Tagged: Epistle of Jude
Who are you to judge?
This is the last in a series of 10 excerpts from the MBC resource, “The Last Apologist: A Commentary on Jude for Defenders of the Christian Faith,” available here.
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Jude describes certain false teachers as “merely natural, not having the Spirit” (v. 19). He seems to be stating plainly that these professing Christians are unbelievers. How can he make such a judgment?
Doesn’t Jesus say, “Do not judge, so that you won’t be judged” (Matt. 7:1)? Isn’t God the only one who may rightly search the hearts of people (Jer. 17:10)?
How can Jude possibly know that these interlopers are lost? Isn’t it possible they are merely deceived, or backslidden?
First, we should note that Jude describes these particular false teachers as “natural.” Literally, this means “animal-souled” and stands in contrast with “spiritual,” or “having the Spirit.” The apostle Paul describes the unbeliever as a “natural man” who “does not welcome what comes from God’s Spirit, because it is foolishness to him; he is not able to know it since it is evaluated spiritually” (1 Cor. 2:14).
Clearly, Jude and Paul are depicting people outside the kingdom of God. Jude’s use of the term psuchikos – soulish, sensual, animal-souled – describes them in sensual rather than spiritual terms.
As John MacArthur puts it, “His [Jude’s] materialistic description exposed them for who they really were – religious terrorists who lacked such internal qualities as a proper self-perception, the ability to reason, and a true knowledge of God. Even though the false teachers claimed a transcendental understanding of God, they did not know Him at all.”
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Can apostates be Christians?
This is the eighth in a series of excerpts from the MBC resource, “The Last Apologist: A Commentary on Jude for Defenders of the Christian Faith,” available here.
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Of all the terms Jude uses to describe false teachers – dangerous reefs, waterless clouds, and wild waves of the sea, to name a few – he stops short of calling them apostates. Yet that is what they are. Hey Jude, what gives?
A closer look at the New Testament’s sparing use of this term may prove helpful, particularly as we broach the thorny subject of apostates’ standing with God. Are apostates backslidden Christians? Shameless pretenders? Or people who once knew Christ but now have willfully rejected Him, thus losing their salvation?
The Greek word apostasia appears only twice in the New Testament. The apostle Paul is accused of apostasy for teaching others to “abandon Moses, by telling them [Jews living among Gentiles] not to circumcise their children or to walk in our customs” (Acts 21:21b).
And Paul warns the Thessalonians not to be deceived by those claiming that the Day of the Lord has already come. “Don’t let anyone deceive you in any way,” he writes. “For that day will not come unless the apostasy comes first and the man of lawlessness is revealed, the son of destruction” (2 Thess. 2:3).
Many other New Testament passages describe people who abandon the faith, never to return, for example: Hymenaeus and Alexander (1 Tim. 1:19-20); “antichrists” (1 John 2:19); and professing Jewish Christians who are beyond repentance because they have returned to the practice of offering animal sacrifices for the forgiveness of sins (Heb. 6:1-6).
An apostate, then, is someone who has received the knowledge of the truth, but willfully and decisively rejects it.
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Who is Michael the archangel?
This is the seventh in a series of excerpts from the MBC resource, “The Last Apologist: A Commentary on Jude for Defenders of the Christian Faith,” available here.
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Jude 9 offers one of the few references in Scripture to Michael the archangel. He is the only archangel named in the Bible, and his name means, “Who is like God?”
Though little is revealed in Scripture about Michael, we are given enough information to draw some conclusions. He is introduced in Dan. 10:13 as “one of the chief princes.” He helps another angel, who has been battling the “prince of the kingdom of Persia” for 21 days, to deliver an answered prayer to Daniel. Because of the reference to Michael as “one of the chief princes,” it’s possible there are additional archangels, though none is named as such.
Some commentators suggest that Gabriel (“hero of God”) may be an archangel. He appears to Daniel (Dan. 8:15-27; 9:20-27), and later to Zechariah (Luke 1:11-23) and Mary (Luke 1:26-38).
Michael is one of God’s most powerful holy angels and the protector of God’s people. He is called “the great prince” in Dan. 12:1. He leads an angelic host in a heavenly battle against the “dragon and his angels,” defeating them so there is “no place for them in heaven any longer.” Satan is thrown to earth, and his angels with him (Rev. 12:7-9).
No doubt, Michael is a powerful angelic being who serves primarily as the champion angel of Israel. The word “archangel” comes from a compound Greek term archangelos and means “ruling angel.” It only occurs twice in the New Testament (1 Thess. 4:16; Jude 9) and not once in the Old Testament.
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When angels desert
This is the sixth in a series of excerpts from the MBC resource, “The Last Apologist: A Commentary on Jude for Defenders of the Christian Faith,” available here.
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The identity of certain angels in Jude 6 is a matter of much debate. Unlike Satan and most demons, who roam the earth in search of mischief, these angels are kept “with eternal chains in darkness for the judgment of the great day, angels who did not keep their own position but deserted their proper dwelling.”
While many views have emerged, two seem to be most popular – and both views are tied, at least in part, to Gen. 6:1-4, and to a lesser extent the apocryphal Book of Enoch.
Cohabiting angels
One popular interpretation ties directly to Gen. 6:1-4, where the “sons of God” are identified as rebellious angels who cohabitate with the “daughters of man,” producing a race of giants God destroys in the great flood. Advocates of this view generally note the following:
(1) Jewish tradition supports it. For example, the Book of Enoch offers an extensive depiction of evil angels fornicating with women (1 Enoch 10:11).
(2) Based on Jude 14-15, where the author references a prophecy of Enoch, we may conclude that Jude is familiar with 1 Enoch and is influenced by it.
(3) Jude draws a parallel between the sin of Sodom and Gomorrah and the rebellion of deserting angels. Verse 7 begins, “In the same way, Sodom and Gomorrah … committed sexual immorality and practiced perversions” (emphasis added). Therefore, it seems clear that sexual sin is prominent in both instances.
Who are those guys?
This is the fifth in a series of excerpts from the MBC resource, “The Last Apologist: A Commentary on Jude for Defenders of the Christian Faith,” available here.
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For certain men, who were designated for this judgment long ago, have come in by stealth; they are ungodly, turning the grace of our God into promiscuity and denying our only Master and Lord, Jesus Christ. (Jude 4)
In the 1969 film Butch Cassidy and the Sundance Kid, a relentless posse interrupts the legendary duo’s run of train robberies. Fleeing across rivers, plains, and rocky outcroppings, Butch and Sundance engage in playful, but increasingly annoyed, banter about the skilled men tracking them. At one point, Butch tries to assure Sundance that their escape tactics are working. Sundance is not convinced and keeps looking back over his shoulder.
“Ah, you’re wasting your time,” says Butch. “They can’t track us over rocks.”
“Tell them that,” Sundance replies, nodding toward the horizon.
Butch looks for himself and sees that the trackers indeed are still hot on their trail. “They’re beginning to get on my nerves,” he says. “Who are those guys?”
Who indeed. “Who are those guys?” becomes a running gag line throughout the film.
Butch and Sundance eventually discover their pursuers’ names, as well as the identity of the railroad executive bankrolling the posse. The news forces them to flee to South America, where they revive their nefarious careers before meeting a bloody end.
Like Butch and Sundance, Jude can’t seem to shake the posse on his trail. Rather than pistol-packing bounty hunters, however, these are false teachers doggedly determined to bring down the infant church. Jude avoids calling them by name, choosing instead to describe them as “certain/some men” (HCSB, NIV, KJV), “certain people” (ESV), or “certain persons” (NASB). In a parallel passage, Peter simply refers to them as “false teachers” (2 Peter 2:1). Continue reading
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