The ‘elect lady’ whom John mentions in his opening greeting could have been an individual known to John, but the expression seems more likely to refer to a church. If this is so, ‘her children’ would be the church members. Whoever they were, John addresses them in a way that shows the respect and love he has for them. They are united with John and with Christians everywhere through the truth of Christ that they hold in common and the love of Christ in which they all share. Truth and love are inseparable from the gospel by which they have been saved, and do not change to suit current trends and popular philosophies (1-3).
John is thankful that his readers have maintained their loyalty to the gospel, but he wants them to remember that they must also maintain their Christian love. Those who claim to live according to God’s truth will show it in their love for one another and in their obedience to God’s commands (4-6). In this way they will strengthen themselves and so will not be easily deceived by those who give wrong teaching concerning Christ. One error that some of the travelling preachers were spreading around was that Jesus Christ did not have a truly human body. John warns that if they are allowed to preach such things in the church, their erroneous ideas will soon destroy all the good work that the church has done (7-8).
The false teachers think that their teaching about Jesus is advanced, but actually it destroys all hope of salvation. By refusing to accept Jesus Christ as the Son of God who became a man, they are refusing God himself, for no one can have the Father without having the Son. Christians must not listen to such teaching nor give any encouragement or help to the teachers (9-11).
As John hopes to visit the believers soon, he will write no more at present. The group of Christians from which John writes (possibly the church in Ephesus) joins him in sending greetings (12-13).
CONTENTS OF THE LETTER
Condemnation of the false teachers (1-16)
Jude had intended to write about more general matters concerning the Christian faith, but when he heard of the activities of evil teachers he changed his mind. He now feels that it is more important to encourage the Christians to hold firmly to the truth they first heard and to fight against those who want to destroy it. Punishment is certain for those who distort the true teaching of the gospel in order to give themselves the freedom to practise immorality (1-4).
People may belong to a Christian community, or even be known as Christian teachers, but that is no guarantee of their salvation. If they do not truly believe, they will suffer God’s condemnation. Three examples are given to illustrate this fact. First, all the people of Israel were delivered from Egypt, but those who did not believe were destroyed (5; cf. Num 14:26-35). Second, angels have high status, but those who rebelled met a terrifying judgment (6; cf. Gen 6:1-4). Third, Sodom and Gomorrah were great cities, but they were destroyed because of their immorality (7; cf. Gen 19:12-25).
Controlling neither their passions nor their words, these false teachers commit immoral sexual acts and insult both God and his angels. Yet the chief angel himself refused to condemn the devil with insulting words (even though he may have had good cause to), for he would not claim for himself the authority of judgment that belongs to God alone (8-9). (This story is taken from the apocryphal ‘Assumption of Moses’. Apocryphal writings are certain recognized books written in the era of the Old Testament but not included in the Old Testament. They are grouped into two collections, the Apocrypha and the Pseudepigrapha.)
The ungodly teachers have no understanding of spiritual things, but act according to their physical instincts, like animals. They have Cain’s jealousy, Balaam’s greed, and Korah’s spirit of rebellion against authority (10-11; cf. Gen 4:3-8; Num 16:1-50; Num 22:1-40; Num 25:1-9; Num 31:16). Their behaviour at Christian fellowship meals is a disgrace. Like rainless clouds they bring no good; like fruitless trees they are useless and should be destroyed; like the restless sea they are without control; like falling stars they will be swallowed up in the darkness, the darkness of God’s eternal punishment (12-13).
Enoch’s prophecy confirms the certain punishment of people characterized by such ungodliness. Whether they criticize or flatter, whether they grumble or boast, their actions are always motivated solely by what is going to benefit them personally (14-16). (The prophecy of Enoch is taken from the apocryphal ‘Book of Enoch’.)
Encouragement to Christians (17-25)
The Christians are reminded of the words of the apostles. Years earlier they had warned that ungodly teachers would trouble the church, leading people into sin and causing divisions (17-19). The way to avoid their evil influence is to learn more of the Christian truth, to be more sincere in prayer, to grow in devotion to God, to hate sin in all its forms, and to help those affected by the false teachers to find new life in God (20-23).
Jude closes his letter on a note of magnificent praise to the only God and Saviour. God is supreme in majesty and authority, and the same power by which he saved Christians in the first place is still available to them. God is able to keep his people safe and pure amid the destructive corruption of the false teaching, and one day bring them triumphantly into his heavenly presence (24-25).
2Jn 1:1. The elder, &c.- The word elder, whether considered as a name of office, or taken in its literal sense, as implying age, will very well suit the character of St. John, who was above 90 years old when this epistle was written, and had the direction and government of the Asiatic churches. There can hardly be stronger internal arguments, that the three epistles now commonly ascribed to St. John, were the production of the same author, than may be derived from that remarkable similarity of sentiment and phraseology which appears in them. Whom I love in the truth, means, "Whom I love truly and sincerely;-on those principles which the gospel, the great system of truth, requires, with respect to those who so remarkably support and adorn it."
2Jn 1:4. I rejoiced greatly, that I found of thy children, &c.- "In testimony of the sincerity of my love towards you, I can assure you that my soul was warmed with exceeding joy, (οτι, ) because upon good evidence, I was well satisfied that, of the children which God has graciously given you, there are some at least, who have received Christ and the truth of the gospel with faith and love to influence their hearts and lives; insomuch, that wherever they go, their conversation is answerable thereto, in obedience to the holy commandment, which we, the apostles of Christ, have received from God the Father, with a commission to declare it." It is probable, that on one occasion or other, some of her sons had travelled abroad, as the word περιπατουοι may signify; and that the apostle had met with them, and seen their excellent spirit and deportment to be as became the gospel of Christ; and therefore spoke of them as persons whom he had found walking in the truth.
2Jn 1:6. And this is love,- That is, "the love which God the Father, by Christ his eternal Son, has enjoined upon Christians one towards another," as appears from the connection. The exhortations to mutual love among Christians, and the use of that phrase from the beginning, are so common in St. John's first epistle, that we need not refer to particular places. However, the parity between this and the first epistle appears remarkably in these instances.
2Jn 1:7. For many deceivers- "I exhort you to walk in the truth, and keep the commandment which you have had from the beginning, because many deceivers are gone out into the world, who, by their novel doctrine, pervert the truth, and render the old commandment of none effect, &c." All the sentiments and phrases in this verse are found in the first epistle.
2Jn 1:8. Look to yourselves, &c.- "Beware therefore of them; look about you; stand upon your guard; and take heed that your own faith and practice be not corrupted by them; that so neither you yourselves, nor we, the ministers of Christ, may lose the good fruit of our ministry, which was instrumental in gaining you over to Christ, not only in profession, but, as we trust, in sincerity and truth: but, after all the attempts of deceivers to pervert you, hold that fast which ye have, that no man take your crown (Rev 3:11.), and that we, together with you, may reap the whole of the blessed reward, answerable to the utmost of our hopes and desires, which God, for Christ's sake, has graciously promised to his faithful servants that turn many to righteousness (Dan 12:3.), and to all them that love him (Jam 1:12.)"
2Jn 1:9. Whosoever transgresseth,- Instances of expressing the same thought, both negatively and positively, abound in the first epistle of St. John; (see ch. 2Jn 1:5.) and not only the sentiments, but many of the words of this verse are contained in the first epistle. The doctrine of Christ means the pure Christian doctrine mentioned, 2Jn 1:7.
2Jn 1:10. If there come any unto you,- If any one come unto you. Doddridge. Polycarp is said to have reported, that St. John, on going into the bath at Ephesus to washhimself,seeingCerinthusthere,he immediately hastened out of the bath; saying, "that he was afraid the bath should fall down, when Cerinthus, the enemy of truth, was there;"and Polycarp himself is reported to have treated Marcion with no more civility. Whence we may learn what caution the apostles made use of to avoid intercourse or commerce with those who adulterated the truth. The Jews were forbidden by their rabbis to say, "God speed" to, or to come within four cubits of, a heretic or excommunicated person. Our apostle, however, must not here be understood as excluding the common offices of humanity to such persons; for that is contrary to all the general precepts of benevolence found in the gospel: but, to have received a seducing teacher into their houses, and have given him suitable accommodations, would have been shewing him such regard, and affording him such countenance, as indeed in some measure would have made them answerable for the mischief he might do in the church; such favours being not merely offices of common humanity, but of patronage and friendship; and in the general, at least, a testimony of their approbation, as well as kindness. See 2Jn 1:11.
2Jn 1:12. Having many things to write- Perhaps this lady, or her children, might have several difficulties to propose to the apostle, which he could answer more directly and largely in conversation; or there might be several particulars with respect to the names, characters, behaviour, and doctrine of the false teachers, which St. John might not think proper to commit to writing. When he had said enough in this letter to guard against the present danger, he deferred saying more, till he had an opportunity to visit and converse with them.
2Jn 1:13. The children of thy elect sister greet thee.- Brother and sister very commonly, in the New Testament, mean fellow-christians; but in that sense the word sister would have been too general and indeterminate in this place, and therefore we must understand it of a sister by blood or relationship. The word elect, in this and the first verse, denotes, that these sisters were choice or excellent Christians.
Inferences.-Let us observe the delineation of a love truly Christian, given in this chapter; the love which the apostle, and all who knew the truth, are said to have had towards this excellent lady, for the truth's sake which dwelt in her. Adored be that grace, which preserved her in so high a rank of life, from temptations, which could not fail to surround her! that grace, which rendered her an example of wisdom and piety, great and eminent in proportion to her exalted situation!
Nor can we forbear reflecting, how happy, in consequence of this, she herself was, possessed of grace, mercy, and peace, from God the Father, and Jesus Christ our Lord, in truth and love! What were all the secular honours by which she was distinguished? What the possession of riches, which in their own nature, and unimproved to the pious and charitable purposes to which she improved them, are empty and unsatisfactory; what are these, when compared with such important blessings! We cannot but rejoice, at this distance of time, and ignorant as we are of the named situation, and history, of this worthy lady, that her children walked in the truth. It was a singular joy to St. John, and may be so in a degree to all; and may teach us to lift up our hearts to God in prayer, that all Christian parents, especially pious mothers, and more particularly those whose character in life is so eminently distinguished, may enjoy this happiness, and see the seed that they are, with such commendable industry, sowing in the minds of their tender offspring, growing up, and bringing forth much fruit.
We have, in the beloved apostle, an excellent pattern of a becoming care, to make a correspondence with our Christian friends useful; which we shall do, if, like him, we are exhorting them to the cultivation of mutual love, and to a constant uniform care in keeping the commandments of God; if we continue warning them against the prevailing sins and errors of the day, and urging them to a holy solicitude, that they may not lose what they have already attained; but may receive a full reward for every work of faith, and labour of love, in consequence of a course of resolute and persevering piety.
Persons of the most distinguished goodness have need to be cautioned against that excess of generosity and hospitality, which might sometimes make them partakers with seducers in their evil deeds, by giving them their audience, and wishing them good success, while, by their fair speeches, they impose upon the simplicity of open and upright hearts, who, because themselves are void of fraud, are often void of suspicion too. But there is a prudent caution to be observed upon this head; and it is the part of faithful friendship to suggest it; for many deceivers are come out into the world. For our security against them, let us be always upon our guard, and take care to continue in the doctrine of Christ: that so we may have the Father, and the Son; and if we are interested in their favour, we shall stand in need of nothing, and shall have nothing of which to be afraid. Amen.
REFLECTIONS.-1st, St. John opens his epistle,
1. With the inscription. The elder, John, now far advanced in age, and by office an older, as well as an apostle, unto the elect lady, whom I need not name, as her excellent Christian graces render her so gloriously distinguished; and to her children, heirs with her of the same promise; whom I love in the truth, unfeignedly, and for the sake of him whose image they bear; and not I only, but also all they that have known the truth, and are personally acquainted with them, or have heard of their character in the churches, and cannot but respect and delight in those who adorn so eminently the doctrine of God our Saviour in all things; for the truth's sake which dwelleth in us, which renders the professor more respectable than all riches, birth, or titles; and shall be with us for ever; as if he had said to them, So deep is the truth, as it is in Jesus, grounded in your mind and heart, that I indulge a holy confidence that the relish of it will never be lost, be the remaining years of life ever so many, or the events of them ever so trying.
2. We have the apostolic benediction. Grace be with you, in all its happy fruits and effects, of pardon, strength, and consolation, with mercy and peace, and every blessing that we can ask, or the Lord hath promised to give, from God the Father, and from the Lord Jesus Christ, to whom we are indebted for all, and who is the Son of the Father,-may these graces animate you to walk in truth, and in universal love, according to the tenor of that glorious gospel with which the Lord has favoured you.
3. His congratulation. I rejoiced greatly, that, in some of those excursions which I made for the service of the gospel, I found of thy children walking in the truth, as it is in Jesus, and in their spirit and conduct, a credit to the holy profession which they make, guided by the oracles of God, as we have received a commandment from the Father. Note; (1.) It is a singular joy to ministers, to behold the rising generation ornaments to religion. (2.) We then walk in the truth, when we make God's word a constant rule of conduct.
4. His request and exhortation. And now I beseech thee, lady, as the chief design of my epistle, not as though I wrote a new commandment unto thee, but that which we had from the beginning, that we love one another, out of a pure heart fervently, from the divine principle of faith which worketh by love. And this is love, the infallible test of true love to God and man, that we walk after his commandments, with universal and conscientious respect to all his holy will. This is the commandment, that, as ye have heard from the beginning, ye should walk in it, under the influence of this great law of love. Note; Kind exhortations are in general preferable to authoritative commands, and usually much more available.
2nd, The apostle proceeds,
1. To warn and guard this honoured family against the wiles of seducers. For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh, breaching the most fatal and heretical doctrines, as that Jesus Christ assumed not the real human nature, but lived and died in appearance only; or that he who was born at Nazareth, was not the true expected Messiah. This is a deceiver and an antichrist, an avowed enemy to the Redeemer's glory and gospel, and a destroyer of the souls of men. Therefore look to yourselves with holy jealousy and watchfulness, that we lose not those things which we have wrought, and be at last disappointed of our hope of you; while you come finally short of eternal salvation, and, after all the most promising appearances and experiences, be seduced by the error of the wicked; but hold fast the truth, and, whereunto ye have already attained, walk by the same rule, mind the same things, that we receive a full reward; that, you persevering and abounding in the grace of God, both we and you may receive the ample reward which, through divine grace, is laid up for us, if faithful unto death. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God, is not influenced by his Spirit, and hath now no part in his salvation: he that abideth in the doctrine of Christ, with regard to his divine Person, real incarnation, mediatorial offices, and the complete salvation which he bestows upon all his faithful people, professing boldly his faith in defiance of all opposition, he hath both the Father and the Son, is admitted into a holy and happy communion with them, and has a most blessed interest in their love and favour.
2. They are enjoined not to give the least countenance to these seducers. If there come any unto you, and bring not this doctrine, receive him not into your house, nor afford him ought of that hospitable entertainment which you kindly give to the faithful ministers of Christ; neither bid him God speed, nor wish the least success to such ungodly attempts as the propagation of these poisonous errors: for he that biddeth him God speed, is partaker of his evil deeds, and an abettor of his wickedness. Note; We need be very cautious, not only to keep from evil ourselves, but to avoid being partakers of other men's sins.
3. He concludes with informing the lady, that he hoped shortly to have a more full personal conference with her on this subject. Having many things to write unto you, I would not write with paper and ink; but I trust to come unto you, and speak face to face, more at large; that our joy may be full, and we may be happy together in the experience of the true grace of God, and be preserved from all deceivers. The children of thy elect sister greet thee! How happy is it where grace thus diffuses itself through a whole family, and those who are united by the ties of blood are thus more nearly united in the bonds of God's love! Amen. Would to God that this were the case in every family!
*.* The Reader is referred to the different Authors mentioned often already.
The second epistle of John is addressed to whom? The word lady in the Greek is Kyria, which may be translated as a proper name, and perhaps in this case it should be so understood. Kyria was a common name among the Greeks and refers here, it may be, to some notable saint in the neighborhood of Ephesus, to which John ministered in his old age. The letter is brief, for the writer is soon to make a visit to this sister in Christ and to speak with her face to face (2Jn 1:12).
2Jn 1:1-4 THE SALUTATION
John’s greeting is interesting for three or four things:
1. The deep humility of the writer; 2. The tender regard for the sister to whom he writes; 3. The solicitude for the honor of Jesus Christ; 4. The insight into the spiritual condition of this sister’s household.
2Jn 1:5-11 THE BURDEN OF LOVE
The burden message of the letter follows (2Jn 1:5-11). This burden is the old one of John love. But love in the New Testament means not a passion, not an emotion, but a life. An abiding principle influencing for righteousness, this is Christian love. Is not that what John says here (2Jn 1:6)? See how the idea is emphasized in 2Jn 1:7. Not to love is not to hold to the truth in doctrine and to practice it in life. False teachers do not love. They may be amiable in their social relations, but they have not this Gospel love. They are deceivers, and love and deceit do not go together. And mark the central fact of that truth which constitutes love the confession that Jesus Christ is come in the flesh. This strikes at the Jew’s denial of Jesus, certainly, but also how can Christian Science, which denies the material body confess this? Changing the language again to conform to the RV, we see that they are the deceivers and the Antichrist in spirit who fail to confess that He “cometh in the flesh.” It is Christ’s second coming John has in mind as truly as His first coming.
In the light of the above consider the warning in 2Jn 1:8. There is danger of believers losing something which belongs to them. That something is “a full reward.” (Compare Luk 19:15-27; 1Co 3:11-15; 1Pe 1:21. See Mat 16:27; Rev 22:12.) Does not the comparison of these passages bear out 2Jn 1:7 as rendered by the Revised Version?
What is it to transgress as given in 2Jn 1:9? By the “doctrine of Christ” is not meant merely the things He taught while in the flesh, but the whole doctrine concerning him, i.e., the whole of the Old and New Testaments. To deny the truth concerning Christ is to deny His first and His second coming, and He who denies this “hath not God.” He may speak much of the “Father,” but he only has the Father who has the Son. To have the One you must have the other (2Jn 1:9).
Observe how strenuous we should be in maintaining this doctrine (2Jn 1:10). The command “receive him not into your house,” is relative. It means not that we are to deny him meat and shelter altogether, if he be in need of them, but that we are not to fellowship him as a brother. Even our personal enemies we are to bless and pray for, if they hunger we are to feed them and if they thirst give them drink. But those who are the enemies of God by being enemies of his truth, we are to have nothing to do with in the capacity of fellow-Christians. We must not aid them in their plans or bid them God speed. How would such a course on our part involve us (2Jn 1:11)?
The apostle closes with that allusion to his visit already referred to, and a greeting from Kyria’s elect sister. Did this mean her sister in the flesh or only in the faith? And in this last case was it the apostle’s wife?
QUESTIONS
1. How may we translate “lady” and to whom may it refer?
2. Can you discover in the text the four points under the Salutation?
3. What is the message of this letter?
4. What is Christian love?
5. What is its central fact?
6. Who are spiritual Antichrists?
7. Have you examined the parallel scriptures on the subject of reward?
8. What is meant by the doctrine of Christ?
9. Explain “receive him not into your house.”
3 JOHN CHRISTIAN CHARACTER: GOOD AND BAD EXAMPLES
Gaius is a name frequently alluded to by Paul, but whether this were the same individual as any of those is problematical. In any event he seems to have been a convert of John (3Jn 1:4). Another form of the name is Caius and this was a very common name indeed.
What distinction in spiritual things is ascribed to Gaius (3Jn 1:2)? His soul was prospering even if his bodily health and his business were not, but the apostle is interested in other things as well. The Christian should be careful of his health, and it is compatible with a deep spiritual life that he should have a successful business.
As to the Christian character of Gaius, three particulars are named: (1) he possessed the truth (3Jn 1:3); (2) he walked in the truth, i.e., his life and conduct measured up to the light he had received from God (3Jn 1:3-4); and (3) as walking in the truth he was “careful to maintain good works,” especially in the distribution of his means (3Jn 1:5-6). It is noticeable that his “faithfulness’’ in this regard is mentioned. It was not a spasmodic thing on his part, but a steady flow of grace through him. His breadth of disposition is also mentioned since his giving was not limited to those he knew but extended to those he did not know (3Jn 1:5). Some recipients of his bounty are referred to in 3Jn 1:6, and a journey mentioned toward the expense of which he was contributing (3Jn 1:6). All this is very realistic, and brings the life of the church in the first century “up to date” as we sometimes say.
One or two facts are given concerning the recipients of Gaius’ gifts equally honoring to them (3Jn 1:7). Look at the motive of their journey, “His Name’s sake,” and at the spirit actuating them “taking nothing of the Gentiles,” i.e., the heathen. Whatever the journey was, they might have been assisted in it pecuniarily by those who were not actuated by a love for his name, but their conscience would not permit them to receive such aid. How valuable this example. And what a close relationship it bears to the teaching of the second epistle about fellowshipping with heretics. How should such loyal and self-denying workers as these be treated in the church, and why (3Jn 1:8)?
THE WORLDLY CHARACTER OF DIOTREPHES
Here we have another type of the professing Christian in the worldly character of Diotrephes (3Jn 1:9-11) What seems to have been his besetting sin (3Jn 1:9)? How does this experience of John recalls Paul’s experiences in the churches of Corinth, Galatia, and Thessalonica? In what manner did John intend to deal with him (3Jn 1:10)? Does this recall anything similar in apostolic authority on Paul’s part? How does 3Jn 1:10 reveal the worldliness and insincerity of Diotrephes? What an awfully overbearing, autocratic, unholy man he must have been! How did he get into the church?
What advice is given Gaius (3Jn 1:11)? How does this testify to the relation between faith and works? What opposite kind of example is set before him (3Jn 1:12)? How many kinds of witnesses testify to the Christian character of Demetrius? One cannot help wondering if this were the Demetrius of Acts 19. Such trophies of grace are by no mean unusual, Paul was such an one. Note the similarities in the conclusions of this epistle and the one previously considered (3Jn 1:13-14), suggesting that they may have been penned at the same time.
The Scofield Bible has an interesting note here, saying historically, this letter marks the beginning of that clerical assumption over the churches in which the primitive church order disappeared. It also reveals the believers’ resource in such a day. John addresses this letter not to the church, but to a faithful man in the church for the comfort of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of a Christian in a day of apostasy; and 3 John the personal responsibility in such a day of the believer as a member of the local church.
QUESTIONS
1. Analyze the Christian character of Gaius.
2. What two features marked his faithfulness?
3. Tell something of the character of the two other men named.
4. What epoch does this epistle mark?
5. Distinguish between second and third John.
WARNING AGAINST FALSE TEACHERS
The writer of Jude, evidently not an apostle, calls himself a “servant of Jesus Christ and brother of James.” Which James? There were two whose brother he might have been, the son of Alpheus and the brother of our Lord, and the general opinion is in favor of the latter.
SALUTATION (Jud 1:1-2)
The first division is the salutation. Notice the Revised Version: “them that are called, beloved in God the Father, and kept for Jesus Christ.” Why kept for him? How much this suggests as to His coming glory and the part believers will take in it?
CONTEND FOR THE FAITH (Jud 1:3-4).
What is that object as stated in Jud 1:3? Notice that according to the Revised Version the faith delivered to the saints was delivered “once for all.” “Faith” here is to be taken in the sense of that body of Christian doctrine which forms the substance of the truth concerning “our common salvation.” It is used synonymously with Gospel. This was delivered to the body of the church, at the beginning of its history as a complete revelation in itself (Rev 22:18-19). It is a sacred deposit to be preserved in its integrity, defended and earnestly contended for. The necessity for this defense is seen in Jud 1:4. “Foreshadowed” in that verse should be “forewritten,” i.e., the false teachers referred to had been predicted as coming in among the flock. Our Lord had spoken of them, and so had all His apostles. The nature and outcome of their teaching as suggested by “lasciviousness” is particularly noticeable.
FALSE TEACHERS (Jud 1:5-7)
The third division deals with the false teachers, and we have first, a revelation of their punishment (Jud 1:5-7). From this their position as professed disciples would not save them any more than it saved the
Israelites brought out of Egypt, when they afterward sinned against light (Jud 1:5); or the angels referred to in Peter’s epistles and Genesis (Jud 1:6); or Sodom and Gomorrah (Jud 1:7). Do not fail to observe the class of sins prominent in these instances, especially the two last-named, and their relationship to lasciviousness already spoken of. While the erroneous teachings were intellectual, yet their power was augmented by carnality of the grossest kind.
THE WAY OF CAIN, BALAAM AND CORE (Jud 1:8-13)
The description of the teachers follows (Jud 1:8-13). Observe in Jud 1:8 that they not only defile the flesh but speak evil of dignitaries, by which may be meant both civil and ecclesiastical superiors. There is a strange illustration in Jud 1:9 that throws light on Moses’ burial, recorded in Deuteronomy.
Why that mystery? Why should God have buried Moses, and kept the place a secret? Why should Satan have desired possession of that body? Did his foreknowledge of what should take place on the mount of Transfiguration (Matthew 17) have aught to do with it? And further, shall we say with some, that Moses in the flesh is to be one of the two witnesses named in Revelation 11, and did Satan seek thus to frustrate God’s purposes concerning the last days? And then the contention of Michael, how that brings to mind the teaching in Daniel concerning him as the prince that stands for Israel! What a bearing all this has on the teachings of the New Testament about the dominions, and principalities and powers of the air (see Ephesians 6).
Further analysis of these teachers is afforded in Jud 1:11. With what three Old Testament individuals, each conspicuous for his self-willed and rebellious spirit, are they compared? We might not believe that such could have any standing in the Christian church were it not that we discover their successors at the present day. Read Jud 1:12 in the Revised Version. “Spots in your feasts of charity,” should be “hidden rocks in your love feasts.” These “love feasts” were the Christian gatherings on the first day of the week for the “breaking of bread,”
and the presence of such would-be leaders in those assemblies suggested the perils of hidden rocks to mariners. What care were required to avoid disastrous contact with them. “Feeding themselves without fear,” should be, “Shepherds that without fear feed themselves.” It is characteristic of the heretical teacher that he is thinking of himself rather than the flock.
Six terse descriptions of these teachers may be given as follows: visionary (Jud 1:8-9); ignorant (Jud 1:10-11); deceptive (Jud 1:12-13); ungodly (Jud 1:14-15); selfish (Jud 1:16-18); schismatic (Jud 1:19).
JUDGMENT UPON THE UNGODLY (Jud 1:14-16)
The description of the teachers is followed by a reference to the foreknowledge of them (Jud 1:14-16). Here is a quotation from Enoch in Jud 1:14, on which we say a word. There is an apocryphal book in which it is found, but it is thought to have been of a later date than Jude, and that its author probably quoted from our epistle. How interesting to learn that Enoch, before the deluge, had his mind carried out in the Spirit to the Second Coming of Christ! And how perfectly his words agree with the later prophets, concerning that event!
THE TRUE CHURCH IN CONTRAST (Jud 1:17-25)
The reference to the false teachers gives way to a description of the true church in sharp contrast with the false (Jud 1:17-25).
It begins with a caution (Jud 1:17-19). To which of the apostles is he here referring, do you think? How does he describe these ungodly persons who have found their way into the visible church? That word “sensual” is “natural” or “animal.” in the margin of the RV. It is a case of unregenerated Christians with whom the church is still plentifully supplied.
The caution is followed by an exhortation (Jud 1:20-21). “Build,” “pray,” “keep,” “look” are the four corner posts defining the possessions of the Christian life. What is peculiar about the exhortation to pray? In Romans 8 we have revealed that the Holy Spirit prays in us, but here we are to pray in Him. Are these contradictory teachings? Is it not true that the Holy Spirit is our life, and also our spiritual atmosphere? In what are we to keep ourselves according to this exhortation? Does this mean God’s love to us or our love to Him? How better can we keep ourselves in His love to us, and the consciousness of our love to Him than by building ourselves up on our most holy faith, and praying in the Holy Spirit? What do you suppose is meant by “looking for the mercy of our Lord Jesus Christ unto eternal life”? In the light of the previous teaching about the appearing of His glory, may it not refer to that?
The exhortation is followed by instruction concerning soul-winning (Jud 1:22-23). The Greek text, especially in Jud 1:23, is obscure, but the teaching calls for compassion on our part, and an effort to save the sinner while hating the sin.
The benediction and ascription follow. What two things is God able to do for believers in His Son? No wonder that we should ascribe unto Him through Jesus Christ “glory and majesty, dominion and power throughout all ages.”
SUPPLEMENTAL
Jude is particularly a Scripture for these times, and has been called “a picture of the last days,” and “a preface to Revelation,” as it shows the drift of the apostasy which makes the awful judgment of the book necessary. It refers to all the more important articles of the Christian faith:
1. The Trinity, inasmuch as we have God the Father (Jud 1:1), Jesus Christ the Son, in several verses, and the Holy Spirit (Jud 1:20); 2. The Deity of Christ, Who in half a dozen verses is called Lord; 3. The historicity of the Old Testament, whose miraculous events are used to illustrate the teaching and give point to the warnings as though they were actual occurrences (Jud 1:5-11); 4. The existence and power of a personal Satan against whom even the archangel himself dare not bring a railing accusation (Jud 1:9); 5. The existence of angels and spirits (Jud 1:6-7); 6. The certainty and fearfulness of future retribution (Jud 1:6-7; Jud 1:13); 7. The Second Coming of Christ (Jud 1:14-15).
QUESTIONS
1. How is the author of this epistle distinguished from some others?
2. Name the seven main division of it.
3. How is “Faith” (Jud 1:3) to be understood?
4. What different ideas are suggested by the mystery in Jud 1:9?
5. What was said in the lesson about Jud 1:14?
6. Name the four corner posts of the Christian life?
7. What makes this epistle particularly applicable to, or useful in, these days?
8. What seven important articles of the Christian faith does it emphasize?
“THE THINGS WHICH THOU HAST SEEN”
In this book we return to the atmosphere of the Old Testament, at least after the third chapter, at which point the apocalyptic part begins with a narration of events synchronizing with The Day of the Lord.
The authorship is ascribed to John, who wrote the Gospel and three epistles bearing his name, and who at this time, about A.B. 95, had been banished by the Roman Emperor, to the Isle of Patmos in the Aegean Sea (Rev 1:9). The date is in dispute, some placing it as early as Nero, A.D. 64 or 65, but the preponderance of opinion is in favor of the later period of Domitian.
THE PREFACE (Rev 1:1-3)
A few questions will put us in possession of it. Whose revelation is it? Of course, the reference here is to Jesus Christ considered as the God-Man. Whence did He receive this revelation? For whom was it given to Him? And for what purpose with reference to them? To which of His servants was it representatively sent? And through what agency? What did this servant do with the revelation thus committed to him (Rev 1:2)? “Things which must shortly come to pass” has puzzled some, and given rise to the opinion that the predictions have been fulfilled in the course of history from that time. However, while some of them have been fulfilled in the history of the seven churches of Asia, for example, the bulk of them are still future. “One day is with the Lord as a thousand years.” (2)
THE SALUTATION (Rev 1:4-8)
The seven churches in Asia were probably those over which John had particular charge. But it would be a mistake to suppose that the readers were limited to those churches. The number seven itself can hardly have been chosen except as symbolical or universality, according to the writer’s practice throughout the book.
Observe the allusion to the Trinity. “Him Which is, and Which was, and Which is to come,” identifies God the Father. “The Seven Spirits before His Throne,” God the Holy Ghost; “Jesus Christ the faithful witness,” God the Son. Compare for the Seven Spirits, Isa 11:2-5.
Candlesticks - Rev 1:20 Mat 5:14-16
Clothing - Isa 11:5; Isa 61:10 Eph 6:14 Rev 19:8
White Head and hair - Dan 7:9 Mat 17:1-1 Act 22:6-8 2Pe 1:16-18 Rev 22:5
Eyes of fire - 2Ti 1:7-8 Heb 12:29
Feet of brass - Pro 1:24-28 Isa 48:4 Luk 13:25-27
Voice of many waters - Dan 10:6 Rev 14:2-3; Rev 19:6
Seven stars - Dan 12:3 Mal 2:7 Rev 1:20; Rev 12:1
Two-edged sword - Eph 6:17 Heb 4:11
Keys - Isa 22:20-21 Mat 16:19; Mat 28:18 Luk 11:51 Rev 3:7; Revelation 20; 1Co 12:4; 1Co 12:8
PREPARATORY VISION (Rev 1:8-16)
The vision John received constituted his authority to write (Rev 1:8-16). This vision was that of the Person of the glorified Christ. The table (left) shows how much scriptural imagery is involved in John’s vision.
THE VISION’S CONCLUSION
The vision concludes with the general command to write (Rev 1:17-20), in the terms of which (Rev 1:19) there is outlined the three major divisions of the book. “The things which thou hast seen,” refer to the Patmos vision just considered; “the things which are,” refer to the things existing, i.e., the churches, and particularly the seven churches of Asia; “the things which shall be hereafter,” or literally “after these,” means, we think, after the church period ends. As the first division covers chapter 1, so the second covers chapters 2-3, and the third the rest of the book. The last division falls into a series of six sevens with five parenthetical passages making, with the church division, seven sevens. The six sevens are:
1. the seals, Rev 4:1 to Rev 8:1; Revelation 2. the trumpets, Rev 8:2 to Rev 9:19; Revelation 3. the personages, Rev 12:1 to Rev 14:20; Revelation 4. the vials, Rev 15:1 to Rev 16:21; Revelation 5. the dooms, Rev 17:1 to Rev 20:15; Revelation 6. the new things. Rev 21:1 to Rev 22:21.
QUESTIONS
1. What peculiarity about interpreting Revelation is stated in this lesson’s first paragraph?
2. What is said about its date?
3. State the four main divisions of the chapter.
4. Have you examined its symbolism in the light of the parallel passages named?
5. Name the three major divisions of the book as indicated in Rev 1:19?
