kind, and numerous crisis situations. How much greater is the
one who rescues another who is ready to fall into the wrath of God's judgment? We
cannot save as Jesus saves, for he alone could be the perfect sacrifice for sin, but we
can save in the sense of bringing a person back from going so far out of God's will
for their lives that they face his condemnation. ow God could do this without our
involvement, but he will not do so, for this is an area where believers have a
responsibility to act and obey. Without God we can't do it, but without man God
won't do it. It is cooperation of God and man or the game is lost.
1C. “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 Jude 1:8, 11-13).”—The IV Application Commentary on 2 Peter, Jude,
Douglas J. Moo, Zondervan, p. 288
1D. Brian Lee points out that we need to be built up just as body builders are built
up in strength so that we have the muscle to pull those near the fire away from it, or
lift them out the the pit they are falling into. Spiritual body building is just as vital
as physical body building. Only the strong can lift the weak.
1. All that exercise, all that motivation, all that healthy diet pays off when you have
to use the muscles you’ve built.

148. 2. There are people out there who need to be rescued— who desperately need the
Love of Christ in their lives.
3. How effective would an emergency rescuer be at pulling people out of fires, or out
from under rubble in an earthquake or explosion, if he wasn’t fit and physically
prepared? You and I are emergency rescuers on call at a moments notice to come to
the aid of someone in peril of eternal damnation."
1E. Brian Lee has done an excellent job of making this analogy thought provoking.
"A good athlete, body builder, weightlifter has a routine, a regiment that keeps him
not only in shape, but hopefully improving regularly. By eating right, staying
motivated, exercising and being available when needed he builds himself up. He is
strengthened, his endurance is greater, he is able to help in ways only he can and do
things that perhaps only he can do.
As Christians we need to build up our faith by:
1) Having a balanced diet of prayer- not only sharing our petitions, but leaning
on the power of the Holy Spirit and worshipping our God in prayer— a meaningful
relationship.
2) Staying motivated— remembering at every week moment the love of God,
remembering the mercy of Christ— keeping them forever in the forefront of our
minds.
3) Exercise, Exercise, Exercise- exercising our faith by using it to share the
gospel with others, having compassion on others— making a difference— seeing
improvement both in our lives and the lives of others."
2. Ra McLaughlin wrote, “Jude is writing against different types of false brethren
within the church, and exhorting the church to be faithful. Verses 22 and 23 contain
Jude's instructions on how the church should respond to the false brethren and/or
to those within the church who have been influenced by their teachings ("those who
are doubting"). It does appear that there is some progression in the three types of
these doubters. Some are to be shown mercy, presumably so that they may stop
doubting. Others are to be snatched from the fire and saved, probably indicating
that their doubt is so great that they are in danger of perishing for want of belief.
Others are to be shown mercy with fear, but the exact reason for this fear is not
explicit. Probably, they are the worst of the lot, and have carried their doubt to the
point of rejecting righteous living, casting themselves into sin (e.g. vv. 4,7-8,15-16). It
would seem reasonable to exhibit proper "fear" in dealing with these people so as
not to fall into the same sins (cf. Gal. 6:1).
3. Fear is sometimes the only way you can motivate some people to stop going the
wrong way. They need to be scared back into the fold by severe warnings about the
judgment of God and even hell fire and everlasting damnation. The terror of the
Lord can often move people to repent and seek forgiveness for their folly and going

149. astray. John MacArthur said, "Here a more drastic situation is in view. This group
includes those who have gone beyond doubt and are at the edge of hell. They have
committed themselves to some of Satan's lies. I see this group as already engulfed in
an evil system. You can't just casually ask such people for a convenient time to talk.
With a sense of urgency, you must say, "Get out of there!" When a person is
engulfed in a terrible false system of religion, there is no time for tactful
conversation. You need to be prepared to offend them and possibly remove them
forcefully. Don't be too concerned about offending that person, for think how
offensive that particular system is to God--He's been offended long enough. Let's
offend Satan for a while."
3B. Preachers frequently use Lot as an illustration of this verse because he was
pulled out of Sodom before the fire fell on it and consumed it. It is not a valid
illustration, however, for Lot was pulled out by the angels to save him from
judgment, for he was a righteous man living in a godless city. He was not a deceived
person needing to be saved from the fire of hell. There is not connection of his
experience with the people Jude is writing about.
4. “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 tefiretf refers to here; as we have seen, fire is a standard biblical
metaphor for hell (see Jude 1:8, 11-13).thtThe IV Application Commentary on 2
Peter, Jude, Douglas J. Moo, Zondervan, p. 288
5. "Pulling them out of the fire [snatching, by pulling, by snatching, [them] out of
the fire]. Some people are on their way to perdition unless something is done to save
them. They are, as it were, a firebrand[ 72 ] in the fire already ignited. The picture
becomes clearer by reading a passage from Amos. "'I overthrew some of you, As
God overthrew Sodom and Gomorrah, And you were like a firebrand plucked from
the burning; Yet you have returned to Me,' says the LORD" (Am 4:11). Jude no
doubt had a passage in Zechariah in mind where both a firebrand and defiled
garments are mentioned (Zec 3:1-5). In his filthy robes, Joshua the high priest
represents Jerusalem, a brand plucked from the fire. But God clothes Joshua with
festal robes and a clean turban, denoting that He forgave his sins. The lesson to us is
that we must bring the lost back to the Lord for cleansing while there is time (see
1Co 3:14, 15)."
6. A little boy lived by the sea shore, and every day he would go to the shore to pick
up star fish and put them back in the Ocean. Then one day they had a Hurricane
which washed up thousands of star fish. So the little boy went out there and started
picking them up one at a time and putting them back in the Ocean. There was a
man who was watching him. Finally the man said to the boy, "why do you pick the
star fish up? There are so many of them you can’t make a difference". Then the
little boy picked up one star fish and looked at the man and said, "to this one I can
make a difference, then he picked up another one and said to this one I can make a

150. difference". We cannot save all people, but we can save some, and each one counts
with God.
7. James Buchanan, "We need to be in the snatching business. There’s a song
entitled, “Run to the Battle,” and the first line goes like this: “Some people want to
live within the sound of the chapel bell, but I want to run a mission a yard from the
gates of hell.” We as believers need to be on the frontlines, snatching people from
hell. A man fell into a pit and couldn’t get himself out. A Christian Scientist came
along and said, "You only think that you are in a pit." A Pharisee said, "Only bad
people fall into a pit." A Fundamentalist said, "You deserve your pit." A
Charismatic said, "Just confess that you’re not in a pit." A Methodist came by and
said, "We brought you some food and clothing while you’re in the pit." A
Presbyterian said, "This was no accident, you know." An Optimist said, "Things
could be worse." A pessimist said, "Things will get worse!" Jesus, seeing the man,
took him by the hand and lifted him out of the pit."
8. An old story is appropriate to be repeated here. "An older gentleman was walking
along the seashore one day in the hot sun. As he walked he was sweating profusely
and seemed to be in a hurry! Every few steps he would bend over, pick up a starfish
from the hot, burning sands and cast it back into the cool waves. One after another,
after another, after another he would pick the starfish up and cast them into the
water. Some would come back to the hot sand as the waves washed them back in
while most would eventually go into the deeper waters of safety.
A young man came along, after having watched this for a while and told the old
man, “You are wasting your time and energy. There are thousands of starfish on the
sand, what difference can you possibly make?”The old man seemed to ignore this
younger man. He simply bent over picked up another starfish and threw it into the
water. As he quickly moved on to the next one, the old man turned to the younger
man and said, “Well, it sure made a difference for that one didn’t it!”
9. It is true that they do not deserve any mercy, for they have followed false
teachers, and have chosen to abandon the faith. They deserve only the same
judgment as the false teachers who led them astray, but remember, none of us
deserved the grace of God that saved us. We need to deal with sinners on the same
level that God has dealt with us, and that is by grace, which shows mercy to those
who deserve judgment.
10. Martin Dale wrote, "Then, as the story is told, C.S. Lewis walked into the room,
tweed jacket, pipe, arm full of papers, a little early for his presentation. He sat down
and took in the conversation, which had by now evolved into a fierce debate. Finally
during a lull, he spoke saying, “what’s all this rumpus about?” Everyone turned in
his direction. Trying to explain themselves they said, “We’re debating what’s
unique about Christianity.” “Oh, that’s easy,” answered Lewis. “It’s grace.” The
room fell silent.
Lewis continued that Christianity uniquely claims God’s love comes free of charge,
no strings attached. o other religion makes that claim. After a moment someone
commented that Lewis had a point, Buddhists, for example, follow an eight-fold
path to enlightenment. It’s not a free ride. Hindus believe in karma, that your

151. actions continually affect the way the world will treat you; that there is nothing that
comes to you not set in motion by your actions. Someone else observed the Jewish
code of the law implies God has requirements for people to be acceptable to him and
in Islam God is a God of Judgment not a God of love. You live to appease him. At
the end of the discussion everyone concluded Lewis had a point. Only Christianity
dares to proclaim God’s love is unconditional. An unconditional love that we call
grace. Christians boldly proclaim that grace really has precious little to do with us,
our inner resolve, or our lack of inner resolve. Rather, grace is all about God and
God freely giving to us the gifts of forgiveness, mercy, and love."
to others show mercy, mixed with fear–
1. “To still others, a third group, believers should show mercy. But they were to do
so in an attitude of fear, that is, caution, lest they become contaminated by the sin of
the most abandoned heretic. Such persons are so corrupt that the stench of death
has polluted them and even their clothing, as it were, reeks with the odor of
corrupted flesh (see Jude 1:12).”—The Bible Knowledge Commentary, ew
Testament Edition, Walvoord & Zook, Victor Books, p. 923
2. "As we approach these fallen brethren we must be careful not to get caught up in
their unfaithfulness. Satan will try and use the unstable believer to defile those
trying to save him. How many times has the would-be rescuer been drowned as
well? To deal with our brethren under the influence of false teaching takes a good
knowledge of the word, a faithful walk with God, and an understanding of Satan's
devices coupled with spiritual discernment. (Wiersbe, V.2 p.562). The proper
training of a new Christian is much easier than snatching an improperly trained
novice out of the fire."
3. Fear has a role to play in the Christian life.
1. Work out your own salvation with fear and trembling (Php 2:12).
2. Conduct yourselves throughout the time of your stay here in fear (1Pe 1:17).
3. A reason for the hope that is in you, with meekness and fear (1Pe 3:15).
3B.Gill interpreted this to mean use fear to reach them. He wrote,"Meaning false
teachers, who lead others into errors, and such as give themselves over unto sin,
whether teachers or hearers, and who are obstinate and irreclaimable; even such as
these, means should be used to save, if possible, by sharp admonitions and severe
language; by denouncing the awful judgments of God, which threaten them; by
inflicting on them church censures in a terrible manner; by declaring the terrors of
the Lord, and of hell, and of everlasting damnation."
4. Stedman, "That is a wise word. Be careful. There are some you cannot help yet;
you are not experienced enough, or old enough yet. You are not wise enough to help
these others. Even the wisest have to handle them with great fear, being very careful

152. not to contract the disease they are trying to cure." When some foolishly try to win
over strong worldly people they are won over instead because they are not skilled in
the Word of God. Some foolishly try to win others by joining them in their worldly
behavior, and again, they are won to the world rather than winning the worldling to
the Lord. Paul wrote in Gal. 6:1, "Brethren, if a man is overtaken in any trespass,
you who are spiritual restore such a one in a spirit of gentleness, considering
yourself lest you also be tempted." ote the need to be spiritual and the need of
gentle skill to pull this off.
Lord, keep us from entanglements
That choke Your Spirit's work within,
So we can then reflect Your light
Into a world that's dark with sin. --Sper
5. Showing mercy is harder than it sounds. It takes a lot of effort to show mercy in
the way the word demands. Jesus said it is to be blessed to show mercy, but consider
the cost involved. William Barclay's Daily Study Bible commentary on Matthew
states regarding this word: "It does not mean only to sympathize with a person in
the popular sense of the term; it does not mean simply to feel sorry for some in
trouble. Chesedh [sic], mercy, means the ability to get right inside the other person's
skin until we can see things with his eyes, think things with his mind, and feel things
with his feelings. Clearly this is much more than an emotional wave of pity; clearly
this demands a quite deliberate effort of the mind and of the will. It denotes a
sympathy which is not given, as it were, from outside, but which comes from a
deliberate identification with the other person, until we see things as he sees them,
and feel things as he feels them. This is sympathy in the literal sense of the word.
Sympathy is derived from two Greek words, syn which means together with, and
paschein which means to experience or to suffer. Sympathy means experiencing
things together with the other person, literally going through what he is going
through. (p. 103)" Because this is too hard for most of us, we do not even try to be
this merciful, and the result is we lose a great many people who go through doubts
and struggles. It is so much easier to just let them go than to really understand them
and help them. It is no wonder that Jesus promised great blessings on those who will
do this and see victory through mercy.
6. J. Steven Lang wrote, "What the Bible promises is not only that God shows mercy
to people, but that people can -- must -- show mercy to each other. Grudges and
getting even are a normal part of the world scene, but they have no place in the life
of someone who has enjoyed the mercy of God. The Bible promises blessing for
people who can mirror God's mercy. It promises something else for those who
refuse. "God blesses those who are merciful, for they will be shown mercy."
Matthew 5:7. There will be no mercy for you if you have not been merciful to others.
But if you have been merciful, then God's mercy toward you will win out over his
judgment against you. James 2:13 Since God chose you to be the holy people whom
he loves, you must clothe yourselves with tenderhearted mercy, kindness, humility,

153. gentleness, and patience. You must make allowance for each other's faults and
forgive the person who offends you. Remember, the Lord forgave you, so you must
forgive others. And the most important piece of clothing you must wear is love. Love
is what binds us all together in perfect harmony. And let the peace that comes from
Christ rule in your hearts. For as members of one body you are all called to live in
peace. And always be thankful."
6B. Lang goes on, " My mother attended the same church for 60 years. My dad
never went to church. In all that time not one single minister or believer in that
congregation set foot in my parent's home...no one came to share the gospel. They
waited for my dad to come to them. Had Jesus done that, there would never have
been Calvary...and you and I would still be lost. Had there been genuine mercy in
my mother's church...someone would have gotten involved. Without mercy our
hurting human family still hurts...and they are looking for someone to help ease
their pain. Christian integrity demands that we be merciful. Just as God's mercy
motivated Him to the cross of Calvary for the sins of the human race, so does mercy
motivate the Christian to share the story of Calvary to a lost world."
7. Ra McLaughlin asks, "What is Jude 23 telling us to do when it says, "And others
save with fear; pulling them out of the fire"? Whom are we to pull out of the fire,
believers who may be committing the sin unto death? Or is he telling us to reach the
unsaved with the Gospel?" Then he answers, "In the Epistle of Jude, Jude is writing
against different types of false brethren within the church, and exhorting the church
to be faithful. Verses 22 and 23 contain Jude's instructions on how the church
should respond to the false brethren and/or to those within the church who have
been influenced by their teachings ("those who are doubting"). It does appear that
there is some progression in the three types of these doubters. Some are to be shown
mercy, presumably so that they may stop doubting. Others are to be snatched from
the fire and saved, probably indicating that their doubt is so great that they are in
danger of perishing for want of belief. Others are to be shown mercy with fear, but
the exact reason for this fear is not explicit. Probably, they are the worst of the lot,
and have carried their doubt to the point of rejecting righteous living, casting
themselves into sin (e.g. vv. 4,7-8,15-16). It would seem reasonable to exhibit proper
"fear" in dealing with these people so as not to fall into the same sins (cf. Gal. 6:1).
It does not seem likely that any of these are committing the sin unto death, because
those who commit that sin are beyond hope (1 John 5:16). Jude's warnings and
instructions seem designed to inspire change, which implies hope of a better state." I
agree, for it is of no purpose to care if there is no hope of saving these who have
gone astray. one are to be cut off as hopeless.
8. John MacArthur, "We have to temper our zeal in dealing with people in the third
group, because we are exposing ourselves to danger. Trying to rescue such people is
like being the servants who threw Shadrach, Meshach, and Abednego into the fiery
furnace: they burned to death because they got too close to the fire. You've got to be
careful with people who are engulfed in vice and lust--they are the nearest to hell.
Like the doctor who treats an infectious disease and puts himself in danger of
catching it, we are on dangerous ground when we deal with people engulfed in

154. Satanic evil. We must take care as we extend mercy to them that we do not become
defiled by them." "I am reminded of what Paul said about Demas: "For Demas hath
forsaken me, having loved this present world..." (2 Tim. 4:10). In the process of
helping Paul reach the world for Christ, Demas fell in love with it."
hating even the clothing stained by corrupted
flesh.
1. The concept is this: the Christian is to love the sinner while at the same time
hating the sin. Great caution must be exercised when trying to reach sinners, so that
the Christian does not fall into their sins. Here we have the paradox of love and hate
in the same effort. We are to so love those going astray that we take risks to save
them, but at the same time we hate the sin that has stained them, and even possibly
made them so corrupted that they carry diseases due to their immoral life style. In
today's age of aids, this seems very relevant, for some sins are not only dangerous
for the soul, but for the body as well. Some sinners can actually infect you in more
ways than one. Gill wrote, "by which may be meant the conversation of those men,
even their filthy conversation, which is to be hated, though their persons are not;
but all ways and means should be used to save them." Others seem to think it is
pointing to leprosy, and treating the sinner like a leper. Below, however, we see a
totally different perspective.
2. “Judetfs language is graphic. The word testainedtf (Greek tespilootf) seems
to reflect Judetfs rendering of the Hebrew word for tefilthytf in Zechariah 3:3.
This word refers to human excrement. And the word for teclothingtf that Jude
uses here (Greek techitontf) refers to the garment worn closest to the body. In
other words, Jude pictures the sinful teaching and practices of these people as
underclothes fouled by feces. ... What has caused this filthy condition? ... The false
teachers and their disciples are following their own tenatural instinctstf and
paying no attention to the Spirit (Jude 1:19). They are producing teaching and
behavior that is offensive to God. And, Jude is saying here, it should be equally
offensive to believers. ... Even, then, as they act in mercy toward those who have
fallen, praying that the Lord may bring them back, they must not overlook in any
way the terrible and destructive behavior these people are engaged in.thtThe IV
Application Commentary on 2 Peter, Jude, Douglas J. Moo, Zondervan, p. 289
Here we have a picture of what a dirty sinner looks like. He is like a poopy diaper,
and nobody wants to be close to that, but as filthy as they are, we are to risk the
odor and seek to bring them back to the Lord where they can be cleaned up and
restored to Christian fellowship.
3. Gill wrote, “ by which may be meant the conversation of those men, even their

155. filthy conversation, which is to be hated, though their persons are not; but all ways
and means should be used to save them; and this is one way, by showing a dislike
unto, and a resentment at their wicked way of living, excluding them from church
communion for it, and shunning all conversation with them. The allusion is not to
garments defiled by profluvious persons, or menstruous women, as some think, but
to garments spotted with nocturnal pollutions, or through unnatural lusts, which
these persons were addicted to.”
4 David Legge wrote, " but there is a greater risk as we look at the sinfully degraded
in verse 23, we are to cautiously pity them, we are to realise that we can be
contaminated by their garments spotted with the flesh, their inner garment that's
close to the flesh, contacting defilement. We need to be careful, that when we go to
win the sinner, the sinner does not win us! And that means, young people, you don't
go to the pub to have a little drink and have a little witness. You don't go to the
disco, or the club, to tell others about Christ - you don't do it! - and sit with them
and partake in their sin. I'm not talking about giving out tracts, that's not what I'm
talking about, I'm talking about people who are living socially in this mechanism
whereby they are no different than the world, they say, to win the world - you can't
do it! I'm reminded, tragically, of the story of a man - and he was a godly man - who
was an evangelist to the street girls in America, prostitutes. And there was one night
he went, seeking to win a lost soul on one of the beaches in America, and he went to
her with that sincere objective and he has written, listen: 'I went to win her, and she
won me!"
5. "Defiled by the flesh [spotted by the flesh].[ 73 ] Polluted garments suggest
anything that tends to spread sin to another. Paul wrote, "Do not be deceived: 'Evil
company corrupts good habits'"(1Co 15:33). Peter described false teachers as "spots
and blemishes" carousing in their own deceptions while they feast with you" (2Pe
2:13). Social contact with such people should be avoided except for teaching
purposes. Christians hate sins but love sinners (see Re 3:4; 7:14). They are careful
about what they come in contact with as well as that which they watch and hear.
The tongue of another may be set on fire by hell and can defile the whole body and
set on fire "the course of nature" (Jas 3:6). Consequently, one must be selective of
friends and choose carefully his entertainment."
6. 1Cor. 5:9-11 "I wrote you in my letter not to associate with immoral people; I
{did} not at all {mean} with the immoral people of this world, or with the covetous
and swindlers, or with idolaters; for then you would have to go out of the world. But
actually, I wrote to you not to associate with any so-called brother if he should be an
immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a
swindler - not even to eat with such a one."
Lord, keep us from entanglements
That choke Your Spirit's work within,
So we can then reflect Your light
Into a world that's dark with sin. --Sper

156. 7. Wesley, "Meantime watch over others as well as yourselves; and give them such
help as their various needs require. For instance, 1. Some that are wavering in
judgment, staggered by others' or by their own evil reasoning, endeavour more
deeply to convince of the truth as it is in Jesus. 2. Some snatch with a swift and
strong hand out of the fire of sin and temptation. 3. On others show compassion, in
a milder and gentler way; though still with a jealous fear, lest you yourselves be
infected with the disease you endeavour to cure. See therefore that, while ye love the
sinners, ye retain the utmost abhorrence of their sins, and of any, the least degree of
or approach to them."
8. "As we approach these fallen brethren we must be careful not to get caught up in
their unfaithfulness. Satan will try and use the unstable believer to defile those
trying to save him. How many times has the would-be rescuer been drowned as
well? To deal with our brethren under the influence of false teaching takes a good
knowledge of the word, a faithful walk with God, and an understanding of Satan's
devices coupled with spiritual discernment. (Wiersbe, V.2 p.562). The proper
training of a new Christian is much easier than snatching an improperly trained
novice out of the fire."
9. Hating even the garment spotted by the flesh. The allusion here is not quite certain,
though the idea which the apostle meant to convey is not difficult to be understood.
By "the garment spotted by the flesh" there may be an allusion to a garment worn
by one who had the plague, or some offensive disease which might be communicated
to others by touching even the clothing which they had worn. Or there may be an
allusion to the ceremonial law of Moses, by which all those who came in contact with
dead bodies were regarded as unclean, Leviticus 21:11; umbers 6:6; 9:6; 19:11. Or
there may be an allusion to the case mentioned in Leviticus 15:4,10,17; or perhaps to
a case of leprosy. In all such instances, there would be the idea that the thing
referred to by which the garment had been spotted was polluting, contagious, or
loathsome, and that it was proper not even to touch such a garment, or to come in
contact with it in any way. To something of this kind the apostle compares the sins
of the persons here referred to. While the utmost effort was to be made to save them,
they were in no way to partake of their sins; their conduct was to be regarded as
loathsome and contagious; and those who attempted to save them were to take every
precaution to preserve their own purity. There is much wisdom in this counsel.
While we endeavour to save the sinner, we cannot too deeply loathe his sins; and in
approaching some classes of sinners there is need of as much care to avoid being
defiled by them, as there would be to escape the plague if we had any transaction
with one who had it. ot a few have been deeply corrupted in their attempts to
reform the polluted. There never could be, for example, too much circumspection
and prayer for personal safety from pollution, in attempting to reform licentious
and abandoned females.

157. Doxology
24.To him who is able to keep you from falling
and to present you before his glorious presence
without fault and with great joy—
Cotton Patch Version, " Now to him who can keep you on your feet and present you at his
court, spick-and-span and happy, to the only God, our Savior, through Jesus Christ our
Lord, be glory, greatness, power and pre-eminence throughout the past, present and
future."
1. Gill has the most powerful comment on this verse. He wrote, “The people of God
are liable to falling into temptation, into sin, into errors and mistakes, from an
exercise of grace, or from a degree of steadfastness in Gospel truths, and even into a
final and total apostasy, were it not for divine power; and they are not able to keep
themselves. Adam, in his state of innocence, could not keep himself from falling; nor
could the angels, many of whom fell, and the rest are preserved by the grace of God;
wherefore, much less can imperfect sinful men keep themselves, they want both skill
and power to do it; nor can any, short of Christ, keep them, and it is his work and
office to preserve them; they were given to him with this view, and he undertook to
do it; and sensible sinners commit themselves to him, as being appointed for that
purpose; and this is a work Christ has been, and is, employed in, and he is every
way qualified for it: he is "able" to do it, for he is the mighty God, the Creator and
upholder of all things; and as Mediator, he has all power in heaven and in earth;
instances of persons kept by him prove it; and there is such evidence of it, that
believers may be, and are persuaded of it: and he is as willing as he is able; it is his
Father's will he should keep them, and in that he delights; and as he has undertook
to keep them, he is accountable for them; besides, he has an interest in them, and the
greatest love and affection for them; to which may be added, that the glory of the
Father, Son, and Spirit, in man's salvation, depends on the keeping of them: and
what he keeps them from is, from falling by temptations, not from being tempted by
Satan, but from sinking under his temptations, and from being devoured by him;
and from falling by sin, not from the being or commission of sin, but from the
dominion of it, and from the falling into it, so as to perish by it; and from falling into
damnable heresies; and from the true grace of God, and into final impenitence,
unbelief, and total apostasy.”
1B. Edwin Cross: Can I be filled with praise even when false teachers are

158. troubling the church? Certainly! Shall I let heresy stop me from being in the
atmosphere of God's love? Certainly not! The believer's portion is exactly opposite
to the apostates. He is kept from falling; a blessed contrast to the abounding
apostasy previously described. To this God alone be all the glory for ever. He is the
unique God and Preserver of the life of His people. The Lord Jesus is referred to as
the Saviour sixteen times in the ew Testament, and the Father is so described eight
times. The prophet Isaiah makes it plain that there is no Saviour but God (Isa.
45:27). He alone is worthy of glory (the radiance of light) and kingly majesty. He
alone has the dominion (everything in His control) and authority (ability to do
anything He pleases) to which all must bow and which is effectively engaged in the
sustenance of His people whilst toiling and suffering here in this world."
2. Spurgeon wrote, “In some sense the path to heaven is very safe, but in other
respects there is no road so dangerous. It is beset with difficulties. One false step
(and how easy it is to take that if grace be absent), and down we go. What a slippery
path is that which some of us have to tread! How many times have we to exclaim
with the Psalmist, "My feet were almost gone, my steps had well nigh slipped." If we
were strong, sure-footed mountaineers, this would not matter so much; but in
ourselves, how weak we are! In the best roads we soon falter, in the smoothest paths
we quickly stumble. These feeble knees of ours can scarcely support our tottering
weight. A straw may throw us, and a pebble can wound us; we are mere children
tremblingly taking our first steps in the walk of faith, our heavenly Father holds us
by the arms or we should soon be down. Oh, if we are kept from falling, how must
we bless the patient power which watches over us day by day! Think, how prone we
are to sin, how apt to choose danger, how strong our tendency to cast ourselves
down, and these reflections will make us sing more sweetly than we have ever done,
"Glory be to Him, who is able to keep us from falling." We have many foes who try
to push us down. The road is rough and we are weak, but in addition to this,
enemies lurk in ambush, who rush out when we least expect them, and labor to trip
us up, or hurl us down the nearest precipice. Only an Almighty arm can preserve us
from these unseen foes, who are seeking to destroy us. Such an arm is engaged for
our defence. He is faithful that hath promised, and He is able to keep us from
falling, so that with a deep sense of our utter weakness, we may cherish a firm belief
in our perfect safety, and say, with joyful confidence,
Against me earth and hell combine,
But on my side is power divine,
Jesus is all, and He is mine!"
3. William Barclay presents a very revealing insight into Jude's last words.
"JUDE comes to an end with a tremendous ascription of praise. Three times in the
ew Testament praise is given to the God who is able. In Romans 16: 25 Paul gives
praise to the God who is able to strengthen us. God is the one person who can give
us a foundation for life which nothing and no one can ever shake. In Ephesians 3: 20
Paul gives praise to the God who is able to do far more than we can ever ask or even
dream of. He is the God whose grace no man has ever exhausted and on whom no
claim can ever be too much. . Here Jude offers his praise to the God who is able. .

159. God is able to keep us from slipping. The word is aptaistos. It is used both of a sure-footed
horse, which does not stumble, and of a man who does not fall into error. He
will not let your foot be moved," or as the Scottish metrical version has it, "Thy foot
he'll not let slide" (Psalm 121: 3). To walk with God is to walk in safety even on the
most dangerous and the most slippery path. In mountaineering climbers are roped
together so that even if the inexperienced climber should slip, the skilled
mountaineer can take his weight and save him. Even so, when we bind ourselves to
God, he keeps us safe."
3B. An unknown author gives us this insight: "There’s a difference between a
doxology and a benediction. All of our services at First Presbyterian Church end
with a benediction where God’s blessing is pronounced on you. A benediction goes
this direction, from God to you. God blesses you in a benediction; you bless God in
a doxology. But one of the interesting things about this doxology is that even though
it is directed to God, yet even as we praise God in this doxology, we are reminded of
His benediction on us. We’re reminded of the many spiritual blessings that He has
given to us in Jesus Christ."
4. GOD IS ABLE
(Jude 24)
1. Our God is in heaven; He does whatever He pleases (Ps 115:3; 135:6).
2. With God nothing will be impossible (Lu 1:37).
3. Able to make all grace abound toward you (2Co 9:8).
4. Able to do exceedingly abundantly above all that we ask or think (Eph 3:20).
5. Able to save to the uttermost those who come to God through Him (Heb 7:25).
5. CHRIST IS ABLE
(Jude 24)
1. Mighty to save (Isa 63:1).
2. All authority in heaven and on earth (Mt 28:18).
3. Authority over all flesh, that He should give eternal life to as many as You have
given Him (Joh 17:2).
4. Who will transform our lowly body . . . able even to subdue all things to Himself
(Php 3:21).
5. Able to keep what I have committed to Him until that Day (2Ti 1:12).
5B. William A. Odgen, 1887
1. 'Tis the grandest theme through the ages rung;
'Tis the grandest theme for a mortal tongue;
'Tis the grandest theme that the world ever sung,
"Our God is able to deliver thee."
Refrain
He is able to deliver thee,
He is able to deliver thee;

160. Though by sin oppressed, go to Him for rest;
"Our God is able to deliver thee."
2. 'Tis the grandest theme in the earth or main;
'Tis the grandest theme for a mortal strain;
'Tis the grandest theme, tell the world again,
"Our God is able to deliver thee."
Refrain
3. 'Tis the grandest theme, let the tidings roll,
To the guilty heart, to the sinful soul;
Look to God in faith, He will make thee whole,
"Our God is able to deliver thee."
5C. Someone put this wonderful truth into a rap.
God is able, He's real, He's no myth, He's no fable.
He supplies all my needs according to His riches to keep me stable.
Limitless is my God, so don't you de-label His words
Or His word that He keeps to those who are faithful.
I'm hateful of the devil.
I resist him, he flees.
God is, was and shall be able.
That's why every knee shall bow down and every tongue confess.
Give Him praises and honor to the one who can bless.
As you rest your burdens on Him, He will make them light day and night.
The righteous, Himself, His Highness restores the blind sight.
The Light and spiritual fire, put on all God's armor.
He be blazing them demons up like a four alarmer.
The Father's our guardian
Cutting off branches that bear no fruit.
He raised Himself from the dead.
But, Yo!, you still need proof?
That God manifested Himself in the flesh.
He left the spirit of Pentecost so you can put Him to the test.
God is able.
5D. Paul has a great doxology in Eph. 3:20-21 that also stresses that God is able.
" ow to him who is able to do immeasurably more than all we ask or imagine,
according to his power that is at work within us, 21to him be glory in the church
and in Christ Jesus throughout all generations, for ever and ever! Amen."
Someone put together this outline of that text:
* HE IS ABLE

161. * ABLE TO DO
* ABLE TO DO ALL WE ASK
* ABLE TO DO ALL WE ASK OR THI K
* ABLE TO DO ABOVE ALL WE ASK OR THI K
* ABLE TO DO ABU DA TLY ABOVE ALL WE ASK OR THI K
* ABLE TO DO EXCEEDI GLY ABU DTA TLY ABOVE ALL WE ASK OR THI K
But what if we never ask? God is omnipotent, and that means he can do anything he wants
to do, but he does not want to do many things without us wanting to do them with him, and
so if we never ask, and we never cooperate, there are many good things that do not happen.
God's will is not always done on earth as it is in heaven because those of us on earth are not
as cooperative as those in heaven. We have not because we ask not, or when we do ask it is
for the wrong reasons. God chooses to limit what he is able to do based on our availability
to be channels of his power in the world. If you never ask God to use you, it is not likely
that he will. Many times he does things in spite of us, but he makes it clear in his Word that
he wants our cooperation to do all that he wants to get done in our lives.
5E. I like the way E. L. Jorgenson scolds us for limiting God to the past and the future.
He wrote, "I believe in a God who can--and does. Most people including many
Christians have a God that used to do things indeed, and no doubt will bestir
himself again in the distant future; but at present He is doing nothing to speak of. It
is so easy to believe that God did things in Bible times; that He will do things again
in predicted seasons; but for the present He is bound hand and foot by natural law,
and there is nothing stirring. I believe in a God who not only used to do things and
will do things again, but who is doing things now. For all that some folks say, He
might as well be an idol, a tree cut out of the forest which cannot speak and which
cannot go; in whom it is not to do evil nor yet to do good. (Jer. 10:3-5)."
5F. I see this conclusion of Jude as such a powerful encouragment for the believers
struggling with so many issues, and wondering if they are doing all that God is
requiring of them. Jude is saying that we need not fear if we are not one hundred
percent in conformity with God's will. Christians are in all different stages of their
faith and obedience to God's revealed will. Our salvation does not depend on us in
the sense that we must earn it by reaching a certain stage of development. If we are
moving in the right direction in cooperation with God, he will be pleased with us,
and he will keep us from falling. God is a loving father who knows the limits of each
of his children, and he will not let one be lost to the forces of evil because they lag
behind others who are far more mature in their obedience. God is able to keep every
child of his, at every level of growth. If there are any that do not make it, just as
Judas did not make it with the other Apostles, it is because, like Judas, they were
not walking in faith and obedience, but were walking away and departing from the
faith as apostates. They have fallen from the faith, and not because God could not
keep them from falling, but because they would not accept his offer of grace and
mercy to keep them from falling.
6. 1 Corinthians 10:13; "There hath no temptation taken you but such as is common

162. to man: But God is faithful, who will not suffer you to be tempted above that ye are
able; but will with the temptation also make a way to escape, that ye may be able to
bear it." 2 Timothy 1:12; "For the which cause I also suffer these things:
nevertheless I am not ashamed: For I know whom I have believed, and am
persuaded that He is able to keep that which I have committed unto Him against
that day." "If I should say, "My foot has slipped," your loving kindness O Lord,
will hold me up." (Psa. 94: 18) "The Lord will be your confidence, and will keep
your foot from being caught." (Prov. 3 :26)
7. Stedman, "This too falls into three divisions. " ow to him who is able to keep you
from falling" indicates the potential in the Christian life. It does not say " ow to
him who does keep you from falling," because God does not always keep us from
falling. He is able to, Jude says, but he does not always do it. We need to fall
sometimes; some of us will not learn any other way. If we were not so thick-headed
and stubborn, and if we would obey him, he would keep us from falling. In that
sense, we never need to fall.
But even when we do fall, he is able "to present us without blemish before the
presence of his glory." The word translated "without blemish," is the word
"anomas," which means "apart from the law." He has so completely dealt with us
that even our falls have already been handled in Christ. Therefore, after we have
learned the painful lesson of it, he is free to wipe it out of the record, and to present
us faultless before his glory!
And this will be done, he says, with rejoicing. That means we will have had a part in
this too. We are also involved in the process, and when we get where we're going, we
can say, "Hallelujah! Thank God, I've won!" As Paul says, "I have finished the
race. I have kept the faith. Henceforth there is laid up for me the crown of
righteousness," (2 Timothy 4:7b-8a RSV).
8. Guzik, "Who is responsible for our “keeping”? Jude begins the letter by
addressing those who are preserved in Jesus (Jude 1). Then he exhorts Christians to
avoid dangerous men and to keep themselves in the love of God (Jude 21) But here
at the end he concludes with the recognition that it is ultimately God who keeps us
from stumbling and falling. Paul put the same idea in Philippians 2:12-13: Work out
your own salvation with fear and trembling; for it is God who works in you both to
will and to do for His good pleasure.It is God’s work. But you can always tell the
people He is working in, because they are working also. God doesn’t call us to
simply let the Christian life happen to us, and He doesn’t command us to save
ourselves. He calls us to a partnership with Him."
9. There is no escape from the debate of the Calvinists and the Arminians at this
point, for the book of Jude has a great deal of verses that lean in both directions.
The security of the believer seems to be stressed so strongly, and yet the danger of
falling is why the book was written in the first place, and why all the warnings are
given about being led astray by the false teachers. So you have men like Bob Wilkin
who expresses the struggle with how to interpret this verse. I will quote him
extensively because he brings the Arminian perspective that is needed to balance out
the Calvinist perspective. All 9 numbers below are quotes from him. He wrote,

163. "God is able, according to Jude, to keep every believer from stumbling, that is, from
experiencing major moral or doctrinal failure. A key interpretive question here is
whether Jude was conveying an unconditional guarantee that God will keep all
believers from stumbling, or whether he was referring to a conditional guarantee
which requires a certain response by individual believers. The idea that this is an
unconditional guarantee appears to be biblically and practically absurd. One need
only think of saints like David, Solomon, Peter, John Mark, and Demas who
stumbled badly to reject such an idea. Yet many pastors and theologians nonetheless
suggest that Jude 24 is an unconditional promise.
9B. Wilkin goes on to be critical of the Calvinist view. He wrote, "I believe that
many commentators have missed the mark badly on this one. Jude 24 calls for, but
does not guarantee, perseverance. And, it is not dealing with eternal security at all.
Ability Is ot a Guarantee. God is able to do anything which is not logically or
morally impossible. There are myriads of things which have happened which God
could have stopped from happening. Take, for example, the fall of Adam and Eve.
God could have created them without an ability to sin; yet He didn't. He could have
kept the serpent from tempting them; but He didn't.
9C. Consider three examples where the same expression God is able is used and
where the possible result either never occurred or where it only occurred when a
condition was met: (1) John the Baptist said, "God is able to raise up children to
Abraham from these stones" (Matt 3:9). (2) The author of Hebrews wrote, "He is
able to aid those who are tempted" (Heb 2:18); yet this aid is conditioned upon the
one being tempted looking to Him in prayer with faith (Heb. 3:12-1.5; 4:11-16). (3)
Similarly, Jesus conditioned the healing of two blind men upon their answer to this
question, "Do you believe that I am able to do this?" (Matt 9:28).
9D. The fact that God is able to do something does not unconditionally guarantee
that He will do it. It may be something He never intends to do or which He will only
do for those who respond as He commands. As we shall now see, the latter is the
case in Jude 24....To Keep You from Stumbling The word stumble is a word which
only occurs here in the T. It refers to losing one's footing, stumbling, or falling.
Clearly it is used figuratively here. While some suggest that only doctrinal slippage
is meant, Jude was warning his readers about false teachers who were promoting
both false doctrine and licentious living .
9E. The context makes it clear that Jude is encouraging believers to look to the One
who can keep them from being duped by false teachers. ote vv 20-23. To suggest
that in v 24 Jude was unconditionally guaranteeing his readers that they wouldn't
be duped is to destroy the whole point of the letter. It was Jude's fear that his
readers would be duped by the false teachers that prompted him to write this letter
(cf. vv 3-4)....To Present You Faultless With Exceeding Joy. This expression is, I
believe, why most Reformed commentators suggest that God guarantees freedom
from stumbling. They see the word faultless and they conclude that eternal salvation
must be in view. That is, however, a mistake.

164. 9F. What is in view is the future judgment of believers, the Judgment Seat of Christ.
That is the time when every believer will be presented by the Lord Jesus before the
Father. ot all believers will be presented as "faultless." or will all believers have
"exceeding joy" at the Bema. Only believers who lived faithful lives will have such
an experience. Compare Matt 16:27; Mark 8:38; 1 Cor 3:10-15; 9:27; 2 Cor 5:10; 1
John 2:28.
9G. The word faultless (amomos) means without spot or without blemish. It
sometimes is used absolutely to refer to complete sinlessness, as when it refers to the
Lord Jesus (cf. Heb 9:11; 1 Pet 1:19). However, it can also refer to an experience
which is not sinless but which is yet pleasing to God since it reflects faithfulness to
Him. For example, Rev 14:5 refers to the 144,000 Jewish evangelists of the
Tribulation and says, "In their mouth was found no guile, for they are without fault
[amomos] before the throne of God" (cf. Col 1:22 and 2 Pet 3:14). The same idea,
though using a different Greek word (anenkletos), is found in the requirements for
elders in the church. Elders are men who must be blameless in their experience (1
Tim 3:10; Titus 1:6-7).
9H. Exceeding joy awaits believers who do not lose their footing. There will be a
special measure of joy for such believers at the Judgment Seat of Christ and forever
thereafter. God rewards faithfulness.
9I. Conclusion: We Can't Blame God
At the Judgment Seat of Christ, no excuses will be valid. We won't be able to
legitimately blame the devil, our parents, our spouses, our children, our genes,
illness, fatigue, society, circumstances, or God Himself. othing can "make us"
stumble from the path of righteousness. God is able to keep us from stumbling. If
any of us walks away from God, we do so because we have failed to look to Him who
is able to keep us from stumbling (cf. Rom 16:25; 2 Pet 3:14-18). Victory is possible
in the Christian life because God is ready, willing, and able to sustain us through the
temptations and trials we face. The question is not whether He is able to keep us
from stumbling. Rather, the question is, will we continue to look to Him in faith and
obedience?"
9J. There are texts where God's ability is exalted to the highest level, but where it is
obviously not automatic, and where people must cooperate to see that ability taken
advantage of in order for its value to become a reality in life. One of the best
examples is II Cor. 9:8, "And God is able to make all grace abound to you, so that in
all things at all times, having all that you need, you will abound in every good
work." If you take this as an unconditional promise, then you have a serious
problem in explaining why all believers don't have all they need, and are not
abounding in every good work. There is never a question about God's ability, for it
is always assumed that there is never a lack on God's part, but there is no
assumption that people will take advantage of that reality. Why is it that we do not
in all things at all times abound in every good work? It is not due to God's lack of
ability to make it happen. It is due to our lack of response in claiming the necessary
grace to so abound. The lack and weakness is never in God' ability, but in us.

165. Calvinism has its focus on God's ability, and Arminism has its focus on the reality of
man's weakness of will, and thus, inability to claim the ability of God. Both are
dealing with realities that the Bible makes clear. The problem with both is that their
too narrow vision hinders them from being realistic about the whole picture.
Calvinism is too optimistic by focusing on the ability of God, and Arminism is too
pessimistic by focusing on the weakness of man. Calvinism and Arminism needs to
become more realistic by balancing their focus with a full acknowledgment of the
other perspective. This leads to what I feel is Biblical realism where you can have
the highest optimism about God, and the lowest pessimism about man combined in a
realism that fits what God's Word says over and over, and what life reveals to be
true consistently all through history.
9K. In Luke 21:36 Jesus said, "Be always on the watch, and pray that you may be
able to escape all that is about to happen, and that you may be able to stand before
the Son of Man." Jesus had no doubt about God's ability, but he did question if his
followers would be able to stand faithful to him in trial." His optimism and
pessimism combine in realism. Paul wrote in Rom. 11:23, "And if they do not persist
in unbelief, they will be grafted in, for God is able to graft them in again." Paul had
no question about God's ability to graft the Jews back into the kingdom of God, but
he still had a question about their choice to believe or persist in unbelief, and God's
ability to graft them back in hinges on that choice they make. God's ability will not
just make it happen regardless of their response. Paul says the future is conditional,
and they must believe before it becomes a reality. Paul wrote again in 1 Corinthians
10:13; "There hath no temptation taken you but such as is common to man: But
God is faithful, who will not suffer you to be tempted above that ye are able; but will
with the temptation also make a way to escape, that ye may be able to bear it." Does
this means all believers always escape every temptation? We know the answer to
that is, no way. God is able to deliver from every temptation, and man has the
ability to cooperate with God and escape every temptation. It seems like the perfect
plan, and so why does it not always work this way? Is the problem with God, or
with man? It is obvious that man is the weak link, and that is why so many things do
not work as God wants them to work.
9K2. We need to face the reality of our weakness, and cling to God's ability with all
our might to succeed. Salvation in the sense of being justified is all in what Jesus did
for us, and we are saved by his hold on us. When it comes to sanctification, however,
and living a life pleasing to God, we need to lay hold on him and hold tight by
obeying his every word. We do not live by bread alone but by every word that
proceeds from the mouth of God. We need to know his words and cling to them,
holding them tight in all the storms of false teaching that would blow us off course.
The successful Christian life is not all up to God, nor is it all up to us. It is up to God
and us working together step by step, and day by day. Try it on your own and you
will flop. Leave it up to God to do it for you, and it won't happen. Work together
and you will succeed.
9K3. A good illustration of the human element in the whole picture of God's plan is

166. the Great Wall of China. James Emery White wrote this about it: "In ancient
China, the people desired security from the barbaric, invading hordes to the north.
To get this protection, they built the Great Wall of China. It’s 30 feet high, 18 feet
thick, and more than 1,500 miles long! The Chinese goal was to build an absolutely
impenetrable defense—too high to climb over, too thick to break down, and too long
to go around. But during the first hundred years of the wall’s existence China was
successfully invaded three times. It wasn’t the wall’s fault. During all three
invasions, the barbaric hordes never climbed over the wall, broke it down, or went
around it; they simply bribed a gatekeeper and then marched right in through an
open door."The wall did not fail to do it job, but the human element did not
cooperate with the ability of the wall to protect them, and the result was a failure of
the purpose of the wall. This same human element, which is sin, can foul up the
plan of God for our lives and the lives of others. It is not easy to be sinless, and so
everytime we do sin, we mess up things in a way that is not God's will, for he never
wills for us to sin. Thus, you have a simple explanation of why God's will is not done
on earth as it is in heaven, and why Jesus taught us to pray for that constantly, so
that we screw things up less and less as we mature in our faith and obedience.
9K4. Jesus had power to do wonders beyond our comprehension, but in his home
town he could do no might work because of the human element of unbelief. Was he
able to do miracles? Of course he was, for he did them all the time, and yet that
ability did not function without human cooperation. In other words, Jesus did not
force his will on people, but demanded their cooperation, and when it was not
forthcoming he did not do what he could easily have done. He wept over Jerusalem
because he wanted to save them like a mother hen hides her chicks under her wings,
but they would not, and his judgment fell on them in 70 A.D. The problem is never
on God's side, but always on man's side, and this hinders the will of God in the
world constantly.
9L. The point of all this on God's ability and man's ability is to make it clear that all
the warnings of the ew Testament to Christians are to be taken seriously. Jude did
not write all of his warnings just to kill time. God directed him to write these things
because believers are ever in danger of being led astray by false teachers. We need
to have a strong sense that God is able to deliver us in every situation, and we need a
strong sense of our human weaknesses that can lead us to follow those going in the
wrong direction. Awareness of these two things will enable us to make it through
any trial that life may bring to us. Let me conclude this issue that could go on for
endless pages with a quote from the end of Hebrews chapter three. "See to it,
brothers, that none of you has a sinful, unbelieving heart that turns away from the
living God. 13But encourage one another daily, as long as it is called Today, so that
none of you may be hardened by sin's deceitfulness. 14We have come to share in
Christ if we hold firmly till the end the confidence we had at first. 15As has just
been said:
"Today, if you hear his voice,
do not harden your hearts
as you did in the rebellion."

167. 16Who were they who heard and rebelled? Were they not all those Moses led out of
Egypt? 17And with whom was he angry for forty years? Was it not with those who
sinned, whose bodies fell in the desert? 18And to whom did God swear that they
would never enter his rest if not to those who disobeyed? 19So we see that they were
not able to enter, because of their unbelief." (Heb. 3:12-19) God was able to bring
them to his Promised Land, but they were not able to maintain their faith in God's
ability, and they never made it. Hence, the warning to Christians of the danger of
unbelief in God's ability.
9M. I have no interest in discouraging any child of God from the hope of eternal
security, for I believe it, and I have it, but I fear that the way many proclaim it is a
great deal like the teaching of the apostates. Listen to a man I quote quite often for
his brilliant remarks on Scripture. This pastor wrote, " o matter what monstrous
evil a child of God may imagine or do, God will not charge sin upon his elect. He
charged our sins to Christ. We are no longer subject to punishment." Well, thank
you pastor. I was fearful of getting involved with my secretary, but now that you
proclaim that it will not be charged against me, I think I will go for it. Such is the
rationalizing that can take place over many sins with this kind of thinking about
eternal security. It is a total rejection of holiness as having any importance in the
Christian life. Growth in holiness is a waste of time with this theology. Why bother
when sinning is no big deal, and will never be punished? Try this on your kids, and
see how soon you regret it. Tell them that anything they do wrong has already been
paid for by Christ, and there will be no negative consequences for misbehavior, no
matter how vile and evil it might be. The reason I have sought to bring in the
Armenian perspective is to bring balance and avoid such pathetic thinking that
encourages sin. I know most Calvinist do not teach this way of thinking, but some
do, and without balance they are not much, if any, better than the false teachers
Jude is warning us about.
9 . Any teaching that encourages sin is of the kingdom of darkness. If what is being
taught offers loopholes for people to do what God forbids, it is false teaching. That
is what Jude is warning against. Someone wrote, "They were antinomians.
Antinomians have existed in every age of the church. They are people who pervert
grace. Their position is that the law is dead and they are under grace. The
prescriptions of the law may apply to other people, but they no longer apply to
them. They can do absolutely what they like. Grace is supreme; it can forgive any
sin; the more the sin, the more the opportunities for grace to abound (Romans 6).
The body is of no importance; what matters is the inward heart of man. All things
belong to Christ, and, therefore, all things are theirs. And so for them there is
nothing forbidden. So Jude's heretics turn the grace of God into an excuse for
flagrant immorality (verse 4); they even practise shameless unnatural vices, as the
people of Sodom did (verse 7). They defile the flesh and think it no sin (verse 8).
They allow their brute instincts to rule their lives (verse 10). With their sensual
ways, they are like to make shipwreck of the love feasts of the church (verse 12). It is
by their own lusts that they direct their lives (verse 16)."

168. 10. Volumes are written on the controversy between Calvinist and Arminians on
this issue, and I quote this Arminian perspective because I feel he has valid points.
He shows that there is more than one way of looking at this verse, and vast numbers
of believers do look at it from more than one perspective. Again, I call your
attention to Appendix A where you read of a great and strong Calvinist, Arthur
Pink, who recognizes the validity of more than his own perspective. I agree that
there is eternal security in Christ, but I also agree that nowhere does the Bible say it
is automatic, and so all we have to do is trust God to take care of it. God gave us his
word and revealed his will to us so that we can obey him and cooperate with his
plan. What is the point of all the commands in the ew Testament to believers if
they don't make a difference, and we are not held accountable anyway?
10B. I was raised as a Baptist and went to a seminary where Calvinism dominated,
but I read so many great Christian heros of history who were Arminian that I
realized by following one system or the other you cut yourself off from the other
perspective. So I came to the conclusion that I have no obligation to be locked into
any man made system of Biblical interpretation. I can accept the sovereignty of God
and the free will of man, I can accept eternal security and the real danger of falling
away, and all of the implications of both systems when they fit the text of any
particular Scripture. Sometimes this leads to some very paradoxical issues, but the
Bible is full of paradoxes. I have two books on paradoxes on the internet for those
interested. One of the paradoxes is that Jesus knew that God was able to deliver him
from death, but God did not do it. He did not do it even though his Son pleaded for
him to do it. God had the ability to save his Son, but he chose to let him die. It
sounds terrible, but, in fact, it was the greatest unanswered prayer in history, for
our salvation depended on Jesus having his prayer unanswered. The writer to the
Hebrews said, “He offered up both prayers and supplications with loud crying and
tears to the One able to save Him from death” (Hebrews 5:7). As He prayed in the
garden to His Father, He said, “All things are possible for Thee; remove this cup
from Me; yet not what I will, but what Thou wilt” (Mark 14:36). Thank God he
does not always do what he is able to do. It was either Jesus dies for us, and we can
be saved, or we die for our own sin and lose salvation forever. Jesus surrendered to
this plan, and all the joy of eternity is due to God not doing what he was able to do.
God is also the God who is able to heal us of all our diseases, but the well known fact
is that he does not do so, and so God's ability to do something is no guarantee by
itself that he will do it. To assume that he will do what he is able to do regardless of
human response and cooperation is not a valid assumption based on Scripture.
10B2. God's ability works both ways. He has the ability to judge and destroy, and he
has the ability to forgive and restore. He sent Jonah to inevah with the specific
warning that in 40 days they would be destroyed. That was God's will according to
Jonah, and that is what he preached, when he finally got there. But the people
responded to the message and repented. Everything was now changed, and God in
mercy let these people survive because he is able to withold his wrath and offer
compassion. God is able to destroy or deliver, and which he does depends a great

169. deal on how people respond to the warnings he sends their way. Would he have
spared that city had they stoned Jonah and cursed the God he served? There is no
reason to believe he would have, and so we see that God does change his plans when
people respond in a favorable way to his warnings. He has not pleasure in the death
of the wicked, and it is his will that they not die, but repent and escape his
judgment. God does not make that choice for them, but leaves it in their hands to
choose folly or faith.
10C. The bottom line is this: you can have full assurance and security in Christ, and
still believe that your faithfulness in obedience to God's commands is a vital part of
what God demands for your perseverance. God was able to keep his Old Testament
people from falling, but they fell over and over and had to experience his wrath over
and over, and there is no reason to think that his ew Testament people are any
different. They too fall all the time because they do not obey God's commands. The
point of most of the ew Testament letters is to pursuade believers to obey and be
faithful in keeping God's commands as to how to live a righteous life. God was able
to make sure his people won every battle with the pagans, but they lost many times
and suffered terrible defeat because of disobedience, and that same principle applies
to the believer today. God is able to prevent any believer from sinning, but he just
provides what is necessary to overcome temptation. It still has to be chosen, and if
not, the believer falls to the temptation. You still reap as you sow, and there is no
way to sidestep it and leave it all up to God. God gave freedom to the false teachers
to put believers into a dangerous situation where they could be tempted to fall away,
and that is why Jude is writing this letter to warn them of the seriousness of the
situation. The implication is that they could fall if they did not reject these false
teachers. The believers had the same freedom as they did, and they had to choose to
follow what the Apostles taught, or what these new comers were teaching. God was
with them all the way to provide what they needed to keep from falling, but they
had to listen to Jude and obey, or they could fall for what was false, and be led
astray. If this was not a real threat to the believers, the whole point of Jude writing
was meaningless.
10D. You do not have to choose between the Calvinist or Arminian viewpoint, for
anyone can find a host of texts that support both. So call me a Calminian, for
faithfulness to the Word of God demands that of me. Anyone who studies the best
authors from the two perspectives has to admit that the evidence for both is
powerful, and that is why we have millions of believers convinced of both systems,
and why God has blest both systems in reaching masses of people for Christ. It takes
a lot of pride and audacity, however, for anyone to say their system has all the truth,
and that those who disagree are out of God's will. So I glean from both perspectives,
and I am all the richer for doing so, for I have many heros and resources in both
camps. I can agree with Constable when he says, "This verse is not an unconditional
promise that God will inevitably keep all believers from stumbling either doctrinally
or morally", and yet at the same time be fully confident that God will not let any fall
from grace who are striving to live in obedience to his revealed will. ow back to
this great text.

170. and to present you before his glorious presence
without fault and with great joy–
1. Gill wrote, “..this presentation is made "before the presence of his glory"; either
before the glorious presence of Christ, or Christ himself, who is glorious, and will
appear in glory, in his own, and in his Father's, and in his holy angels; or else before
the glorious presence of God the Father, and who is glory itself: and the condition in
which the saints are, and will be presented, is "faultless"; though they have sinned
in Adam, and were so wretchedly guilty and filthy in their nature state, so prone to
backslidings, and guilty of so many after conversion, and though a body of sin and
death is carried by them to the grave; yet they will at last be presented by Christ in
perfect holiness, in complete righteousness, and in the shining robes of immortality
and, glory. The manner in which they will be presented is "with exceeding joy"; in
themselves, for what they shall be delivered from, from sin and sorrow, and every
enemy, and for the glory and happiness they shall then enjoy; and also in the
ministers of the Gospel, who will then bring their sheaves with joy, and then will
their converts be their joy and crown of rejoicing; and likewise this presentation will
be with the joy of angels, for if they rejoice at the conversion of men, much more at
their glorification; and even with the joy of Father, Son, and Spirit.”
2. Spurgeon wrote, “Revolve in your mind that wondrous word, faultless!" We are
far off from it now; but as our Lord never stops short of perfection in His work of
love, we shall reach it one day. The Saviour who will keep His people to the end, will
also present them at last to Himself, as "a glorious church, not having spot, or
wrinkle, or any such thing, but holy and without blemish." All the jewels in the
Saviour's crown are of the first water and without a single flaw. All the maids of
honour who attend the Lamb's wife are pure virgins without spot or stain. But how
will Jesus make us faultless? He will wash us from our sins in His own blood until
we are white and fair as God's purest angel; and we shall be clothed in His
righteousness, that righteousness which makes the saint who wears it positively
faultless; yea, perfect in the sight of God. We shall be unblameable and
unreproveable even in His eyes. His law will not only have no charge against us, but
it will be magnified in us. Moreover, the work of the Holy Spirit within us will be
altogether complete. He will make us so perfectly holy, that we shall have no
lingering tendency to sin. Judgment, memory, will--every power and passion shall
be emancipated from the thraldom of evil. We shall be holy even as God is holy, and
in His presence we shall dwell for ever. Saints will not be out of place in heaven,
their beauty will be as great as that of the place prepared for them. Oh the rapture
of that hour when the everlasting doors shall be lifted up, and we, being made meet
for the inheritance, shall dwell with the saints in light. Sin gone, Satan shut out,
temptation past for ever, and ourselves "faultless" before God, this will be heaven
indeed! Let us be joyful now as we rehearse the song of eternal praise so soon to roll
forth in full chorus from all the blood-washed host; let us copy David's exultings

171. before the ark as a prelude to our ecstasies before the throne.
3. Barclay wrote, “ He can make us stand blameless in the presence of his glory. The
word for blameless is amiimos. This is characteristically a sacrificial word; and it is
commonly and technically used of an animal which is without spot or blemish and is
therefore fit to be offered to God. The amazing thing is that when we submit
ourselves to God, his grace can make our lives nothing less than a sacrifice fit to
offer to him.
He can bring us into his presence exultant. Surely the natural way to think of entry
into the presence of God is in fear and in shame. But by the work of Jesus Christ
and in the grace of God, we know that we can go to God with joy and with all fear
banished. Through Jesus Christ, God the stern Judge has become known to us as
God the loving Father.
We note one last thing. Usually we associate the word Saviour with Jesus Christ, but
here Jude attaches it to God. He is not alone in this, for God is often called Saviour
in the ew Testament (Luke I: 47; I Timothy I: I; 2: 3; 4: 10; Titus I: 3; 2: 10; 3: 4).
So we end with the great and comforting certainty that at the back of everything
there is a God whose name is Saviour. The Christian has the joyous certainty that in
this world he lives in the love of God and that in the next world he goes to that love.
The love of God is at once the atmosphere and the goal of all his living."
We who love Jesus are walking by faith,
!ot seeing one step that's ahead;
!ot doubting one moment what our lot may be,
But looking to Jesus instead. --Fields
4. "Faultless [without blemish, blameless]. "And you, who once were alienated and
enemies in your mind by wicked works, yet now He has reconciled in the body of
His flesh through death, to present you holy, and blameless, and irreproachable in
His sight -- if indeed you continue in the faith, grounded and steadfast, and are not
moved away from the hope of the gospel which you heard, which was preached to
every creature under heaven, of which I, Paul, became a minister" (Col 1:21-23).
ote the conditional nature of the end result-"if indeed you continue in the faith,
grounded and steadfast, and are not moved away from the hope of the gospel..."
" ow may the God of peace Himself sanctify you completely; and may your whole
spirit, soul, and body be preserved blameless at the coming of our Lord Jesus
Christ" (1Th 5:23). "Who shall also confirm you to the end, blameless in the day of
our Lord Jesus Christ." (I Cor. 1 :8)
5. Ron Alexander gives us this outline.
ow (that’s the present)
unto him (that’s the person) God
that is able (that’s His power)
to keep you (that’s his protection)
from falling (that’s to make you perfect),
and to present you faultless (that’s to make you pure)
before the presence of his glory (that’s His prestige)

172. with exceeding joy (that’s our pleasure).
6. John MacArthur, "That's contrary to everything most people imagine about
meeting God. You might think that meeting a holy God would be a frightening
experience. But there is no need to fear, knowing that He is going to present you
faultless--you are going to get to heaven without a fault. Do you know why? Jesus
Christ died for every sin you'll ever commit--all your faults are taken care of. Don't
worry about apostasy, because it is not ultimately going to affect you. The word
"faultless" (Gk. amomous) is a word that is used in sacrificial contexts. In fact, it's
the same word that describes Jesus in 1 Peter 1:19 as "a lamb without blemish." We
will be as faultless as Christ Himself when we enter into His presence. What a great
promise! EPHESIA S 5:25-27--The Apostle Paul said, "...Christ also loved the
church, and gave Himself for it, that He might sanctify and cleanse it with the
washing of water by the word; that He might present it to Himself a glorious
church, not having spot, or wrinkle, or any such thing; but that it should be holy
and without blemish." "Someday, when we stand before God, we are not going to
hear the cracking of any divine whips; we will be faultless. o sins will be held
against our account, for Christ has paid for them in full. As a result, what should
our attitude be? Exceeding joy. Contrary to what many people think about entering
the presence of God with fear and disgrace, Christians will be spotless and
experiencing joy before Him."
7. athan Buttery, "Over the last week it’s been hard to ignore the Olympics. And
one of the events I happened to catch was the men’s triathlon. And I just managed
to catch the end, and it was quite a sight. As the leading athlete came into the
stadium there was a huge roar, and it was clear he was absolutely delighted. He
hugged everyone he could see. You name it he hugged it. His joy was clear for all to
see, and everyone was overjoyed to see this athlete make it home. And he stepped up
to receive his prize with great joy. ow imagine a different race if you will. It’s the
last lap of your Christian life. You can see the gates of heaven, and all along the
road there are crowds and crowds of people cheering you on. The whole place is
awash with joy and delight as you at last enter the gates. You’ve never heard such
an incredible noise before, singing and cheering and the most amazing delight. And
then you come before a huge throne as God beckons you near. And he asks: "Why
should I let you into my heaven?" And you reply: "There is nothing I have done to
earn it. But rather your Son Jesus Christ died in my place on that cross. He took my
sin. And he gave me his perfection. And now I have received that gift fully. I am
perfect and you have given me that awesome gift." And God replies: "Welcome, my
son, we’ve been expecting you!"
25. to the only God our Savior be glory, majesty,
power and authority, through Jesus Christ our
Lord, before all ages, now and forevermore!

173. Amen.
to the only God our Savior
1. athan Buttery, the English writer gives his perspective from his country. "First
he is the only Saviour, or to be correct, he is the only God who is our only Saviour.
So as Jude finishes his letter he emphatically states that this God is the only God.
There is no other. That is the testimony of the Bible from cover to cover. And he is
not a God who is uninterested in his creation, who is distant and unknowable,
rather he is our Saviour. He is a God who has got his hands dirty. And how do we
know him. Well Jude tells us later in the verse. It is through Jesus Christ our Lord.
Everything that relates to God is known through his Son Jesus Christ. And that is
why we are to contend for the exclusive unique revelation of God in Jesus Christ.
The only way we can know God is in Christ. But of course many today will reject
that claim. They will want to suggest, even professing Christians, that there is more
than one way to God. Christianity is very respectable, but we are not to offend
others by suggesting Jesus is the only way. Jesus is just one way among many, we’re
told. So religion nowadays is just like going to a supermarket. You walk into
Tesco’s’ nowadays and you can buy about ten varieties of potatoes. So take your
pick. Just so on the shelves in the religion section there are many to choose from-
Islam, Buddhism, Judaism, Hinduism, ew Age, and of course Christianity. And it’s
for that reason that Prince Charles has called himself not the Defender of the Faith,
but Defender of faith. Because it’s politically incorrect to say that one is right and
the other is wrong. But Jude says that’s a load of rubbish. There is only One God
and he’s our Saviour, and we can know him in Jesus Christ. So do you want to
know what God is like, then look at Jesus Christ. That’s what he is saying."
1B. Buttery goes on, "Do you see why this truth is so crucially important? People’s
eternal destinies are at stake. This is why we need to be contending for the truth in
this vital area. You see if people get the impression from us that there is hope
outside Christianity then we are deceiving them. We’re stopping them from getting
to the help they need. They are being prevented from coming to the rescuer, the only
God and Saviour. We’re just making the way to hell more comfortable, which is a
terrible thing to do. Rather by putting our necks on the line and showing people the
Saviour we’re doing them a huge favour. We’re pointing the way to the rescuer."
2. “Jude 25 teaches both the oneness of God and the equality of Jesus Christ with
God the Father. Thus it militates against the view that the deity of Christ was an
invention of the post-apostolic church. God is spoken of as Savior seven times in the
ew Testament (Luke 1:47; 1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10;
Titus 3:4; Jude 1:25). Here His saving power is shown in the Person of his Son,
whom the Church acknowledges as teLord,tf i.e., God. The final ascription of
glory, majesty, dominion, and authority is Judetfs testimony to the gracious
character of God, who wrought our salvation through Christ.thtThe Wycliffe
Bible Commentary, Moody Press, p. 1490

174. 3. Gill, "By whom is meant, not the Trinity of Persons in general, nor the Father in
particular; but the Lord Jesus Christ, who is truly God, though not to the exclusion
of the Father and Spirit; and is the wisdom of God, and the author of all wisdom,
natural and spiritual; and is the only Savior of his people."
be glory,
“Glory - involves the sum total of all God is and all God does. His glory goes on for
eternity. Stood beside the light of God's glory, man's glory is a pinhole of light in an
infinite sky.”
majesty,
“Majesty - "greatness, magnificence." God is King of kings and Lord of lords. o
other person in the universe can hold a candle to His majesty.”
power and authority,
1. “Power - In His dominion God has all authority. He has given this authority to
His only begotten Son (Mt. 28:18). When we yield to Christ we acknowledge His
authority and accomplish His will.”
2. “Dominion - God's authority is infinite. o place is outside of His jurisdiction.”
3. Gill in making and upholding all things; in redeeming his people; in protecting
and defending them, and in destroying his and their enemies; in raising the dead,
and judging the world. Though the Alexandrian copy, and some others, and the
Vulgate Latin version, read, "to the only God our Saviour, by Jesus Christ our
Lord", and leave out the word "wise"; and so they are to be understood of God the
Father; but the Ethiopic version reads, "this is the only God our Saviour Jesus
Christ, to whom"… And all this is to be attributed to him,
4. Guzik, " Jude isn’t trying to say that we can or should give these things to God.
When we acknowledge and declare the truth about God, it glorifies Him. We aren’t
giving God more majesty or power than He had before; we are just recognizing it
and declaring it.
through Jesus Christ our Lord,

175. Everything we have of eternal value is through Jesus Christ our Lord, and
everything God has from man in all the praise and glory we offer in prayer and
song is his through Jesus Christ his Son. Jesus is the mediator between God and
man, for he is the source of all that matters to both God and man. He is the one
through whom the water of life flows to us, and the one through whom our praise
flows upward to God.
before all ages, now and forevermore!
1. Clarke So let it be, so ought it to be, and so it shall be. The text may be read thus:
To the only wise God our Saviour, by Christ Jesus our Lord, be glory and majesty,
dominion and power, before all time; and now, and through all futurity. Amen. Let
the whole creation join in one chorus, issuing in one eternal Amen!"
2. Barnes, "It is common in the Scriptures to ascribe power, dominion, and glory to
God, expressing the feeling that all that is great and good belongs to him, and the
desire of the heart that he may reign in heaven and on earth. Comp. Revelation
4:11; Revelation 19:1. With the expression of such a desire it was not inappropriate
that this epistle should be closed--and it is not inappropriate that this volume should
be closed with the utterance of the same wish. In all our affections and aspirations,
may God be supreme; in all the sin and woe which prevail here below, may we look
forward with strong desire to the time when his dominion shall be set up over all the
earth; in all our own sins and sorrows, be it ours to look onward to the time when in
a purer and happier world his reign may be set up over our own souls, and when we
may cast every crown at his feet and say, "Thou art worthy, O Lord, to receive
glory, and honour, and power: for thou hast created all things, and for thy pleasure
they are and were created.--Alleluia; Salvation, and glory, and honour, and power,
unto the Lord our God,"
3. Guzik,"Both now and forever: This could also be translated “unto all the ages.”
This is “as complete a statement of eternity as can be made in human language.”
(Robertson) Our victory, our triumph in God, is forever. There is serious deception
out there. There are enemies of the gospel who have infiltrated the church. But
despite the greatness of the threat, God is greater still. He wins, and if we will only
stay with Him, we are guaranteed victory also. Jude is a book full of warning, but it
closes with supreme confidence in God. Dangerous times compel us to trust in a
mighty God."
Amen.

176. 1. This was one of the favorite words of Jesus. "St. Matthew attributes it to Our
Lord twenty-eight times, and St. John in its doubled form twenty-six times. As
regards the etymology, Amen is a derivative from the Hebrew verb aman "to
strengthen" or "Confirm". Most commonly it is said to mean "So be it." When you
hear something said by someone that you agree with and want to affirm it, you say,
"So be it" or "let it be so." It is also used to finish a prayer and a song, however,
and so sometimes it is just the period in the sentence. It is saying, "This is the end."
2. Unfortunately this is the way many think of the word, and feel that is all it
really means. That is a valid meaning, but we can be thankful that some are not
willing to be satisfied with that alone. Gary W. Charles preached a sermon on
the word amen, and in his honesty he expressed what has surely been the
experience of millions, and continues to be. He said, “As a child, I lived for
"Amen." In the church my family attended, when the choir sang the threefold
"Amen," my heart would sore. The final "amen" was a sure-fire signal to my
young, not-so-religious mind that church torture was almost over. I was soon to
be set free from the noose around my neck that my mom insisted was "a
beautiful bow tie." In next to no time, my blister producing Buster Brown shoes
would be tossed back in the box in the closet and I'd return to the important
business of play that my non churchgoing neighbors had been doing during my
forced exile to church. As you can see, my young heart filled with gladness to
hear the choir sing the final "amen."
2B. Gary goes on,"If you asked him how he spelled relief he would say, “Amen!” It
was a word that always came at the end. It was the last word that said it is done and
over and we can now get on with life. The only way we know the pastor is done with
his prayer is by him saying “Amen.” It puts the final touch on the prayer, the song,
and the whole service. It means done, over, finished, and there is no more to be
added. It is no wonder then that we do not take the word very seriously, for it is
merely a code word for saying this is the end, over and out. We need to discover that
there is a reason why this word has become a universal word used around the world
by many different religions. We need to give this word greater respect by learning to
add to it the deeper meaning that God intended it to have.
2C. Gary continues, " We can begin to add to the meaning of the word by
looking at the way the Jews used the word. They meant it as a vow to do what
they had prayed, or what they had learned from the Word of God. They would
make their final word `So be it.' and mean by that, “I am committed to go and
apply what God has given me to my life. “Amen, let it be true in my life now
what I understand to be the will of God. I vow to live according to the light God
has given me.” Seen in this way, Amen is not the end, but it is the beginning. It
is the beginning of a new path to walk, a new way to think about an issue, a new
attitude to have toward certain people. It is not that anything is over, but that
something has just begun, and now I begin going in a new direction because of
what has been revealed. By saying amen I am saying that I put my stamp of
approval on what God has revealed. I am saying I understand and I agree that
this is the way God wants we to live and walk and think. “So be it.” Let this be

177. the start of applying the truth in my life. Let it begin right now."
3. John Piper wrote, "In the Old Testament the word "amen" was mainly a
congregational response to give a strong affirmation or agreement - to a curse or
a word of praise to God. For example, in Deuteronomy 27:16 the Levites say,
"'Cursed is he who dishonors his father or mother.' And all the people shall say,
'Amen.'" That is, we agree with that curse, so let it be. Or consider this beautiful
scene of reverence and worship from Ezra 8:5-6: Ezra opened the book [the
Word of God] in the sight of all the people for he was standing above all the
people; and when he opened it, all the people stood up. Then Ezra blessed the
LORD the great God. And all the people answered, "Amen, Amen!" while lifting
up their hands; then they bowed low and worshiped the LORD with their faces
to the ground. The "amen" meant, "Yes, we agree with your blessing! We join in
your blessing! All that you have said of God's greatness we let it echo in our
Amen. We say, "True, and firm and reliable is what you have said."
Or take Psalm 72:19, "Blessed be His glorious name forever; and may the whole
earth be filled with His glory. Amen, and Amen." Here the psalmist speaks his own
"Amen," and doubles it for doubled certainty. But he almost certainly means for the
people to join him in saying the Amen. As in Psalm 106:48, "Blessed be the LORD,
the God of Israel, from everlasting even to everlasting. And let all the people say,
'Amen.' Praise the LORD!" Amen is the congregational way of affirming the
leader's blessing. When great things are being spoken to God or about God in a
public assembly, the fitting thing to do is to express agreement and affirmation.
That seems to be the implication of these texts."
4. I conclude this study with the unique poem by Adrian Plass.
When I became a Christian I said, Lord, now fill me in,
Tell me what I'll suffer in this world of shame and sin.
He said, Your body may be killed, and left to rot and stink,
Do you still want to follow me? I said, Amen! -- I think.
I think Amen, Amen I think, I think I say Amen,
I'm not completely sure, can you just run through that again?
You say my body may be killed and left to rot and stink,
Well, yes, that sounds terrific, Lord, I say Amen -- I think.
But, Lord, there must be other ways to follow you, I said
I really would prefer to end up dying in my bed.
Well, yes, he said, you could put up with sneers and scorn and spit,
Do you still want to follow me? I said, Amen! -- a bit.
A bit Amen, Amen a bit, a bit I say Amen,
I'm not entirely sure, can we just run through that again?
You say I could put up with sneers and also scorn and spit,
Well, yes, I've made my mind up, and I say Amen! -- a bit.
Well I sat back and thought a while, then tried a different ploy,

178. ow, Lord, I said, the Good Book says that Christians live in joy.
That's true, he said, you need the joy to bear the pain and sorrow,
So do you want to follow me? I said, Amen! -- tomorrow.
Tomorrow, Lord, I'll say it then, that's when I'll say Amen,
I need to get it clear, can I just run through that again?
You say that I will need the joy, to bear the pain and sorrow,
Well, yes, I think I've got it straight, I'll say, Amen -- tomorrow.
He said, Look, I'm not asking you so spend an hour with me,
A quick salvation sandwich and a cup of sanctity,
The cost is you, not half of you, but every single bit,
ow tell me, will you follow me? I said, Amen! -- I quit.
I'm very sorry, Lord, I said, I'd like to follow you,
But I don't think religion is a manly thing to do.
He said, Forget religion then, and think about my Son,
And tell me if you're man enough to do what he has done.
Are you man enough to see the need, and man enough to go,
Man enough to care for those whom no one wants to know,
Man enough to say the thing that people hate to hear,
To battle through Gethsemane in loneliness and fear.
And listen! Are you man enough to stand it at the end,
The moment of betrayal by the kisses of a friend,
Are you man enough to hold your tongue, and man enough to cry,
When nails break your body -- are you man enough to die?
Man enough to take the pain, and wear it like a crown,
Man enough to love the world and turn it upside down,
Are you man enough to follow me, I ask you once again.
I said, Oh, Lord, I'm frightened, but I also want to say Amen.
Amen, Amen, Amen, Amen; Amen, Amen, Amen,
I said, O Lord, I'm frightened, but I also said, Amen.
APPE DIX A
CHRISTIA FOOLS
Arthur W. Pink
“Then He said unto them, O fools and slow of heart to believe all that the prophets
have spoken.”

179. Luke 24:25
Those of you who read the religious announcements in the newspapers of yesterday
would see the subject for my sermon this evening is “Christian Fools.” Possibly
some of you thought there was a printer’s error and that what I really meant to
announce was “Professing Christian fools.” The paper gave it quite correctly. My
subject tonight is “Christian Fools.” Probably some of you think that this is a most
unsuitable title for a servant of God to give to his sermon, and yet I make no apology
whatever for it. It fits exactly my subject for tonight: it expresses accurately what I
am going to speak about: and—“what is far more to the point—it epitomizes our
text: “Then He said unto them, O fools, and slow of heart to believe all that the
prophets have spoken.”
Those words were spoken by Christ on the day of His resurrection: spoken not to
worldlings but to Christians. That which occasioned them was this. The disciples to
whom He was speaking were lopsided in their theology: they believed a certain part
of God’s truth and they refused to believe another part of the truth that did not suit
them; they believed some Scriptures but they did not believe all that the prophets
had spoken, and the reason they did not was because they were unable to harmonize
the two different parts of God’s truth. They were like some people today: when it
comes to their theology; they walk by reason and by logic rather than by faith.
In the Old Testament there were many prophecies concerning the coming Messiah
that spoke of His glory. If there was one thing the Old Testament prediction made
plain, it was that the Messiah of Israel should be glorious. It spoke of His power, His
honor, His majesty, His dominion, His triumphs. But on the other hand, there were
many prophecies in the Old Testament that spoke of a suffering Messiah, that
portrayed His humiliation, His degradation, His rejection, His death at the hands of
wicked men. And these disciples of Christ believed the former set of prophecies, but
they would not believe in the second: they could not see how it was possible to
harmonize the two. If the coming Messiah was to be a glorious Messiah, possessing
power and majesty and dominion: if He would be triumphant, then how could He,
at the same time, be a suffering Messiah, despised, humiliated, rejected of men? And
because the disciples could not fit the two together, because they were unable to
harmonize them, they refused to believe both, and Christ told them to their faces
that they were fools. He says, “O fools, and slow of heart to believe all that the
prophets have spoken.”
I suppose some of us have wondered how it was possible for these disciples, these
followers of Christ, who had been privileged to be with Him during His public
ministry and those who had been so intimate with Him, had been instructed by Him,
had witnessed His wonderful miracles; how it was possible for such men to err so
grievously and to act so foolishly. And yet we need not be surprised; the same thing
is happening all around us today. Christendom tonight is full of men and women
who believe portions of God’s truth, but who do not believe all that the prophets
have spoken. In other words, my friends, Christendom tonight is full of men and

180. women that the Son of God says are “fools” because of their slowness of heart to
believe.
ow very likely, the sermon tonight will make some of my hearers angry: probably
they are the ones who most need the rebuke of the text. When a servant of God
wields the sword of the Spirit, if he does his work faithfully and effectively, then
some of his hearers are bound to get cut and wounded: and, my friends, that is
always God’s way. God always wounds before He heals. And I want to remind you
at the outset that this text is no invention of mine. These are the words of One who
never wounded unnecessarily, but they are also the words of the True and Faithful
Witness who never hesitated to preach the whole truth of God, whether men would
receive it or whether they would reject it. I know it is not a pleasant thing to be
called a fool, especially if we have a high regard for ourselves and rate our own
wisdom and orthodoxy very highly—it wounds our pride. But we need to be
wounded, all of us. We need to be humbled; we need to be rebuked; we need to have
that word from the lips of Christ which is as a two-edged sword.
ow notice, dear friends, that Christ did not upbraid these disciples because they
did not understand, but because of their lack of faith. The trouble with them was
they reasoned too much. Very likely they prided themselves on their logical minds
and said, Well, surely we are not asked to believe impossibilities and absurdities:
both of these cannot be true; one is true and the other cannot be. Either the Messiah
of Israel is going to be a glorious and a triumphant Messiah, or else He is going to be
a rejected and a humiliated one: they cannot both be true. That is why Christ said to
them—not because of their failure to understand, but because of their lack of
faith—“O fools, and slow of heart to believe all that the prophets have spoken.”
I am afraid that today there are many who only believe what they can understand,
and if there is something else that they cannot understand, they do not believe it. If
they have devised to themselves a systematized theology (or more probably they
have adopted someone else’s system of theology), and they hear a sermon (no matter
how much Scripture there may be in it) which they cannot fit into their little system
of theology, they won’t have it. They place a higher value on consistency than they
do on fidelity. That is just what was the matter with these disciples: they could not
see the consistency of the two things and therefore they were only prepared to
believe the one.
The same thing, my friends, is true today with many preachers. There are
multitudes of preachers in Australia tonight whose theology is narrower than the
teaching of this Book. Then away to the winds with theology! —I mean human
systems of theology which are narrower than Scripture. For example, there are men
today who read God’s Word, and they see that the gospel is to be preached to every
creature, and that God commands all who hear that gospel to believe in Christ; then
they come across some texts on election, predestination:—“Many are called but few
are chosen,” and they say, Well, I cannot harmonize this, I cannot see how it is
possible to preach, unhampered, a gospel to every creature, and yet for election to
be true. And because they cannot harmonize the two things, they neither believe the

181. two nor will they preach both. They cannot harmonize election with a gospel that is
to be preached to every creature, and so the Arminians preach the gospel but they
leave out election.
Yes, but there are many Calvinists who equally come under the rebuke of our text.
They believe in the sovereignty of God, but they refuse to believe in the
responsibility of man. I read a book by a hyper-Calvinist only a few weeks ago, by a
man whose shoe-latchet the present speaker in many things is not fit to stoop down
and unloose—a man of God, a faithful servant of His, one from whom I have
learned not a little—and yet he had the effrontery to say, that responsibility is the
most awful word in the English language, and then went on to tirade against human
responsibility. They cannot understand how that it is possible for God to fix the
smallest and the greatest events, and yet not to infringe upon man’s
accountability—men themselves choosing the evil and rejecting the good—and
therefore because they cannot see both they will only believe in one.
Listen! If man were nothing more than clay in the hands of the Potter there would
be no difficulty. Scripture affirms in Romans 9 that man is clay in the hands of the
Potter, but that only gives you one aspect of the truth. That emphasizes the
absoluteness of God’s control over all the works and creatures of His hands; but
from other Scriptures we learn that man is something more than lifeless clay. Man
has been endowed with understanding; man has been given a will. Yes, I freely
admit that his understanding is darkened; I fully allow that his will is in bondage;
but they are still there; they have not been destroyed. If man was nothing more than
a block of wood or a block of stone, it would be easy to understand how that God
could fix the place that he was to occupy and the purpose that he was to fulfil; but,
my friends, it is very far from easy to understand how that God can shape and
direct all history and yet leave man fully responsible and not infringe upon his
accountability.
ow there are some who have devised a very simple but a most unsatisfactory
method of getting rid of the difficulty, and that is to deny its existence. There are
Arminians who have presented the “free-will” of man in such a way as to virtually
dethrone God, and I have no sympathy whatever with their system. On the other
hand, there have been some Calvinists who have presented a kind of fatalism (I
know not what else to term it) reducing man to nothing more than a block of wood,
exonerating him of all blame and excusing him for his unbelief. But they are both
equally wrong, and I scarcely know which is the more mischievous of the two. When
the Calvinist says, All things happen according to the predestination of God. I
heartily say Amen, and I am willing to be called a Calvinist; but if the Arminian
says that when a man sins the sin is his own, and that if he continues sinning he will
surely perish, and that if he perishes his blood is on his own head, then I believe the
Arminian speaks according to God’s truth; though I am not willing to be called an
Arminian. The trouble is when we tie ourselves down to a theological system.
ow listen a little more closely still. When the Calvinist says that faith is the gift of
God and that no sinner ever does or can believe until God gives him that faith, I

182. heartily say Amen; but when the Arminian says that the gospel commands all who
hear it to believe, and that it is the duty of every sinner to believe, I also say Amen.
What? you say, You are going to stand up and preach faith-duty-duty-faith? I know
that is jolting to some of you. ow bear with me patiently for a moment and I will
try and not shock you too badly. Whose is the gospel? It is God’s. Whose voice is it
that is heard speaking in the gospel? It is God’s. To whom has God commanded the
gospel to be preached? To every creature. What does the gospel say to every
creature? It says, “Believe on the Lord Jesus Christ.” It says, “Whosoever believeth
in Him should not perish but have everlasting life.” It says, “The gospel of Christ is
the power of God unto salvation to everyone that believeth.” God commands, not
invites. God commands every man, woman and child that hears that gospel to
believe it, for the gospel is true; therefore it is the duty of every man to believe what
God has said. Let me give you the alternative. If it is not the duty of every sinner to
believe the gospel, then it is his duty not to believe it—one or the other. Do you mean
to tell me it is the duty of an unconverted sinner to reject the gospel? I am not
talking now about his ability to believe it.
Some of you say, Well how can it be his duty to believe it, when he cannot do so? Is
it his duty to do an impossibility? Well, listen! Is my duty, is my responsibility
measured by my ability, by my power to perform? Here is a man who has ordered a
hundred pounds’ worth of furniture; he receives it, and he is given thirty days’
credit in which to pay for it; but during the next thirty days he squanders his
money, and at the end of the month he is practically bankrupt. When the firm
presents their bill to him, he says, “I am sorry but I am unable to pay you.” He is
speaking the truth. “I am unable, it does not lie within my power to pay you.”
Would the head of that business house say, “All right, that ends the matter then:
sorry to hear that you do not have the power, but evidently we cannot do anything.”
o, my friend, ability does not measure our responsibility. Man is responsible to do
many things that he is not able to do. You that are Christians are responsible to live
a sinless life, for God says to you, “Awake to righteousness and sin not,” and in the
first Epistle of John we read, “These things write I unto you, that ye sin not.” God
sets before you and me a standard of holy perfection. There is not one of us that is
capable of measuring up to it, but that is our responsibility, and that is what we are
going to be measured by when we stand before the judgment-seat of Christ.
ow then there are many Arminian preachers who are afraid to preach sermons on
certain texts of the Bible. They would be afraid to stand up and preach from John
6:44—“ o man can come to Me, except the Father which hath sent Me draw him.”
They would be afraid to stand up and preach from Romans 9:18—“Therefore hath
He mercy on whom He will have mercy, and whom He will He hardeneth.” Yes, and
it is also true that there are many Calvinist preachers who are equally afraid to
preach from certain texts of the Scriptures lest their orthodoxy be challenged and
lest they be called Freewillers. They are afraid to stand up and preach, for example,
on the words of the Lord Jesus: —“How often would I have gathered thy children
together, even as a hen gathereth her chickens under her wings, and ye would not!”
Or on such a verse as this: —“The kingdom of heaven suffereth violence, and the
violent take it by force;” or “Strive (agonize) to enter in at the Strait Gate.” And to

183. show you that I am not imagining things, I am just going to read you three lines.
Listen! “At the meeting at. . . [I will leave out the name] on January 15th last, the
question was asked to the effect: Had not some of our ministers for the sake of
orthodoxy abstained from preaching from certain texts, and the answer was in the
affirmative.” I am reading now from a Strict Baptist magazine! That was a meeting
of Strict Baptist preachers and they were honest enough to admit, themselves, that
because they were afraid of their orthodoxy being challenged, they were silent on
certain texts of Scripture. O may God remove from all of us the fear of man.
Some of you perhaps are thinking right now in your own minds, Well, Brother Pink,
I do not see how you are consistent with yourself. My friends, that does not trouble
me one iota, and it won’t cause one hair in my head to go gray if I am inconsistent
with any Calvinistic creed: the only thing that concerns me is to be consistent with
the Holy Spirit, and to teach as the Holy Spirit shall enable, the whole counsel of
God; to leave out nothing, to withhold nothing, and to give a proportionate
presentation of God’s truth. Do you know, I believe that most of the theological
errors of the past have grown out of, not so much a denial of God’s truth, as a
disproportionate emphasis of it. Let me give you a simple illustration. The most
comely countenance with the most beautiful features would soon become ugly if one
feature were to grow while the others remained undeveloped. You can take the most
beautiful baby there is in the world tonight and if that baby’s nose were to grow
while its eyes and its cheeks and its mouth and its ears remained undeveloped, it
would soon become unsightly. The same is true with every other member of its face.
Beauty is mainly a matter of proportion and this is true of God’s Word. It is only as
truth is presented in its proper proportions that the beauty and blessedness to it are
maintained in the hearts and lives of God’s people. The sad thing is that almost
everywhere today there is just one feature of truth being disproportionately
emphasized.
And listen again! If God’s truth is to be presented proportionately and effectively
then each truth of God’s Word must be presented separately. If I am speaking upon
the humanity of Christ, if I am seeking to emphasize the reality of His manhood,
how that He was made like unto His brethren in all things, how that He was tempted
in all points as they were—sin excepted—I would not bring into my sermon a
reference to His Godhood; and if you were to hear me preach the next twelve
Sunday nights on the manhood of Christ and never refer to His Deity in those
sermons, I hope none of you brethren would be so foolish as to draw the conclusion,
Oh dear me, Brother Pink no longer believes in the Godhood of our Savior.
Again, if I am preaching on the wrath of God, the holy hatred of God for sin and
His vengeance upon it, I would be weakening my sermon to bring in at the close a
reference to His tenderness, mercy and love, for in my judgment that would be to
blunt the point of the special truth I was seeking to press on the unconverted. And,
in the same way, if I am pressing on the unconverted their need, their duty and
importance of seeking the Lord, calling upon, coming to and believing on Him for
themselves, I would not bring in or explain the work of the Holy Spirit in

184. conversion.
Each truth needs to be presented separately that it may have its clear outline
presented to the heart and to the mind. And after all, my friends, we are not saved
by believing in the Spirit, we are saved by believing in Christ. We are not saved by
believing in the work of the Spirit within us (no man was ever saved by believing
that); we are saved by trusting in the work of Christ outside of us. O may God help
us to maintain the balance of truth. There is something more in this Book, brethren
and sisters, beside election, particular redemption and the new birth. They are
there, and I would not say one word to weaken or to repudiate them, but that is not
all that is in this Book. There is a human side. There is man’s responsibility. There
is the sinner’s repentance. There is the sinner’s believing in Christ. There is the
pressing of the gospel upon the unsaved; and I want to tell you frankly that is a
church does not evangelize it will fossilize: and, if I am not much mistaken, that is
what happened to some of the Strict Baptist Churches in Australia. umbers of
them that once had a healthy existence are now no more; and some others are
already dead but they are not yet buried; and I believe one of the main reasons for
that is this—they failed at the vital point of evangelism. If a church does not
evangelize it will fossilize. That is God’s method of perpetuating His work and of
maintaining His churches. God uses means, and the means that the Holy Spirit uses
in His work is the preaching of the gospel to the unconverted, to every creature.
True, the preaching will avail nothing without the Spirit’s blessing and application.
True, no sinner will or can believe until God has quickened him. Yet he ought to,
and is commanded to.
ow I meant, if time had allowed me, to come back again to the text and give you a
few striking examples of where many have failed in holding the balance of God’s
truth. Take for example the Unitarians. I have met numbers of Unitarians who
believe this Book is God’s word, and believe that they can prove their creed from
this Book. They appeal to such Scriptures as Deuteronomy 6:4—“The Lord our God
is one Lord.” Their creed is the unity of God and they argue that if there be three
divine persons there must be three Gods; they cannot harmonize them, they cannot
reconcile three persons with one God; so what do they do? Well, they hold fast to
the one and they let go the other. They say the two won’t mix—either God is one or
else He is three; He cannot be both. When they come to the Person of Christ they
emphasize such passages as—“He grew in wisdom.” Well, they say, if He was a
divine person, how could He grow in wisdom? They emphasize such passages as “He
prayed,” and they say it is an absurdity to think of God praying to God. They say,
He died—how could God die? o, He cannot be divine: He is a good man; He is a
holy man; He is a perfect man; and because they cannot reconcile the two classes of
Scriptures they believe the one and reject the other. And Christ says to them, Ye are
fools because ye are slow of heart to believe all.
Take the Universalists. I have met numbers of Universalists—several here in
Sydney. I was going to say that I have less suspicion of the reality of their own
salvation than I have of some of yours. At any rate they seem to give such evidence
in their daily walk that they commune with Christ that it really makes one wonder

185. where they are. Well now, the Universalists are staggered by the doctrine of eternal
punishment. They say “God is love.” “The mercy of God endureth forever.” God is
good: how can a merciful, loving God send any to eternal suffering? The
Universalist say they cannot both be true: if there is such a thing as eternal
punishment, then God can’t be love: if God is love, there cannot be such a thing as
eternal punishment. You see what they are doing? They are reasoning: they are
walking by logic: they have drawn up their own scheme and system of theology and
that which they cannot fit exactly into that scheme, somewhere, well, away with it!
But the Unitarians and the Universalists and the Arminians are not the only ones
who are guilty of that. I am sorry to say that it is equally true, in some respects, of
many Calvinists. They are unsound when it comes to the gospel. They are all at sea
when it comes to the matter of believing. I am not going to keep you very much
longer, but listen closely now. There are many Calvinists who say, Believing is an
evidence of our salvation, but it is not a condition or the cause of salvation. But, my
friends, I make so bold as to say that those who so teach take issue with this Book.
ow I want you to turn with me to four passages in the ew Testament. I am not
asking you to take my word for anything. You turn with me now to four passages in
God’s own word. First of all Romans l:16-17—“For I am not ashamed of the gospel
of Christ: for it is the power of God unto salvation.” The power of God unto
salvation to whom? —“the power of God unto salvation to everyone that believeth.”
ow I have no hesitation whatever in saying to every grown-up person in this room
tonight, if you had read that verse just now for the first time in your life, and had
never read a page of either Calvinistic or Arminian literature; if you read that verse
without any bias one way or the other, it would only mean one thing to you.
ow turn to Romans 13:11—“And that, knowing the time, that now it is high time
to awake out of sleep, for now is our salvation nearer than when we believed.” The
salvation that is spoken of there is the salvation of the body, the glorification of the
believer, the final consummation of our redemption: but what I want you to notice is
where the Holy Spirit Himself puts the starting point. “ ow is our salvation nearer
than when we believed.” THAT is when it begins, so far as our actual experience is
concerned.
ow turn to Hebrews 10:39, and you have one there that is plainer still—that is
outside the realm of debate—that has no ambiguity about it: “But we are not of
them who draw back unto perdition; but of them that believe to the saving of the
soul.” You cannot get around that if you live to be a thousand years old. “Them
that believe to the saving of the soul.” The sinner’s believing does have something to
do with his salvation: God says so! If you deny it you are taking issue with God.
“Believe to the saving of the soul.”
ow turn to Luke 7:50—“And he said to the woman, Thy faith hath saved thee.” He
did not say thy faith is an evidence that you have been saved. “Thy faith hath saved
thee.” ow in the light of those last two verses I make this assertion, that believing
in Christ is the cause of the sinner’s salvation. But listen closely to this
qualification. It is neither the meritorious cause nor is it the effectual cause! You

186. must put these three things together to get the complete thing. The blood of Christ is
the meritorious cause of salvation; the regenerating work of the Spirit is the
effective cause of salvation; but the sinner’s own believing is the instrumental cause
of his salvation. We believe to the saving of the soul. I repeat that. The blood of
Christ is the meritorious cause: without that all the believing in the world could not
save a soul. The regenerating work of the Spirit is the effectual cause: without this,
no sinner would come or will believe with the heart. But the believing of the sinner
in Christ is the instrumental cause—that which extends the empty hand to receive
the gift that the gospel presents to him—and where there is no personal trust in
Christ there is no salvation—“I did not say “quickening.”
ow I want to make this very plain and I am going to weigh my words. If instead of
you trusting in the sacrificial blood of Christ, you are trusting in something that you
believe the Spirit has done in you, you are building your house upon the sand, which
in time of testing will fall to the ground.
“On Christ the solid Rock I stand, All other ground is sinking sand.”
If you are building your hope for eternity on what you think or feel that the Spirit of
God has done in you, instead of putting your trust in what Christ did for sinners,
you are building your house on the sand. And that may apply to some church-members
here tonight. O my friends, the gospel of God does not invite you to look
inside and pin your faith to what you think the Holy Spirit has done in you; the
gospel of God commands you to look outside of yourself, away from all your feelings
and frames, to what the Lord Jesus Christ did on the cross for sinners as sinners.
ow my last word tonight is directed to the unconverted, for my text also applies
directly to them. Last Sunday evening I said a good deal about the necessity of being
quiet, of standing still, of waiting upon God; but I want to supplement those
remarks in concluding tonight by saying that those are all admonitions that are
given to the converted, and that the Holy Scriptures speak in very different terms to
those of you who are unconverted. The Bible does not bid you to sit still, to wait and
be quiet; the Bible commands you to flee from the wrath to come. It bids you to
strive to enter in at the strait gate. I am quoting Scripture now. It bids you seek the
Lord. It bids you come unto Him. It bids you believe in Him, and if you do not you
will be damned, whoever you are.
I am very much afraid that there are some here tonight who entertain the notion
that all they have to do is just to sit still and wait until God comes and saves you. My
friends, I do not know of a single promise of God that He will do so. I do not know
of a single line in this Book that encourages you to continue in your sinful inactivity.
I am going to speak very plainly now. The devil will tell you there is no cause for
you to be concerned: there is not a bit of need for you to worry: if your name is in
the Lamb’s Book of Life you will be saved, whether you believe or no. That is the
devil’s lie! It is not God’s truth. The devil will tell you that if you have been elected
to salvation there is not a bit of need for you to be alarmed, disturbed or exercised;
no need at all for you to seek and search after the Lord; that when God’s good time

187. comes He is going to do it all for you: not a bit of good for you to read the Bible and
cry out to Him: and if He has not elected you, well, there is no need for sure, for it’s
useless.
Yes, the devil will speak in those tones and terms and he will come quoting
Scripture to you. But there is no salvation for the sinner apart from his believing in
Christ. I close with this quotation—2 Thessalonians 2:13, “God hath from the
beginning chosen you to salvation through—Through what? “Sanctification of the
Spirit and belief of the truth.” That is how God saves. That is how God carries out
His purpose—by the sanctification of the Spirit and by your belief of the truth.
And my friends, I have not limited God. God could, if He so chose, make the fields
to grow crops without the farmer plowing them and sowing the seed, but that is not
His way; that is not the method He selects. God could keep us in health and strength
without our taking any food at all or wasting time in sleeping if He so chose, but that
is not His way. And God could save every sinner on earth tonight without them
believing if He wanted to, but it is not His way! I am not limiting God, I am
describing to you the plan and method that God Himself has set forth in His Word,
and if you would be saved, sinner, you have got to believe in the Lord Jesus Christ
for yourself. I say it reverently: the Holy Spirit won’t believe for you. The Holy
Spirit may put it into your heart and give you the desire to believe. If you have the
desire it is because He has put it there, but He won’t believe for you: believing is a
human act. It is the sinner himself, in all his wretchedness and need, coming to
Christ, as a drowning man clutches a straw, and as the old hymn says—“Just as I
am without one plea, But that thy blood was shed for me.”
O sinner, Christ is saying to you tonight, “O fools and slow of heart to believe all.”
You do believe much as you sit there. There are some of you who believe that Jesus
is the Son of God. There are some of you who believe that He is the only Savior who
can save any sinner. You believe that, then why not believe all? Why not believe in
Him for yourself? Why not trust His precious blood for yourself; and why not
tonight? God is ready to save you now if you believe on Him. The blood has been
shed, the sacrifice has been offered, the atonement has been made, the feast has been
spread. The call goes out to you tonight, “Come, for all things are now ready.” And
I say again, the devil will tell you as you are sitting there, “There is no need for me
to come tonight; I will just wait till God gets ready to come and save me.” How do
you know that while you are waiting death may not come and smite you down.
“Boast not thyself of tomorrow for thou knowest not what a day may bring forth.”
The Holy Spirit saith, “Today if ye will hear His voice harden not your hearts.” Yes,
man can “harden” his heart: God says so; and God calls to you: “Harden not your
heart.” That is something you do yourself—not the devil—you do it. God is speaking
to you through His Word tonight. O may His grace forbid that He shall say our text
to any of you after you have left this room—O God forbid that you should be among
those “fools” who believe not all. You do believe that Christ is God’s appointed
Savior for sinners, why not your Savior? O may the Spirit draw you by the cords of
love to that One who has said, “Him that cometh to Me I will in no wise cast out.”

188. Preached by Arthur W. Pink in Sydney, Australia—1927.