Almost Daily Bible Study

2003-05-26T18:49:00.000-07:00

I have added verse 3 of Jude to the study. Tell you friends to drop by and take a peek.

2003-05-18T20:49:00.000-07:00

I have decided to take this study to a different form. Using a Blog does not seem like an appropriate medium to use for a study. So I have move it to a site that I have been working on called gen2rev.com. The vision of this site is to provide information on every book in Scripture from Genesis to Revelation (including the Intertestament Writings).

You can go to this link and then click on Jude: How to Keep YourSelf from Error! to continue the study.

While you are there you can subscribe to a small eCourse on Ruth on the left side of the page. There are four lessons and they come automatically to your mail box about five days apart. I also have an indepth study on the Book of Genesis. Check it out. You can also subscribe to this study as well and it will arrive in your mail box each time I write a new one.

Of course, if you choose to subscribe to either of the above studies, you can unsubscribe at any time.

2003-04-20T17:45:00.000-07:00

Greek Font
In order to read the some of the text in the popups, you will need to download the following font and place it in you font directory which is located in your windows folder (Sorry, I don't know where this is on the MAC!).

Download Greek Font

The opening of the Book of Jude is the traditional opening of everyday letters from the New Testament era. Letters were written on papyrus that was rolled in scrolls. When a scroll was opened, the first word the reader's eye would see was the author. This was practical. It would save the reader from reading a scroll and then discovering that he did not know the author or did not like the author. Knowing who the author was gave the first reader some assurance of how to read the book.

While we sign our names at the bottom of a letter we may write and send in today's world, it is often the case that the receiver looks to the bottom of the page first to see who the author is before reading the text of the letter.

Introduction: Hello v. 1-2

Jude, the book begins with the author's name. Jude introduces himself to his readers in two ways.

First, he gives his calling. He refers to himself as a servant of Jesus Christ. The word servant indicates one who is bound to another. The term originally signified one who was a slave compared with the following: a master (Matt. 8.9) or a person who was free (Gal. 3.28). Paul considered himself and other teachers of the day as "servants" to other Christians (2 Cor. 4.5). One can be a slave to many things: corruption (2 Pet. 2.19); men (1 Cor. 7.23); sin (John 8.34). To be a servant of Jesus is the privilege of all believers. It expresses one who has given himself over to be controlled by a new master. The word itself indicates a quality of character. For Jude it designated his authority to speak the stern words that will follow in his letter.

Second, Jude introduces himself from a human and family point of view: and a brother of James. It would have been a simple task for Jude to have introduced himself as a half-brother of Jesus. What more authority would one need than to be born into the family of Jesus. Instead, he appeals to his authority on the basis of his servanthood to his half-brother not on his physical relationship. In short, Jude was not a namedropper. His family relationship came second to his personal relationship.

Jude uses what could be called a "series connective" by using the word and which is the most common connective. The choise of connective tells the reader that there is some equality on each side of the connective. It says to the reader that Jude is equally a servant of Jesus Christ and a brother of James.

Jude now introduces his audience three ways.

First, the book is written to those who have been called. The word called is the essential word. In the Old Testament, Israel's calling is closely linked with the choice or election of God (Isa. 41.8-9; 42.1; 43.10). The concept reflects the divine initiative to which each individual must respond in faith. In the New Testament it may be a technical term for the process of salvation into which Christians enter at their new birth. It suggests that "the calling" of the listeners had already become effective. The readers of this book had been summoned by God and had responded to his invitation. The ones who are "called" are the ones who are "called" and "kept."

Second, (to those) who are loved by God the Father. The word loved as compared to "sanctified" (KJV) has the support of Vaticas, Sinaiticus, the Alexandrian Manuscripts, the Vulgate, the Syriac Versions, Westcott and the Nestle texts . The translation of the above text should read "in God the Father." The Greek word that NIV has translated "by" is 'in' (en). The phrase suggests that the believer is "in" the love of God. The picture presented is like being "in" a pool of water. The water is completely around us. Jude is presenting us with a view of God's love and our position in respect to it.

Third, and (to those) who are kept by Jesus Christ. The word kept finishes the thought of this verse. The text says that we are kept "for" Jesus. Again Jude uses the connective and to tell his reader that there is some equality on each side of the connective. It says to the reader that the "called ones" are equally "loved" and "kept."

Finally, Jude introduces his hope for his audience. He uses a different greeting than other New Testament authors. Compare the opening of Romans, 1 Corinthians, Ephesians, etc. The greeting that Jude uses is especially fitting because of the theme of his book. Paul uses the common "Grace and peace to you...." He adds the word "mercy" in his letters to Timothy. Peter uses "Grace and peace be yours...." He also uses the word "abundance." John uses "Grace, mercy and peace..." in his second letter. The first readers of the book of Jude need to have an abundance of "mercy, peace and love" in their lives in the midst of false teachers and their teachings. The connective and is used again to say to the reader that "mercy, peace and love" are equally important for the reader to experience. His hope is that they will have:

Mercy, The word mercy stands first in the greeting. Mercy is the benefit that the people of God need most because of false teachers and their teachings.

Peace, Every believer wants to experience peace in her or his life. The order that Jude uses is interesting. He may be telling his readers that peace comes when one has received mercy from God.

And love, Matthew provides his readers with an interpretation of love in (Matthew 5.43-48. There are several words in the New Testament that are translated by our English word love. The word that Jude has chosen is not a "feeling" which we receive. It is a decision that is made.

Be yours in abundance, Jude uses the word abundance to suggest that his readers have more "mercy, peace and love" than they may think that they need.

It is important to note from your discoveries that this greeting carries great significance for what follows in the text of Jude. To understand this point will allow you to understand what was needed by these first readers of Jude as well as readers today in regards to "fighting for the faith."

Questions to Ponder

What does the connective Jude uses in verse 1 tell you about Jude?
When you want to achieve a position, authority, or visibility, do you drop names in order to achieve your goal?
What do you think about name-dropping?
What event in past history began the process of the "called ones" being kept?
Who do you think keeps the "called ones" for Jesus?
What do you think Jude means when he uses the word "mercy?"
How does mercy work in your life?
What do you think Jude means by the word peace.?
How have you experienced the peace Jude talks about in your life?
What do you think Jude means when he uses the word love?
How do you think that you receive love in abundance?
What do you think you should do with what you have received?
In the last year how abundant has mercy, peace, and love been demonstrated in your life for the sake of the world?
In what measure have you received an abundance of mercy, peace and love in contrast to your problems?

2003-04-04T07:31:00.000-08:00

Analysis Of Literary Character
Jude's vocabulary shows considerable similarity to the Septuagint (LXX) and to Hellenistic literature. His style is direct and vigorous. He likes to put things into sets of "threes." He has an orderly mind. His extensive comparison of false teachers was natural.

Appraisal Of Jude
It is apparent that an understanding of Jude is still needful today. Sound doctrine and right practice go hand in hand and error must be resisted and exposed. Let the church hear what Jude has to say!

An Extended Outline of Jude

Introduction 1-2

Contend for the Faith: Why? 3-16
The common salvation that all believers shared was to be the topic of Jude's letter. However, because of the influence of false teaching which was outright heresy, he wrote to believers to hold on to the firm foundation of "the faith" and not embrace the damnable instructions of the false teachers, which is summarized in verse four. He used illustrations from the Old Testament to support his thesis (vv. 5-7), illustrations from nonbiblical material (v. 9), additional Old Testament illustrations (v. 11), vivid metaphors (vv. 12-13); and finally another nonbiblical illustration (vv. 14-15), to demonstrate why these believers should stand firm in what they had been taught.

Contend for the Faith: How? 17-23
It is good to know why you should not embrace false teaching. But, knowing how to resist improves the chances of not continuing in deceit. Jude then turned to tell the believers how to defend the faith they had been given. They should remember the teaching of the Apostles. They should build themselves up in the most holy faith. They should pray in the Holy Spirit. They should keep themselves in the love of God, wait for mercy, be merciful, snatch away from destruction those who are close to destruction, and finally continue to have mercy on sinners while not getting involved in their sin.

Conclusion 24-25

Next, we turn to the text of Jude.

2003-03-28T06:01:00.000-08:00

Analogy Between Jude And 2 Peter
The priority of 2 Peter's position argues that Jude makes reference to 2 Peter based on verses 4 and 17. The arguments against such are:
First, the writing which Jude is referring to in verse 4 is not 2 Peter. The word which is translated various ways by different translations means "old" and not "lately." Jude is not referring then to 2 Peter, but to a much older writing, i.e., the Old Testament.

It would have been simple for Jude to have used the name of Peter if he was quoting or using him.
The statement of verse 17 is an attribute to a group of apostles and not just one apostle.
The use of the future tense in 2 Peter and the present tense in Jude would suggest that Jude took what was future to Peter as being enacted in his time.

Second, the priority of Jude. The argument is that Jude is more brief than 2 Peter which indicates that Jude is the source rather than the borrower. One tends to extend rather than reduce when copying. Jude appears to know the false teachers personally.
Third, the use of a common source. This was used often in the ancient world. The use of illustrations of the heretics could have come from a common pool.

2003-03-27T22:39:00.000-08:00

Apocryphal Books
Jude’s use of Apocryphal books calls two questions to attention:

Are we to take 1 Enoch as inspired because Jude quoted from it?
Do we dismiss Jude from Scripture because of his use of Apocryphal material?

What Jude does is no different than a modern speaker, quoting from an outside source to give clarification to his topic. The books of 1 Enoch and the Testament of Moses were well-known books to his readers. Other authors use Apocryphal books in their writings. Here are a few examples: Paul writes about the rock which followed the Israelites (1 Cor. 10.4); He names Jannes and Jambres as the two magicians who withstood Moses before Pharaoh (2 Tim. 3.8); He writes about the instrumentality of angels in the giving of the law (Gal. 3.19, cf. Heb. 2.2; Acts 7.53); Stephen speaks of Moses as learned in all the wisdom of the Egyptians (Acts 7.2); James limits the drought predicted by Elijah to three and a half years (James 5.17). All of these illustrations come from Apocryphal material. William Barclay sums it up best: “Jude is simply doing what all the New Testament writers do, and which every writer must do in every age; he is speaking to men in language which they recognize and understand.” The use of Apocryphal material confirms that Jude was a well-versed, well-lived individual and not some ignorant farmer from Palestine.

2003-03-26T06:41:00.000-08:00

Audience
The opening of Jude’s letter gives no clear indication as to whom Jude was writing. Such a general salutation could cover any Greek speaking community. But, Jude apparently knew some of the people to whom he was writing (those who infiltrated the church, whose behavior is given in vivid language). Jude must have had a concrete situation in mind while at the same time believing that the church in general needed the same message. It is believed that the Antinomian character of the false teachers places the destination of the book in a predominantly Jewish Christian community within a Gentile environment. Certain text point to a district within the region of Palestine. Antioch of Syria could fit the bill. Both Jews and Greeks would have been involved if Antioch were the destination. Verses 17-18 suggest that some of the readers had at least heard of the apostles and that they may have had some acquaintance with Paul. The exact area is only guesswork and the specific audience should be left as an open question.

2003-03-25T12:37:00.000-08:00

A Look At The False Teachers
Two extremes must be avoided when trying to determine who the false teachers that Jude was alarmed about are. The first is to understand these teachers as early Palestine Christians who have relapsed into moral laxity. The second is to infer that they were members of the fully developed Gnostic system of the Second Century. Since Jude did not bother to tell us who they were, we must make deductions from the letter itself. There are three things that one can observe from the letter about these teachers.

They were Antinomians. Antinomians were a group that believed and practiced perverting grace. Their position was that the law was dead and one lives under grace only. Since the law no longer applies, one can do as he wishes under grace. Grace can forgive anything. The more one sins the more opportunities for grace will abound (vv. 4, 7, 8, 12, 16).

These teachers denied Jesus. They somehow had developed a conclusion that was contrary to orthodoxy about Jesus. Paul had to address these same tendencies in the church at Colosse. This was the beginning of Gnosticism. Gnosticism was the belief brought into the church from the Greek philosophical teaching of the day. This philosophy was built on a premise of dualism where Spirit was perceived as good and Material was perceived as evil. Salvation was an escape from the realm of matter to spirit via knowledge. The conflict became most acute in the understanding about the person of Jesus. How could Christ be God in the flesh, since evil matter could not have anything to do with spirit good? Some ways of answering this question were: He only appeared to be in the flesh while in reality he was a ghost. Or, Jesus was a kind of Dr. Jekyll and Mr. Hyde. One could not know whether Jesus was spirit or flesh.

The denial of angels was also taught by these intruders (cf. v. 8). In Jude's opinion these teachers, who were coercing the saints into untruthfulness, were not orthodox believers.

Choose carefully.

2003-03-24T14:50:00.000-08:00

Age Written (Date)
The dating of the book of Jude certainly affects the authorship considerations. Evangelical scholars like F.F. Bruce, Donald Guthrie and William Barclay are working from the presupposition that the date of Jude is within the first century. Suggested dates for the writing of Jude vary between AD 60-140. Trying to determine a date sometimes amounts to little more that an educated guess. There are two main periods which scholars labor to place the writing of Jude.

First Part of the Second Century: Those who embrace this point of view believe that the author of Jude is pseudonymous, i.e., written by someone else and calling himself Jude the brother of James. This was not an uncommon occurrence in the ancient world. The first fifty years of the Second Century appears to be held in highest regard. The defense for this position is Jude’s conception of Christianity in credal terms, i.e., the use of the words “the faith” (v. 3) to indicate a collection of beliefs and his tendency to accord scriptural authority to the word of the apostles. These same tendencies are found in the Didache and the Letter of Barnabas which are from the middle of the century. A date of AD 125 has often been offered.

Latter Part of the First Century: Authors like Donald Guthrie and F.F. Bruce argue for this period. There are three arguments which appear conclusive to those holding dating in this period.

Terms like "the faith" (v. 3) do indicate a crystallization of belief. One does not have to wait until the first part of the Second Century for this to occur. The idea is used in the early writings of Paul (Gal. 1.23). Other Scriptures indicate that there was a clear indication of Christian orthodoxy which was well-established by the '50s of the First Century. (Rom 6.17; 1 Thess 2.13; 2 Thess. 2.15; 3.6).
There is reference to the passing of the Apostolic Age in verse 17. It looks like Jude is suggesting that he was not an apostle and was calling his readers' attention to what had been spoken by the apostles. He is drawing their attention to what the apostles had spoken, not what they had written. This would indicate a period close to the actual time the apostles lived.
There is a feeling when reading Jude that Gnostic beliefs were being attacked. If this were true, then a later date would have to be actual. Gnosticism was not full-blown until the Second Century. Jude was not reflecting an elaborate Gnosticism of the Second Century, but was reflecting a development which had striking similarities with those situations faced by Paul in Corinth. There is evidence of an incipient Gnosticism within the First Century.

The last part of the First Century appears to be the date for the writing of this book with an actual date between AD 65 and AD 80, although it could have been as late as AD 90.

2003-03-23T00:08:00.000-08:00

Authorship
Jude begins his letter with his name. The question to ask is which Jude? Jude was a common name. You could call the writer Judas if you were speaking in Greek. Or, you could call him Judah if you were speaking Hebrew. Jude is the English translation. So the author of this book gives a further identification as "the brother of James." It seems that he wanted his readership to understand that reference as James of Jerusalem, the brother of Jesus.

There are five individuals named Jude that appear in the NT:

Judas of Damascus (Acts 9.11)

Judas called Barsabbas (Acts 15.22)

Judas Iscariot (Mark 3.19)

Judas the Apostle also called Thaddaeus (Matt. 10.3)

Judas the brother of Jesus (Matt. 13.55)

Most evangelical scholars hold to the view that Jude the brother of Jesus was the author of this book. There are some exceptions. J. Sidlow Baxter in Explore The Book believes that Jude the son of Alpheus was the author.

2003-03-22T16:05:00.000-08:00

Acknowledgement As Canon
Scripture did not come to us by overnight express. The church lingered long in determining what was Scripture and what was not Scripture. The word canon was often used as an equivalent for what we call The Bible. Its simple meaning was "measuring rod." By the end of the 3rd century, the church had adopted the canon that we now accept in the Protestant church.

Within church scholarship there are questions that are raised even today about the authenticity of Jude. The earliest traces of Jude being cited by writers outside of the First Century can be found in the Second Century where the Didache ii.7 has a similarity in thought to Jude 22-23 and Didache iii.6 to Jude 8-10, but not direct vocabulary. There are traces of Jude in books of the Shepherd of Hermas and Barnabas as well as Clement
of Rome and Polycarp.

These writers and writings indicate that Jude was known from an early period. In the last quarter of the Second Century, the canon of Muratori included Jude. The Muratorian Canon was a list of books known at Rome about A.D. 200. The document attested to the books which were received in the Catholic Church in the West and were authorized to be read in public. Different Church Fathers had different views. Origen did not appear to question its authenticity. Eusebius did not appear to question its authenticity. The Muratorian Canon classified it as a disputed book. By the end of the Third Century it was accepted in three important church centers: Alexandria, Carthage, and Rome. Athanasius included Jude as the last of the seven Catholic Epistles.

The opinions which were raised, and caused Jude to be disputed by some, centered around his use of Apocryphal writings. Jude quoted from the Assumption of Moses and 1 Enoch. But, this is not any different than Paul quoting from the pagan poets of the day (Acts 17.28; 1 Cor. 15.33; Titus 1.12).

2003-03-21T20:25:00.000-08:00

Over the next days (almost daily) we will take a look at Jude a little book that is overlooked on our way to Revelation, but is packed with some powerful dynamic stuff. Where you see a Bold word. Click for more information.

Read the text of Jude in The Message.

Introduction To Jude
Jude is a small book with a powerful message. That is a candid and equitable evaluation of the letter of Jude. The church has always had its problems. The early church was no exception. Jude's responsibility as a pastor was to confront the church with the problems it had. No doubt it was a painful task. Some of these people who were problems in the church were his friends. Some of them may have even been his converts. To have children go astray is traumatic. To correct them is demanding.

When the church gets into the world, it is fulfilling its commission. However, when the world gets into the church, it is devastating. This ad hoc problem was what Jude was delegated by the Spirit to correct.

It should not come as a surprise that the church would have problems, given the understanding that it is made up of people from all walks of life. In any local congregation one can find an assortment of different kinds of people. From the rich to the poor; the uneducated to the educated; the power mongers to the oppressed; the list is endless, but they are all there.

The early church to which Jude wrote had allowed forces within its own ranks to take a commanding leadership role. These individuals were threatening to destroy the church with corrupt teaching. Jude was called by God to intervene and call the church back to its source. Even the church can become and idol which is worshipped.

Over the next few days, we will cover eleven properties that will introduce us to Jude and make the reading and study of Jude more rewarding. One must remember that the book was set in a historical setting and its readers had criteria by which they understood things. A study of the background of the book puts us into close contact with some of their precepts. It makes us less of a stranger to the author and to those to whom Jude was writing.