SAINT NICHOLAS vs. SANTA CLAUS

It is December and Christmastime is upon us again. The Western culture, in which we in the United States are a part, has become consumed with the celebration of Christmas Day, the 25^th of December. The original meaning of this day was the celebration of the birth of Jesus Christ. According to Catholic tradition, the name “Christmas”  “is derived from the Old English Cristes Maesse or Cristes-messe, meaning the Mass of Christ,”1 or Christ’s Mass and thus shortened to its present form.

But the culture we live in today has largely supplanted the celebration of Christ’s birth with a variety of ‘reasons for the season’: the season of giving, festivities and most notably a figure that has come to be known as Santa Claus.

So it would be beneficial for all Christians to understand the origin of Santa and the noble man whose life was morphed into one of the greatest distractions of the Christmas season: Nicholas of Myra, reckoned by the Roman Church as Saint Nicholas and commemorated on December 6^th. It is doubtful that Nicholas would ever have wanted to be thrust into the role of displacing the birth of our Savior and the demise of the true meaning of Christmas.

The Real St. Nicholas

The man known as Saint Nicholas was born in 270 A.D. and died in 343 A.D.  He was an early Christian bishop of Myra, a maritime city in Asia Minor, now modern-day Demre, Turkey. The Apostle Paul landed there and changed ships during his fateful journey to Rome (Acts 27:5). It is alleged that Paul evangelized many who believed in Christ, and that “two centuries later Nicholas would be born to descendants of those converts.”2 History records that his parents died when he was a young man and left him an inheritance. He resolved to use his good fortune by dedicating himself to works of charity.3

The clerical account of Nicholas discloses that he became bishop of Myra at a young age; that during Diocletian’s Great Persecutions in the early 4^th Century, he suffered imprisonment and torture for his faith and eventually was released; in 325 A.D. he attended the First Council of Nicaea, where the technical doctrine of Christology was discussed as to the divine nature of Jesus Christ and His relationship with God the Father.

The legends surrounding Nicholas are the basis for establishing his generosity which has led to the present day persona of Santa Claus. He allegedly set free three officers who were unjustly imprisoned; during the night, he clandestinely provided dowries for three poor girls who were destined to be unmarried and forced into prostitution; and he was able to save three innocent youths condemned to death.4 These purported deeds were documented six centuries after his death in an 11^th Century manuscript, being the oldest written reference of Nicholas.5 

How St. Nicholas was Transformed into Santa Claus

Because of Nicholas’ legendary deeds, he was venerated by the European countries and became known by various derivations of his name. The Dutch, as early as the 4^th Century honored St. Nicholas on December 6 and called him Sinterklaas or Sint-Nicolaas.

Then, between the 5^th - 6^th Centuries, the Germanic people celebrated a mid-winter festival called Yule (later became Yuletide in the late 15^th Century). This pagan celebration was in honor of the god Odin (Wodan), a gift-giver, who wore a long white beard and rode at night on an eight-footed horse, Sleipnir. Wodan’s physical appearance is believed to have influenced the modern day characteristics of Santa Claus—the white beard and the eight reindeer.6

In 17^th Century England, after the English Civil War (1642-1651), the satirical publication The Vindication of Christmas by poet John Taylor introduced the character ‘Christmas', illustrated as an old bearded man in a brimmed hat, a long open robe and undersleeves.7 This figure would later become known as Father Christmas and would be venerated along with other British folklore notables: the legend of King Arthur, Robin Hood and the Green Man. By the 17^th Century, Father Christmas emerged as a symbol of feasting and good cheer. But by the mid-19^th Century, Father Christmas began to take on the same characteristics as the American Santa Claus.

In the United States during the 19^th Century, the character of Santa Claus was being developed further. Beginning with Clement Moore’s 1823 poem A Visit from St. Nicholas, known more familiarly as 'Twas the Night Before Christmas, he is seen wearing a red coat, a long white beard and employs elves to make toys for all the ‘good girls and boys.’ On Christmas Eve, he rides through the night in a sleigh drawn by 8 reindeer; stopping at each house, he slides down the chimney, depositing toys under the Christmas tree. And in 1866, Thomas Nast, an illustrator for Harper’s Weekly magazine, added Santa’s address as the North Pole.

St. Nicholas, Santa Claus and Jesus Christ

There is a singular similarity between the real-life Nicholas and Jesus Christ: they both were gift-givers. Unbeknown to a large majority of our culture today, the figure of Santa Claus (and all other noted gift-givers) “is a corruption of St. Nicholas.”8 This corruption may have come to pass by design and not by chance. The name Santa itself may provide an answer—for ‘Santa’ is an anagram of Satan. It is a diabolical drive to erase Christ from Christmas, to the extent that many times the word is spelled: Xmas. This advanced the campaigns to “Keep Christ in Christmas” and “Jesus is the real reason for the season.”

But those who desire to rid Christ from Christmas and spell it ‘Xmas’, little do they know that they have unwittingly provided a Biblical talking point. If you remember when algebra was taught in school, that ‘X’ was the unknown factor. It is a tacit admission by those who embrace ‘Xmas’ that they do not know Jesus Christ. Therefore, a door is wide open for believers’ to introduce to unbelievers Jesus Christ, the gift-giver of eternal life.

Reversing History

The only way to reverse the distortion of Christmas that transposes St. Nicholas into Santa Claus is by knowing the truth and teaching it to our families, especially to our children. We must explain that Santa represents the real-life Nicholas of Myra, who believed in Jesus Christ as his Savior and demonstrated Christ’s grace giving to others by his personal interventions and the surrendering of his wealth. And then clearly reveal that gift-giving at Christmas exemplifies the supreme gift from God of His own Son, Jesus Christ; that with the birth of the Christ child and His grace gift of salvation, purchased by His death on the cross where He endured the punishment for our sins, so “That man will live forevermore, because of Christmas Day.”9 And finally, make the gospel crystal clear; that salvation is simply to “believe in the Lord Jesus Christ” (Acts 16:31, cf. Ephesians 2:8-9). For God desires all to be saved and to know the truth of the true significance of their existence (1 Timothy 2:4).

In the midst of a culture driven by fads, trends and secular dictates, are we rising above these distractions and “contending earnestly for the faith” (Jude 3) or are we going with the flow of the godless traditions of ungodly men? Observe the Apostle Paul’s directive:

See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. (Colossians 2:8)

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[1] Smith, C. “Christmas and Its Cycle” (1967), In New Catholic Encyclopedia, New York, NY: McGraw-Hill, 3.655.

[2] Wheeler, Joe (2010). Saint Nicholas, Nashville, TN: Thomas Nelson, pp. 1-2.

[3] Thurston, Herbert J. S & Attwater, Donald, Eds. (1990). Butler’s Lives of the Saints, Westminster, MD: Christian Classics, 4.504.

[4] Thurston, pp. 503-506.

[5] Gibson, A.G. “St. Nicholas of Myra” (2003), In New Catholic Encyclopedia. Detroit, MI: Thomson/Gale, 10.377-378.

[6] https://en.wikipedia.org/wiki/Santa_Claus [Retrieved November 11, 2023]

[7] https://en.wikipedia.org/wiki/Father_Christmas [Retrieved November 11, 2023]

[8] Hoever, Hugo, Ed. (1955). Lives of the Saints, New York, NY: Catholic Book Publishing, p. 480.

[9] Lyrics by Jester Hairston, Mary’s Boy Child © Bourne Co. (1956).  

 

© 2023 David M. Rossi

 

JUDE 24-25: THE ETERNAL GOD WHO IS ABLE

Verses 24-25: Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.

This marvelous doxology is an expression of praise to God and is a fitting conclusion to Jude’s message for all believers of the Church Age. It is the answer to the logical question posed by Dr. Pentecost: “But who will deliver us from the apostates and the apostasy into which they lead the unsuspecting?”1

He, the Almighty Creator, is the only one able to keep us from stumbling. The “stumbling” Jude refers to here is not that of someone tripping and falling. This word actually denotes “to fall into sin.” Dr. Zodhiates explains that,

Jude’s words are meant to be an encouragement telling us that God’s grace is sufficient to keep us from sin.2

Sin is powerful and we are powerless to resist in our own strength. This is what the Apostle Paul described in his struggle with personal sin.

For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death? (Romans 7:22–24)

Therefore, we need of the power of the Almighty to keep us from sinning. The Apostle Peter reinforces this with a wise recommendation:

You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen. (2 Peter 3:17–18)

God’s power is able to keep you from sin and in doing so He does something else that is equally remarkable. Our translation which reads that He makes you stand sounds like we are being forced. It actually should read that He presents you blameless, free of sin, in the presence of His glory. This is all accomplished with great joy, for both Himself and for us (cf. Hebrews 12:2; 1 Peter 1:8).3 Since we could never stand in His gloriously holy presence in any other condition, we vitally need His empowerment.

Continuing his praise of God, Jude asserts that He is the only God our Savior, a distinct statement that the Father is the author of His marvelous plan of salvation for mankind; and by Whom He accomplished His great plan: through Jesus Christ our Lord. Here Jude recalls the statement he made in verse 4, how the certain persons (the apostates) “deny our only Master and Lord, Jesus Christ.”

He solidifies the relationship of the Father and the Son, Jesus Christ with their mutual attributes: glory—their radiant splendor (Luke 9:32; John 5:44); their majesty—truly great and wonderful (Deuteronomy 32:3; 1 Chronicles 29:11; Hebrews 8:1); dominion—manifestation of their might, power and sovereign rule (Isaiah 40:26; Colossians 1:11; Revelation 5:13); authority—their right and the power to rule (Matthew 9:6; 28:18; John 17:2).4

And finally, Jude provides three facets that demonstrate the magnitude of God’s glory, majesty, dominion and authority. First, the phrase before all time looks back into the portal of eternity past—an assertion that prior to the Creation account in Genesis, the only God existed (cf. Genesis 1:1; John 1:1). This is a clear affirmation that there is no other God, Creator of the universe.

Secondly, Jude’s use of the word now is timeless. He maintains that the God of the universe is present and active in every moment of time. The Apostle John verifies that Jesus Christ is our present advocate with the Father (1 John 2:1) making intercession on our behalf (Romans 8:34; Hebrews 7:25; 9:24), not only for all of our spiritual needs but because Satan is “the accuser of our brethren” (Revelation 12:10).

Thirdly, the word forever is actually derived from a 4 word phrase in the Greek: “Unto all the ages.” A.T. Robertson comments that this is “as complete a statement of eternity as can be made in human language.”5 This speaks of the eternality of the God of the universe Who exists eternally, endlessly forever. Isaiah proclaimed “For thus says the high and exalted One Who lives forever” (Isaiah 57:15a). And also the Psalmist declared:

             Before the mountains were born

Or You gave birth to the earth and the world,

            Even from everlasting to everlasting, You are God. (Psalm 90:2)

Amen. This is a word that is so often spoken at the end of prayers with little understanding of its precise meaning. Dr. Zodhiates states that in Old Testament “It thus confirms the preceding words and invokes their fulfillment: ‘so be it’...In the New Testament, it indicates affirmation, in truth.”6

Conclusion

Jude’s doxology is his final repudiation of the Gnostic false teachers and their determined deviation from sound doctrine, with their intention of leading believers in Jesus Christ astray. Here and throughout his epistle, he used solid doctrinal truths to support his case against the apostates. We need to be aware of the fact that apostates are still among us and that we must know and employ sound doctrine to refute them.

The early 20^th Century Biblical scholar, Joseph B. Mayor offered a fitting restating of Jude’s concluding verses:

“I have bidden you to keep yourselves in the love of God; I have warned you against all impiety and impurity. But do not think that you can attain to the one, or guard yourselves from the other, in your own strength. You must receive power from above, and that it may be so, I offer up my prayer to Him, who alone is able to keep you from stumbling, and to present you before the throne of His glory, pure and spotless in exceeding joy. To Him, the only God and Savior belong glory, greatness, might, and authority throughout all ages.”7

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[1] Pentecost, E. C. (1985). Jude. In The Bible Knowledge Commentary: An Exposition of the Scriptures (J. F. Walvoord & R. B. Zuck, Eds.). Wheaton, IL: Victor Books, 2.924.

[2] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G679.

[3] Pentecost, 2.924.

[4] Lenski, R.C.H. (2001). Commentary on the New Testament, Peabody, MA: Hendrickson, 11.650

[5] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, Jude 24.

[6] Zodhiates, G281.

[7] Mayor, J.B. (1907). The Epistles of St. Jude and the Second Epistle of St. Peter, New York, NY: Macmillan Co., p. 79.

 

© 2023 David M. Rossi
 

JUDE 22-23: LIBERATING FELLOW BELIEVERS

Verses 22-23: And refute some who are doubting; save others, snatching them out of the fire; and to some have mercy with fear, hating even the garment polluted by the flesh. [corrected translation]

In approaching verse 22, it should be noted at the outset that there are some major Greek manuscript discrepancies. Even the 20^th Century Greek scholar A.T. Robertson has agreed that “The text of this verse is in much confusion.”1 Therefore, the alternate reading preferred by many respectable Bible scholars, may be the better reading then the English translation we are using in this study. The various manuscripts contain different verbs: some have the Greek verb mercy and others the Greek verb refute, reprove—both have similar spelling in the Greek.2 The renowned textual critic, Dr. Bruce M. Metzger, regarded this as maybe “a scribal modification introduced in order to differentiate the statement from that in the clause of ver. 23, thus producing a sequence progressing from severity (“reprove”) to compassion (“show mercy)”3.

The question to be consider is exactly who are the “some” and the “others” to whom Jude is referring in these two verses?  It is highly probable that Jude means fellow believers within the church, for the believers were apparently in various stages of being deceived by the false teachers. In these two verses, he is focusing on three distinct groups that require the intervention of mature believers.

First, for those who are doubting sound doctrine, Jude advises that their objections need to be refuted, by showing why they are wrong. This is supported by the directive of the Apostle Paul to Titus:

Holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict. (Titus 1:9; cf. 1:13; 2:15)

There is a need in our day also to do this, but we must not do it in a belligerent or arrogant manner. Let us instead follow Paul’s instruction:

With all humility and gentleness, with patience, showing tolerance for one another in love. (Ephesians 4:2)

And he explains the reason for this approach in the next verse:

Being diligent to preserve the unity of the Spirit in the bond of peace.” (Ephesians 4:3)

It is imperative that the unity of the Body of Christ be maintained by sound doctrine and upheld by all believers, regardless of denominational affiliations.  

Second, we are commanded to save others. The saving that Jude is referring to is not for eternal life. The reason is made clear when it is realized that Jude has relied upon a passage in Zechariah chapter 3 for this verse. Let us recall that when Jude mentioned the confrontation of Michael with the devil (v.9) that too was a parallel reference to Zechariah contained in the Book of Enoch:

The Lord said to Satan, “The Lord rebuke you, Satan! Indeed, the Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?” (Zechariah 3:2)

The word fire is common Old Testament imagery for the judicial wrath of God4 (cf. Ezekiel 15:7; Amos 4:11). Note that in Zechariah, ‘fire’ describes the divine discipline of Israel having “been saved [plucked] out of the fire of the Babylonian captivity.”5 Jude is employing this same imagery to describe ‘snatching’ out, literally, to forcibly seize6 fellow believers being captivated by the false teachings of apostates. Hence, the ‘fire’ Jude refers to is figurative of divine discipline for those who believe false doctrines.

I have heard it humorously stated that this verse refers to someone making it to heaven “smelling of smoke.” The idea being that they escaped from Hell and were singed by its fire. This is a distortion of what Jude is writing—no one will enter heaven smelling like smoke. Remember, there is nothing funny or amusing about the eternal punishment of Hell.

Third, we are commanded to have mercy with fear on some. Having mercy is simply demonstrating compassion. Our Lord affirmed in His famous Beatitudes that “Blessed are the merciful, for they shall receive mercy.” (Matthew 5:7) Hence, mature believers who are compassionate with fellow believers caught up in the mire of false teachers, by their demonstration of mercy they are blessed, being “the nature of that which is the highest good”7 in God’s estimation.

But we are to show our compassion with fear. Some commentators believe this indicates that one should be afraid of being contaminated by “the contagion of sin while we are rescuing them.”8 However true this may be, the word fear does not always infer to be afraid, it is used elsewhere to denote the showing of respect— esteeming someone with high regard, especially God (Acts 10:2, 22, 35; 13:16, 26). It follows that the one showing compassion should do so respectfully, without hostility towards the fellow believer. We should beware not to influence others into thinking too lightly of their sins; keeping in mind the victory that can be achieved, rescuing them from the apostasy and preserving unity among all believers.

This compassion of ours should be focused and directed at “hating even the garment polluted by the flesh.” Jude is not speaking of hating our fellow believers in Christ but in the sense of strongly disapproving and repudiating the sin that has overwhelmed them. Their sin is expressed figuratively of a polluted garment, like a shirt worn close to the body, being symbolic of one’s personal life. In this case, a life that has been stained (polluted) by sinfulness brought on by having been influenced and led astray by the false doctrines of the apostates.

The phrase by the flesh is figurative of the “old self,” about which the Apostle Paul defined and advised:

That, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit. (Ephesians 4:22; cf. Romans 6:6; Colossians 3:9)

And Paul warns of indulgence in the sins of the flesh:

For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:8; cf. Romans 8:12f)

This is a reminder to us, that the believer is responsible for all personal sin, especially when they are inattentive to learning and applying sound doctrine and become indifferent to achieving spiritual maturity.

These two verses constitute Jude’s concluding instructions on dealing with the repercussions of the apostasy that has infiltrated among believers. It would be sensible for us to follow his wise advice for these same challenges are confronting us today.

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[1] Robertson, A. T. (1933). Word Pictures in the New Testament. Nashville, TN: Broadman Press, Jude 22.

[2] Mercy - ἐλεέω; refute - ἐλεγχω

[3] Metzger, Bruce M. (2001). A Textual Commentary on the Greek New Testament, Stuttgart: United Bible Societies, p. 660.

[4] Lang, F. (1964–). πῦρ. In Theological Dictionary of the New Testament (G. Kittel, G. W. Bromiley, & G. Friedrich, Eds.). Grand Rapids, MI: Eerdmans, 6.935.

[5] Ryrie, C. C. (1995). Ryrie Study Bible: New American Standard Bible, 1995 update. Chicago: Moody Press, p. 1463 note.

[6] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G726.

[7] 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, 2.70.

[8] Vincent, Marvin R. (n/d). Word Studies in the New Testament. Peabody, MA: Hendrickson, 1.722.

 

 © 2023 David M. Rossi