Mercy, Peace, and Love (Jude 2)

The introductory benediction for the recipients of this epistle (v. 2) is unique among the biblical epistles. “Grace (charis) and peace (eirene)” is the typical form used by Paul, Peter, and John. Jude alone uses mercy (eleos), peace (eirene) and love (agape). We must be very careful not to ready Scripture with modern concepts of biblical terms but to see them from the understanding of those who wrote or spoke them in the beginning. Jude was a Jew writing in Greek with a Hebrew understanding of OT concepts. The three items in his blessing relate to the calling of his recipients as loved in the Father and kept (by the Spirit) for the Son, who purchased and redeemed them for Himself.

Mercy (eleos) relates to the Hebrew term, racham, for compassion, as evidenced in God’s revelation of Himself to Moses (Exodus 33:18, 19; 34:5–8). Grace (khane) is the favor or acceptance shown to those who have received mercy (Exodus 34:9; see also Zechariah 4:5–7; 12:10). Mary’s “magnificat” (Luke 1:46–55) reveals her deep understanding of God’s purpose in mercy. Her praise reflects the truths set forth in Psalm 103:8 and 11, which shows the correspondence of mercy with covenant love (hesed). The condition for one to have the favor of God and receive His mercy is that they fear Him. This is possible only to one whose heart and eyes are open to understand God and His ways (Romans 3:9–18; 11:8–10).

Therefore, we must understand that mercy assumes three things: (1) all are guilty of sin and liable for God’s justice, being the children of Adam (Romans 5:12–14). (2) The mercy of salvation from sin and judgment is the only hope for any of Adam’s descendants (Romans 5:18–21). (3) Mercy is shown only to those included in God’s elective choice (Romans 1:5–7; 8:28, 29, 33). These elect are a people chosen by God in eternity past (Ephesians 1:4) and given to Jesus to save (John 17:2–10).

Peace is the result of mercy and is made when a breach is repaired and hostility ceases. Peace (shalom) is the result of a process. When things are not right with God, sin brings guilt to the conscience (Isaiah 48:22). Jesus came to make peace, that is, to repair the broken relationship with God by providing both justification and righteousness for those He saves (Isaiah 32:1). The Septuagint sometimes uses the word salvation to translate peace because salvation restores and completes (Isaiah 26:3).

Finally, love (agape) is the atmosphere of God’s faithful covenant kindness to His own (Romans 5:1–5). What a glorious heritage God’s people enjoy! This is the true prosperity gospel (Psalm 35:11; Romans 8:37; Isaiah 54:10). Indeed, the Hebrew shalom (peace) is sometimes translated prosperity (Psalm 72:3).

Beloved and Kept (Jude 1)

Jude is addressed to people who are referred to as called. Two qualifying statements identify these called: they are loved in God and kept for Christ. This calling also involves being sanctified or set apart to God (Romans 1:7) and the fellowship of saints, the church (1 Corinthians 1:9). We turn now to the two qualifying marks of those who are thus called, beloved, and kept.

Those who are called of God to salvation are loved in God the Father. The preposition used in the Greek is en (the locative, within). The English translation of en is “in”—“beloved in God.” It is my personal opinion that this preposition has been abused by those whose theology is not served by translating the word consistently and simply by in. I firmly reject the imposition of the so-called instrumental use (by or of). Scholars will disagree, and a scholar I am not. Eternity will either correct me or affirm me.

The Authorized Version reads “sanctified by [in] God,” which accords with Colossians 1:12 and 1 Peter 1:2. The Greek terms in the received text (KJV) and the modern text look almost identical. The problem seems to be a scribal misreading in a copying process. The best textual evidence, however, supports “beloved in God” (Ephesians 2:4, 5). The truth is unchanged, as sanctification is a necessary act motivated by His love (1 Thessalonians 1:4; 1 John 3:1).

Believers are loved in Jesus Christ (Ephesians 1:3). In John 15:9 Jesus stated an incredible truth that is rarely understood by Christians: “As the Father has loved me, so have I loved you.” John amplifies this: “God is love, and whoever abides in love abides in God, and God abides in him.” (1 John 4:16). The Trinity exists in an atmosphere of pure and glorious love. God desires to include Adam’s redeemed children into that circle. Imagine that, if you can. To be included, they are covered with Christ’s merit and enabled to love God (1 Corinthians 1:30; 1 Peter 1:21; John 15:10). Jesus pointed out to the Jews that their refusing to believe Him was due to God’s love not being in them (John 5:42).

Love is the foundation and motive for God’s work in the world. Salvation originated with the Father because of His love for His creation and desire to restore His original plan for creation (Romans 8:19–21). Thus, Paul concludes, “If God be for us, who can be against us?” (Romans 8:31).

The called are kept for Jesus Christ. The probable meaning here is that those in whom the Spirit is working grace are being preserved in the midst of trial and temptation for Christ at His return (see Jude 18–21). This keeping involves their being in the world, the enemy’s territory. The Spirit is keeping them in the world but from the world and from the flesh. Believers are not being kept because they are good but because Christ paid for them (1 Peter 1:3–5) and prays for them (John 17:9, 15–19; Hebrews 7:25). Does not the Lord deserve the fruit of His suffering?

Called (Jude 1)

After identifying himself to his readers, Jude identifies the recipients of his epistle by three distinguishing characteristics: called, beloved, and kept. The called are identified as those who are loved in God and kept for Christ. First, notice the clear Trinitarian reference to the work of salvation. Believers are called by the Spirit because they were loved in the Father and, thus, kept or preserved for Jesus Christ who purchased them.

First, believers are called (Romans 1:6, 7; 8:28; Revelation 17:14). There are two aspects of this call to repentance and faith; one is outward and general (Matthew 22:14), and the other is inward and specific (1 Corinthians 1:9). Not everyone who is called by the outward work of the gospel is saved but only those who are inwardly called by the Spirit. As the gospel is preached, there are those who hear it, being awakened from spiritual death by the quickening power of grace (Ephesians 2:4, 5). In this awakened state, the hearer responds to the truth presented and repents, calling upon the Savior to save him (Romans 10:13). Many hear words, but do not hear the Spirit call them to life. That is why Jesus declared, “He who has ears to hear [with gospel awakened ears], let him hear [to exercise effectual faith in the gospel].

Pay close attention to what Christ said in John 5:24: “Truly, truly, I say to you, whoever hears my word [of judgment, see v. 22] and believes him [the Father] who sent me has [not gets but already has] eternal life. He does not come into judgment, but has [past perfect, already has] passed from death to life.” No one who is dead can hear. Only those who have been quickened to life can hear. Those who hear the gospel actually hear Christ’s voice speaking resurrection life (eternal life) into them, not by audible syllables but inwardly through the Word and Spirit. Jesus declared that His sheep hear His voice and that He knows them savingly. They respond to His voice by following Him in obedience (John 10:27).

Therefore, the called are effectually brought to salvation, resulting in their being a new creation in Christ Jesus (2 Corinthians 5:21). This new creation is demonstrated in Abraham’s servant’s prayer: “By this I shall know that you have created [Hebrew, asah] steadfast love [saving grace] in my master” (Genesis 24:14; see also Galatians 6:15; Romans 4:17). God speaks life into dead sinners through the creative power of His Word. Abraham’s servant was thus assured of the promises to Abraham concerning Jesus Christ because God had created covenant life in Abraham. None dare identify with Christ and His cause who cannot evidence their effectual calling. In Matthew 22:11–14 Jesus illustrated this truth by the wedding guest who did not have a wedding garment as provided by the king. He was summarily cast into outer darkness. On the other hand, those properly attired in salvation evidence that they are savingly called and are wecomed into His kingdom and glory (1 Thessalonians 2:12; 2 Peter 1:3; 2 Thessalonians 2:13, 14).

Contending for the Faith: Introduction to Jude

Like 2nd and 3rd John, Jude is a short book of just 25 verses. The author is Jude or Judas, a very common name for Jewish men at that time. He introduces himself by first describing his relationship to Jesus Christ as a doulos, a slave. English translations do not like to use “slave” to translate doulos, but rather servant (the ESV translates slave only 18 out of 126 references). A slave is one who has no rights and belongs solely to another to be used at his master’s whim. Jude understands what many “believers” don’t seem to realize, that is, a true believer dies to himself in order to follow Jesus, submitting to His interests and will.

There are three ways in which doulos is used in Scripture. (1) It is used of those who serve God’s will as instruments in the execution of God’s decrees. Even pagans, such as Cyrus (Isaiah 44:28–45:1) and Nebuchadnezzar (Jeremiah 27:6), are God’s servants to accomplish His will, often without knowing that they did so. (2) Doulos is used of true saints whose love for the Lord prompts them to give up their lives to serve God and His kingdom (1 Corinthians 7:22). (3) Those who serve in public offices, whether secular or sacred, are said to be God’s servants (Romans 13:4; Psalm 133:21). This includes priests (Psalm 134:1), prophets (Amos 3:7), and those who serve Christ’s assembly (2 Timothy 2:24). Even Jesus was regarded as God’s servant (Isaiah 49:3; 53:11).

A slave has no position of honor in any culture, yet, Jude gives his position an honorable title. Apparently, Jude was not concerned about how that might appear to the world. The simple truth is that all are in the service of a master, whether Satan or self (Ephesians 2:2, 3; Romans 1:25; 16:18) or Christ (John 12:26; Romans 14:18). To serve Christ, we must serve others (John 13:12–17, 20).

Also, observe that this first identifying statement linked him to brother-servants: Jude is a slave of Christ and a brother of James. It is probably true that James was his actual brother in the flesh (Matthew 13:55), however, it would be best to understand Jude as referring to a brotherhood enjoined by service to Jesus Christ. This is the true and eternal brotherhood, fellow-servants of the gospel, belonging to Jesus Christ by creation and redemption. Those whom Christ has purchased by His redemption are not their own (1 Corinthians 6:19, 20). If a believer lives for himself, he defrauds Christ of His rights by purchase. When our own lust or interests are contrary to His will, then we must acknowledge that we are susceptible to the verdict of whether we are indeed His servants at all (Matthew 7:21–23).

This identifying statement also implies a duty for which all will give a full accounting to Christ, the Master (Matthew 25:19). This understanding should, then, motivate us to faithful service (Galatians 1:10), which requires His servants to wait on Him in earnest seeking after His direction (Psalm 119:125). Jude, himself, illustrates this service to Christ’s will in the very writing of his book (v. 3).

Winning a Full Reward (2 John)

John's second epistle was written to the “elect lady,” which was probably one of the local house churches that this elder (John?*) was overseeing (v. 1). An elder (presbuteros, overseer or ruler) originally designated an older person. Respect for the elderly made it easy to look to them for wisdom and guidance, thus it became a term for rank and office. This pattern was used for the Jewish Sanhedrin who chose their rulers from older and more mature men. The early church also chose elders as their leaders (1 Tim. 3:1–7; 5:1, 17–25; Titus 1:5–9).

John’s concern for this assembly was very similar to that of I John, warning of false “brethren”—deceivers, who did not confess that Jesus Christ was God come in the flesh (v. 7). The best defense against such error is truth—“the truth that abides” (v. 2). The one new focus, carried into III John also, was to caution the saints about their hospitality because loving others necessarily involves that. Welcoming and providing for the needs of strangers was a clear expression of Christ’s “new” commandment (v. 5; John 13:34). Feel-good religious acts appeal to the flesh, but it is not obedience if discernment is absent. Satan banks on those who would rather let their feelings rather than truth dictate their behavior. Such people enable false teachers to bring in destructive heresies. Therefore, John cautions these saints to ascertain first whether these “brethren” hold to right doctrine before extending their welcome (vv. 10, 11). If those extending hospitality are not careful and discerning, they are complicit.

However, before this caution, John warns them, “Watch yourselves, so that you may not lose what you have worked for, but may win a full reward” (v. 8). Read that verse again very carefully because it sounds so foreign to many. We strongly defend the doctrines of grace—that no one can earn his way to salvation, which is by grace alone. We believe that we get to heaven only by Christ’s righteousness and not by anything that we do. Obviously, works are important, so, what role do they play? What do the Scriptures say (Phil. 1:6 cf. 1:9–11; see also 2:12–18)?

What was John saying to these saints in verse 8? Our redeemed but imperfect life is to be filled with means (obedience) toward God-planned ends (Eph. 2:10). John assumes that these saints have worked for something for which they hope to win a reward (Matt. 10:41, 42; 1 Cor. 3:14; Col. 3:24; Heb. 10:35). However, their careless inattention to false brethren placed that reward in jeopardy. So, how does one reconcile grace alone with the expectation that saints “work out [their] own salvation with fear and trembling” (Phil. 2:12)? John Piper rightly concludes, “God is just as sovereign over means as He is over ends.” The doctrine of perseverance assumes that the grace that saves you will also sanctify you and take you to your reward and to glory (Phil. 2:13).

*It is the consensus of scholarship that John is the author, although John is not named.

Tested In the Prayer Closet (1 Peter 5:5–11)

Have you ever considered prayer as a trial under which you are tested (1:6)? There is no arena under which one’s faith is tested more than in prayer, and when it is thus tested and found to be genuine, it will result in praise and glory and honor at the revelation of Jesus Christ (1:7).

Peter has called all believers to holiness of life (1:13–25), which is evidenced in four areas: (1) living stones in Christ’s spiritual house, (2) holy priests offering spiritual sacrifices (2:4–10), (3) honorable aliens sojourning in this vile world (2:11–3:22), and (4) diligent stewards of God’s varied grace (4:1–19). All this is necessary preparation for the final exhortation before us (5:5–11).

In this text Peter drills down on necessary aspects of faith with a list of instructions, all of which pertain to prayer. Citing James 4:6 and 10, he first points to the singular necessary principle for success in every test: “God opposes the proud but gives grace to the humble” (v. 5b). No one can hope for success in getting answers to his prayers when God opposes him.

While not specifically mentioning prayer, every phrase in this passage involves praying. First, if you want God’s ear, humble yourself before Him (v. 6; 2 Chron. 7:14). Humbling moves the mighty hand of God to lift you up. The hand is symbolic of His great power to deliver His people (Psa. 98:1). Much of our prayer is pleading for deliverance, is it not? Indeed, prayer is an enigmatic work of weak and powerless children through which He moves to act in mighty power. “Summon your power, O God, the power, O God, by which you have worked for us” (Psa. 68:28; Jer. 33:3; James 5:16). Humble, fervent, believing, earnest prayer gets God’s ear and moves His hand in powerful and effective ways. It lifts up and exalts the praying saint and gets glory to God.

Second, the closet of prayer is also the dumping ground for worldly cares (v. 7). Quoting from Psalm 55:22, Peter exhorts the burdened heart to cast or hurl its burden on the Lord. This casting is a participle: being part of the humbling process, it also involves praying. Worldly cares reflect unbelief; they distract and unduly burden the Christian life. These must be given to the Lord. Interestingly, this whole section mirrors James’s instructions on drawing near to God (James 4:6–10).

The great object of our praying is our warfare against Satan (v. 8). We need to take the devil on in the closet, wrestling in prayer (Eph. 6:12; 18–20). We are to “resist him, firm in faith.” We are not alone this, for “the same kinds of suffering are being experienced by your brotherhood throughout the world” (v. 9). Jesus defeated Satan on the cross; the saints carry this victory to the prayer closet.

The fruit of this suffering—and praying is suffering—is that “the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. To him be the dominion forever and ever. Amen” (vv. 10, 11).

Hospitality (1 Peter 4:9)

In light of the coming end of the age, Peter exhorts his readers to pursue three areas: (1) vigilant and sober praying (v. 7); (2) continued earnest loving of each other (v. 8); and showing hospitality to others without complaint (v. 9). Peter assumes that his readers are already practicing these Christian virtues but urges them to raise them to a higher level. He reasons (vv. 10, 11) that these are spiritual gifts for which all must give an account to Jesus when He comes to judge (1 Cor. 3:10–15; Matt. 25:35). These gifts are indispensable in building the kingdom for the glory of Christ (vv. 16, 17; 1 Pet. 4:11).

Hospitality is a major consideration in the Scriptures because of its importance in advancing the mission of the kingdom. Thus, it is an identifying mark of a true believer. Hospitality is simply welcoming strangers in order to do them good, helping them with needs and encouraging them in their journey (compare Gaius with Diotrephes, 3 John 5–8 with 9, 10; Gen. 18:1–5).

Under the Old Covenant, God’s people were expected to demonstrate the same care for the stranger that the Lord showed (Psa. 146:9). Hospitality reminded them that they were once strangers in Egypt (Ex. 23:9; Lev. 19:33, 34). Very severe judgment was pronounced against Ammon and Moab because they refused to accommodate Israel in their journey (Deut. 23:3, 4). It was so important to God that he required hospitality, among other things, as a condition for their remaining in the land (Jer. 7:5–7).

In the New Covenant era, hospitality serves both a practical and symbolic function. Christian hospitality made it possible for apostles, missionaries, and evangelists to move about safely and conveniently among the churches. Commercial accommodations were rare and dangerous morally and physically (Rom. 12:13; Heb. 13:2; Phile. 21, 22; 1 Tim. 3:2; Titus 1:8).

Hospitality is an extension of brotherly love and serves to identify with and welcome other believers as Christ welcomed us (Rom. 15:7; cf. 14:1–3). Eating with others is a way to show love and compassion (Acts 2:42–47). We celebrate the Lord’s Table as a reminder of His cordial welcome of us. Thus, we also are to encourage and help others in their spiritual walk, especially when it is difficult with trials and hardships (1 Tim. 5:10). Paul severely rebuked Peter for showing bias against Gentile believers at Antioch (Galatians 2:11–14). However, vigilance and discernment must also be used. True saints are welcomed, but false teachers and enemies of the gospel are to be renounced (2 John 9–11; Rom. 16:17, 18).

When He sent out the disciples, Jesus designated hospitality as a clear signal of willingness to receive the gospel message (Matt. 10:9–15). He, too, was received by sinners because they were open to hear His message. On the other hand, the Pharisees severely criticized Him for eating with sinners because they refused that message (Matt. 9:11).

Are you eager and willing to welcome others into your home? Do you cherish opportunities to help those who give their lives to advancing His kingdom?