Milo

DECEMBER 22

Reading 356

SEVEN CHURCHES Revelation 2–3

“These are the words of Him who holds the seven stars in His right hand and walks among the seven golden lampstands” (Rev. 2:1).Today too Jesus walks in our churches.

Background

The seven churches.

Tradition says that John moved to Ephesus some 40 years before the Book of Revelation was written. He maintained close contact with believing communities in the seven major cities of the area to which he now transmitted Christ’s message. The seven churches were historical and symbolic congregations. Undoubtedly the issues each letter touched on were real at the time John wrote. Yet commentators through the ages have noted that these churches are also representative of churches of every place and time. It is helpful to look at each church, to see how its characteristics fit our own experience, and apply the words of commendation and corrections that John conveyed. Each letter follows a pattern. Jesus identifies Himself, assesses the church’s condition, and offers both commendation and criticism. With the criticism comes correction, and then a final promise. In the words Jesus addresses to these seven first-century churches, we can still hear Him speak to you and me.

Overview

John recorded brief messages to the seven churches of Asia: Ephesus (2:1–7), Smyrna (vv. 8–11), Pergamum (vv. 12–17), Thyatira (vv. 18–29), Sardis (3:1–6), Philadelphia (vv. 7–13), and Laodicea (vv. 14–22).

Understanding the Text

“The church in Ephesus” Rev. 2:1–7. (See DEVOTIONAL.) “The church in Smyrna” Rev. 2:8–11. Smyrna was a beautiful city of some 200,000 when John wrote. It was also the center of emperor worship, which was more a symbol of political allegiance than of religious devotion. Even so, Christians refused to perform the act, holding that Christ alone is to be honored as God. This created prejudice and persecution, and cost many not only their possessions but even imprisonment and death. But persecution only strengthened the resolve of these Christians. And from Jesus they—and we—hear words of encouragement. We may suffer loss of wealth, but we are rich in Christ. We may suffer death. But we will receive a crown of everlasting life. “The church in Pergamum” Rev. 2:12–17. Pergamum was the provincial capital of Roman Asia. It was known for its wealth, but also for shrines to gods of healing, and many made pilgrimages to the city. This active center of paganism might rightly be called a city where Satan resided! While holding fast to Christ, the believers in Pergamum were affected by their surroundings. The reference to the teaching of Balaam suggests a relaxing of moral standards in the church. While little is known of the “Nicolaitans,” the meaning of the words, “conquer the people,” suggests that the church permitted false teachers to establish some authority among them. We too live in a society where moral standards are lax. It is all too easy for us, bombarded as we are by the attitudes of the world, to relax our standards as well. Christ sternly warned Pergamum, and us, against this course. But we are also given a promise. If we refuse the sweets of the world, Christ will provide “hidden manna.” We will be fed a diet of goodness which will sustain life forever, while the moral “junk food” of this world destroys. “The church in Thyatira” Rev. 2:18–29. This city was a commercial center when John wrote. Christ’s description of Himself, with burning eyes and feet of burnished bronze, creates a setting of aura for this letter. Though the church was active and faithful in many respects, it had accepted the leadership of a woman characterized as “Jezebel.” The first Jezebel introduced idolatry and gross immorality into ancient Israel, and we must assume the name signified the Thyatiran woman who did the same. Thus what was known as “the church” was divided into faithful and corrupted segments. The apostate and the genuine still exist within Christendom. The continued existence of the apostate reflects God’s grace: He has “given her time to repent of her immorality.” But the day of grace is drawing to a close. God will surely bring judgment on Jezebel and her followers. The spirit of Jezebel still stalks the churches, and settles in wherever she can find room. Don’t expect to purge Christendom, or even your denomination, of her influence. What Jesus says to those who do not accept her teaching is, “Hold on to what you have until I come.” We who hold fast to Christ and the authentic Gospel are to concentrate on good deeds, love, faith, service, and perseverance (v. 19). In doing Christ’s will, we will find the spiritual authority we need to overcome (vv. 26–29). “The church in Sardis” Rev. 3:1–6. Sardis was a prosperous and strategic city, known for its successful defense against invaders. It was also known for burial mounds, raised like a thousand hills on the skyline some seven miles from the city. Sardis, with a reputation for vitality, was as dead spiritually as the nearby necropolis (“city of the dead”). Orthodoxy is never a substitute for spiritual life and vitality. And mere orthodoxy, like this church, receives and hears God’s Word, but does not obey it. What a challenge for us today. It’s not enough to be doctrinally correct. We must be spiritually erect. It’s not enough to know the Word. We must do it. Righteousness is not a shroud, but working clothes. If you and I should find ourselves in a dead church, let’s remember that even in Sardis there were saints dressed in white, the symbol not only of purity but of overcoming. The deader the faith of those around us, the more alive and active our faith must be. “The church in Philadelphia” Rev. 3:7–13. This city of “brotherly love” lay on a major highway, and was also a major fortress. But the district in which Philadelphia was sited was earthquake-prone. Devastating quakes had made the people fearful, so at the slightest tremor crowds rushed out from behind the city walls. The weakness of the earth beneath this city is reflected in the weakness of the church. But Christ spoke words of encouragement rather than rebuke. “I know that you have little strength,” He said, “yet you have kept My Word and not denied My name.” Jesus is never contemptuous of our weaknesses. He understands our vulnerabilities only too well. So don’t cringe from the Lord when you feel overwhelmed and ashamed. Jesus understands and praises you for what you have done rather than rail at you for what you have been unable to accomplish. Christ does even more for the weak. The letter to Philadelphia says that Jesus holds the key. He opens doors, and no one can shut them. Christ goes with us, and before us. He opens doors and keeps them open. Even those most hostile to the claims of Christ will in time be forced to acknowledge that He has loved us. And each day we will find strength in the assurance of His continuing love. “The church in Laodicea” Rev. 3:14–22. Laodicea was a wealthy city. The district around it also produced famous black wool. It was also a center for the production and distribution of “Phrygian powder,” a famed cure for eye diseases. The church at Laodicea apparently shared in the prosperity. Self-satisfied and comfortable, the Christians fit in with the rest of the population, just another of the many private clubs that characterized first-century social life. Christ’s church can thrive under persecution, and triumphantly survive all sorts of suffering. But material prosperity and social acceptability have consistently threatened the vitality of the church. When Christians fail to stand for something, they end up standing for nothing. The lukewarm church is the most pitiful church of all. Christ’s word to the lukewarm church, and the lukewarm Christian, is one of rebuke. He stands at the door and knocks, and asks us to exchange fellowship with the world for a more intimate, challenging walk with Him.

DEVOTIONAL

First Loves(Rev. 2:1–7)

Just now several of the comic strips I glance at in the mornings are on the topic of divorce. I don’t know how it happens, but it always seems that when one strip launches a particular theme, all the others quickly follow. At any rate, Sally Forth and Gasoline Alley both are exploring the painful loss of first loves. Not that they have any answers. But painful topics have their humor, and the cartoonists are working hard to dig it out. Actually, while the cartoonists have no answers for us, Christ’s letter to the Ephesians has a great one. It’s applicable to relationship with our spouses, and to relationship with God! And it may come as a surprise. Ephesus was the site of the great temple of Artemis, famous in all of Asia. It was to this congregation Paul addressed a letter exploring the spiritual nature of the church as the body of Christ. Now, some 40 years after Paul’s ministry, the church was commended for hard work, perseverance, and its commitment to holiness. Despite opposition this congregation has not tired of expressing a firm faith in Jesus as God’s Christ (vv. 1–3). But the church had a fault of which many of us are guilty. We keep on serving. But somehow in the struggle we lose the glowing love for Jesus that motivated us at first. It’s good to be faithful. But faithfulness is no substitute for passion. What can we do when we lose our first love? The text says, repent, and recapture it. And here’s the surprising instruction: “Do the things you did at first” (v. 5). We have the notion today that feelings and actions aren’t tied as tightly together as they really are. Are you “falling out of love” with your wife? Don’t try to change your feelings. Instead, begin to “do the things you did at first.” Bring her flowers. Call her up, just to say “Hi!” and hear her voice. Tell her how much you love her. Write her little poems or notes. The wonder is that as you do these things that express love, the emotion of love returns. It’s just the same in our relationship with God. Are you faithful, but somehow unfulfilled as a Christian? Then look back, and remember some of the things you did as a young believer, just because you wanted to and not because they were religious duties. Do them again. And watch your feelings follow.

Personal Application

Love shown stays alive and vital.

Quotable

“God is Truth. To be true, to hate every form of falsehood, to live a brave, true, real life—that is to love God.”—F.W. Robertson

Revelation

DECEMBER 21

Reading 355

THE LIVING ONE Revelation 1

“I am the living One; I was dead, and behold I am alive forever and ever!” (Rev. 1:18)To truly understand Christmas we must see Jesus in all His glory.

Background

Revelation.

Revelation is a stunning and powerful affirmation of God’s sovereignty in all things. Through John’s vision we are taken into heaven, to observe from that viewpoint as God pours out devastating judgments on a rebellious earth. Many commentators view the book as predictive prophecy, depicting events which will take place at history’s end. Others view it as a metaphorical affirmation of God’s control over all, while still others see in it veiled allusions to John’s own time, intended to encourage persecuted believers by symbolic representations of God’s spiritual warfare. While it is important to commit to a framework when one’s object is to interpret a book, this is less important when treating a book like Revelation devotionally. Believers from each interpretive school agree that Revelation is a towering affirmation of the sovereignty of God, of the primacy of Jesus, and of the certain judgment God will bring on all evil—including the evil one, Satan, himself. We can profit greatly this season of the year as we meditate on the glory of God revealed in Jesus, and the ultimate triumph of God, which Christ’s birth as a Babe portends.

Overview

John had a prophecy given him by direct revelation (1:1–3), which he sent to seven churches in Asia (vv. 4–6a) and dedicated to Christ as God (vv. 6b-8). John described the setting and his stunning vison of the resurrected Christ (vv. 9–20).

Understanding the Text

“The revelation of Jesus Christ” Rev. 1:1–3.

This is both a revelation of Jesus, and from Jesus. John was stunned as he saw the glorified Christ, still, and yet no longer, the Master that John loved so well during Christ’s years on earth. It is helpful for us too to remember. The Jesus of Bethlehem shines brighter than the most brilliant galaxy. The Babe in the manger created and sustains the world He entered. We who honor Jesus in His humility as a man must also hold fast to the conviction that He is now exalted in glory, ruling over all. John’s language also suggests that what he was about to describe is a vision from Jesus: a direct revelation from the risen Lord to all mankind. For this reason a special blessing is associated with the “words of this prophecy,” and is granted to all who take to heart the truths and images conveyed. What an exciting book then for us to read. Especially at this time of year, when we look back to Christ’s birth, and ahead to a bright new year. “The seven churches in the province of Asia” Rev. 1:4. Seven is a number with great symbolic significance in Scripture, speaking of perfection or completion. Thus many have taken the churches John wrote to as symbolic of the church universal, even as the “seven spirits” (or “sevenfold spirit”) is symbolic of the Holy Spirit. Clearly John drew together the persons of the Godhead, showing that each is fully involved in what he was about to share. And that all Christians, the church universal, is intended to pay close heed. “To Him who loves us and has freed us from our sins by His blood” Rev. 1:5–8. Revelation is rich in the language of worship and praise. Perhaps these exalted sayings were part of the worship language of the church when John wrote. Certainly they now deserve to be woven into our prayers, and fixed securely in our minds. Jesus, in His love and sacrifice, has indeed “made us to be a kingdom of priests to serve His God and Father.” Let us dedicate ourselves to serve. “I am the Alpha and the Omega” Rev. 1:8. Alpha is the first letter of the Greek alphabet, and Omega the last. Christ is the beginning and end, not only of our faith, but of history itself. The Creation owes its existence to Him, and when at last time shall be no more, Christ will be the One who brings all things to completion. It’s easier for us to conceive of a Babe in a manger than One who overflows the vastness of the universe around us. Yet Jesus truly is Alpha and Omega, the beginning and the end, the fountainhead and climax of existence itself. The seven cities to which John wrote (Rev 1:11; cf. 2–3) are sometimes taken to represent different periods in church history. What is clear is that they do represent the church universal. The messages John had for them are for us as well, and show us how to remain faithful till the glorious Lord of Revelation 1 returns triumphant. “Because of the Word of God and the testimony of Jesus” Rev. 1:9–11. Early church tradition suggests that John was exiled to Patmos near the end of the reign of the Emperor Domitian (A.D 81–96). The church was experiencing official persecution for a refusal to worship the emperor as a god. It’s no wonder that John identified himself as a companion “in the suffering and kingdom and patient endurance that are ours in Jesus.” It’s important that we remember these three are often linked in Christian experience. We are citizens of Jesus’ kingdom. Yet here on earth we often suffer, and must commit ourselves to endure until Christ returns and His rule is established over all. It is particularly important during times of suffering that we see the Jesus that John saw in his vision, and described in this powerful New Testament book. For the Jesus of Revelation is God, exalted in power, about to triumph over every foe. Though we suffer now, when His kingdom comes, we will rule with Him. Sustained by this hope, we patiently endure. “When I saw Him, I fell at His feet as though dead” Rev. 1:12–18. At first John heard only a voice. When he turned to look, he saw a figure whose radiant appearance literally stunned him. The description John gave is filled with symbolism from the Old Testament (see DEVOTIONAL). But what is significant is the impact on John. John was that disciple whom Jesus loved. John rested his head on Jesus’ shoulder at the Last Supper. John was probably closest to Christ on a personal level. And through the last decades of John’s life he preached and wrote about love for Jesus and love for brothers and sisters in Christ. Yet John, so close to Jesus while our Lord was on earth, and so near to Him in heart for over 50 years beyond the Resurrection, was shaken to his very core when he saw Jesus in His essential splendor. We love Jesus, and feel close to Him. And this is right. But may we never become so casual in our thoughts of Him. For the Lord we love is Lord indeed, and were we to glimpse Him in His fundamental glory, we too would fall, stunned, at His feet. “Write” Rev. 1:19. This verse is viewed by many as the key to interpreting Revelation. “What you have seen” corresponds to chapter 1, “what is now” to chapters 2–3, and “what will take place later” to the rest of the book. If we take this approach the bulk of Revelation is predictive prophecy, and deals with what will happen on earth as history draws to God’s intended end. “The seven stars are the angels of the seven churches” Rev. 1:20. Some of the symbols in Revelation are explained in the text itself, as here. Others are clearly derived from the Old Testament, and so can be explained by reference to earlier Scriptures. But some of the most powerful symbols cannot be easily explained at all. In most cases, it’s best not to try. Linking disasters that Revelation describes to atomic holocausts, or germ warfare, is simply too speculative to help. What we need to seek is not some modern match to Revelation’s imagery, but the trust of the passage itself: the broad impact of the passage on our view of God, of judgment, and of earth’s future. The details remain open to debate. But the impact of most passages is unmistakably clear.

DEVOTIONAL

Picture Perfect(Rev. 1:9–18)

The famous German artist Albrecht Durer did a woodcut of Jesus as portrayed here by John. For all the artist’s skill, the figure looks awkward and stiff. Somehow none of the awe John felt is conveyed by the carved figure, with rays representing the brilliance around His head, and a literal sword protruding from His mouth. That’s one of the advantages of verbal symbolism over representational art. Somehow the images drawn by words can express with overwhelming power the most abstract ideas. That’s what we find here in Revelation 1. The utter glory of Jesus stunned John, and he struggled for words to express what he felt and saw. The robe was a common piece of clothing, and though the sash was golden, it was not unusual in itself. What stunned John was Jesus. And all he could do to describe the glorified Jesus to us was resort to Old Testament symbolism. Though human in form, His hair was “white like wool, as white as snow.” The image calls to mind Daniel’s vision of the Ancient of Days (Dan. 7:9; 10:5), about to exercise judgment. His eyes “like flaming torches” (cf. v. 6) indicate the fierceness of the judgment He metes out. Bronze feet, the metal heated until it glows, also represents judgment. The Old Testament image is one of treading or trampling enemies, and bronze is the metal from which the altar of burnt offering was constructed. There sins were purged by sacrificing a substitute. Now Jesus is about to judge sinners themselves. The voice is overpowering, a rushing Niagara of sound, and the “sharp doubled-edged sword” issuing from His mouth indicates both the war He will wage against sinners, and the means of His triumph. That simple spoken word by which Christ initially called all things into being will not be directed against the creation, and crush it to dust. DÃurer’s figure remains a curiosity. It is almost laughable. Not so the vision of Jesus that John had, and not the words he used to describe our Lord. Those words remind us that the One who lay in a cradle, and hung from a cross, will fill the whole universe when He comes again. And He will crush evil under His feet.

Personal Application

Look at the Christmas creche—but look beyond it too.

Quotable

“Looking unto Jesus and thinking about Him is a better way to meet and overcome sin than any physical austerities or spiritual self-reproaches. It is by looking at Him that we are changed.”—Harriet Beecher Stowe

Revelation

INTRODUCTION

Revelation reports a vision seen by the Apostle John while exiled to the island of Patmos, in the mid A.D. 90s. At the time the church was undergoing persecution, and the book was intended to encourage believers suffering for their faith. A variety of schemes for interpreting Revelation have been developed. It has been treated as pure prophecy, but also as a book whose symbols deal primarily with the situation in John’s own lifetime. In any interpretive framework, however, it is clear that John presents us with an exalted vision of Jesus, and unmistakable images of the divine judgments to be executed on rebellious mankind. Even when the symbolism is most difficult to understand, we are shown with overpowering clarity a God who is in sovereign control of history and of His universe. And we are assured that this God will deal with evil, and one day rule a cleansed and purified new world, populated by His saints.

OUTLINE OF CONTENTS

I.	The Glorified Jesus	Rev. 1
II.	Letters to Seven Churches	Rev. 2–3
III.	Visions from the Unsealed Scroll	Rev. 4:1–19:10
IV.	Visions of Christ’s Return	Rev. 19:11–20:15
V.	Visions of the New Earth	Rev. 21–22

Jude

DECEMBER 20

Reading 354

FALSE TEACHERS Jude

“They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord” (Jude 4).Hold fast to Jesus and godliness, and God will surely hold fast to you.

Biography: Jude

Jude’s identification of himself as the brother of James, and a very early tradition, has led to his likely identification as a half-brother of Jesus Himself (cf. Matt. 13:55; Mark 6:3). James’ humility in introducing himself only as a servant of Jesus may reflect his early rejection of his half-Brother as the Messiah (cf. John 7:5; Acts 1:14). While the letter is undated, if the author is Jude the brother of Jesus, its date probably falls somewhere betweenA.D 60 and 80, as it reflects a concern for false teachers that is characteristic of the later letters of Paul and Peter, as well as John.

Overview

Jude wrote to warn of false teachers in the church (vv. 1–4), who will surely be judged by God (vv. 5–16). But believers who hold fast to Jesus and godliness (vv. 17–23) will be upheld by God, who merits our praise (vv. 24–25).

Understanding the Text

“Mercy, peace and love be yours in abundance” Jude 1–2. References in the Gospels to Jesus’ half-brothers suggests that some hostility existed on their part. They weren’t at all happy at the notoriety Jesus gained as He began His preaching and healing ministry in Galilee. No doubt, like siblings everywhere, they thought to themselves, “What’s so special about HIM?” Yet after Jesus’ resurrection we find the brothers, with Mary and the disciples, praying in an upper room (Acts 1:14). The Baby born to their mother, the older Brother who roughhoused with them and took care of them as they grew up, was at last known by them as the Son of God. It’s one thing to know Jesus in the flesh. Today millions celebrate Christmas with no more insight into who Jesus really is than His brothers had. But when anyone comes to know Him as Son of God and Saviour, they like Jude find in Him mercy, peace, and grace in abundance. “Contend for the faith that was once for all entrusted to the saints” Jude 3. Some things in life are relative. I prefer green, someone else prefers blue. I like popcorn. Someone else likes potato chips. With preferences, it doesn’t make any real difference. Truth is different. It is absolute, in the sense that truth remains fixed and sure despite human preferences. And so Jude reminds us that when someone says, “I prefer to think of Jesus as just a good man,” we can’t respond, “OK. But I prefer to think of Him as God.” Contending for truth doesn’t mean being hostile, or shouting at those who do not believe. But it does mean making sure people realize that truth isn’t a matter of preference. Someone may well say, “I prefer to think of Jesus as just a good man.” But when they do, that’s our cue to answer, “I’m really sorry about that. You see, the Bible says Jesus is God the Son, and your whole future depends on whether or know you accept the truth of of that claim.” “Have secretly slipped in among you” Jude 4. Yesterday our Sarah came home from Sunday School, wearing a large paper medallion around her neck, that said in letters two inches high, “I am forgiven.” False teachers don’t wear medallions around their necks, announcing, “I am a false teacher.” Instead they slip in secretly. They pretend to be believers, and only after being accepted do they begin to smuggle their heresies into the congregation. Jude, as did Peter and Paul, reminds us that try as they will, false teachers can’t hide two identifying marks. They deny Jesus Christ, making Him out to be less than God. And they twist that grace which frees us from the grip of sin into a license for sin. Christmas is our great reaffirmation that Jesus Christ is God, come in the flesh. In remembrance of God’s great gift, let’s rededicate ourselves to live holy and godly lives. “I want to remind you” Jude 5–7. Jude pointed to three groups whose experience reminds us that God does punish sin. The three groups are linked first in that each rebelled against God, and second, in that each when rebelling turned to immorality. The most unusual group here is that of “angels who did not keep their position of authority.” Comparing Jude’s reference to first and second-centuryB.C Jewish works, he appears to refer to the “sons of God” of Genesis 6:4 who assumed bodies to mingle with the “daughters of men.” This radical violation of the creation order led to the guilty angels being “kept in darkness, bound with everlasting chains for judgment.” Jude’s point is clear. God will most certainly punish the false teachers who share the spiritual and moral depravity exhibited by the Exodus generation, by fallen angels, and by the homosexual communities of Sodom and Gomorrah. Let’s not hesitate to affirm this truth too. Sin merits punishment. And punishment will surely be meted out. “These dreamers” Jude 8–10. I read science fiction now and then. Flights of the imagination that create new worlds and new cultures intrigue me. But I never mistake the imaginary world of some author for reality. That’s the problem with false religious teaching. It abandons the reality unveiled in Scripture, and substitutes man’s imagination. “These dreamers” act like “unreasoning animals” in that they ignore spiritual truths and imagine a world in which they can give full reign to their natural baser passions. This is the utmost arrogance, and Jude alluded to a popular story of his day in which the archangel Michael is portrayed struggling with Satan for the body of Moses after his death. Even in our fiction, Jude seemed to say, the greatest of the angels hestitates to rebuke a being of higher rank! How arrogant for mere men to speak of spiritual realities that are far beyond their capacity to grasp. Watch out for those who ridicule spiritual things. What they say tells us nothing about God or angels. But it surely tells us a lot about them! “Woe to them” Jude 11–13. Jude emotionally piled up images that characterize the false teacher. The way of Cain is to strike out at those who do good. The error of Balaam is to trade spiritual services for worldly wealth. And the destruction of Korah is direct, divine intervention to punish those who rebel against him. The next series of images are powerful and poetic. Each pictures a phenomenon which promises much, but delivers nothing but harm. To be a shepherd is to promise to care for the sheep, but these shepherds take care of themselves! A dark cloud promises rain, but these false teachers bring only shrieking winds and no water. What a contrast to the thousands upon thousands of faithful pastors who give rather than receive, and who enrich our lives. “Enoch, the seventh from Adam” Jude 14–20. Jude quoted here from a second centuryB.C religious book called “The Book of Enoch.” Jude’s quotation did not mean he saw this book as Scripture, but does indicate he believed the sentiment expressed to be true. The Lord is coming, and with thousands upon thousands of holy angels (cf. 2 Thes. 1:5–10). When He returns, He will judge. And then the false teachers will receive the punishment they deserve. Until then, we should expect to find scoffers in the church, who will try to divide us (vv. 17–19). So let’s be doubly careful not to fall into their grasp. “But you, dear friends” Jude 20–21. The angels sang it on that first Christmas. “On earth peace to men on whom His favor rests” (Luke 2:14). The strident calls of scoffers have no appeal to us, who know Jesus as God-sent Babe and risen Saviour. We experience peace, as we concentrate on building ourselves up in “your most holy faith,” on prayer, and on keeping ourselves in love as we wait for Jesus to return. If you and I focus on these things we will experience a peace that certainty no one outside of Christ can possibly know. “Be merciful to those who doubt” Jude 22. Don’t classify those who doubt with false teachers. There’s a vast difference between honest uncertainty and arrogant unbelief. Jude reminds us to “be merciful” to doubters. Show that you care, try to encourage and help, never condemn. By love and mercy you can take a doubter by the hand and lead him or her to Christ. “Mixed with fear” Jude 23. Love for the lost must always be tempered by a hatred of sin. Jude warns us against identifying so closely with a sinner that we find ourselves drawn into his or her sin. The fear we feel in reaching out to others is not fear of them, but awareness of our own vulnerability.

DEVOTIONAL

Born a King(Jude 17–25)

There’s a strange correlation between the Christmas season and Jude’s letter. Christmas brings us vivid images of Baby Jesus, lying in a manger, a helpless Infant, watched over by Mary and Joseph and farm animals. Jude’s powerful warnings against false teachers contain vivid images too: images that make us sense our own vulnerability. But Jude ended his letter with a paean of praise to One he at last came to recognized as God our Saviour, resplendent in “glory, majesty, power and authority.” Jesus was born a helpless Babe. But He was born a King, and as King He now rules over all. It’s because of who Jesus is, “before all ages, now and forevermore,” that despite our weaknesses we have complete confidence that whatever schisms tear at the church, we will remain safe and secure. We are secure, not because of the strength of faith in Him, but because of the strength of Him in whom we believe. As Jude says, He “is able to keep you from falling and to present you before His glorious presence without fault, and with great joy.”

Personal Application

Trust in Jesus, not in your faith in Jesus.

Quotable

“Be persuaded, timid soul, that He has loved you too much to cease loving you.” —Francois de la Mothe Pennelon

Jude

INTRODUCTION

Jude is thought to be the brother of James and half-brother of Jesus. His short book is an urgent warning against those who were already introducing false teaching into the churches. God will punish those who turn from Christ and godliness, but preserve those who keep themselves in His love.

OUTLINE OF CONTENTS

I.	Greeting	Jude 1–4
II.	The End of False Teachers	Jude 5–16
III.	Encouragement and Doxology	Jude 17–25