JUDE 8: THE CHARACTERISTICS OF APOSTATES

Verse 8: Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties.

Jude reverts back to the purpose of his letter: the creeping in of the false teachers—the certain persons (v.4). He now refers to them as these men and provides a description of their characteristics. The word “yet” is overflowing with significant meaning. Dr. Marvin Vincent states what it expresses is “that though they have these fearful examples before them, yet they persist in their sin.”1 These false teachers continue in the same way to emulate the sinfulness of Sodom, Gomorrah and the cities around them. What shall be revealed is that their sin goes even further afield from godly truth.

It is important that we understand that the phrase, by dreaming, explains the means by which these men think and function. The form of this Greek word is used only twice in the New Testament, here and in Acts 2:17. We naturally think of dreaming as what is visualized while asleep. But the word doesn’t always refer to what one sees while asleep. Here two Greek scholars believe it refers to self-delusion.

The word may indicate that in the false teachers’ delusion and blindness, they take the real for the unreal and the unreal for the real, which would emphasize their false source of revelation.2

In other words, these men have fabricated their version of truth which in reality is false doctrine. Calling them “dreamers” is no different than when a person advocates an outrageously false idea and they are responded to incredulously: “You must be dreaming!” Here it decisively exposes the distortion of truth by these men.

Jude next enumerates three sinful characterizations of these false teachers. First, they defile the flesh. Since the previous verse concerned the gross immorality of homosexuality, these see no problem with people expressing themselves by whatever sexual activity that appeals to them. The ideology of these men is indistinguishable with the sinfulness of Sodom. J.B. Lightfoot paraphrases and explains the thinking of these Gnostic false teachers:

“Don’t give it a thought one way or the other, but follow your own impulses”...In this way the reaction from rigid asceticism [self-denial] led to the opposite extreme of unrestrained licentiousness.3

And Joseph Dillow explains how the Gnostics rationalize defiling the flesh:

If the soul and the body are completely distinct and separate, then nothing that the body does can corrupt the soul, no matter how carnal and depraved.4

Note the parallel account of 2 Peter 2:10 where the Apostle Peter asserts that they “indulge the flesh in its corrupt desires.” It is their intention to entice Jude’s readers to join in their evil ways. This demonstrates that these men are repeating in the same way the error as those of Sodom and Gomorrah. By encouraging others to engage in these immoral activities, they intend to totally obliterate God’s design of sexuality for mankind.

Secondly, they reject authority. The Greek word for authority is used only 4 times in the New Testament. In Ephesians 1:21 and Colossians 1:16 it refers possibly to angels, “beings who possess special powers.”5 But here and in the parallel passage of 2 Peter 2:20, it refers to “the majestic power that the κύριος [Lord] wields, ruling power, lordship.”6 Describing specifically “the kingly glory of Christ”,7 since Jude has already mentioned in verse 4 that they “deny our only Master and Lord, Jesus Christ.”

Jude’s use of the word reject means that they “refuse to recognize the validity of something.”8 Therefore, it can be determined that these false teachers regard with contempt and disbelief Jesus Christ’s claim that He is true God and true humanity. That He is the One and only Lord and Savior of the world.

This is typical of the Gnostic heresy, one that is perpetuated to this day. For today in our culture there are still those who believe that Jesus was merely a ‘good man’ or a ‘good teacher’ and nothing more.

Thirdly, they revile angelic majesties. The Greek word for revile transliterated is where we get our English word blaspheme. It means to, insult, slander or defame. The phrase angelic majesties has created much debate with Biblical scholars in determining its precise meaning. It is one word in the Greek, dóxa (δόξα) and is most always in the singular translated glory, except for the three instances in the New Testament where it occurs in the plural—here in Jude 8 and the parallel passage of 2 Peter 2:10, but also 1 Peter 1:11. In Jude 8 and 2 Peter 2:10 it is translated variously by other versions of Scripture: glorious ones (ESV, NRSV); dignities (KJV); dignitaries (NKJV); supernatural beings (NLT).9

However, 1 Peter 1:11 the word is simply translated glories and refers to the future exaltation of Jesus Christ:

Seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. (1 Peter 1:11)

This has led a number of scholars to believe that both Jude and Peter are referring to the false teachers blaspheming the future glories of the Lord Jesus Christ—specifically about His present position at the right hand of the Father (Hebrews 1:3; 8:1; 10:12; 12:2; 1 Peter 3:22) and His Second Coming (1 Peter 1:7, 13; 4:13; 5:110). They rightly argue that angels are “nowhere in Scripture”11 termed by this Greek word. This is also the opinion of Dr. W.H. Bennet:

But no instance is quoted of the use of doxa for 'angels.' It does not seem likely that blasphemy against angels would be so conspicuous a sin of licentious men as to call forth this emphatic condemnation.12

What is consistent about this view is the first use of glory in the plural by Peter in his first epistle and his emphasis throughout of Christ’s glory (1:7, 21; 4:11, 13; 5:10). It also follows the logical progression of the discourse of Jude 8 and 2 Peter 2:10 describing the content of the false teachings of these men and verifying it to be Gnosticism. R.C.H. Lenski concludes:

As the “lordship” in verse 10a [2 Peter 2] is Christ’s, so the “glories” are Christ’s; the one is his whole “lordship,” the other all the “glories” through which his divine attributes exercise their lordship. Despising the former in their minds, these men proceed openly to blaspheme also the latter in words.13

Summary

The overall emphasis of this verse is to expose the total rejection of God’s Word by the false teachers—the Old Testament teachings of God’s design of sexuality for mankind; the prophetic truth of Jesus Christ as the Lord of the universe; and their blasphemy of His person, work and eternal glory.

However, Jude has not finished unmasking these men as we shall see in the coming verses.

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[1] Vincent, Marvin R. (1887). Word Studies in the New Testament. New York: Charles Scribner’s Sons, 1.715.

[2] Rogers, C.L., Jr. & Rogers, C.L., III (1998). The New Linguistic and Exegetical Key to the Greek New Testament, Grand Rapids, MI: Zondervan, p. 606.

[3] Lightfoot, J.B. (1999). St. Paul’s Epistles to the Colossians and Philemon, Peabody, MA: Hendrickson, p. 79-80.

[4] Dillow, J. C. (2006). The Reign of the Servant Kings. Hayesville, NC: Schoettle Publishing, p. 160.

[5] Beetham, Christopher A. (Ed.) (2021). Concise New International Dictionary of New Testament Theology and Exegesis, Grand Rapids, MI: Zondervan Academic, p. 492.

[6] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, p. 460.

[7] Zodhiates, S. (2000). The Complete Word Study Dictionary. Chattanooga, TN: AMG Publishers, G2963.

[8] Louw, J. P., & Nida, E. A. (1996). In Greek-English Lexicon of the New Testament: Based on Semantic Domains (electronic ed. of the 2nd edition.,). New York: United Bible Societies, 1.681.

[9] ESV = English Standard Version; NRSV = New Revised Standard Version; KJV = King James Version; NKJV = New King James Version; NLT = New Living Translation.

[10] Note that in 2 Peter 3:4 these apostates questioned the Second Coming of Christ: “Where is the promise of His coming?”

[11] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 11.319.

[12] Bennett, W.H. (n/d). The General Epistles, Edinburgh: T. C . & E. C. Jack, p.334

[13] Lenski, 11.319.

 

© 2023 David M. Rossi

JUDE 7: THE DECADENCE IN ABRAHAM'S GENERATION

Verse 7: Just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.

Jude’s third example of the fate of the false teachers demonstrates how God will surely judge them just as He judged those of the ancient world who defied Him.

The Example of Sodom and Gomorrah—Genesis 18:16-19:29

What is meant by the opening phrase “just as” indicates that the sin of the angels in verse 6 “was of the same character as that committed by the inhabitants of the cities mentioned in verse 7.”1 That sin was indulging in gross sexual immorality. The form of the Greek word indulging, which is used only here in the New Testament, gives greater emphasis to the excessiveness of their unnatural sexual pursuit of strange flesh. This phrase “strange flesh” needs clarification. The Greek word for “strange” implies a difference of kind;2other than usual...other than should be.3 This refers specifically to the fact that fallen angels, as celestial beings, had “transgressed the limits of their own nature to invade a realm of created beings of a different nature,”4 specifically, physical earthly women.

Therefore, just as the fallen angels of verse 6 had engaged in sexual immorality with strange flesh, the occupants of Sodom, Gomorrah and the surrounding cities were engrossed in the “strange” sexual relations of lesbianism and homosexuality: women with women, men with men. And since mankind has two distinct physical forms—male and female—these deviant sexual relations violated the very nature of human beings. For mankind was not designed to engage in this type of sexual activity with a physical body different than the kind originally intended for the male and the female. Note the Scriptural evidence of this truth:

God created man [mankind] in His own image, in the image of God He created him; male and female He created them. (Genesis 1:27)

 And,

For this reason a man [male] shall leave his father [male] and his mother [female], and be joined to his wife [female]; and they shall become one flesh. (Genesis 2:24)

The Apostle Paul explains the mindset of all who reject God’s divinely established order of sexuality and engage in degenerate activities:

For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. (Romans 1:25)

The creature which Paul mentions refers to mankind—they are now worshiping and serving themselves, choosing to openly defy their Creator. In essence, they spit in His face and called His truth a lie because they value their physical enjoyment of sexual perversion over the Divine truth. This is the Biblical depiction of a decadent people. This violation of sexuality among mankind has been prevalent throughout history, as evidenced from its origin in the early chapters of Genesis. Our culture is now consumed with immorality and is determined to normalize this particular degeneracy.

The Apostle Paul continues warning the consequences of this gross sin:

For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error. (Romans 1:26–27)

Scripture relates that for Sodom, Gomorrah and the surrounding cities, the due penalty of their error was a horrific punishment:

Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven, and He overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. (Genesis 19:24–25)

The Apostle Peter tells us that this fiery judgment was not an undying fire, their destruction by brimstone and fire reduced them to ashes (2 Peter 2:6). The only ones who survived were “righteous” Lot (2:7) and his two daughters (Genesis 19:16, 30).

Jude concludes the verse with cautionary advice: that the type of judgment which God administered to Sodom, Gomorrah and the surrounding cities is designed to be a continual display to all humanity of an example of what it would be like to experience the punishment of eternal fire.

Summary

Back in the early 1970’s I had the opportunity to attend three nights of meetings held by the late evangelist Jack Van Impe (1931-2020). He was known as the “Walking Bible” because of his remarkable ability of Scripture memorization. His ministry grew over the years and included a television program, recordings and books that emphasized the study of prophecy and the end times.

On one of the nights, Van Impe spoke on the subject of the widespread sexual immorality in our country. He made a relevant parallel of the issue with that of the degeneracy of Sodom and Gomorrah. I will never forget what he proclaimed, that if God did not judge the immorality in our country, than on judgment morning He would have to apologize to Sodom and Gomorrah.

This is actually a statement meant to emphasize an absurdity—for God has nothing to apologize for to anyone. I believe that Van Impe knew this also, but his statement was meant to be a wake-up call to all Christians. Not meaning that all believers are guilty of this sin, but to awaken them to recognize their need to become dynamic witnesses to this lost generation within our culture. I remind you, this was the 1970’s. And as has already been mentioned, sexual immorality has been the bane of humanity as far back as Genesis 6.

So, do we shrug our shoulders to this issue because it has been around for thousands of years?

No! Because Scripture is eternally relevant, as Jude is reminding us that God will surely judge those (individuals and nations) who violate the Divine standards He instituted for His creatures. This means, by way of application, that we believers must be attentive to what is happening within our culture and speak and live His truth with the intention convincing others of the fact that God does exist and that He has revealed Himself by His Son, Jesus Christ, and His word.

Do we accomplish this by protest marches, by boycotts and ostracism? No, that is the way of arrogance and is not the Biblical approach. But instead, by the renewing of our minds (Romans 12:2), filling ourselves with His truth and becoming His credible examples—this is how we influence our generation. It is by the changing of the hearts and minds of people so that they might realize that the normal life is a life of faith in Christ.

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[1] Wuest, K. S. (1997). Wuest’s Word Studies from the Greek New Testament: for the English Reader. Grand Rapids: Eerdmans, 11.102.

[2] Lightfoot, Joseph B. (1999). St. Paul’s Epistle to the Galatians. Peabody, MA: Hendrickson, p. 76.

[3] Liddell, H. G. (1996). Liddell and Scott’s Greek-English Lexicon. Oak Harbor, WA: Logos Research Systems, Inc., p. 320.

[4] Wuest, 16.242.

  

© 2023 David M. Rossi

LUKE 10:25-37: THE GOOD SAMARITAN

The Good Samaritan is probably the most recognized of all the parables of Jesus Christ’s. It is not a symbolic parable, like most of Our Lord’s, but it “stands as an unanswerable indictment of all those mere religionists who are indifferent to human needs.”1 of actual human behavior. Both old and young have learned this important lesson of love for one’s neighbor. And yet some points of this parable have been overlooked. It is because of a recent study by a very astute teacher that my eyes were opened and prompted me to look deeper into the text.

The Prelude: Verses 25-29

The lawyer who questioned Our Lord was most likely a scribe, a member of the Pharisees who was an expert and administrator of Jewish law in the Sanhedrin.2 He asks a question with the intention of catching Jesus of stating something that conflicted with Jewish laws. The question he asks: “Teacher, what shall I do to inherit eternal life?” This is a trick question. For the Jews, as well as for many Christians today, believe that there is some particular system of works which must be done in order to inherit (receive) eternal life.

Jesus proceeds by using a debater’s technique by answering the lawyer with a question (vs.26). Our Lord wanted the lawyer to explain what he had learned from his study of the Law. In verse 27, the lawyer answers quoting precisely a combination of the Shema Israel (Hear, O Israel) from Deuteronomy 6:4-5 and the command to love your neighbor as yourself from Leviticus 19:18. He also added “and with all your mind” which is not exactly what is found in the Old Testament passages. And yet, Jesus stated it this way in both Matthew 22:37-39 (minus “with all your strength”) and Mark 12:29-31. Note that Jesus clarified that these were two commands when He quoted Leviticus 19:18 separately from Deuteronomy 6:4-5 and stated in Matthew 22:40 that “On these two commandments depend the whole Law and the Prophets”—this implies not just the Mosaic Law but the entire Old Testament.   

In response, Jesus affirms that the lawyer has answered correctly and quotes the Old Testament principle “Do this and you will live”:

“So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the Lord.” (Leviticus 18:5; cf. Nehemiah 9:29; Ezekiel 18:9; 20:11)

For this is what the Jewish leadership of His day taught and embraced: a legal system of what one ought to be doing—keeping the Law. It should be noted that Jesus did not entirely believe this, because this was not taught in the Old Testament as a means for inheriting eternal life. For Scripture establishes that for Abraham, the father of the Jewish race, it was his faith that saved him:

Then he believed in the Lord; and He reckoned it to him as righteousness. (Genesis 15:6; cf. Romans 4:3; Galatians 3:6; James 2:23)

The Apostle Paul decisively declares this truth:

Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. (Galatians 2:16)

Jesus’ answer is a strategy for dealing with the lawyers’ attempt to trap Him into stating something contrary to Jewish customs. These customs were construed into their religious legal system. W.E. Vine describes the Jewish misconception of 'keeping the Law': “Ideally the complete fulfillment of the law of God would provide a basis of ‘justification’ in His [God's] sight.”3 However, the Apostle Paul correctly stated: “for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified” (Romans 2:13).

Note in verse 29, the lawyer, not merely wishing, but is determined to justify himself before Jesus that he fully understands the Law, proceeds by asking Him "And who is my neighbor?" If the lawyer was a doer of the Law, then why would he ask “who is my neighbor?”

The Parable: Verses 30-35

Without any preamble, Jesus replies with a parable that is intended to provide the answer if the lawyer is willing to listen objectively.

Our Lord provides realism into this parable—the road from Jerusalem to Jericho was notorious for the danger of robbers and nefarious individuals. So the stripping and beating of the man who fell among the robbers and left half dead was not uncommon to those listening to His parable.

Jesus did not intend to characterize the priest, Levite and Samaritan, who happened upon this victim of robbery, that all priests and Levites were evil and that all Samaritans were neighborly. It was essentially an illustration to establish a point of doctrine to the inquiring Lawyer.

The priest came upon him “by chance.” This comes from a Greek word used only here in the entire New Testament. It provides a realistic picture of how a victim could be left to die without anyone ever coming to their aid. But in this case, three came along with varying reactions. Both the priest and the Levite “passed by on the other side.” This may have been because they wanted to avoid ceremonial contamination. Contact with a dead corpse would render them “unclean.” If they were to become unclean and depending upon the reason for their travel, they would have to return and be ceremonially cleansed, which meant they would have been inconvenienced by the delay of their journey.

But the Samaritan saw him and “felt compassion” for this victim and he responded by providing medical treatment and transportation, “on his own beast,” to an inn where the victim could receive care. The Samaritan paid the innkeeper and promised upon his return to repay any additional expenses.

The Conclusion: Verses 36-37

At this time Jesus answers the lawyers question from verse 29 with another question: “Which of these three do you think proved to be a neighbor?” When the lawyer asked “And who is my neighbor?” he seemed to want Jesus to provide a list of who a neighbor might be. But instead, Jesus used the parable to demonstrate what should be the characteristics of a neighbor. Dr. C.A. Beetham elaborates:

Moreover, the parable of the Good Samaritan in Luke 10 indicates not only that “anyone in need is always my neighbor,” but further that “my neighbor is the one who shows me mercy.”4

But notice who the lawyer identifies in response: “The one who.” Because of his deep-seated prejudice he was not able to even say the word ‘Samaritan’. Either because he was fearful of his own self-condemnation or possibly because he would have needed to ceremonially cleanse his mouth.

Our Lord’s directive to “go and do likewise demands action on behalf of one’s neighbor in their deepest needs."5 This is an application for us to do the same. We are to consider all as our neighbors—fellow believers, unrepentant sinners and enemies. And we are to act as a neighbor to all—demonstrating mercy, the highest evidence of love toward your neighbor.

Solomon reminds us of this lesson:

He who despises his neighbor sins, But happy is he who is gracious to the poor. (Proverbs 14:21)

Do not rejoice when your enemy falls, And do not let your heart be glad when he stumbles. (Proverbs 24:17)

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[1] McClain, Alva J. (2009). The Greatness of the Kingdom. Winona Lake, IN: BMH Books, p. 290.

[2] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 Update, Chicago: Moody Press, p. 1514 note.

[3] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 2.339.

[4] Beetham, Christopher A. (Ed.) (2021). The Concise New International Dictionary of New Testament Theology and Exegesis, Grand Rapids, MI: Zondervan Academic, p. 746.

[5] Beetham, p.746.

  

© 2023 David M. Rossi