Godly Wisdom for a Healthy Christian

Jude 17-23

Main Idea: Since there will always be false teachings, Christians should diligently watch for false teachers and seek to rescue all from their destructive message, even as they eagerly await the return of Christ.

1. Remember the Words of Our Lord (17-19).
   1. The presence of false teachers is certain (17-18).
   2. The portrait of false teachers is clear (18-19).
      1. They are scoffers (18).
      2. They are sensual (18-19).
      3. They are schismatic (19).
      4. They are Spiritless (19).
2. Remain in the Watch Care of God’s Love (20-21).
   1. Grow in the Scriptures (20).
   2. Pray in the Spirit (20).
   3. Wait for the Savior (21).
3. Rescue the Wandering Who Are Lost (22-23).
   1. Deal gently with those who doubt (22).
   2. Deal quickly with those who are in danger (23).
   3. Deal carefully with those who are defiled (23).

False teaching and heresy can be painful, but they can also be helpful. They may be a nuisance, but they are also inevitable. In the New Testament and the early church period, the emergence of false teaching helped Christians clarify several key doctrines, in particular the doctrines of Christ (Christology), the Holy Spirit (pneumatology), salvation (soteriology), and the end times (eschatology). Despite the challenge it caused Christians, heresy forced the church to think more clearly about Christ, to focus on the central Christian message, the gospel, and eventually to identify the canon of Scripture.

Today heresy continues to orbit about us, shooting forth from every conceivable direction its meteors of deception and error. Sometimes the heresy comes from the culture in the form of “lost” gospels or political reinterpretations of Jesus’s message or psychoanalytic theories of Jesus’s death and resurrection. We’ve been hearing for years that Jesus wasn’t the founder of Christianity; Paul was. And we’ve been informed countless times that a virgin birth is scientifically impossible and Christians should “get with the program,” as if the writers of the New Testament were completely ignorant of how basic human reproduction works. The theories come and they go, but they always come back again.

Sometimes, however, heresy may emerge within our own ranks. It may come from theological liberals who discard elements of the faith once for all delivered to the saints as they acquiesce to the whims of the culture. Consider Kirby Godsey, former president of Mercer University, who in his book Centering Our Souls writes,

Jesus’ death was not some cosmic drama by which Jesus was trying to appease God’s wrath. Jesus did not have to die for God’s grace to be released upon a torn and crippled world.

. . .

We do not have to repent, or to confess. We don’t have to do anything to win God’s forgiveness. . . . When the light breaks, we begin to see people, friends and enemies, as children of God’s grace. (Godsey, Centering Our Souls, 12, 46–47)

Or consider the bizarre event that took place several years ago in Austin, Texas, when avowed atheist and journalism professor Robert Jensen joined St. Andrew’s Presbyterian Church. Jensen said of himself, “So, I am a Christian, sort of. A secular Christian. A Christian atheist perhaps. But, in a deep sense, I would argue, a real Christian.” Rather than rejecting the membership application of this admitted unbeliever, Jim Rigby stated, “Neither the church nor Jensen views his membership as surrendering anything. . . . If God wanted us to simply recite creeds, Jesus would have come as a parrot” (cited in Mohler, “Why He Is Not a Christian”). We could go on, reciting endless versions of “Christianity” that promise health, wealth, and happiness in this life if we would only have enough faith. Or we could consider open theists who attempt to save God from the predicament of evil’s existence by arguing that God either cannot or will not know the future. All of this one way or another is spiritually sick and theologically wrongheaded. But the questions remain, What do we do? What is the answer? Jude would respond, “We need godly wisdom to be a healthy Christian,” and that is exactly what he gives us in verses 17-23. His prescription for what spiritually ails us will revolve around three ideas: remember, remain, and rescue.

Remember the Words of Our Lord

JUDE 17-19

Jude’s letter shifts gears in verse 17, signaled by the words “dear friends.” Jude moves from the “these people,” the false teachers (v. 16), to the “you” of the believing community. The “you” is emphatic, and what follows is the first imperative in the letter, though four more will follow in rapid-fire succession. Jude says, “Remember!” Remember two important truths.

The Presence of False Teachers Is Certain (17-18)

By means of his apostles, our Lord (deity) Jesus (humanity) Christ (God’s Messiah, the Anointed One) had warned that false teachers would come. Indeed, they warned us that scoffers would appear specifically in the last times. Jesus warned us in Matthew 7:15-23; 24:11,14. Paul warned us in Acts 20:29-30; 1 Timothy 4:1-3; and 2 Timothy 3:1-9. Peter warned us in 2 Peter 2:1-3,12-22. John also warned us in 1 John 2:18-23; 4:1-3. And Jude warns us through his whole letter. In effect, the false teachers’ presence is a confirmation of Scripture’s truth.

The Portrait of False Teachers Is Clear (18-19)

Jude provides a fourfold picture of these wolves in sheeps’ clothing, these diabolical masqueraders who manipulate and worm their way into our community of faith. The portrait is not pretty.

They are scoffers (v. 18). Jude calls them mockers or scoffers. The NEB says they are “men who pour scorn on religion.” Peter says they scoffed at the reality of Jesus’s return (2 Pet 3:4). Jude says they laugh at, sneer at, and make light of God’s holiness and moral perfection. They joke about God’s righteous character and have no reverence for his purity.

They are sensual (vv. 18-19). Mocking God’s law and moral precepts, these men walk according to their own ungodly lust. Echoing verse 16, Jude adds that following after and being controlled by their lust, they pursue anything that pleases their selfish desires. They live on the earthly plane, not the heavenly. They are not spiritual but carnal. For them lust is lord. Passion is their sovereign dictator.

They are schismatic (v. 19). Satan loves to divide, rip, and tear apart. These evil emissaries follow their master and cause divisions. Like Diotrephes in 3 John, they promote and foster strife instead of unity. Lacking respect for spiritual leaders, making sport of moral conviction, and lampooning theological distinctives, they can demolish in a day what took a decade to build. The application for the church regarding such divisive teachers is clear: When you see them coming, don’t let them in! When you see them within, get them out!

They are Spiritless (v. 19). The last characteristic is the most telling and tragic. These persons are lost, unregenerate, “not having the Spirit.” Romans 8:9 says, “If anyone does not have the Spirit of Christ, he does not belong to him.” They claim Christ but do not know him. They boast of the Spirit, but their lives betray their confession. They are spiritual frauds, religious shams. As Titus 1:16 says, “They claim to know God, but they deny him by their works.”

The presence of false teachers is certain. Jude helpfully provides this portrait of false teachers so that we may confidently identify them.

Remain in the Watch Care of God’s Love

JUDE 20-21

Jude now lays down a game plan, a spiritual strategy for the nurturing of a healthy Christian. His formula is basic, but it is certain to work if carefully followed and put into practice.

The grammar of these verses is fascinating: Jude anchors his instruction with the imperative “keep” and then sets in place three participles that explain how we keep ourselves in the love of God. Schreiner is most certainly correct in spotting an implicit Trinitarianism in the text (1, 2 Peter, 481). Yes, perseverance is a Trinitarian work, but what is our role? How do we keep our love for him grounded in his love for us and his work on our behalf?

Grow in the Scriptures (20)

The participles building, praying, and waiting have an imperatival force because they are linked to the main command. First, Jude admonishes his readers to “build yourselves up in your most holy faith.” The faith “that was delivered to the saints once for all” (v. 3) has become their faith, and it alone is the foundation on which to build. Ephesians 2:20 affirms that our foundation is “the apostles and prophets, with Christ Jesus himself as the cornerstone.” Christ and his gospel, found in the Scriptures, is our foundation. God and his Word are the sure rock on which we stand. From here we grow and mature as the Word permeates our minds and fills our hearts. As we learn the Bible and understand its truth, we are strengthened, we grow, we mature, we are built up. Without the Scriptures there is no growth. Without the Word there is no maturity. Without the gospel nothing of eternal good will last. Like the air we breathe, the water we drink, and the food we eat, it is vital that we daily ingest and digest God’s Word and its truth.

Pray in the Spirit (20)

“Praying in the Holy Spirit” is the second plank of our spiritual strategy for spiritual health. This is not speaking of “praying in tongues.” A good connection is found in Ephesians 6:18, where the apostle Paul says, “Pray at all times in the Spirit with every prayer and request.” Praying in the Spirit means we will pray for God’s will to be done, not our will. This practice will keep us close to God, and it will keep us in the sphere and presence of his love. Jude contrasts false teachers who do not have the Spirit with those who can pray in the Spirit. Because we are the temple of the Holy Spirit (1 Cor 6:19-20), the presence of God resides and lives in us, guiding us, convicting us, even praying for us (Rom 8:26).

Building up is our edification. Praying in the Spirit is our communion. Looking for the Savior, which comes next, is our anticipation.

Wait for the Savior (21)

“Waiting” has the idea of watching—looking expectantly and with certainty. As Christians we do not have to wonder if Jesus is coming again; we know he is coming again. As 1 Thessalonians 4:16 says, “For the Lord himself will descend from heaven with a shout, with the archangel’s voice, and with the trumpet of God.” Titus 2:13 calls this “the blessed hope.” Jude says it is a coming of mercy unto eternal life through our Lord Jesus Christ (cf. vv. 14,17). The mercy Jude prayed in verse 2 would be multiplied at that time will be realized as the eastern sky is split wide open and the King of glory comes in; the Lord, strong and mighty, the Lord, mighty in battle (Ps 24:7-8).

The Christian’s heart and eyes are fixed heavenward, looking for a rider on a white horse whose name is Faithful and True, whose eyes are like a fiery flame, and on his head are many crowns. We are looking for one whose robe is dipped in blood, and on his thigh he has a name written: King of kings and Lord of lords (cf. Rev 19:11-16). Until then we will grow in his Word, pray by his Spirit, and watch for his coming.

Rescue the Wandering Who Are Lost

JUDE 22-23

According to the North American Mission Board, 95 percent of Southern Baptists—my own people—never verbally share the gospel with a lost person. Never! They never tell someone how to be saved. They never share the gospel even once in their lifetime. In 1950 the ratio of members to baptisms was 19 to 1; in 2004 it was 42 to 1 (“ACP Analyst,” 44). George Barna has said American Christians have “commitment issues.” He sees us “lowering the bar on Church commitment” and the emergence of a “soft Christianity.” He writes,

Americans are willing to expend some energy in religious activities such as attending church and reading the Bible, and they are willing to throw some money in the offering basket. Because of such activities, they convince themselves that they are people of genuine faith. But when it comes time to truly establishing their priorities and making a tangible commitment to knowing and loving God, and to allowing Him to change their character and lifestyle, most people stop short. We want to be “spiritual” and we want to have God’s favor, but we’re not sure we want Him taking control of our lives and messing with the image and outcomes we’ve worked so hard to produce. (Barna, “Americans Have Commitment Issues”)

Did you notice no mention of soul winning, sharing the gospel, or doing the work of an evangelist? In light of such an analysis, we would do well to remind ourselves that the Son of Man came on a rescue mission for lost, dying, wandering souls, to seek and save the lost (Luke 19:10). If we do not care if people are saved, we might also well consider whether we are saved.

A love for Christ will compel us to have a love for the lost—those who come in all kinds of national, ethnic, racial, and social groups. Jude notes in particular three classes of people we must seek to rescue and the strategy by which we carry out our mission.

Deal Gently with Those Who Doubt (22)

Verses 22-23 are a land mine of textual issues. The basic meaning is clear, but the details are a challenge. Both the ESV and CSB see three groups in view (whereas some translations identify two), and they also capture best, in my judgment, the sense of the author’s meaning.

Jude calls us to have mercy (NKJV, “compassion”) on those who doubt. Those who have mercy multiplied in Christ (v. 2) and receive that mercy in its fullness at his coming (v. 21) are to extend that same mercy to those who doubt, waver, or struggle with the truth of the gospel and Holy Scripture because of the influence of false teaching. Such persons should not be rejected or ignored, ridiculed or harassed. With compassion and conviction, kindness and firmness, mercy and concern, we encourage them in the truth, patiently pointing them to Jesus and his all-sufficiency.

Deal Quickly with Those Who Are in Danger (23)

A second group faces an even more serious and precarious situation, so close are they to the fires of hell and eternal condemnation. Jude quickly interjects, “Save others by snatching them from the fire.” Sounding the alarm, Jude calls for quick and decisive action. It is almost too late; they are almost too far gone. However, there is still time to rescue them, but we must act now. There is urgency in Jude’s voice. There is a heightened concern in his heart. I suspect there is a tear in his eye.

Hell is not a popular subject. People don’t want to talk or even think about it. Many, even in the church, act as if it is not real. They think if we ignore it, it will just go away. We, however, must never forget as long as we live: given enough time, every person will one day believe in hell. Sometimes confrontational evangelism is necessary. Sometimes it is our only hope!

Deal Carefully with Those Who Are Defiled (23)

This third group is in the most desperate condition of all. Having bought into the lies of false teaching, their lives are now corrupted as well. Both in how they think and how they live, they are corrupt, defiled, and depraved. They are a danger to themselves, but they are also a danger to others. Jude, therefore, sounds a wise word of warning: “Have mercy on others but with fear, hating even the garment defiled by the flesh.” The word picture is vivid and striking. Sin has stained and contaminated these persons. Love them, show mercy, but don’t get too close, for even their clothes can defile you if you are not careful. They are carriers of a spiritual disease; sin has broken out all over them. We may still be able to reach them and rescue them, but we cannot get too close, nor can we become like them.

It is a lie of Satan that says we have to live like the lost to reach the lost—I have to drink like them, curse like them, party like them, be like them. The opposite was true in my own life. My friends opened up to my witness when Jesus changed me at the age of nineteen. They saw the difference Jesus made in my life, and then and only then were they willing to let me tell them about the Christ who changed me and could change them. A number of areas in my life came to a screeching halt, never to appear again. This did not terminate our friendship. It did cause them to wonder, What happened to him? In mercy and love, maintaining a distance of wisdom, I told them about my Jesus.

So we deal with some gently, with some quickly, and with some carefully. But, dear brothers and sisters, we must deal with all we can in one way or another before it is too late.

Conclusion

William Booth was the founder of the Salvation Army. Booth is often credited with saying,

If I had my way, I would not send my workers to four years of college. If I had my way, I would not put them through three years of seminary. If I had my way, I would put all of my workers in hell for five minutes! That would be the best theological training they would ever receive. (Source unknown)

Lost people matter to God; lost people must matter to us. Healthy Christians remember the words of our Lord, and they remain in his love. And they rescue the perishing and care for the dying. They understand life is short, time is limited, and heaven and hell are real.

Reflect and Discuss

1. How can false teaching be a blessing to the church? How can we see such blessings in church history?
2. What attacks on orthodox Christianity have you seen come from the culture around us?
3. What attacks on orthodox Christianity have you seen come from those who claim to be believers?
4. Discuss the portrait of a false teacher as described in this text. What might each of the four characteristics look like in today’s context?
5. If God ultimately preserves the Christian, how can believers keep themselves in the love of God?
6. What role do the Scriptures play in the believer’s perseverance? What role do they play in your life?
7. What does it mean to pray in the Holy Spirit?
8. How can the church be a merciful place for those who struggle with doubts about their faith? What doubts have you had, and how has the Lord responded?
9. Who should be “snatched from the fire”? Why does Jude use such urgent language?
10. What does it look like to have mercy on someone, even while being careful not to be defiled by them? Does this mean Christians should withdraw from the world?