Series: 3 SPIRITS ATTACKING THE SAINTS A Study Of The Book Of Jude. Sermon #1 HOW TO SURVIVE THE LAST DAYS APOSTASY

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1 Series: 3 SPIRITS ATTACKING THE SAINTS A Study Of The Book Of Jude Sermon #1 HOW TO SURVIVE THE LAST DAYS APOSTASY Jude 1:1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied. 3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. 8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.

2 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. INTRO The writer of the Book of Jude identified himself as, "Jude, the servant of Jesus Christ, and brother of James" (Jude 1). Otherwise, we have no further description of this man. Both Jude and James were common names in Israel during the first century, and we find several men with these names in the New Testament. However, the only reference we have to a set of brothers with these names refers to the brothers of Jesus. (See Matt 13:55; Mark 6:3.) Evidently, those compiling manuscripts thought him to be authoritative enough to include his epistle in the canon of Scripture. Both historical and scriptural evidence indicates that the brothers of Jesus were leaders in the Jerusalem church after Christ's ascension. (See 1 Cor 9:5.) He identified himself as the brother of James, the senior bishop of the church in Jerusalem. (See Gal 1:19.) Two of Jesus' disciples were named Jude(as), but the writer of this epistle was certainly not Iscariot who had long since died. Furthermore, Jude, apparently the Lord's halfbrother, distinguished himself separately from the apostolic band. (See Jude ) Jude wrote his epistle to head off the infection of apostasy. Since he never mentioned specific teachers or their teachings, it is impossible to know against what he was writing. Some have suggested that his letter was a general letter that the reader should apply whenever and wherever apostasy arises. One thing is clear: the letter is certainly an effective antidote to all forms of apostasy. I. THE COMMON SALVATION The word faith has at least two common connotations: 1. personal trust in and commitment to Jesus Christ, and 2. the embodiment of beliefs and practices, i.e., the Christian faith. It is this latter sense that Jude intended when he admonished believers to "contend for the faith."

3 Regardless of when Jude wrote his letter, it is still a very early Christian document. At this early date, the church concluded that the faith was something previously delivered in its entirety and that one should guard against its perversions. For the early church, the faith was not evolving; rather it was a completed system of already revealed and proclaimed teachings. Many church groups believe in a progressive development in Christian doctrine, allowing for new understandings and applications of the New Testament. One obvious example is the practice of infant baptism by sprinkling, a concept that is foreign to the New Testament. However, due to circumstances, political motivations, and a misunderstanding of the church's authority to change apostolic teaching and practice, some groups have taken the liberty to change various apostolic practices. Oneness Pentecostals take Jude's command seriously. We should contend for the already delivered faith the system of Christian beliefs and practices established by the apostles. As a result, Oneness Pentecostals are primitivistic, which means that we seek to restore New Testament emphases without consideration for the intervening history. Although we do not automatically disregard history, we must interpret doctrine in light of the New Testament apostolic pattern not vice versa. Some people attribute the success of the modern Pentecostal movement to their strict adherence to apostolic doctrine and experience (theological primitivism) and modern approaches and methods (methodological innovation). Even so, sometimes a very thin line exists between theology and methodology. This is where the church as a whole can safely guard against individual excess on either side. II. APOSTATES IN OUR MIDST A. Creep in Subtly Jude specifically mentioned the subtle nature of apostasy. This is important on two accounts. First, those who would deliberately spread false doctrine realize that they must do so subtly. Therefore, it is imperative for them to gain access to a person's trust. These people stealthily work along the fringes of the church, often building relationships with people and charming them in order to gain their trust. Once they have the trust of the people, they craftily begin to spread their damnable doctrines. Second, most people who spread false doctrine are very sincere and passionate about what they believe. People typically do not embrace ideas or commit themselves to causes in which they do not believe. Just as Saul of Tarsus was sincere in his persecution of Christians, so with the best of intentions do many spread false doctrine and fight against truth. However, apostates are those who have known the truth and have since departed. These people ebb away from the truth subtly and gradually until they find themselves steeped in false doctrine. The remedy for either scenario is to earnestly contend for the faith. Christians must contend for the faith within their own minds as well as guarding against outward, formal attempts to dilute the faith. Jude considered the faith that he was defending as complete even before the

4 completion of the New Testament canon. Accordingly, the faith Jude admonished us to contend for is clearly expressed in the New Testament. B. Forget God's Judgment Jude appealed to historic events with which his audience was familiar. Once again, Jude looked to the past for truth, not to the future. Jude specifically mentioned three historic examples of how God deals with those who know truth but turn away from it: 1. EGYPT afterward God destroyed them that believed not. vs ANGELS kept not their first estate. Vs SODOM & GOMORRAH - The perversions set as an example. Vs.7 In all three instances, the subjects had knowledge of the truth, but they turned away from it. After entering into a covenant relationship with God, Israel witnessed the delivering power of Jehovah in the wilderness. Even so, they refused to serve Him. While living in the immediate presence of God and knowing quite well God's plan for them, the angels abandoned God's purpose in order to follow their own aspirations. Sodom and Gomorrah forsook morality and engaged in perverse lifestyles. The resulting judgment of God on all three groups serves as an example of how God deals with apostates those who know the truth and turn away from it. Jude intended these historical accounts to motivate his audience to faithful living. However, it seems as if they were forgetting the historical reality of these events, or at least how these events related to their situation. Accordingly, Jude reminded them. C. Despise Dominion Jude described apostates: "Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities" (Jude 8). An apostate often loses any regard for personal holiness, which results in the pollution of their bodies. Usually rebellious and arrogant, apostates manifest superiority in their newly found "freedom," doctrine, and lifestyle. Furthermore, since they feel that they are the recipients of revelation and understanding, they do not submit themselves to God-ordained authority. Moreover, they take the liberty to publicly and vocally challenge those in authority. Jude referred to the humble example of Michael in rebuttal to the apostates. Unlike the aforementioned angels who left their former state, Michael remained faithful to God. Michael the archangel an angel with unsurpassed authority refused to act arrogantly and presumptuously even against his spiritual enemies. While disputing with the devil over the body of Moses, Michael refused to use harsh, accusing language. Rather, he appealed to God, and simply said, "The Lord rebuke thee." On the other hand, the apostates "speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves" (Jude 10).

5 III. SPIRIT OF AN APOSTATE Now we come to verse 11, this is the third three in this little series, three cases of apostates in history who were judged, three characteristics of apostate nature, now we have three connections to apostate examples...three connections to apostate examples. And here, in order to help us recognize apostates, we are given the opportunity to compare them with some apostates of the past and to show that in reality they have followed the path of these past apostates. Verse 11, Woe to them for they have gone the way of Cain and for pay they have rushed headlong into the error of Balaam and perished in the rebellion of Korah. Three historic apostate judgments: Israel, angels, and Sodom and Gomorrah. Three characteristics of apostate nature: immorality, insubordination and irreverence. And now three connections to apostate examples: Cain, Balaam and Korah. Three who model what these current contemporary apostates do. These current ones have gone the way of Cain, they have rushed into the error of Balaam, they have perished in the rebellion of Korah. They have followed the path that Cain followed. They have followed the path that Balaam followed. And they have followed the path that Korah followed. You will notice here there is a progression. They have gone the way of Cain. They have rushed into the error of Balaam. And they have perished in the rebellion of Korah. First there is a path they take, then there is an escalation of their speed, and ultimately their disastrous end. They start out in the way, they go into the error and they perish in the rebellion. It starts out with Cain. He is a model of one who disobeyed God. It goes to Balaam, he is a model of one who tries to influence others to disobey God. It ends up with Korah who led a full rebellion. Apostates are the spiritual children of Cain and Balaam and Korah. And these, by the way, are all very familiar to students of the Bible, students of the Old Testament. Certainly would be familiar to Jewish readers. Outlining their spirit and motivation with several examples from Israel's history, Jude then pronounced judgment on apostates. There is an assumption on the part of Jude that his audience was familiar with Israel's history. This suggests that he perhaps wrote to a Jewish audience. A. Way of Cain Although we may not know exactly what Cain did that was unacceptable, we do know that he had both the wrong attitude and the wrong sacrifice. His problem was neglecting the direct Word of God. God had evidently spoken and dictated the conditions of the sacrifice, and Cain considered that what God had said was optional. Like the apostates, Cain looked religious while in truth he was rebellious. He appeared to serve God, but he did not. Cain thought his best was a substitute for his purest that the outward could substitute for the inward. He thought his way was equal to God's way, and he despised God's approval on others.

6 "Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous" (1 John 3:12). B. Error of Balaam Motivated by greed, Balaam accepted a bribe from the Midianites in exchange for teaching them how to make Israel fall into idolatry. (See Num 31:16.) Although money is not always the issue, all apostates are motivated by greed, or self-gain. People can be greedy for money, prestige, intellectual standing, or any number of selfish aspirations. Whatever the focus, all greed ends in failure! C. Gainsaying of Korah Korah openly defied God's authority when he rebelled against God-ordained leadership. His rebellion was perhaps the final and ultimate expression of an apostate. (See Num 16.) If apostates are not successful in subtle ways, they eventually manifest themselves openly through insurrection and they use whatever means necessary to achieve their goals. D. Shallowness of Experience Jude launched a full frontal assault in describing the apostates. They openly attended the love feasts of the church, feeding only themselves without regard of others. Instead of being considerate in this most obvious and public context, they were concerned only with themselves and satisfying their own needs. Furthermore, Jude painted these apostates as hypocrites who had the appearance of true Christians, yet they lacked substance. He described them as clouds that have no water, driven by the wind from one location to another. Just as one expects rain from a cloud, Christians expect wholesome doctrine from the apostate. However, apostates are like clouds that have no water and only appear to be legitimate. Jude further described apostates as fruit trees that have been plucked from the ground and left to die because they produced no fruit in the time of harvest. They did not perpetuate themselves through the bearing of fruit, nor could they be productive after the caretaker pulled them up by the roots. Thus, they were twice dead. E. Instability The instability of the apostate is clear. They are like the raging, angry, foaming waves of the sea that endlessly repeat the pattern of rising up and falling again. They are noisy, clamorous, and more than anything else, dangerous to those attempting to navigate the waters. "Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are forever ended" (Matthew Henry).Apostates are uncertain lights for those needing direction. The ancients used the stars for navigation, so the positioning of the stars was imperative for a mariner or traveler to find his way. Apostates appear to provide light, but they are like wandering, unreliable stars. The judgment for these uncertain lights is "the blackness of darkness for ever" (Jude 13).

7 F. Murmuring and Complaining Apostates are those who whisper complaints about others, especially toward those in authority. Desirous of power, position, and preeminence, they complain against the present order of things because they are not in control and their doctrines do not prevail. IV. THE WARNING Jude again appealed to the recipients of his letter to remember past events and knowledge of which they were already aware. Specifically, he called their attention to the warnings of the apostles. Although Jude appealed to the collective voice of the apostles, the only New Testament statement that comes close to Jude's warning is found in 2 Peter 3:3. Although we do not have extant writings from most of the apostles, their oral teachings doubtlessly lived on for some time in the church. However, we find the essence of Jude's warning in several places in the New Testament. (See Acts 20:29; 2 Tim 3:1; and 1 John 2:18.) Although some of the apostles, such as Peter and John, wrote some of their teachings in the form of letters, we likely do not have all of them. Although the Holy Spirit did not preserve all of these writings for us, "His divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue" (2 Peter 1:3). There is a debate among scholars as to whether Jude quoted from Peter's second letter, or if Peter quoted from Jude. Some think they may have both quoted from the oral tradition of the apostles' words since Jude specifically identified his source as the apostles. V. OUR RESPONSE Jude provided his audience with a response to apostasy. Although Christians definitely are to contend for the faith, there is a proper manner for its implementation. We should remember that we are not contending against fleshly enemies. Jude's instructions collaborate with Paul's statement to the Ephesians: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (Eph 6:12). A. Building up Ourselves in Faith Christians are to build themselves up on their faith. The sure way for a Christian to contend for the faith is to build his life upon it. Instead of fighting opponents, building on the foundation of the faith reduces one's opportunities to look at other foundations. The truths of that faith become more apparent as practical experiences reinforce them. These foundations of faith include the building blocks of the incarnation of the one true God in Jesus Christ; His death, burial, and resurrection; water baptism in Jesus' name; Spirit baptism evidenced by speaking with other tongues; and the second coming of the Lord.

8 When apostates would try to turn one away from this foundation, there are specific ways that a Christian can effectively deal with these distractions: 1. Know truth. 2. Do not believe every argument you hear, even if you cannot refute it. 3. Do not feel compelled to explain everything. B. Pray in the Holy Ghost In addition to being firmly built upon the Christian faith, Jude urged Christians to pray in the Holy Ghost. This does not necessarily suggest that one should always pray while speaking in tongues. (See Rom 8:4; Gal 5:16,25; 1 Peter 4:6.) Praying in the Holy Ghost is praying under the Spirit's guidance. Although this may at times be in an unknown tongue, praying in the Spirit can very well be in one's native tongue or in mere groaning that one cannot express in words. (See Rom 8:26.) Apart from selfish motives, Spirit-led prayers are subject to the will of God. (See Eph 6:18; Rom 8:26.) "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" (Eph 6:18). "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered" (Rom 8:26). C. Staying in the Love of God In his opening remarks, Jude declared that Christians are "preserved in Jesus Christ" (Jude 1). Truly, all believers can attain His sure salvation, and absolutely nothing can separate us from His love. (See Rom 8:38-39.) Jude presented the element of personal responsibility in the matter of our salvation: "Keep yourselves in the love of God" (Jude 21). Although God would never waver in His commitment to us, neither will He force us into a relationship against our will. Our relationship with God is a covenant between two parties. In Jude's previous example of the fallen angels in verse six, he commented that the angels did not keep their first estate, and the result was eternal punishment by God. The inference here is that Christians must keep themselves, or they, too, will suffer eternal punishment. Paul the apostle also captured the covenantal essence of the Christian life. (See Phil 2:12-13.) "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure" (Phil 2:12-13). Evidently, there is an operational sphere of God's love specifically for the purpose of our salvation. (See John 3:16; 1 John 3:15-16.) If we act contrary to God's will, like the apostates, we remove ourselves from the benefits of God's love.

9 D. Reaching Out to Others There is some question as to the correct way to translate verse twenty-two. Although it may connote having mercy on unbelievers, it could be that Jude was instructing Christians not to waste their time on critics and distracters. The work of evangelism should be a greater passion than the silencing of an apostate. Furthermore, we are to treat unbelievers differently than apostates who have departed from the truth. Jude instructed Christians on the necessity of taking risks in reaching out to others. "And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh." The fear is that of the contagion of sin and of what might happen to the person if we do not take the risk. We are to pull them from the consequential fires that will consume them if we do not help pull them out. Furthermore, Christians are to despise everything that is associated with these fires, "hating even the garment spotted by the flesh" (Jude 23). E. Depending on God to Keep Us The ending of Jude's letter is perhaps the best in Scripture as he ascended the heights of human language in glorifying God. In spite of the attack of the apostates, Jude reassured Christians that God is able to preserve His people without fault until we are in His presence. Then Jude concluded his letter with a praise that every Christian could easily incorporate into his daily prayer. (See Jude 25.) "To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen" (Jude 25).