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    A Private Commentary on the Bible: Jude
    A Private Commentary on the Bible: Jude
    A Private Commentary on the Bible: Jude
    Ebook251 pages3 hours

    A Private Commentary on the Bible: Jude

    By James D. Quiggle

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    Jude writes to a first century Church in danger of being overcome by false doctrines and false teachers. Is the twenty-first century Church any different? Jude teaches Believers to recognize false teachers by their moral character, and false doctrine by its three characteristics of unbelief, defilement, and rebellion. Along the way he confirms the major doctrines of the historic Christian faith, and teachers Believers how to deal with apostates in the church. From a translation by the author.

    The Private Commentary series is written for Bible teachers, pastors, and college students. Each book in the series explains the Scripture and includes insightful comments and biblical background from other commentators.

    James D. Quiggle is the author of several books, including the Private Commentary series, a biography of Adam and Eve, and God’s Choices, the Doctrines of Foreordination, Election, and Predestination.

    LanguageEnglish
    PublisherJames D. Quiggle
    Release dateMay 12, 2012
    ISBN9781476341071
    A Private Commentary on the Bible: Jude
    Author

    James D. Quiggle

    James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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      A Private Commentary on the Bible - James D. Quiggle

      A Private Commentary on the Bible

      JUDE

      James D. Quiggle

      Published at Smashwords by James D. Quiggle

      This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each recipient. If you are reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.

      Copyright Page

      A Private Commentary on the Bible: Jude

      Copyright 2012, James D. Quiggle.

      Published by James D. Quiggle, 2012.

      eBook (Smashwords) ISBN: 9781476341071

      Print (Createspace): ISBN-13: 978-1477464670; ISBN-10: 1477464670

      Translation of Jude by James D. Quiggle.

      Scripture quotations in the exposition may be from:

      New King James Version®. Copyright © 1982 by Thomas Nelson Inc. Used by permission. All rights reserved.

      Holman Christian Standard Bible (HCSB), Copyright 1999, 2000, 2002, 2003, by Holman Bible Publishers. Scripture quotations marked HCSB are been taken from the Holman Christian Standard Bible®, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible®, Holman CSB®, and HCSB® are federally registered trademarks of Holman Bible Publishers.

      Parts of the present work appeared in a slightly different version in Adam and Eve, A Biography and Theology. James D. Quiggle, Author, Publisher, 2011.

      Dedication

      David R. Hollingsworth

      Friend, Pastor, Kindred Spirit

      Defender of the Word of God

      Now home with the Lord

      Content

      Publisher’s Note

      Preface

      Introduction

      Translation

      Jude One–Four: Salutation, Theme, and Occasion for Writing

      Jude Five–Eleven: Acts of the Apostates Illustrated

      Jude Twelve–Thirteen: Moral Character of the Apostates

      Jude Fourteen–Nineteen: Apostasy Present and Future

      Jude Twenty–Twenty-Five: Christian Response to Apostasy

      Appendix One: Jude’s View of Scripture

      Appendix Two: Table Comparing Jude and 2 Peter

      Appendix Three: Suggested Lesson Outline

      About the Author

      Sources

      Endnotes

      Publisher’s Note

      In the Private Commentary series Greek words are transliterated and defined according to The Complete Word Study Dictionary New Testament (herein abbreviated WSDNT), unless otherwise noted. Hebrew words are transliterated and defined according to the Theological Wordbook of the Old Testament (herein abbreviated TWOT), unless otherwise noted.

      When the literal word order of a Greek text is given it is based on The Interlinear Literal Translation of the Greek New Testament, by George Ricker Berry (Grand Rapids, MI: Zondervan, 1977), unless otherwise noted.

      When a literal word order of a Hebrew text is given it is based on the interlinear Bible at www.biblos.com, unless otherwise noted.

      To find the complete citation information please refer to the Sources section.

      eBook Versions

      Certain Hebrew and Greek words cannot be accurately transliterated in the eBook versions of this work. The software used to convert documents to eBook format does not support the diacritical marks macron and hacek, nor the circumflex for certain letters. I have replaced both hacek and circumflex with a tilde (~) to give the reader some idea of how the words are spelled. No such substitute is available for the macron (which looks like the English long vowel symbol). WSDNT also uses a macron with an acute accent. This has been replaced with the acute accent. Please consult WSDNT or TWOT, as appropriate for correct spelling.

      When text is converted to eBook format, footnotes are converted to endnotes. In some eBook formats using superscript characters in the text to identify a footnote (or endnote) will cause an extra line to be inserted into the text. I feel these changes disrupt the flow of the text for the reader. For these reasons the majority of explanatory footnotes as found in the print version have been incorporated into the body of the text in the eBook version.

      The same issue also affects footnoted (or endnote) sources. In the eBook versions I have placed references to sources into the body of the text using brackets. The references are shortened to the author’s name and page number cited, e.g., [Ames, 83]. When a source has two or more authors only the first is cited. Authors with the same last name are distinguished by the first initial, e.g., Brown, C., Brown J. Where a sentence begins with the author’s name followed by a quote I have shortened the reference to the page number where the quote will be found, and placed the bracketed number immediately following the author’s name. For example, Ames [83] wrote, God is everywhere because. Where an author has more than one work a short version of the title is also given, e.g., [Bush, Genesis, 25]; [Bush, Exodus, 37].

      In the eBook version references to lexicons and dictionaries are shortened to an abbreviation and index name or number (not a page number). For example, for Greek words the footnote reference in the print version would be, Zodhiates, WSDNT, s. v. "2307, thélema.", but the eBook in-text reference is shortened to [WSDNT, 2307]. For Old Testament words the footnote reference in the print version would be Harris et al., TWOT, s. v. "1124. laqah.", but the eBook reference is [TWOT, 1124].

      When the literal word order of a Greek text is given it is based on The Interlinear Literal Translation of the Greek New Testament, by George Ricker Berry (Grand Rapids, MI: Zondervan, 1977), unless otherwise noted. When a literal word order of a Hebrew text is given it is based on the interlinear Bible at www.biblos.com, unless otherwise noted.

      To find the complete citation information please refer to the Sources section.

      Preface

      The Private Commentary on the Old and New Testaments is my interpretation of the Bible, neither more nor less. I am responsible for the use made of all quoted and cited material.

      The scope of the Private Commentary series is to bring the reader to a practical understanding of the scriptures. I explain and discuss each verse, idea, theme, and biblical truth as discovered in turn during the course of the exposition. My target audience is the Bible college/seminary student, Bible study/small group leader, Sunday School teacher, and local church Pastor. My point of view is a conservative theology. Other opinions concerning the Scripture are presented and discussed as I believe will profit the target audience. Bible students who desire to understand and apply the scriptures are invited to study the book with me and come to their own conclusions.

      This material is copyrighted to prevent misuse or abuse. Those persons using this material in their teaching/preaching ministry may copy and distribute individual pages (e.g., an excursus, a table/list, or an appendix) for distribution to one’s students or auditors. The entire book may not be copied and/or distributed, nor large portions of the book, such as a chapter or extended comments on Scripture passages. The cost of this work has been kept as low as possible so every interested teacher, preacher, and student may afford a personal copy.

      The commentary on Jude was begun in 1994 as an aid to teaching a Bible study class. At that time I was less interested in documenting sources, and so I noted authors and titles, but not page numbers. From then to now I have culled my library many times, making donations to individuals, churches, and schools, and find several books used in the commentary no longer available to me. Thus, several sources are referenced as in loco, meaning, see the commentary at the place corresponding to the verse under discussion. I apologize for any inconvenience this may cause.

      Translation

      The translation of Jude was made by James D. Quiggle from the Greek-English interlinear text in Green, Interlinear Bible, Hebrew-Greek-English, and with particular aid from the following: the interlinear Bible at Biblos.com, Berry, Interlinear, Wuest, Expanded Translation; Zodhiates, Word Study New Testament; Word Study Dictionary; comparison with the Authorized Version (KJV) and translations from the 19th and 20th centuries; various commentators as noted in the exposition. See Sources for bibliographic information.

      Jude

      1 Jude, servant of Jesus Christ, also brother of James. To those in God the Father sanctified, in Jesus Christ kept, called. 2 Mercy to you, and peace and love be multiplied.

      3 Beloved ones, as I was making all diligence to write to you about the salvation we have in common, I felt compelled to write to you exhorting you to contend earnestly for the faith which was delivered once for all to the saints. 4 For certain persons came in deceitfully, those having been previously written before long ago to this judgment: the godless perverting the grace of our God into license, and denying the only master and Lord of us, Jesus Christ.

      5 But I intend to remind you—at one time you knew this—that the Lord having saved a people out of the land of Egypt, the second time destroyed those not believing; 6 and angels—those not having kept their original state but deserted their own dwelling—have been kept in eternal bonds under darkness unto judgment of a great day; 7 as Sodom and Gomorrah, and the cities around them in the same manner with them, having practiced fornication and having followed after strange flesh, are set forth as an example to suffer the penalty of eternal fire.

      8 Yet in like manner also these deceivers indeed defile the flesh, and deny authority, and also speak abusively of those in authority. 9 However Michael the archangel, when contending with the devil in a dispute about Moses’ body, did not presume to bring against him a judgment of blasphemy, but rather said, The Lord censure you. 10 But these [apostates]! Indeed what they do not understand they speak evil of; but what naturally by instinct, as the irrational animals, they understand, in these they corrupt themselves. 11 Woe to them! Because in the way of Cain they lived, and to the wickedness of Balaam for hire they hurried, and in the rebellion of Korah they destroyed themselves.

      12 These are hidden rocks in your love feasts, feasting together with you, providing for themselves without fear, small clouds without water driven about by winds, autumn trees without fruit, utterly dead, uprooted; 13 turbulent waves of the sea foaming out their shameful conduct; wandering stars for whom the darkness of spiritual darkness to eternity has been reserved.

      14 Now Enoch, the seventh from Adam, also prophesied of these saying, "Behold! The Lord came in the midst of his holy ten thousands 15 to do judgment against all, and to punish all their godless concerning all their ungodly works they did impiously, and concerning all the offensive words which godless sinners have spoken against him. 16 These are grumblers, fault-finders. They are living according to their own desires, and their mouth speaks flattery, admiring persons for the sake of advantage.

      17 But you, beloved, remember the words, the forewarning, received from the apostles of our Lord Jesus Christ, 18 that said to you, that in the last time there shall be false prophets, according to their own desires living a life of ungodliness. 19 These are those causing divisions; natural souls not having the Spirit. 20 But you, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, 21 you keep yourselves in the love of God, expecting the mercy of our Lord Jesus Christ to eternal life. 22 And some show mercy, exercising discernment; 23 some save with fear, snatching them out of the fire, hating even the clothing stained by the flesh.

      24 Now (to) the one able to keep you free from stumbling and cause you to stand in the very presence of his glory, without blemish, in exuberant joy, 25 God only wise, our Savior, (be) glory, majesty, dominion, and authority, now and to all the ages. Amen.

      Introduction

      In his 1968 commentary on Jude, Clouds Without Water, Bill Austin relates an incident from the book Tomorrow is Forever, in which an old crippled chemist, who had been miserably disfigured in World War I, and who had sacrificed home and happiness because of his injuries, still encouraged his son to enter World War II, saying, ‘Every man opposes the evil in his own time, or else he accepts it’ [Austin, in loco]. Jude would have agreed with this sentiment.

      Jude probably wrote his epistle about 67–68 A D. Some scholars believe the epistle was written between 89–90 AD. Jude does not mention the destruction of Jerusalem, which took place in AD 70. One would think, if Jerusalem had been destroyed before he wrote, he would have mentioned this as an example of God’s judgment on apostasy.

      There is nothing in the epistle that can positively identify Jude’s intended audience to a specific city, church, or faith community. Jude addressed his letter to all believers: those who are called, sanctified by God the Father and preserved in Jesus Christ (v. 2). The Holy Spirit, through Jude, writes to every Christian and Christian community experiencing the dangers of apostasy. One can surmise Jude was aware of a specific apostasy or apostates who had crept into the church, and whose behavior he seems to know well. Verses 17, 18 assume some of his readers had listened to one or more of the apostles, including Paul, or read an apostolic letter. The epistle was written in Greek, but references Jewish history. From these considerations is seems likely Jude wrote to a church composed of Jews and Gentiles in the region of Palestine, and Antioch has been suggested [Guthrie, 916].

      Jude writes to warn the Christian community of the danger of apostasy within their churches, and call them to urgent and decisive action to overcome this mortal enemy. An apostate is one who professes to be a Christian, but teaches doctrines and practices that are not biblical, while claiming his false doctrines and practices are biblically based. Jude, it is true, never uses the Greek word apostasía [WSDNT, 646]. The word is found in Acts 21:21, where Paul is accused of apostasy (translated forsaken), and used eschatologically at 2 Thessalonians 2:3 (translated falling away). Apostasía means a defection from the truth, and refers to the state (not the act) of apostasy. Jude focuses on the acts of the apostates.

      From this basic meaning the church has developed a definition of an apostate as one who remains within the visible church teaching false doctrine. The characteristics of an apostate are [Ryrie, Apostasy]:

      There is an objective, well-understood, and previously believed standard of truth from which the apostates depart. This is evident in the three references where religious apostasy is involved.

      The departure is willful. The very word implies it and the actions and life of apostates show it (particularly 1 Timothy 4). Thus, apostasy involves both the mind and the will.

      An apostate is a false teacher within the church. Believers in every age, Old and New Testament, have been plagued and disrupted by persons within the church who say they believe, but do not. Heretics leave the church but apostates stay within the visible church, trying to convert others to their false doctrines. Jude warns his readers that they are in danger from apostates. He then provides several examples of their works, character, and doctrines. He closes with remedies and exhortations for believers. Jude’s message to every believer is to oppose the evil in his or her time.

      Jude’s epistle is full of contrasts. The unbelief, rebellion and defilement of the apostate are contrasted with the faith, service, and holiness of the believer. There is a contrast between you the believer and these the apostate. The believer’s sure salvation is contrasted with the apostate’s sure judgment. Jude writes as a believer who has learned the lessons of faith from the Old Testament Scripture, and does not intend to relearn those lessons by personal experience. Nor should his New Testament church brethren, if they (and we) follow his example and heed his warning.

      Nevertheless, the modern church remains as much in danger of apostates as in Jude’s day. The last two hundred or so years have seen many biblically-based organizations formed by Christians become weak and worldly institutions, whose mission is social service, not the gospel of salvation in the service of mankind. Mighty schools, once devoutly and evangelistically Christian in teaching sound doctrines and proclaiming salvation, have become places where worldly philosophies are espoused and Christ is never mentioned. Once strong church bodies and associations have broken apart because of the doctrines and practices of false teachers within their midst. Yet, the church goes on, assured by Christ that no earthly or spiritual power can destroy it, Matthew 16:18. Faced with biblical doctrines they must believe in or perish eternally, the apostates perish, forming competing religious groups they identify as Christian. Jude’s message has never gone out of date, as every student of church history knows.

      William Jenkyn’s [360] closed his commentary on Jude with the following. For myself, all good that I can do, or in this or any other service have done, I humbly desire may be returned only to the honour and praise of my most dear and blessed Lord and Saviour Jesus Christ, whose grace was the principle of all that is rightly done in this performance, whose Spirit was my guide in doing it, whose word was my rule, whose glory was my end, whose merit can alone procure acceptance for me and all my services, and the everlasting enjoyment of whose presence is my soul’s desire and longing. Amen.

      May reader and author approach Jude with the same reverent dependence on Christ to know the truth.

      Jude has an outline he follows all the way through his letter: unbelief, rebellion, and defilement.

      1. Unbelief

      a. Israel, v. 5

      b. dreamers, v. 8

      c. Cain, v. 11

      d. murmurers, v. 16

      2. Rebellion

      a. angels, v. 6

      b. dreamers, v. 8

      c. Korah, v. 11

      d. mockers, v. 18

      3. Defilement

      a. Sodom, v. 7

      b. dreamers, v. 8

      c. Balaam, v. 11

      d. sensual, v. 19

      Jude One–Four

      Salutation, Theme, and Occasion for Writing

      1 Jude, servant of Jesus Christ, also brother of James. To those in God the Father sanctified, in Jesus Christ kept, called.

      Jude . . . also brother of James

      There are several persons named Jude in the New Testament. The name Jude (Judah, Judas) was quite common in Israel, being the fourth most popular male name between 330 BC and AD 200 [Bauckham, Jesus, 85]. The name means to confess or to praise God, Genesis 29:35. Names in the Bible are often significant, and this name reminds us of our duty to praise and confess the truth concerning God [Manton, 9]. Opinions as to the identity of this Jude vary. Some identify Jude the epistle writer with Judas the apostle (also known as Lebbaeus; Luke 6:16; John 14:22; Matthew 10:3). This seems doubtful, first, because Jude the apostle is said to be the son of James (Luke 6:16), versus a brother. The Jude who wrote this epistle appears to make a distinction between himself and the apostles (v. 17).There is no reason to believe he was the Jude of Acts 1:23 (Justus in the NKJV) nor the Jude of Acts 15:22. Jude the writer of this epistle identifies himself as the brother of James. There were four persons named James in the New Testament.

      1. James the apostle, brother of John the apostle. This James was killed by Herod, Acts 12.

      2. Judas an apostle, the son of Alphaeus, Luke 6:16, also known as Lebbaeus.

      3. James the Younger (James the Less), the brother of Joses, son of Mary the wife of Clopas.

      4. James the half-brother of Jesus (Mark 6:3).

      James the apostle was killed about 44 AD, Acts 12:2, long before this epistle was written. Therefore it is unlikely he is the James Judas refers to as his brother. James of Alphaeus could be a cousin or other close kinsman of Jesus and per Jewish culture and usage still be called his brother. Some of the older commentators (e.g., Jenkyn [1], Gill [5]) made this identification. James the Younger is identified as the Younger (or Less) to distinguish him from the greater James who was the Lord’s half-brother and was the leader

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