His Word Today

¹³ He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, ¹⁴ in whom we have redemption, the forgiveness of sins.” (Colossians 1:13–14 (ESV)

 Experiencing God’s forgiveness is lifechanging. This applies to not only God forgiving the sinner from the penalty of their sin, but also when the Lord forgives believers in Christ from the power of sin in their lives.

Concerning forgiveness, one author comments on this significant theme contained in Victor Hugo’s classic novel, Les Miserables.

“God’s forgiveness can change your life. It’s never been exemplified better than in the musical, Les Miserables. The story is about an ex-convict by the name of Jean Valjean. He’s just gotten out of prison and he has nowhere to go so he goes to the home of the local bishop.”

“The bishop welcomes Jean Valjean into his home for the evening. Jean Valjean steals his silverware and knocks him down. The next day the police catch him and return him to the bishop.  But the bishop forgives him. This moment shows the connection between forgiveness and living a changed life.”  

I have read Les Miserables. I have watched several film adaptations. I have seen the musical Les Mis on stage and on film. The refrain of Look Down and the stirring lyrics and melody of I Dreamed a Dream remain in my mind. The themes of forgiveness and redemption are predominant.

However, I disagree with the statement forgiveness has “never been exemplified better than in the musical Les Miserables.” God’s forgiveness for all eternity, exemplified by Jesus Christ on the cross, remains the greatest story ever told. It is the good news of the Gospel.

The Scriptures extensively explore the doctrine of forgiveness. While this study will be relatively brief in its extent, the following aspects of forgiveness will be considered: the definition of forgiveness, justification, legal and relational forgiveness, the necessity of forgiveness, the Gospel and forgiveness, and forgiving others because God has forgiven us.  

What is the biblical definition of forgiveness? There are several words the Bible uses for this biblical truth.

In the Old Testament (OT), the primary Hebrew words for “forgiveness” includes “salah” (סָלַח), which signifies God’s act of pardoning sin and restoring relationships. Other words are “kaphar” (כָּפַר) meaning “atonement” and “nasa” (נָשָׂא) which is the idea of lifting away sin’s burden. 

Key biblical OT texts teaching forgiveness are (1) Exodus 32:1-14 and the Sin of the Golden Calf; (2) Exodus 34:1-9 and God’s self-description as the LORD of mercy, grace, slow anger, steadfast love, faithfulness and forgiveness; (3) Psalm 32:1-5 and King David’s potential psalm (see Ps. 6; 38; 51; 102; 130;143); 4) Psalm 103, which is a psalm by David praising the LORD for His forgiveness of all iniquity; and (5) the prophetical book of Hosea and its metaphorical story of Hosea and his wife Gomer illustrating God’s relationship with Israel.

In the New Testament (NT), the primary words for forgiveness are (1) apoluo meaning to loose, let go and to send away (Matt. 5:31; Luke 6:37); (2) aphiemi which is to leave and to forsake (I John 1:9); (3) charizomai meaning to freely deliver and to graciously grant favor (Luke 7:36-50); and (4) aphesis referring to the deliverance and the release from sin (Matt. 26:26-29; Luke 4:18).

In today’s text from Colossians, the Apostle Paul used the word (ἄφεσιν; aphesin) for forgiveness. He referred to God’s pardon and liberty for sinners solely through the redemption by Jesus Christ. Forgiveness includes the removal of guilt, which is a result of wrongdoing against God and other human individuals.

The chain that held us fast has been broken. When a sinner is transplanted out of the power of darkness into the kingdom of light, he is to be regarded as having been redeemed, and that this redemption implies the remission of sins.” explains Dr. William Hendriksen.

“By instilling humility within our minds, the Lord brings us to the end of loving ourselves so that we might love Him supremely. He forgives us in His mercy so that by His grace we might know Him, love Him, glorify Him, and enjoy Him forever. And He does this through the life and work of the incarnate Word, who came to save His people from their sins,” states Dr. Burk Parsons.

“It is somewhat ironic that we have forgiveness through one who never needed to ask for it. The Lord’s forgiveness of us through Christ sets us free to love Him, and our forgiveness of others sets us free to love our enemies. Therein lies the beauty of Gospel reconciliation.”

Next time, the topic of the necessity of forgiveness is examined. In other words, why is forgiveness from God to us, and by us to others, so important? What we briefly touch upon today, will be studied in greater detail.

Have you received the LORD’s forgiveness of your sins by God’s sovereign grace alone, through God given faith alone, and in the person and work of Jesus Christ alone? If so, remember your conversion and rejoice. If not, obey God’s command to repent and receive Jesus Christ as Savior and Lord (John 1:12-13).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.” (Colossians 3:23–24 (ESV)

 Continuing our study in Paul’s Epistle to the Colossians, a new paragraph begins in Colossians 3:18-4:1. The truth of what believers “are” in Christ is to be balanced by how believers are to live for Christ. The practical truth of Jesus Christ as the only and all-sufficient Savior, and as Lord of the believers’ life, is now applied to specific groups and situations. What people groups does the Apostle Paul, and the Holy Spirit, have in mind?

To begin with, Paul addressed wives and husbands (Col. 3:18-19). He then wrote of parents and their children (Col. 3:20-22). Thirdly, Paul considered the Christian responsibility of work (Col. 3:23-4:1).

Colossians 3:23 says, “Whatever you do, work heartily, as for the Lord and not for men.” Whatever you do (ποιῆτε; poiete) is a present, active, plural subjunctive verb. It refers to what individuals’ presently, actively, collectively and hopefully seek to manufacture, produce and/or create. Whatever it is we do, wherever it is we do what we do, believers in Christ are to work heartily.

To work (ἐργάζεσθε; ergazesthe) is a present, middle, imperative, plural verb. It means to accomplish a task or to labor at a trade. God commands believers in Christ to work presently, personally, and obediently. To do so heartily (ψυχῆς; psyches) means to work with one’s entire soul: intellect, emotions and will.

For the Christian, there is no room for laziness; especially when working and receiving a wage for one’s work. How may the believer in Christ keep a proper and biblical perspective concerning work? By always keeping in mind our work is done for the Lord and not for men. Ultimately, we work for Him in whatever we do. All labor can, and should, bring God glory, honor and praise.

Pasul continued to speak of work in 3:24 when he wrote, “knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.”

Knowing (εἰδότες; eidotes) is a perfect active participle. It refers to a past completed action with continuing results in the present and future. To know means to have understanding and comprehension of a person, place or situation. In this particular context, Paul spoke of the believer’s eternal perspective and understanding regarding one’s temporal work here on earth.

Whatever rewards or recognition an employee, or employer, may receive in this life pales into comparison with the believer’s eternal inheritance from the Lord. The believer in Christ will receive (ἀπολήμψεσθε; apolempsethe) or obtain an inheritance (κληρονομίας; kleronomias) or possession; eternal life. This inheritance of eternal life is from the Lord.

Ultimately, each believer in Christ is serving the Lord Jesus in whatever work they do; as long as the work is not involving sin and rebellion against God and His commandments.  

In this life, the employee may receive far less from their employer less than they should. However, The Lord will give the full amount which by God’s grace has been allotted to every believer in Christ.

“Though salvation is entirely “by grace” and definitely not “of works” (Eph. 2:8, 9; Titus 3:5), yet this gracious recompense of eternal life will be given “according to works” (2 Cor. 5:10; Rev. 20:12, 13; then also Eccl. 12:14; 1 Cor. 3:10–15; 4:5; Gal. 6:7). The recompense is, moreover, “the inheritance,” probably implying the following ideas: a. it is a gift (a person does not earn an inheritance), b. it is inalienable (1 Kings 21:3; Heb. 9:15), c. it was willed to the person who receives it, and in that sense, is therefore his by right (cf. Isa. 1:27); and it implies the death of the testator (Heb. 9:16),” explains Dr. William Hendriksen.

“Now slaves, as a rule, are not heirs (Gen 15:3; Rom. 8:15–17; Gal. 4:7). But the slaves to whom Paul is here referring do inherit, for their Master is Christ: (It is) the Lord Christ (whom) you are serving. Let them therefore always live “as under the eye” of their Lord (Rom. 16:18). The anointed Lord is the slave’s employer. What a privilege and honor.”

Martin Luther stressed that vocation is not first about what we do. Rather, it is about what God does through us. God gives us this day our daily bread through the vocation of farmers, millers, bakers, and—we would add—the factory workers, truck drivers, grocery store employees, and the hands that prepared our meal. God creates and cares for new life by means of the vocations of mother and father, husband and wife. He protects us by means of police officers, judges, the military, and other Romans 13 vocations of those who “bear the sword.” God brings healing not primarily through miracles but through the vocation of doctors, nurses, pharmacists, and the other medical vocations. God teaches through teachers, conveys His Word through preachers, gives the blessings of technology through engineers, and creates beauty through artists. God works through all the people who do things for us, day by day. And He also works through us, in whatever tasks, offices, and relationships He has called us to do,” explains Dr. Gene Edward Veith of Patrick Henry College, Va.  

“The doctrine of vocation charges our everyday lives and our mundane activities with spiritual significance, and it is indeed a powerful motivator to perform them with excellence. Luther stressed that our vocations are not works that we perform “for” God. The monastics talked that way, as if the Lord of the universe needed or was impressed by our actions. “God does not need our good works,” Luther said. “But our neighbor does.” The monks insisted they were saved by their good works, but Luther denied that their self-chosen mystical exercises, performed in isolation from other people, could even be called good works. “Who are you helping?” he asked. Good works are those that help our neighbor. They are performed primarily in our callings.”

What work do you do? Whatever it may be, we should glorify the Lord in our work, and benefit our neighbor by our work. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

The following excerpt is Dr. Simon J. Kistemaker and his commentary on the Epistle of Jude. His insights into this epistle have been excellent. It is fitting this series concludes with his own final thoughts.

“Jude writes a letter to strengthen the readers in their faith and to warn them not to be misled by apostates who in life and doctrine try to lead them astray. After identifying himself, he greets the recipients and pronounces a blessing of mercy, peace, and love.
In a personal manner, Jude says that he had planned to write a letter about the doctrine of salvation and to urge the recipients to contend for the faith, that is, the gospel.”

“However, he changes his mind because of the presence of immoral men who have infiltrated the Christian community. Jude reminds the believers of three Old Testament examples that illustrate divine judgment: the unbelieving Israelites in the desert, the rebellious angels who left their positions of authority, and the immoral men of Sodom and Gomorrah.”

“Jude calls the infiltrators “dreamers” who engage in immorality, rebellion, and slander. He cites the incident of the archangel Michael, who refrained from bringing an accusation against Satan. These ungodly men follow the way of Cain, Balaam, and Korah. They are blemishes in the company of Christians. Relying on a prophecy of Enoch, Jude describes the coming of the Lord with his myriads of angels. The Lord will judge the ungodly according to their words and deeds.”

“The readers know about the coming of the scoffers, for the apostles have given them instructions. Jude urges the believers to strengthen one another in the faith and to wait prayerfully for the realization of eternal life. He exhorts them to show mercy to doubters, to save others from destruction, and to be wary of sin’s contamination. He concludes his epistle with a splendid doxology to God.”

Simon J. Kistemaker and William Hendriksen, Exposition of the Epistles of Peter and the Epistle of Jude, vol. 16, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 413.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

In bringing this study of the Epistle of Jude to a conclusion, I thought it best to conclude with some selected comments from excellent Bible teachers; past and present.

^“Iron sharpens iron, and one man sharpens another.” (Proverbs 27:17 (ESV)

“The epistle of Jude may be short, but it is packed. In the span of just 25 verses, Jude manages to remind those reading/hearing this letter of a received body of doctrine (“the faith once for all delivered”) which came to them directly from the apostles themselves. Jude warns churches to be on guard for false teachers, and reminds us of the inevitability of God’s judgment upon those who seek to exploit God’s people, or lead them astray. Jude then gives the church specific instructions as how to remain in the love of God, until Jesus returns, as promised, at the end of the age. Christians are to build themselves up in the faith, pray in the Holy Spirit, and eagerly await the Lord’s return. Not bad for a twenty-five-verse epistle.” – Pastor Kim Riddlebarger

“Jude wrote this urgent letter to counter ungodly persons who turned the grace of God into lawlessness, and by their audacious blasphemy denied the Lord Jesus Christ. These false teachers claimed the authority to teach on the basis of their so-called visions and were causing division within the churches.Jude exhorts the churches to defend the apostolic faith and to recognize that God will judge these false teachers. Therefore they continue to engage in spiritual discipline and anticipate the coming of Jesus Christ, at which time God will present the faithful to himself as a holy and rejoicing people.”

“Jude’s method is to remind the readers of what they already know and to reinforce that message. By appealing to the Old Testament, to contemporary writings, and to the teaching of the apostles, he affirms the certainty of divine judgment. By a denunciatory description of the false teachers and their fate, he renders them unattractive to the readers. And by an exhortation to spiritual discipline he assures them of their stability in the faith. Finally, in the doxology he gives ultimate assurance that God is able to preserve the faithful and to present them to himself holy and blameless” –George E. Ladd

“Jude closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them.” – John Calvin

“Many people today are tempted to surrender the fight for absolute truth, give up the belief that Jesus is the only way to heaven, and accept the plurality of beliefs around the world as valid ways of salvation. Sadly, churches have not been immune to such pervasive teaching, and indeed some have succumbed to the pressure, turning their backs on truth to embrace error. The letter of Jude, which has much to say about these issues, has often been neglected. Perhaps this is because the letter, though brief, is packed with difficult allusions that can be confusing. However, Jude’s message is especially needed today, for it reminds “those who are called, beloved in God the Father and kept for Jesus Christ” (Jude 1) to contend for the faith and continue in the faith.” – Sarah Ivill

“In all contending for the faith we must “keep ourselves in the love of God,” the counterpart of which is that the love of God must be in us. We must love, even while we contend against the errors of apostatisers. We must love their souls even while we oppose their words and deplore their ways. Sometimes it is delicately difficult to keep these separate, but the love of Christ in our hearts will put wisdom on our lips. There are some who “contend” against us. Endless counter-contention with them is useless. But there are others who need “snatching out of the fire”; they have been deceived, and in one sense or another, i.e. by bewilderment, remorse, doubt or danger, are in the fire. And there an still others on whom we are to “have mercy with fear,” i.e. being cautious lest in seeking to bring them back we should defile our own garments.” – J. Sidlow Baxter, Explore the Book 

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 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.” (Jude 24–25 (ESV)

Jude concludes his epistle with one of the most poignant doxologies contained in Scripture.  A doxology is an expression of praise to God. “In the Christian church, we often hear them sung or chanted. They are a tradition that has meaning and importance for all Christians. Since the early church, doxologies have been a way for Christians to express their love and thankfulness for what God has done in their lives,” explains one author.   

The are several doxologies contained in the Scriptures. Here is but a brief sampling.

¹⁰ “Therefore David blessed the Lord in the presence of all the assembly. And David said: “Blessed are you, O Lord, the God of Israel our father, forever and ever. ¹¹ Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O Lord, and you are exalted as head above all. ¹² Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. ¹³ And now we thank you, our God, and praise your glorious name.” (1 Chronicles 29:10–13 (ESV)

³³ “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ³⁴ “For who has known the mind of the Lord, for who has been his counselor?” ³⁵ “Or who has given a gift to him that he might be repaid?” ³⁶ For from him and through him and to him are all things. To him be glory forever. Amen.” (Romans 11:33–36 (ESV)

²⁰ “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, ²¹ to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:20–21 (ESV)

The concluding verse in Jude’s epistle contains the same theme contained in all doxologies. Jude is filled with an expression of praise to the Lord God Almighty.

Jude wrote, “To the only God.” Jude echoed the theme contained throughout the Scriptures. This is the truth the God of the Bible is the one, true God of heaven and earth. There is none other.

⁶ “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first and I am the last; besides me there is no god. ⁷ Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. ⁸ Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.” (Isaiah 44:6–8 (ESV)

“⁵ I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other.” Isaiah 45:5–6 (ESV)

Next, this one, true God is “our Savior.” Savior (σωτῆρι; soteri) means deliver. God delivers sinners from the penalty, power and eventual presence of sin by grace alone, through God-given faith alone, in the person and work of Jesus Christ alone.

The sinner’s salvation is “through Jesus Christ our Lord.”  How has God chosen to deliver sinners from the ravages sin and hell? God the Father did so through the virgin birth, sinless life, substitutionary atonement, and bodily resurrection of Jesus Christ; the second person of the Trinity. In Christ alone is the believer’s only hope.

Jude’s response was a climax of praise to God. “To the only God…be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” Glory (δόξα; doxa) refers to praise and honor. Majesty (μεγαλωσύνη; megalosyne) is greatness. Dominion (κράτος; kratos) is strength and power. Authority (ἐξουσία; exousia) is the liberty and right to exercise strength and power. These attributes of God existed before time began, and will continue to exist for all eternity.

“The doxology offers “glory, majesty, dominion, and authority” to God through Jesus Christ, who as the God-man is our mediator now and forever. Let us then be quick always to offer praises to the Lord of glory through His only begotten Son,” explains Dr. R. C. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, 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.” (Jude 24–25 (ESV)

Jude concludes his epistle with one of the most poignant doxologies contained in Scripture. It echoes Jude’s initial greeting to his recipients.   

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: ² May mercy, peace, and love be multiplied to you.” (Jude 1–2 (ESV)

Jude initially referred to believers in Christ as those whom God has called (by the Spirit), who are beloved in God the Father and kept for Jesus Christ.  He returned to this theme of perseverance and preservation in his conclusion.

Jude began with the phrase “Now to him who is able to keep you from stumbling.” The personal pronoun “Him” clearly is a reference for God. God is able (δυναμένῳ;dynameno), or has the capability, to presently, and personally perform a task. The task at hand is to actively and infinitely keep (φυλάξαι; phylaxai) or guard the believer from stumbling (ἀπταίστους; aptaistous) into sinful behavior.

“The person to whom this paean of praise is directed is God our Savior. Although the believers observe the apostasy of heretics, they know that God is able to protect his own and keep their salvation intact. Compare the jubilant statement of Paul, “I … am convinced that he is able to guard what I have entrusted to him for that day” (2 Tim. 1:12b),” explains commentator Dr. Simon J. Kistemaker.

“Literally the text reads, “keep you from being tripped.” The reference is not to a sure-footed horse that keeps itself from stumbling. Rather, the text describes believers who are kept by God himself from stumbling into sin and thus from falling away from him.”

“This does not mean God’s people are incapable of committing gross sins. In fact, the examples of David (2 Sam. 11) and Peter (Luke 22:54–62) show us those with faith can fall into heinous sin. While God is certainly able to keep His people from such sins, there is no guarantee He will do so. The promise to keep His people from stumbling simply means all those whom God has chosen He will also bring to repentance (see Rom. 8:30). Though they may sin, they will always return to Him in faith before they die (John 6:35–40),” states Dr. R. C. Sproul.

“We must never use this promise of preservation to presume upon the kindness of God. When we disobey Him, the fault is our own; we cannot blame Him for not keeping us from sinning (James 1:13–15). We are called to keep ourselves from wickedness (Jude 20–23), and all those whom God preserves will grow more eager over the course of their lives to flee from even the appearance of evil. Still, while we must continue to fight against sin, it is God’s preserving power that keeps us eternally safe. As John Calvin says, this doxology reminds us that “our exhortations and labors can do nothing except through the power of God accompanying them.”

God not only keeps believers in Christ from being tripped, but also “to present you blameless before the presence of his glory with great joy.” To present (στῆσαι; stesai) means God actively and infinitely establishes and maintains the believers’ position of justification, redemption and reconciliation by grace alone, through faith alone, in the person and work of Jesus Christ alone.

The Lord presents the believer blameless (ἀμώμους; amomous). This means to be without fault or defect. In Christ, the converted are unblemished (Col. 1:22; Heb. 9:14; 1 Peter 1:19). Each believer in Christ is holy, blameless and above reproach. Therefore, God the Father brings each believer into the presence of His glory with great joy and happiness. What a moment that will be.

“We are unable to enter heaven on our own account, but God who is rich in mercy protects us from falling away and causes us to enter heaven’s glory. Through the work of Jesus Christ, God presents us blameless in his glorious presence. Peter uses the words without blemish when he describes Christ as a lamb without defect (1 Peter 1:19). God not only cleanses us from sin, but also grants his people unceasing joy. That is, heaven is filled with the continuous rejoicing of saints and angels (compare Luke 15:5, 10; Rev. 19:7). Because of their redemption, Christians are filled not with terror but with joy when they enter the presence of God,” concludes Dr. Kistemaker.

Praise God, from Whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heav’nly host;
Praise Father, Son, and Holy Ghost. Amen!

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

²² “And have mercy on those who doubt; ²³ save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.” (Jude 22–23 (ESV)

As we near the conclusion this study of Jude’s epistle, there remain several fundamental questions. First, how are believers in Christ to treat apostates?  Do we reject them and cast them aside socially, relationally, and spiritually? If so, what about the questions of evangelism and the Great Commission (Matt. 28:16-20)? This is especially significant if the apostate(s) we have in mind are members of our own family. If we’re not to totally reject them, then how are we to treat and minister to those who have departed from the biblical faith they said they once embraced? Do we treat every apostate the same way?

Today’s text provides us some guidance. However, we must not forget other passages of Scripture regarding church discipline (Matt. 18:15-20; I Cor. 5:1-13; Gal. 6:1-2), and the purity of the church (I Tim. 18-20; 2 Tim.2:14-26). We must always remember a key principle of sound biblical interpretation; Scripture interprets Scripture.

Are there apostates in your life? These are individuals who once made a profession of faith in the Lord Jesus Christ, but have departed from the faith they once possessed. They live a secular life, with little to know recognition of anything biblical or sacred. The Lord is absent from their conversations, thoughts and decisions. They may say they are now atheists. They may even be openly hostile to any biblical behavior within their immediate or extended family. Family gatherings become tension filled encounters with relationships strained to be breaking point.

What does today’s text from Jude say? To begin with, he instructed the church to “have mercy on those who doubt.” To have mercy (ἐλεᾶτε; eleate) means to show kindness and concern for those who are in serious need. This is a present, active command applied to all believers.

This command is for the benefit of those who doubt (διακρινομένους; diakrinomenous). To doubt means to waver and to be uncertain. Within the context, these individuals are those who have presently and personally wavered and are uncertain of biblical truth. They may resemble chaff, which the wind drives away (Psalm 1:4).

“The New English Bible has a lucid and striking translation: “There are some doubting souls who need your pity.” Jude is alerting the readers to the danger some weak Christians face when they are confronted by the apostates (compare 2 Peter 2:18). Whenever these people begin to doubt Christian teachings, reassure them by giving them help and understanding. Avoid any form of criticism, but show mercy and love to those who waver,” explains commentator Dr. Simon J. Kistemaker.

These individuals could be true believers in Christ. However, it is wise to never assume such individuals are truly converted. Better to ere on the side of caution and consider them unconverted, rather than presume they are justified, redeemed and reconciled to God the Father. 

Second, Jude wrote, “save others by snatching them out of the fire;” To save (σῴζετε; sozete) is a present active plural imperative verb. It is an active command the church is to consistently obey. To save means to deliver from danger and to help someone who is in peril, injury or suffering. The danger Jude has in mind, which is the greatest danger a sinner faces, is from the wrath of almighty God.

The phrase snatching them out of the fire (ἁρπάζοντες πυρὸς; harpazontes pryos) is a metaphor. Within the context, it refers to the fire of the Lord’s divine wrath (Rom.  1:18-21).

Third, “to others show mercy with fear.” To show mercy is the same as to have mercy. In this case, it is to do so with fear (φόβῳ; phobo) is a divine caution when dealing with humans. The Apostle Peter expressed a similar sentiment.

“And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile,” (1 Peter 1:17 (ESV)

The phrase “hating even the garment stained by the flesh,” refers to sin’s contamination. The true believer wants to remain separate from any influence of the apostate’s sinfulness; even as the believer seeks to minister to them

“{The imagery recalls the high priest Joshua, who “was dressed in filthy clothes as he stood before the angel. The angel said to those who were standing before him, ‘Take off his filthy clothes’ ” (Zech. 3:3–4). As Joshua’s garments symbolized sin, so clothing that is “stained by corrupted flesh” represents iniquity. In brief, Jude resorts to the use of a metaphor. Jesus also uses this imagery when he addresses the church in Sardis: “Yet you have a few people in Sardis who have not soiled their clothes” (Rev. 3:4),” states Dr. Kistemaker.

“There are several textual variants here that could result in either two or three groups being indicated. They are: 1) sincere doubters who deserve compassion (v. 22); 2) those who are deeper in unbelief and urgently need to be pulled from the fire (v. 23); and 3) those declared disciples of apostasy who still deserve mercy, but are to be handled with much fear (v. 23), lest the would-be rescuer also be spiritually sullied. Given the manuscripts evidence and Jude’s pattern of writing in triads, three groups are the more likely scenario,” explains Dr. John MacArthur.

Believers in Christ are to show mercy to the wavering heretic, use boldness with the confirmed heretic and use caution in showing mercy to heretics. Discernment as to what perspective to have with each distinct group is wisdom.

“These victims of the apostate teachers need mercy and patience because they have not yet reached a firm conclusion about Christ and eternal life, and so remain doubters who could possibly be swayed to the truth. Others, who are committed to the errors taught by the apostates, need immediate and forthright attention before they are further entrenched on the road to the fire of hell (cf. v. 7) as a result of embracing deceptive lies. with fear. This third group also needs mercy, even though they are thoroughly polluted by apostate teaching. These people are to be given the true gospel, but with great fear, lest the deliverer be contaminated also. The defiled garment pictures the apostate’s debauched life, which can spread its contagion to the well-meaning evangelist,” concludes Dr. MacArthur.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

^“But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, ²¹ keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life.”  (Jude 20-21 (ESV)

Jude referred to his beloved audience several times throughout his epistle (vs. 3, 5, 12, 17, 18). He did so again in today’s text. Jude referred to them as beloved (ἀγαπητοί; agapetoi). This is in stark contrast to the heretical apostates.

Jude consistently encouraged his fellow believers in Christ to strive in their responsibility to earnestly contend for the truth of God’s Word; “the faith that was once for all delivered to the saints” (vs. 3). He summarized this challenge to the beloved with three verbs in these two verses; consistent with his “triad” writing style. Those words are building, praying, and waiting.

First, believers in Christ are to be building. “But you, beloved, building yourselves up in your most holy faith…” Building (ἐποικοδομοῦντες; epoikodomountes) means to strengthen and make more able. It is to increase one’s potential. Who are believers in Christ to presently, actively and collectively strengthen? Themselves, or as Jude wrote, yourselves (ἑαυτοὺς; heautous). Christians have this fundamental responsibility, not for themselves individually but also themselves collectively. God has given believers this responsibility.

What believers are to build upon is their most holy (ἁγιωτάτῃ; hagiotate) faith (πίστει; pistei). This refers to the pure, set apart, and divine doctrine contained in Scripture. True believers in Christ have a sure foundation of truth (I Cor. 3:11), and a cornerstone (Eph.  2:20), in the person and work of Jesus Christ. The doctrines of the Christian faith are found in the teachings of the prophets and apostles of God; respectively in the Old and New Testaments. Therefore, all believers are to strengthen themselves, and each other, in the Word of God (John 17:17; Acts 20;32; 2 Peter 3:18).

“While the godless men enter the Christian community to bring division, Jude commands the readers to build each other spiritually and thus strengthen the unity of the church. Jude writes an apostolic command, for he puts in his own words Paul’s description of the pastor’s role: “To prepare God’s people for works of service, so that the body of Christ may be built up” (Eph. 4:12; also see Col. 2:7; 1 Thess. 5:11). Jude instructs his readers: “You must continue to build yourselves up on the foundation of your most holy faith.” He illustrates his message with a reference to the building trade: build on a foundation,” explains Dr. Simon J. Kistemaker.

Second, believers in Christ are to be praying. “Praying in the Holy Spirit,” Praying (προσευχόμενοι; proseuchomenoi) means to speak to God in a manner obedient to and consistent with the Holy Scriptures. This is why Jude made mention of the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21). Praying presently, personally and collectively in the Holy Spirit does not consist of an ecstatic speech or language. Rather, prayer should contain a thankful, worshipful, understandable and humble demeanor involving one’s mind, emotions and will. Believers are to pray individually and collectively. Consider the following biblical instructions.

^9 “Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 (ESV)

“Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. ⁷ And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” (Philippians 4:6–7 (ESV)

“Together Christians must pray continually in the Spirit to show their complete dependence upon God. Jude’s wording is similar to that of Paul, who writes, “And pray in the Spirit on all occasions with all kinds of prayers and requests” (Eph. 6:18) to oppose the spiritual attacks of Satan. Jude presents the apostolic teaching, known among the early Christians, to pray continually (see 1 Thess. 5:17). He exhorts the believers: “Keep on praying, for you possess the Spirit.” The Spirit takes our feeble prayers and perfects and presents them to God the Father. As Paul tells the church, “The Spirit himself intercedes for us with groans that words cannot express” (Rom. 8:26),” continues Dr. Kistemaker.

By reading, meditating and studying God’s Word (Psalm 1:1-3; 2. Tim. 2:15) and praying without ceasing (I Thess. 5:17), believers in Christ are able to obey the Lord’s command to “keep yourselves in the love of God.” To keep (τηρήσατε; teresate) is an active command for all believers in Christ. In the context, to keep means to guard, keep watch and to securely have in custody, like a jailer with a prisoner, yourself in God the Father’s love.

“Amid the uncertainties, difficulties, and temptations that surround the believers, Jude admonishes them to keep themselves within the circle of God’s love and literally to stay in that sphere. Christians are recipients of this love when they strive to do God’s will by loving him with heart, soul, and mind and by loving their neighbor as themselves (see Matt. 22:37–39),” states Dr. Kistemaker.

“The phrase the love of God can mean either God’s love for man or man’s love for God. Even though the choice is difficult to make, the context seems to favor God’s love for man. As Jude states in the salutation in verse 1, the readers “are loved by God the Father” (also compare John 15:9–10; 1 John 2:5). God comes to man and surrounds him with divine love; in response man comes to God with human love.”

Finally, believers in Christ are to be waiting. “Waiting for the mercy of our Lord Jesus Christ that leads to eternal life.” Waiting (προσδεχόμενοι; prosdechomenoi) means to presently, personally and collectively wait for something or someone. In this case, it is both. Christians are not only waiting for the Lord’s mercy (ἔλεος; eleos), which is His compassion, but also eternal life (αἰώνιον ζωὴν; aionion zoen), which is salvation from the presence of sin for eternity. Besides this, we are also waiting for the Lord Jesus Christ Himself.

⁴ “I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, ⁵ that in every way you were enriched in him in all speech and all knowledge— ⁶ even as the testimony about Christ was confirmed among you— ⁷ so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ,” (1 Corinthians 1:4–7 (ESV)

^“…waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,” (Titus 2:13 (ESV)

¹¹ “Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, ¹² waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! ¹³ But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:11–13 (ESV)

“Building ourselves up in the most holy faith provides the content we need to refute falsehoods. Praying in the Spirit gives us the power we need to stand firm. As we keep ourselves in the love of God, our assurance of the truth of God grows and enables us more confidently to proclaim it. Looking forward to the mercy at the last day gives us hope that our faith in Christ will prevail. Find a small group to encourage you to do these things and stand for the truth.” – Dr. R. C. Sproul

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus. (LUKE 24:1-3)

The following article is by Dr. J. I. Packer. Dr. Packer (1926-2020) was an English-born Canadian evangelical theologian, cleric and writer in the low-church Anglican and Calvinist traditions. Having been considered as one of the most influential evangelicals in North America., Dr. Packer is known for his 1973 best-selling book Knowing God, along with his work as the general editor of the English Standard Version Bible. He was one of the high-profile signers on the 1978 Chicago Statement on Biblical Inerrancy,

Jesus’ resurrection, which was a divine act involving all three Persons of the Godhead (John 10:17-18; Acts 13:30-35; Rom. 1:4), was not just a resuscitation of the ruined physical frame that was taken down from the cross for burial. It was, rather, a transformation of Jesus’ humanity that enabled him to appear, vanish, and move unseen from one location to another (Luke 24:31, 36). It was the creative renewing of his original body, the body that is now fully glorified and deathless (Phil. 3:21; Heb. 7:16, 24). The Son of God in heaven still lives in and through that body, and will do so forever. In 1 Corinthians 15:50-54, Paul envisages that Christians who are alive on earth at the moment of Christ’s return will undergo a similar transformation, though in 2 Corinthians 5:1-5 he shows himself aware that Christians who die before the Second Coming will be “clothed” with their new body (the “eternal house in heaven”) as a distinct event, at or after the time of the old body’s return to dust (Gen. 3:19).

Christianity rests on the certainty of Jesus’ resurrection as a space-time occurrence in history. All four Gospels highlight it, focusing on the empty tomb and resurrection appearances, and Acts insists on it (Acts 1:3; 2:24-35; 3:15; 4:10; 5:30-32; 13:33-37). Paul regarded the Resurrection as indisputable proof that the message about Jesus as Judge and Saviour is true (Acts 17:31; 1 Cor. 15:1-11, 20).

Jesus’ resurrection demonstrated his victory over death (Acts 2:24; 1 Cor. 15:54-57), vindicated him as righteous (John 16:10), and indicated his divine identity (Rom. 1:4). It led on to his ascension and enthronement (Acts 1:9-11; 2:34; Phil. 2:9-11; cf. Isa. 53:10-12) and his present heavenly reign. It guarantees the believer’s present forgiveness and justification (Rom. 4:25; 1 Cor. 15:17) and is the basis of resurrection life in Christ for the believer here and now (John 11:25-26; Rom. 6; Eph. 1:18-2:10; Col. 2:9-15; 3:1-4).

Have a blessed Resurrection Day. May the Lord’s truth and grace be found here.

Soli deo Gloria!

“It is these who cause divisions, worldly people, devoid of the Spirit.” (Jude 19 (ESV)

“In virtually every era of church history there have been people in the church who are convinced that the best way to win the world is by catering to worldly tastes. Such an approach has always been to the detriment of the gospel message. The church has only made any significant impact on the world when the people of God have stood firm, refused to compromise, and boldly proclaimed the truth despite the world’s hostility,” cautions Dr. John MacArthur.

“When Christians have shrunk away from the task of confronting popular worldly delusions with unpopular biblical truths, the church has invariably lost influence and impotently blended into the world. Both Scripture and history attest to that fact.”  

Apostates, defectors from the biblical gospel, are individuals who create conflict. It is what they love to do. They hate the biblical gospel and seek to influence those within the church to have the same perspective. They silently arrive, they sow and reap discord, and then they leave for another local church where the cycle is repeated.

Jude recognized this pattern in the early church. Apostates cause divisions (ἀποδιορίζοντες; apodiorizontes), which means to presently, actively, and collectively instigate divisions among people. They fracture the church, rather than unite it. They are not peacemakers. They disobey the Scriptures.

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, ² with all humility and gentleness, with patience, bearing with one another in love, ³ eager to maintain the unity of the Spirit in the bond of peace. ⁴ There is one body and one Spirit—just as you were called to the one hope that belongs to your call— ⁵ one Lord, one faith, one baptism, ⁶ one God and Father of all, who is over all and through all and in all.” (Ephesians 4:1–6 (ESV)

“So, if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, ² complete my joy by being of the same mind, having the same love, being in full accord and of one mind. ³ Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. ⁴ Let each of you look not only to his own interests, but also to the interests of others.” (Philippians 2:1–4 (ESV)

Apostates are also worldly people (ψυχικοί; psychikoi). This means to be unspiritual and unconverted. They embody the Apostle Paul’s teaching in I Corinthians 2:14.

“The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.” (1 Corinthians 2:14 (ESV)

“Apostate teachers advertise themselves as having the highest spiritual knowledge, but they are attracted to the most debased levels of life. They are soulish, not spiritual,” states Dr. MacArthur.

¹³ “Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. ¹⁴ But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. ¹⁵ This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. ¹⁶ For where jealousy and selfish ambition exist, there will be disorder and every vile practice. ¹⁷ But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. ¹⁸ And a harvest of righteousness is sown in peace by those who make peace.” (James 3:13–18 (ESV)

Jude then said apostates are devoid of the Spirit (ἔχοντες; echontes). This refers to a present, active and collective disconnection with and from God. False teachers do not possess the Holy Spirit. Therefore, they are unconverted.

⁸ “Those who are in the flesh cannot please God. ⁹ You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.” (Romans 8:8–9 (ESV)

¹⁹”Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, ²⁰ for you were bought with a price. So, glorify God in your body.” (1 Corinthians 6:19–20 (ESV)

“Some scholars assert that Jude employs key words in Greek that were important within the heretical movement called Gnosticism. The Gnostics of the second century taught that a division existed between the physical and the spiritual realm. The physical was the lower realm and the spiritual the higher. In this higher realm were two categories of people, the psychic and the spiritual. Christians belonged to the psychic class, but Gnostics to the spiritual category. The Gnostics were spirit-filled people who, free from moral obligations, assumed a position far superior to that of the psychic Christians,” explains Dr. Simon J. Kistemaker.

“However, the objection to this explanation is that although we know these key words were employed in second-century Gnostic teaching, we have no evidence that Gnosticism was an issue one hundred years earlier when Jude wrote his epistle. Perhaps we can say that the heretics in Jude’s day were forerunners of the movement which in the second century became known as Gnosticism. “It is safer to interpret Jude’s words in their own context.”

“Jude characterizes the heretics as persons who created divisions in the church. Apparently, they claimed to have the Spirit and to be morally free in respect to their behavior. Most likely they indicated that the Christians lacked this gift. Jude, however, turns the matter around and states that the heretics “follow mere natural instincts and do not have the Spirit.” These people are apostates. In a few words Jude has put the godless men in their place. They have no part in the church, for they lack the Spirit of God,” concludes Dr. Kistemaker.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!