Evangelism Teaching at My Church

[Amethyst]

So happy for this load off your shoulders. Sis.

 

[mattfivefour]

Me, too!

I can assure you that being a true pastor is a difficult job ... for many reasons. But having people pray for you and encourage you and gently aim you in the right direction when you start to wander to one side or the other is such a blessing. The Holy Spirit uses people to accomplish His purposes. Pastors are just men, with all the failings of humans. They are not infallible, by any means. We have been given a specific calling and anointing to care for the flock that God puts in our charge, but that does not exempt us from the weaknesses of the flesh or the pride of life or the foolishness of faulty thinking. So, thank you for praying for your pastor and for gently helping him get back on the right path.

 

[Ghoti Ichthus]

There are no humans on God's earth that have successfully "turned from sin". Not one. Nor will there ever be in this current condition. I do notice they use the phrase "I stumble", as if it were sorta kinda sin, but maybe not really? Maybe sin lite? Or if they don't do abortions, partake in homosexuality, cuss, or engage in the garden variety favorites of the "Church", who with a straight face think they are working their way to Heaven, that they must be doing just fine. I suppose, to them, the crucifixion is some cosmic ritual that happened, but apart from miracles, they more or less can achieve the same level of sin suppression. Please. I have no patience for any of it, nor should any bought by the Blood Christian. It's the most lethal thing anyone could engage in. It's incomprehensibly more lethal than playing in traffic during rush hour, blindfolded.

Here (my emphasis):

Gal.1​

[1] Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;
[2] And all the brethren which are with me, unto the churches of Galatia:
[3] Grace be to you and peace from God the Father, and from our Lord Jesus Christ,
[4] Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:
[5] To whom be glory for ever and ever. Amen.
[6] I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
[7] Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.
[8] But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
[9] As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

We confess one of these every week at church (or a slightly modernized/similar version), and the Pastor announces God's Grace to us. No sugar-coating or sin "lite" here and no "maybes" about God's Forgiveness and Grace (it's by faith alone in Christ alone and nothing we do or don't do changes that) It's a beautiful reminder of how horribly sinful we are, how much God loves us, and what Jesus did for us

O Almighty God, merciful Father, I, a poor, miserable sinner confess unto Thee, all my sins and iniquities, with which I have ever offended Thee, and justly deserved Thy temporal and eternal punishment. But I am heartily sorry for them, and sincerely repent of them, and pray Thee of Thy boundless mercy, and for the sake of the holy, innocent, bitter sufferings and death of Thy beloved Son, Jesus Christ, to be gracious and merciful to me, a poor sinful being.

If we say we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, God who is faithful and just will forgive our sins and cleanse us from all unrighteousness.
Most merciful God, we confess unto Thee that we are by nature, sinful and unclean. We have sinned against Thee in thought, word, and deed, by what we have done and by what we have left undone. We have not loved Thee with our whole heart, we have not loved our neighbors as ourselves. We justly deserve Thy temporal and eternal punishment. For the sake of Thy Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in Thy will and walk in Thy ways, to the glory of Thy Holy Name. Amen.

 

[Andiamo]

If we say we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, God who is faithful and just will forgive our sins and cleanse us from all unrighteousness.
Most merciful God, we confess unto Thee that we are by nature, sinful and unclean. We have sinned against Thee in thought, word, and deed, by what we have done and by what we have left undone. We have not loved Thee with our whole heart, we have not loved our neighbors as ourselves. We justly deserve Thy temporal and eternal punishment. For the sake of Thy Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in Thy will and walk in Thy ways, to the glory of Thy Holy Name. Amen.

This is lovely.

 

[Andiamo]

I try to keep a short leash with God. Usually when I sin even in thought the Holy Spirit brings it to my attention right away and I will quickly pray something right then and there. And sometimes when I pray at night I will remember things I said or did, or wrong attitudes I had.
I just acknowledge they are wrong, and thank Him for the forgiveness that I know is already extended to me. And I ask Him to help me.
I thank God that He is an understanding God who was tempted in every way.

 

[Andiamo]

22And on some have compassion, making a distinction; 23but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.

Been studying this and I think I have been misunderstanding this. Not sure what it means now. I always thought that the first part meant that we evangelize some people by showing our compassion and making a difference in their lives. And the second group we evangelize with the fear of hell. Apparently I am wrong .

After close review, In context, it seems to be referring to last days mockers who are not saved and who cause division. (I suppose they may be inside or outside the congregations.)
With some we are to have compassion (Strong’s 1653- show mercy by word or deed)
making a difference (Strong’s 1252- to discriminate, separate, withdraw from.)

With others we save (Strong’s 4982- deliver from or protect)
with fear (Strong’s 5401- I believe this is referring to OUR reverential fear of God, when dealing with people?)

So the first group it seems that we are have mercy on them, but stay away from them? Because they will not repent? And with others if we discern that they will, we lead them to the Lord?

(If no one has time to answer this, link me a good commentary )

 

[Ghoti Ichthus]

Been studying this and I think I have been misunderstanding this. Not sure what it means now. I always thought that the first part meant that we evangelize some people by showing our compassion and making a difference in their lives. And the second group we evangelize with the fear of hell. Apparently I am wrong .

After close review, In context, it seems to be referring to last days mockers who are not saved and who cause division. (I suppose they may be inside or outside the congregations.)
With some we are to have compassion (Strong’s 1653- show mercy by word or deed)
making a difference (Strong’s 1252- to discriminate, separate, withdraw from.)

With others we save (Strong’s 4982- deliver from or protect)
with fear (Strong’s 5401- I believe this is referring to OUR reverential fear of God, when dealing with people?)

So the first group it seems that we are have mercy on them, but stay away from them? Because they will not repent? And with others if we discern that they will, we lead them to the Lord?

(If no one has time to answer this, link me a good commentary )

I think it's a distinction between being kind and gentle (compassionate) with those, who sin out of temptation and weakness, verses using fear to get someone's attention, who's willfully and defiantly sinning. I also thinks it means to live rightly before God so the world can see the difference between Christians and those living in hedonistic, defiant sin. Taking it a little farther, Christians, who live righteous lives are NOT doing anything to aid in their Salvation, however, they are helping unsaved people come to faith because they can see the differences between Christians and other people. Christians, who live like the rest of the world can end up hindering someone because there is no discernable difference between them and the world, and because worldly conduct by a Christian can besmirch the reputation and witness of the church (and other church members).


I pulled the following out of eSword:

Comment about Jude 1:23 from the Defender's Study Bible (predecessor to Henry Morris Study Bible from ICR):
save with fear. Our witnessing should normally be with “compassion” (Jud_1:22), but sometimes, depending on circumstances, with sober warnings of hell. It should, of course, always be Biblical, truthful, and done in loving concern.\

Commentary about Jude 1:21-23 from Matthew Henry:
(3.) Keep yourselves in the love of God, Jud_1:21. [1.] “Keep up the grace of love to God in its lively vigorous actings and exercises in your souls.” [2.] “Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love.”
(4.) Looking for the mercy, etc. [1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Act_4:12, compared with Act_4:10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2Pe_3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts.
4. He directs them how to behave towards erring brethren: And of some have compassion, etc., Jud_1:22, Jud_1:23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen_4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; “Endeavour to frighten them out of their sins; preach hell and damnation to them.” But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated - (I do but offer it for consideration); as if he had said, “Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance.” We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default. - “Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin,” 1Th_5:22.

Commentary from John Gill Commentary
Jude 1:21
Keep yourselves in the love of God,.... By which may be meant either the grace and favour of God, that love with which God loves his people; and then the exhortation to the saints to keep themselves in it is, to set it always before them, to keep it constantly in view, to exercise faith on it, firmly believing their interest in it; as also to meditate on it, give themselves up wholly to the contemplation of it, and employ their thoughts constantly about it, which is the foundation of all grace here, and glory hereafter; or to preserve themselves by it, for so the words may be rendered, "preserve yourselves by the love of God"; against Satan's temptations, the snares of the world, and the lusts of the flesh; whenever Satan solicits to sin, and any snare is laid to draw into it, and the flesh attempts to be predominant, saints should betake themselves to the love of God, as to a strong hold and preservative against sin, and reason as Joseph did, Gen_39:9, for the love of God, and continuance in it, do not depend on anything that can be done by men; nor is there any danger of real believers falling from it, or losing it, since it is unchangeable, and is from everlasting to everlasting; or else by the love of God we are to understand that love with which his people love him and of which he is the object, Luk_11:42; and then the meaning of the exhortation is, that though this grace of love cannot be lost, yet, inasmuch as the fervour of it may be abated, and the people of God grow cold and indifferent in their expressions of it, it becomes them to make use of all proper means to maintain and increase it in themselves and others; such as are mentioned in the context, as conversing together in an edifying way about the doctrines of the Gospel, and praying either separately or together, under the influences of the Holy Spirit, and looking forward for the grace and mercy of Christ unto everlasting life; all which, with many other, things, by the blessing of God, may serve to maintain and revive the grace of love, and blow it up into a flame: though perhaps this phrase may chiefly design that love, peace, and concord, which ought to subsist among saints as brethren, and which they should be careful to preserve; and may be called the love of God, just as the same thing is styled the peace of God, Col_3:15, because it is what God requires, what he calls unto, which is of him, and is taught by him in regeneration, and what his, love engages to, and without which there is no true love to him; and he takes, love shown to his people as if shown to himself; and this sense is favoured by the context, both by the words in the preceding verse, and in the following ones:
looking for the mercy of our Lord Jesus Christ unto eternal life. The mercy of Christ may be considered either as past, which was shown in eternity, in his covenant transactions with his Father, in engaging in the cause of his people, in espousing them to himself, and in the care of their persons, grace, and glory; and in time, in assuming their nature, in his tender concern for the bodies and souls of men, in bearing the sins and sorrows of his people, in the redemption of them, and in their regeneration and calling; and there is the present mercy of Christ, in interceding for his people, in sympathizing with them under all their afflictions, in succouring them under all their temptations, in suiting himself, as the great Shepherd, to all the circumstances of his flock; and there is the future mercy of Christ, which will be shown at death, in the grave, and at the resurrection, at the day of judgment, and in the merciful sentence he will pronounce on his people; and this seems to be designed here; the consequent of which, or what is annexed to it, and in which it issues, is eternal life; which is not owing to the works of men, but to the grace of God, and mercy of Christ; eternal life is in him, and is given through him, and to his mercy should men look for it. Christ himself is to be looked for, who will certainly come a second time; and eternal life is to be looked for by him; and this is only to be expected through his grace and mercy; and this is to be looked for by faith, in the love of it, with delight and pleasure, and cheerfulness, with eagerness, and yet with patience.
Jude 22
And of some have compassion,.... That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs to them; expressing on all occasions a tender concern for their good; doing them all the good that can be done, both for their souls and bodies: and good reason there is why compassion should be shown them, because God is a God of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the Holy Ghost; saints should consider what they themselves were, and what they now are, and that compassion has been shown to them, and they may want it again. The Alexandrian copy, and some others, and the Vulgate Latin and Ethiopic versions, read, "reprove",
Making a difference; between one and another; using some more tenderly, others more severely, as the nature and circumstances of their case appear to be. The Syriac version renders the whole, "when they repent, have compassion on them".
Jude 1:23
And others save with fear,.... Meaning false teachers, who lead others into errors, and such as give themselves over unto sin, whether teachers or hearers, and who are obstinate and irreclaimable; even such as these, means should be used to save, if possible, by sharp admonitions and severe language; by denouncing the awful judgments of God, which threaten them; by inflicting on them church censures in a terrible manner; by declaring the terrors of the Lord, and of hell, and of everlasting damnation:
pulling them out of the fire; of their soul destroying doctrines, and of their filthy and unnatural lusts, and as it were out of the fire of hell, of which they are in great danger:
hating even the garment spotted, by the flesh; by which may be meant the conversation of those men, even their filthy conversation, which is to be hated, though their persons are not; but all ways and means should be used to save them; and this is one way, by showing a dislike unto, and a resentment at their wicked way of living, excluding them from church communion for it, and shunning all conversation with them. The allusion is not to garments defiled by profluvious persons, or menstruous women, as some think, but to garments spotted with nocturnal pollutions, or through unnatural lusts, which these persons were addicted to (l). It was reckoned very dishonourable for religious persons, in the time of divine service, or on a sabbath day, to have on a garment spotted with any thing; if a priest's garments were spotted, and he performed service in them, that service was not right (m); and if a disciple of a wise man had any grease on his garments (on a sabbath day), he was guilty of death ,
(l) Vid. Sueton. in Vita Neronis, c. 28. (m) T. Bab. Pesachim, fol. 65. 2. & Zebachim, fol. 18. 2. & Piske Tosephot in Yoma, art. 9. & Maimon. Cele Hamikdash, c. 8. sect. 4. T. Bab. Sabbat, fol. 114. 1.

Commentary from Ancient Christian Commentary on Scripture (ACCS)
Jude 1:17-23
THE CHRISTIAN COUNTERATTACK
Overview: It was not enough merely to identify and condemn the heretics. Christians had to provide a credible alternative, and Jude devotes the closing section of his letter to outlining what that was. Christians were not to be surprised by the presence of error in the church or to regard it as anything unusual, because the apostles had predicted this situation. The only way to deal with it was to maintain an orthodox faith, live a purelife and evangelize others as thoroughly as possible. The faithful are called to remember the predictions of the prophets (Hilary of Arles) and to avoid divisions caused by scoffers and those devoid of the Spirit (Augustine, Cyril of Alexandria, Andreas, Oecumenius), ever reforming themselves according to the Spirit’s guidance (Oecumenius). He alludes to the Christian life as a cloak that may be soiled (Clement of Alexandria, Maximus the Confessor). The cleansing of this garment cannot be done in our own strength but only by the power of God (Bede).
Jude 1:23
The Garment Spotted
The Spotted Tunic. Clement of Alexandria: The spotted tunic of the soul is a spirit which has been corrupted by worldly lusts. Adumbrations. [FGNK 3:85.]
The Garment Stained and Cleaned. Maximus the Confessor: What is meant by “a cloak stained by corrupted flesh”? This is said of those who have a life stained by the lusts of the flesh. We all have clothes which bear the marks of our life, whether we are righteous or not. The person who has a clean cloak is one who leads a pure life, whereas the one who has a soiled one has got mixed up with evil deeds. Or a cloak may be soiled by the flesh if the latter is formed in its conscience by the memory of those evil deeds which spring from the flesh and which still work on the soul. Just as the Spirit can make a cloak for the soul out of the virtues which come from the principle of incorruptibility, so by analogy the flesh can produce an unclean and soiled cloak from the lusts which belong to it. Catena. [CEC 169.]
Save Some. Andreas: If someone can use the word of God to rescue those who have already fallen into the all-embracing fire set alight by the flaming arrows of the devil, he will snatch the most promising ones from the fire. For this person is not called to snatch back those who have been condemned by God. Catena. [CEC 169.]
The Stained Cloak. Bede: The stained cloak is our flesh. However, we are not called to hate our own flesh as such but only the fact that it has been stained by sin, and we are called to work for its cleansing, so that what is carnal may become spiritual. However, this cannot be done in our own strength but only by the power of God, as Jude goes on to say in his closing blessing. On Jude. [PL 93:130.]

Commentary from John Darby:
Jude 1:1-25 (the whole book)
The Epistle of Jude develops the history of the apostasy of Christendom, from the earliest elements that crept into the assembly to corrupt it, down to its judgment at the appearing of our Lord, but as moral apostasy by turning the grace of God into lasciviousness. In John they are gone out; here they have crept in, corrupting. It is a very short epistle, and containing instruction presented with much brevity, and with the energetic rapidity of the prophetic style, but of immense weight and extensive bearing.
The evil which had stolen in among Christians would not cease until destroyed by judgment. We have already noticed this difference between the Epistle of Jude and the Second of Peter, that Peter speaks of sin, Jude of apostasy, the departure of the assembly from its primitive state before God. Departure from the holiness of faith is the subject that Jude treats. He does not speak of outward separation. He views Christians as a number persons professing a religion on the earth, and originally true to that which they professed. Certain persons had crept in among them unawares. They fed themselves without fear at the love-feasts of the Christians; and although the Lord would come attended by all His saints (so that the faithful will have been already caught up), yet in the judgment these persons are still accounted to be in the same class — "to convince," he says, "all that are ungodly among them." They may indeed be in open rebellion at the moment of judgment, but they were individuals who had formed a part of the company of Christians; they wee really apostates, enemies left behind.
When it is said, "These be they who separate themselves," it does not mean openly from the visible assembly, for he speaks of them as in the midst of it; but they set themselves apart, being in it, as more excellent than others, like the Pharisees among the Jews. Jude points them out as being in the midst of the Christians, and presenting themselves as such. The judgment falls upon this class of persons; the taking up of the saints has left them behind for judgment.
Jude begins by declaring the faithfulness of God and the character of His care for the saints, which answers to the prayer of Jesus in John 17. They were called ones, sanctified by God the Father, and preserved in Jesus Christ. Happy testimony! which magnifies the grace of God. "Holy Father", our Lord said, "keep them:" and these were sanctified by God the Father, and preserved in Jesus Christ. The apostle speaks with a view to the forsaking by many of the holy faith; he addresses those who were kept.
He had purposed writing to them of the salvation common to all Christians; but he found it needful to exhort them to stand fast, to contend for the faith once given to the saints. For already was that faith being corrupted by the denial of the rights of Christ to be Lord and Master; and thus also, by giving the reins to self-will, they abused grace, and turned it into a principle of dissoluteness. These are the two elements of the evil which the instruments of Satan introduced, the rejection of the authority of Christ (not His name): and the abuse of grace, in order to indulge their own lusts. In both cases it was the will of man, which they set free from everything that bridled it. The expression "Lord God" points our this character of God. "Lord" here is not the word generally used; it is "despotes", that is "master".
Having pointed out the evil which had secretly crept in, the epistle goes on to shew them that the judgment of God is executed upon those who do not walk according to the position in which God had originally placed them.
The evil was, not only that certain men had crept in among them — in itself an immense evil, because the action of the Holy Ghost is thereby hindered among Christians — but that, definitely, the entire testimony before God, the vessel which held this testimony, would become (as had been already the case with the Jews) corrupt to such a degree that it would bring down upon itself the judgment of God. And it has become thus corrupt.
This is the great principle of the downfall of the testimony established by God in the world by means of the corruption of the vessel which contains it, and which bears its name. In pointing out moral corruption as characterizing the stated of professors, Jude cites, as example of this downfall and of its judgment the case of Israel, who fell in the wilderness (with the exception of two, Joshua and Caleb), and that of the angels who, not having kept their first estate, are reserved in chains of darkness unto the judgment of the great day.
This last example suggests to him another case, that of Sodom and Gomorrha which resents immorality and corruption as the cause of judgment. Their condition is a perpetual testimony here on earth to their judgment.
These ungodly men, with the name of Christians, are but dreamers; for the truth is not in them. The two principles which we have noticed are developed in the; filthiness of the flesh, and contempt for authority. The latter manifests itself in a second from, namely, the license of the tongue, the self-will that manifests itself by speaking evil of dignities. Whereas, the text says, the archangel Michael durst not rail even against the devil, but with the gravity of one who acts according to God, appealed to the judgment of God Himself.
Jude then sums up the three kinds or characters of the evil and or estrangement from God; first, that of nature, the opposition of the flesh to the testimony of God, and His true people, the impetus which this enmity gives to the will of the flesh; in the second place, ecclesiastical evil, teaching error for reward, knowing all the while that it is contrary to the truth and against the people of God; thirdly, open opposition, rebellion, against the authority of God in His true King and Priest.
At the time when Jude wrote his epistle, those persons whom Satan introduced into the church in order to stifle its spiritual life and to bring on the result which the Spirit views prophetically, were dwelling in the midst of the saints, took part in those pious feasts at which they gathered together in token of their brotherly love. They were "spots" in those "feasts of charity," feeding without fear in the pastures of the faithful. The Holy Ghost denounces them energetically. They were doubly dead, by nature and by their apostasy; without fruit, bearing fruit that perished, as out of season; plucked up by the roots; foaming out everywhere their own shame; wandering stars, reserved for darkness. Of old the judgment that should be executed upon them, This presents a very important aspect of the instruction here given; namely, that this evil which had crept in among the Christians would continue and still be found when the Lord should return for judgment. He would come with the myriads of His saints to execute judgment upon all the ungodly among them for their acts of iniquity and their ungodly words which they have spoken against Him. There would be a continuos system of evil from those in the apostles' time till the Lord came. This is a solemn witness to what would go on among Christians.
It is quite remarkable to see the inspired writer identifying the favorers of licentiousness with the rebels who will be the object of judgment in the last day. It is the same spirit, the same work of the enemy, although restrained for the moment, which will ripen for the judgment of God, Alas for the assembly! It is, however, but the universal progression of man. Only that, grace having fully revealed God and delivered from the law, there must now be either holiness of heart and soul, and the delights of obedience under the perfect law of liberty, or else license and open rebellion. In this the proverb is true, that the corruption of that which is the most excellent is the worst of corruptions. We must add here, that the admiration of men, in order to gain advantage by them, is another characteristic feature of these apostates. It is not to God that they look.
Now apostles had already warned the saints that these mockers would come, walking after their own lusts, exalting themselves, not having the Spirit, but being in the state of nature.
Practical exhortation follows for those who were preserved. According to the energy of spiritual life, and the power of the Spirit of God, they were by grace to build themselves up, and to keep themselves in the communion of God. The faith is, to the believer, a most holy faith; he loves it, because it is so; it puts him into relationship and communion with God Himself. That which he has to do in the painful circumstances of which the apostle speaks (whatever may be the measure of their development), is to build himself up in this most holy faith. He cultivates communion with God, and profits through grace by the revelations of His love. The Christian has his own proper sphere of thought, in which he hides himself from the evil that surrounds him, and grows in the knowledge of God from whom nothing can separate him. His own portion is always the more evident to him, the more the evil increases. His communion with God is in the Holy Ghost, in whose power he prays, and who is the link between God and his soul; and his prayers are according to the intimacy of this relationship, and animated by the intelligence and energy of the Spirit of God.
Thus they kept themselves in the consciousness, the communion, and the enjoyment of the love of God. They abode in His love while sojourning here below, but as their end, they were waiting for the mercy of the Lord Jesus Christ unto eternal life. In effect when one sees what are the fruits of the heart of man, one feels that it must be His mercy which presents us without spot before His face in that day for eternal life with a God of holiness. No doubt it is His unchangeable faithfulness, but, in the presence of so much evil, one thinks rather of the mercy. Compare in the same circumstances, what Paul says in
2Ti_1:16. It is mercy which has made the difference between those that fall and those that stand. (Compare Exo_33:19) We must also distinguish between those who are led away. There are some who are only drawn aside by others, others in whom the lusts of a corrupt heart are working; and where we see the latter we must manifest hatred to everything that testifies this corruption, as a thing that is unbearable.
The Spirit of God in this epistle does not bring forward the efficacy of this redemption. He is occupied with the crafty devices of the enemy, with his efforts to connect the actings of the human will with the profession of the grace of God, and thus to bring about the corruption of the assembly, and the downfall of Christians, by putting them on the road to apostasy and judgment. Confidence is in God; to Him the sacred writer addresses himself in closing his epistle, as he thinks of the faithful to whom he was writing. Unto Him, he says, who is able to keep us from falling, and to present us unspotted before the presence of His glory with exceeding joy.
It is important to observe the way in which the Spirit of God speaks in the Epistles of a power that can keep us from every fall, and unblamable; so that a thought only of sin is never excusable. It is not that the flesh is not in us, but that, with the Holy Ghost acting in the new man, it is never necessary that the flesh should act or influence our life. (Compare 1Th_5:22) We are united to Jesus: He represents us before God, He is our righteousness. But at the same time He who in His perfection is our righteousness is also our life; so that the Spirit aims at the manifestation of this same perfection, practical perfection, in the daily life. He who says "I abide in Him." ought to walk as He walked. The Lord also says, "Be ye therefore perfect, as your Father which is in heaven is perfect."
There is progress in this. It is Christ risen who is the source of this life in us, which ascends again towards its source, and which views the risen and glorified Christ, to whom we shall be conformed in glory, as its end and aim. (See Phil 3) But the effect of this is, that we have no other aim: "this one thing I do." Thus, whatever may be the degree of realization, the motive is always perfect. The flesh does not come in at all as a motive, and in this sense we are blameless.
The Spirit then — since Christ who is our righteousness is our life — links our life to the final result of an unblamable condition before God. The conscience knows by grace that absolute perfection is ours, because Christ is our righteousness; but the soul which rejoices in this before God is conscious of union with Him, and seeks the realization of that perfection according to the power of the Spirit, by whom we are thus united to the Head.
To Him who can accomplish this, preserving us from every kind of fall, our epistle ascribes all glory and dominion throughout all ages.
That which is peculiarly striking in the Epistle of Jude is that he pursues the corruption of the assembly from the creeping in of some unawares on to its final judgment, shewing withal that it is not arrested but passes through its various phases to that day.


Hope this helps.

 

[mattfivefour]

@Andiamo - there are a lot of good classic commentaries out there and our precious sister fish fish has quoted from a number of them. Reading them will likely give you useful ideas for thought. But may I also offer another perspective?

The key to understanding the Book of Jude is the fourth verse. The entire letter hangs on two words from that verse-- certain men.

​

"For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ."​

The theme of the rest of Jude's letter is dealing entirely with the dangers, the identification, and the consequences of these "certain men” and what, as a believer, to do when these "certain men" infiltrate your assembly and draw others after their error.

I highly recommend Dave Guzik's "Enduring Word" commentary on this book. It is absolutely straightforward, logically laid out, and gives the true meaning of the verses which have you puzzled. But if you want to understand them you cannot read only those verses; you need to begin at the beginning. The book is very short-- just 25 verses. I can almost guarantee that if you read what Pastor Guzik has written you will understand perfectly. Here is a link that will take you directly to his commentary on the book of Jude without having to navigate the site to get there: Enduring Word Bible Commentary Jude Chapter 1 .

You can ignore the audio and video links at the top of the page and go right to the written commentary. If you like, scroll down to verse 4 and read from there; but I would recommend reading right from verse 1. And I can guarantee you this: once you read this commentary you will likely know as much, if not more, about the meaning of The Book of Jude than your pastor.

God bless you, dear sister. I pray this helps.

 

[Amethyst]

our precious sister fish fish

 

[mattfivefour]

Ghoti (pronounced fish) and ichthys (Greek for fish)

 

[Amethyst]

Ghoti (pronounced fish) and ichthys (Greek for fish)

Ah. Totally clueless, thanks

 

[Andiamo]

I really enjoyed reading these.

The theme of the rest of Jude's letter is dealing entirely with the dangers, the identification, and the consequences of these "certain men” and what, as a believer, to do when these "certain men" infiltrate your assembly and draw others after their error

So, in light of this Guzik commentary, I’m thinking that one could say that verses 22-23 have nothing to do with evangelism. But my thought is that they still could apply, because there are many out there that I may encounter who profess to be “Christian” and though they are not in my assembly, they could be in someone else’s and as a member of the church universal it’s my duty to distinguish who is who and how to respond to them. Am I correct with this thought?

And of some have compassion,.... That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs

And others save with fear,.... Meaning false teachers, who lead others into errors, and such as give themselves over unto sin, whether teachers or hearers, and who are obstinate and irreclaimable; even such as these, means should be used to save, if possible, by sharp admonitions and severe language; by denouncing the awful judgments of God, which threaten them;

And this in particular helps me to identify who is who and how to respond to them.
If they are in the first group: these may be saved or unsaved and who are simply deceived and led astray and open to correction, these I would have compassion and love and speak gentle words in humility with holy fear. Sharing the true gospel if they are not saved
And if if they are in the second group: those who are the ones actually leading others astray, most likely not saved and who are willful, and these I would speak to sharply and severely—yet, hating not them, but their spotted garment of sin and false religion.

 

[mattfivefour]

So, in light of this Guzik commentary, I’m thinking that one could say that verses 22-23 have nothing to do with evangelism. But my thought is that they still could apply, because there are many out there that I may encounter who profess to be “Christian” and though they are not in my assembly, they could be in someone else’s and as a member of the church universal it’s my duty to distinguish who is who and how to respond to them. Am I correct with this thought?

You've nailed it. Yes, verses 22-23 can definitely be applied to evangelism in general. But I think the separation of the two types comes not from an intellectual attempt to distinguish one from the other, but from observing their reaction to you and your words. When you attempt to give someone the truth and they deny it and firmly cleave to the error, completely rejecting what you have to say, you have to leave them. But to others, even though they may debate or argue when you first approach them, you just keep ministering to them, feeding them the truth, drawing them towards Christ's true word. And while you do that, recognize the evil behind their current belief, and stay completely away from it. The hating it is what gives you the motivation to not give up but to keep trying to rescue that precious-to-God soul from it.