Our Great Evil

Isaiah 14:12–14 records the five “I wills” of Satan. Ezekiel also records the same prideful spirit as the power behind the king of Babylon. Satan is driven by prideful ambition, the same ambition he works in “the children of disobedience” (Ephesians 2:1).

The great evil of human existence is pride—the self-deception that one can rightly trust himself (Proverbs 8:13). God says that He hates evil, which is identified in the proverb as pride. Pride drives a person to destructive living and speaking. The Hebrew for perverse or froward means “habitually disposed to disobedience and opposition.” Eve sinned in Eden when Satan deceived her into believing God was dishonest, keeping something good from her. She was convinced she deserved this power to choose for herself and would have it if she just disobeyed God’s prohibition. Adam, however, was not deceived but knowingly followed Eve in her experiment. Pride now controlled their hearts and would be genetically passed to all their offspring (Romans 5:12). Of the seven things God hates, a proud look—the exalting of oneself—heads the list (Proverbs 6:16–19; Psalm 18:27).

God’s remedy for pride is humbling (Isaiah 2:11, 17; Zephaniah 3:8–13). God charged His remnant in Zephaniah 8 to “wait for me (for salvation) in the day I pour out my indignation and remove the proudly exultant ones” (paraphrasing vv. 8 and 11). The same catastrophic judgment that destroys the proud saves the “humble and lowly” (v. 12; James 4:10).

Pride is deceptive, often lurking in a believer’s expectations of God. There is a very pervasive but false doctrine that God is just waiting to bless and reward people with greatness and prosperity if only they will believe that He will. Someone may greatly desire something, praying long and hard. He expects that God will grant his request simply because the one praying wants it? When the request is not realized, the expectant believer becomes discouraged, discontented, and perhaps angry, frustrated, and filled with doubt. That is a reaction of pride. The truth is that God is not there to reward our ambitions or to fulfill all our dreams and desires. 

True faith believes what God says in His Word, acting in obedience to God’s will, not the believer’s. In Gethsemane, Jesus asked God to remove the cup of suffering. However, He humbly submitted to God’s will and trusted God’s purpose. God did not remove the cup, but “saved” Him through His suffering, raising and exalting Him and, thereby, “bringing many sons to glory” (Hebrews 2:10).

Humble saints wait on the Lord. They know that He is working all things for their good and His glory. While they do have desires and seek His face in prayer for these, they also submit to His will and rejoice in His goodness, even when their request is denied.

Jim Elliff of Christian Communicators Worldwide recently posted about what God wants of us: “to always know how much we need Him, and to always be amazed at Him.” How simply and profoundly does this describe a truly humble believer who has died to himself to live in Christ (Colossians 3:3).

The Day of the Lord

There is a coming day of God’s final judgment on earth referred to as the “day of the Lord.” Its “first mention” is Isaiah 13:6: “Wail, for the day of the Lord is near; as destruction from the Almighty it will come!” (See also Jeremiah 46:10; Ezekiel 30:3; Joel 1:15; 2:1, 11; 3:15; Amos 5:18, 20; Obadiah 15; Zephaniah 1:7, 8, 14.)

There have been a series of “days of the Lord” in history, such as the flood of Noah. Peter reminds nay-sayers denying Christ’s coming that they should remember the flood (2 Peter 3:3–10). The Jews experienced two days of the Lord: the first was the Babylonian destruction of Jerusalem (587 b.c.), and the second was the Roman destruction of the city (a.d. 70). All these were, as Peter shows, precursors for the grand and final day (2 Peter 3:10).

The Revelation introduces the seven-sealed scroll, which is the title deed to the earth over which He has been exalted to rule (Revelation 5:12–14). Jesus declared that God had given all judgment over to Him (John 5:22, 27). Thus, the Lamb is given the scroll, and opening the seals commences that “day.” Upon opening the sixth seal, the elite, both rich and poor alike, flee to caves and dens in the mountains, “calling” for them to hide them from God and the Lamb, “for the great day of their wrath has come, and who can stand” (Revelation 6:17).

The seventh seal is that day of wrath, but the first five seals precede and prepare the earth. Seals one through four describe the fall of the globalist world-system under the image of the four horsemen bringing in the apocalypse (Revelation 6:1–8). The rider on the white horse is generally viewed as the coming “man of sin” (2 Thessalonians 2:3, 4) or antichrist. It is my opinion that the rider is Jesus Christ Himself, metaphorically conquering the kingdom of Satan and building His earthly kingdom through the gospel (compare Revelation 19:11–16). The other three horses and their riders describe the New World Order satanic cabal that is ruling the world, responding to the advance of Christ’s kingdom. The fifth seal reveals the martyrs of Jesus “slain for the word of God and for the witness they had borne” (6:9). They prayed that the Sovereign Lord would avenge their blood (v. 10). The answer to their prayer is the sixth seal, threatening the wrath of the Lamb. Christ returns to judge the earth in the day of the Lord, described by the seventh seal (8:1–5).

    A secret cabal rules the earth through the power of Satan, hiding behind duly constituted governments. They often reveal their plans in coded messages through music, movies, games, symbols, and other means that few even notice, much less understand. The horsemen of the apocalypse mimic globalist tactics to subdue nations and keep them in tow, showing that God is aware. They use wars, conflicts, famines, and pestilence, from which they profit greatly while remaining isolated from the just retribution they deserve. God is keeping account, and the day of the Lord is coming soon!

Keeping and Holding

In Revelation 12 the dragon, Satan, is powerless against the woman because she is protected by Almighty God. The woman is God’s covenant community, identified in this age as Jesus’ covenant assembly, the church (Matthew 16:18). In that reference, Jesus declared that the gates of hell would not be able to withstand the advance of His church. That advance involves the rest of her offspring (v. 17), individual believers living on earth engaging the enemy. They are soldiers on the frontlines of this eternal conflict. This means that they are us—right here, right now.

Specifically, note how these soldier/saints are identified. The Lord will not put His troops on the frontline ill-equipped and unprepared. That would be foolish. So, His ideal and necessary preparation of these servants to engage in this spiritual conflict is enabling their obedience to His orders. Thus, they are described here as keeping the commandments of God—obedient to the Word and the Spirit. Jesus said, “He who has my commandments, and keeps them, he it is that loves me” (John 14:21). Tell me, what does the army do with soldiers who won’t obey orders?

Second, they hold the testimony of Jesus. What is it to hold the testimony of Jesus? The Greek word here for testimony is the one from which we get the word martyr. A martyr is a witness, one who gives a true testimony, no matter what it costs him. Jesus gave orders to the faithful church at Smyrna, “Do not fear what you are about to suffer. . . . Be faithful unto death, and I will give you the crown of life” (Revelation 2:10). Why? A faithful witness to Jesus is more important that self-preservation. Every true child of God is a first-hand witness to the truth of Jesus and His great work of salvation. They hold this truth faithfully, keeping it close, and proclaiming it widely, letting the Lord deal with the consequences.

More importantly, this is the testimony of Jesus—it is Jesus’ own testimony. It is not our testimony about Jesus. It is not about what we do or believe; it is about Jesus. The whole hope of eternal life rests on Christ and His work on our behalf—what He has done, is doing, and will do, not only saving us from our sin and its penalty but saving us from ourselves (Romans 6:10, 11). Soldiers must let go of their own self-interests to serve the king rightly (2 Timothy 2:4). Tell me, what does the army do with soldiers who are so self-involved that they can’t work together against the enemy?

Jesus’s testimony is that He came to do the Father’s will and to finish His work (John 4:34). He promised His followers that they will also have His life in them so that they, too, will do His will and accomplish His work (John 14:12, 13).  Let me ask you again: what does the army do with disobedient soldiers who get so distracted with their own pursuits that they fail to engage the enemy? Are you doing the will of the Father (Matthew 7:21)?

Introducing the Problem (Jude 4)

Jude was compelled to warn his readers of the enemy’s attempt to neutralize the church from within by inserting false believers into the congregation. The very nature of the Christian faith demands that believers extend loving and welcoming gestures toward all sinners, following the example of Christ (Mark 2:15–17). Such a desire to reach people with the gospel and bring them to Christ, however, has a great negative aspect—failure to determine carefully the sincerity of those showing interest. Sadly, some “interested” people have wicked designs to harm the body of Christ. This is why Jude writes his epistle and does so with such intensity.

It is without question that many churches in this modern age have long ago become utterly devoid of spiritual power. In the words of the Puritan, Thomas Manton, “We think to fill the church, but we do but fill the house with thieves: wicked men ever prove a trouble.” These “thieves” are robbing the church of its spiritual power and kingdom influence in the community. This tragedy has occurred because the church in its zeal to increase numbers has abandoned careful examination of inquirers. Then, in order to keep them, the church no longer practices discipline (Titus 1:7, 8). Paul warned, “a little leaven leavens the whole” (Galatians 5:9).

Scripture points us to what a true church looks like in this respect. In Acts 5 a couple, following the example of Barnabas (Acts 4:36, 37), sold a parcel of land and gave the proceeds to the church. Their motive, apparently, was to get the recognition showered on Barnabas for his godliness. Tragically, Ananias and Sapphira were not doing what they did in obedience to Christ. Their spiritual poverty was apparent because greed tempted them to lie to the church and retain a portion for their own use. The land was theirs. They did not need to sell it nor did they need to give the money at all. Their whole design was to appear falsely as spiritual people in order to impress the church.

Because the church was spiritually vital, the Spirit of God was free to work mightily. Ananias and his wife were quickly exposed and suffered punishment from God. The bottom line is found in verses 13 and 14: “None of the rest [those like Ananias] dared join them, but the people held them [the true spiritual leadership] in high esteem. And more than ever believers were added to the Lord, multitudes of both men and women.”

The question we must ask is why God allowed these ungodly people to operate within the body? Jude plainly states that “they were before ordained to this condemnation.” They crept in unnoticed by the church but not unnoticed by God. They were His agents to provoke watchfulness in the body, a watchfulness attended by earnest prayer and careful observation. Christ commended the Ephesian saints for “testing those who call themselves apostles and are not” (Revelation 2:2). On the other hand, Thyatira is called out because the church “tolerate[d] that woman, Jezebel” teaching “the deep things of Satan” (Revelation 2:20, 24). Jude is earnest that his readers also be watchful, “praying in the Holy Spirit” (Jude 20; see Mark 14:38).

A Necessity (Jude 3, 4)

Having greeted and blessed his readers, Jude proceeded to state the purpose of his epistle. We noted last week that Jude was very eager to share with the saints the blessings of their common salvation. However, a far more urgent need forced his pen in another direction.

We are in a raging spiritual war and we hardly notice. If guns were blazing and bombs exploding all around us, we would be taking decisive action. A spiritual war is unseen and unfelt but just as real and deadly. In Satan’s futile effort to prevent God’s repair of sin’s devastating effects on creation and His progress in retaking the kingdom he usurped, he has launched an all-out assault on the instruments, the home and the church, God has chosen to accomplish this plan. The enemy believes that he can stop God’s plan if he infiltrates the church and destroys its effectiveness. God is sovereign, and although Satan may do much damage, he is already defeated. He is cunning and powerful, which makes him very dangerous, nonetheless.

Jude’s epistle is aimed at awakening the churches to Satan’s crafty schemes against them. The key verse of this small book is verse 3, particularly the exhortation “to contend for the faith that was once for all delivered to the saints.” Three very important things stand out: (1) the need for the appeal, (2) the action appealed, and (3) the importance of the action. The issue prompting this call to action is found in verse four: “For certain people have crept in unnoticed . . . ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.”

The enemy has infiltrated the church with false teachers and false believers; therefore, the saints need to be aware of his methods and discerning of his doctrines. It is far more important to defend the faith than to celebrate it. Failure to contend has left modern evangelical Christianity almost unrecognizable compared to the early church. It is as Paul warned that in the final hour there would be a great departure from the faith (2 Thessalonians 2:3; 1 Timothy 4:1–5). Judas betrayed Jesus; false professors betray His body, the church. That is why the Bible warns us, Jesus prays for us (John 17:11, 12, 15; 2 Thessalonians 3:3), and God guards us (1 Peter 1:5), but we also must be prepared to withstand in the evil day (Ephesians 6:10–18).

Jude urges his readers to earnestly contend for the faith (from epi and agonidzomai). The saints are to fight with great savagery to maintain the purity of truth. Such action calls for the saints to devote themselves wholly to this project. It must not be left to others to undertake. Every believer must set himself to watch (1 Corinthians 10:12; Ephesians 5:15; Hebrews 3:12), pray (Romans 15:30), and fight (Colossians 1:29; 1 Timothy 6:12). This faith, this truth concerning salvation, has been delivered to us once and for all time. It is a great treasure that has been entrusted to us. We have a great responsibility (2 Timothy 1:13, 14).

Our Common Salvation (Jude 3)

After the initial greeting (vv. 1, 2), Jude proceeds to preface the occasion of his epistle (v. 3). He first expresses his original desire to speak of their common salvation. Three things should grab our attention. First, Jude addresses his intention to those he labeled as beloved. We must not pass this off as scenery that comes with the territory, missing its significance. The term reflects the very ground of our common salvation, resting in Christ’s “new” commandment that we love one another as He has loved us (John 13:34). We are to be operating by this core principle because all believers are united in the same body under the one head, Jesus Christ.

The brotherhood of Christ has far greater implications than that of mere family. Siblings share a mutually unifying principle, the same mother, and thus belong to one family. However, as we all have seen, siblings can be divided in their interests and affections. Believers, on the other hand, have a far more intimate relationship, being members of the same body (1 Corinthians 12:13; Ephesians 4:4–6). Dysfunctionality in one’s family can be painful but nothing like a disruption in one’s own body (1 Corinthians 12:26; see Ephesians 5:28–30). Another consideration is that in the family, children are expected to honor parents by respect and obedience (Ephesians 6:1–4). Children do not always do that, but in the body, all members are wholly subject to the will of the head (Mark 3:35; Romans 12:2).

Second, Jude demonstrates the attitude that we are to have in pursuing care of the body. He writes, “I was very eager to write to you.” The AV has, “I gave all diligence.” This term speaks of earnestness in pursuing a common interest, of doing so sacrificially to promote the common good (2 Corinthians 12:15). This attitude implies seeking out every opportunity and all means to do whatever is good for those in the body, promoting its welfare at all costs. Peter urged the elders to exercise oversight with a “ready mind” (1 Peter 5:2), which the ESV translates as eagerly (note also 1 Corinthians 9:16, 17). The importance of this carefulness and earnestness is aggravated both by the evil of our times and the lateness of the hour (Ephesians 5:16).

Third, Jude’s heart or priority was the common salvation. So, what was this “common salvation”? It consisted of the shared experience of the one body in Christ, as previously addressed. Peter referred to it as “like precious faith” or “faith of equal standing” (2 Peter 1:1). All who are saved by Christ are united in the communion of faith, the fellowship of the saints in light (1 John 1:7). Further, Jude’s concern was for those in the same body but in a distant location, so he wrote to these about this glorious faith “once for all delivered to the saints.” A true believer cannot get enough of this wonderful news. He cannot hear enough, study enough, or converse enough about this common salvation. It captivates his attention, thrills his heart, engages his mind, and overwhelms his emotions because it is superior to everything else.

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).