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? 

Loving and Judgment (1 Peter 4:8)

In light of the impending return of Christ and the judgment He brings to earth, Peter urges his readers to disciplined prayer, deep loving, and deliberate hospitality. These things seem a bit strange as a response to the danger and disaster that are to accompany the last days. Of course, the first admonition to pray with vigilance and sobriety is a must for the Christian soldier (Eph. 6:18). But where does loving one another earnestly and showing hospitality without grumbling fit in?

The problem with most contemporary Christians is that they have little Old Testament foundation for interpreting New Testament truth. It is not that they can never understand what Peter is saying but that they have to dig deep in order to do so. Reading the Bible through regularly helps a great deal to unlock its unity of message. One begins to see the threads and how they relate in drawing out the whole scheme.

In comparing Israel with Christ followers, similar themes begin to present themselves. God called Israel to Himself and designated that His people are to be a holy people, the Lord’s particular possession (Deut. 7:6). That applies to New Covenant saints also (1 Pet. 2:9). The purpose of this unique relationship was that the Israel of God would serve as an example of what a people among whom God dwelt should look like (Deut. 4:5; 1 Pet. 2:11–12, 4:2–5). It should be a community so distinct as to draw attention (Eph. 5:1–16).

To live a godly and exemplary life among pagans is not easy. Moses exhorted the people, “Only take care, and keep your soul diligently” (Deut. 4:9, see also v. 23). It is very easy for us to let our own sinful hearts draw us away to self-interests and to self-seeking. To avoid this, God gave us His Word with its teaching, statutes, and rules (Deut. 4:14). The whole of these rules are summed up in just two: love the Lord and love your neighbor (Matt. 22:37–39). God knows your heart, but your neighbor does not (Rom. 13:9, 10). He sees your attitude and your conduct. Will he know you love the Lord? You show your neighbor that you love the Lord by keeping His rules (Deut. 11:1). Through obedience, you love your neighbor and show Him what God is like (1 Cor. 15:34). This background fits the context of Peter’s challenge (1 Pet. 4:7–11; cf. 1:22).

 There are lots of opinions on what Peter means when he says that love covers sins (v. 8; see Prov. 10:12; James 5:20). It may be best to understand these sins as potential and that loving acts prevent potential sins that would otherwise come into judgment. Whatever this means, the first part of the verse is clear. We must love each other earnestly, as with every muscle stretched. That takes supernatural strength, for we are far more likely to preserve our presumed dignity than risk pursuing others for the love of Christ.

Will God Get Glory in 2016?

Isaiah opens with a clear message of intention from God, who will establish His house in the latter days on Mount Zion (2:1, 2). All the nations will make their pilgrimage to it. It will be a glorious thing. He will teach us His ways, and we shall walk in them as He wills that we should.

That goal is to be accomplished by His sovereign work. It is a clear fact that His creatures, created in His image, do not do so now. The land is filled with idols because every admonition from God concerning them is resisted or ignored. However, the day is coming when “The haughtiness of man shall be humbled, and the lofty pride of men shall be brought low, and the Lord alone will be exalted in that day. And the idols shall utterly pass away” (Is. 2:17, 18).

As a church and as individual members, we want the Lord to be exalted in our midst. Sadly, pride often seems to get in the way, and we end up taking pleasure in the very means we choose to exalt him. For example, we want to build church membership, and, if we are successful, we take pride in that success and the plan we used to accomplish it. A really successful effort is usually led by some charismatic individual. That person gets invited to share his plan with others who also want the same result. A book is published detailing the plan. A million copies are sold, and hundreds of churches testify to dramatic growth. Conferences are held, which are “must-attend.” But who gets the glory?

The desire to glorify God often ends up focusing on the means and/or the one who developed the means. The glory goes to the means. This applies to everything that we use—preaching, music, programs, revivals—everything. It is this way even when we sincerely desire it to be otherwise. That is because we are naturally prideful. Pride is an idol maker. We want to serve Christ, but in our present condition, our best service is full of idolatry because we start taking pleasure in the service, not the King we are to serve.

God has given us all things to enjoy (1 Tim. 6:17). Nevertheless, we tend to take those good things and abuse them in our effort to find fulfillment in the things given rather than in the Giver. The angel’s warning in Revelation 14:6, 7 is that all God’s creatures must fear God, give Him glory, and worship the Creator. Idolaters worship the creation.

An example of this is sex, a very powerful and precious gift that comes with very clear rules. Because humans are selfish and prideful creatures, the gift gets abused, and idols are proliferated. What was designed by God to enrich the lives of married couples becomes an abomination, wrecking lives and destroying nations. Fallen creatures cannot control their urge to find pleasure in gifts while spurning the Giver and His rules.

The great and glorious hope that must drive us is that because of the first coming of Jesus Christ, we are going to see the day when He will come again. Our pride will be humbled and our idols will pass away. When that is done, the glory will go to God alone. He alone will be exalted in that day. May that day come in 2016!

A Glorious Name (Matthew 1:21)

“She [Mary] will bear a son, and you [Joseph] shall call his name Jesus, for he will save his people from their sins” (Matthew 1:21).

Joseph was bothered by the news that his betrothed Mary was pregnant with a baby that was not his. He was a just man, however. Deuteronomy 22:21 required that a woman caught in adultery be stoned to death. That law, however, was seldom carried out. (The incident in John 8:1–11 may offer us a reason for that reluctance.) The Jews opted for public humiliation; however, Joseph did not want even this lesser penalty, just a quiet end to the betrothal. He knew that she would be subject to scorn and ridicule anyway.

An angel of the Lord appeared to him in a dream and encouraged him to follow through with the marriage. Mary’s condition was the work of the Holy Spirit. She would bear a Son and Joseph, as acting father, was to name the child. Names held great significance to the Jews, either reflecting character or signifying purpose and calling. In this case both aspects are evident. Jesus is the Greek form of the Hebrew Yahushua (from Yeho, the abbreviated form of the Divine name, Yahweh, and shua, savior—Yahweh Saves). Jesus was indeed Yahweh, the only Savior (Isa. 43:3; 45:21; Acts 4:12).

The angel also revealed the purpose and calling of Jesus: “He will save his people from their sins.” To reinforce the significance of that statement, Matthew adds that all this was to fulfill Isaiah 7:11. Isaiah also records another name, Immanuel (God with us), which also signifies God’s purpose to dwell among His people as their God and Savior (Ex. 29:45; 2 Cor. 6:16).

Book Two of the Psalms (42–72) is filled with lament and distress at Israel’s condition due to sin and rebellion, discipline and exile to Babylon. It was designed to raise expectation and hope that Yahweh would save His people (44:1–7). This collection ends with a psalm attributed to Solomon that is regarded as the epitome of royal theology. It expresses the purpose of God to fulfill the promise to Abraham that his Seed would one day bless the whole earth. “May he have dominion from sea to sea, and from the River to the ends of the earth! . . . May all kings fall down before him, all nations serve him!” (vv. 8, 11).

Isaiah 62 expresses this longing for restoration. “The nations shall see your righteousness, and all the kings your glory, and you shall be called by a new name that the mouth of the Lord will give” (v. 2). That new name is Jesus and Joseph was commanded to call Him that. Psalm 72 joins this desire for God’s glory and His fame (name) in a unique phrase used only twice (Neh. 9:5; Psa. 72:19). “May his name endure forever, hisfame continue as long as the sun! May people be blessed in him, all nations call him blessed! Blessed be the Lord, the God of Israel, who alone does wondrous things. Blessed be his glorious name forever; may the whole earth be filled with his glory!”