Jude, the obscure - globalorient

Jude, the obscure – 1. Dark sayings

Jude, the obscure 1. Dark sayings Jude’s basic messages in his eponymous letter are readily understood. He beseeches the beloved to accomplish a number of things: to contend earnestly for the faith, to build themselves up in the same faith, to keep themselves in the love of God, and to have compassion on some and save others; alongside this brief instruction and exhortation he warns that the ungodly will suffer the judgments prophesied against them by the Lord. Yet there is much in this letter that is obscure and difficult to understand. Jude’s letter has long provided challenges to understanding, and when considering this scripture, many of us are mindful of that which Peter wrote in his second letter about Paul, recognising that what is said about his writings is true also of Jude’s: “our beloved brother Paul… in all his epistles… in which are some things hard to be understood, which they that are unlearned and 1 unstable wrest” (2 Pe 3:15,16) . Why does Jude write so much that is obscure, so much that is “hard to be understood”? When we see, as we shall, that Jude writes to the same audience as Peter in his second letter, the fact that Jude includes such wrest-able material in his own letter amplifies the force of this question: why does Jude write so much that is obscure, so much that is “hard to be understood” and which the unlearned and unstable could “wrest... to their own destruction” (2 Pe 3:16)? This multi-part exposition of Jude endeavours to elucidate these obscure matters. But we will not approach this solely by concentrating upon an explanation of verses that we find difficult to understand; rather we will commence by exploring why Jude writes in the manner he does. Does he have a purpose in his obscurity, and, if so, what is it? Having discovered Jude’s purpose we will then proceed by using that purpose as a principal key for undertaking exposition of all of Jude’s letter. Significantly, this will lead us to consider what we, the readers, should seek when considering and expounding Jude’s writing, in order that we can be edified, encouraged and comforted by this scripture. Through approaching Jude’s letter in this way, not only will we develop an understanding of the hard-to-be-understood verses, but we will discover an inspired purpose in which there is a wealth of enlightening teaching for those who are “looking for the mercy of our Lord Jesus Christ to eternal life” (Jude 1:21).

to write the same things to you… Apart from the hard-to-be-understood things in his letter, a puzzle emerges when we consider the amount of repetition in Jude’s letter from Peter’s second letter. Even a cursory reading of Jude and the second letter of Peter reveals a considerable amount of repetition (see Annex 1 where this is evidenced in a by-no-means-complete tabulation of similarities between the letters). Why did Jude do this? In modern times, he could be accused of plagiarism: there is so much language in Jude that is taken directly from Peter’s second letter that literary critics are likely to claim Jude could have had no other purpose than some kind of personal advantage, possibly that he was passing himself off as an apostle, at least equal to Peter2. However, in God’s scriptures the issue of one writer plagiarising another cannot arise 1

The principal appearance of two passages from Jude, such a brief scripture, in Ron Abel’s Wrested Scriptures (The Christadelphians, Box 1066, Pasadena, California 91102) illustrates the density of hard-to-be-understood things in Jude’s letter. 2 Actually, for a variety of reasons, many theologians date Jude’s letter to be considerably earlier than Peter’s second letter. Included amongst these is the Catholic Encyclopaedia but at least this publication allows that Peter’s second letter actually has the apostle Peter as its author. Late period “Higher Critics” not only date Peter’s second letter considerably later than Jude’s letter but also claim indisputable evidence that the apostle Peter was not its author. I will not deal directly with this railing in these studies. The weight of evidence internal to scripture demolishes the dreams of these theologians; and we will expound some of this evidence in this series of studies with an examination of the variations between the two letters and with our considerations of why Jude writes in the manner he does.

_____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 1 of 18


because all scriptures have one author, God himself. And since of this author it is said “his understanding is infinite” (Ps 147:5), it is plain that the repetition in Jude from Peter’s second letter has purpose and is not coincidental, accidental or unconscious. So given this understanding, that God is the one author with infinite understanding, why was such duplication needed? What was Jude’s purpose, under God’s hand, in such repetition of detail in his obscure letter; why did he use so much of Peter’s second letter in advancing his hard-to-be-understood teaching? An entrance to an understanding of these things is uncovered initially, not by exploring the similarities but by examining the differences in content and approach between Jude and 2 Peter. We will see from these differences that Jude repeats a great deal of Peter’s second letter to mark a change that has sadly come about amongst those to whom Peter wrote. These variations are easily seen through a number of tabulations. The first variance relates to the temporal perspective of each writer: 3

2 Peter there shall be false teachers… who shall bring in damnable heresies (2:1) many shall follow their pernicious ways (2:2) they shall… make merchandise of you (2:3)

4

Jude there are certain men crept in unawares (1:4) woe to them for they have gone in the way of Cain (1:11) these are spots (1:12) these are murmurers (1:16) these are they who separate themselves (1:19)

It is plain from this tabulation that the first aspect of the change that has arisen is that whilst Peter writes of the future emergence of false teachers, Jude writes of them as having now emerged; the false teachers prophesied and warned about by Peter have already crept in amongst his original readers by the time Jude is writing. And, as we shall see, it is the arrival and corruption of these false teachers, and the depths of ungodliness to which they have sunk, that leads to God speaking through Jude in the manner he does. An immediate observation then from this understanding of the differing temporal perspectives is that Jude repeats so much of Peter’s second letter to emphasise that what was earlier prophesied by Peter had now, sadly, come to pass. But having gained insight into why Jude re-uses so much of Peter’s scripture, we again need to ask the first question we posed: why did Jude write so obscurely? We can develop an answer to this question, and in the process discover further aspects of the change that has come about, by exposition of further differences between Jude’s and Peter’s letters. Consider, as the next variance, the contrast between what these two inspired writers called their readers to remember: 2 Peter For so an entrance shall be ministered to you abundantly into the everlasting kingdom… I will… put you always in remembrance of these things (1:11,12)

Jude I will therefore put you in remembrance… how that the Lord, having saved the people out of Egypt… destroyed those that believed not (1:5)

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“There shall be (esontai)... shall bring in (pareisaxousin)” (2 Pe 2:1), “shall follow (exakolouthēsousin)” (2 Pe 2:2) and “shall... make merchandise (emporeusontai)” (2 Pe 2:3) are unambiguously future tense in Peter’s Greek, accurately translated as future tense by, for example, KJV, ESV, NASB, NET, NIV and RSV. 4 “There are... crept in unawares (pareiseduēsan)” (Jude 1:4) and “they have gone (eporeuthēsan)” (Jude 1:11) are unambiguously the aorist tense accurately translated as completed past tense by, for example, KJV, ESV, NASB, NET, NIV and RSV. “Are (eisin)” (Jude 1:12,16,19) is unambiguously present tense accurately translated as present tense by, for example, KJV, ESV, NASB, NET, NIV and RSV.



We can see from this difference between the letters that whereas Peter encourages his readers to faithfulness through reminding them of the hope of the kingdom, Jude has shifted the focus from encouragement to a reminder and warning about God’s judgments upon the ungodly men who had crept in unawares. This shift of focus speaks of God’s purpose in Jude’s obscurity as we shall see. The next set of differences we will consider develops and reinforces our understanding of this shift and therefore the change that has come about amongst those to whom Peter had written. These differences also instruct us how God responds to this change and underline that Jude bears witness to eternal consequences for the people to whom he writes.

Three examples Jude and Peter each lay out three examples to their readers, and two of the examples are common to both writers. But the way they explain the examples contains important differences that are pertinent to the exposition of Jude’s purpose in obscurity and of his marking the response of God to the change that had emerged: 2 Peter

Jude 1. The exodus: those that were saved were destroyed because of unbelief (1:5).

1. The angels that sinned were not spared by God but cast down to hell and delivered into chains of darkness (2:4).

2. The angels that did not keep their first estate but left their own habitation were reserved in everlasting chains under darkness (1:6).

2. The flood upon the world of the ungodly: God spared not the old world but preserved Noah (2:5). 3. Sodom and Gomorrha: God turned them into ashes, condemning them with an overthrow yet he delivered just Lot (2:6).

3. Sodom and Gomorrha, and the cities about them giving themselves over to fornication and strange flesh suffered vengeance of eternal fire (1:7).

I have emboldened the statements that provide clear evidence of the differences in focus. In two of his examples, Peter emphasises the opportunity for all his readers to enjoy preservation and deliverance through the grace of our God. In prophesying that false teachers would arise, God directs Peter plainly to hold out the path that all his readers should choose – the way of deliverance through repentance and faith. As he says, the Lord “is longsuffering toward us, not willing that any should perish, but that all should come to repentance” (2 Pe 3:9); and again, towards the end of his letter, and clearly showing that Peter was prophesying a future outcome, he warns his readers: “You therefore, beloved, seeing you know these things before, beware lest you also, being led away with the error of the wicked, fall from your steadfastness” (2 Pe 3:17). In the examples that the apostle Peter lays out, Noah and Lot had done exactly that: they had watched in faith and kept themselves from the ungodly, and consequently were delivered through God’s grace. Lot, in particular, was delivered through the intervention of angels taking him by the hand even when he lingered, “the Lord being merciful to him” (Ge 19:16). In stark and gloomy contrast to this, Jude, when providing his three examples, remains silent on the way of escape. He thereby obscures deliverance from sight, that is to say, from the sight of those who cannot see, as we shall observe. Other contrasts between Jude and 2 Peter, and in fact contrasts with 1 Peter, will be noted as the exposition of Jude’s letter progresses. These contrasts will be seen to show and amplify this focus of Jude: the opportunity for repentance and deliverance has now passed, and is hidden from those who have embraced the way of the ungodly without fear. But one other contrast is worthy of consideration before continuing to explore why the Lord would perform such things through Jude’s pen. The emphasis of Jude on God’s judgment, without speaking of a way out, without drawing attention to the place of repentance, is seen again from this further contrast with the way the apostle Peter writes. Notice how in this _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 3 of 18


difference between Peter and Jude there is a reversal in the way they speak of the salvation brought to God’s people: 2 Peter [God] spared not the old world but preserved Noah the eighth (2:5) turning the cities of Sodom... into ashes condemned them with an overthrow... and delivered just Lot (2:6-7)

Jude the Lord having saved the people out of the land of Egypt… destroyed them that believed not (1:5)

It can be seen here that Peter starts with descriptions of God’s judgments against the ungodly but immediately speaks of the exception, of those who are saved. However, when we come to Jude’s letter there is an overturning of this pattern: Jude opens with a description of the gracious salvation of God’s people, but goes on to mention only those who because of unbelief are destroyed and lose the salvation freely given, without any statement of exception. Thus the response from God to the change amongst those to whom Peter had written his second letter is seen with all its eternal darkness: Peter appeals to those who will repent and be delivered; Jude describes the condemnation of the ungodly and obscures the way of escape, the place of repentance, from them. This is the eternal consequence from God in his response to the changes that had come about: whilst speaking through the pen of Peter, God holds out the way of repentance and deliverance to all; but through the pen of Jude, God hides his preservation and deliverance from the ungodly. In the face of the ungodliness which had already arisen, Jude obscures the message of repentance and salvation from these wicked men and warns about the judgment that is to fall upon them. Why does God do this? Why would the Lord, who “is longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Pe 3:9), act in this way?

all things are done in parables The Lord Jesus Christ had already performed a similar work of hiding his message from some during his teaching of the multitudes of Israel in the land “in [the] last days” (He 1:2). When asked by his disciples why he spoke in parables to the people, Jesus explained it this way: “Because it is given to you to know the mysteries of the kingdom of heaven but to them it is not given” (Mt 13:11). Why would the mysteries of the kingdom not be given to some? If God our saviour “will have all men to be saved and to come to the knowledge of the truth” (1 Ti 2:4), why did our Lord speak in parables because to some it was not given to know these mysteries? He concludes in a way that partly explains this: “therefore I speak to them in parables: because they seeing see not; and hearing they hear not, neither do they understand” (Mt 13:13). It is evident from these words that knowing the mysteries of the kingdom of heaven was not given to these people because their own behaviour and disposition obscured them from seeing, hearing and understanding such things. Isaiah’s prophecy is explained by our Lord as fulfilled in these people when he further describes their behaviour and disposition: “this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed” (Mt 13:15 citing Is 6:10). Thus there was something about the behaviour and disposition of these people, represented by their heart, ears and eyes, which obscured them from hearing, understanding and perceiving the words of Jesus’ parables. But there was more to the situation than just the behaviour and disposition of these people. The Lord Jesus Christ, sent by his father, was more active in these circumstances than passively observing the people’s failure to understand due to their gross hearts, their ears dull of hearing and their closed eyes. This is seen from the fact Jesus represents himself as choosing to speak in parables in order that this people’s failure to understand would be accomplished: “Why do you speak to them in parables?... because... to them it is not given... therefore I speak to them in parables” (Mt 13:10,11,13). The Lord spoke in parables deliberately so that those to whom it was not given would not understand. This is also seen from another perspective in Mark’s record of these things. He writes about Jesus’ explanation _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 4 of 18


of why he spoke in parables in which the Lord again makes reference to Isaiah 6: “to you it is given to know the mystery of the kingdom of God; but to them that are without, all these things are done in parables that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them” (Mk 4:11-12; see also Lk 8:10). “That” (Mk 4:12) shows that parables were spoken by the Lord with the purpose of producing unperceiving eyes and unhearing ears; “lest” (Mk 4:12) shows that the Lord taught in parables with the purpose of preventing them being converted so that their sins would not be forgiven them. This shows our Lord spoke in parables actively to prevent some of his audience perceiving and understanding and thereby stopping them from being converted and having their sins forgiven. It is clear then that Isaiah prophesied of circumstances that would come about in Israel, fulfilled during our Lord’s ministry amongst them “in [the] last days” (He 1:2), when “this people” (Is 6:10) would have hearts so gross, and ears so dull of hearing, and eyes so closed that the Lord, high and lifted up, would respond in a manner that confirmed them in the behaviour and disposition that they had chosen. Such was the ungodliness of this people that it was not given to them to understand the mysteries of the kingdom of heaven. How our Lord accomplished this prevention of understanding is further elaborated in Matthew’s gospel. At least one purpose of the accumulation of multiple parables recorded in Matthew 13 is to show how persistent was the Lord in pursuing this objective, that is, of confirming this people in their gross hearts, dull-of-hearing ears and closed eyes, and of preventing them from being converted and having their sins forgiven. Such a purpose is again seen from Matthew’s summary at the conclusion of the Lord’s delivery of parables to the “great multitudes” (Mt 13:2 cp Mt 13:36); he writes: “all these things spoke Jesus to the multitude in parables; and without a parable he did not speak to them” (Mt 13:34). In this context Matthew further elaborates the Lord’s purpose in using parables by stating that he also fulfilled the words of the prophet Asaph recorded in Psalm 78: “that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world” (Mt 13:35 citing Ps 78:2). In Matthew’s citation of Psalm 78, the Greek expression translated “kept secret (kruptō)” is most commonly translated in the KJV as “hide” or a related verb form5 showing that the sense of secrecy arises from the thing being hidden. In the same chapter, for example, we see it used with this plain sense in a parable spoken only to the disciples: “the kingdom of heaven is like to treasure hid (kruptō) in a field; the which when a man has found, he hides (kruptō), and for joy thereof goes and sells all that he has, and buys the field” (Mt 13:44). Thus we see that in teaching through parables to confirm this people in their gross hearts, dull-of-hearing ears and closed eyes, the Lord Jesus Christ uttered hidden things, hidden from their understanding lest they should be converted and their sins should be forgiven them. But this was only one aspect of the Lord’s purpose; there was another. In the description of the reasons why the Lord Jesus Christ spoke in parables there is a counterpart to hiding things from those to whom, because of their behaviour and disposition, it was not given to know the mysteries. This other purpose is described by Matthew in response to the disciples’ query about why the Lord spoke in parables in this way: “because it is given to you to know the mysteries of the kingdom of heaven” (Mt 13:11). So the parables had a dual function: communicating the mysteries of the kingdom of heaven to those to whom it was given to know whilst hiding from those to whom it was not given. How was this accomplished through parables? Part of the explanation is seen from a further consideration of differences in behaviour and disposition. We have already seen that the behaviour and disposition of those to whom it was not given is characterised by gross hearts, dull-of-hearing ears and closed eyes. Yet in the way our Lord interprets the first of his parables, the parable of the sower, and in the way he speaks to the multitude and his disciples about it, he picks up the language of Isaiah’s prophecy about “this people” to speak of those to whom it was given to know the mysteries, but reverses its gloomy warnings, for their sakes. This is seen in the following summary: 5

Of the eighteen scriptural uses of kruptō, sixteen instances are translated in the KJV as “hide” or a related verb form. _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 5 of 18


the heart

that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience (Lk 8:15)

the ears

who has ears to hear, let him hear (Mt 13:9; Mk 4:9; Lk 8:8) blessed... are your ears, for they hear (Mt 13:16)

the eyes

blessed are your eyes, for they see (Mt 13:16)

This contrasting behaviour and disposition is made evident by the disciples of the Lord when, alone with the Lord, they “asked of him the parable” of the sower (Mk 4:10). This was after he had “sent the multitude away” (Mt 13:36) since to some it was not given to know the mysteries of the kingdom. As our Lord had earlier assured us all, “ask, and it shall be given you” (Mt 7:7). And so, in response to the disciples’ request, the Lord gave to them to know, by interpreting the parable for them so that they would “know all parables” (Mk 4:13). And we thus see from Mark’s record that through interpreting the parable of the sower, our Lord lays a foundation for interpretation of all his parables, that we might know them. We see, then, that the Lord’s purpose in his parables was that he spoke hidden things which confirmed some in their gross hearts, dull-of-hearing ears and closed eyes, whilst graciously opening the same hidden things to others, because they had the honesty of heart and blessedness of ears and eyes to ask him. The first aspect of this purpose bears repeating and summarising, so that we appropriately weigh why our Lord would hide the mysteries of the kingdom from some. Isaiah had prophesied of circumstances that would come about in Israel, fulfilled during our Lord’s ministry amongst them “in [the] last days” (He 1:2), when “this people” (Is 6:10) would have hearts so gross, and ears so dull of hearing, and eyes so closed that the Lord would respond in a manner which confirmed them in the behaviour and disposition that they had chosen. Such was the ungodliness of this people that it was not given to them to understand the mysteries of the kingdom of heaven. Does this help answer why, in the face of the ungodliness which had already arisen amongst those to whom Jude writes, he obscures the message of repentance and deliverance from these wicked men, and warns about the judgment that is to fall upon them?

I will utter dark sayings of old Jude wrote during a time described as “the last days”. Peter had prophesied of Jude’s time using this expression when he had earlier written, confirming that he spoke of future events: “there shall come in the last days scoffers (empaiktēs), walking after their own lusts” (2 Pe 3:3). Jude confirms that these last days had come upon his readers, saying: “remember the words which were spoken before of the apostles... they told you there should be mockers (empaiktēs6) in the last time7 who should walk after their own ungodly lusts” (Jude 1:17-18). Thus we see a similarity of circumstance between the “last days” (He 1:2) when Jesus spoke in parables to the people in the land and “the last days” (2 Pe 3:3) or “the last time” (Jude 1:18) during which Jude wrote. Consideration of another aspect of how Jude describes these days will elaborate why the merciful father and his son would choose to hide the message of repentance and deliverance from some. Later exposition will show that the language describing the last days of the kingdom of Judah is drawn into Jude’s letter and employed to describe the situation amongst those to whom Jude writes8. Of the transgressions and abominations of the people in those

6

Empaiktēs occurs only in 2 Peter 3:3 and Jude 1:18. The significance of the shift from “the last days” (2 Pe 3:3) to “the last time” (Jude 1:18) will be explored in later exposition. 8 Of particular note, anticipating later exposition, is that “mockers” in Jude 1:18 is quoted from 2 Chronicles 36:16, which reads, in context: “the Lord God of their fathers sent to them by his messengers… because he had compassion on his people… but they mocked the messengers of God and despised his words” (2 Ch 36:15,16). The Hebrew underlying “they mocked the messengers of

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last days it is said that there was “no remedy” (2 Ch 36:16) so that the judgments of the Lord were brought against this unbelieving and unrepentant people through the Chaldeans, the Lord having “no compassion” on them (2 Ch 36:17). We learn from Jude’s reference to Judah’s last days that the time was fast drawing close, a time Jude refers to as “the last time” (Jude 1:18), when there would be “no remedy” for the ungodliness amongst his original readers other than the Lord coming “to execute judgment upon all” (Jude 1:15). Likewise for the people to whom the Lord Jesus Christ spoke in parables, whose hearts were so gross, whose ears were so dull of hearing and whose eyes were so closed: there was no remedy, and the judgments of the Lord soon followed. And yet, just as at the last days of the kingdom of Judah there was a remnant that was saved, so also after our Lord’s resurrection, and so also in Jude’s time; but more of this later. We turn now to consider Jude’s approach to hiding his message of repentance and deliverance from the ungodly, building on our exploration of how the Lord Jesus Christ used parables to accomplish a like purpose. Reflecting on our Lord’s use of parables helps us to realise and ponder the density of parables in Jude’s writing; is there another epistle that comes close to such concentration of parables? The more obvious of Jude’s parables are tabulated below, and this illustrates the density of their use. Jude

Comments on the use of parables

1:5

This is a use of the overthrow of the rebellious at the time of the exodus as a type9 to foreshadow the later outworking of the Lord’s judgments; this is consistent with other parabolic use of this event (e.g 1 Co 10; He 3-4). Note that a “type” has a relationship to “parable” as shown by the use of “figure (antitupos, “antitype”)” about the holies of the tabernacle (He 9:24) following a use of “figure (parabolē, “parable”)” to describe the same place (He 9:9).

1:6

Whatever else might be said about this obscure verse, the expression “chains under darkness” is clearly the language of parable, especially within and if orthodox interpretations of this verse are pressed, since in the disembodied spiritual realm of orthodoxy’s “hell”, which is frequently claimed to be described here, “chains” can only be figurative.

1:7

As with the use of the exodus in Jude 1:5, so here, the overthrow of Sodom and Gomorrha is employed as a type to foreshadow the Lord’s later judgments; this is also consistent with other parabolic use of this event (e.g. Lk 17). Furthermore there is explicit mention that this incident is “set forth for an example (deigma)”; deigma is a term that has a semantic relationship to “types”. This is seen from the use of “patterns (upodeigma)” (He 9:23) which is related to the use of “figure (antitupos, “antitype”)” (He 9:24). Indeed, this use of “example (deigma)” applies also to the prior two examples employed by Jude; this is seen from his likening what he says in Jude 1:7 to the earlier examples at the opening of the verse: “as (ōs)” accomplishes this likening and shows that deigma is also appropriate to describe Jude 1:5-6.

1:9

The expression “body of Moses” is the language of parable. Again this is especially the case if orthodox interpretations of this verse are pursued, since orthodoxy’s devil is interested in souls not bodies.

God” more exactly matches Jude 1:18 than the KJV seems to indicate. The Hebrew is as follows, with an English translation underneath: Wyhyw ml‘bym bml’ky h’lhym and they were mockers against( the) messengers of the God Ml‘bym, which I have translated “mockers”, is the gerund form functioning as a noun corresponding to the Greek noun for “mockers (empaiktēs)”; it is also the hiph‘il form corresponding to the em of empaiktēs. Note also from these two verses in 2 Chronicles that “had compassion” (2 Ch 36:15) corresponds to “have compassion” (Jude 1:22) and “despised” (2 Ch 36:16) corresponds to “despise” (Jude 1:8) reinforcing the connection between Jude’s letter and this portion of the chronicles. 9 “Type” references “examples (tupoi)” in 1 Corinthians 10:6 where, inter alia, it is used of the overthrow of the rebellious at the time of the exodus. _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 7 of 18


Jude

Comments on the use of parables

1:10

The simile “as brute beasts” is the language of parables.

1:11

The use of three types – Cain, Balaam and Korah – as prototypes of later ungodliness is plainly the use of parables as with the types seen in Jude 1:5-7.

1:1213

There are multiple instances of the language of parable in these verses. Three distinct metaphors are used: “spots... clouds without water carried about of winds, trees whose fruit withers, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming... wandering stars”.

1:23

The metaphor of a garment to represent the sin-tainted life of the saint is used; metaphors are the language of parables.

1:24

The use of “falling” as a figure for suffering condemnation before the Lord’s judgment is use of the language of parable.

This shows clearly that Jude’s approach to hiding the message of repentance from the ungodly is dominated by the use of parables, by writing “things which have been hidden from the foundation of the world” (Mt 13:35). It is evident, then, that Jude follows his Lord’s example; therefore we should expect that the Lord’s two-fold purpose in parables is intentionally taken up by Jude. We have certainly seen one aspect of this: the purpose of hiding the message of repentance and deliverance from those who had crept in unawares, lest they should be converted and their sins forgiven. And before we conclude this part of the multi-part exposition we will touch briefly on Jude’s accomplishment of the second aspect of our Lord’s two-fold purpose, of giving to know the mysteries of the kingdom of heaven to those with honest hearts and blessed ears and eyes. But the dominant theme of what remains is further exploration of Jude’s use of parables to hide his message of repentance and deliverance from the ungodly. The aspect of the Lord’s purpose in parables of hiding mysteries from the wicked is reinforced by another extensive feature of Jude’s letter. Matthew’s “things which have been hidden” (Mt 13:35) are in the prophet Asaph’s mouth “dark sayings (hydh)” (Ps 78:2). And consideration of the scriptural contexts in which this Hebrew expression is found yields a remarkable density of association with things which Jude writes. So numerous are these that they are tabulated in Annex 2 rather than encumbering the body of this exposition. The evidence of these associations is that much of Jude’s letter draws upon earlier scriptures that speak of parables, of dark sayings, the purpose of which is to enlighten those to whom it is given to know the mysteries whilst hiding things from the wicked. As exposition of Jude’s obscure letter proceeds we will have cause to reflect on these associations frequently. For now, I will draw relevant conclusions from selected contexts; these conclusions will be seen to bear directly on the discoveries made so far in this exposition about Jude’s purpose in obscurity. Numbers 12:8 This is the first instance in scripture of hydh where it is rendered “dark speeches” (KJV). The use here is seen to function in the Lord’s drawing a distinction between people with whom he works. “Dark speeches” function to accomplish this distinction between Moses, the Lord’s servant who was faithful in the Lord’s house, and all other prophets. This is seen to lay a foundation for the Lord dealing differently between people, and using “dark speeches” to make this distinctive dealing evident. It has a gloomy application and outcome in Jude’s time, in which the parables in his letter distinguish between people amongst his readers, with some, the ungodly, having the message of repentance and deliverance hidden from them by Jude’s dark sayings. 1 Kings 10:1; 2 Chronicles 9:1 The queen of Sheba used “hard questions” to prove (nsh) Solomon. The use of nsh to describe God’s performance of things is seen to occur when he seeks to prove the manner of the man or men with whom he has to do. The first use speaks of this: “And it came to pass after these things that God did prove (nsh) Abraham, and said to him, Abraham... take now _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 8 of 18


your son, your only son, Isaac, whom you love... and offer him... for a burnt offering” (Ge 22:1-2; see also Ex 15:25; 16:4; 20:20; Dt 8:2,16; 13:3; Jdg 2:22; 3:1,4; 2 Ch 32:31; Ps 26:2). Likewise we have seen how, in a manner (and this is confirmed as we proceed), Jude’s obscure letter purposely sets out to prove those to whom the mysteries of the kingdom are given and those to whom it is not given. Psalm 49:4 The context of this use of “dark saying” portrays a sharp distinction between the ends of two kinds of people. There is no “middle ground”, you are either like the beasts that perish, or God will redeem your soul from the power of sheol. The bleakness of death’s consumption of the man that “understands not” is matched in Jude’s portrayal of those whose ignorance is like that of brute beasts and whose end is in the blackness of darkness for ever. Psalm 78:2 Note how in this use of “dark sayings” the immediate context confirms what we have seen in the gospels’ explanation of parables. Whilst the Lord spoke things that were hidden, in order to obscure the mysteries of the kingdom from those with gross hearts, dull-of-hearing ears and closed eyes, it was nevertheless given to others to know these things, and our Lord explained his parables so that they could understand them. This latter aspect is made plain in Psalm 78 when Asaph testifies: “I will utter dark sayings of old which... our fathers have told us. We will not hide them from their children, showing the generation to come the praises of the Lord” (Ps 78:2-4). Likewise we will see as we proceed that Jude’s obscure things fulfil his dual purpose, of hiding the message of repentance and deliverance from the wicked men amongst his audience, but also carrying wonderfully uplifting and edifying instruction for those with ears to hear. Proverbs 1:6 There are two principal matters I want to draw attention to from the context surrounding this use of “dark sayings”. The first is the explicit statement, confirming that God does act to prevent certain people finding the way of repentance when they show themselves to have no remedy: “then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me” (Pr 1:28). And note the reason given for this action by the Lord: “for they hated knowledge and did not choose the fear of the Lord” (Pr 1:29). The second matter is the instruction this context gives us about handling Jude’s obscure letter. These “parables10 of Solomon” (Pr 1:1) are given “to know wisdom and instruction; to perceive the words of understanding...” (Pr 1:2); this informs us that the path to understanding Jude’s dark sayings will be found in earlier parables in scripture (about which, more as exposition progresses). Solomon continues with words that provide the basis for Jesus’ call to the multitudes when he cried out: “who has ears to hear, let him hear” (Mt 13:9,43). Solomon says: “a wise man will hear, and will increase learning... to understand a parable, and the interpretation; the words of the wise and their dark sayings” (Pr 1:5-6). Thus, consistent with our Lord’s teaching, we learn that understanding will not necessarily be gained easily and quickly, but will require hearing and an increase of learning; this is why the Lord speaks of fruit being borne of hearing and keeping the word “with patience” (Lk 8:15). Furthermore, a blessing is pronounced for those who do hear and learn, a blessing that contrasts with those that hate knowledge and do not choose the fear of the Lord: “whoever hearkens to me shall dwell safely” (Pr 1:33). Thus we see in these findings, from selected scriptural contexts surrounding the use of the Hebrew for Psalm 78’s “dark sayings”, that the dense, yet almost surreptitious, use of the language of these scriptures in Jude’s letter powerfully reinforces the purpose we have already discovered from comparison of 2 Peter and Jude. To those with gross hearts, dull-ofhearing ears and closed eyes, it was not given to perceive the message of repentance and deliverance; it was purposefully hidden from them by Jude’s obscurity. We have also seen from these findings that we should expect to find in Jude’s letter, consistent with our Lord’s

10

“Proverbs (mšl)” (Pr 1:1) renders the Hebrew word that is translated “parable (mšl)” in Psalm 78:2.



two-fold purpose in parables, that it was given to understand the message of repentance to others, those who had ears to hear. There are additional things we see in these contexts and some of these have been touched on in the foregoing. But to conclude this particular exposition we will explore who these two sets of people are in Jude’s “last time”, and how he addresses them in accomplishing God’s purpose. In doing so we will also give preparatory attention to the message for those to whom it was given to know the mysteries of the kingdom.

Jude’s readers Before examining the characters of Jude’s original readers, let’s ask the question: who were Jude’s original readers? We will consider who and where they were so that we can take account of this as the exposition proceeds. We have already seen that Jude repeats much of Peter’s second letter to show that the things Peter had prophesied and warned of had sadly come about, amongst those to whom he wrote. The false teachers, who were to bring in damnable heresies and make merchandise of the believers, had now “crept in unawares” (Jude 1:4). It is evident from this that the people to whom Jude wrote were those to whom Peter had written his second letter. Jude’s emphatic portrayal of the fulfilment of Peter’s prophecies and warnings would not otherwise make sense. To whom was Peter’s second letter written and where were they? It can be shown that this was to the same people as Peter’s first letter, to “the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia” (1 Pe 1:1). This is not the place to enter into a detailed analysis showing this, but one particular piece of evidence is immediately pertinent to examine, given how it sets the scene for the kind of transition of purpose we have already seen takes place from Peter’s second letter to Jude’s writing. This evidence concerns how the figure of the flood in Noah’s day is used in Peter’s two letters, as follows: • The first reference to the flood is in 1 Peter 3, where the focus of its mention is to teach the preaching of the gospel of salvation through baptism by the resurrection of Jesus Christ (1 Pe 3:18-21). In this mention even the “spirits in prison” (1 Pe 3:19), those “that are dead” (1 Pe 4:6), had the gospel preached to them by the spirit of Christ in Noah; and so even these people had the opportunity of repentance and salvation, though so many of them did not grasp it. • The next mention of the flood in Peter’s letters is one we have already considered. In 2 Peter 2 he emphasises the opportunity for all his readers to enjoy salvation and deliverance through the grace of our God. In prophesying that false teachers would arise, God directs Peter plainly to hold out the path that all his readers should choose – the way of deliverance through repentance. Yet Peter does start with a description of the flood as God’s judgments against the ungodly: “[God] spared not the old world... bringing in the flood upon the world of the ungodly” (2 Pe 2:5). Thus Peter’s second mention of the flood shifts from a principal focus on the opportunity of repentance and salvation to one where the flood has a dual purpose: judgments against the ungodly and saving people who are the exception. • Peter returns to the topic of the flood in his second letter in 2 Peter 3. Here his focus is solely on the warnings of judgment that it carries. Against those mockers who challenge the promise of the Lord’s coming Peter writes: “for of this they are willingly ignorant... the world that then was, being overflowed with water, perished” (2 Pe 3:5). These three mentions of the flood, and the way its use develops from a principal focus on salvation to a sole focus on the judgments of God, bind these two letters of Peter together. The development of teaching drawn from the flood and the progressive shift in focus makes most sense if the letters were written to the same people. Furthermore, we see that how the teaching is developed sets the scene for the development of thought, regarding the way God deals with men’s descent into the depths of ungodliness, as we have observed when moving from Peter’s second letter to the situation pertaining in Jude’s last time. Thus we can conclude, and more evidence will be seen as exposition of Jude’s letter proceeds, that Peter’s and Jude’s letters were sent to “the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia” (1 Pe 1:1). We will consider the ramifications of this identification as we make progress. But for now we will turn our attention to the characters of the people, amongst the scattered strangers who formed Jude’s original _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 10 of 18


readers. These are characterised as three distinct kinds of people: the beloved (Jude 1:3,17,20); those who had crept in unawares (Jude 1:4); and others, on whom the beloved are commanded to have compassion, and to save with fear (Jude 1:22-23). All three kinds of people are plainly amongst those to whom Jude writes, amongst the scattered strangers, and so all three kinds of people would have had the opportunity to read his letter. And yet here is a remarkable thing: the only people that Jude directly addresses are the beloved. These people, the beloved, he instructs and encourages in a number of matters; he exhorts and instructs them: • to contend earnestly for the faith (Jude 1:3); • to remember the three examples of the Lord’s judgments (Jude 1:5-7); • to remember the words which were spoken before by the apostles of the Lord about mockers arising in the last time (Jude 1:17-18); • to build themselves up in their most holy faith, pray in a holy spirit and keep themselves in the love of God (Jude 1:20-21); and • to have compassion on some, and others save with fear (Jude 1:22-23). In this instruction and encouragement, the third category of people, on whom the beloved are commanded to have compassion, and to save with fear, are mentioned for good; to them the way of repentance and salvation is clearly open. But when we look for Jude speaking directly to those who had crept in unawares, we look in vain. He doesn’t address them at all, he only describes them and the judgments that will befall them; there is no call to action such as repentance. Jude doesn’t even use expressions to indicate he is hiding his message from them; he doesn’t use the kind of language the Lord Jesus Christ used to describe his purpose such as “to them it is not given” or “I speak to them in parables because they seeing see not…”. It is as if Jude obscures the fact that he is hiding his message from those who had crept in unawares. But note again that whilst Jude speaks directly to “the beloved”, when his letter was received by the scattered strangers all three categories of people we have identified above would have had the opportunity to read it. When those who had crept in unawares - whose hearts were gross, whose ears were dull of hearing, whose eyes were closed - read this obscure letter, who would they have thought themselves to be? Would they have read Jude’s letter and been ashamed at the description of themselves found in there? Would those whom Jude describes as “feeding themselves” (Jude 1:12) have been pricked in their heart? Would those who are described as speaking hard things “against [the Lord]” (Jude 1:15) have hearkened to rebuke? Would those who are described as speaking “what they know naturally as brute beasts” (Jude 1:10) have seen the error of their way? To ask is to answer. Such is the deceitfulness of sin, such was the depth of their delusion, that those who had crept in unawares would regard themselves as “the beloved”! And these delusional men would have regarded those that they opposed, the true beloved, as despicable, ungodly men. Thus it was that Jude wrote his obscure letter, containing many hard-to-be-understood things, to address this situation. Just as our Lord Jesus Christ did not just passively observe the gross hearts, dull-of-hearing ears and closed eyes of the people in the land when he spoke to them in “the last days”, but acted in his parables to confirm them in their unconvertible state, so also Jude. His obscure letter and the many dark sayings in it are deliberately crafted to confirm those who had crept in unawares in their ungodliness. Jude writes such wrest-able things precisely because the ungodly would wrest them to their own destruction, and thereby reserve to themselves the blackness of darkness for ever. It is ever thus: the ungodly always man-handle the word of God; ungodly men read the scriptures prejudicially to transform God’s true meaning to something made after their own fashion; such men bring their own imaginations to bear, deceiving their own heart11; and it is these very behaviours that contribute towards obscuring the compassion of God from themselves in Jude’s letter. This sad state of affairs is something we shall see extensively as we proceed.

11

Compare the teaching of Isaiah 44:9-17 from which some of this language is borrowed and note how the prophet continues, consistent with what we have seen in this exposition: “they have not understood; for he has shut their eyes that they cannot see; and their hearts that they cannot understand” (Is 44:18). _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 11 of 18


This is, of course, an awe-ful and fearful conclusion. Yet, as Peter had earlier expressed things: “if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1 Pe 4:18); of such men Peter had later said they “shall utterly perish in their own corruption” (2 Pe 2:12). In their own obscurity the ungodly reap what they have sown, and Jude shows this is so when his letter mirrors the obscurity and darkness of the ungodly, ignorant men who had “crept in unawares” (Jude 1:4). Such is the gloominess of God’s purpose, in ensuring that the ungodly reap what they sow, that Jude reflects it in the language he uses to describe the ungodly and those things that shall befall them. Jude uses the language of obscurity and ignorance to describe these ungodly men; and in this, we see the seeds of their black end. Two expressions in particular describe how the ungodly reap the very obscurity that they had sown: “[the Lord] has reserved [them]… under darkness” (Jude 1:6) “to whom is reserved the blackness of darkness forever” (Jude 1:13) Given Jude dwells so much upon these dark and obscure things, given there seems to be a prevalence of such gloomy outlook, what of the beloved reading this letter? And those on whom the beloved were commanded to have compassion or the others that they were to save, what of these reading this letter? There is, of course, the directly expressed exhortation and instruction given to the beloved and the hope contained in that for others as we have already noted above. But this, in terms of time spent on it in his letter is relatively little; is there more? Are there uplifting, edifying and encouraging teachings for them? Following the pattern set in Jesus’ use of parables it is evident that we should expect to find, even in the dark sayings of Jude, things that are given to the beloved to know regarding the mysteries of the kingdom, things that they could share with those on whom they had compassion and with others that they would save. And as was noted in that context, our Lord gave knowledge of his meaning about the kingdom to those who had the humility to follow him and ask. So, in reading Jude’s letter, the mysteries of the kingdom revealed in his dark sayings will be given to those who humbly enquire about Jude’s meaning. It is given to those who, rather than man-handling and wresting Jude’s letter, read it with “a contrite and humble spirit” and “tremble at [God’s] word” (Is 66:2). It is given to those who follow the wise instruction of Solomon and turn to his parables and dark sayings, which Solomon himself says are given that we might “know wisdom and instruction” and “understand a parable and the interpretation, the words of the wise and their dark sayings” (Pr 1:2-6). It is given to those who “hearken” to the Lord (Pr 1:33), to those who patiently search out Jude’s references to earlier parables, dark sayings and scriptures. Indeed, we shall see, as we make progress, that Jude explicitly and with clarity directs the beloved to consider earlier scriptures. And when we do handle Jude’s letter this way we discover a wealth of edifying, encouraging and comforting teaching from God through Jude’s pen, given to the beloved and to those on whom they are commanded to have compassion and the others that they are to save.

now... The dual function of parables, of dark sayings explained in our Lord’s teaching, and which we have observed is taken up by Jude, is something we will keep in mind as a principal key for discovering Jude’s meaning as exposition proceeds. In summary, this key is that Jude’s letter is “hard to be understood” (2 Peter 3:16) because he hides the good news of the gospel from ungodly men who had sown obscurity and ignorance by turning “the grace of our God into lasciviousness” (Jude 1:4). Yet, the light of the gospel in its message of hope still shines brightly for the beloved, for those who will search it out. My dear reader, each one of us should be asking this question of oneself: When reading Jude’s letter, who am I? Am I the beloved, the ungodly, or a person upon whom the beloved are exhorted to have compassion or to save?



But whatever answer we give, the proof of our identity is made evident to the one before whom we must appear by the way we handle Jude’s dark sayings and the way we fulfil them in our lives.

Issue 1.0 I am again grateful to Mark Taunton for giving of his time and skills in editing this exposition.

February 2010 Much of the exposition that features in this essay was originally published under the title: Jude, the obscure, 1. The last time.



Annex 1: Similarities between Jude and 2 Peter Jude

2 Peter

1:1 servant of Jesus Christ

1:1 servant… of Jesus Christ

1:1 God the father

1:17 God the father

1:2 peace… be multiplied

1:2 peace be multiplied

1:3,17,20 beloved

3:1,8,14,17 beloved

1:3 all diligence

1:5 all diligence

1:3: our common salvation

1:1 to them that have obtained like precious faith

1:4 there are certain men crept in unawares ... who were before of old ordained to this condemnation... turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ

2:1 there shall be false teachers among you who privily shall bring in damnable heresies, even denying the Lord that bought them... bring upon themselves swift destruction

1:4,15 ungodly men... all that are ungodly... ungodly deeds... ungodly sinners

2:5,6 ungodly... ungodly

1:5 I will therefore put you in remembrance ... though you once knew

1:12,13 wherefore I will... put you always in remembrance... though you know... putting you in remembrance

1:6 the angels which kept not their first estate, ... he has reserved in everlasting chains under darkness unto the judgment of the great day

2:4,9 the angels that sinned, ... cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment… to reserve the unjust to the day of judgment to be punished

1:7 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

2:6 turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample to those that after should live ungodly

1:8 despise dominion... speak evil of dignities

2:10 despise government... speak evil of dignities

1:9 Michael the archangel, when contending with the devil... dared not bring against him a railing accusation, but said, The Lord rebuke you

2:11 angels, which are greater in power and might, bring not railing accusation against them before the Lord

1:10 these speak evil of those things which they know not... what they know naturally, as brute beasts... they corrupt themselves

2:12 natural brute beasts... speak evil of the things they understand not... perish in their own corruption

1:11 ran greedily after the error of Balaam for reward

2:15 following the way of Balaam... who loved the wages of unrighteousness

1:12 spots... when they feast with you... clouds they are without water, carried about of winds

2:13 spots... when they feast with you 2:17 wells without water, clouds that are carried with a tempest

1:13 to whom is reserved the blackness of darkness for ever

2:17 to whom the blackness of darkness is reserved forever

1:16 walking after their own lusts... their mouth speaks great swelling words

2:10 that walk after the flesh in the lust of uncleanness 2:18 they speak great swelling words of vanity

1:17 beloved remember the words which were spoken before of the apostles of our Lord Jesus Christ

3:1,2 beloved... be mindful of the words which were spoken before... the apostles of the Lord and Saviour

1:18 there should be mockers in the last time who should walk after their own ungodly lusts

3:3 there shall come in the last days scoffers walking after their own lusts

1:24 to keep (phulassō)

2:5 saved (phulassō) 3:17 beware (phulassō)

1:24 to present you faultless

3:14 you may be found… without spot and blameless

1:25 to the only wise God our saviour be glory… both now and ever. Amen

3:18 to him be glory both now and for ever. Amen



Annex 2: Tabulation of associations between Jude and contexts where hydh (“dark sayings” in Psalm 78:2) is used hydh’s use is as follows: Numbers 12:8; Judges 14:12,13,14,15,16,17,18,19; 1 Kings 10:1; 2 Chronicles 9:1; Psalm 49:4; 78:2; Proverbs 1:6; Ezekiel 17:2; Daniel 8:23; and Habakkuk 2:6. Not all of these uses are analysed below, in part because these associations are “work-in-progress”. But it will be seen that the associations between Jude and contexts where hydh is used are fairly comprehensive, some with more dense associations than others. If you have any additions or corrections, please send these to me so that I can include them in improved versions of this exposition. Numbers 12:8 dark speeches Numbers 12

Jude

Miriam and Aaron spoke against Moses... wherefore then were you not afraid to speak against my servant Moses? (12:1,8)

despise dominion and speak evil of dignities... these speak evil of those things they know not... gainsaying... ungodly sinners have spoken against [the Lord] (1:8,10,11,15)

the Lord speaks suddenly (pt’m) (12:4) in judgment

a Hebrew expression for “suddenness” which features in exposition of Jude’s mockers and the last time (1:18)

dream (12:6)

dreamers (1:8)

cloud (12:5,10)

clouds (1:12)

my servant (12:7,8)

the servant of Jesus Christ (1:1)

Moses (12:7)

Moses (1:9)

Who is faithful (12:7)

contend for the faith... most holy faith (1:3,20)

in all mine house (12:7)

left their own habitation... building up yourselves (1:6,20)

mouth to mouth (12:8)

mouth (1:16)

Moses cried to the Lord, saying, Heal her now, O God, I beseech you (12:13)

others save with fear, pulling them out of the fire (1:23)

ashamed (12:14)

shame (1:13)

1 Kings 10:1 (see also 2 Chronicles 9:1) hard questions 1 Kings 10 Jude the house that he had built... the house of the Lord... the house of the Lord... the king’s house (10:4,5,12)


his servants... your servants (10:5,8)

servant (1:1)

their apparel (10:5)

the garment (1:23)

there was no more spirit in her (10:5)

having not the spirit (1:19)

I believed not (10:7)

them that believed not (1:5)

the Lord your God (10:9)

the Lord God (1:4)

the Lord loved Israel (10:9)

to those in God the father beloved (1:1)

to do judgment (10:9)

to do judgment (1:15)

Psalm 49:4 dark saying Psalm 49

Jude

sons of Korah (49:t)

Core (1:11)

my mouth (49:3)

their mouth (1:16)

wherefore should I fear (49:5)

without fear (1:12)

boast themselves (49:6)

their mouth speak great swelling words (1:16)

corruption (49:9)

corrupt themselves (1:10)

the brutish person... like the beasts... like the beasts (49:10,12,20)

as brute beasts (1:10)

perish (49:10,12,20)

perished (1:11)

their houses... his house (49:11,16)


for ever (49:11)

everlasting... eternal... for ever... eternal... ever (1:6,7,13,21,25)

their way (49:13)

the way of Cain (1:11)

death shall feed on them (49:14)

feeding themselves (1:12)

12

12

There is little Greek manuscript evidence for the KJV “sanctified (ēgiasmenois)” whereas the manuscript and contextual support for “beloved (ēgapēmenois)” is strong. _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 15 of 18


Psalm 49

Jude

dominion (49:14)

dominion (1:8)

but God will redeem my soul from the power of sheol (49:15)

common salvation... [he] that is able to keep you from falling (1:3,24)

glory... his glory (49:16,17)

his glory... glory (1:24,25)

They shall never see light (49:19)

reserved in everlasting chains under darkness... reserved the blackness of darkness for ever (1:6,13)

understands not (49:20)

things which they know not (1:10)

Psalm 78:2 dark sayings Psalm 78

Jude

my mouth... my mouth... their mouths (78:1,2,30)

their mouth (1:16)

of old (78:2)

of old (1:4)

we have known... make known... might know (78:3,5,6)

you knew... they know not (1:5,10)

his strength (78:4)

might (1:25)

13

Jacob... Jacob... Jacob (78:5,21,71)

James (iakōbos) (1:1)

appointed... delivered (78:5,61)

delivered (1:3)

in God (78:7,22)

in God the father (1:1)

not forget... forgot his works... they remembered... he remembered... remembered not (78:7,11,35,39,42)

put you in remembrance (1:5)

keep his commandments... kept not... kept not (78:7,10,56)

kept not... keep yourselves in the love of God (1:6,21)

whose spirit was not steadfast (78:8)

having not the spirit... praying in holy spirit (1:19,20)

turned back... they returned... turned back... turned back (78:9,34,41,57)

turning (1:4)

refused to walk in his law (78:10)

walking after their own lusts... walk after their own ungodly lusts (1:16,18)

the land of Egypt (78:12)

the land of Egypt (1:5)

cloud... clouds (78:14,23)

clouds (1:12)

They sinned... they sinned (78:17,32)

sinners (1:15)

They spoke against God (78:19)

spoken against [the Lord] (1:15)

fire... fire (78:21,63)

fire... fire (1:7,23)

They believed not... believed not (78:22,32)

them that believed not (1:5)

salvation (78:22)

salvation... having saved (1:3,5)

Man did eat angels’ food, he sent them meat to the full... to feed Jacob his people... so he fed them (78:25,71,72)

feeding themselves (1:12)

wind... wind... wind (78:26,39)

winds (1:12)

habitations (78:28)

habitation (1:6)

14

their own lust ... their lust (78:29,30)

their own lusts... their own ungodly lusts (1:16,18)

Slew… smote down... slew (78:31,34)

destroyed (1:5)

They did flatter him with their mouth (78:36)

their mouth speaks great swelling words, having men’s persons in admiration for advantage (1:16)

full of compassion (78:38)

have compassion (1:22)

destroyed not (78:38)

destroyed (1:5)

They feared not (78:53)

without fear (1:12)

sea (78:53)

sea (1:13)

sanctuary... sanctuary (78:54,69)

saints... saints... holy (1:3,14,20)

dealt unfaithfully (78:57)

contend for the faith... most holy faith (1:3,20)

his glory (78:61)

his glory... glory (1:24,25)

13 14

“Dominion” renders the Greek kratos, an expression for “might” or “strength”. KJV “desire” translates the Hebrew for “lust (t’wh)” (Ps 78:30).



Psalm 78

Jude

Judah (78:68)

Jude (1:1)

which he loved (78:68)

having been loved (1:1)

Built (78:69)


for ever (78:69)

everlasting... eternal... for ever... eternal... ever (1:6,7,13,21,25)

his servant (78:70)

servant of Jesus Christ (1:1)

Proverbs 1:6 dark sayings Proverbs 1

Jude

15

to know... knowledge... knowledge... knowledge... make known... knowledge (1:2,4,7,22,23,29)


the fear of the Lord... your fear... fear (1:7,26,27,29,33)

without fear (1:12)

despise... despised (1:7,30)

despise (1:8)

grace (1:9)

grace (1:4)

sinners (1:10)

sinners (1:15)

let us lay wait... let us lurk privily... they lay wait... they lurk privily (1:11,18)

crept in unawares (1:4)

let us swallow them up alive like sheol... as those that go down into the pit (1:12)

reserved in everlasting chains under darkness to the judgment of the great day (1:6) the earth open her mouth and swallow them up... they go down alive into sheol... the earth opened her mouth and swallowed them up... they... went down alive into sheol (Nu 16:30,32-33)

houses (1:13)

habitations... building (1:6,20)

Walk not (1:15)

walking after their own lusts... walk after their own ungodly lusts (1:16,18)

the way... ways (1:15,19)

the way (1:11)

greedy of gain (1:19)

ran greedily... for reward (1:11)

Turn... turning away (1:23,32)

turning (1:4)

my spirit (1:23)

the spirit (1:19)

I have called (1:24)

called (1:1)

I will mock (1:26)

mockers (1:18)

whirlwind (1:27)

winds (1:12)

therefore shall they eat of the fruit of their own way (1:31)

they have gone in the way of Cain... whose fruit withers, without fruit (1:11,12)

destroy (1:32)

destroyed (1:5)

Ezekiel 17:2 riddle Ezekiel 17

Jude

house... house (17:2,12)


the Lord God (17:3,9,16,19,22)

the Lord God (1:4)

waters... waters (17:5,8)

water (1:12)

turned (17:6)

turning (1:4)

Fruit... shall he not pull up the roots thereof and cut off the fruit thereof that it wither? it shall wither... pluck it up by the roots thereof... utterly wither... it shall wither... bear fruit... all the trees... tree... tree... tree... tree (Ez 17:8,9,10,23,24)

trees whose fruit withers, without fruit, twice dead, plucked up by the roots (Jude 1:12)

wind... winds (17:10,21)

winds (1:12)

know you not... you shall know... shall know (17:12,21,24)


despised... despised... despised (17:16,18,19)

despise (1:8)

They that remain shall be scattered toward all winds (17:21)

Jude’s audience amongst the diaspora

15

There is little Greek manuscript evidence for the KJV “sanctified (ēgiasmenois)” whereas the manuscript and contextual support for “beloved (ēgapēmenois)” is strong. _____________________________________________________________________________________________________ Peter Heavyside February 2010 Page 17 of 18


Habakkuk 2:6 proverb Habakkuk

Jude

I will stand (2:1)

present (1:24)

that he may run (2:2)

ran (1:11)

an appointed time... at the end (2:3)

the last time (1:18)

Wait for it (2:3)

awaiting (1:21)

it will surely come (2:3)

the Lord comes (1:14)

live by his faith (2:4)

faith... holy faith (1:3,20)

proud man (2:5)

their mouth speaks great swelling words (1:16)

suddenly (pt‛) (2:7)

a Hebrew expression for “suddenness” which features in exposition of Jude’s mockers and the last time (1:18)

spoiled... spoil... spoil (2:8,17)

spots (1:12)

house... builds (2:10,12)


sinned (2:10)

sinners (1:15)

fire (2:13)

fire... fire (1:7,23)

knowledge (2:14)


glory... glory... glory (2:14,16)

glory (1:24)

sea (2:14)

sea (1:13)

shame... shameful spewing (2:16)

foaming out their own shame (1:13)

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beasts (2:17)

as brute beasts (1:10)

made them afraid (2:17)

without fear (1:12)

in his holy temple (2:20)

in a holy spirit (1:20)

let all the earth keep silence before him (2:20)

all their hard things which ungodly sinners have spoken against him (1:15)

a prayer of Habakkuk (3:1)

praying in a holy spirit (1:20)

16

KJV “looking for” renders prosdechomai, translated elsewhere in the KJV “waiting for” (Mk 15:43; Lk 2:25; 12:36; 23:51).
