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Jude 5-7 · Providence Baptist Church - Sermons

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Last week we saw that Jude, or Judas if you recall, his name in Greek, that he is the half-brother of Jesus and the brother of James.
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He wanted to write this letter to the church about the gospel and the beauties therein.
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But in his own words, he was constrained, or he found it necessary to write to them instead that they ought to contend for the faith in verse 3.
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He felt constrained because the occasion demanded it.
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The occasion is many false teachers are perverting the grace of God so as to allow sensuality.
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We see that in verse 4.
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And if you recall, I mentioned that these false teachers are antinomians of some kind.
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They are anti-law.
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They do not submit to Christ.
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Rather, they deny his lordship by their lifestyle.
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They do what they want, when they want, and how they want, with no regard for God.
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And Jude's charge to us in this scenario, to his audience at the time, is to contend for the faith.
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This is the main exhortation that runs throughout this entire letter.
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And again, Jude does not explicitly explain how to contend for the faith until verses 17 through 23, which we will cover in a couple weeks.
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But rather, Jude goes on to explain the threat that these false teachers pose in verse 4.
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They threaten to destroy the very gospel which we proclaim by distorting it.
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A watered-down gospel being no gospel at all.
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That is the threat that false teachers pose that we saw last week.
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So we saw that threat, but now we are primarily going to see Jude describe the future and what it holds for these false teachers, for these apostates.
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And so picking back up in verse 5, Jude writes,
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Now I want to remind you, although you once fully knew it,
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that the Lord who saved a people out of the land of Egypt, afterward destroyed those who did not believe.
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And the angels who did not stay within their own position of authority but left their proper dwelling,
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He has kept in eternal chains under gloomy darkness until the judgment of the great day.
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Just as Sodom and Gomorrah and the surrounding cities,
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which likewise indulged in sexual immorality and pursued unnatural desire,
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just as they serve as an example by undergoing a punishment of eternal fire.
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So I have two applications today which will serve as our outline.
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Number one, know your Old Testament well.
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And number two, consider the fool's end.
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So application number one, know your Old Testament well.
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This section of Jude's letter flows out of his desire to remind.
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He wants to remind his true Christian audience of truths concerning the Old Testament.
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Namely, he wants them to understand a pattern, a pattern of false teachers.
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And in typical Jewish fashion, he does so in rapid typological examples.
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He mentions the Exodus generation, the rebellious angels, and Sodom and Gomorrah.
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These three serve as templates to help us understand what the end holds for false teachers.
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And these three examples will also hint at a description of the false teachers,
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which Jude will describe them more fully next week in our text.
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But even now, he's beginning to show us what they are really like,
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what they really do, who they really are.
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And so again, verse 5, Jude assumes much of his audience.
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Again, last week, he assumed his audience was familiar with the doctrines of divine election and reprobation.
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This week, he assumes his audience is familiar with the Old Testament.
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And frankly, the word familiar is a severe understatement.
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He says in verse 5,
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I want to remind you, although you once fully knew it, that's how your ESV translate it.
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The Greek word for once is the same word used in verse 3 to describe the faith once for all delivered to the saints.
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So my translation reads this way,
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you who once for all know this.
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So there seems to be this comprehensive knowledge,
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this very detailed, deep, intimate knowledge of the Old Testament
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that Jude is assuming the church knows.
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And not just the stories, but the theological significance of those stories.
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They know their Old Testament well.
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And Jude assumes this.
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So we should ensure these things are very well known to us.
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Not just the details of the story, but what it means, the significance, the theological significance.
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But just in case all these stories are maybe blurry in your mind,
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or you can't quite recall what's going on in these references,
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we'll run through those quickly.
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So in verse 5, the second half of verse 5,
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we see that the Lord saved the people out of the land of Egypt,
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and afterward destroyed those who did not believe.
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So Jude here is not quoting a particular text,
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but is summarizing a large number of texts that talk about the Exodus event.
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Biblical texts like the Pentateuch,
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and even the prophets who think back on the Exodus.
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And this great historical act of the Exodus,
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when God saved Israel out of slavery in Egypt,
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has always served biblically as a picture of salvation and judgment.
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God judged Pharaoh along with Egypt while saving and calling Israel to himself.
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You have the Egyptians who are outside of God's people,
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who are cut off,
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versus the Israelites who are God's people.
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They are inside the faith.
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But I don't think Jude is referring to the Egyptians.
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Remember, Jude is addressing people who claim to be of the faith,
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who claim to be Christians,
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who are apostates.
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So I think Jude has in mind apostates from the Exodus account,
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and of which, frankly, there are an abundance.
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You can take your pick.
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There were those who,
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while Moses is up on the mount receiving the law,
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who rose up to play, is the expression,
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and they worshipped the golden calf.
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They were guilty of idolatry as they worshipped this golden calf,
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and rose up to play being a euphemistic phrase,
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meaning they were committing mass adultery.
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And the interesting thing here is you will often hear Exodus 32
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preached as if these people reverted back to paganism
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by worshipping the golden calf,
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as if they just decided to abandon God altogether,
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you know, that they rejected him.
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But listen to Exodus 32, verses 4 through 6 carefully.
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Moses writes,
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And Aaron received the gold from their hand
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and fashioned it with a graving tool
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and made a golden calf.
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And the crowd said,
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listen to this,
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These are your gods, O Israel,
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who brought you up out of the land of Egypt.
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And in verse 5,
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Aaron refers to this golden calf as Yahweh.
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He uses the covenant name for the Israel God
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to refer to this image.
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So Aaron is saying to the people,
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The golden calf is Yahweh.
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So they thought they were worshipping the one true God
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who led them out of Egypt,
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when in fact they were doing anything but.
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So they did revert to paganism in one sense,
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their pagan practices,
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their pagan ideas,
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but they tried to blend it in
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with worshipping the one true God,
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which never goes well.
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In their claim of worshipping Yahweh,
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they dishonor Him
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by practicing lawlessness,
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sexual immorality,
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and idolatry.
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False teaching leads to these things.
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And this sounds like Jude 4 from last week.
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Jude accuses the false teachers in his letter
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of being those who pervert the grace of our God
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into sensuality.
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So going back to Exodus,
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as a result,
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God commanded the men who repented.
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We see this in Exodus 32, 27-28.
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He commands them and he says to them,
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To put on their sword
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and go to and fro,
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gate to gate,
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throughout the camp.
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Each of you kill his brother
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and his companion
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and his neighbor.
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And the sons of Levi
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did according to the word of Moses.
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And that day about 3,000 men fell.
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Divine judgment on the apostate.
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There are also those in Numbers 14,
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which is still referring to
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the Exodus wilderness wanderings.
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These people,
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who again are claiming to be in the faith,
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claiming to be the people of God,
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these people doubted God.
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And after Israel had sent spies
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to check out the promised land
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in Numbers 13,
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the Israelites become fearful
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of fighting the giant inhabitants.
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And as a result,
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we see in Numbers 14, verse 2,
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that they grumbled
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and demanded that they elect
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new leaders
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to lead them back to Egypt,
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back to slavery,
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back to oppression,
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back to wickedness,
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all because they doubted God.
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So these people were so set
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on this rebellion
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to the point
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that they wanted to murder,
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to stone the faithful,
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Joshua and Moses,
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in Numbers 14, verse 10.
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And in verse 11,
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the Lord responds,
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he says to Moses,
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how long will these people,
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the Israelites,
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how long will these people despise me?
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And how long will they not believe in me
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in spite of all the signs
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that I have done among them?
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So Jude very well could have been thinking
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of this text specifically
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because he refers to those
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who did not believe
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and God accuses these doubters
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of disbelief.
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It's hard to be too dogmatic
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about exactly what he has in mind
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here in the Exodus account.
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But nonetheless,
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the point remains
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that here we have the people
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from the Exodus generation
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who did not believe.
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And as a result,
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their entire generation
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was not allowed to enter
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the promised land
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with, of course,
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a few exceptions.
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They were judged by God
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and perished in the wilderness.
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So the Exodus generation
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is the first example.
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The second example
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is very interesting.
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Jude references
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a suetopigraphal work,
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just meaning false writings.
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So look at verse 6.
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He says,
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and the angels
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who did not stay
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within their own position
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of authority,
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but left their proper dwelling,
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he has kept in eternal chains
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under gloomy darkness
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until the judgment
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of the great day.
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So this is not a story
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you will find
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anywhere in the Bible.
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It's a reference,
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actually,
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to 1 Enoch,
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specifically the Book
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of the Watchers,
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which is a part
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of 1 Enoch.
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1 Enoch was a very
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well-known book
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in the Greco-Roman world,
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specifically to Jews.
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It's written roughly
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2nd century B.C.
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So it's written
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between the Old
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and New Testaments.
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And to be clear,
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Enoch from the Bible,
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from the book of Genesis,
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is not the true author,
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hence why it's called
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a suetopigrapha,
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false writing.
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He didn't actually write it.
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But it's alluded to
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in our text today
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in verse 6,
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and it's quoted
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specifically
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in Jude 14 through 15,
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which we'll see
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in a few weeks.
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And just without
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rattling them,
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it's alluded to
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throughout the New Testament
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all over.
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So it's a very popular work,
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a very well-known work,
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that interacts
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with the Bible
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to a great extent.
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Now, to be clear,
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it's not
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canonical scripture.
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That's really important.
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It's not the Word of God.
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It is not authoritative.
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But it's really helpful
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because it helps us
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understand Jewish thought,
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Jewish interpretation.
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It helps us see
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what they thought
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about the Bible
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at that time.
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And it is referenced
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in the Bible,
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so it's good to know
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what they're referencing.
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So in the Book of the Watchers,
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Jude is interacting
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with a section
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in which Enoch,
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supposedly Enoch,
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is retelling
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Genesis 6,
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1 through 4.
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So the biblical,
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the canonical
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Genesis 6,
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1 through 4,
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so this,
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the Word of God,
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says this,
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when man began
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to multiply
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on the face
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of the land
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and daughters
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were born to them,
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the sons of God
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saw that the daughters
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of man were attractive
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and they took
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as their wives
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any they chose.
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Then the Lord said,
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My spirit shall not
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abide in man forever,
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for he is flesh.
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His days shall be
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a hundred and twenty years.
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The Nephilim
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were on the earth
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in those days
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and also afterward
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the sons of God
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came into the daughters
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of man
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and they bore
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children to them.
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These were the mighty
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men of old,
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the men of renown.
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There's two cups.
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Okay.
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Now the author
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of Enoch
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expands this text
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in Genesis
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with additional
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details.
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So much debate
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has been stirred
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around the identity
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of these sons of God.
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The most popular,
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the most consistent
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interpretation
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throughout history
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has been that
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the sons of God
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refer to angels.
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who impregnated
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these women.
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Angels who
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left heaven,
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came down,
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slept with women,
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and bore offspring.
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And in 1 Enoch
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we see this
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interpretation play out.
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His writing
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spells it out.
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These are not men
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in the Enochic version,
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but rather angels.
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And Jude seems
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to agree
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with that interpretation
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under the inspiration
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of the Holy Spirit.
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Jude 6 says,
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right,
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and the angels.
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So Jude seems
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to be telling us
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through the Spirit
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that that in fact
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is the correct
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interpretation
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of Genesis 6,
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that they were
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in fact angels.
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And some will say,
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well,
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that can't be.
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Did not Jesus say
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that we will be
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like the angels
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and thus not given
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in marriage?
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Right?
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He says this in Matthew
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22 verses 29 to 30
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implying that
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angels can't reproduce.
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Angels don't do
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that kind of thing.
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But notice Jesus
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is saying
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the angels in heaven
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are not given
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in marriage.
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These angels
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stay in their lane
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and do as they are told.
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Whereas the angels
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that Jude refers to
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have,
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as Jude says,
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left their proper dwelling.
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They no longer
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abide in heaven.
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They no longer
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obey God,
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but they sought out
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the attractive
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daughters of man.
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So Enoch put it
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this way
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in his rewriting.
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He says,
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And it came to pass
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when the children
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of men
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had multiplied
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that in those days
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were born unto them
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beautiful and comely
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daughters.
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And the angels,
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the children of heaven,
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saw and lusted
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after them
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and said to one another,
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Come,
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let us choose us wives
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from among the children
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of men
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and beget us children.
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So these angels
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who fall,
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these angels who rebel,
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these demons,
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you might say,
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they leave heaven
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to pursue their lusts
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and in leaving heaven
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their proper dwelling,
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they fall into sin.
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So what happened
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to them after that?
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Well,
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according to both
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Enoch and Jude,
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God imprisons them.
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Your ESV will say
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that these angels
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did not stay
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within their own
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position of authority,
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whereas the Greek
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literally reads
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the angels
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who did not keep
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to their domain.
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So here Jude
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creates a play
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on words.
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These angels
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who did not obey God,
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who did not keep
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to their proper place,
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God has found
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a fitting punishment.
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He says in verse 6,
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God has kept them
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in eternal chains
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under gloomy darkness
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until the judgment
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of the great day.
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These rebellious angels
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are not running around
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the world today
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causing havoc.
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Jude is clear.
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These rebellious angels
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are being held
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in captivity
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for the day
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of judgment.
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Though,
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of course,
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there are other demons
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who are running around
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as we can read about
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in the Gospels.
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And now this phrase,
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gloomy darkness
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in Jude 6,
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this phrase is used
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extensively
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in Greco-Roman literature
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and it always refers
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to the underworld,
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a type of hell.
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And the great day
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that Jude talks about,
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of course,
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speaks to when Christ
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will return
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to judge his elect
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graciously
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and to judge
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the wicked
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justly.
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So by now,
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you should be noticing
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the theme
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in these examples.
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Both the Exodus
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generation
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of Israel
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and the rebellious angels
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turned away from God
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to worship
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something else.
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and in both cases
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it resulted in unbelief
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and sexual
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perversion.
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Jude drives the point
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home with one
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other similar
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example.
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He writes in verse 7,
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just as Sodom
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and Gomorrah
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and the surrounding cities,
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which likewise
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indulged
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in sexual immorality
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and pursued
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unnatural
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desire.
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The angels
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pursued
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unnatural desires
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by seeking
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sexual relationships
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with mankind
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just as
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the citizens
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of Sodom
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and Gomorrah
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saw unnatural
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relationships,
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namely homosexuality.
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So again,
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let's remind ourselves
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of this story
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briefly.
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In Genesis
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chapter 18,
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verse 20,
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Moses writes,
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Then the Lord
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said,
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Because the outcry
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against Sodom
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and Gomorrah
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is great,
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and their sin
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is very grave.
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I will go down
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to see whether
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they have done
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altogether
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according to the
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outcry that has
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come to me,
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and if not,
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I will know.
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So after God
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declares this
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to Abraham,
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Abraham intercedes
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on behalf
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of his nephew
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Lot,
19:14
who lives
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in Sodom.
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And you all
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know the deal.
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God says
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he will spare
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Sodom if there
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are but ten
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righteous persons
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in that city.
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But the story
19:26
continues in
19:27
Genesis chapter 19,
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verses 1 through 8.
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And go ahead
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and turn there
19:31
with me,
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because I want you
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to see this
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for yourselves.
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It hits a little
19:35
differently as you
19:36
read it.
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So Genesis chapter 19,
19:41
verses 1 through 8.
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So the outcry is
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great against Sodom
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and Gomorrah.
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Abraham is attempting
19:58
to intercede
19:58
to save his nephew
19:59
Lot.
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And so God
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sends some angels
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to Sodom.
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And so Genesis
20:06
chapter 19,
20:07
verse 1,
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we see
20:08
the two angels
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came to Sodom
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in the evening.
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And Lot was
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sitting in the
20:16
gate of Sodom.
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When Lot saw
20:19
them, he rose
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to meet them
20:20
and bowed
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himself with
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his face
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to the earth
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and said,
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My lords,
20:24
please turn aside
20:25
to your servant's
20:26
house and spend
20:28
the night
20:28
and wash your
20:29
feet.
20:30
Then you may
20:30
rise up early
20:31
and go on
20:32
your way.
20:33
They said,
20:34
No, we will
20:35
spend the night
20:35
in the town
20:36
square.
20:36
But Lot
20:38
pressed them
20:38
strongly.
20:40
So they turned
20:41
aside to him
20:42
and entered
20:42
his house.
20:44
And he made
20:45
them a feast
20:46
and baked them
20:46
unleavened bread
20:47
and they ate.
20:47
But before they
20:48
lay down,
20:49
the men of the
20:50
city, the men
20:51
of Sodom,
20:52
both young
20:53
and old,
20:54
all the people
20:55
to the last
20:56
man,
20:57
surrounded the
20:58
house.
21:00
And they
21:00
called to Lot,
21:02
Where are the
21:02
men who came
21:04
to you tonight?
21:05
Bring them
21:05
out to us
21:06
that we
21:06
may know
21:07
them.
21:09
And Lot
21:09
went out
21:09
to the men
21:10
at the
21:10
entrance,
21:11
shut the
21:11
door after
21:11
him and
21:12
said,
21:13
I beg you
21:13
brothers,
21:14
do not
21:14
act so
21:15
wickedly.
21:15
Behold,
21:17
I have
21:17
two daughters
21:18
who have
21:18
not known
21:19
any man.
21:20
Let me
21:21
bring them
21:21
out to you
21:21
and do
21:22
to them
21:22
as you
21:22
please.
21:23
Only do
21:23
nothing
21:24
to these
21:25
men,
21:25
for they
21:25
have come
21:26
under the
21:26
shelter
21:27
of my
21:28
roof.
21:29
So notice
21:30
the similarities
21:31
for why Jude
21:32
is using
21:32
this passage.
21:33
These men
21:34
of Sodom
21:35
were seeking
21:35
what they
21:36
thought would
21:36
be two
21:37
men,
21:38
so they're
21:39
guilty of
21:39
homosexual
21:40
desires.
21:42
But we
21:42
saw in
21:42
verse 1
21:43
that these
21:44
two men
21:44
are actually
21:45
angels.
21:47
So the
21:47
story of
21:48
Sodom and
21:48
Gomorrah
21:48
is very
21:49
similar to
21:51
the one
21:51
Jude referenced
21:51
about the
21:52
rebellious
21:53
angels.
21:54
Unnatural
21:54
relations,
21:55
sexual
21:56
perversions,
21:57
and uncontrolled
21:58
licentiousness
22:00
describe all
22:01
these stories.
22:04
And this
22:04
story in
22:05
Genesis in
22:05
particular is
22:07
gut-wrenching
22:07
because as
22:08
the reader we
22:08
can already
22:09
see what is
22:10
coming from
22:10
a mile away.
22:12
The angels
22:12
came intending
22:13
to stay
22:14
downtown,
22:15
but Lot
22:16
begs them to
22:17
do otherwise
22:17
because he
22:18
knows what
22:19
happens downtown.
22:21
He knows how
22:22
wicked his
22:23
city is.
22:26
And even
22:26
though Lot
22:27
successfully gets
22:28
them to stay
22:28
at his home,
22:29
it doesn't
22:30
spare them
22:30
this
22:31
confrontation,
22:32
Moses makes
22:33
it plain,
22:34
every single
22:35
male without
22:36
exception comes
22:38
to surround
22:38
Lot's
22:39
home.
22:42
Now think
22:42
about what
22:43
that implies.
22:44
I mean,
22:45
these men
22:45
of Sodom
22:46
must have
22:46
seen the
22:47
angels enter
22:48
at the
22:49
gates,
22:50
and they
22:50
must have
22:51
talked up
22:51
a big
22:52
perverted
22:53
hub-hub
22:53
to all the
22:54
other men
22:55
in the
22:55
city,
22:56
something to
22:57
arouse all
22:58
of them
22:58
that they
22:58
would all
22:59
get together
23:00
and head
23:01
to this
23:01
house.
23:04
What kind
23:04
of city
23:05
is that?
23:07
And what's
23:08
perhaps the
23:09
most astonishing,
23:10
the most
23:10
disheartening,
23:11
is the fact
23:12
that Lot
23:12
acts in
23:14
wickedness
23:14
himself to
23:15
protect these
23:15
angels.
23:16
He offers
23:17
up his
23:17
virgin daughters
23:19
as a sort
23:19
of compensation.
23:21
I mean,
23:21
how sick
23:22
and perverted
23:23
is that?
23:24
And so
23:27
you know
23:27
how the
23:28
famous story
23:28
ends.
23:29
Genesis
23:29
chapter 19
23:30
verses 24
23:32
through 25
23:33
says,
23:34
Then the
23:34
Lord rained
23:35
on Sodom
23:36
and Gomorrah
23:36
sulfur and
23:38
fire from
23:38
the Lord
23:39
out of
23:39
heaven,
23:40
and he
23:40
overthrew
23:41
those cities
23:42
and all
23:42
the valley
23:43
and all
23:43
the inhabitants
23:44
of the
23:44
cities,
23:46
even what
23:46
grew on
23:47
the ground.
23:49
Nothing
23:49
could be
23:49
left,
23:50
no stone
23:51
unturned.
23:52
This level
23:53
of wickedness,
23:55
apart from
23:55
any kind
23:56
of repentance,
23:57
demanded
23:57
swift and
23:58
immediate
23:59
judgment
24:00
from God
24:01
who judged
24:02
them justly.
24:04
And here's
24:04
the thing,
24:04
too,
24:05
it wasn't
24:05
merely this
24:06
one incident
24:07
of isolated
24:08
homosexual
24:09
behavior.
24:10
It was a
24:11
lifestyle
24:11
of rebellion.
24:14
This sin
24:14
did not just
24:15
happen,
24:16
but it was
24:16
celebrated,
24:17
it was practiced,
24:18
and it was
24:18
normal for
24:20
these cities.
24:21
And the
24:22
prophet Ezekiel
24:23
makes it
24:23
clear that
24:24
there were
24:25
a number
24:25
of issues
24:26
just beyond
24:26
this perversion.
24:27
He says
24:28
in chapter
24:28
16,
24:29
verse 49
24:29
through 50,
24:31
Behold,
24:32
this was
24:33
the sin
24:33
of your
24:33
sister Sodom.
24:35
She and
24:36
her daughters
24:36
had pride,
24:37
excess of
24:38
food,
24:39
and prosperous
24:40
ease,
24:41
but did not
24:42
aid the poor
24:42
and the needy.
24:44
They were
24:44
haughty and
24:45
did an
24:45
abomination
24:46
before me,
24:47
so I
24:48
removed them
24:48
when I
24:49
saw it.
24:49
So everything
24:51
about these
24:52
cities was
24:53
backward.
24:53
Everything
24:54
they did
24:54
demonstrates
24:55
that they
24:56
denied God
24:57
as Lord
24:57
over their
24:58
life,
24:59
much like
25:00
the apostate
25:01
teachers
25:01
whom Jude
25:03
confronts.
25:07
So again,
25:08
Jude assumed
25:09
his readers
25:10
knew their
25:11
Old Testament
25:11
very well.
25:14
Hence,
25:14
he's able to
25:15
rapidly fire
25:16
off these
25:16
examples with
25:17
very little
25:19
explanation.
25:20
He knows
25:20
his audience
25:21
understands
25:22
the significance
25:23
of these
25:24
references to
25:25
the detail.
25:27
And if there's
25:28
anyone here
25:28
today who
25:29
had no
25:30
idea what
25:30
Jude was
25:31
referencing in
25:32
the Old
25:33
Testament,
25:34
then that
25:34
should serve
25:35
as a bit
25:35
of a wake-up
25:36
call.
25:37
It's time
25:37
to get
25:38
serious about
25:39
studying God's
25:40
Word and
25:40
not just the
25:41
New Testament,
25:42
but the
25:43
Old,
25:43
which our
25:44
Bible is
25:44
predominantly
25:45
made up
25:46
of.
25:46
It's 75%
25:47
of our
25:48
Bible.
25:50
It's not a
25:50
portion of
25:51
the Bible
25:51
that we
25:51
should unhitch
25:53
from our
25:53
Christian living.
25:54
It's not a
25:54
portion of
25:55
the Bible
25:55
that, as
25:57
some would
25:57
say, is
25:57
just so
25:58
irrelevant,
25:59
which is an
25:59
erroneous
26:00
claim.
26:01
But the
26:02
Old Testament
26:02
is extremely
26:03
relevant for
26:05
today.
26:06
Paul told
26:07
Timothy in
26:07
2 Timothy
26:08
3.16,
26:09
he said,
26:10
all Scripture
26:10
is breathed
26:11
out by God
26:12
and profitable
26:13
for teaching,
26:14
for reproof,
26:15
for correction,
26:16
for training
26:16
in righteousness.
26:19
In Jesus'
26:20
high priestly
26:21
prayer in
26:21
John 17.17,
26:23
he says,
26:24
sanctify them
26:24
in the
26:25
truth.
26:26
Your
26:26
word is
26:27
truth.
26:29
And the
26:29
crazy thing
26:30
we often
26:30
forget about
26:31
both those
26:31
New Testament
26:32
passages is
26:34
that they
26:34
are primarily
26:35
talking about
26:35
the Old
26:36
Testament.
26:36
That's
26:36
primarily
26:37
what they
26:37
had.
26:38
In Jesus'
26:38
case,
26:39
that's all
26:39
he had.
26:40
So he's
26:41
saying,
26:41
sanctify them
26:42
in the
26:42
Old Testament.
26:44
Your Old
26:44
Testament is
26:45
truth.
26:48
So you'll
26:48
never understand
26:50
your New
26:50
Testament apart
26:51
from a deep,
26:53
intimate knowledge
26:54
of the Old
26:54
Testament.
26:55
And more
26:56
importantly,
26:56
you will not
26:57
have a deep
26:57
and intimate
26:58
knowledge and
26:58
understanding
26:59
of God
26:59
because you're
27:01
ignoring 75%
27:02
of what he
27:03
has to
27:04
tell you.
27:07
So I
27:07
would pray
27:07
just spend
27:08
time,
27:09
study how
27:10
to study
27:10
the Old
27:10
Testament if
27:11
that's what
27:11
it takes,
27:12
but spend
27:12
time in
27:13
the Old
27:14
Testament.
27:14
There is
27:15
life,
27:15
goodness,
27:16
beauty,
27:18
treasures there
27:19
to behold.
27:21
And so you
27:22
might be
27:22
wondering,
27:23
okay, I
27:23
get it,
27:23
the Old
27:24
Testament is
27:25
supposed to
27:25
matter,
27:27
but what are
27:28
all these
27:28
examples from
27:29
Jude meant
27:30
for?
27:30
What is
27:31
Jude trying
27:32
to accomplish?
27:33
How is
27:33
all this
27:34
talk about
27:35
apostates
27:36
sanctifying
27:37
me today?
27:40
Well, the
27:40
second half
27:41
of verse
27:41
7 in
27:43
Jude, go
27:43
back there
27:44
with me,
27:45
the second
27:45
half of
27:46
Jude in
27:46
verse 7,
27:48
he says
27:48
of all
27:49
three
27:49
examples,
27:51
he says
27:52
they serve
27:52
as an
27:53
example by
27:54
undergoing a
27:55
punishment
27:55
of eternal
27:56
fire.
27:59
So these
28:00
apostates,
28:00
these three
28:01
examples from
28:01
the Old
28:02
Testament,
28:02
they serve
28:03
as an
28:03
example to
28:04
the church
28:05
by undergoing
28:07
a punishment
28:08
of eternal
28:08
fire.
28:10
So not an
28:11
example to be
28:11
followed,
28:12
but as a
28:13
warning.
28:15
The emphasis
28:15
in Jude 5
28:16
through 7,
28:17
which you've
28:17
probably seen
28:18
by now,
28:19
is that in
28:19
all three
28:20
cases,
28:20
not only was
28:21
there false
28:21
teaching,
28:22
not only was
28:22
there perversion
28:23
of the
28:23
faith,
28:24
but in
28:25
all three
28:26
cases they
28:26
were judged,
28:28
judged with
28:28
condemnation by
28:29
our righteous
28:30
God.
28:33
So this
28:34
leads us to
28:34
our second
28:35
application.
28:37
Application
28:37
number two,
28:39
consider the
28:40
fool's
28:41
end.
28:42
I'm going
28:43
to blur our
28:44
first application
28:44
into this
28:45
one.
28:47
If you know
28:47
your Old
28:48
Testament well,
28:49
or your New
28:49
Testament for
28:50
that matter,
28:51
then you're
28:52
not surprised
28:52
to hear me
28:53
call these
28:53
apostates
28:54
fools.
28:56
In the New
28:57
Testament,
28:57
Jesus ends
28:59
his entire
28:59
Sermon on
29:00
the Mount
29:00
by contrasting
29:01
the wise
29:02
man who
29:03
builds his
29:03
house on
29:04
the rock,
29:04
referring to
29:05
believers,
29:06
with the
29:07
fool who
29:07
builds his
29:08
house on
29:08
the sand,
29:09
referring to
29:09
the one who
29:11
does not
29:11
repent,
29:12
the one who
29:12
does not
29:12
believe.
29:14
And we
29:15
see in
29:15
Matthew 7
29:15
verse 24
29:16
to 27
29:17
that the
29:19
fool who
29:19
builds his
29:19
house on
29:20
the sand
29:20
is destroyed
29:21
when God
29:22
comes to
29:22
judge the
29:23
world.
29:24
He's destroyed
29:24
by the winds,
29:25
the floods,
29:25
and the
29:26
rains.
29:27
So Jesus,
29:28
being the
29:28
absolute most
29:29
knowledgeable
29:30
person of
29:30
the Old
29:31
Testament,
29:32
makes a
29:33
very typical
29:34
Old Testament
29:35
argument,
29:37
compares,
29:37
he contrasts
29:38
the way of
29:38
the wise,
29:39
the way of
29:39
the fool.
29:41
Psalm chapter
29:42
1 verses 1
29:43
through 2,
29:44
it's pretty
29:44
well known
29:44
here.
29:46
Right away
29:47
the psalmist
29:47
creates this
29:48
contrast.
29:48
He writes,
29:50
blessed is
29:51
the man,
29:51
so this man's
29:52
blessed,
29:53
he's the wise
29:53
man,
29:53
the believer,
29:54
right?
29:54
Blessed is
29:55
the man
29:56
who walks
29:57
not in
29:58
the counsel
29:58
of the
29:58
wicked,
29:59
nor stands
30:00
in the
30:00
way of
30:00
sinners,
30:01
nor sits
30:01
in the
30:02
seat of
30:02
scoffers,
30:03
but his
30:04
delight is
30:04
in the
30:04
law of
30:05
the Lord,
30:06
and on
30:06
his law
30:06
he meditates
30:07
day and
30:08
night.
30:09
Do you
30:09
see that
30:10
contrast?
30:11
The
30:12
blessed
30:12
man
30:12
opposed
30:13
to
30:13
the
30:14
wicked
30:15
man?
30:16
And
30:16
that psalm
30:17
ends with
30:17
a reflection
30:18
on the
30:18
way of
30:19
the
30:19
wicked
30:19
or the
30:20
fool,
30:20
as opposed
30:21
to the
30:21
way of
30:22
the
30:23
blessed.
30:23
Psalm
30:24
chapter 1
30:25
verses 4
30:26
through 6
30:26
says,
30:27
the wicked
30:28
are not
30:28
so,
30:29
but are
30:29
like shaft
30:30
that the
30:30
wind drives
30:31
away.
30:32
That's
30:32
judgment
30:33
language.
30:34
Therefore,
30:34
the wicked
30:35
will not
30:35
stand in
30:36
the judgment,
30:36
nor sinners
30:37
in the
30:37
congregation
30:38
of the
30:38
righteous.
30:39
For the
30:40
Lord knows
30:40
the way
30:41
of the
30:41
righteous,
30:42
but the
30:42
way of
30:43
the wicked
30:43
will perish.
30:44
So there's
30:45
this contrast,
30:46
there's this
30:46
reflection
30:47
on where
30:48
the righteous
30:48
will end
30:49
and where
30:49
the wicked
30:50
will end.
30:53
In Proverbs
30:53
chapter 1
30:54
verses 8
30:55
through 19,
30:55
I'll summarize,
30:56
but Solomon
30:57
warns his
30:58
son not
30:59
to join
30:59
the works
31:00
of the
31:00
wicked,
31:01
who desire
31:02
to steal
31:02
and murder.
31:04
And Solomon
31:04
concludes by
31:05
considering the
31:06
end of both.
31:07
He says in
31:07
verses 17
31:08
through 19,
31:10
but these
31:11
men,
31:11
referring to
31:11
the wicked,
31:12
but these
31:12
men lie
31:14
in wait
31:15
for their
31:15
own blood.
31:16
They set
31:17
an ambush
31:18
for their
31:18
own lives.
31:20
Such are
31:21
the ways
31:21
of everyone
31:22
who is
31:23
greedy
31:23
for unjust
31:24
gain.
31:25
It takes
31:26
away the
31:26
life of
31:27
its
31:28
possessor.
31:29
Simply put,
31:30
Solomon is
31:31
saying,
31:31
my son,
31:32
do not
31:32
go this
31:33
way because
31:33
you will
31:34
die
31:34
eternally.
31:37
So this
31:38
kind of
31:38
contrast,
31:39
this kind
31:39
of example
31:40
or warning
31:41
is laden
31:42
throughout
31:42
the entire
31:43
Bible.
31:45
and we
31:47
have to
31:47
be careful.
31:48
This
31:48
kind of
31:49
rhetoric
31:49
does not
31:49
mean we
31:50
go around
31:50
town like
31:51
a Pharisee
31:52
and point
31:53
out every
31:53
kind of
31:54
sinner and
31:54
publicly
31:55
thank God
31:55
we are
31:56
not like
31:56
them,
31:57
whether
31:58
they're a
31:58
tax collector,
31:59
adulterer,
31:59
murderer,
32:00
liar,
32:00
whoever.
32:01
That's not
32:02
what this
32:02
means.
32:04
If there
32:04
is one
32:05
reaction we
32:06
should have
32:06
to the
32:07
sinner,
32:08
knowing their
32:08
end,
32:09
knowing their
32:09
doom if
32:09
they don't
32:10
repent and
32:10
believe,
32:11
it should
32:12
be
32:12
compassion,
32:14
it should
32:14
be merciful,
32:15
loving,
32:15
and kind,
32:16
it should
32:17
especially
32:17
be hopeful.
32:20
So if you
32:21
paid a close
32:21
attention to
32:22
the examples
32:23
that Jude
32:23
shares,
32:25
you probably
32:25
noticed that
32:26
God showed
32:27
as much
32:27
grace in
32:28
those historical
32:28
moments as
32:29
he did
32:29
judgment.
32:30
In the
32:31
Exodus,
32:31
remember,
32:32
he saved
32:32
the people
32:33
out of
32:33
Egypt.
32:34
He spared
32:34
those who
32:35
repented.
32:36
In the
32:37
case of
32:37
Sodom and
32:38
Gomorrah,
32:38
Lot,
32:39
who acted
32:40
wickedly,
32:40
was spared.
32:45
So the
32:45
implication
32:46
for us
32:46
that even
32:47
the likes
32:47
of false
32:48
teachers,
32:50
there is
32:50
always hope
32:51
if they
32:52
repent and
32:53
believe in
32:54
Christ upon
32:54
hearing the
32:56
gospel.
32:56
I think of
32:57
the Apostle
32:58
Paul who
32:58
wrote most
32:59
of our
32:59
New Testament.
33:01
He denied
33:02
Christ and
33:02
attacked
33:03
Christians.
33:05
But upon
33:05
being confronted
33:06
with Christ,
33:07
being confronted
33:07
with the
33:08
gospel,
33:09
Paul repented
33:10
and became
33:10
one of the
33:11
greatest
33:11
Christians in
33:12
history.
33:13
So we
33:14
should not
33:15
bash these
33:16
people or
33:16
treat them
33:17
poorly or
33:17
think ourselves
33:18
better,
33:20
but we
33:20
should love
33:20
these people,
33:21
pray for
33:22
these people,
33:22
witness to
33:24
these people
33:24
with the
33:25
gospel.
33:27
So that
33:28
should be
33:28
our battle
33:28
cry to
33:29
any would-be
33:30
intruders,
33:31
any would-be
33:31
persecutors
33:32
from within.
33:36
And then
33:37
lastly,
33:37
there is
33:37
just one
33:38
closing
33:38
application.
33:39
I know
33:39
there are
33:39
only two,
33:41
but a
33:42
closing
33:42
application
33:43
application.
33:43
I'll just
33:44
tell you
33:44
this text
33:44
weighed heavily
33:45
this week
33:46
for me
33:46
because it's
33:47
a lot of
33:47
doom and
33:48
gloom.
33:48
It's a lot
33:48
of judgment
33:49
language.
33:50
And that's
33:50
a true reality
33:51
that we need
33:52
to be sober
33:52
and thinking
33:53
about and
33:54
praying through
33:54
and confronted
33:55
with.
33:56
This scripture
33:56
is profitable
33:57
for us to
33:58
consider.
33:58
It should
33:59
cause us
34:00
to evangelize,
34:01
cause us
34:01
to be broken
34:02
for the lost.
34:05
But I think
34:05
it's significant
34:06
that Jude
34:06
says to the
34:08
church who
34:08
knew the
34:08
Old Testament
34:09
so well
34:10
that he still
34:11
decides to
34:11
remind them
34:12
if they know
34:13
it so well
34:13
why do they
34:14
need a
34:14
reminder?
34:15
Because they're
34:16
people.
34:16
They're like
34:17
you and me.
34:17
They forget.
34:18
They're dumb.
34:19
They seek
34:20
witness left
34:21
and right.
34:22
And more
34:23
importantly,
34:23
they forget
34:24
who God
34:25
really is.
34:27
And so I think
34:27
it's important
34:28
that we remind
34:29
each other
34:29
not only of
34:30
the hard
34:30
truths about
34:31
judgment
34:32
and the fact
34:33
that God
34:34
is going
34:35
to punish
34:35
the wicked,
34:36
that that is
34:36
inevitable and
34:37
that is a
34:37
real eternal
34:38
reality.
34:40
But we should
34:40
also remind
34:41
ourselves that
34:42
this is just,
34:43
that this is
34:43
good,
34:44
and that God
34:45
is gracious
34:46
and kind to
34:46
save,
34:47
though we
34:47
don't deserve
34:49
it.
34:49
To remind
34:49
ourselves this
34:50
is not the
34:51
full picture,
34:52
but that God
34:53
is desiring to
34:54
save people if
34:55
they would only
34:55
repent and
34:57
believe.
34:59
And so that's
34:59
why I say we
35:00
have great hope
35:01
even for the
35:01
likes of false
35:02
teachers,
35:02
even for those
35:03
who know the
35:03
gospel,
35:04
have seemingly
35:05
rejected it,
35:06
even they are
35:07
not beyond
35:08
this grace if
35:09
they place
35:10
faith in
35:10
Christ.
35:12
So to that
35:13
end, let's
35:13
pray.