Jude 1:1-2

Jude, the servant of Jesus Christ and the brother of James, sends this letter to the called who are beloved in God and kept by Jesus Christ. May mercy and peace and love he multiplied to you.

Few things tell more about a man than the way in which he speaks of himself; few things are more revealing than the titles by which he wishes to be known. Jude calls himself the servant of Jesus Christ and the brother of James. At once this tells us two things about him.

(i) Jude was a man well content with the second place. He was not nearly so well known as James; and he is content to be known as the brother of James. In this he was the same as Andrew. Andrew is Simon Peter's brother (John 6:8). He, too, was described by his relationship to a more famous brother. Jude and Andrew might well have been resentful of the brothers in whose shadow they had to live; but both had the great gift of gladly taking the second place.

(ii) The only title of honour which Jude would allow himself was the servant of Jesus Christ. The Greek is doulos (G1401), and it means more than servant, it means slave. That is to say, Jude regarded himself as having only one object and one distinction in life--to be for ever at the disposal of Jesus for service in his cause. The greatest glory which any Christian can attain is to be of use to Jesus Christ.

In this introduction Jude uses three words to describe Christians.

(i) Christians are those who are called by God. The Greek for to call is kalein (G2564); and kalein (G2564) has three great areas of use. (a) It is the word for summoning a man to office, to duty, and to responsibility. The Christian is summoned to a task, to duty, to responsibility in the service of Christ. (b) It is the word for summoning a man to a feast or a festival. It is the word for an invitation to a happy occasion. The Christian is the man who is summoned to the joy of being the guest of God. (c) It is the word for summoning a man to judgment. It is the word for calling a man to court that he may give account of himself The Christian is in the end summoned to appear before the judgment seat of Christ.

(ii) Christians are those who are beloved in God. It is this great fact which determines the nature of the call. The call to men is the call to be loved and to love. God calls men to a task, but that task is an honour, not a burden. God calls men to service, but it is the service of fellowship, not of tyranny. In the end God calls men to judgment, but it is the judgment of love as well as of justice.

(iii) Christians are those who are kept by Christ. The Christian is never left alone; Christ is always the sentinel of his life and the companion of his way.

THE CALL OF GOD (Jude 1:1-2 continued)

Before we leave this opening passage, let us think a little more about this calling of God and try to see something of what it means.

(i) Paul speaks about being called to be an apostle (Romans 1:1; 1 Corinthians 1:1). In Greek the word is apostolos (G652); it comes from the verb apostellein (G649), to send out, and an apostle is therefore, one who is sent out. That is to say, the Christian is the ambassador of Christ. He is sent out into the world to speak for Christ, to act for Christ, to live for Christ. By his life he commends, or fails to commend, Christ to others.

(ii) Paul speaks about being called to be saints (Romans 1:7; 1 Corinthians 1:2). The word for saint is hagios (G40), which is also very commonly translated holy. Its root idea is difference. The Sabbath is holy because it is different from other days; God is supremely holy because he's different from men. To be called to be a saint is to be called to be different. The world has its own standards and its own scale of values. The difference for the Christian is that Christ is the only standard and loyalty to Christ the only value.

(iii) The Christian is called according to the purpose of God (Romans 8:28). God's call goes out to every man, although every man does not accept it; and this means that for every man God has a purpose. The Christian is the man who submits himself to the purpose God has for him.

Paul has much to say about this calling of God, and we can set it down only very summarily. It sets before a man a great hope (Ephesians 1:18; Ephesians 4:4). It should be a unifying influence binding men together by the conviction that they all have a part in the purpose of God (Ephesians 4:4). It is an upward calling (Php_3:14), setting a man's feet on the way to the stars. It is a heavenly calling (Hebrews 3:1), making a man think of the things which are invisible and eternal. It is a holy calling, a call to consecration to God. It is a calling which covers a man's ordinary every-day task (1 Corinthians 7:20). It is a calling which does not alter because God does not change his mind (Romans 11:29). It knows no human distinctions and cuts across the world's classifications and scale of importances (1 Corinthians 1:26). It is something of which the Christian must be worthy (Ephesians 4:1; 2 Thessalonians 1:11); and all life must be one long effort to make it secure (2 Peter 1:10).

The calling of God is the privilege, the challenge and the inspiration of the Christian life.

DEFENDING THE FAITH (Jude 1:3)

1:3 Beloved, when I was in the midst of devoting all my energy to writing to you about the faith which we all share, I felt that I was compelled to write a letter to you to urge you to engage upon the struggle to defend the faith which was once and for all delivered to God's consecrated people.

Here we have the occasion of the letter. Jude had been engaged on writing a treatise about the Christian faith; but there had come news that evil and misguided men had been spreading destructive teaching. The conviction had come to him that he must lay aside his treatise and write this letter.

Jude fully realized his duty to be the watchman of the flock of God. The purity of their faith was threatened and he rushed to defend both them and the faith. That involved setting aside the work on which he had been engaged; but often it is much better to write a tract for the times than a treatise for the future. It may be that Jude never again got the chance to write the treatise he had planned; but the fact is that he did more for the church by writing this urgent little letter than he could possibly have done by leaving a long treatise on the faith.

In this passage there are certain truths about the faith which we hold.

(i) The faith is something which is delivered to us. The facts of the Christian faith are not something which we have discovered for ourselves. In the true sense of the word they are tradition, something which has been handed down from generation to generation until it has come to us. They go back in an unbroken chain to Jesus Christ himself.

There is something to be added to that. The facts of the faith are indeed something which we have not discovered for ourselves. It is, therefore, true that the Christian tradition is not something handed down in the cold print of books; it is something which is passed on from person to person through the generations. The chain of Christian tradition is a living chain whose links are men and women who have experienced the wonder of the facts.

(ii) The Christian faith is something which is once and for all delivered to us. There is in it an unchangeable quality. That is not to say that each age has not to rediscover the Christian faith; but it does say that there is an unchanging nucleus in it--and the permanent centre of it is that Jesus Christ came into the world and lived and died to bring salvation to men.

(iii) The Christian faith is something which is entrusted to God's consecrated people. That is to say, the Christian faith is not the possession of any one person but of the church. It comes down within the church, it is preserved within the church, and it is understood within the church.

(iv) The Christian faith is something which must be defended. Every Christian must be its defender. If the Christian tradition comes down from generation to generation, each generation must hand it on uncorrupted and unperverted. There are times when that is difficult. The word Jude uses for to defend is epagonizesthai (G1864), which contains the root of our English word agony. The defence of the faith may well be a costly thing; but that defence is a duty which falls on every generation of the Church.

THE PERIL FROM WITHIN (Jude 1:4)

1:4 For certain men have wormed their way into the Church--long before this they were designated for judgment impious creatures they are--who twist the grace of God into a justification of blatant immorality and who deny our only Master and Lord, Jesus Christ.

Here is the peril which made Jude lay aside the treatise he was about to write and take up his pen to write this burning letter. The peril came from within the church.

Certain men, as the King James Version has it, had crept in unawares. The Greek (pareisduein, G3921) is a very expressive word. It is used of the spacious and seductive words of a clever pleader seeping gradually into the minds of a judge and jury; it is used of an outlaw slipping secretly back into the country from which he has been expelled; it is used of the slow and subtle entry of innovations into the life of state, which in the end undermine and break down the ancestral laws. It always indicates a stealthy insinuation of something evil into a society or situation.

Certain evil men had insinuated themselves into the church. They were the kind of men for whom judgment was waiting. They were impious creatures, godless in their thought and life. Jude picks out two characteristics about them.

(i) They perverted the grace of God into an excuse for blatant immorality. The Greek which we have translated blatant immorality is a grim and terrible word (aselgeia, G766). The corresponding adjective is aselges (G766). Most men try to hide their sin; they have enough respect for common decency not to wish to be found out. But the aselges (G766) is the man who is so lost to decency that he does not care who sees his sin. It is not that he arrogantly and proudly flaunts it; it is simply that he can publicly do the most shameless things, because he has ceased to care for decency at all.

These men were undoubtedly tinged with Gnosticism and its belief that, since the grace of God was wide enough to cover any sin, a man could sin as he liked. The more he sinned, the greater the grace, therefore, why worry about sin? Grace was being perverted into a justification for sin.

(ii) They denied our only Lord and Master, Jesus Christ. There is more than one way in which a man can deny Jesus Christ. (a) He can deny him in the day of persecution. (b) He can deny him for the sake of convenience. (c) He can deny him by his life and conduct. (d) He can deny him by developing false ideas about him.

If these men were Gnostics, they would have two mistaken ideas about Jesus. First, since the body, being matter, was evil, they would hold that Jesus only seemed to have a body and was a kind of spirit ghost in the apparent shape of a man. The Greek for "to seem" is dokein (G1380); and these men were called Docetists. They would deny the real manhood of Jesus Christ. Second, they would deny his uniqueness. They believed that there were many stages between the evil matter of this world and the perfect spirit which is God; and they believed that Jesus was only one of the many stages on the way.

No wonder Jude was alarmed. He was faced with a situation in which there had wormed their way into the church men who were twisting the grace of God into a justification, and even a reason, for sinning in the most blatant way; and who denied both the manhood and the uniqueness of Jesus Christ.

THE DREADFUL EXAMPLES (Jude 1:5-7)