Earlier text: THE OBJECT OF THE GOSPELVerses 1, 2. Jude the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: Mercy unto you, and peace, and love, be multiplied. Q. Who was Jude?
A. One of the apostles, sometimes called Lebbeus, and Thaddeus, also Luke vi, 16, Judas, not Iscariot.
Q. Of what James was he brother?
A. The son of Alpheus—the Lord's brother.
Q. Is the order of the work of grace here given?
A. It is not. The “calling” must be first. Verse 3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
Q. What is meant by the “common salvation?”
A. The gospel; free to all.
Q. What by the faith once delivered to the saints?
A. The plan of salvation; the truths of revelation, in distinction from false doctrines against which he now warns them. Verse 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
Q. Wherein had these crept?
A. Into the church.
Q. How were they ordained to this condemnation?
A. The original is from the word prographo, which Greenfield defines to “describe or represent,” and “to previously describe or designate;” and so also Liddell and Scott, Robinson, and Groves. Clarke says, “Such as were long ago prescribed and condemned in the most public manner.” It has no reference to a personal foreordination.
Q. How do they deny the Lord?
A. By their conduct. See Titus i, 16. Verse 5. I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
Q. What is designed by this verse?
A. To guard against presuming on the goodness of God; he withdraws his favor when we withdraw our obedience. Verse 6. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
Q. What angels are referred to?
A. Satan and his angels.
Q. What was their habitation?
A. Heaven.
Q. Did they leave Heaven voluntarily?
A. They did not; they were cast out. The cause is taken for the effect, as the wicked are said to destroy themselves, but God destroys them for their sins.
Q. What is meant by chains of darkness?
A. Not literal chains, but they are bound to their fate, or darkness as compared with their former glory. Verse 7. Even as Sodom and Gomorrha and the cities about them, in like manner giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Q. What do we learn here?
A. God is no respecter of persons. Whether it be angels or men that sin, he will punish for it.
Q. It is claimed that they are now being punished because “suffering” is in the present tense. Is that so?
A. No; for Peter says the unjust are reserved unto the day of judgment to be punished. This denotes that in their suffering as stated, they are set forth for an example; but that nothing can be claimed on the tense of the word suffering is evident from the connection; they are said to be “giving themselves over to fornication, and going after strange flesh.” These are both in the present tense, but certainly refer to a past fact, as does the suffering by fire. Verse 8. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.
Q. Why are they thus described?
A. Because, as in verse 4, they turn the grace of God into lasciviousness; that is, they make their religion an excuse for sin; they transgress the law because God's grace has abounded, and thus pervert the gospel. Verse 9. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
Q. Is this fact elsewhere learned in the Scriptures?
A. It is not. Zechariah says the Lord spake these words to Satan, chap. iii, 2; but seems to refer to a different occasion. This is given more as an illustration than a doctrine; though it evidently also refers to the resurrection of Moses. Verse 10. But these speak evil of those things which they know not; but what they know naturally, as brute beasts, in those things they corrupt themselves.
Q. What is meant by “know naturally?”
A. What they know by nature, or their natural instincts, as the term signifies. And they who use the most common or ordinary knowledge to defile themselves like the brutes, can only be expected to abuse the grace of God, and “speak evil of those things which they know not”—which are above their base animal natures. Verse 11. Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
Q. What is meant by the way of Cain?
A. The way of sin—he was a murderer.
Q. What was the error of Balaam?
A. He coveted the reward which was offered him to curse Israel; and desired the Lord to change his word to gratify his evil desire.
Q. What was the gainsaying of Core?
A. Core, or Korah, rebelled against the authority of God because he had chosen Moses to lead Israel; and he desired to be honored even as Moses. REMARK.— Inspiration has here given three notable examples to warn us; and no other three could so strikingly set forth our natural disposition and danger. We follow Cain in all matters of hatred, so common to carnality; also in all jealousy and envy. We follow Balaam wherever our carnal desires cause us to lose our reverence for God's appointments; and when we would have God's way anywise changed for our benefit or gratification. We follow Korah when we would rise above the humble place God has assigned to us; and when we question the authority of those whom God has chosen to carry on his work. To dispute his choice is to assume the right to dictate to him. To rise against the appointment of God is to rise up against God himself. May the Lord preserve us from those three prevailing forms of sin and rebellion! Session of March 28, 1868.
Verse 12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots.
Q. Who are referred to in this verse?
A. Those referred to in verse 4, who had crept into the church for selfish purposes.
Q. What is meant by feasts of charity?
A. Love feasts; not the Lord's supper, but social, fraternal gatherings.
Q. What is meant by their being called “spots?”
A. The original primarily means “hidden rocks,” i. e. concealed dangers; enemies under the garb of saints. Some writers think it refers to such being a spot or “stain” on the body, or church.
Q. How were they without fear?
A. Bold in their self-conceit; without the fear of God.
Q. What of the other figures used?
A. They are compared to clouds without rain, because they give promise of good, only to disappoint; to trees whose fruit withereth, because the fruit they promise never matures—they never pursue the purpose of good to its accomplishment; twice dead, i. e. utterly dead; as trees plucked up by the roots and dead cannot possibly be restored to growth and bearing, so these are hopeless of any good. Verse 13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
“Raging waves;” wild, unrestrained. “Wandering stars;” not fixed, unstable, and like wandering or “shooting stars,” shine for a very brief time and go out in darkness. Verse 14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints.
Q. Did Jude quote from any writing extant, or write this by inspiration?
A. We have no record of any such book. Probably he spoke by revelation.
Q. What is meant here by the Lord's coming?
A. The second advent.
Q. Who are the saints referred to?
A. The word means “holy ones,” and may be translated saints or angels, as the subject requires. Here it should doubtless be rendered angels. Deut. xxxiii, 2, was referred to, where the word saints is used, but other passages prove they were angels. Verse 15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
Q. What judgment is here referred to?
A. The judgment upon the living wicked, when Christ comes: as in 2 Thess. i, 8, 9, where it is said he comes to take vengeance; and in Rev. xv, 4, where the judgments of God refer to the seven last plagues. REMARK.— God convinces before he executes judgment. Men now deny his truth and his power, but they will be brought to confess them before the execution of his righteous judgments. See Isa. xlv, 22-24; Psa. xviii, 44, 45. Verse 16. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.
Q. What of their characters in this verse?
A. They are complainers or fault-finders; self-exalted. Fault-finders always place a high estimate upon themselves. Walking after their own lusts, and murmuring about others. Flattering those who may be able to aid them; selfish in all their ways. Verses 18, 19. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last days, who should walk after their own ungodly lusts.
Q. How are we cautioned against them?
A. By the words spoken before by the apostles.
Q. Where and by whom are such words spoken?
A. By Paul in 1 Tim. iv, 1; 2 Tim. iii, 1-5; and by Peter in 2 Pet. iii, 4-7. Peter is nearly parallel with Jude. Verse 19. These be they who separate themselves, sensual, having not the Spirit.
Q. How do they separate themselves?
A. Probably this does not so much refer to leaving the church as to separating in spirit; creating parties and causing divisions. Verses 20, 21. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
These words are plain, and their meaning evident to all. We are only built up on the true faith; prayer keeps faith in exercise; prayer without the Holy Spirit is inefficient. The Spirit is promised to assist us even in our prayers. Thus we shall keep ourselves in the love of God, and be safe from errorists and their errors.261 Verse 22. And of some have compassion, making a difference.
Q. How is this difference to be made?
A. Some are misled, and are to be pitied; others are willful, and should be dealt with accordingly. Verse 23. And others save with fear, pulling them out of the fire; hating even the garment spotted with the flesh.
Q. What is meant by saving with fear?
A. Convincing and warning them of their danger, and exciting their fears of the judgments of God; having a proper sense and hatred of their sins. Verses 24, 25. Now unto him that is able to keep you from falling, and present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and forever. Amen.
Q. Who is the subject of these verses?
A. God the Father.
Q. How will he present us faultless?
A. By taking away our sin; justifying us by his grace.
Q. How is he called our Saviour? does not this title seem to refer to Christ?
A. God was in Christ reconciling the world unto himself; 2 Cor. v, 19. In Titus iii, 4-6, God is called our Saviour in distinction from Christ. The gospel of Christ is “the power of God unto salvation.” It is also called the gospel of God, 1 Thess. ii, 9. God is our Saviour because he gave his Son to save us. In this work Christ and his Father “are one.”
Q. If Moses was raised from the dead, how is Christ the first fruits?
A. The first fruits does not necessarily mean the first instance, or first in time. James says to those to whom he wrote they “should be a kind of first fruits;” chap. i, 18; probably the same as Rev. xiv, 4, where the 144,000 who were sealed are called “the first fruits unto God and to the Lamb.”
Acts xxvi, 23 was referred to; but the word “first” is defined by Greenfield, “first in dignity and importance,” not first in time only. Though others were actually raised from the dead before Christ, he was none the less “the resurrection.” Had not the plan been laid in his death and resurrection no one would have ever been raised. Cruden says that word “first,” means “that which is chief or most excellent.” The first fruits were to be a sample or choice specimen.
Q. Is the term “ten thousand” definite?
A. It is not; it is “myriads,” and means a vast multitude. REMARK.— By the parallel passages it will be seen that this letter refers especially to these last days; to appreciate the danger and the warning study carefully the description of false pretenders. But we need not be cast down nor dismayed if we find such among us, since the danger is faithfully pointed out and we are instructed how to keep ourselves in the love of God. 1. Is it right to read secular newspapers on the Sabbath?
Answered by unanimously passing the following:
Resolved, That we deem it contrary to the spirit of the Sabbath law to indulge in secular reading or worldly conversation on the Sabbath day. 2. Is it a violation of the Sabbath commandment for a laborer to go to or return from his place of labor on the Sabbath, to save a portion of his time on the first or sixth day?
This was amended so as to read, “a gross violation,” and then affirmed unanimously. The following remarks by a correspondent, on a question previously considered, were adopted:
“I do not think the class apprehended the full intent of the question in No. 3, Dec. 31, regarding the women of Rev. xii and xvii. If there was once a church of Christ at Rome, as all admit there was, did it by apostasy become the church of Antichrist? Or if it might in its first state be represented by the woman of Rev. xii, would not the same church in its fallen state be represented by the woman of Rev. xvii? Here I supposed was the difficulty in the mind of the questioner. The solution of this difficulty is found in the difference between “the church of Christ in Rome,” and the “Romish church.” The first was but a small part of Christ's church on earth, and might entirely cease, or utterly apostatize, as other churches did, without destroying that church at large represented by the woman of Rev. xii. But the second is the church of Antichrist itself, the center and seat of the great abomination.
The church in Alexandria was not a part of the church in Rome, but both were parts of Christ's church. But every Catholic church is but a part of the present church of Rome. Therefore the church of Christ at Rome did not alone constitute the woman of Rev. xii; nor was the identity of that woman dependent on the existence of that particular church. But the Romish church is in itself the woman of Rev. xvii, her name expressing her relation—the Roman Catholic church, being the Universal Roman church. That the two are different, the class proved; the above shows how the difference was maintained even in the apostasy.”
J. H. W. METRICAL VERSION OF PSALM XVIII.
By Editor
25 Thou to the merciful wilt show
The mercy which from Heaven descends,
The upright in his heart shall know,
That his uprightness God commends. 26 The pure, thy purity shall see,
The froward quail beneath thy frown, 27 Thy humble people saved shall be,
But lofty looks wilt thou bring down. 28 My candle thou wilt light anew,
Thy light upon my darkness fall; 29 By thee a troop have I run through,
By thee o'erleaped the towering wall. 30 As for our God his way is right,
His word is purified and tried,
A buckler he, amid the fight,
To all who in his name confide. 31 Who is the Lord save God, our strength,
And who a rock, our God beside? 32 He girdeth me with power at length,
And maketh all my steps abide. 33 Like hinds, secure of foot, I stand,
When set upon my places high; 34 To wage his war he trains my hand,
And bows of steel mine arms defy. 35 Thy great salvation is my shield,
Thy strong right hand hath been my stay,
Thy discipline in me revealed,
Hath given me a monarch's sway. 36 My steps beneath me are enlarged,
My feet failed not in victory's path, 37 Upon my fleeing foes I charged,
Until they perished in my wrath. 38 I smote them that they could not stand,
Beneath my feet I trod them low, 39 Girded for battle by thy hand,
Thou hast subdued each rising foe. 40 Thou mak'st them bow their necks with fear,
That I my haters might cast down; 41 They cried, but there was none to hear,
To God, he answered with a frown. 42 Then did I beat them small like dust,
Burned off in clouds before the wind,
Like mire into the gutters thrust,
No place of resting could they find. 43 From strife thou now hast set me free,
And o'er the heathen made me king;
A people all unknown to me,
Their service to my throne shall bring. 44 No sooner shall my fame go forth,
Than they shall hasten to obey,
And strangers from the south, the north,
Their tribute at my feet shall lay. 45 The strangers fade, they pass away,
From their strong holds they gaze with fear; 46 Jehovah lives! bless be my stay!
Let God our lofty paean hear. 47 'Tis he avenges all my woes,
Subdues the people in the strife; 48 Delivers me from fiercest foes,
Who rise to take away my life.
The violent man would fain oppress,
But thou hast saved me from his power, 49 So will I thanks to thee confess,
In the victorious joyful hour.
Yea, 'mong the heathen will I sing
Thy lofty praise; thy name adore. 50 Great is God's mercy to his king;
His seed shall share it evermore. Ed. Battle Creek Bible Class, March 21, 1868. PILING STONES OVER DEAD ENEMIES.
Josh. vii, 26. And they raised over him a great heap of stones unto this day. Raised over him a great heap of stones.] So they did to the king of Ai. viii, 29. Absalom, 2 Sam. xviii, 17. Balisti, in Virgil, &c. Such monuments were raised [over great heroes, as well as great culprits, classes too often distinguished from each other,] and whether over the good or bad, would be useful to posterity, either to excite to their virtues, or deter from their vices. Poole. Similar tumuli are traced from the north of China, across Europe, and America: an indication of the great antiquity of the custom here noticed. And it is a singular circumstance, that there exists in the western part of Massachusetts, upon a conspicuous mountain, a heap of stones; and formerly no Indian of the southern New England tribes passed it without throwing a stone upon the heap; for here, tradition said, was buried an enemy who had greatly troubled their nation. Jenks. GREAT STONES RAINED FROM HEAVEN.
Josh. x, 11. And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword. Great stones.] Many suppose, that, besides very large hail, (and near this spot. Alb. Aquensis, in the Gesta Dei per Francos, relates that the army of Baldwin I. lost 30 men by “horrible hail, terrible frost, and indescribable rain and snow,”) meteoric stones may have fallen upon the enemies of Israel. See Dr. A. Clarke, who gives a table by M. Isarn of six showers of stones, recorded to have fallen since B. C. 452, besides twenty instances of one or more stones composed of silica oxides of iron and nickel, magnesia, sulphur and lime, weighing from seven to three hundred lbs., and two masses of iron, one of seventy cubic feet, and the other weighing fourteen quintals. Whether the destruction was caused by hail, or these aerolites, or both, the sacred text mentions it as done by the interposition of Jehovah.—Jenks. CRYING OF ABEL’S BLOOD EXPLAINED.
Josh. xxiv, 27. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the Lord which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. It hath heard, &c.] This idea contains a forcible charge of insensibility against mankind, as if they were more regardless of their Maker, than the inanimate creatures, which, by answering the end of their creation, seem to exclaim against the ingratitude and rebellion of the human species. (M. R.—Note, Luke, xix, 40.)—Scott. “Livy relates, ‘The general of the Æqui informed the Roman ambassadors, [sent to complain of a plundering excursion,] that they might deliver their message to an oak which shaded his tent. On this, one of the ambassadors turning away said: ‘This venerable oak and all the gods shall know that you have violated the peace; they shall now hear our complaints, and may they also soon be witnesses, when we revenge with our arms the violation of divine and human rights.’ ”—Rosenm. Gen. xxv, 8. “And Abraham gave up the ghost and died in a good old age, an old man and full of years, and was gathered to his people.” “Gave up the ghost” means no more than expired, or ceased to breathe. A Greek word of similar import is used concerning Ananias and Sapphira; but the words of one evangelist concerning our Lord signify that he yielded up his spirit. The expression “gathered to his people,” decides nothing concerning the eternal state of the persons spoken of, being used without any exact discrimination of character.—Scott. Church Discipline for Scandalous Offenders
“But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat.” “How grievous is it that those crimes should sometimes be notoriously committed by professors of the gospel, which heathens would be ashamed of! ‘Woe be to the world because of offenses!’ and ‘woe be to them by whom the offenses come!’ yea, to those also by whom they are connived at! Spiritual pride, ambition, and false doctrines and teachers, directly tend to introduce and perpetuate these scandals; for men’s gifts, influence, notions, and connections are, in such circumstances, more regarded than their conduct. So that, religious societies, as well as individuals, are generally most ‘puffed up’ when they have most need to be ashamed, and to mourn; and sometimes those men are gloried in, especially when eminent in gifts and influence, who must be taken away, as mortified limbs, before the church can prosper in vital godliness. When a man has wisdom, zeal, and love, he can have but one judgment in cases of this kind; and if he possesses authority or influence, he will use it, whether present or absent, in exciting those who are immediately concerned to prefer the honor of the gospel to every personal or party interest; to venture all consequences in bearing testimony against scandalous crimes; and to separate from among them those who have done such deeds. * * * * * When individuals who mourn over those who have done evil, cannot prevail to have them put away from among them, they should refuse to associate with them, and protest against their scandals by withdrawing from them; and though we ought not to be severe on their infirmities, or even the occasional falls of such as are humbled for them; yet when any one who professes the gospel, is a fornicator, or covetous, or a railer, or a drunkard, or an extortioner, charity itself, the love of men, and the best, the eternal interests even of the offender himself, require of us to avoid all fellowship with him, even more than we do with persons guilty of similar crimes, who make no profession of religion; lest we should appear to allow of his sins, because he is of our party and sentiments. But how grievous it is that we must needs still go out of the world (though called Christians) if we should resolutely refuse all intercourse with such characters as are here described! so prevalent is vice on every side. We must, however, leave those that are without, and who are strangers or enemies to the doctrines of grace, to the judgment of God. We should first judge ourselves, and take heed to give no offense to others; then we should shun such professors of the gospel as would be an offense to us and a reproach to the cause; and thus attending to our own duty in this respect, we should wait and pray for times of greater purity.”—Scott’s Practical Observations. To A. S. C.—We cannot imagine how any can find ground for objection to the health reform in this text. If the objectors do not admit that tobacco, whisky, &c. defile the man that uses them, they are only objects of pity, and not to be reasoned with. If they do admit that such things defile the user, then they need no further proof that their objection is founded on a perversion of the text. When the occasion and object of the Saviour’s remark is considered, there can be no difficulty. Achan’s Sin and Israel’s Defeat
“And the Lord said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them; for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies; but turned their backs before their enemies, because they were accursed; neither will I be with you any more, except ye destroy the accursed from among you. Up, sanctify the people, and say, Sanctify yourselves against to-morrow: for thus saith the Lord God of Israel, There is an accursed thing in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the accursed thing from among you.” “That the example of Achan might excite the more general vigilance in Joshua, in the elders, and in every Israelite, they were given to understand that the guilt of an individual, in these atrocious crimes, would be accounted a national sin, until detected and punished; for they were all one body; nor could one part be infected with so dire a disease without the detriment and danger of the whole”—Scott’s Notes. CANDOR.—There is nothing sheds so fine a light upon the human mind as candor. It was called whiteness by the ancients to denote its purity; and it has always won the esteem due to its most admirable virtues. The man whose opinions make the deepest impressions upon his fellow-men, whose friendship is instinctively sought when all others have proved faithless, is not the man of brilliant parts, flattering tongue, or splendid genius, but he whose lucid candor and ingenuous truth transmit the heart’s real feeling pure and without retraction. There are other qualities which are more showy, and other traits that have a higher place in the world’s code of honor, but none wear better, or gather less tarnish by use, or claim deeper homage in that silent reverence which mind pays to virtue. To divest one's self of some prejudices, would be like taking off the skin to feel the better. Agreeing Opinions and Good Sense
We seldom find persons whom we acknowledge to be possessed of good sense, except those who agree with us in opinion. Guarding Against Prejudices.
A man who thinks he is guarding himself against prejudices by resisting the authority of others, leaves open every avenue to singularity, vanity, self-conceit, obstinacy, and many other vices, all tending to warp the judgment, and prevent the natural operation of his faculties. We are not, indeed, satisfied with our own opinions, whatever we may pretend, till they are ratified and confirmed by suffrage of the rest of mankind. We dispute and wrangle forever; we endeavor to get men to come to us when we do not go to them.