May 30, 2010
Background Scripture: Jude
Devotional Reading: 1 Timothy 6:3-10

The Letter of Jude is one the least known and understood books in the New Testament. We do not know who this Jude is, for it is quite a common name in New Testament times, drawn from the Hebrew name Yehuda (“God be praised”), the fourth son of Leah and Jacob, a half-brother to Joseph and founder of one of the 12 tribes of Israel.

The Greek form is “Judas.” In Matthew 13:55 and Mark 6:3 there is a brother of Jesus bearing this name and in the very first verse of this epistle the writer identifies himself as “Jude, a servant of Jesus Christ and brother of James” – but which James? And if he was the brother of Jesus, surely he would have mentioned it.

Jude is often referred to as a “Catholic” or “General” epistle, words taken from the Greek katholikos, meaning “general” or “universal.” In that sense, we are all Catholics, although not all Roman Catholics. Jude, James, 1 & 2 Peter and 1, 2 & 3 John are called katholikos because they are not sent to any church in particular, but to the whole Church.

Unnamed heresies

One reason that apart from verses 24-25, comparatively so few Christians read or even know of Jude’s letter, is that the historical situation into which the writer thrusts us is so strange and seemingly irrelevant that we find it hard to identify with it.

Nor does Jude make it easier for us by not naming the heresies about which he is writing, and he quotes as authoritative writings that did not make it into the Old Testament and, therefore, are unknown to most of us.

Furthermore, Jude’s letter is impassioned and lacks the coherence and structure that would make it more transparent. He tells us that he originally intended “to write to you of our common salvation” (v. 3), but he became so disturbed by the unsettling activities of “ungodly persons who pervert the grace of God into licentiousness …” that he changed from his original intention.

Nevertheless, God can still speak to us through Jude, because although our circumstances today may be so dissimilar, the root causes are not. Most of the letter (vs. 4-23) reminds readers of times past when God sternly condemned the rebellious actions of some Israelites.

Mainly, it appears he is concerned with “unnatural lust” (7), both in the history of Israel and in the communities where his readers reside.

Although Jude does not specifically name it, it would seem that the heresy of which he is writing is “antinomianism” or “libertinism,” teaching that spiritual people can do whatever they want to do, free of God’s judgment – self indulgence run rampant.

Beyond sexuality

Today, there are certainly those who, believing themselves spiritually secure, are in fact rebelling against the moral order. This is particularly true of sexuality. But, although sexuality is a valid Christian concern, I find it tragic that most concepts of morality today begin and end with it.

For example, if a prominent pastor plans to make a public apology to his people, it will almost certainly be assumed to have something to do with sexual conduct. We will not expect he would confess to anything else prominent in the teachings of Jesus: pride, prejudice, hypocrisy, cheating, dishonesty or neglect of those in need.

We can make two mistakes about sexuality: not taking it seriously enough, and taking it too seriously.

By “too seriously,” I mean focusing on it to the exclusion of all else. By so doing we turn blind eyes to all other moral failures.
While Christians today decry illicit sex, many embrace the other kinds of behavior that Jesus denounced even more frequently and more vehemently. Example: Christians today may not only accept lying, cheating and corruption in our public life, but expect, justify and enjoy it.

Jude points to ungodly people, subversives who pervert the grace of God, attacking the Church from within by weakening its moral sensitivity. Might he mean us?

The views and opinions expressed in this column are those of the author and not necessarily those of Farm World. Readers with questions or comments for Rev. Althouse may write to him in care of this publication.