Capstone Project Jude

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COLORADO CHRISTIAN UNIVERSITY Capstone Project Jude Submitted to Professor Gary Schnittjer, in partial fulfillment of the requirements for the completion of BIB 699 Biblical Studies Capstone by Paul Bock 18 September 2020

The Book of Jude Introduction The Book of Jude is one of the most overlooked books within the New Testament. One could state such ramifications stem from its short length and placement within order of New Testament books; however, it is the foreign world of its author and the Old Testament allusions that pose a challenge for the modern day reader. 1 The book requires an understanding of a world far distant from today; yet, with this easily attained knowledge one may unlock and grasp the gravity of the message the author conveys. Jude’s urgent message and application of his exhortation resounds as strongly today as when penned in the first century. Given the current situation in the West, especially within the Church, his words must be understood and heeded, for they remove all excuses of allowing apostates, false teachers, and prophets into the Church. Context Authorship, Audience, and Historical The author identifies himself as Jude. In Greek the name is Judas; however, the translators changed the name to Jude so as not to connect the author with Judas Iscariot. 2 Modern and Higher Critical scholarship views the book as pseudonymous, assigning its genesis to a late first or second century date as a response to the rise of Gnosticism which will be addressed later. 3 The author claims to be Jude, brother of James (Jd 1).The only brothers identified within the New Testament named Jude and James are the half-brothers of Jesus (Mk 6:3; Mat 13:55-56). 1 J. Daryl Charles, “Literary Context ,” In Commentary on John, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 10, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software. 2 Arnold G. Fruchtenbaum, Israelology: The Missing Link in Systematic Theology (Tustin, CA: Ariel Ministries, 2001), 976 3 Charles, “History of Interpretation: Authorship, Dating, and Epistolary Destination,” Olive Tree 1

Thus, conservative scholars hold Jude’s self-identification to be true and that he is Jesus’ half- brother. 4 The primary issue multiple scholars mention regarding the historical background of Jude is the lack of historical indicators within the book. No direct audience is stated beyond the fact that they are believers nor is a specific region mentioned. Much of what is known is due to the inferences within the book itself. Jude states the overarching purpose of his epistle in an exhortative imperative, “contend earnestly for the faith” (Jd 3). Clearly Jude intended a different letter and message altogether upon initial onset as he states such in verse three; however, something pressed him to completely change the direction of the epistle. Different scholars posit varying reasons for the drastic change. Henry Halley sees a sudden appearance of a major heresy as the prompting. 5 Many modern scholars believe Jude addresses the gnostic or protognostic groups. 6 Multiple aspects contribute to the general consensus of a later date of authorship and the belief of pseudonymity: relationship to 2 nd Peter which many hold to a second century penning, missing historical indicators, description and warning against antinomians, etc. 7 German scholars Walter Grundmann and Ferdinand Hahn both hold to this view strongly, and thus maintain a later date of authorship. 8 Grundman believes more effort should be put forth attempting to correlate the false teachers mentioned in the epistle with Gnostic sects. 9 4 Fruchtenbaum, Israelology 976. 5 Henry H. Halley, Halley’s Bible Handbook, (Grand Rapids, MI: Zondervan), 680. 6 J. Daryl Charles, “History of Interpretation ,” In Commentary on Jude, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 13, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software. 7 Terry L. Wilder, J. Daryl Charles, and Kendell H. Easley, Faithful to the End: An Introduction to Hebrews through Revelation (Nashville, TN: B & H Academic, 2007), 216. 8 Ibid., Olive Tree. 9 Wilder, Charles, and Easley, Faithful, 212. 2

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Serious flaws arise with such beliefs. If the book is pseudonymous and written in the second century it fails two of the four tests each text was required to meet in order to be officially recognized as canonical in the 4 th Century A.D: 10  Apostilicity - written by an Apostle or close associate  Antiquity – Authored in the 1 st Century Thus, the early church should not have recognized the book as scripture, and the book needs to be ejected from the canon. The second glaring issue of these scholars is that no evidence supporting their claims regarding the text exists either internally or externally. Gnosticism proper holds to cosmic dualism in which the evil god created the universe and all physical matter while everything not material or physical (spiritual) was good. 11 Neoplatonism, Manichaeism, et al., share similar beliefs all very specific and unique to these systems including their parallel views on deterministic philosophies that one would think if Jude’s letter addresses these groups specifically it would be easily discerned and clearly stated; however, the textual evidence still shows no support for such a view. 12 Jude’s epistle confronts and warns against apostates in general. 13 Clearly there exists a group of individuals which have come into the church collectively spurning authority whilst holding positions of leadership in order to teach their own doctrines which are contrary to orthodox Christianity. Dr. Elmer Towns views this to be the background of 10 Milton C. Fisher, “The Canon of the New Testament,” The Origin of the Bible, (Wheaton, IL: Tyndale House Publishers, 2012), 67-75. 11 Ken Wilson, The Foundation of Augustinian Calvinism , (Montgomery, TX: Regula Fidei Press, 2019), 1 12 Kevin Corrigan, Reading Plotinus: A Practical Introduction to Neoplatonism (Lafayette, IN: Purdue University Press, 2005), 46-47 13 Chuck Missler, The Book of Jude , ( Coeur D’Alene, ID: Koinonia House 1996), 3. 3

Jude’s epistle; thus, it is a more general afront against false religious teachers and their teachings which have come in during the second half of the apostolic age. 14 Three indicators outside the book itself Support Towns and clearly demonstrate the infiltration and influence of false teachers among the Church leadership in the Apostolic age. Though Jude wrote his epistle prior to John’s revelation, the collective backdrop of John, Peter, and Paul provides historical context for the letter. Satan wasted no time strategically working to infiltrate, nullify, and destroy the church from within. The first occurs during Paul’s final meeting with the Ephesian elders at Miletus (Acts 20:17). Paul warned that after his departure “savage wolves would enter in among you, not sparing the flock. Also, from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves ” (20:29-30, NKJV). 15 Though Paul gives no time between his statement and the appearance of these false teachers, he is clear that this will occur subsequent to his final meeting with the Ephesian elders. One finds the second indicator in Peter’s second epistle. Peter’s warning parallels Paul’s warning, “But there were false prophets also among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction (2 Pet 2:1, NKJV). Peter affirms to his audience these men will come into the church. John provides the third indicator of the presence of false teachers infesting the church by the end of the first century in the epistles to the seven churches in Revelation 2-3. John recorded the prophecy of Revelation around 95 AD, demonstrating serious failures within the church before the post-apostolic era. 16 Jesus commends the Ephesian church for following Paul’s 14 Elmer L. Towns, A Journey through the New Testament (Australia: Cengage Learning, 2008), 333 15 The word διεστραμμένα diesramena translated perverse connotes distortion/ turning away/contrary. The question is contrary to or distortion of what? To Apostolic, New Testament doctrine. 16 Alan F. Johnson, “Date ,” In Commentary on Revelation, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 13, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible 4

warning and testing those who came to them claiming apostolic authority. Other churches failed to be as stringent and are rebuked by the Lord. Members and leaders in Pergamos brought in a mixing of pagan religious practices and sexual immorality (Rev 2:14). Had these leaders held to orthodoxy, this would not be taking place within the body openly. John records similar accusations against the church in Thyatira. The accusation against Sardis states that they “have/hold a name you live, but are dead” (Rev 3:1, translation of author). The Sardis church is a dead church, alive in Christ by name only. The Laodicean church claims many great things but are the opposite (3:17). Jesus makes a startling accusation in verse 20 regarding the church of Laodicea in which He is on the outside of the church attempting to get in. Cultural Though Jude makes use of Hellenistic literary devices, his content connotes an audience with deep understanding of Jewish history. 17 Primary evidence for this claim is his heavy application of Midrash hermeneutic which will be addressed under the literary context. 18 Jude draws from the more obscure events in the Jewish scriptures such as Balaam (Num 22-25), the angels that sinned (Gen 6), and connects the angels with Sodom and Gomorrah (19), both groups “going after strange flesh” (Jd 7), as well as Jewish apocalyptic works to create a picturesque description of the attributes of these who have secretly come into the Church. Thus, the recipients are either Jewish believers or non-Jewish, well trained in the Old Testament and familiar with their Christian Jewish roots. If the audience is the same group Peter addressed and understanding Peter’s primary mission was to the Jews, it most likely is a Jewish Christian dominant group. Literary Composition and Structure Software. 17 Wilder, Charles, Easley, Faithful , 215. 18 Ibid., 215. 5

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Midrash As stated, Jude relies heavily on the Midrash hermeneutic. This method identifies types, patterns, or symbols in the OT to prophetically anticipate God’s future activity in history. 19 Jude applies the Midrash by enlisting Old Testament types as a way of describing modern day apostates within the church to confront the issue both “prophetically and pastorally.” 20 The author enlists apocryphal sources, specifically Enoch and the Assumption of Moses, alongside the Old Testament references to successfully deliver a thorough and complex message with brevity that purposes to drive its audience to engage the serious issues at hand. Daryl Charles regarding the literary workings of Jude articulates, “Taken together, graphic symbolism, wordplay, frequent alliteration, parallelism, typology, midrash, woe-cry, and the use of triplets all serve to add force to the writer’s burden as he seeks to address pastoral needs of the Christian community. The reader, alas, is witness to a literary-rhetorical artist at work.” 21 2 Peter Comparison Jude’s work parallels much within 2 Peter as demonstrated below: Jude 2 Peter 3 1:5 4 2:1 6 2:4 7 2:6 8 2:10 9 2:11 10 2:12 11 2:15 12 2:13 12-13 2:17 16 2:18 17 3:2 19 William Wade. Klein, Craig Leonard. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (Grand Rapids, MI: Zondervan, 2017), 78. 20 Charles, “Literary Composition,” Jude , Olive Tree. 21 Ibid., Olive Tree 6

18 3:3 22 Due to the parallels between these two works some scholarship presents the possibility that the same group is addressed by both writers. 23 One contrast between the two however is the Greek tenses. Peter uses the future tense while Jude writes in the past, thus leading to the idea Peter’s warnings of what will happen have occurred. 24 While the plausibility of this conjecture exists, Charles notes that 70 percent of the vocabulary in Jude is distinct from 2 Peter. Upon this observation he states, “this would lend support to the notion that the historical situations behind Jude and 2 Peter and the intent of each writer are unique. Copying a literary source while in the process of editing 70 percent of the material would seem rather unlikely.” 25 Structure and Exegetical outline Structurally, Jude follows an extended chiasm in which the second half of the book corresponds to the first in reverse order. 26 Each idea and type within the first half finds a parallel in the second. The author centers this structural device around verse eleven which finds no parallel. This is common within this literary tool as the central verse acts as the climaxing idea and hinge point that joins the two halves of the text. 27 Chuck Missler notes the chiasmic structure presenting it as follows: 1. Greeting Assurance of the saints (Jd 1-2) 2. Believer and the faith (3) 3. Apostates described (4) 4. Apostasy in Old Testament history (5) 5. Apostasy in the Supernatural (6-10) 6. Three Apostates (11) 22 Ibid., 977 23 Halley, Halley’s , 680. 24 Fruchtenbaum, “ Israelology,” 976. 25 Charles,” Literary Relationship of Jude to 2 Peter,” Jude , Olive Tree. 26 William Wade. Klein, Craig Leonard. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (Grand Rapids, MI: Zondervan, 2017), 391. 27 Ibid., 391. 7

7. Apostasy in the Natural (12-13) 8. Apostasy in Old Testament Prophecy (14-16) 9. Apostates described (17-19) 10. Believer and the faith (20-23) 11. Assurance for the saints (24-25). 28 Commentary Greeting and Assurance (Jd 1-2) Jude opens his epistle identifying himself as both Servant of Jesus and brother of James. He does not claim apostleship, nor enlist his family tie to the Messiah as a point of authority. 29 Some believe the requirements of Apostleship are defined Acts 1:21-22; thus Jesus’ brothers fail due to their skepticism and disbelief that He was who he claimed (Jn 7:5; Ps 69:8). However, Paul fails such standards yet Himself is an apostle to the Gentiles (Rom 11:13) being commissioned by God to the position as he states at the opening of many of his epistles. Most likely Jude’s initial rejection of his brother sits within his mind and disallows him from claiming authority from his familial relationship with the Lord. He calls himself a servant or slave of Jesus Christ proclaiming his understood indebtedness to the Lord. Jude identifies his audience as believers. The trinity is conspicuous in this passage in a unique way. The recipients are γίασμένοις ἠ eegiasmenis (concecrated, sanctified, set apart) by God the Father, preserved/guarded by Jesus Christ, and called. It should be noted that the idnetiy of who calls is lacking. Prior to the crucifixion the Father draws (Jn 6:44), and after the crucifixion all men are drawn by the son (Jn 12:32). After the ascension the Spirit is sent (Jn 16:8) but does not speak of himself (16:13) hence the reason he is not named in this passage. 30 28 Chuck Missler, The Book of Jude , ( Coeur D’Alene, ID: Koinonia House 1996), 3. 29 See Authorship, Audience, and Historical Context regarding the brothers James and Jude. 30 Every instance within the Old Testament in which there is a type of the Holy Spirit it is an unnamed servant. For example: After the entire gospel message is played out in type in Genesis 22, Abraham (the Father) commissions a servant (Holy Spirit) to find a bride for the son (Gen 24). 8

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Jude provides a statement of assurance to the believers stating they are preserved or guarded by Jesus. There assurance is not based on any merit or work by which they can look to or rely on for preservation, but that the Son specifically keeps them. This echoes Paul’s declaration in 2 Timothy 1:12, “I know in whom I believe, and I am convinced that He is able to guard what I have entrusted to Him until that day.” Jude closes his greeting by expressing his desire that mercy, peace, and love abound towards his audience. Expounding on these Jude first expresses his good will toward his audience with the term “mercy unto you.” He then states his desire for peace, meaning tranquility. Jude uses the word agape which Paul defines in 1 Corinthians 13. Given the tumultuous times and situations facing the church externally and internally, such a prayer provides encouragement especially given the tone of the letter which follows. Believer and the Faith (Jd 3) Jude states his original objective for his epistle was a more general letter regarding the salvation shared by all believers. Under divine compulsion he completely changes the subject and he became pressed connoting pressure to write to his audience, calling them the “contend earnestly,” stated in modern English “fight strenuously” for the Christian faith. The term connotes the idea of a wrestling match from the athletic gymnasium of the time implying the believer daily should partake in a fierce struggle for truth, sparing no energy and always alert as an athlete or warrior in the arena. 31 31 J. Daryl Charles, “Jude 3 Commentary ,” In Commentary on Jude, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 13, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software. 9

The faith once delivered references the orthodox scriptural teaching of the Gospel and Apostolic doctrine. There is no future revelation to come regarding the Gospel which has not already been disclosed. 32 Apostates described (Jd 4). Men, false teachers, apostates have entered the church unnoticed by leadership and laity. Through subtle means these infiltrated the body and remain yet unidentified until now. Paul emphasizes that though grace is available the believer, one should not continue in sin (Rom 6:1). These to whom Jude refers reject Paul’s teaching using grace as a license to sin. Culture does not change the word of God, nor give license to ignore its doctrinal truths. They pervert God’s grace and mercy using it as an occasion to sin and encouraging others that they need not care about the lifestyles they lead as God is love . These men deny the Lord and the Messiah. They deny Jesus (2 Pet 2:1; Jd 4), the fact of the Father and the Son (1 Jn 2:22), and his deity (Jn 1; 1 Jn 1:1-3). These men deny what God has revealed about Himself and his Son in scripture. Jude follows this sections citing three Old Testament groups, saved, angels, and unsaved to describe these apostates so they may be identified and to warn of the judgment which can come upon both unbelievers and believers who follow them. 33 Apostasy in Old Testament History (Jd 5) Jude brings to remembrance the judgement which befell Israel post-exodus (Jd 5). Paul’s warning parallels Jude’s in 1 Corinthians 10:1-14. These were God’s people, they were “baptized into Moses in the cloud and the sea,” (1 Cor 10:2), and God forgave them their unbelief and grumbling (Num 14:20). These were saved though they endured God’s judgment and were 32 Modern examples would be Joseph Smith of the Mormons or Russel of the Jehova’s Witnesses. 33 Missler, “Jude 5,” The Book , 8. 10

destroyed or died in the wilderness for unbelief. They were saved but did not inherit. (num 14; 1 Cor 10:1-14; Heb 3:7-13). Apostasy in the Supernatural (Strange Flesh) (Jd 6-7) Angels of Jude 6 Scripture states explicitly that other angels besides Satan fell. John records a future war in heaven where, “the dragon and his angels” fight against Michael and the other angels (Rev 12:7). Satan is an angel as well. The particular angels Jude mentions are chained in darkness until the day of judgement; thus, a distinction between Jude’s angels and those with Satan to whom John refers exists as the warring angels of Revelation 12 are not bound in chains. Jude gives specific clues to identify these angels First, they “left their own abode” (Jd 6b). Upon initial view one may assume this to be their right standing before and in service to God; however, the Greek provides a deeper meaning to this statement. They left their ο κητήριον ἰ oikeeteerion, translated abode (NKJV, NASB) or habitation (KJV). O κητήριον though similar to ο κος ἰ ἶ oikos (house) is not the same. The only other occurrence of O κητήριον is 2 Corinthians 5:2. “For we know that if the earthly tent which ἰ is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For in this house we groan, earnestly desiring to be clothed with our habitation (o κητήριον) from heaven” (2 Cor 5:1-2, NASB). Paul in this message of future hope refers to ἰ the body as a tent stating that even if the believer’s body is destroyed there is a heavenly, eternal, resurrected body to be acquired. 34 O κητήριον is the future habitation the believer desires and ἰ looks towards in hope. Jude references not the angels standing with God, but their physical state in which they abide. This habitation is what the angels in Jude 6 abandoned: their first estate. 34 Murray J. Harris, “2 Corinthians 5 Commentary ,” In Commentary on 2 Corinthians, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 11, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software. 11

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Though it may seem strange, one cannot truly know the technology or ability of an angel bent on mischief. Jude provides more information regarding these angels by the way in which he links them to Sodom and Gomorrah and the surrounding cities through identical sin and judgement. It should be noted verse six and seven are one sentence. Continuing Jude writes, “just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh” (Jd 7a-b). Grammatically Sodom, Gomorrah and cities are all nominative feminine while the “these” in the phrase “the same way as these” is dative plural masculine and within the structure refers back to the angels. Sodom, Gomorrah, and the cities around them went after strange flesh as the angels did. Moses demonstrates this through the fact the men of the city desired to have homosexual relations with the angels they believed to be men (Gen 19:5). The only mention in scripture which meets the condition of angels whoring/fornicating/going after strange flesh is Genesis 6. Angels of Genesis 6 Throughout the centuries much debate has occurred over the meaning of “sons of God” םיִה ֹלֱאָֽה־יֵנְב - BeneHaElohim and to whom it refers. Scholars posit two interpretations, the historical Angelic View which views the angels as real angels breeding with real women and the Lines of Seth (LOS) view. The LOS interpretation connects the first verses of Genesis 6 with events in Genesis 5 rather than Noah and the flood. 35 Human rebellion is the focus of the LOS view with “Sons of God” referring to Sethites and “daughters of men” to Canaanites; thus, there occurred an “immoral union between the faithful line of Seth and the decadent line of Cain. 36 The 35 John H. Sailhamer , “Genesis 6 Commentary .” In Genesis, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 1, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software. 36 Bill T. Arnold, and Bryan E. Beyer. Encountering the Old Testament: a Christian Survey , (Grand Rapids: Baker Academic, 2015), 84. 12

sexual relations between the righteous LOS and unregenerate Canaanites created unrighteous offspring. 37 The LOS history finds its origin around fourth and fifth century AD with Julius Africanus when Julian the Apostate and Celsus attempted to use the orthodox Angelic interpretation as a means to attack Christianity. 38 Augustine adopted the LOS interpretation and has since been the predominate view in western Christianity since. 39 H. C. Leupold argues that the LOS interpretation is popular in large measure due to the fact that that the Angel view is truly the only other option. 40 Serious textual problems exist with this viewpoint: 1. Nowhere within the OT does an author use BeneHaElohim to reference followers of YHVH. 2. Within the text Seth never refers to God, nor Cain to Adam 3. Only Enoch, Noah and his family survived; thus, the Sethites and their line died along with the rest of all living creatures. 4. Enosh, the son of Seth, initiated the defiance of God: “then men began to profane the name of the Lord.” (Genesis 4:26) as cited in the Targum of Onkelos, Jonathan, Kimchi, Rashi, et al.; Maimonide’s commentary on the Mishnah, Jerome 5. The LOS interpretation lacks any explanation for the unnatural offspring. 41 37 J. D. Greene, Thirsty for God: A Brief History of Christian Spirituality , (Grand Rapids, MI: Eerdmans Publishing, 2003), 76. 38 Chuck Missler, The Book of Genesis , (Coeur D'Alene, ID: Koinonia House, 2004), 137. 39 Henry M. Morris, The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings, (Grand Rapids, MI: Baker Book House, 2016), 165. 40 H. C. Leupold, Exposition of Genesis , (Grand Rapids: Baker House, 1950), 258. Also, a major reason many support the Sethite view is the prevailing naturalistic view of many within the Church let alone an atheistic human culture that prevails in most of the world. 41 Missler, The Book of Genesis, 138. 13

Prior to the introduction of the LOS view the angel view prevailed in all interpretive circles relying heavily on the use of BeneHaElohim throughout the rest of scripture. 42 Gordon J. Wenham states, The “angel” interpretation is at once the oldest view and that of most modern commentators. It is assumed in the earliest Jewish exegesis (e.g., the books of 1 Enoch 6:2ff; Jubilees 5:1, the Septuagint, Philo De Gigant 2:358), Josephus (Ant. 1.31) and the Dead Sea Scrolls (1QapGen 2:1; CD 2:17-19). The NT (Pet 2:4, Jude 6,7) and earliest Christian writers (e.g., Justin, Iraenaeus, Clement of Alexandria, Tertullian, Origen) also take this line. 43 Three times the author of Job employs the term (Job 1:6; 2:1; 38:7) specifically referring to angels. Daniel and the Psalmist use a form of the term (Dan 3:25; Ps 29:1; 89:6) each referencing angels. “The Majority of Semitic language scholars, even unbelievers, do not question the supernatural intent of the passage.” 44 Thus, due to the use of the term throughout the Old Testament, there is nothing textually which should lead one to believe Moses sought to convey anything other than angels when he employed the term BeneHaElohim. Summation When one views all scripture, external and historical evidence only the Angel view finds support. The LOS interpretation simply is not established within the text. Therefore, the angels of Genesis 6 are the angels to whom Jude refers. These angels sought after strange flesh, and an unnatural meddling between human and spiritual occurred. Scripture warns against both and emphasizes the serious nature of such apostasy by stating these have been confined in darkness or Tartarus (2 Pet 2:4), an eternal place of confinement in Sheol, until the day of judgment and will endure eternal hellfire (Jd 6-7). 45 God’s view of such has not changed. 42 Morris, The Genesis Record , 166. 43 Gordon J. Wenham, Word Biblical Commentary: Genesis 1-15, Vol. 1, 61 Vols , (Dallas: TX; Word, 2002), 139 quoted by Cris Putnam, The Supernatural Worldview, (Crane, MO: Defender Publishing; 2014), 136. 44 Ibid., 136. 45 Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events (Tustin, CA: Ariel Ministries, 2003), 742. 14

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Apostasy in the Supernatural (Jd 8-10) After the examples of the angels, Sodom and Gomorrah, Jude returns the focus to those he speaks against within the Church stating, “likewise” or differently, “in the same way,” these apostates bear the same marks as the antecedent examples. 46 They defile themselves sexually and morally: seeking after and fulfilling the lusts of the flesh. They reject authority as the angels rejected God’s authority, following Satan with some going so far as to blemish the human gene pool in order to destroy the line of the Messiah. These of whom Jude speaks reject scriptural authority, ecclesiastical authority, et al. They speak against that which they consider inferior to themselves not understanding their foolishness (Jd 8). 47 Jude enlists Michael as a stark contrast to these apostates (Jd 9). Though he technically could have spoken against Satan, Michael still recognizes Satan’s former position appealing to the Lord for refutation. Jude presumes a knowledge of the apocryphal traditions regarding a supernatural dispute over the body of Moses. 48 Whether the confrontation was verbal or physical is not defined beyond Michaels statement, though there are instance recorded in Daniel and Revelation where Angels take part in physical combat. While the tradition surrounding what took place after Moses’ burial is considered apocryphal, Jude’s reference to the event confirms its historicity. 49 Battle for Moses’ Body Here in lies a strange event where two supernatural beings contend over the body of a natural being. What is the purpose of such a confrontation? Satan always attempts to thwart God’s plans. Chuck Missler references the Targum of Jonathan on Deuteronomy 34:6 explaining 46 Charles, “Jude 8,” Olive Tree. 47 Ibid., Olive Tree 48 Ibid, “Jude 9,” Jude , Olive Tree. 49 Halley, Halley’s , 681. 15

that Michael was entrusted with special care and protection of Moses’ grave and posits possible reasons for God’s burial supernatural protection of the site. 50  Risk of Worship – Israel’s history is fraught with instances where they esteem man or object in disobedience to God and turn to idolatry. Had they known where the body was, no doubt they could venerate the site in the same manner they did the temple in Jeremiah looking to it rather than God. Another example is the Brazen serpent of Numbers 22 which Israel came to worship in the days of Hezekiah (2 Kgs 18:4). 51 Satan could attempt to use the body or the site as a method of turning Israel to idolatry.  Future Role – Three were expected in John 1:20-21: The Messiah, Elijah, and a prophet like Moses (Deut 18:15-18). Moses and Elijah parallel each other by having a ministry cut short due to their actions and attitudes. Joshua superseded Moses (Num 20:7-12 vs. Ex 17); Elisha superseded Elijah (1 Kgs 19:13-16; 2 Kgs 2:11). John recorded two coming witnesses in the book of Revelation. Their identified gifts in Revelation 11 match the miracles performed by Elijah: Fire from heaven (1 Kgs 18:36-37; shutting off rain from heaven (1 Kgs 17:1) and Moses: water and blood (ex 7:19); all manner of plagues (Ex 8-12). At the Transfiguration of Matthew 17 Moses and Elijah are present. Could this be another reason for Satan’s desire to obtain Moses’ body? 52 Ignorance in Knowledge (Jd 10) These identified apostates speak against what they do not know ( O δασιν ἴ idasin, denoting a deeper knowledge). They have no qualms speaking in condemnation or against 50 Missler, “Why are They Both Interested in Moses’ Body?” Jude , 19. 51 Ibid., 19. 52 Ibid., 20-21. 16

matters, subjects, or entities of which they lack significant knowledge to be able to truly assess or understand. They are limited by that which they do know ( πίστανται ἐ epistantee denotes superficial basic knowledge, like animals who have basic sense but no true knowledge). “ The apostate limits himself to mere natural knowledge, rails at the truth, and finally perishes eternally in his own corruption.” 53 Three Apostates (Jd 11) Here Jude centers the chiasm on three well known apostates from the Old Testament. Each carries its own unique lesson Jude draws upon for instruction supporting Paul’s declaration, “ Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come” (1 Cor 10:11). Combined, each represents a different stage in a process: “gone in way of Cain (entrance), run greedily in error of Balaam for profit (path), Perished in the rebellion of Korah (destructive end). Way of Cain (Gen 4:1-7) Abel offered a sacrifice by faith (Heb 11:4) in obedience to God. God initiated the Levitical concepts of innocent blood as an offering/covering in Genesis 3:21. Cain offered the work of his hands from a cursed ground. Cain sinned by his attempt to approach God in manner outside God’s revelation to man. Cain continued to ignore God, committed the first murder, thereby destroying Able and all his subsequent descendants. 54 These blaspheme by teaching God’s provision of salvation incomplete and attempt to add to the finished work of Christ or approach God in their own manner. Error of Balaam (Num 22-24) 53 Ibid., “Jude 10,” 22. 54 Charles, “Jude 11 Commentary” Jude, Olive Tree. 17

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God gifted Balaam with the ability to prophesy and spoke directly to Balaam (Num 22:9). Despite such an incredible gift and appointment by God, greed and pursuit of material riches consumed Balaam. The Old Testament portrays him as a negative figure due to his betrayal of Israel and instruction of Balak on the methods by which he could draw Israel into idolatry and immorality, thus invoking God’s wrath on the people. His error is a path that uses gifts and talents in pursuit of worldly gain at the cost of eternal riches (Mat 6:19-20). Rebellion of Korah (Num 16) Korah was a Levite, a prince of Israel, and cousin to Moses (Ex 6:18-21). With Dathan and Abiram, Korah led the rebellion against Moses, God’s appointed leader and mediator. These and their followers all received judgment and were sent alive to sheol. Earlier Jude states that these apostates reject authority. Under the example of Korah, not only do they rebel, but they lead others in their rebellion and ultimately to destructive ends either through eternal damnation or complete nullification of ministry and rewards (1 Cor 3:11-15). Apostasy in the Natural (Jd 12-13) Here Jude uses picturesque language and similitudes to describe these apostates. Opening the section, he refers to them as spots or stains connoting defilement and uncleanness referring back to the Levitical idea of clean, unclean, and offerings without blemish or spot. 55 These apostates are blemishes in the Church body who serve only themselves, not the Lord or others. The picture Jude paints through the multiple metaphors is appearance versus reality.  “Clouds without water” – Appearance of false reality, having no true substance. To the agricultural society rain was life and drought was death. Clouds without water give false promises and hope of sustainment. 55 Charles, “Jude 12,” Olive Tree. 18

 “Autumn Trees without fruit, twice dead, pulled up by the roots” – the idea is a tree which did not produce in spring and continue in their barren state which will be removed and destroyed. 56  “Raging waves…foaming up their own shame” – Their efforts though great result only in wasted effort and shame before a holy God.  “Wandering stars for whom is reserved the blackness of darkness forever” – They walk an aimless course. Any path apart other than one following the Lord has no true direction. which leads them to the ultimate destructive end of eternal darkness and damnation. Apostasy in Old Testament Prophecy (Jd 14-15) Here Jude cites the apocryphal book of Enoch, his second quotation from an apocryphal work. Enoch receives brief mention in Genesis 5, though no recording of his words exists within the Old Testament. Similar to the Assumption of Moses, Jude’s quote affirms the historicity of the prophecy cited in 1 Enoch 60:8, though it does not sanction the whole book. Though these quotations appear in these apocryphal books it does not necessitate that these were the writings from which Jude drew the quotations. Enoch, a contemporary of Adam for 300 years, prophesied the eventual return of the Lord with his angels to execute judgement upon the unrighteous, ungodly people. 57 Four facts may be derived from Enoch’s prophecy regarding the Lord’s coming: its certainty (Rev 19:11-14), those who will accompany (Mt 25:31; Col 3:4, 1 Thess 3:13), its purpose (Heb 9:26-28; Rev 22:20), and its result (Mt 25:31-46; 2 Pet 3:7; Mt 12:36). Apostates Described (Jd 16-19) The consistency of Old Testament typology continues calling these apostates, “grumblers” and “complainers. Repeatedly the text states that Israel grumbled or complained 56 Fruchtenbaum, Israelology, 978, 57 Halley, Halley’s, 682. 19

against the Lord almost immediately after the exodus and during the wilderness wanderings. These that “walk after their own lusts” looks back to the idea of the Angels, Sodom, and Gomorrah. These apostates seek only worldly satisfaction under the guise of piety and supposed Christianity. The same expression “with great swelling words” is used in 2 Peter 2:18, for the purpose of drawing men away through use of fleshly means. These know what men want to hear and speak it to them sitting in positions of authority within the body. Jude reminds his audience that the apostles warned that these would come (2 Peter 2; Acts 20:29; 2 Tim 3:1-9). Paul commands Timothy in his second epistle to preach the word and be ready whether its convenient or inconvenient, “reprove rebuke, exhort, with great patience and doctrine” (2 Tim 4:2) Paul then says the key word “For” emphasizing the importance of what he just commanded Timothy. “For the time will come when they will not endure sound doctrine, but according to their own desires, having itching ears, they will gather to themselves teachers; and they will turn their ears away from the truth and be turned aside to mythology” (4:3-4). These men will come and are in the church. They are soulish or worldly (Jd 19). They cause division, “not having the Spirit” (19). Here Jude answers the unasked question, “Are these apostates saved? To which Jude clearly asserts they are not, as they do not possess the Spirit. Only believers have the Spirit. Believer and the Faith (Jd 20-23) Earlier Jude exhorted the believers to fight for the faith. Here he takes on a more pastoral tone exhorting them to continue in their process towards maturity in Christ and self-development (Jd 20). It is a lifelong process for which every believer is responsible to see carried out through continual submission to Christ and His word. Jude provides multiple admonitions emphasizing 20

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the believer’s responsibility. Four obligations are stated regarding self: faith; prayer; keep one’s self in God’s love; look to Christ’s return. 58 The keeping in verse 21 is not referencing remaining in Christ. The believer is not kept in Christ by their effort as Christ preserves. The focus is on remaining in the love of God. It is God’s love for the believer which is in view and being able to enjoy the benefits of being a son. 59 The prodigal son removed himself from the place where he enjoyed the benefits of His Father’s love (Lk 15:11-32). The Second list of obligations is towards others in three ways. First, be merciful to those who have doubts (Jd 22). These are not trying to bring division or destroy the faith. 60 Similar ideas are seen in Paul’s letter to the Romans (14). These, being immature or not following Paul’s admonition to test all things (1 Thess 5:21) may be following apostates. Second, be bold with some realizing the true fact that they are apostates or involved in apostasy and unsaved. Third, seeking to save others be cautious so as not to become contaminate by their sin. Assurance for the Saints (Jd 24-25) Jude closes his with a benediction and doxology which returns to the opening provision of assurance and comfort to the believer. God is able, speaking of his capability, to keep the believer from stumbling echoing Paul’s promise that even during times of temptation God provides means of escape (1 Cor 10:13). The focus of verse 24 is on what God can do. Jude ends his epistle concentrating on who God is (Jd 25):  Glory – Divine Radiance (Lk 2:9) 58 Charles, “Jude 20-21 Commentary,” Jude, Olive Tree. 59 Missler, “Keep Yourselves”, Jude , 37. 60 Fruchtenbaum, Israelology , 979. 21

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 Majesty – “incomparable, ineffable, regal presence of the Ruler of the universe; suggests the omniscience of God upon the throne.” 61  Dominion – referencing His power and right to rule  Power – Divine authority and might/omnipotence Thus, Jude closes with a powerful declaration stating the limitless extent of God and his attributes. Application and Summation Though Jude wrote to an intended audience 2 Timothy 3:16-17 applies to the book. Jude’s epistle charges all believers throughout time to “contend earnestly,” stated in modern English “fight strenuously” for the Christian faith. The term connotes the idea of a wrestling match from the athletic gymnasium of the time implying the believer daily should partake in a fierce struggle for truth, sparing no energy and always alert as an athlete or warrior in the arena. 62 The Spirit through Jude calls believers to “guard faithfully the historic Christian faith, to resist the forces of apostasy, and to pursue ethical living.” 63 The Christian church has been under attack since its inception from without by persecution or within by the rise of false teachers, prophets, and apostates. This struggle continues today with false teachings and teachers running rampant and unrestrained in large measure due to the watering down or ignoring of scriptural authority. Paul in 2 Timothy states that all scripture as it is literally God breathed is “profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim 3:16). All scripture, 61 Missler, “The Grand Doxology,” Jude, 39. 62 J. Daryl Charles, “Jude 3 Commentary ,” In Commentary on Jude, The Expositor's Bible Commentary , ed. Tremper Longman, III and David E. Garland, vol. 13, 13 vols. (Grand Rapids, MI: Zondervan, 2008), Olive Tree Bible Software. 63 Terry L. Wilder, J. Daryl Charles, and Kendell H. Easley, Faithful to the End: An Introduction to Hebrews through Revelation (Nashville, TN: B & H Academic, 2007), 243. 22

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not just parts one understands, or which agrees with one’s viewpoint. The list is best summarized as follows:  Doctrine – What is right based on scripture  Reproof – conviction, one ought not believe or do this, what is not right  Correction – come this way, how to get it right  Instruction in righteousness – discipline, how to stay right Paul writes that believers are to “test all things, hold fast to that which is good” (1 Thess 5:21). John commands his audience, “do not believer every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 Jn 4:1). Scripture is the litmus test by which everything should be tested. The challenge within modern Christianity today is that many are unaware of what the scripture states. How is one to contend or fight for something they do not understand? How is one to test if something is false if they do not know what is true? By knowing what is true one can easily identify that which is false. Scripture provides clear ways to identify false teachers. They will seek to add to the finished work of Christ through the law, a work, a ritual, etc., that the Christian must follow or complete beyond faith or trust in Christ in order to be saved (Gal 3; 1 Tim 4:1-5). As Jude states they pervert God’s grace and mercy using it as an occasion to sin and encouraging others that they need not care about the lifestyles they lead as God is love (Jd 4). They will deny Jesus (2 Pet 2:1; Jd 4), the fact of the Father and the Son (1 Jn 2:22), and his deity (Jn 1; 1 Jn 1:1-3). 64 Such apostates which have crept in seek after strange flesh. This can be seen with the acceptance of homosexuality in both congregation and leadership positions within certain denominations. The 64 Hank Hanegraaff, Christianity In Crisis: The 21st Century , ( Nashville, TN: Thomas Nelson , 2009), Kindle Edition. Prominent speaker Kenneth Copeland gives a prime example recorded in Believer’s Voice of Victory , when Jesus supposedly spoke through Copeland, “Don’t be disturbed when people put you down and speak harshly and roughly of you. They spoke that way of Me, should they not speak that way of you? The more you get to be like Me, the more they’re going to think that way of you. They crucified Me for claiming that I was God. But I didn’t claim I was God; I just claimed I walked with Him and that He was in Me. Hallelujah.” 23

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New Apostolic Reformation has brought rise to Eastern and New Age practices within the church where people practice being seers and prophets, putting themselves into trances to access the spiritual realm. These people seek special anointings and outpourings which scripture does not support. Such beliefs are spreading rapidly, yet Jude warned that these have come into the church unaware. Anyone attempting to put such teachings and spirits to the test is accused of being unloving though the Apostle Paul commands with the imperative, “Test all things” (1 Thess 5:21). Believers, especially leadership, will be held accountable if false teachers arise, remain, and influence the church if they do not attempt to deal with them especially since Paul, Peter, and Jude all clearly warned that such will come and are in the Church. Peter and Jude warn of a profit motive these false teachers may employ: “in their greed they will exploit you with false words” (2 Pet 2:3); “they have run greedily in the error of Balaam for profit” (Jd 11). Due to their actions and lifestyles, the gospel and truth of the scriptures will be spoken against or blasphemed (2 Pet 2:2). Christians must always be on guard, studying and learning the scriptures to know them and the gospel thoroughly. They should meditate on the word often. Believers must be alert and diligent to test all things to see through false teachers, teachings, etc., and address what one truly states, not just the way one speaks or the deceptive outer details of the person teaching. Believers will be held accountable if they do not rise to the callings and commissions found on the pages of scripture. Though separated by time Jude’s warnings, commission, and assurances apply to the Christian today. All are kept by an eternal all powerful God. All are called to this warfare. 24

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Bibliography Arnold, Bill T., and Bryan Beyer. Encountering the Old Testament: a Christian Survey . Grand Rapids: Baker Academic, 2015. Bruce, F. F., J. I. Packer, Philip Wesley. Comfort, and Carl F. H. Henry. The Origin of the Bible . Wheaton, IL: Tyndale House Publishers, 2012. Charles, J. Daryl. “ Jude.” The Expositor's Bible Commentary. The Expositor's Bible Commentary. Edited by Tremper Longman, III and David E. Garland. Vol. 13. 13 vols. Grand Rapids, MI: Zondervan, 2008. Olive Tree Bible Software. 25

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Corrigan, Kevin. Reading Plotinus: A Practical Introduction to Neoplatonism. Lafayette, IN: Purdue University Press, 2005. Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology . Tustin, CA: Ariel Ministries, 2001. Fruchtenbaum, Arnold G. The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events . Tustin, CA: Ariel Ministries, 2003. Greene, J. D. Thirsty for God: A Brief History of Christian Spirituality . Grand Rapids, MI: Eerdmans Publishing, 2003. Halley, Henry H. Halley’s Bible Handbook. Grand Rapids, MI: Zondervan, 1965 Harris, Murray J. “Commentary on 2 Corinthians .” In 2 Corinthians. The Expositor's Bible Commentary. The Expositor's Bible Commentary. Edited by Tremper Longman, III and David E. Garland. Vol. 11. 13 vols. Grand Rapids, MI: Zondervan, 2008. Olive Tree Bible Software. Johnson, Alan F. “ Revelation.” The Expositor's Bible Commentary. Edited by Tremper Longman, III and David E. Garland. Vol. 13. 13 vols. Grand Rapids, MI: Zondervan, 2008. Olive Tree Bible Software. Leupold, H. C. Exposition of Genesis. Grand Rapids, MI: Baker Book House, 1950. Missler, Chuck. The Book of Genesis . Coeur D’Alene, ID: Koinonia House, 2004. Missler, Chuck. The Book of Jude . Coeur D’Alene, ID: Koinonia House, 1996. Morris, Henry M. The Genesis Record: A Scientific and Devotional Commentary on the Book of Beginnings. Grand Rapids, MI: Baker Book House, 2009. Putnam, Cris. The Supernatural Worldview. Crane, MO: Defender Publishing, 2014 Sailhamer, John H. “Commentary on Genesis .” In Genesis-Leviticus. The Expositor's Bible Commentary. The Expositor's Bible Commentary. Edited by Tremper Longman, III and David E. Garland. Vol. 2. 13 vols. Grand Rapids, MI: Zondervan, 2008. Olive Tree Bible Software. Towns, Elmer L. A Journey through the New Testament . Australia: Cengage Learning, 2008. Wilder, Terry L., J. Daryl Charles, and Kendell H. Easley. Faithful to the End: An Introduction to Hebrews through Revelation . Nashville, TN: B & H Academic, 2007. Wilson, Ken., The Foundation of Augustinian Calvinism. Lafayette, IN: Purdue University Press, 2019. 26

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Capstone Project Jude

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