Jude

JUDE.   L.H.Brough.

           

It appears that the antinomians upon who Jude pronounces the woe of destruction were men who despised or rejected spiritual authority of some sort.  We are told that they did so, at the end of verse 8, but there the reference is to their blasphemy of angelic powers.  But possibly the idea is to be extended still further, and we are to regard them as rejecters of every form of spiritual authority, in that the leaders in the church were despised, and spiritual ordinances were set at nought.  This seems to be borne out by the historical examples in verse 11.

           

In Cain, we see self-will and pride.  He came in a spirit of pride.  He did not humble himself before God when he was rejected, neither did he repent when God convicted him of the murder of Abel.  Here we see human self-will and pride asserting itself and rejecting all spiritual and Divine authority.  Baalam also was going against the Divine will.  He knew better, but covetousness had got the better of him.  Korah is a conspicuous instance of dissatisfaction with spiritual leaders.  It is evident that Jude has in view, men who would overthrow all spiritual authority.

           

The principle aim of the epistle of Jude is expressed in verse 3, it is an appeal to the readers to contend for the faith.  The faith which had once for all been delivered to them, had become imperilled by wicked men, and the main body of the epistle is occupied with a description of such men, and with the demonstration both of the certainty of their doom and the character of their apostasy from scripture examples as well as illustrations drawn from the sky, atmosphere, earth and sea.

           

The epistle is therefore mainly occupied with the nature of the peril that endangered the Christian faith.  The two chief features of the apostasy are stated at the outset - it had a twofold form of ungodliness: Presuming upon grace to fulfil their lusts and a rejection of the supreme authority of our God and our Lord Jesus Christ.   It would seem that the "denying" refers to "denying by their conduct." 

           

Verse 5 shows us that men must not presume upon past experiences, if there is not the reality of faith. 

           

Verse 6 shows that past privileges, no matter how seemingly great, or how distinctive the persons may be, they shall not escape if they give up their state and dwelling to do evil.

           

Verse 7 shows how sin may bring to total ruin the fairest and brightest forms of prosperity.

           

Verse 8 reiterates again the twofold character of their apostasy:  filthiness of gross sexual evil; and despising of all in authority and in eminence.

           

Verse 9 gives an example of a right method of approach o an adversary.

           

Verse 10 appears to continue the exposure of their rejection of authority.

           

Verse 11-12 continues this train of thought.  These corrupt men would exalt themselves and sought their own interests.  They sought to be something in the church, but they were false shepherds, shepherding themselves. 

           

The main body of the epistle is occupied with the certainty of the doom of such men, and of all who do such things.  The peril was moral rather than intellectual.

           

Analysis:

v.1-2.    Salutation.

v.3-23.  The main body of the epistle. 

v.3.       The aim of the epistle.

v.4.       The peril that threatened the Christian Faith.

v.5-23.  The certainty of the doom of such men.

a.         Three examples from history. v.5-7.

b.         The similarity of the present apostacy to the preceding ones.  v.8.

c.         Authority is to be respected.  v.9.

d.         Their total depravity.  v.10.

e.         Three men with many followers.  v.11.

f.          How the libertines behave among Christians. v.12-13.

g.         The certainty of their doom.  v.14-15.

h.         Their present dissatisfaction with their lot is a token of coming doom, this dissatisfaction is seen in:  their murmuring etc.; their using of religion and of great words for their own advantage.  All this proves their true state of heart.

i.          The Resources of the Faithful. v.17-23.  It may be best to divide the epistle in this way.

           

Salutation.  v.1-2.   (A good  analysis).

3.         Aim in writing.

4.         The twofold description of the peril.

5-16.     The certainty of the doom of such men.

17-23.   The resources of the Faithful.

24-25.   The doxology and conclusion.

           

The character of the Libertines seems to be plain, they were:

a. Licentious and addicted to sexual vice.

b.Arrogant and rejected all true constituted authority.

3.  Covetous and paid court to men for their own selfish advantage.

4.  Unthankful and discontented with their lot in life, murmurers.

5.  Sectarians and authors of factions and strifes.

           

Ideas in Jude.

           

Verse 1. The services of Christ.  The Divine Calling of believers.  God's Fatherly Love.  Jesus Christ the medium and goal of our destiny.  Notice how the Deity of Jesus is assumed and guarded, Jude does not say, "brother of Jesus," but Jesus Christ and God the Father are One in the work of mediation.  "Beloved in God the Father" expresses the source of our calling.  "Kept for Jesus Christ" expresses the Destiny of our calling.

           

Verse 2.  The multiplication of Christian blessings.  Tokens of the Divine favour in which we stand.  Mercy - Peace - Love - these three ideas are observable elsewhere in the epistle.

           

Verse 3.  Pastoral zeal and care exemplified in Jude.  There is an apparent peril, with a call to action and conflict.  The faith a citadel to be defended.  The faith is final and is the inheritance of all saints.

           

Verse 4.  The occasion of the peril (evil men).  The certainty of the doom of such men.  The extent of their ungodliness (turning, denying).  The "grace of God" - i.e. the common salvation, "the faith once for all delivered to the saints."  The free saving mercy of God is made an occasion or excuse for vice - we must not presume upon the Divine mercy.  The denial of Christ's Lordship - how?

           

Verse 5.  Past history affords examples of the disaster of apostasy.  The Christian needs to be on his guard and not to presume.  We must give all diligence to make our election and salvation sure.  Past privileges will not preserve us, if  we believe not. 

           

Some believed not, they had participated in the great deliverance, but apostasy found them out; they were unbelievers.  Does the form of the Greek imply that they were unbelievers all the way long, or does it refer to later unbelief?

           

This lesson at any rate is plain - we must not presume, but continue to trust, i.e. to exercise a lively faith.  Unbelief and evil will be met with certain and fearful judgment - this idea is very emphatic in these verses.

           

Verse 8.  Dreamings - visions of evil, fond ambitions of iniquity.  Freshly defilement - sensual evil and fleshly defilement, a marked feature of these evil doers.  Set at nought dominion - reject all government and control.  Rail at dignities - their impiety