The Message of Jude-Part 1


Originally published in 1912 as part of The Living Messages of the Books of the Bible. Edited slightly for length and modern spellings.

This letter is one of the briefest of the New Testament writings; but it is by no means unimportant. It is characterized by great and grave solemnity, making appeal to "them that are called, beloved in God the Father, and kept for Christ Jesus." It is universal, and has perpetual application to the people of God.

Its purpose is evident. We have to spend no time in seeking to discover its message; it is in itself a definite message. Its solemnity is increased by the fact that the writer declares that whereas he had purposed writing on an entirely different subject, he turned aside from that original purpose, in view of the urgency of the need, as he saw it, for solemn warning.

Glancing at the early verses of the letter, let us notice first the reason for the writing; secondly, his own declared purpose in writing; and then, before turning to the statement of the message, let us notice the method he adopted in the writing.

The reason is declared in verse four; there were certain "ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ." When Jude was giving all diligence, that is, making careful preparation, to write a treatise on the subject of our common salvation, there was borne in upon his spirit the necessity for writing this letter, because there were certain men within the circle of the Church, who had crept in secretly, and were being received and listened to, and whose influence was affecting the life of Christian people. They were "turning the grace of our Lord into lasciviousness, and denying our only Master and Lord, Jesus Christ."

Jude gave with equal clearness the purpose for which he wrote the letter in the words, "I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints." The method of the letter is that of giving illustrations of apostasy, showing its nature and results; and also instructions for fidelity.

Here again, in another way, and from another viewpoint, and with other emphasis, the great theme is that of the Hebrew letter, the two great values of which were the revelation of the perils of apostasy, of how death comes through apostasy; and of the powers of faith, how the righteous man lives by his faith. The same two underlying thoughts are in this brief letter.

The central teaching of the letter is that of the peril of apostasy. Apostasy is first defined as to its character and its characteristics. Secondly, illustrations of its nature and issue are given: Israel, Angels, Sodom and Gomorrah, Cain, Balaam, Korah. The abiding appeal consists of an inclusive command; an exposition thereof; and finally an inspirational doxology.

When I speak of apostasy being defined, I am referring of course to apostasy within the Christian faith and fact. The illustrations are taken from the Scriptures and history of the Hebrew people; consequently they touch the underlying principle, rather than the immediate fact of the apostasy of which Jude was afraid as he wrote this letter to Christian people.

Apostasy is not finally intellectual; it is volitional; but it is closely united with the intellectual. It may be very difficult for us to say whether apostasy from Christ, the denial of faith, the turning of the back upon the Lord Himself, begins with intellectual doubt, or moral declension. If I were asked personally for an opinion-which I shall only give as a personal opinion-I should be inclined to say that the very order in which Jude has stated it is a revelation of the order in which it happens. 

First some moral declension, some disobedience to the Lord Himself, some turning of the grace of God into lasciviousness, the outcome of which is some denial of the Lord and Master Himself. My own conviction is that heresy within the Church is almost invariably the outcome of disloyalty to the teaching of the Lord at some point in the life. When a man turns the grace of God into lasciviousness, when he consents to act upon the idea that because he stands in grace, therefore his conduct is of very little moment, he is apostatizing. That is the most terrible of all apostasies.

There have been periods when that apostasy has been formulated into a definite doctrine; the antinomian heresy declared that because a man is in Christ he cannot be lost, and therefore it matters little what his conduct may be, because nothing he can do can sever as between Christ and himself. That is apostasy in its worst form. No man can hold that doctrine without denying the Lord and Master.

That is to deny everything for which He stood; to deny the real meaning and purpose of His dying, to deny the whole purpose of His heart, as He came to destroy the works of the Devil, in order to make possible to man a life of purity, to save man not merely from the punishment of sin, but from sin itself. To continue in sin that grace may abound is to deny the perfection of HisPerson; the passion of Hisheart that bore Him through the Cross; and His purpose for the establishment of the Kingdom of God in righteousness and holiness through the whole world.

Doubt is not apostasy. I believe there are a great many who, passing through a period of honest doubt and difficulty and inquiry in the presence of the great mystery of our Lord's Person, do not apostatize because they remain true to the measure of light they have, and they do not turn the grace of God into lasciviousness. In other words, apostasy, according to this first definition and whole argument, is not intellectual mistake, but moral failure on the part of those who name the name of Christ.

In verses twelve, sixteen, and nineteen, we have the characteristics of apostasy; they each begin with the same words. Perhaps there is no more forceful passage in the whole of the New Testament than that of verses twelve and thirteen. It is figurative but graphic. Reading it, one is conscious of the awfulness of apostasy. In verses sixteen and nineteen we have a description of those who apostatize, what they are in themselves, and what they do in the assemblies.

Between the declaration of the character of apostasy and the description of its characteristics, we have a series of very startling illustrations. In Israel the form of apostasy was that of unbelief; and the issue of it was that they were destroyed. The nature of the apostasy of Angels was rebellion; they kept not their proper habitation, they moved out of their God-appointed orbit; choosing for themselves, they wandered out of bounds; and the issue was that they are kept in bonds. They wandered out of the bounds of His law, and therefore they are kept in bonds, reserved in darkness until the final day. Sodom and Gomorrah afford a startling illustration, in its recognition of the solemn fact that there light is given in some measure to every nation and man, and that men are judged by God according to the light they have. The apostasy of Sodom and Gomorrah consisted in their giving themselves over to all manner of lust and fornication. The issue was that of the age abiding fire.

Then three persons are given as illustrations; Cain who was self-righteous; Balaam whose sin was greed; and Korah whose sin was presumption. All these are contrary to faith. Go over the ground again. In the first illustration it is plainly stated, the sin of unbelief. The angels when they left their first estate, their proper habitation, did so as the result of unbelief. In the case of Sodom and Gomorrah it was failure of faith. The sensual life is the opposite of the life of faith. Sodom and Gomorrah, when they gave themselves to fornication, were answering the clamoring call of the carnal and sensual which is always a contradiction to faith. Cain's attitude was devoid of faith; his was the self-righteous attitude of life. Balaam's attitude was in contradiction to faith. In a sense Balaam had faith; he had belief intellectually. He failed in faith in that he did not obey. So also with Korah's presumption.

Where faith fails, morality fails. I pray you interpret that word morality in its widest sense, not as it is interpreted by the man in the street or by the magazine writer. The immorality of the angels was the denial of the government of God, and rebellion against it. Wherever you find it, immorality is denial of faith. Not the ending of intellectual conviction, that is not immorality. Immorality is refusal to obey the truth of which I am convinced, and that is also apostasy.

Where there is such apostasy, inevitably the judgment must fall. It is contained in germ within the apostasy. "My righteous one shall live by faith." If faith fail, God is not unfaithful; which does not mean that He will maintain the promise when the conditions are broken; but that He cannot maintain the promise when the conditions are broken.

George Campbell Morgan (1863-1945) was a prominent pastor, theologian, and evangelist. Born in Gloucestershire, England, he was taught at home by his parents and tutors because of his frailty. He had a quick mind and an insatiable desire for knowledge. At the age of thirteen he preached his first sermon in a Methodist church. He became a powerful Bible commentator and one of the greatest expositors of the Word in the early part of the twentieth century. At age 35 he was called to preach at the Fifth Presbyterian Church in New York City. But it was at the Westminster Chapel in London that he preached his famous sermons later published in the eleven volumes of The Westminster Pulpit.

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