Search the Scriptures by F. D. Starr

Pacific Press Publishing Company · Mountain View, California · Jun 19, 1907

FromSigns of the Times, Vol. 33, No. 25.

Search the Scriptures

By F. D. Starr

Jude.

THIS epistle, tho brief, is a startling judgment message. It was written in A.D. 66, about the time of the appearance of the Second Epistle of Peter, which book it much resembles.

It is evident from the statements of Jude that the pure doctrines of the Gospel were already being corrupted by men who were teaching perverse things to draw away disciples after them, as predicted by Paul in Acts 20: 29, 30. From that time forward it would be more necessary to contend earnestly for the faith once delivered to the saints. While superstition has so extensively taken the place of true faith, and tradition has taken the place of the Decalogue, yet it is comforting to know that even from the last generation of men there will be those who can testify as did the apostles: "I have kept the faith." Of them it is said in Rev. 14:12, "Here are they that keep the commandments of God, and the faith of Jesus."

Jude tells us that "the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not." It is plain from this that there is such a thing as being saved and yet afterward lost. Doubtless there is frequently too much confidence placed upon past experience so that the individual becomes careless and is lost at last. The following words from "Christ's Object Lessons," page 155, clearly express this point: "Those who accept Christ, and in their first confidence say, I am saved, are in danger of trusting to themselves. They lose sight of their own weakness and their constant need of divine strength." "Wherefore let him that thinketh he standeth take heed lest he fall." 1 Cor. 10: 12.

It is not always those who are most forward in proclaiming, "I am saved," that are in the most safe position.

It is interesting to note how many ancient men of Bible history are mentioned in this short epistle—Adam, Cain, Enoch, Moses, Korah, and Balaam. The record concerning these characters is thus endorsed, as in all portions of the New Testament.

"Michael the Archangel" is also mentioned. This is the same being to whom reference is made in Dan. 10: 13, 21; 12: 1, and can be none other than Christ the Prince of Life, as shown by 1 Thess. 4: 16, which reads: "For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first." As it is the voice of the Son of God that wakes the dead, the Archangel (Michael) whose voice is here mentioned, must of necessity be the Son of God.

The dispute about the body of Moses, to which allusion is made in Jude 9, shows very clearly that Moses must have been raised from the dead, else there could not have been any contention concerning his body. This fact explains the query so often propounded in reference to the appearance of Moses and Elijah on the Mount of Transfiguration (Matt. 17:3). Elijah, the type of those who will never die, had been translated without seeing death; and Moses, the type of those who fall asleep in Jesus, had been raised from the dead. Thus we have in miniature the coming kingdom of God.

It is interesting to notice that this second coming of the Lord was preached by Enoch, the great-grandfather of Noah (Jude 14). Tho in prophetic vision Enoch saw the on-coming Flood, the first advent of the Messiah, yet his mind seemed to leap over these important events to the great judgment scene at the second coming of our Lord. A doctrine preached in the patriarchal age can not be said to be an innovation.

Enoch had translation faith, a faith in the second coming of Christ, so strong that the Lord permitted him to experience this change from mortality to immortality thousands of years in advance of those who "are alive and remain unto the coming of the Lord." This will be the faith of the remnant, also.

The discretion that should be exercised by those who labor for souls is mentioned in verses 22, 23. Some are to be, as it were, pulled out of the fire. No doubt God in His providence works in this manner to rescue souls from perdition. Thus they become brands plucked out of the fire. Zech. 3:2. The flesh may be destroyed "that the spirit may be saved in the day of the Lord Jesus." 1 Cor. 5:5. Let us not complain at the severe manner in which earthly ties may be severed and heavenly cords strengthened.

"Now unto Him that is able to keep you from falling." Verse 24. How consoling the knowledge that there is One able to keep us. But does this release us from any responsibility in this matter?--No, indeed. While we get so much comfort from verse 24, let us not overlook verse 21: "Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." While we pray God to keep us, and rejoice in the assurance that He will do so, we do not want to forget that we are workers together with God, and He has said to us, "Keep yourselves in the love of God."

The letter closes with this doxology: "To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen." The Revised Version reads: "To the only God our Saviour, thru Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and forevermore. Amen." This latter translation is in harmony with the original Greek.

"Praise God from whom all blessings flow, Praise Him, all creatures here below; Praise Him above, ye heavenly host. Praise Father, Son, and Holy Ghost."