…Time for Sorrow – Time
to Stand - Time for War…
John 15:7-13
If ye abide in me,
and my words abide in you, ye shall ask what ye will, and it shall be done unto
you. (8)
Herein is my Father glorified, that ye bear much fruit; so shall ye be
my disciples. (9) As the Father hath loved me, so have I loved
you: continue ye in my love. (10) If ye keep my commandments, ye shall abide in
my love; even as I have kept my Father's commandments, and abide in his love. (11)
These things have I spoken unto you, that my joy might remain in you,
and that your joy might be full.
(12) This is my commandment, That
ye love one another, as I have loved you.
(13) Greater love hath no man than this, that a
man lay down his life for his friends.
To the families of our brave Police in
Dallas, Baton Rouge, and all across America;
…To all Officers on the Thin Blue
Line,State Troopers, and men and women of
the FBI, ATF and Border Patrol,
Customs, Home Land Security, the DEA…
To you I have no words, none that may comfort,
but rest assured, your loss is mine. Those who are sworn to protect and serve
are under great duress – yet turn now to the One Who holds all time in His
hands, raise up your voice and be heard. None of us are perfect – but now is
not the time for finger pointing – but for healing. All will look upon and
within themselves – only Father God knows the heart – let not your hearts be
dismayed or allow doubt to cloud your minds. I feel your pain, and I pray for
the safety of all. Turn and trust God…
I wanted to list all the names of the fallen – but I cannot find the
bottom of the list. Those who have died in the Line of Duty breaks my heart. So
many gave so much. I only have tears of gratitude for all who serve, and for
all those left behind. You have served and you have held the line – you are
black, white, Asian, Latino, Native American; your lives matter. There are
others I have included though - not just the Police – because Law Enforcement
is under siege: we as Americans must stand behind all our protectors. And I have a word for others, others around the world that are under assault ( I hope I got it right):
Pour le peuple de
France:
Je suis désolé. Mon cœur est lourd, mes
larmes ne peuvent pas arrêter. Quels mots puis-je dire? Quelle paix peut nous
offrir cela guérir vos blessures? Mes prières semblent peu par rapport à votre
douleur. Je suis désolé ... Mais les Français! Ce fut le chrétien, Charles de
Herst, grand-père de Charlemagne qui a tourné la marée des Maures à la Bataille
de Tours (ou Poitier) - vous êtes en guerre! Se soulever! Off vos genoux! Vos
politiciens vous ont échoué, il est à vous avec Dieu pour activer cette marée
une fois de plus ...
Zu meiner Brüder in Deutschland:
Mein Herz weint für Sie heraus – and your
Tränen sind meine. Kehrt um zu Gott! Kehrt um zu Gott! Möge er euch in den
kommenden Tagen zu führen - aber Ihre Führer wissen, haben Sie es versäumt -
sie die Barbaren in das Tor gelassen haben. Steh auf, zu Gott zurück - nur Er kann
verteidigen Sie jetzt. Halten Sie Ihre Führer verantwortlich. Meine Gebete sind
mit Ihnen ...
Till folket i Sverige och omgivande
länder:
O ädla kulturer, från antiken - dina
tårar är min. Vända sig till Gud! Vända sig till Gud! Sätt inte ditt förtroende
man så på så många platser, har era ledare misslyckats - barbar är vid grinden.
Stå upp, vända tillbaka till Gud - bara han kan försvara och guida dig nu med
visdom. Håll era ledare till svars! Mina böner är med dig att du kan ta
tillbaka ditt land, att era kvinnor kan vara säker gång, kommer att freden åter
- men du måste ringa på Herren ...
To any who
disagree:
I do not discount your pain, or any other
emotions you feel. But sin crouches at the door of those hearts who cannot let
go of hate, bitterness or wrong. Hate destroys the vessel in which it is
contained more than it can destroy that which it is directed toward. Only God
can heal the hurt, right the wrong, and restore peace to a wounded soul.
If you give into hate, then the enemy of
your soul has won – and you are lost.
To all of those in
our Armed Services – Army, Navy, Marines, Air Force and Coast Guard:
You have given all since before this nation was a nation. And
you continue to give. You have fought or deployed to places such as Afghanistan, Bahrain, Egypt,
Iran, Iraq, Jordan, Kazakhstan, Kuwait, Kyrgyzstan, Lebanon, Oman, Pakistan,
Qatar, Saudi Arabia, Syria, Tajikistan, Turkmenistan, U.A.E., Uzbekistan, and
Yemen. Covert teams deploy to Iran, Georgia, Ukraine, Bolivia, Paraguay,
Ecuador, Peru, Yemen, Pakistan (including in Baluchistan), the Philippines,
Turkey, Belgium, France,
Spain, Colombia and Mexico… You have died in
places where no one remembers but those that were there: Bach Dang, Ia
Drang, Hill 723, Khe Sanh; Belleau Wood, Meuse-Argonne, and Saint
Mihiel; Oruzgan Province and Zabul Province, Dai Chopan, Bahgran
Valley; Mosul, Fallujah, Anbar Province, Al Kut; Osan, Chosin, Bloody Ridge,
Heartbreak Ridge (yes, it is real); Bataan, Wake, Peleliu, Kwajalein, Tarawa,
Iwo, Kasserine Pass, Normandy, the Hyères Islands, Port-Cros
and Levant, the Bulge. I cannot name all the small spots, or the large
battles – or the names of the dead and wounded. But you came in every race and
color and you fought – my words cannot thank you enough.
To those first
responders, the EMT and the Fire-Fighter:
You have gone where angels tread. You respond when bullets
fly and buildings fall. You heal, you save, you have bled and died – yet when
the call comes, you go. We remember you – you have pulled us from broken
buildings, broken cars and raging fires; you have rushed up the sides of
mountains to extinguish the blazes that threaten our homes. You have cried with
us as our child has passed; you have saved our lives. How can we thank you?
Some mentioned
above have stood and gave their lives for their friends – yet all have also
stood for those they haven’t even known, and this occurs all around the world. Some
are simply innocents, caught in a deadly web of hate and madness.
…But this I know…
Love has no
borders.
I hope none are offended that I mention but a few civilians
here, but make no mistake, the people of France, Germany, America and Sweden - in
fact all of western civilization - are at war. I do not make light of the loss
of anyone who has lost a loved one, be it from Islamic terrorism or be it due
to other circumstances. Leave the discussion for what is occurring here and
abroad for later. Today, I want to mourn and console those who serve, them and
their families. I don’t know how to though. Saying “I’m sorry” is not enough.
Saying “Thank you” seems to be – so empty. It is too easy to fall into
platitudes – and come off sounding made-up and trite. Even though the
sentiments are genuine – how can they convey the message? What do they, our
protectors see all around them? Protests, anger, some cheer for the passing of
their brothers – nations gloat over the deaths of soldier and innocents. The
talking heads on the airwaves mock and ridicule – and this is the problem. This
mockery – of a cry for justice, but it is blood they want; this cry for peace,
yet they gear for war. This mocking outcry about only certain lives matter –
yet daily unborn children are sacrificed to Moloch and young and old are shot
down in the streets over drug profits and turf. We fight wars in faraway lands
– wars that should have already been won – but were lost because of cowardly
leaders, and gutless politicians. Now brave men and women must once more go
into the fray, the dogs of war must once again howl, and the soldier goes to
war with one hand tied. Criminals flood across our borders – yes they are all
criminals because that is the definition of crime, breaking a law. So it is
with most of us – we too are guilty of breaking the Law of G-d, yet we wonder
why judgment has come. Because we mock.
We would do well to
heed the words of Jude:
Jude (NET)
1:1 From Jude,1 a slave2 of Jesus Christ and brother of James,3 to those who are called, wrapped in the love of4 God the Father and kept for5 Jesus Christ.
1:1 From Jude,1 a slave2 of Jesus Christ and brother of James,3 to those who are called, wrapped in the love of4 God the Father and kept for5 Jesus Christ.
1:3 Dear
friends, although I have been eager to write to you7 about our common salvation, I now feel compelled8 instead to write to encourage9 you to contend earnestly10 for the faith11 that was once for all12 entrusted to the saints.
13 1:4
For certain men14 have secretly slipped in among you15 – men who long ago16 were marked out17 for the condemnation I am about to
describe18 – ungodly men who have turned the grace of our God into a license for evil19 and who deny our only Master20 and Lord,21 Jesus Christ.
1:5 Now I desire to remind you (even though you have
been fully informed of these facts22 once for all23) that Jesus,24 having saved the25 people out of the land of Egypt, later26 destroyed those who did not believe.
1:6 You also know that27 the angels who did not keep within their proper domain28 but abandoned their own place of residence, he has kept29 in eternal chains30 in utter31 darkness, locked up32 for the judgment of the
great Day.
1:7 So also33 Sodom and Gomorrah and the neighboring towns,34 since they indulged in sexual immorality and pursued unnatural desire35 in a way similar to36 these angels,37 are now displayed as an example by suffering the punishment of eternal
fire.
1:8 Yet these men,38 as a result of their dreams,39 defile the flesh, reject
authority,40 and insult41 the glorious ones.42
1:9 But even43 when Michael the archangel44 was arguing with the devil and debating
with him45 concerning Moses’ body, he did not dare to bring a slanderous judgment,
but said, “May the Lord rebuke you!”
1:10
But these men do not understand the things they slander, and they are being
destroyed by the very things that, like irrational animals, they instinctively
comprehend.46
1:11 Woe to them! For they have traveled down Cain’s
path,47 and because of greed48 have abandoned themselves49 to50 Balaam’s error; hence,51 they will certainly perish52 in Korah’s rebellion.
1:12 These men are53 dangerous reefs54 at your love feasts,55 feasting without reverence,56 feeding only themselves.57 They are58 waterless59 clouds, carried along by the winds; autumn trees without fruit60 – twice dead,61 uprooted;
1:13 wild sea waves,62 spewing out the foam of63 their shame;64 wayward stars65 for whom the utter depths of eternal
darkness66 have been reserved.
“Look! The Lord is coming69 with thousands and thousands70 of his holy ones, 1:15 to
execute judgment on71 all, and to convict every person72 of all their thoroughly ungodly deeds73 that they have committed,74 and of all the harsh words that ungodly
sinners have spoken against him.”75 1:16 These people are grumblers and76 fault-finders who go77 wherever their desires lead them,78 and they give bombastic speeches,79 enchanting folks80 for their own gain.81
1:17 But you, dear friends –
recall the predictions82 foretold by the apostles of
our Lord Jesus Christ.83
1:18 For they said to you, “In
the end time there will come84 scoffers, propelled by
their own ungodly desires.”85 1:19 These people are divisive,86 worldly,87 devoid of the Spirit.88
1:20 But you, dear friends, by building yourselves up
in your most holy faith, by praying in the Holy Spirit,89 1:21 maintain90 yourselves in the love of God, while
anticipating91 the mercy of our Lord Jesus Christ that brings eternal life.92
1:22 And have mercy on those who waver; 1:23 save93 others by snatching them out of the fire;
have mercy94 on others, coupled with a fear of God,95 hating even the clothes stained96 by the flesh.97
1:24 Now to the one who is able to keep you from
falling,98 and to cause you to stand, rejoicing,99 without blemish100 before his glorious presence,101
1:25 to the only God our Savior through Jesus Christ
our Lord, be glory, majesty, power, and authority, before all time, and now,
and for all eternity. Amen. [5]
By our mockery of all things sacred, we have lifted up the profane and are reaping the curse. We are traveling down the path of Cain, sin is crouching at the door, ready to devour and broad is that path that is leading us to destruction… Lawlessness
and chaos abound throughout America:
“…51 major cities’ police departments’,
29 reported increases in the number of homicides, including:
Arlington PD, Atlanta PD, Aurora PD,
Austin PD, Baltimore County PD, Boston PD, Chicago PD, Dallas PD, Forth Worth
PD, Jacksonville Sheriff’s Dept., Las Vegas Metropolitan PD, Long Beach PD, Los
Angeles County Sheriff’s Dept., Los Angeles PD, Louisville Metro PD, Nashville
PD, Newark PD, Oklahoma City PD, Orlando PD, Philadelphia PD, Phoenix PD,
Pittsburgh PD, Prince George’s County PD, San Antonio PD, San Diego PD, San
Jose PD, Seattle PD, Tulsa PD, Washington DC (Metro PD).
As Stephens noted, several cities experienced substantial increases in
violent crime. In Chicago, for example, homicides grew from 211 in the first
half of 2015 to 316 so far this year. Rape in Chicago was also up (677 compared
to 643 last year) as was robbery (5,176 compared to 4,050 last year),
aggravated assault (2,751 compared to 2,298 last year), and non-fatal shootings
(1,321 compared to 875 last year).
Phoenix, Las Vegas, Dallas, Los Angeles County, Louisville, and San
Antonio, as Stephens indicated, also saw markedly higher violent crime levels.
Seventy-eight homicides were reported in Phoenix during the first half of this
year, 26 more than were reported during the first half of 2015. Las Vegas
reported 90 homicides so far this year, 34 more than last year. Dallas has seen
an increase of 14 more homicides over last year, reaching 83. Los Angeles
County reported 25 more homicides over last year with a total so far this year
of 110. Louisville and San Antonio both reported 19 more homicides than the
first half of 2015…” [6]
While not all crime is Jihadist related, the breakdown of civilized
society is happening, and into this the Jihadists ply their trade of terror and
barbarity. It is our lack of remorse for our sins that is haunting us today. We have given our freedoms to an elite class that only wants to enslave not only ourselves, but all generations that follow. We have fogotten our God, and He has withdrawn the hedge of protection over us. Our security services, here and abroad, do not seem to be able to predict,
let alone, contain this assault on our borders and cultures. Add to that the
growing dissatisfaction of an easily manipulated generation of young people,
and the mix is deadly. But the problems do not end there.
The culture of death that is Islam, the culture of submission to a 7th
century ideology that has been at war with the West for almost 1400 years, is
leading the world head on to a confrontation unlike any we have ever seen. The
mix of the “romancing” this culture with socialism, of declaring a “moral equivalency”
or even superiority over the mores and ways of Western society has many looking
like ostriches – their heads stuck in the ground…
A nation or nations on their knees only works when the act is one of
humble reverence to the God of Abraham, Isaac and Jacob - anything else is to ignore or hide from obvious signs of danger[7] or to refuse to think about an unpleasant situation, hoping that it
will improve so that you will not have to deal with it. [8]
Without God, the other two solutions are a sure method toward suicide of
a nation and/or its people. We cannot give way to hate - but we cannot pretend that hate is not out there. Love is our greatest weapon, but sadly, war has come to us, war has come to the world, and love may not be enough. Yeshua Ha'Machiach IS enough, but He told us that:
"...See, I send you out as sheep in the midst of wolves. Therefore be wise as serpents
and innocent as doves..."
Pray that God will change hearts and minds, but I am afraid too many have their heads buried in the sand and the wolves are at the door.
I mean, truthfully? You
can die on your knees with your head in the sand or stand and fight for what is
right, fight for your homes, your children, your women, your nation, your
culture, your God.
You need to stand and
demand your government and its institutions protect you – the citizen. You need
to stand for those legal immigrants who choose to assimilate and become part of
your nation, and demand that those who are there simply to destroy your (and our) rule of
law and order be sent away – they do not belong in a civilized society. Harsh
words I know, especially from a believer in Messiah Yeshua. But we must take a
stand as Charles did in the Battle of Tours – if you don’t know about him, look
him up. We have to push back against the encroaching darkness. We have to push
back against the seeds of anarchy and chaos in our own lands – against those who
destroy and loot and burn. We have to push back against senseless and tragic assault
on the blue line that protects us. We have to push back against the tide of
political correctness that is killing our citizens. We have to stand for the
Judeo-Christian values that made Western Civilization. I am not intolerant - but it is time we stand against those who no longer tolerate the God of Heaven and Earth - for their way has led us to this precipice; one more push and Western civilization may be lost. We have to stand:
Ephesians 6:10-20 (JNT)
10 Finally, grow powerful in union
with the Lord, in union with his mighty strength! 11 Use all
the armor and weaponry that God provides, so that you will be able to stand
against the deceptive tactics of the Adversary.
12 For
we are not struggling against human beings, but against the rulers, authorities
and cosmic powers governing this darkness, against the spiritual forces of evil
in the heavenly realm.
13 So take up every piece of war equipment God
provides; so that when the evil day comes, you will be able to resist; and when
the battle is won, you will still be standing. 14 Therefore,
stand! Have the belt of truth buckled around your waist,h put on righteousness for a breastplate,i15 and wear on your feet the readiness that comes from the Good News of shalom.j16 Always carry the shield of trust, with which you will be able to extinguish
all the flaming arrows of the Evil One. 17 And take the helmet
of deliverance; k along with the sword given by the Spirit, that is, the Word of God; 18 as
you pray at all times, with all kinds of prayers and requests, in the Spirit,
vigilantly and persistently, for all God’s people.
19 And pray for me, too, that
whenever I open my mouth, the words will be given to me to be bold in making
known the secret of the Good News, 20 for which I am an
ambassador in chains.
We wrestle not with flesh and blood – but our enemy uses flesh and
blood against us – we cannot bury our heads in the sand. I am not calling for hate - I am not calling for us to be vigilantes, for then we are no better than the brutes who slew Father Jacques Hamel today. But it is a call to arms. We must push back, or all is lost. Due diligence is called for - and a return to the rule of law within all our nations: no longer should an snobbish, elite class of privileged ne'er-do-wells tell us what is right, when we can see that their way is what is wrong. It is time for our
Battle of Tours – may we all prepare, may we pray for the warriors that shield
us, and may we stand and yes, fight if we must – for unless Father Yahveh decrees it – I’ll not die on my
knees brethren, begging for my life. I’ll be standing and pushing against the
gates of hell – they cannot prevail.
May He bless you all, and keep you
safe in the storm that is coming, Amein.
[1] Authors
note: Use of information from Jewish-themed websites should not be
construed as these sites endorsing or confirming any thesis introduced by the
author of this epistle. I present the information from their respective sites
for instructional purposes only and/or to aid in the readers understanding of
the subjects discussed. The inverse is also true – by using these sites in no
way confirms or denies that this author holds to all things found on these
sites – but brethren, we all can learn from one another, Jew and Gentile; may
it be so in shalom and love and respect.
[2] Author’s note: Throughout this study I’ll be using the Net®
Bible and the Net® Notes: within the
notes you’ll see symbols like this:
( א B Ψ 892* 2427 sys).
These are abbreviations used by the NetBible© for identifying the principal
manuscript evidence that they (authors and translators of the NetBible©) used in translating the New Testament. Please
go to https://bible.org/netbible/ and see their section labeled “NET Bible Principals of
Translation” for a more complete explanation on these symbols and other items
pertinent to the way the NET Bible uses them.
[3] Author’s
Note: In these studies I have used the notes that come along with
the passages I cite from the sources that I cite: these need a bit of a
disclaimer though. As in all things, not everything that is footnoted is
something that I necessarily agree with, especially if it contradicts what I
believe pertains to any matters of the Torah or the commandments of G-d. I
give you the notes as they are written by
the authors of the material I cite from, so that you can see the
information contained within them. It truly is not my place to edit or correct
them; if they state anything that is in opposition to what I teach, then so be
it. I will address these issues if requested, but for the sake of brevity (as
if any of these posts of mine are brief ☺
) I insert them and let them stand as they are. If I don’t agree with them, why
do I include them you might ask? I don’t believe in censuring anyone’s opinions
or scholarship; as I would not want mine censured, so I will not do to that to
another. As Rabbi Hillel once stated, “What is hateful to you, do not do to
another. That is the whole Torah. Go and learn it.” Torah
leads me to respect others, even if I disagree; it leads me to present
both sides of the coin, even if it could mean I’d lose part of the argument.
That is not to say I should not challenge something I believe contradicts the
truth of G-d’s word; that I will do in the main body of my epistles; that is
where my gentle dissent belongs. Most (but not all) of the differences will
come when I quote from the NET® Bible (but not exclusively); it has a decidedly
Western/Greek mindset to it, but as a wise man once said “How do you eat
chicken? Swallow the meat and spit out the bones…” I do though want to present
the NET® notes because there is a wealth of information and research contained
within them that I hope you find helpful.
[4] One may
wonder why I omit the “o” when I write the title “G-d”. While there are many
who say that to leave out the “o” is a sign of being under the influence of the
Rabbis who forbid saying the name of Yahveh, I say, one must come to a
conclusion on their own, and do as their heart convicts them (within the bounds
of G-d’s word of course). I believe in the power of the name of the Most High –
the name of Yahveh – and in uttering it in awe and reverence, yet find no
contradiction in my soul for the hyphenated title “G-d”. I have written it both
ways – stopped doing it, and now I have returned to the practice – as I said,
one must follow the conviction of their heart. I do not disrespect anyone
else’s opinion on this matter, and regardless if you think it wrong or right, I
ask for the same respect. Let each be fully persuaded in their own mind and
heart – and let G-d sort it out with each believer. For now, this is right for
me, till the Father corrects - or confirms; I am after all, a work in progress.
Shalom.
·
[The following notes are taken from the NET Bible®
footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All rights reserved. Used by
permission from www.bible.org, n.d. Numbering system is unique to NET®
Notes. For more information, see
footnote #2and 3.
1 tn Grk “Judas,” traditionally “Jude” in
English versions to distinguish him from the one who betrayed Jesus. The word
“From” is not in the Greek text, but has been supplied to indicate the sender
of the letter.
2 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not
bear the connotation of a free individual serving another. BDAG notes that
“‘servant’ for ‘slave’ is largely confined to Biblical transl. and early
American times…in normal usage at the present time the two words are carefully
distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in
that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a
slave. The most accurate translation is “bondservant” (sometimes found in the
ASV for δοῦλος), in that it often indicates one who sells himself into
slavery to another. But as this is archaic, few today understand its force.
sn Undoubtedly the background for the concept of being the
Lord’s slave or servant is to be found in the Old Testament scriptures. For a
Jew this concept did not connote drudgery, but honor and privilege. It was used
of national Israel at times (Isa 43:10), but was especially associated with
famous OT personalities, including such great men as Moses (Josh 14:7), David
(Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were
“servants (or slaves) of the Lord.”
3 sn Although Jude was half-brother of Jesus, he humbly associates
himself with James, his full brother. By first calling himself a
slave of Jesus Christ, it is evident that he wants no one to place stock in
his physical connections. At the same time, he must identify himself further:
Since Jude was a common name in the 1st century (two of Jesus’ disciples were
so named, including his betrayer), more information was needed, that is to say,
brother of James.
4 tn Grk “loved in.” The perfect passive participle suggests
that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is
unlikely, however). Another possible translation would be “dear to God.”
5 tn Or “by.” Datives of agency are quite rare in the NT (and other
ancient Greek), almost always found with a perfect verb. Although this text
qualifies, in light of the well-worn idiom of τηρέω (tēreō) in eschatological contexts, in which God or Christ
keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4;
Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar
eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it
is probably better to understand this verse as having such an eschatological
tinge. It is at the same time possible that Jude’s language was intentionally
ambiguous, implying both ideas (“kept by Jesus Christ [so that they
might be] kept for Jesus Christ”). Elsewhere he displays a certain
fondness for wordplays; this may be a hint of things to come.
7 tn Grk “while being quite diligent to
write to you,” or “while making all haste to write to you.” Two issues
are at stake: (1) whether σπουδή (spoudē) here means diligence, eagerness, or haste;
(2) whether ποιούμενος γράφειν (poioumenos graphein) is to be taken conatively (“I was about to write”) or
progressively (“I was writing”). Without knowing more of the background, it is
difficult to tell which option is to be preferred.
8 tn Grk “I had the necessity.” The term ἀνάγκη (anankē, “necessity”) often connotes urgency or distress. In
this context, Jude is indicating that the more comprehensive treatment about
the faith shared between himself and his readers was not nearly as urgent as
the letter he found it now necessary to write.
9 tn Grk “encouraging.” Παρακαλῶν (parakalōn) is most likely a telic participle. In keeping with
other participles of purpose, it is present tense and occurs after the main
verb.
10 tn the verb ἐπαγωνίζομαι (epagōnizomai) is an intensive form of ἀγωνίζομαι (agōnizomai). As such, the notion of struggling, fighting,
contending, etc. is heightened.
11 tn Τῇ πίστει (tē
pistei) here is taken as a
dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v.
3), it is not unexampled and must have this meaning here.
sn The term “faith” has a variety of meanings in the NT.
Here, the faith refers to the doctrinal content embraced by believers
rather than the act of believing. Rather than discuss the points of agreement
that Jude would have with these believers, because of the urgency of the
present situation he must assume that these believers were well grounded and
press on to encourage them to fight for this common belief.
12 sn The adverb once for all (ἅπαξ, hapax) seems to indicate that the doctrinal convictions of the
early church had been substantially codified. That is to say, Jude could appeal
to written documents of the Christian faith in his arguments with the
false teachers. Most likely, these documents were the letters of Paul and
perhaps one or more gospels. First and Second Peter may also have been among
the documents Jude has in mind (see also the note on the phrase entrusted to
the saints in this verse).
13 sn I now feel compelled instead…saints. Apparently
news of some crisis has reached Jude, prompting him to write a different letter
than what he had originally planned. A plausible scenario (assuming
authenticity of 2 Peter or at least that there are authentic Petrine snippets
in it) is that after Peter’s death, Jude intended to write to the same Gentile
readers that Peter had written to (essentially, Paul’s churches). Jude starts
by affirming that the gospel the Gentiles had received from Paul was the same
as the one the Jewish Christians had received from the other apostles (our
common salvation). But in the midst of writing this letter, Jude felt that
the present crisis deserved another, shorter piece. The crisis, as the letter
reveals, is that the false teachers whom Peter prophesied have now infiltrated
the church. The letter of Jude is thus an ad hoc letter, intended to
confirm the truth of Peter’s letter and encourage the saints to ground their
faith in the written documents of the nascent church, rather than listen to the
twisted gospel of the false teachers. In large measure, the letter of Jude
illustrates the necessity of clinging to the authority of scripture as opposed
to those who claim to be prophets.
14 tn Grk “people.” However, if Jude is
indeed arguing that Peter’s prophecy about false teachers has come true, these
are most likely men in the original historical and cultural setting. See
discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
sn The infiltration referred to by the phrase slipped in
among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29–30),
and OT prophets.
16 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is
more common.
18 18 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun,
pointing to what follows in vv. 5–18. Otherwise, the condemnation is only
implied (in v. 3b) or is merely a statement of their sinfulness
(“ungodly” in v. 4b), not a judgment of it
19 tn Grk “debauchery.” This is the same word
Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).
sn Turned the grace of our God into a license for evil. One
of the implications that the gospel in the apostolic period was truly a gospel of
grace was the fact that the enemies of the gospel could pervert it into license.
If it were a gospel of works, no such abuse could be imagined. Along these
lines, note Rom 6:1 - “Are we to remain in sin so that grace may increase?”
This question could not have even been asked had the gospel been one of works.
But grace is easily misunderstood by those who would abuse it.
20 tc Most later witnesses (P Ψ M sy) have θεόν (theon, “God”) after δεσπότην (despotēn, “master”), which appears to be a motivated reading in
that it explicitly links “Master” to “God” in keeping with the normal NT
pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despotēs) was used especially of God (cf. BDAG 220 s.v. 1.b.).
The earlier and better witnesses (P72, 78 א
A B C 0251 33 81 323 1241 1739 al co)
lack θεόν; the shorter reading is thus preferred on both internal
and external grounds.
sn The Greek term for Master (δεσπότης, despotēs) is the same term the author of 2 Peter used (2 Pet 2:1)
to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two
books at this juncture is striking. This is especially so since both Peter and
Jude speak of these false teachers as denying
the Master (both using the same
verb). The basic difference is that Peter is looking to the future, while Jude
is arguing that these false teachers are here now.
21 tn The terms
“Master and Lord” both refer to the same person. The construction in Greek is
known as the Granville Sharp rule, named after the English
philanthropist-linguist who first clearly articulated the rule in 1798. Sharp
pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and
common (i.e., not proper names), they always
had the same referent. Illustrations such as “the friend and brother,” “the God
and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion
see ExSyn 270–78. See also Titus 2:13
and 2 Pet 1:1
22 tn Grk “knowing all things.” The subject of
the participle “knowing” (εἰδότας, eidotas) is an implied ὑμᾶς (humas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”),
intensifying how acquainted the readers are with the following points.
sn That Jude comments on his audience’s prior knowledge of what he is about
to tell them (you have been fully
informed of these facts) may imply that they were familiar with 2 Peter. In
2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the
following phrase once for all.
23 tc ‡ Some
translations take ἅπαξ (hapax) with the following clause (thus, “[Jesus,] having saved
the people once for all”). Such a
translation presupposes that ἅπαξ is a part of the ὅτι (hoti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta
hoti [ho]
kurios hapax), suggests
this interpretation (though with “Lord” instead of “Jesus”). This particle is
found before λαόν (laon) in the ὅτι clause in א
C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most
witnesses, including several important ones (P72 A B C2
33 81 623 2344 M vg). What seems best able to explain the various placements of
the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to
the theological significance of “saved” (σώσας, sōsas).
sn In this translation, Jude is stressing that the readers have been informed
once for all of the OT illustrations
he is about to mention. Where would they get this information? Most likely from
having read 2 Peter. Earlier Jude used the same adverb to indicate that these
believers had a written record of the faith. This seems to be his implication
here, too. Thus, for the second time Jude is appealing to the written documents
of the early church as authoritative as opposed to the messages of the false
teachers. As the 1st century began to draw to a close, the early church found
itself increasingly dependent on the letters and gospels of the apostles and
their associates. Once those apostles died, false apostles and false teachers
sprang up, like wolves in sheep’s clothing (cf. Acts 20:29–30). To combat this,
some of the latest books of the NT stressed the authority of what had been
written (so Hebrews, Jude, Ephesians, 1 John). Although these writers
anticipated the return of the Lord, they also braced their audiences for a
delay of the parousia (the second
coming of Christ) by suggesting that when they were gone the NT documents
should guide them.
24 tc ‡ The
reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since
it involves the notion of Jesus acting in the early history of the nation
Israel. However, not only does this reading enjoy the strongest support from a
variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or1739mg), but the
plethora of variants demonstrate that scribes were uncomfortable with it, for
they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς (though P72
has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ“] for ᾿Ιησοῦς). In addition to the evidence supplied in NA27 for this
reading, note also {88 322 323 424c 665 915 2298 eth Cyr Hier Bede}.
As difficult as the reading ᾿Ιησοῦς is, in light
of v. 4 and in light of the progress of revelation (Jude being one of the last
books in the NT to be composed), it is wholly appropriate.
sn The construction our Master and
Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies
the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the
Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then,
simply fleshes out what is implicit in v. 4.
27 tn Grk “and.” Verse 6 is a continuation of
the same sentence begun in v. 5. Due to the length and complexity of the Greek
sentence, a new sentence was started here in the translation.
sn The idea is that certain angels
acted improperly, going outside the bounds prescribed by God (their proper domain).
29 sn There is
an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place.
The same verb keep is used in v. 1 to
describe believers’ status before God and Christ.
31 tn The word ζόφος (zophos, “utter, deepest darkness”) is used only five times in
the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet
2:4; Jude 13 parallels 2 Pet 2:17.
32 tn The words
“locked up” are not in Greek, but is expressed in English as a resumptive point
after the double prepositional phrase (“in eternal chains in utter darkness”).
35 35 tn Grk “strange flesh.” This phrase has been variously interpreted. It
could refer to flesh of another species (such as angels lusting after human
flesh). This would aptly describe the sin of the angels, but not easily explain
the sin of Sodom and Gomorrah. It could refer to the homosexual practices of
the Sodomites, but a difficulty arises from the use of ἕτερος (heteros; “strange,” “other”). When this is to be distinguished
from ἄλλος (allos, “another”) it suggests “another of a different kind.”
If so, would that properly describe homosexual
behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.”
However, would this find an analogy in the lust of angels (such would imply
that angels normally had sexual relations
of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the
parallel is on the activity of the surrounding cities and the activity of the
angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelthousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and
Gomorrah (both masculine nouns). If so, then their sin would not necessarily
have to be homosexuality. However, most likely the feminine participles are
used because of constructio ad sensum
(construction according to sense). That is, since both Sodom and Gomorrah are
cities, the feminine is used to imply that all the cities are involved. The
connection with angels thus seems to be somewhat loose: Both angels and Sodom
and Gomorrah indulged in heinous sexual immorality. Thus, whether the false
teachers indulge in homosexual activity is not the point; mere sexual
immorality is enough to condemn them.
37 tn “Angels”
is not in the Greek text; but the masculine demonstrative pronoun most likely
refers back to the angels of v. 6.
39 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (houtoi, “these”), though the particular relationship is not
clear. It could mean, “while dreaming,” “by dreaming,” or “because of
dreaming.” This translation has adopted the last option as Jude’s meaning,
partially for syntactical reasons (the causal participle usually precedes the
main verb) and partially for contextual reasons (these false teachers must
derive their authority from some source, and the dreams provide the most
obvious base). The participle ἐνυπνιαζόμενοι was sometimes
used of apocalyptic visions, both of true and false prophets. This seems to be
the meaning here.
40 tn Most
likely, the authority of the Lord is in view. This verse, then, echoes the
indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
41 tn The
construction with the three verbs (“defile, “reject,” and “insult”) involves
the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be:
“on the one hand, they defile the flesh, on the other hand, they reject
authority, and on another hand, they insult the glorious ones.”
42 sn The glorious ones refers to angelic
beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage
apparently depends). Whether the angelic beings are good or evil, however, is
difficult to tell (hence, the translation is left ambiguous). However, both in
2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not
even Michael insults them).
44 sn According
to Jewish intertestamental literature (such as 1 En. 20), Michael was
one of seven archangels.
45 tn The
sentence structure is a bit different in Greek. Literally it reads: “But
Michael the archangel, when arguing with the devil and disputing.”
46 tn Or “they
should naturally comprehend.” The present tense in this context may have a
conative force.
sn They instinctively comprehend. Like
irrational animals, these false teachers do grasp one thing - the instinctive
behavior of animals in heat. R. Bauckham (Jude,
2 Peter [WBC], 63) notes that “Though they claim to be guided by special
spiritual insight gained in heavenly revelations, they are in fact following
the sexual instincts which they share with the animals.” Jude’s focus is
somewhat different from Peter’s: Peter argued that, like irrational animals who
are born to be caught and killed, these men will be destroyed when destroying
others (2 Pet 2:12). Jude, however, does not mention the destruction of
animals, just that these false teachers will be destroyed for mimicking them.
49 tn The verb ἐκχέω (ekcheō) normally means “pour out.” Here, in the passive, it
occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with
extra-biblical examples).
52 tn The three
verbs in this verse are all aorist indicative (“have gone down,” “have
abandoned,” “have perished”). Although the first and second could be considered
constative or ingressive, the last is almost surely proleptic (referring to the
certainty of their future judgment). Although it may seem odd that a proleptic
aorist is so casually connected to other aorists with a different syntactical
force, it is not unparalleled (cf. Rom 8:30).
54 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such
is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their
root or lexical forms (σπιλάς [spilas] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG
938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was
in error (which also is doubtful). One reason for the tension is that in the
parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to
see the same word. Jude, however, may have changed the wording for the sake of
a subtle wordplay. The word σπιλάς was often used of a
mere rock, though it normally was associated with a rock along the shore or one
jutting out in the water. Thus, the false teachers would appear as “rocks” - as
pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a
believer got too close to them his faith would get shipwrecked. Some suggest
that σπιλάδες here means “hidden rocks.” Though this meaning is
attested for the word, it is inappropriate in this context, since these false
teachers are anything but hidden. They are dangerous because undiscerning folks
get close to them, thinking they are rocks and pillars, when they are really
dangerous reefs.
55 tc Several
witnesses (A Cvid 1243 1846 al),
influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatais, “deceptions”) for ἀγάπαις (agapais, “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered
original.
sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of
the early church involved the Lord’s Supper, worship, and instruction.
56 tn Or
“fearlessly.” The term in this context, however, is decidedly negative. The
implication is that these false teachers ate the Lord’s Supper without
regarding the sanctity of the meal. Cf. 1 Cor 11:17–22.
57 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) means “shepherd, nurture [the flock].” But these men,
rather than tending to the flock of God, nurture only themselves. They thus
fall under the condemnation Paul uttered when writing to the Corinthians: “For
when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own
meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal
in which all ate and all felt welcome.
58 tn “They are”
is not in Greek, but resumes the thought begun at the front of v. 12. There is
no period before “They are.” English usage requires breaking this into more
than one sentence.
59 tn Cf. 2 Pet
2:17. Jude’s emphasis is slightly different (instead of waterless springs, they
are waterless clouds).
60 sn The
imagery portraying the false teachers as autumn
trees without fruit has to do with their lack of productivity. Recall the
statement to the same effect by Jesus in Matt 7:16–20, in which false prophets
will be known by their fruits. Like waterless clouds full of false hope, these
trees do not yield any harvest even though it is expected.
sn Twice dead probably has no
relevance to the tree metaphor, but has great applicability to these false
teachers. As in Rev 20:6, those who die twice are those who die physically and
spiritually. The aphorism is true: “born once, die twice; born twice, die once”
(cf. Rev 20:5; John 3, 11).
63 tn Grk “foaming, causing to foam.” The verb
form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds
like (dirty) foam.”
64 tn Grk “shames, shameful things.” It is
uncertain whether shameful deeds or shameful words are in view. Either way, the
picture has taken a decided turn: Though waterless clouds and fruitless trees
may promise good things, but deliver nothing, wild sea-waves are portents of
filth spewed forth from the belly of the sea.
65 sn The
imagery of a star seems to fit the nautical theme that Jude is developing.
Stars were of course the guides to sailors at night, just as teachers are
responsible to lead the flock through a benighted world. But false teachers, as
wayward stars, are not fixed and
hence offer unreliable, even disastrous guidance. They are thus both the
dangerous reefs on which the ships could be destroyed and the false guides,
leading them into these rocks. There is a special irony that these lights will
be snuffed out, reserved for the darkest depths
of eternal darkness.
67 tn Grk “the seventh from Adam.”sn The genealogical count is inclusive,
counting Adam as the first, for Enoch is really the sixth in descent
from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way,
the picture of perfection/completion was retained (for the number seven is
often used for perfection or completion in the Bible) starting with Adam and
concluding with Enoch.
68 tn Grk “against them.” The dative τούτοις (toutois) is a dativus
incommodi (dative of disadvantage).
70 tn Grk “ten thousands.” The word μυριάς (murias), from which the English myriad is derived, means “ten thousand.” In the plural it means
“ten thousands.” This would mean, minimally, 20,000 (a multiple of ten
thousand). At the same time, the term was often used in apocalyptic literature
to represent simply a rather large number, without any attempt to be specific.
71 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at
this point, but the parallel is lost in the translation to some degree, for the
end of v. 15 says that this judgment is meted out on these sinners because they
spoke against him (κατά + genitive).
73 tn Grk “of all their works of ungodliness.”
The adverb “thoroughly” is part of the following verb “have committed.” See
note on verb “committed” later in this verse.
74 tn The verb
in Greek does not simply mean “have committed,” but “have committed in an
ungodly way.” The verb ἀσεβέω (asebeō) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in
English, since English does not have a single word that means the same thing.
Nevertheless, the tenor of v. 15 is plainly seen, regardless of the
translation.
75 sn An
apparent quotation from 1 En. 1:9.
There is some doubt as to whether Jude is actually quoting from the text of 1
Enoch; the text here in Jude differs in some respects from the extant text of
this pseudepigraphic book. It is sometimes suggested that Jude may instead have
been quoting from oral tradition which had roots older than the written text.
77 tn Or
“going.” Though the participle is anarthrous, so also is the subject. Thus, the
participle could be either adverbial or adjectival.
79 tn Grk “and their mouth speaks bombastic
things.”
sn They give bombastic speeches. The
idiom of opening one’s mouth in the NT often implied a public oration from a
teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34;
Eph 6:19; Rev 13:5–6.
80 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these
false teachers are powerful and seductive.
82 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the
apostles uttered prophecies.
83 sn This verse
parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one
important difference, however: In 2 Pet 3:2 the prophets and apostles speak;
here, just the apostles speak. This
makes good sense if Jude is using 2 Peter as his main source and is urging his
readers to go back to the authoritative writings, both OT and now especially
NT.
85 tn Grk “going according to their own
desires of ungodliness.”
sn Jude cites 2 Pet 3:3, changing a few of the words among other things,
cleaning up the syntax, conforming it to Hellenistic style.
87 tn Or
“natural,” that is, living on the level of instincts, not on a spiritual level
(the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
sn The phrase devoid of the Spirit
may well indicate Jude’s and Peter’s assessment of the spiritual status of the
false teachers. Those who do not have the Spirit are clearly not saved.
89 tn The
participles in v. 20 have been variously interpreted. Some treat them
imperativally or as attendant circumstance to the imperative in v. 21
(“maintain”): “build yourselves up…pray.” But they do not follow the normal
contours of either the imperatival or attendant circumstance participles,
rendering this unlikely. A better option is to treat them as the means by which the readers are to
maintain themselves in the love of God. This both makes eminently good sense
and fits the structural patterns of instrumental participles elsewhere.
95 tn Grk “with fear.” But as this contrasts
with ἀφόβως (aphobōs) in v. 12 (without
reverence), the posture of the false teachers, it most likely refers to
reverence for God.sn Joining a fear of God to mercy is an important balance when involved in disciplinary action.
On the one hand, being merciful without fear can turn to unwarranted sympathy
for the individual, absolving him of personal responsibility; but fearing God
without showing mercy can turn into personal judgment and condemnation.
96 sn The
imagery here suggests that the things close to the sinners are contaminated by
them, presumably during the process of sinning.
97 tn Grk “hating even the tunic spotted by
the flesh.” The “flesh” in this instance could refer to the body or to the sin
nature. It makes little difference in one sense: Jude is thinking primarily of
sexual sins, which are borne of the sin nature and manifest themselves in
inappropriate deeds done with the body. At the same time, he is not saying that the body is
intrinsically bad, a view held by the opponents of Christianity. Hence, it is
best to see “flesh” as referring to the sin nature here and the language as
metaphorical.
98 tn The
construction in Greek is a double accusative object-complement. “You” is the
object and “free from falling” is the adjectival complement.
99 tn Grk “with rejoicing.” The prepositional
clause is placed after “his glorious presence” in Greek, but most likely goes
with “cause you to stand.”
100 tn The
construction in Greek is a double accusative object-complement. “You” is the
object and “without blemish” is the adjectival complement.
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[7] McGraw-Hill Dictionary of American
Idioms and Phrasal Verbs. © 2002 by The McGraw-Hill Companies, Inc.
[8] Cambridge Idioms Dictionary, 2nd ed. Copyright
© Cambridge University Press 2006. Reproduced with permission.
[9] Stern, D. H. (1989). Jewish New Testament:
A translation of the New Testament that expresses its Jewishness (1st ed.).
Jerusalem, Israel; Clarksville, Md., USA: Jewish New Testament Publications.