Author: drthomasclothier

“Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ:” (Jude 1 ESV)

“God’s truthfulness means that he is the true God, and that all his knowledge and words are both true and the final standard of truth.” – Dr. Wayne Grudem

Conclusions are certain regarding who wrote the Epistle of Jude. Evangelical scholars agree Jude was the brother of James (James 1:1) and both Jude and James were the half-brothers of Jesus (Matt. 13:55; Mark 6:1-3).

What biblical scholars and students of Scripture are less certain is who were the recipients of Jude’s letter? No particular church, and no particular person, is mentioned throughout the epistle.

“There is no indication in the letter of its place of writing or its destination. While some believe Jude’s use of the Old Testament (OT) and Jewish apocryphal literature points to a Jewish Christian audience, this material may reveal more about his own background than that of his readers. Perhaps Jude wrote his epistle as a circular letter to a number of churches whose conditions he knew from having conducted an itinerant ministry among them (I Cor. 9:5),” explains Dr. R. C. Sproul.

“The tone of the letter demonstrates that the original recipients may have been Christian Jews of Palestine who were gathered into local fellowships. The references made to Old Testament incidents and to extrabiblical literature identified the recipients as people who would understand these references with no need for explanation. Egypt, Sodom and Gomorrah, Moses, Cain, Balaam, Korah, Enoch, Adam, and the fallen angels all point to a people familiar with Old Testament history and possibly apocryphal literature,” states Dr. Edward C. Pentecost.

“Who are the original readers of Jude’s epistle? Frankly, we do not know where they resided, because the envelope with the address is lost, so to speak. By examining the content of the letter, we are able to make a few observations about these readers,” states Dr. Simon Kistemaker.

“The recipients of the epistle are well versed in the Old Testament Scriptures, for the author commends them for knowing pertinent facts concerning the exodus (v. 5), angels (v. 6), and Sodom and Gomorrah (v. 7). They know the names of Cain, Balaam, and Korah (v. 11). And they are acquainted with Jewish literature current in the first century (vv. 9, 14). We surmise, therefore, that the recipients were Jewish converts to the Christian faith.”

“Jude’s letter contains no explicit or implicit references to a Gentile audience. The content of this epistle is such that only Jewish people can fully understand the meaning of Jude’s writing. However, we should also consider the letter from the writer’s point of view: Jude wrote as a Jew and thus reflected his own Jewish background. Perhaps we do well to say that Jude addressed Jewish Christians living in dispersion in any of the large Jewish centers of the Middle East. From the content of the two epistles of Peter we are able to conclude that these letters were addressed to Jewish and Gentile Christians living in Asia Minor (1 Peter 1:1). From the content of Jude’s epistle, however, we are unable to determine its place of destination,” concludes Dr. Kistemaker.

What we initially do know about Jude’s audience is contained in the epistle’s second triad. These recipients were called, beloved in God the Father, and kept for Jesus Christ. In other words, these were believers in Christ who God the Father declared righteous by grace alone, through faith alone in the person and work of Jesus Christ alone.

To be called (κλητοῖς; kletos) in this context means to be invited and summoned into a covenant relationship with the Lord. These individuals, for the adjective is in the plural, are believers in Christ. They had experienced the reality of God’s foreordination, predestination, calling, justification, and glorification (Romans 8:29-30). They were converted.

God the Father also beloved them., Beloved (ἠγαπημένοις; egapemenois) is a perfect, passive, plural participle. From this grammatical observation, Jude’s usage of this verb reveals God converted these believers in the past and this past completed act had continuing results in the present and future. Also, these individuals were passive recipients of the Lord’s active work. Like all saved sinners, they had not saved themselves. Thirdly, more than one person experienced this salvation for this is a plural verb. 

In this context, to be beloved means to have received God the Father’s self-sacrificial love of the will (John 3:16; Romans 5:8-10; I John 4:7-11). Jude’s usage of the phrase God the Father respectively depicts the Lord as not only transcendent and sovereign but also immanent, near and caring.

“Of the three persons of the Trinity, the Father’s deity is perhaps the most evident in the text of Scripture. For instance, Jesus refers to His God and Mary’s God—the God of the Jews, of the Old Testament—as Father (John 20:17). Elsewhere in the New Testament, we see references to “God the Father” (e.g., Phil. 2:11; 1 Peter 1:2; Jude 1). The Apostle Paul’s conviction of the deity of the Father can be seen in that often he simply says “God” in a context where he is clearly referencing the Father (e.g., 2 Cor. 13:14). Turning to the Old Testament, we see references to Israel’s being the “son” of Yahweh, the one true God, in texts such as Exodus 4:22–23. That, of course, would make God the Father of Israel. To sum it up, plainly God the Father is divine,” explains one commentator.

Finally, they are kept for Jesus Christ. To be kept (τετηρημένοις; teteremenois) means to be guarded, retained and to continue. This verb is also a perfect, passive, plural participle. God the Father continually guarded these believers on behalf of the Lord Jesus Christ for an eternal salvation (John 6:35-44).

“To those who have been called.” Jude fails to mention the epistle’s place of destination. In his letter Jude provides no evidence that he functions as a spiritual father to a specific group of people. Nevertheless, he writes to Christians who need counsel and encouragement to oppose the doctrines of false teachers. Jude first describes the spiritual gifts the believers have received. They have been called by God to be his people. That is, those who have been called are Christians. They have left the world of sin and have entered the light of life,” explains Dr. Kistemaker. 

“Who are loved by God the Father.” Jude uses language that is similar to Paul’s letter to the Romans: “You … who are called to belong to Jesus Christ. To all in Rome who are loved by God” (1:6–7). When God calls sinners to himself through Jesus Christ, he as their Father expresses his love to them. He welcomes sinners into the family of believers and the household of God. Through Christ, then, believers experience the continual love of God the Father.”

“And kept by Jesus Christ.” These words echo the prayer of Jesus concerning his disciples: “While I was with them, I protected them and kept them safe by that name you gave me” (John 17:12). Jesus protects his followers from the evil one. Although the previously mentioned clause is a faithful translation, another version has the reading kept for Jesus Christ. This version places the emphasis not on Jesus’ constant watchfulness over the believers, but on the believers being kept by God for the day of Jesus Christ. The Father protects the followers of Jesus from the attacks of Satan (John 17:15) and keeps them whole and complete at the coming of Jesus Christ (1 Thess. 5:23). We conclude that scriptural support for both translations is strong, for these two strands of teaching were current in the early church. Furthermore, the writers of the New Testament epistles often do not carefully differentiate between the work of the Father and the work of the Son,” concludes Dr. Kistemaker.

Soli deo Gloria!

“Jude, a servant of Jesus Christ and brother of James,” (Jude 1a (ESV)

The Epistle of Jude’s first word “Jude” raises the question as to the identity of this individual. The Hebrew name “Judah” or in the Greek “Judas” is comparable to the English name “Jude.” The author’s identity cannot be ascertained solely based upon his name.

There are at least six individuals in the Scriptures who have this name Jude. Those who bore the name Jude include the following:

1. Judas the son of James – Luke 6:16; Acts 1:13. One of the twelve disciples. He was also called Thaddeus. However, the author of this book does not call himself an apostle.
   1. Judas Iscariot – Luke 6:16; Acts 1:15-20. For obvious reasons, the writer cannot be Judas Iscariot.
   1. Judas the Galilean – Acts 5:37. He was a revolutionary who was killed because of his subversive activities.
   1. Judas Barsabbas – Acts 15:22-32. He was present at the Jerusalem Council and served as letter carrier to the Gentile Churches.
   1. Judas – Luke 3:33. An ancestor of Jesus.
   1. Judas – Matthew 13:55; Mark 6:3). The brother of James and the half-brother of Jesus.

It is evident that this final individual listed is the author of this epistle. Why? Today’s text provides the best evidence as to Jude’s identity; “brother of James.”

“The best clue as to his identity is the description “brother of James (vs.1). The only James known well enough in the early church to be referred to in this unqualified way is James the prominent church leader (Acts 12:17; 15:13), author of the epistle that bears his name, and half-brother of Jesus (Matt. 13:55; Mark 6:3; Gal. 1 :19). If this identification is correct, the author of the present epistle is Jude, the half-brother of Jesus (Matt. 13 :55; Mark 6:3), who, along with his other brothers, did not believe in Jesus until after the resurrection (Mark 3:21, 31; John 7:5; Acts 1:14),” explains Dr. R. C. Sproul.

Jude does not mention his father but rather his brother; James. Why? James was the pastor of the church in Jerusalem and the author of the Epistle of James. How can we be sure that this is the James to whom Jude is referring? Because no other James mentioned in Scripture also is identified as a brother of our Lord except Jude and James. Others in scripture who had the name James are also as follows:

1. James the son of Zebedee (Matthew 10:2).
2. James the son of Alpheus (Matthew 10:3).
3. James the younger (Mark 15:40).
4. James the father of Judas (Luke 6:16; Acts 1:13).
5. James the half-brother of our Lord (Matthew 13:55; Mark 6:3; Acts 15:13; 1Cor. 15:7; Gal. 1:19; 2:9;).

“From the self-identification of Judas as the brother of James we conclude that Jude, the (half) brother of Jesus, is the author who wrote the epistle. Notice that he does not call himself an apostle. Were that the case, we would know that the writer was Judas, the son of James. Instead, in his epistle the author separates himself from the apostles when he writes, “Remember what the apostles of our Lord Jesus Christ foretold” (v. 17),” states Dr. Simon Kistemaker.

“Further corroboration comes from a second-century Jewish-Christian historian named Hegesippus. He relates that grandsons of Jude (“who is said to have been the brother, according to the flesh, of the Saviour”) were summoned before Emperor Domitian. This summons presumably took place in a.d. 96. When the emperor saw their calloused hands and learned of their meager income, he despised them as inferior people and dismissed them.”

Keeping with the epistle’s characteristic of triads, following his name, and prior to him mentioning his relationship to James, Jude identified himself as “a servant of Jesus Christ.”

A great deal is discovered about an individual by observing what they do not say about themselves. Jude does not call himself a brother of Jesus (vs.1). Neither did James (James 1:1). Jude recognized physical kinship to Jesus did not give him any special privileges. As should all believers in Christ, he recognized Jesus as his Lord and Master.

We also learn a great deal about an individual by observing what they do say about themselves. Jude called himself a bondservant (δοῦλος; doulos), or a slave. This was a subjection without the idea of forced bondage.  Servant described a relationship of absolute dependence in which the total commitment of the δοῦλος on the one side corresponded to the total claim of the Lord or Master (κύριος; kurios) on the other. Notice, Jude did not claim apostleship.

The phrase “of Jesus Christ” referred to absolute and sole possession. Jesus Christ, the only Savior and Lord, possessed Jude. Jude understood this and willingly submitted to the Lord’s authority. He was the Lord’s slave.

“He knew what slave meant. He lived in a world of slavery. He was a slave in world of slaves, and this was a very familiar way to designate oneself. Paul, Romans 1:1, a bondservant of Christ Jesus. Paul loved that designation. Philippians 1:1, Paul and Timothy, bondservants of Christ Jesus. And even Peter saw himself the same way, 2 Peter 1:1, Simon Peter, a bondservant and apostle of Jesus Christ. And though we as Christians are free from the law and we’re free from its condemnation, we are still slaves to righteousness and slaves to the righteous One,” concludes Dr. John MacArthur.

How do you refer to yourself? Are you enamored with your titles, power and position? What a privilege it is to be a servant of the Lord Jesus Christ. Each of us who claim the Lord to be our Savior, may we live out in practice what we are in position; slaves in humble service for the Master.

Soli deo Gloria!

^” Sanctify them in the truth; your word is truth.” (John 17:17 ESV)

“There is only one truth, one worldview, that is sufficient to explain the world around us and the world within us. Only one fills the philosophical need of existence, of being, and it is the Judeo-Christian God—not just an abstract concept, but rather that this God is really there,” – Francis Schaeffer

The Epistle of Jude is not just a polemic against false teachers and apostates. The majority of the letter (vs. 4-19) addresses the subject of heretics and their serious threat to the church’s wellbeing, Jude encouraged his audience to be witnesses to biblical truth (vs.3), grow in biblical truth (vs. 20) and seek out those wavering from biblical truth (vs. 22-23). The truth of God, and from God, was important to this servant of Jesus Christ.

Jesus prayed for God the Father to sanctify (ἁγίασον; hagiason), dedicate and make Jesus’ disciples holy. The means for holiness is truth (ἀληθείᾳ; aletheia). Truth means what is real . Truth reflects and corresponds to reality. Jesus said the source of truth was the Word of God.

“In Scripture, truth is a very important concept because God is the God of all truth (Ps. 31:5; 108:4; 146:6), who speaks and judges truly (57:3; 96:13). He is the real source and cause of the whole universe. Scripture also focuses on the revealed truth in the gospel of God’s redeeming grace through Christ. This is the truth Christ and the apostles proclaimed (Jn 8:44–46; 18:37; Rom 9:1; 2 Cor 4:2), which was foreshadowed in the OT (1 Pt 1:10–12), and witnessed to by the Holy Spirit (Jn 16:13). The OT teaching was never false, but it was shadowy and incomplete in comparison with the revealed truth of the NT. Christ brought spiritual reality (Jn 1:17), and the Holy Spirit leads believers into the experience of all that is real in Christ (16:13).” –Tyndale Bible Dictionary

“In John 17 Jesus prays to the Father, “Sanctify them in the truth; your word is truth” (John 17:17). This verse is interesting because Jesus does not use the adjectives ἀληθινός (G240) or ἀληθής (G239, “true”), which we might have expected, to say, “Your word is true.” Rather, he uses a noun, ἀλήθεια (G237, “truth”), to say that God’s Word is not simply “true,” but it is truth itself,” states Dr .Wayne Grudem.

The difference is significant, for this statement encourages us to think of the Bible not simply as being “true” in the sense that it conforms to some higher standard of truth, but rather to think of the Bible as being itself the final standard of truth. Some scholars object that it is “too simplistic” to argue as follows: “The Bible is God’s words. God never lies. Therefore, the Bible never lies.” Yet it is precisely that kind of argument that Paul uses in Titus 1:2. He refers to the promises of eternal life made “ages ago” in Scripture and says the promises were made by God “who never lies.” He thus calls on the truthfulness of God’s own speech to prove the truthfulness of the words of Scripture. A “simple” argument this may be, but it is scriptural, and it is true. We should therefore not hesitate to accept it and use it.” 

Jude is a derivative of the names Judah and Judas.  Ironically, the LORD would use an individual named Jude to combat heresy within the church, when another individual, Judas Iscariot, defected from the truth and committed high apostasy against the Lord, Jesus Christ. Respectively, one man was committed to truth while the other committed betrayal against the Way, the Truth and the Life (John 13:10-11, 21-30; 14:1-6).

Throughout the Scriptures, the truth of God’s Word is paramount. Dr. Sproul, when asked how concerned should believers in Christ be for the lack of truth taught in the church, he answered:

“I don’t know how to put a ceiling on that concern. The church is to be the house of truth. The church is to be founded on truth. The church is committed to the distribution and proclamation of the truth. If you’re not concerned about truth, then what are you doing in the church at all?”

“We’re living in one of the darkest moments in church history with respect to concern for truth. People seem to be more concerned about peace and relationships. They say, “I don’t need to know doctrine, I just want to have good relationships.” They don’t understand that the truth of God’s Word is the only way you can define what a good relationship is.”

“If you don’t care about truth, you don’t care about the Word of God. If you don’t care about the Word of God, you don’t care about the Son of God. Furthermore, if you don’t care about the Son of God, you don’t care about God. We could talk all day about the vital necessity of being immersed in the pursuit of truth, the defense of truth, and contending for the truth. All of these things are a part of the Christian’s calling.”

“There’s so much falsehood in the world, and Satan himself is the father of lies. What nourishes and nurtures our souls more than anything is the truth of God. I don’t want to devote my life to something that isn’t true. Again, that truth is defined by God Himself, who is the Author of truth, the Fountainhead of truth, the Source of all truth”.

“Jesus Himself was the personification of truth: “I am the way, the truth and the life” (John 14:6). When Jesus prayed in the upper room for the sanctification of His disciples, He said, “Father, sanctify them.” How? “By Thy truth, Thy Word is truth” (John 17:17). If you don’t care about truth, there’s no concern about sanctification. It is impossible to be a Christian and not care about the truth.”

In his epistle, Jude did not fixate on false doctrine. You would think he would have, considering the theme of truth. Rather, he focused his attention on false teachers; their character and their conduct. Identifying apostates logically leads to identifying apostasy. The latter logically follows the former. You do not have one without the other.

“The Bible is God’s Word, and God’s Word is the ultimate definition of what is true and what is not true: God’s Word is itself truth. Thus, we are to think of the Bible as the ultimate standard of truth, the reference point by which every other claim to truthfulness is to be measured. Those assertions that conform with Scripture are “true” while those that do not conform with Scripture are not true. What then is truth? Truth is what God says, and we have what God says (accurately but not exhaustively) in the Bible,” concludes Dr. Grudem.

Soli deo Gloria!

“Jude, which is rendered “Judah” in Hebrew and “Judas” in Greek, was named after its author (v. 1), one of the 4 half-brothers of Christ (Matt. 13:55; Mark 6:3). As the fourth shortest NT book (Philem., 2 John, and 3 John are shorter), Jude is the last of 8 general epistles. Jude does not quote the OT directly, but there are at least 9 obvious allusions to it. Contextually, this “epistolary sermon” could be called “The Acts of the Apostates.” – Dr. John MacArthur

“This short epistle was not lost in the first few centuries of the Christian era but was providentially preserved. It circulated widely in the church and, although some leaders expressed reservation, the letter was accepted as God’s Word. Even if the letter was not written by an apostle, the church gave Jude’s epistle canonical status. Church councils fully acknowledged its status in the last decade of the fourth century (e.g., the Council of Carthage in a.d. 397).” – Dr. William Hendriksen

With only twenty-five verses, the intention is to complete this study of Jude in approximately two months. Each blog will focus on a particular chronological verse. Building on the foundation Jude gave in vs. 1, the goal is to have an overall understanding of this entire, concise epistle. Today’s installment is an introduction of the epistle.

Jude identifies himself “a servant of Jesus Christ and a brother of James (Acts 15; Gal. 1:19). He does not mention he is the brother of the Lord (see Matt. 13:55; Mark 6:3). This may well be because of his humble spirit and an understanding his half-brother is the Lord of heaven and earth. Jude does not call himself an apostle (vs. 1), but distinguishes himself from the apostles (vs. 17).

“The doctrinal and moral apostasy discussed by Jude (vv. 4–18) closely parallels that of 2 Peter (2:1–3:4), and it is believed that Peter’s writing predated Jude for several reasons: 1) 2 Peter anticipates the coming of false teachers (2 Pet. 2:1,2; 3:3), while Jude deals with their arrival (vv. 4,11,12,17,18); and 2) Jude quotes directly from 2 Pet. 3:3 and acknowledges that it is from an apostle (vv. 17,18). Since no mention of Jerusalem’s destruction in A.D. 70 was made by Jude, though Jude most likely came after 2 Peter (ca. A.D. 68–70), it was almost certainly written before the destruction of Jerusalem,” explains Dr. MacArthur.  

“Although Jude did travel on missionary trips with other brothers and their wives (1 Cor. 9:5), it is most likely that he wrote from Jerusalem. The exact audience of believers with whom Jude corresponded is unknown, but seems to be Jewish in light of Jude’s illustrations. He undoubtedly wrote to a region recently plagued by false teachers.”

The historical background to the epistle was when Rome was attacking the church politically and culturally from without and false teachers were attacking the church theologically from within. Jude encouraged the believers in Christ to “contend for the faith” (vs.3). This was a time for the church to be fervently active in its commitment to biblical truth.

Jude is the only book in the New Testament singularly devoted to confronting apostasy. Apostasy is a defection from biblical doctrine or truth. Characteristics of apostates are found in 2 Thess. 2:10; Heb. 10:29; 2 Pet. 2:1–22; 1 John 2:18–23.

“Jude also vividly described the apostates in terms of their character and unconscionable activities (vv. 4,8,10,16,18,19). Additionally, he borrowed from nature to illustrate the futility of their teaching (vv. 12,13). While Jude never commented on the specific content of their false teaching, it was enough to demonstrate that their degenerate personal lives and fruitless ministries betrayed their attempts to teach error as though it were truth. This emphasis on character repeats the constant theme regarding false teachers—their personal corruption. While their teaching is clever, subtle, deceptive, enticing, and delivered in myriads of forms, the common way to recognize them is to look behind their false spiritual fronts and see their wicked lives (2 Pet. 2:10,12,18,19),” continues Dr. MacArthur.

In keeping with the epistle’s Jewish tone, Jude contains several historical illustrations from the Old Testament. These include: 1) the Exodus (v. 5); 2) Satan’s rebellion (v. 6); 3) Sodom and Gomorrah (v. 7); 4) Moses’ death (v. 9); 5) Cain (v. 11); 6) Balaam (v. 11); 7) Korah (v. 11); 8) Enoch (vv. 14,15); and 9) Adam (v. 14). Jude’s audience was obviously familiar with the Old Testament Scriptures.

Jude alludes to and quotes from apocryphal literature. He mentions the dispute the archangel Michael had with Satan (v. 9; and see the Assumption of Moses). And he cites from the prophecy of “Enoch, the seventh from Adam” (vv. 14–15; also consult I Enoch.). This may explain why there were initial questions concerning Jude’s canonicity.

“This inclusion of such quotations in the inspired canon, whether for illustrative purposes or an appeal to conventional wisdom, does not imply that the apocryphal and non-biblical documents were themselves inspired or that everything in them is being endorsed by the Bible. It is the use of the particular reference that is inspired, not the source of that reference,” explains Dr. R. C. Sproul.

“The apostolic use of extrabiblical traditions and documents is not contrary to the inspiration of the NT, for the authors of the NT were enabled by the Lord to incorporate only that which is truth into their writings.”

Finally, Jude is particularly structured in triads or groups of three. This stylistic format is found throughout the epistle.

“Throughout the epistle Jude has a peculiar manner of arranging his material in a threefold pattern. Here are a few examples: the addressees have been called, are loved, and are kept (v. 1); in the salutation Jude enumerates mercy, peace, and love (v. 2); the immoral apostates “pollute their own bodies, reject authority and slander celestial beings” (v. 8); the grumblers and faultfinders “follow their own evil desires; they boast about themselves and flatter others for their own advantage” (v. 16); these are men who divide the Christians, follow mere natural instincts, and lack the Holy Spirit (v. 19); and the doxology lists three periods: before all ages, now, and forevermore (v. 25),” concludes Dr. Hendriksen.

Tomorrow, we will examine Jude, vs. 1 “Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ:” (Jude 1 ESV).  

Soli deo Gloria!

This study concerning the providence of God has been admittedly brief. I never intended this series of monthly articles to provide an in-depth treatment of such a broad and deep biblical doctrine. Other authors have done so and their efforts far exceed my own. I recommend four resources for your continuing study of God’s providence.

First, Providence by John Piper. Dr. Piper provides over 700 pages of extensive and enjoyable reading concerning this subject. Arguably, this is his magnum opus.

“Running through this book like a golden thread is the truth that God designed the world and performs his providence so that his glory in saving us and our joy in seeing him would be forever united, as each increases in the increase of the other,” concludes Piper.

“The all-embracing, all-pervasive, unstoppable providence of God is precious in proportion as we hope for this day to come. And it will come. God will forever be increasingly glorified as we are increasingly satisfied in him.”

Second, Systematic Theology by Dr. Wayne Grudem. This is an excellent resource for the explanation of biblical doctrine in general, and the doctrine of the providence of God in particular.

“The universe is not governed by impersonal fate or luck, but by a personal God. Nothing “just happens—we should see God’s hand in events throughout the day, causing all things to work together for good for those who love him. This confidence in God’s wise providence certainly does not equal superstition, for that is a belief in impersonal or demonic control of circumstances, or control by a capricious deity concerned for meaningless ritual rather than obedience and faith. A deepened appreciation for the doctrine of providence will not make us more superstitious; it will make us trust in God more and obey him more fully.”

Third, Monergism.com. Monergism.com is a free and comprehensive online library dedicated to equipping believers with the riches of Reformed Christian Theology. Its mission is simple yet profound: to glorify Jesus Christ alone by proclaiming the good news that salvation is a free gift of grace for guilty sinners—not a reward for the righteous.

Through a curated collection of classic and contemporary resources, Monergism.com serves as a hub for those seeking to grow in their knowledge of God, embrace the historic Christian faith, and apply biblical truths to all areas of life. It is three-fold mission is to:

 (1) Equip Believers: Provide access to the finest articles, books, and sermons that uphold the doctrines of grace and the truths of historic Reformed theology.

(2) Encourage Reformation: Foster a spirit of continual renewal by aligning our beliefs and practices with the Word of God.

(3) Glorify God: Emphasize the Christ-centered nature of Scripture, proclaiming that salvation is entirely a monergistic work of God—accomplished by His grace alone.

Fourth, The Providence of God by Dr. R.C. Sproul. This is a six-part audio teaching series available at Ligonier.org. Topics include (1) What is Providence; (2) God Makes it All Happen; and (3) God or Chance?

May we continue to recognize, understand and trust the LORD; for from Him, and through Him and to Him are all things. May we glorify Him who alone is worthy of all glory, praise and honor.

Soli deo Gloria!

⁶ “Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns.” (Revelation 19:6 (ESV)

The following article is by A.W. Pink (1886-1952). He was an English teacher and became on the most prolific evangelical authors in the 20^th century.  The article is entitled Divine Providence.

The providence of God is His care of and provision He makes for His creatures, with His supervision and superintendence of them. The providence of God in His government of the world is a subject of deep importance to the Christian, for by proper views thereof he will learn to see God’s activities in the daily works of His hands.

The depravity of the human heart, especially as it is evidenced in “vain philosophy,” makes a veil out of the physical laws by which God usually conducts His government, a veil which hides Him in His own workings. But the Scriptures represent all physical laws as having their efficacy from the immediate agency of Almighty power, and view God as working in His providence as truly as He wrought in His works of creation. Yet, though Christians assent to this truth, nevertheless they are prone to overlook it in exercise, and thereby to be deprived in great measure of that poise of mind and comfort of heart which a deep and constant improvement of this doctrine is calculated to impart.

Nothing is more strengthening to faith, stabilizing to the mind, and tranquilizing to the heart of a Christian, than for him to be enabled to discern his Father’s hand guiding, shaping, and controlling everything which enters his life; and not only so, but that He is also governing this world, and all people and events in it. Alas, we are living in an age of terrible skepticism, when most of what happens is attributed to natural causes, while God is more and more banished from the world, in the consideration of His creatures. Now it is not only a fact that God governs the world in a general sense, but He also regulates all its affairs, controls all creatures in it, “working all things after the counsel of His own will” (Eph. 1:11). Fully is this truth brought before is in the Scriptures, not only in specific statements, but by innumerable exemplifications and demonstrations.

At such a time as this, when Truth is fallen in the streets, and error abounds on every hand, the believer is supported by the knowledge that it is the sovereign will of God, that heresies should enter and many be perverted by them. Without this view of Divine providence there is no real consolation for the Christian, as he considers the awful ravages which error has made and the sad state poor Christendom is now in. Philosophy combines with agnosticism, superstition with idolatry, to oppose the Lord’s Anointed, while “religion” is now as corrupt as the general morals of the masses. The increasing worldliness of the “churches”, the spiritual deadness which prevails even where the Truth is largely maintained, the absence of genuine conversions, combine to disturb and distress all true believers. But “The Lord God omnipotent reigns” (Rev. 19:6) supplies a sure resting place for the heart, for this means that even God’s opposers are executing His secret counsels.

God is not shaken by the situation which now confronts our view, nor does the pride, arrogance, and blasphemy of His enemies occasion Him any uneasiness. To the contrary “He who sits in the heavens shall laugh: The Lord shall have them in derision” (Psalm. 2:4). It is written “Surely the wrath of man shall praise You: the remainder of wrath shall You restrain” (Psalm 76:10), but only FAITH can receive this grand Truth and enjoy in the heart the precious fruits thereof. That Divine “restraint” of man’s “wrath” is exercised in God’s providence or government of this world, and this is what we wish the reader to be occupied with in what follows.

God is not troubled by anything that is now taking place in His world—either in its political, social, or religious sphere; nor should we be. The helm is still in His hand; and Satan himself cannot so much as touch a hair of our heads without His direct permission.

The advantages of a clear grasp of this foundational Truth of Divine providence are many.

First, it delivers the Christian from being carried away by the tide of public opinion. Few things have a greater tendency to lead Christians into error, than the apparent success of public opinion. People in general judge of a cause by its seeming success, and often Christians are greatly influenced by this pernicious principle. Opinions spread by infection, rather than by a thorough investigation of the evidence. But an accurate acquaintance with the ways of Providence, as revealed in Scripture, is calculated to deliver from this prejudice. There we discover that God has often granted much “success” to His enemies, and by it they were hardened in their rebellion. Mere success is no proof of Truth, and lack of success is neither evidence of error nor of God’s displeasure.

Second, a proper acquaintance with the grand truth of Divine Providence, should also be of real help in guarding us against having recourse to artifice and deceit, in the propagation of the Truth. The Apostle Paul, in spite of all his zeal for the Gospel, disdained all worldly wisdom in his efforts to advance its progress: he commended the Truth to every man’s conscience in the sight of God. Then let us stick to the means of God’s ordering, and rigorously shun all human inventions. Temptations to compromise, to lower the standard, to bring in fleshly devices so as to “draw the young people,” are multiplying today.

Even though it appeared that Christianity was in real danger of being banished from the earth, that would not justify our attempting to assist it by worldly methods, carnal devices, or any means which God has not appointed. We are to fight the Lord’s battles with the weapons which He has put into our hands—and leave the “success” to Him! All the ingenuity of man, cannot and will not extend the Gospel one inch beyond the limits which our sovereign God has assigned. It is at this point faith is so often tested: faithful preaching being scarcely attended, “churches’ with worldly attractions crowded.

Third, a proper acquaintance with this blessed doctrine of Divine Providence provides consolation amid so much which distresses the godly. The more a true believer ponders the character of the times in which his lot is cast—the more is his heart saddened. The affairs of this world appear to be completely under the dominion of the Prince of Darkness—but in the grand truth of God’s government there is real comfort and solid support for the heart. From it we learn that even the very opposition which is made to the kingdom of Christ, is part of the plan of Divine wisdom, and will be overruled for the glory of God and of His Son. It is true that “The whole world lies in wickedness” (1 John 5:19), yet not in the sense that God has relinquished its government. The wrath of Satan shall be obliged to praise God, and any device of it which has not that tendency, He will “restrain” and not allow to be manifested.

Soli deo Gloria!

“In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple. ² Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. ³ And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!” (Isaiah 6:1–3 (ESV)

Understanding the providence of God requires a prior understanding of the nature of the One, True God who is providential. Without this prior comprehension, the LORD’s providence can prompt fear, anger and resentment in even the most mature believer in Christ. Only by understanding who God is can we understand what God does and why He does it.

The Westminster Confession of Faith (1647) contains one of the most excellent summaries of the nature and character of God. The following is an excerpt from chapter 2 of the Confession. Corresponding biblical evidence is also included.  

“There is only one living and true God (1), who is infinite in being and perfection (2), a completely pure spirit (3), invisible (4), without body, parts, or emotions (5), unchangeable (6), immensely vast (7), eternal (8), limitless (9), almighty (10), completely wise (11), completely holy (12), completely free (13), and completely absolute (14). He works everything according to the purpose of his own unchangeable and completely righteous will (15), for his own glory (16), He is completely loving (17), gracious, merciful, and long-suffering. He overflows with goodness and truth. He forgives wickedness, transgression, and sin (18), and rewards those who diligently seek him (19). His judgments are completely just and awesome (20), he hates all sin (21), and will not acquit the guilty (22).

Chapter 2 continues by saying…

“God has all life, glory, goodness, and blessedness in and of himself (23). He alone is all-sufficient in and unto himself, nor does he need any of his creations or derive any glory from them. Rather, he manifests his own glory in, by, unto, and on them (24). He is the only source of all being, by whom, through whom, and to whom everything exists (25). He has completely sovereign dominion over all things and does with, to, or for them whatever he pleases (26). Everything is revealed and completely open to him (27). His knowledge is infinite, infallible, and does not depend on any created being (28), so that to him nothing is conditional or uncertain (29). He is completely holy in all his purposes, works, and commands (30). To him is due whatever worship, service, or obedience he is pleased to require from angels, human beings, and all other creatures (31).

 What are the practical implications when we understand the nature and character of God as it pertains to the providence of God? In other words, what is to be the response by the believer in Christ to these biblical truths? Dr Wayne Grudem offers the following considerations.

1. Do Not Be Afraid, but Trust in God. “Jesus emphasizes the fact that our sovereign Lord watches over us and cares for us as his children. He says, “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? … Therefore, do not be anxious, saying, “What shall we eat?’ or “What shall we drink?’ or “What shall we wear?”’ (Matt. 6:26, 31). If God feeds the birds and clothes the grass of the field, he will take care of us. Similarly, Jesus says, “Are not two sparrows sold for a penny? And not one of them will fall to the ground without your Father’s will … Fear not, therefore; you are of more value than many sparrows” (Matt. 10:29–31). David was able to sleep in the midst of his enemies, because he knew that God’s providential control made him “dwell in safety,” and he could say, “In peace I will both lie down and sleep” (Ps. 4:8).

Many of the psalms encourage us to trust God and not to fear, because the LORD keeps and protects his people—for example, Psalm 91 (“He who dwells in the shelter of the Most High”) or Psalm 121 (“I lift up my eyes to the hills …”). Because of our confidence in God’s providential care, we need not fear any evil or harm, even if it does come to us—it can only come by God’s will and ultimately for our good. Thus, Peter can say that “now for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious than gold … may redound to praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:6–7). In all of this we need not worry about the future but trust in God’s omnipotent care.”  

• Be Thankful for All Good Things That Happen. “If we genuinely believe that all good things are caused by God, then our hearts will indeed be full when we say, “Bless the LORD, O my soul, and forget not all his benefits” (Ps. 103:2). We will thank him for our daily food (cf. Matt. 6:11; 1 Tim. 4:4–5); indeed, we will “give thanks in all circumstances” (1 Thess. 5:18).”

• There Is No Such Thing as “Luck” or “Chance.” “All things come to pass by God’s wise providence. This means that we should adopt a much more “personal” understanding of the universe and the events in it. The universe is not governed by impersonal fate or luck, but by a personal God. Nothing “just happens—we should see God’s hand in events throughout the day, causing all things to work together for good for those who love him. This confidence in God’s wise providence certainly does not equal superstition, for that is a belief in impersonal or demonic control of circumstances, or control by a capricious deity concerned for meaningless ritual rather than obedience and faith. A deepened appreciation for the doctrine of providence will not make us more superstitious; it will make us trust in God more and obey him more full.”

Soli deo Gloria!

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1. Dt 6.4; 1 Cor 8.4,6; 1 Thess. 1.9; Jer. 10.10. 2. Job 11.7-9, 26.14; Jer. 23.24; Ps. 147.5, 1 Kgs. 8.27; Ps. 139. 3. John 4.24. 4. 1 Tim. 1.17. 5. Dt 4.15-16; John 4.24; Lk. 24.39; Acts 14.11,15. 6. Jas 1.1; Mal 3.6. 7. 1 Kgs 8.27, Jer. 23.23-24. 8. Ps 90.2, 1 Tm 1.17. 9. Ps 145.3, Rom 11.33. 10. Gen 17.1, Rev 4.8. 11. Rom 16.27. 12. Is 6.3, Rev 4.8. 13. Ps 115.3. 14. Ex 3. 14, Is 44.6, Acts 17.24-25. 15. Eph 1.11. 16. Prov. 16.4, Rom 11.36, Rev. 4.11. 17. 1 Jn 4.8-10, 16, John 3.16. 18. Ex 34.6-7. 19. Heb 11.6. 20. Neh. 9.32-33, Heb 10.28-31. 21. Ps 5.5-6, Heb 1.13. 22. Nahum 1.2-3, Ex 34.7.   23. John 5.26; Acts 7.2; Ps 119.68; 1 Tim 6.15; Rom 9.5.                                                  24. Acts 17.24-25; Job 22.2,23; Ps 50.12, Is. 4.12-17.                                                     25. Rom 11.36; Is 40.12-17.                                                         26. Rev. 4.11, 1 Tim 6.15; Dan. 4.25, 35; Eph 1.11.      27. Heb 4.13.                                                                        28. Rom 11.33-34; Ps 147.5.                                                                                                                               29. Acts 15.1; Ezek. 11.5; Is. 46.9-11; Prov. 15.3.                                                                                      30. Ps 145.17; Rom 7.12.                                                                                                                                                31. Rev. 5.12-14, 7.11-12

^“And we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Romans 8:28 (ESV)

 “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” (Genesis 50:20 ESV)

The Scriptures affirm God uses all things, even evil, for our good and for His glory. He does so while remaining perfectly holy. In what ways does the LORD use evil for the believers’ good and for His ultimate glory?

“There are two areas in which God’s use of evil for good must be considered. First, there is the evil of others. Does this work for the believer’s good? The Bible answers Yes by many examples. When Naomi’s son, an Israelite, married Ruth, a Moabitess, the marriage was contrary to the revealed will of God and hence was sin. Jews were not to marry Gentiles. Still the marriage made Ruth a daughter-in-law of Naomi and thus enabled her to be exposed to the true God and eventually come to the place where she made a choice to serve him. “Your people shall be my people, and your God my God” (Ruth 1:16). After Ruth’s husband died, she married Boaz. Through her new husband, Ruth entered into the line of descent of the Lord Jesus Christ, the Messiah (Matt. 1:5),” explains Dr. James Montgomery Boice.

David suffered greatly through the sins of others against him: including King Saul (I Samuel 19-31) and the sins of his sons (2 Samuel 13-18). However, the LORD worked through these experiences. David, grew to understand the hand of God in his suffering and expressed his faith in great psalms (Psalm 3; 18)

Hosea suffered through the unfaithfulness of his wife Gomer. But God used his experience to bring forth one of the most beautiful, moving and instructive books of the Old Testament.

“The other area in which God’s use of evil for his own purposes must be considered is our own sin. This point is somewhat harder to see, for sin also works to our own unhappiness and blinds our eyes to God’s dealing. But there is good involved anyway,” states Dr. Boice.

One such individual who understood the truth of God using evil and adversity of our sin adversity for the believer’s good and God’s glory was the Old Testament Patriarch Joseph. Decades after his brothers sinned against him and sold him into slavery (Gen. 39), Joseph told his brothers this was by the providential purpose of the LORD.

Genesis 45:1–8 (ESV) – “Then Joseph could not control himself before all those who stood by him. He cried, “Make everyone go out from me.” So no one stayed with him when Joseph made himself known to his brothers. ² And he wept aloud, so that the Egyptians heard it, and the household of Pharaoh heard it. ³ And Joseph said to his brothers, “I am Joseph! Is my father still alive?” But his brothers could not answer him, for they were dismayed at his presence.  ⁴ So Joseph said to his brothers, “Come near to me, please.” And they came near. And he said, “I am your brother, Joseph, whom you sold into Egypt. ⁵ And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life. ⁶ For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest. ⁷ And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. ⁸ So it was not you who sent me here, but God. He has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt.”

Three times in the text Joseph declared God sent him to Egypt (45:5, 7, 8). Joseph affirmed God used the evil of his brothers’ sin for humankind’s good (vs.7) and for God’s glory.  

Joseph declared this again in one of the most significant biblical texts concerning God’s use of evil for good: Genesis 50:20. What Joseph’s brother meant for evil, their hatred of Joseph and their selling him into slavery, God used for good in order to keep many people alive. The evil of Joseph’s brother brought about great good for many people and great glory for the LORD.

“Scripture clearly says that Joseph’s brothers were wrongly jealous of him (Gen. 37:11), hated him (Gen. 37:4, 5, 8), wanted to kill him (Gen. 37:20), and did wrong when they cast him into a pit (Gen. 37:24) and then sold him into slavery in Egypt (Gen. 37:28). Yet later Joseph could say to his brothers, “God sent me before you to preserve life” (Gen. 45:5), and “You meant evil against me; but God meant it for good to bring it about that many people should be kept alive, as they are today” (Gen. 50:20). Here we have a combination of evil deeds brought about by sinful men who are rightly held accountable for their sin and the overriding providential control of God whereby God’s own purposes were accomplished. Both are clearly affirmed,” states Dr. Wayne Grudem.

“As for you, you meant evil against me, but God meant it for good” (Gen. 50:20). It does not say “God used it for good.” It says, God meant it for good—the same word used for the sinful intention of the brothers: they meant it for evil. They have one intention in the act. God has another intention in the act. Theirs is sinful. God’s is saving –to bring it about that many people should be kept alive, as they are today,” explains Dr. John Piper.

“God has given us these words so that we can grasp, in some small measure, how His providence relates not only to Joseph’s brothers’ sin, but to all sin, including the first human sin. Thus, we may say, “as for you, Adam and Eve, you meant it for evil, but God meant it for good. Your purpose in sinning was the vain pursuit of pleasure through self-exalting autonomy. God’s purpose in permitting your sin was to give His people the pleasure of seeing and savoring the glory of His grace in the inexpressible suffering and triumphs of His Son.”

How has God used evil and adversity in your life, by the sins of others and your own sin, to bring about your spiritual maturity for His honor and glory? How may you express to God today your gratitude for the inexpressible suffering and triumph of Jesus Christ respectively through the cross and the resurrection?

Soli deo Gloria!

^“And we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Romans 8:28 (ESV)

 “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.” (Genesis 50:20 ESV)

“To speak of the “good” introduces the subject of the “bad.” And since the verse in Romans says that “in everything God works for good” to those who are the called ones of God, the question immediately arises as to whether or not this includes the evil. Is evil under God’s direction? It would be possible to interpret Romans 8:28 as meaning that all things consistent with righteousness work to good for those who love God, but in the light of Scripture as a whole that would be an unjustified watering down of the text. It is all things, including evil, that God uses in accomplishing his good purposes in the world,” states Dr. James Montgomery Boice.

A syllogism is a reasoning in which a conclusion is drawn (whether valid or not) from two given or assumed premises. Each of the premises share a term with the conclusion, and shares a common or middle term not present in the conclusion (e.g., all dogs are animals; all animals have four legs; therefore, all dogs have four legs).

I submit the following syllogism regarding the providence of God and the existence of evil and adversity in this world. The syllogism is: God exists. Evil and adversity exists. Therefore, God providentially wills evil and adversity to exist.

What is evil? The New Bible Dictionary provides the following definition.

“Evil (Heb. ra’; Gk. kakos, ponēros, phaulos). has a broader meaning than *sin. The Heb. word comes from a root meaning ‘to spoil’, ‘to break in pieces’: being broken and so made worthless. It is essentially what is unpleasant, disagreeable, offensive. The word binds together the evil deed and its consequences.”

“In the NT kakos and ponēros mean respectively the quality of evil in its essential character, and its hurtful effects or influence. It is used in both physical and moral senses. While these aspects are different, there is frequently a close relationship between them. Much physical evil is due to moral evil: suffering and sin are not necessarily connected in individual cases, but human selfishness and sin explain much of the world’s ills. Though all evil must be punished, not all physical ill is a punishment of wrongdoing (Lk. 13:2, 4; Jn. 9:3; cf. Job).”

What kind of evil and adversity exists? There are several categories of evil and adversity.

First, natural evil. This refers to earthquakes, fires, hurricanes, tornadoes and other so-called acts of God. See Genesis 3:17-19; Job 5:7; Romans 8:18-25.  

Second, moral evil. This is humankind’s sin. It includes murders, thefts, sexual perversion, covetousness and lies. It is sin against God and other human beings. See Exodus 20:1-17; Jeremiah 17:9; Romans 3:9-20; Ephesians 2:1-3.

Third, supernatural evil. This involves not only the fallen world, and the sinner’s sinful nature, but also the devil and his demons. See 2 Corinthians 10:3-5; Ephesians 6:10-20.

Fourth, eternal evil. This is Hell.  The place of eternal condemnation and punishment, destruction and banishment for all unbelievers. See Matthew 5:20-30; 7:13-27; 8:10-12; 10:28; 13:36-43; 47-50; 18:8; 23:33; Mark 9:42-48; Luke 13:1-5; Romans 1:18-32; Hebrews 6:1-3; 10:27-30; James 1:11, 15; 4:12; 2 Peter 2:1,3,12; Jude 5,10,11; Revelation 14:10; 20:10-15; 21:6-8; 22:15.

The question and concern when discussing the existence of evil is how can a holy God use evil and not become evil Himself? Isn’t the LORD somehow tainted by His use of evil? Chapter Five of The Westminster Confession of Faith addresses this issue as follows.

“The almighty power, unsearchable wisdom, and infinite goodness of God do so far manifest themselves in his providence, that it extends even to the first fall, and all other sins of angels and people. Such do not happen by a bare permission, but are joined with a most wise and powerful bounding, ordering and governing of them, in various dispensations, for his own holy purposes, yet so that the sinfulness of them comes only from the creature, and not from God, who, being most holy and righteous, is not nor can be the author or approver of sin.” (See Rom. 11.32-34, 2 Sam. 24.1, 1 Chr. 21.1, 1 Kgs. 22.22-23, 1 Chr. 10.4, 13-14, 2 Sam. 16.10, Acts 2.23,4.27-28; 14.16, Ps. 76.10, 2 Kgs. 19.28, Is. 10.5-7, 12, 15. 16. Gen. 50.20, Is. 10.6-7, 12-15, James 1.13-14, 17, 1 John 2.16, Ps.  50.2).

Why does God choose to use evil and adversity? Ultimately, it is for the believer’s good and God’s glory. The Apostle Peter understood this this truth; not only personally (Luke 22:31-32), but also apostolically.

Acts 2:22–24 (ESV) – “²² “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know— ²³ this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. ²⁴ God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.”

1 Peter 1:3–9 (ESV) – “³ Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, ⁴ to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, ⁵ who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. ⁶ In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, ⁷ so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ. ⁸ Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory, ⁹ obtaining the outcome of your faith, the salvation of your souls.”  

Consider also James 1:2–4 (ESV) which says, “² Count it all joy, my brothers, when you meet trials of various kinds, ³ for you know that the testing of your faith produces steadfastness. ⁴ And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.”

One such individual who understood the truth of God using evil and adversity for the believer’s good and God glory was the Old Testament Patriarch Joseph. Attention to his life and testimony will be considered when next we meet.

How has God used evil and adversity in your life to bring about your spiritual maturity for His honor and glory?

Soli deo Gloria!