Comments for June 20

1 v.15 - Here is the crunch of this argument - back to her gods. This example of decision making for us to consider here is represented on a very emotional level. In this example you can see the way that the love these women had for each other was causing the grief that hampered the decisions. How well we can relate to situations like this. When they happen, which way do we choose? Ps.125:5, Matt.13:20-21, Josh.24:15-20.

1 v.4 The mention of ten years is the only time reference in the whole of the book of Ruth.
That a Moabite was not to enter into the congregation of the Lord till the tenth generation can be seen. [Deuteronomy 23:3]

The family

So how was David allowed to be king as he was only the fourth generation?

2 v.2 Whilst the A V has 'ears of corn' the Hebrews actually just has 'ears' so what they were gathering is not specified though we know that it was barley as it was the time of the barley harvest. [Ruth 2:17] That Ruth was gleaning despite the fact that Naomi came from an important family in Bethlehem demonstrates why Naomi said that she was to be called bitter - she was destitute, and a widow at that. However we know that Yahweh cares for the '... widow' [Deuteronomy 10:18 Psalm 68:5 146:9 Proverbs 15:25]

2 v.9 Boaz was a faithful man who, we presume, would endeavour to employ faithful men. However he feels the need to give his young men charge that they do not harm Ruth. An indication of the Godlessness in Israel at this time during the Judges.

2 v.14 That they ate 'parched corn' is interesting. It is a phrase which is never used after the time of David. [Leviticus 23:14 Joshua 5:11 Ruth 2:14 1 Samuel 17:17 25:18 2 Samuel 17:28] Implying that the author of the book of Ruth was aware of the specific customs of the time. Just a little point which helps in building up an armoury or data which shows the authenticity of the Bible. We should be looking at the fine details of the accounts in Scripture and thinking about the language.

2 v.2 suggests that it was Ruth's intention all along to find her husband this way. Quite an ambition for a Moabitess in Israel, where the people of Moab had a far from happy history. But the success she had, was, like all of our success, now hers, but to the glory of God, as He had it in His plan to make Ruth one of those through whom the great Messiah would come.

ch 1 - The book of Ruth typifies the call of the gentiles - the taking of a gentile bride by a faithful man of Judah. So we should not be surprised to see the links

ch 2 - Another link with Isaiah 40

ch 1 - THE AMAZING CHARACTER OF NAOMI
How do you get on with your in-laws? There never seems to be a shortage of mother-in-law jokes and stories - but here is a mother-in-law to be proud of. Naomi.
Naomi, Elimilech and their two sons went to live in Moab. Elimelech died, her sons got married and then her sons died. What better excuse to get rid of your mother-in-law than to have your husband die and not to be left with the ties any more. But Naomi's two daughter-in-law's, Ruth and Orpah had no intention of leaving Naomi. They loved her. That tells us that Naomi was an absolutely amazing person. Ruth in particular loved her more than her own parents and country. She loved her so much that she gave up everything she ever had or could have for her love of Naomi. She said, "Where you go I will go, and where you stay I will stay. Your people will be my people, and your God my God … may the LORD deal with me, be it ever so severely, if anything but death separates you and me."
Wouldn't you love to be like Naomi? There are plenty of places in the Bible that tell us how to love each other. Read them. Learn them. Live them. Then you will be loved like Naomi.

ch.1 - Remember the events of the book of Ruth fit into the time of the Judges (Ruth 1:1) When we were looking at the latter chapters in Judges we commented on the use of Bethlehem Judah and Gibeah. The point was made that Judge shows the unsuitability of the tribe of Benjamin - Saul's tribe - for kingship. Ruth focuses on Bethlehem of Judah - the home of David - to show Judah's suitability for kingship.

Bethlehem
1:1, 2, 22
2:4
4:11

2:12 The 'full reward' is what we are hoping for (2 John 8), John is quoting the words of Boaz to Ruth.

ch 2 - GREETINGS
"Just them Boaz arrived from Bethlehem and greeted the harvesters, 'The Lord be with you!'
'The LORD bless you!' they called back."
What a positive start to the day!
I heard a saying the other day, "Sometimes I wake up grumpy in the morning - and other times I let her sleep"! However, if we had a positive start like Boaz there would be much less grumpiness.
What are our morning greetings like? They can range from a grunted "Uhh," through to the blessing that Boaz gave.
One of the most common morning greetings is "Good Morning" We often say "Good Morning" to nearly everyone we meet. Why is it a good morning? It is good because we have a new day to serve God, a new opportunity to accept his salvation and we are surrounded by his love. So when we say, Good Morning," to someone today, be sure to give them the "Good" and let them know what God has done and prepared for them. Let us in our greetings prepare for the greeting of Jesus in the kingdom. "Well done good and faithful servant, enter into the joy of your Lord."

 1:11 This alludes to the Law, which required a younger son to marry the widow of his deceased brother.Deut 25:5

The sojourn of Naomi and her family to Moab probably took place during the time of Gideon.  At this time, the Midianites destroyed the crops of the Israelites (Judg 6:1-4).  During their stay in Moab, Mahlon and Chilion took wives Orpah and Ruth.  

Taking non-Israelite wives was unacceptable to Yahweh (1Kin 11:1,2).  Perhaps this is the reason Mahlon and Chilion met untimely deaths. 

During their sojourn together, Naomi would have had much opportunity to tell her daughters-in-law about Yahweh and the historical experiences of Moab and Israel.  And so, at the point of returning to Israel, Orpah and Ruth had a decision to make - to go or to stay.  They both, obviously, loved their mother-in-law but it was only Ruth who wished to serve Yahweh, the true living God.  She, unlike Orpah, was willing to convert and went with Naomi.  The truth had been preached and only one had accepted it. 

Subsequently,  Ruth would marry Boaz (strength) and would be integral in the line of the Lord Jesus.  Boaz was descended from Rahab the harlot.  He married a woman from a nation who could never be part of Israel (Deut 23:3; Neh 13:1,2).  Such is the mercy of Yahweh who will always find a place for those willing to turn to Him, regardless of their background (Psa 51:17; Isa 66:2).

Elimelech is not condemned by God in the book of Ruth, although he does die, and is buried with his two
sons, in a foreign land. May I suggest that God was very displeased with him.  They hadn't been in the
Promised Land for long, yet Elimelech thought he had to run away when famine came.  His elder brother,
or cousin, Boaz, was however "a mighty man of wealth" just over 10 years later, as he didn't runaway.

2:2 The right of gleaning was conferred by a positive law on the widow, the poor, and the stranger (Lev.19:9) and ( Deut.24:19). But liberty to glean behind the reapers ( 2:3) was not a right that could be claimed; it was a privilege granted or refused according to the good will or favour of the owner.

COMFORT
 
As Naomi walked back into Bethlehem after her long absence, she said this, "The Almighty has made my life very bitter.  I went away full, but the LORD has brought me back again empty.  Why call me Naomi?  The LORD has afflicted me; the Almighty has brought misfortune upon me." (Ruth 1:20-21)
 
Certainly Naomi's last ten years had been hard ones.  She had left her home and the people she knew; she had lost her husband and her two sons.  This also meant that she had lost her income and the comforts that the family had.
 
The thing that must have comforted Naomi the most was the presence of Ruth.  He daughter-in-laws loved her very much, and especially so, Ruth.  Ruth stayed with Naomi through all her troubles.  Together they were able to support each other and with Ruth's promise of commitment, Naomi would be confident that she would not get up and leave her destitute at a whim.
 
Probably one of the greatest comforts we could have if we were ever faced with the same suffering and grief of Naomi, would be to have a friend like Ruth - someone to rely on, a shoulder to cry on and a support we can trust.  Let's be that sort of friend to those who need it.

1:1,2,4,5,6,14,16,20,22 -- v1 an Israeli family from "Bethlehem" (1035) means "house of bread" in "Judah" (3063) meaning "celebrated" experiences a famine in this place suggesting God's displeasure; the family travels to Moab (symbolically moving away from believers/ecclesia?); v2 the man's wife is named "Naomi" (5281) meaning "pleasant", the sons are named "Mahlon" (4248) meaning "sick" and "Chilion" (3630) meaning "pining, failing, destruction, consumption" and the family were "Ephrathites" (673) the root means "fruitfulness"; v4 the sons marry Moabite women "Orpah" (6204) meaning "mane, back of the neck, the back, stiff necked" and "Ruth" (7327) meaning "friend"; v5 all three men die perhaps suggesting spiritually sick Israel; v6 Naomi perhaps represents the fruitful (fruitfulness) remnant of Israel that obeys God even in hard times and the three head back to Israel; v14 Orpah, a Gentile, turns her back on serving God but Ruth clings to a spiritual woman; v16 Ruth perhaps represents Gentiles who seek God; v20 their prospects seem "bitter" as the name "Mara" suggests (Heb 12:11); v22 they arrive back home approximately the time of the Passover.

2:1,2,3,4,8,9,10,11,12,14,16,18,20,22 -- v1-3 Ruth picks up leftover grain (Matt 15:26-28) in hopes of finding marriage working in the field of "Boaz" (according to The Westminster Dictionary of the Bible means "in him is strength"), Naomi's late husband's "kinsman" Heb. "yada" (3045) meaning "kinsman, familiar friend"; v4,8,9,22 Boaz is a Godly man, based on his greeting, and is protective of Ruth; v10-12 Boaz notes her character and it is likely he was the Gentile Rahab's son; v14-16 they share bread and wine and he helps and encourages her like Christ does for us and we are to do for each other; v18 Ruth is kind and shares with Naomi; v20 "kinsmen" Heb. "ga'al" (1350) meaning "to redeem, redeemer, ransom, to be next of kin, deliver, purchase", etc. and this coupled with Boaz showing "kindness" Heb. "chesed" (2617) means "kindness, mercy", etc. to the living and the dead both Jew and Gentile perhaps suggests Boaz is a type of Christ. Some of the above was gleaned from Judges and Ruth by H.A.Whittaker p205-235.

1:20,21 Naomi calls Yahweh the Almighty.  In Hebrew, the Almighty is El Shaddai which essentially means powerful and impregnable.  However, there is a component of the Name which implies nourishment, comfort and protection.  

Shad in Hebrew means breast, which the instrument of nourishment but also the place where a dependent is held for comfort and protection.  Thus, it is not surprising that Boaz uses this same kind of language about Yahweh to Ruth (2:12). 

3:9 Incidentally, when Ruth requests the nourishment, comfort and protection of Boaz, she uses the same word: skirt = wings = kanaph in Hebrew (2:12). 

Malachi describes the healing properties of Jesus using the same word (wings/ kanaph) (Mal 4:2).  Touching Jesus' hem (Gr. kraspedon) is the same as touching the extremity of his garment (kanaph) (Matt 9:20; 14:36). 

Boaz (whose name means strength) is a type of Christ.  As Boaz offered Ruth nourishment, comfort and protection, so does Jesus to all who would come to Him.  Through divine strength, Jesus is prepared to nourish us, comfort us, and shield us from death. The expression of El Shaddai is clearly seen in His own description of Himself (Matt 23:37).  

I am reminded of the parable of the Prodigal Son. He left the place of the Father's provision, thinking that things would be better somewhere else. So too did Elimelech & Naomi. Things got very bad for the prodigal son in the land of the gentiles, as it did for Naomi's family, and it is when they appreciate their emptiness that they return to the Father's house. The "son" Boaz who had remained, has a different attitude than the attitude of the Prodigal's brother, warmly sharing what the Father has given him.

It is easy for us to think that life is better away from the Lord, and we can "move to Moab" in our hearts. If the Father chooses to give us a "famine", it is better to endure that in His care, than to seek something better elsewhere.

1:1 Whilst the details contained in the book of Ruth could easily have been slotted into the book of Judges by the Holy Spirit they are recorded separately. There must be a reason for this. I suggest that the book of Ruth is setting the scene for the line of David to be king. The later chapters of Judges – which talk about the Benjamites – highlight how that Benjamin was unsuitable for kingship.

LITTLE THINGS
 
To Ruth they may have all seemed like little things - little decisions that were almost unnoticed in their significance. But together all those small decisions, her consistency, her hard work and care, all added up to show a character that was outstanding among women. Ruth may not have even known it, but her reputation preceded her. Boaz said, "I have been told all about what you have done for your mother-in-law since the death of your husband - how you left your father and mother and your homeland and have come to live with a people you did not know before. " (Ruth 2:11) Evidently there was far more behind this than what we actually read - especially in "all you have done for your mother-in-law." Even in the first few hours of gleaning in the fields, her character shone out. The foreman said of her: "She has worked steadily from morning till now." (v.7)
 
While the decision to leave her family and homeland was a big decision, it was encompassed by many small, selfless decisions and tireless devotion that gave Ruth the reputation she received. Let us consistently make right decisions in the small areas of our lives too. Life does not consist of big things, but small decisions and tireless acts that culminate in an awesome character.

1:21   In saying that the Lord had testified against her Naomi is acknowledging that she has sinned. See Deut 31:21

1:2 Mahlon means sickly, while Chilion means pining or wasting away. These are not very encouraging names, but ones which, probably, are descriptive of condition or disposition. 

As a matter of trivial interest, the T.V. personality Oprah Winfrey was intended to be named Orpah (meaning gazelle) after the Biblical character, but someone misspelled the name and it stuck.

1:2 That Ruth came from Moab provided the reason why David would later send his parents to Moab – 1Sam 22:3– as his family on his ancestral mother’s line (Ruth) came from there.

1:22 The beginning of the barley harvest would have occurred at the end of March, in terms of our months.

2:9 Ruth was an unmarried and unprotected female amongst young men in the fields.  This could have been a recipe for sexual assault had it not been for the protective command from the young men’s master.

Charitable masters, like Boaz, would provide refreshment for their workers.  Water was contained in bottles made from animal skins.  Bread and vinegar were also given (2:14).

2:17 An ephah is equivalent to one-tenth of a homer, and one-hundredth of a bath (Eze 45:11). In our measure, an ephah is equivalent to the capacity of 22 litres (5.5 imperial gallons, or 5.8 US gallons).

Although Naomi wanted to change her name, to reflect her state of mind (ch1 v 20), we should note that God did not change her name - she continues to be called Naomi by the inspired writer.  Perhaps Naomi felt that so much had gone wrong in her life that there could not be a place for her in God's plan and purpose.  In her bitterness, Naomi had returned to God's people and her home, spiritually as well as literally  Here Naomi once more learnt the blessing that flow from God.

2:2 That Ruth asked if she could go and glean in Boaz’ field implies that she had some knowledge of Israel’s law and the position of raising up seed to dead brothers. If so then she must have been taught this by Naomi.

PLEDGE OF DEVOTION

Ruth's devotion to Naomi is a very practical example of the devotion we should have for our Lord. As she pledged herself to Naomi, Ruth said, "Don't urge me to leave you or to turn back from you. Where you go I will
go, and where you stay I will stay. Your people will be my people, and your God my God. Where you die I will die, and there will I be buried. May the LORD deal with me, be it ever so severely, if anything but death
separates you and me." (Ruth 1:16-17)

As we devote ourselves to God, Ruth's devotion should be a model for our own. We know that God will never leave us or forsake us, (Heb 13:5) and as such he will never urge us to leave him either. As we serve God and follow Christ we need to go where he would go, we need to follow his example in our lives and do the sort of things he would do. His people should be our people - those who love God are those we should make our special friends.

"Where you die I will die, " said Ruth. Jesus died to sin and in a similar way we should put to death anything sinful in us so that we can live with him. Our old way of life needs to be buried so that we can live with Christ.

May our dedication be so strong that we will never fear the severity of God because we have fallen away. May our dedication last a lifetime and follow us through into eternity.

2:4    Elimelech had left Bethlehem because of a famine. However a few years later we find Boaz happily reaping harvest in the same locations and doubtless he had been in Bethlehem through the famine which had caused Elimelech to move to Moab.  God has a way of preserving his faithful servants through tribulation

1:1    God had told Israel that if they were faithful their crops would be abundant –Lev 26:5 - but if they were disobedient then their crops would fail – Lev 26:26. We know from the book of the Judges that often the people turned from God and so He punished them. It is against this background that we must view the “famine” in Bethlehem. Running away to Moab was not the solution. What was required was repentance.

Ruth 1

The book of Ruth begins with grief, loss, hardship, pain and suffering (vv.1-5). Yet, at the same time, this first chapter is the beginning of a great love story.

Elimelech (my God is King), Naomi (Pleasant) and their two sons went to Moab because there was a famine in Bethlehem-Judah. It was during the time of the Judges, a time of moral chaos and humiliation for Israel. Ten years later, Naomi’s tragedy unfolds in the loss of her husband and compounded by the loss of her two sons. What emotional pain and loss she suffered - a vulnerable human being torn by grief (verses 20-21). We cannot understand the kind of pain Naomi felt unless we have been through it ourselves. Furthermore, to be a woman alone was to face ruin in that culture. Naomi’s future was filled with fears and difficulties. She was a dependent widow with nothing to offer anyone.

The love story of the book of Ruth begins in verses 8-9. Naomi asked her daughters-in-law to return to Moab as she could not give them happiness or husbands, but prayed that the LORD (Yahweh) would show them love and happiness with a husband and kissed them. Verse 9 actually reads thus: “May Yahweh show you faithful love, as you have done to those who have died and to me. Yahweh grant that you may each find happiness with a husband.” Orpah heeded Naomi and left, but Ruth clave to her.

Ruth was also a widow and childless and her emotions paralleled Naomi’s. She wanted to be there for her mother-in-law; she did not want her to face life alone. What a heart, what compassion, what love! And, so the love story continues when Ruth declares to Naomi not to urge her to go back to Moab and from following her. Ruth continues to say: “for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy god my God: Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me.” They will face whatever challenges lie ahead together! After all, Ruth was not a Jew, but a Moabite, and had nothing to offer anyone, and being childless, she wasn’t even sure if she could have children. In her mind, she was no catch for an Israelite, but God had given them each other. So, while Naomi focused on what she didn’t have, Ruth chose to focus on what she did have and clave to it.

Ruth, a Gentile from Moab, a nation described as a “washpot” (Psa 60:8) – a nation so utterly contemptible as to be likened to a washpot or basin, a receptacle of dirty water in which men had washed their feet! She had grown up among the idol worshippers of Chemosh and Baal, with no future (cf. Deut 23:3-4; Amos 2:1-3), and now she had the possibility of joining God’s people, the heirs of God’s promises, and for this she was most grateful.

Naomi did not return to Bethlehem empty (cf. Ruth 1:21). She came back with Ruth, but in her pain she could not see this; she came back with a whole future of a human race holding onto her arm; she came back with a young woman who would be the mother of Obed, the father of Jessie, the father of David, the king of Israel, from which Messiah descended, our kinsman redeemer, the Lamb of God. That’s what she came back with – not empty, but fuller than she had ever been! The field of Boaz where Ruth gleaned was linked to the Shepherd’s Field where the angels announced the birth of the Jewish Messiah about one thousand years later!

The losses and pains we encounter in life have brought many of us to Christ and closer to Christ. God is not unmindful of our grief, but will deal with it in His time, if we submit ourselves to His will. God is in control of all our circumstances and will lead us to where He wants us to go, though we are not aware of it then. Ruth’s faith in the God of Israel sprung by her love for God, helped her to make the right decision and was blessed by Him.

2:16  The way in which Boaz instructed his men to allow sheaves to be left for Ruth actually goes beyond the requirements of Deut 24:9 which gives an indication that Boaz saw serving God as being more than simply following the letter of the law.

The hand of God in adversity

Consider what Naomi says about the situation she finds herself in:

1:13 "the hand of the LORD is gone out against me"

1:20 "the Almighty hath dealt very bitterly with me"

1:21 "I went out full, and the Lord hath brought me home again empty"

      "the Lord hath testified against me"

      "the Almighty hath afflicted me"

That's five times where Naomi states that God caused her to lose her husband and two sons. Yet Ruth is drawn to God nonetheless and puts her trust in Him. There were Moabite "gods" which didn't have the power to either create bad or good -- wouldn't they seem a better choice in this situation? Yet Ruth saw in the wonderful laws of God that even in these dire straits, she and her mother in law would be looked after (for example see Exo 22:21-24).

Exercise: It's a very similar situation to Job where clearly God has brought about adversity for Job, yet his faith in God doesn't falter. Can you see any links between this chapter and the book of Job?

1:11-17          Naomi was not simply trying to dissuade the girls to stay in Moab. The God of Israel has always sought faithful gentile followers. Naomi, by her words, was testing their resolve Ruth had the commitment, Orpah did not.

1:1,4  It seems that Elimelech sought to avoid the famine in Bethlehem by going to Moab for a short while – hence the use of the word “sojourn” but maybe liking it there decided to stay – thus the use of the word “dwelt”.

2:8     When Boaz encourages Ruth to “abide” he uses a word <1692> which elsewhere -   - is translated “cleave” Gen 2:24 – a far stronger sentiment than just “abide”

1:2    Notice that Elimelech had gone to “sojourn” in Moab. However the record now says he “continued there”. The implication being that he remained in Moab even after the famine he was avoiding in Bethlehem was over. We know he stayed there for ten years – Ruth 1:4. Doubtless far  longer than the famine lasted. The lesson is very clear. Serious spiritual damage can follow from trying to avoid God’s chastening hand.

2 Caring For A Stranger

The book of Ruth shows how God cares for people. When Ruth went to the land of Israel a faithful man, Boaz, was kind and generous to her – even though she was from a foreign land. How would Ruth respond to Boaz’s kindness? How do we respond to God’s kindness in giving Jesus to save us from our sins?

 Ruth 1 Naomi and her husband decided to emigrate to avoid a famine. Some would say a wise choice rather than starve. Naomi and her husband thought that leaving Bethlehem which means house of bread and setting off for Moab was the right thing to do but it was thinking in flesh.

Psa 37:3, Psa 37:19, Psa 37:39 Yet they should have known that God would nourish them and uses famine frequently to test his children.

Ruth 1:20-21

Now speaks of being empty and links this emptiness with El Shaddai, why would El shaddai be linked with emptiness? Because Naomi was now empty and weak (El shaddai had destroyed her flesh) she had no strength left in flesh she had no other option but to seek her strength from God, she recognises that she has been chastended and due to her emptiness desires here name to be changed to Mara.

But Mara would never be a suitable name and she was never called it because El Shaddai in Ruth 4:14 would nourish and bless her.

So, Naomi had acted in flesh, but instead of destroying Naomi, EL Shaddai destroyed flesh in Naomi, she was emptied of flesh so much so her deliverance could only be by the strength of the God. And she revealed God to be just what we read in Psalm 37:39 her strength in time of trouble, her source of salvation.

1:3,5 Twice we are told of Naomi’s loss. However her terrible loss did not cause her to lose her faith in the God of Israel. 

1:2 the word translated “country” <7704> is used extensively in the book of Ruth where it is often translated “field”. This helps us to understand that the book of Ruth is about inheritance in the land. Elimelech sought an “inheritance” in Moab rather than live through God’s chastening.

2:14 A generous spirit is something all servants of God must develop. Boaz, here, manifests that spirit in a way in which Ruth would not even realise what Boaz was doing. This is the sort of “in secret” Jesus spoke about later – Matt 6:4,6,18

LOYAL

As soon as he hears you coming, he stands up, smiles, wags his tail and acts as though he hadn't seen you in a hundred years. Whether you came home in a good mood or grumpy and bad tempered, your friend is always there to greet you, every day, for as long as he lives. Dogs are fiercely loyal.

I wasn't planning to compare Ruth to a dog, but one of the things that comes out strongly from her story is the picture of loyalty. Loyalty is an attribute all to often missing in the relationships of today. As soon as a person is "not happy," they forget all their loyalty, burn their bridges and move on.

Ruth was not like that. She married one of Naomi's sons and stayed with him through sickness and health until he died. Then she stuck by Naomi with a fiercely loyal attitude. Whether rich or poor, she pledged to stay with Naomi until death separated them. Later she married Boaz, and we can be sure that the same attitude of loyalty followed her all the way.

Let us cultivate an attitude of loyalty in our marriages, relationships, churches, and especially toward God and his Son, our Lord Jesus Christ.
 

1:8,15 Most commentators suggest that Naomi is testing her two daughters-in-law to return to Moab and its gods. Does Naomi really want to encourage two lovely believers to apostatise, especially when they are distressed like her with all the calamity that has beset them?

There is an alternative suggestion:

Naomi is bitter with God (1:13) to the point that she wants to publicly register her bitterness by changing her name to "Bitter" (1:20,21).  This sounds like extreme depression, anger and bitterness. During such times we are prone to say and do  things that run counter to our faith. Examples: Elijah was depressed and wanted death, so much so, that even an angelic intervention could not change his heart (1 Kings 19:4-8); Jonah was unmoved by a miracle because he was angry and wanted to die (Jonah 4:1-11); Elijah seemed dismissive of Elisha, his replacement, when they first met (1 Kings 19:16,20), perhaps because he initially resented Elisha being chosen to replace him.

It was only when Naomi realised that Ruth was determined not to follow Naomi's advice that Naomi gave up trying to send Ruth back (1:18).

Depression can be gruelling and we need to be aware and compassionate to those brothers and sisters experiencing depression and who act angrily towards God. God Himself did not act harshly towards Elijah and Jonah during such times  (1 Kings 19: 7,13; Jonah 4:9-11) . 

1:1 the word “country” here and elsewhere in the book of Ruth is also translated as “field” about 9 times in the book of Ruth.  Elimelech left his “field (inheritance) because of a famine only to lose everything. Boaz, on the other hand, remaining in Bethlehem during the famine, prospered and inherited that which Elimelech had lost.

2:11 Ruth had done exactly what Jesus calls his disciples to do – Mark 10:29. The way Ruth is spoken of highlights her commitment to the God of Israel.

1:2  In taking his family to the land of Moab, away from their inheritance, Elimelech actually deprived his two sons, Mahlon and Chileab, of their inheritance also for thy died in the land of Moab without any sons to return and take up their inheritance.

What adverse actions do we take that  might adversely impact on our children and their association with the things of God?

Does out career, for example, come before being near to and involved with a spiritually active ecclesia?

v.2 - Whatever our thoughts regarding predestination and free-will, we cannot get away from the fact that God has an overwhelming knowledge of all times and places as if they were one. Many are described as being formed or known from the womb, as a person God will choose according to his purpose. God knows. It is man that doesn't. v.21,24, ch.43:1,7,21, 46:3,4, Psa.71:6.

v.1-2 Continuing the claim to be the only God Yahweh now appeals to the fact that He made Israel as the basis for the assurance that they should ‘fear not’. If one can believe that Yahweh has made one then one need not worry about what is happening in one’s life.

v.3 - The concept of God giving water to the thirsty is one of Isaiah's themes - 55:1. We are expected to do the same - not just for our friends but also for our enemies - Prov.25:21, Luke 10:33-36, Rom.12:20,21

44:6 I am the first and I am the last is a claim of Yahweh which the risen Jesus says is applicable to himself also since he has been raised from the dead (Rev 1:8,17, 22:13)

:18 Israel had 'daubed' (Hebrew) their eyes and so were blind. Jesus, by contrast, by daubing (see margin) mud on the eyes of the blind man (John 9:6) opened his eyes.

44:18 In saying that some had closed their eyes and were unable to see and understand Isaiah is developing word he has used earlier ( 6:10)

V.3 "my blessing" The true blessing is explained by Peter as he addressed the people in Jerusalem. Acts 3:26  A means of having your sins forgiven. The beauty of of this is that this blessing is available to all today, who will do the will of our Heavenly Father.Gal 3:8;27-29

V.18 Because of their wanton idolatry, Yahweh had given his people over to spiritual blindness (See Isa 6:9,10).  The word shut in Hebrew is tuach which means smear.  

In the case of the Laodicean ecclesia, the Lord urges the people to anoint their eyes with salve (the precious, curative commodity for which Laodicea was famous) in order to see their wayward position clearly (Rev 3:17,18). The word anoint comes from the Gr.egchrio which means smear.

There’s an amazing revelation of God’s love and power in Isa 44:22. The Lord God begs Israel to return to Him.  Sins can be forgiven, and godless ways overlooked. But what God wants is for Israel to come back to Him.  And we know, that in the end they will.

44:28  We should stop and think here when we read that God had spoken of ‘Cyrus’. At this time the Assyrians had not even been overtaken by the Babylonians!

V.5 When we stop and consider what each statement, both implies and alludes to, we have an exhortation for all ages. We find the example of our Saviour, the Lord Jesus Christ, and we discover the path by which we too can also attain unto the blessing of the spirit being poured out on us, and not only that, but become part of that great multitude that will bring glory to our Heavenly Father for ever.

44:3,12 Notice that God will provide ‘water’ for the thirsty but the idol worshipper will thirst because he will not drink of God’s provision. That is he will not listen to God’s teaching .

44:3The offer of drink to him ‘that is athirst’ is taken up again by the prophet – Isa 55:1

44:5 The various ways in which people will name themselves indicates that the prophet is speaking of a time when Israel will have repented and turned to God. Sadly this did not happen when Israel returned from Babylon, but it will happen when Christ returns.

V.2 Jesurun (KJV) in all other places is rendered Jeshurun.  This name comes from a root word meaning to be blessed.  Jeshurun is an epithet for Israel.

V.8 Israel was chosen by Yahweh to be His witnesses (See Isa 43:12).  One of the greatest proofs that Yahweh exists is the Jews.  Considering history, the Jews should have been wiped out a long time ago.  Many people have tried to exterminate the Jews, but Yahweh has promised to always keep a remnant (v.21).  Out of a nation that Yahweh numbered as the sand of the sea only a relative few will remain when Jesus returns to save them from Gog, the latter-day Assyrian (Isa 10:22). 

V.28 Cyrus was a type of Messiah who would save Yahweh’s people. Cyrus began his rule in 550 BC.  This was 150 years after Isaiah penned this prophecy.

ch 44 vs 14-17 shows a characteristic of human nature that we must guard against even though we refrain from making a physical idol.  It is as follows, we take what God has created and given us v14, then with that satisfy our own 'needs' to be warm and fed and then with what is left, the residue v17 & 19, we worship. Do we use God's blessings to look after ourselves first or do we do as Abel did and return to God the first and best (fat) of what he has blessed us with Gen 4v4?

44:3 The water’ poured upon the thirsty is not to be seen as literal water. Rather it is the ‘water of life’ Rev 21:6 given to them that ‘thirsteth’ for God Psa 42:2

44:8-9 Whilst we may use these verses to show that there is only one God Israel were encouraged not to fear their enemies because their gods were no gods. If we could just realise that God is supreme our fears and anxieties would vanish away.

44:28  Notice exactly what God says that the foundations of the house were to be laid by Cyrus.  Cyrus actually says something different. In Ezra 1:2 Cyrus claims that God had told him to build the temple. Of course we know not Cyrus’ motives for giving a grander picture of what God had told him to do. However we know that he only ensured that what God had said to him actually was done  for we read that once the foundations were laid the work stopped – Ezra 4:24

44:22  The assurance that God has blotted out transgressions echoes Isa 43:25

44:23   Jer 31:11 – draws on Isaiah’s statement just before Israel go into captivity.

God gives Israel hope - and a most unlikely saviour

At the time of writing, Israel (the ten tribes) is still in captivity somewhere in the Assyrian Empire. Remember, they had been taken away there in a succession of events culminating in the siege of Samaria (the capitol) and removal of the king (see 2Kin 17:1-6). This ended the nation of Israel. So while Judah still remained as a nation, Israel was not, and so we come to this prophecy of Isaiah giving hope to the people of the ten tribes:

"Yet hear now, O Jacob My servant,
And Israel whom I have chosen.
Thus says the Lord who made you
And formed you from the womb, who will help you:
‘Fear not, O Jacob My servant' " (v1-5)

And here we find that God had forgiven their sins, having redeemed them:

"O Israel, you will not be forgotten by Me!
I have blotted out, like a thick cloud, your transgressions,
And like a cloud, your sins.
Return to Me, for I have redeemed you." (21-23)

So why is it that at the end of the chapter, suddenly the name of Cyrus bursts into the record? He wasn't even around, nor was his kingdom established. The answer is in the first passage we looked at. Cyrus was the king of the Medes and Persians (see 2Chron 36) and in 2Kin 17:6 we see where the Israelite people of Israel had been placed - the cities of the Medes!

44:24-28      Notice the progression. God is the creator that did various things. The culmination is that he spoke of Cyrus many years before the decree of Cyrus that Israel should return from Babylon. When Isaiah spoke the Babylonians were not even a threat to Israel. The guarantee that Cyrus would cause the Jews to return is that He had already worked in the past. Is our confidence in the return of Christ based on certain knowledge that God has worked in the past or is it just a vague hope?

44:28  The cessation of the building work spoken of in Ezra 4:24 meant that despite Cyrus’ plan to build the temple – Ezra 1:2 - the words of Isaiah were fulfilled.

1. A divine distinction is made between the children of the flesh and the children of the promise. There is a national and temporal salvation for Israel, but an individual and eternal salvation for "Israelites in deed" be they Jew or Gentile. The Bible has assurances, promises, and encouragements with reference to Christ, his seed (Gal 3:26-29), and finally to the national salvation of the seed of Abraham.

2. Isa 44:1-5 - referring to the new Israel; Vs 1,2,5 Jacob - Israel is referred to as "my servant"; Vs 1,2 "Jesurun<3484> (means the upright beloved righteous one and represents the ideal character of Israel which here seems to be reflected or manifested in Christ, but elsewhere in Deut 32:15;Deut 33:5,26 refers to the nation of Israel); V3 reminds me of Jesus (John 7:37-39) after he was glorified and the spirit was poured out on the Day of Pentecost, but it seems to have a possible millennial application; V5 perhaps this is the elect referring to Christ and his seed; V5 a mark on the hand is "the seal of the living God" (Lev 14:14-17;Luke 5:13-14;Isa 49:16) vs "the mark of the beast" (Rev 14:9-11;Rev 20:4); V5 also deliverance for the Gentile who will say he is the Lord's.

3. Isa 44:6 - "beside me there is no God" - thus Jesus who is in heaven beside God at his right hand is not God; "the last" is singular not plural (as it is in Isa 41:4), so the Father, manifested in Christ, is the Alpha and the Omega, the beginning and the ending, which is, was, and is to come (Rev 1:8), thus it appears all these divine titles now belong to Jesus.

4. Isa 44:8 - the Jews are God's witnesses; God is one (not three or more), there is no god beside him.

5. Isa 44:9-20 - idols are cut down to size, exposed for what they are, and idol worship is scorned and shown to be foolish; Vs 20,18 believing a lie (2Thess 2:11;Rev 9:20-21;John 9:39-41).

6. Isa 44:21-23 - our past sins are blotted out in baptism but true forgiveness will be when Christ returns (Acts 3:19-23);

V22 sins forgiven, begs Israel to return to him, "thick cloud<5645>", "cloud<6051>", "transgressions<6588>", "sins<2403>", "return<7725>", "redeemed<1350>".

7. Isa 44:24-25 - V24 God formed Christ from the womb of Mary, God made all things; V25 God makes fools of diviners and turns the learning of the wise into nonsense (1Cor 1:18-25).

8. Isa 44:26-28 - the Jews being delivered prophetically by Cyrus foreshadows a greater shepherd than Cyrus; V26 the Jubilee deliverance.

9. Isa 44:28;Isa 45:1;Ezra 1:1-4 - the Cyrus prophecy (an interesting aside is that the discovery of the Cyrus cylinder indicates that Cyrus believed in multiple gods); Isa 44:28 "He is my shepherd" (prophetic reference of the Persian king who defeats  Babylon and is somewhat similar to the future Cyrus vs Babylon of the last days. Cyrus according to Josephus had read Isaiah where 140 years earlier it was prophesied he would fulfill God's purpose and thus this is evidence that Isaiah chapters 40 to 66 was not written by more recent authors as is thought by some. See Antiquities of the Jews by Josephus  book 11, chapter 1.1,2).

44:5   Jews, throughout history, have sought to assimilate into the nations where they were scattered. To aid their assimilation they would often change their names to a non Jewish name. We might feel that such behaviour shows a disrespect for their God. However how often do we hide our “name” as disciples of Jesus to avoid ridicule (which often would not come)?

44:19   Isn’t it amazing that those who worshipped idols did not reflect on the fact that the idol was of their own making? But are we much different? There are things which man makes which we regard highly – more highly than is sensible.

44:9  Developing the point that idols are vain Isaiah is now inspired to say that those who make them are, likewise, empty.

44:2    We read “fear not” so often on the lips of God or an angel that we might not appreciate that it is the Creator of everything that is saying “fear not”. When the Creator says “fear not” we are not listening to the words of a fallible man. Rather we are listening to the Creator who has a plan which can involve us if we trust Him.

44:12  there is an ironic contrast being made here by God between the one who makes idols in the hat of the furnace. If he doesn’t drink he is thirsty. However - :3 – God will give water to those who are thirsty and place their confidence in Him.

44:23 whilst the KJV uses the word “decayed” it is more correct to say that the places that would be restored had been destroyed first and then left in ruins. The destroyed places had been left to decay.

44:3 The promise of water for the thirsty and the spirit and a blessing is initially promised to Israel. However Jesus extends those blessings to all who “thirst” – John 7:37-39. We should not undervalue the privilige extended to us gentiles through the work of Jesus who is a “light to the gentiles” – Isaiah 49:6. And so we should be asking ourselves whether we truly “thirst” after the things of God.

44:9 Our lives should be filled with a focus on the things of God. Sadly often we are not. We may be focussed on other things which interest us. You can fill in your own weaknesses here. But notice that those who are not focussed on God are not spoken of as focussed on their own things – they are seen by God as “vanity”. Is that how we would like our Father to view us?

44:27 these words predict what actually happened. The river running through Babylon was diverted and so it dried up.

LISTENING ATTITUDES

Paul tells us that "If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise." (Gal 3:29). This being the case, then the messages God gives to his people Israel, the children of Abraham, should also be listened to very carefully by ourselves.

As God began one of his messages to Israel, he said, "But now listen, Jacob, my servant, Israel, whom I have chosen. This is what the Lord says—he who made you, who formed you in the womb, and who will help you: Do not be afraid, Jacob, my servant, Jeshurun, whom I have chosen." (Isa 44:1-2). Contained in these words are some attitudes we need to get right before we can effectively listen to God.

1. We are God’s servants. “Listen, Jacob, my servant.” Sometimes our prayers make it sound as if it is the other way around, that God is our servant. And sometimes we think that God has promised his kingdom for our glory rather than his. Let’s get it right. We are his servants.
2. God has chosen us. It is not we that have chosen him. “Israel, whom I have chosen.”
3. God created us. “He who made you, who formed you in the womb.” God existed before we were born and will be here long after we are gone. Humbling, isn't it?
4. He will help us. We are his servants, yet he will help us with the tasks he has given us.

When we shift our perspective of importance from ourselves to God, we will find it much easier, and much more beneficial, to listen to him.

44:2 Isaiah in chapter  43 has spoken both of the Creation of the world and the Creation of the Jews – using the name Jacob. But notice now it is not as if the nation was chosen as an afterthought. In saying “from the womb” God is making the point that His people have always been in His mind. In a similar way believers today are not an afterthought but are the consequence of His foreknowledge and purpose associated with the death and resurrection of Jesus – Acts 2:32

v.4 - Using the same theme as Isaiah (above) we see that men are not just ordained to righteousness, but also to evil. It is important for us to realise that God uses the evil of man to shape those who are called according to his promise. Let us keep our eyes and ears open to recognise the evil and avoid it. Gal.2:4, Eph.4:14, 2Tim.3:6, 2Pet.2:1,2.

Jude is writing to combat errors that have already crept into the ecclesias. Notice the way in which he speaks of things in the past tense

:5 It seems unlikely that we would forget that Israel were destroyed in the wilderness even though they had been saved from Egypt. However Israel, it seems, did not consider  their history was relevant to their daily lives. That one generation fell in the wilderness seemed irrelevant to them. Also it seems that the brethren to whom Jude wrote saw no relevance either. It is certain that neither Israel nor the brethren to whom Jude wrote had actually forgotten what happened. Rather they had stopped thinking about the implications of those things. Hence Jude draws attention to some events in the wilderness. Israel's problem that they did not believe that God would work in their lives.

Jude 24.Can we begin to understand the meaning of these words which speak of you and me, being presented faultless, or unblemished, before the presence of His glory with exceeding joy. Yes, Brethren and Sisters, this is our Heavenly Father’s intention for each one of us. When we think on these closing words of Jude we are drawn closer to our Heavenly Father and to His Son, who has made such a destiny possible for us.

1:15 'to execute judgement upon all' quotes Psa 149:7 giving the Psalm an application to the first century ecclesia.

V.6 Jude uses historical examples to illustrate his points.  They often seem mystical and leave room for the unlearned to make wrong conclusions.  For example, the angels cannot be referring to heavenly beings since they would live forever.  The reference must be to earthly angels (i.e. messengers); probably, in this case, Korah, Dathan, and Abiram. 

V.9 Michael, the archangel and the devil contending for the body of Moses is not a tussle between two supernatural entities over a corpse.  The reference goes back to the return of the Israelites from Babylon.  At that time it was difficult for some priests to be able to identify themselves as bona fide and they were not allowed to serve (Ezra 2:62). 

Thus, there arose a dispute between the discontented group (the devil) and those in authority (Michael) over the priesthood (the body of Moses). (See my note for Ezra 5,6 on Nov 10).                                                

1:1       Those who are ‘sanctified’ are also ‘preserved’ – Not only does God separate us from the world to be heirs of the promises. He also takes care of us.

SAVE THEM
 
"Be merciful to those who doubt; snatch others from the fire and save them; to others show mercy, mixed with fear - hating even the clothing stained by corrupted flesh." (Jude 22,23)
 
The issue Jude was concerned about was that of false teachers who pose as members of our churches, but are really trying to draw us away from the truth of the gospel. When people like this come into our churches, others are going to be deceived. Along with those who are convinced of the lies, there will be some who follow because they trust those on who the deception has been successful.
 
So Jude's message to us is to do all we can to help these people, to break down the deception, and bring them back to the way of life. We can't do it by being harsh and judgemental, so he says, "Be merciful to those who doubt." Feel for them because they have been deceived. Gently show them the right way and forgive.
 
"Snatch others from the fire and save them." The fire he speaks of is the fire of judgement. We need to be strong and forcible with these people because there is not much time left before their spirituality will be lost completely.
 
"To others show mercy, mixed with fear - hating even the clothing stained by corrupted flesh." We must hate sin and it's products, but show love and mercy to God's people.
 
Let's not leave it too late, but make every effort to save all we can.

1:3  The ‘common salvation’ contrasts with the exclusivity of both the Jews who would not have any place for the gentiles in their understanding of God’s relationship with man. It also contrasts with the exclusivity of those who shared the attitude of Diotrophes – 3John 1:9.

Jude:2 This short letter is written to those who have been called (V.1). Jude shows his true feelings by expressing his thoughts in three parts: mercy; peace; and love. Throughout this work we can see this threefold scheme being developed.

1:7      Gen 19:25   records that the Lord destroyed Sodom and Gomorrah whilst it is Deut 29:23 that records the list of the cities in the plain that were destroyed. Jude draws together the historical narrative and adds details from the later account in Deuteronomy.

V.1 Jude is the brother of James.  He does not specify whether James is the Lord's brother or James the son of Alphaeus (Matt 10:3).  And so, Jude was either the Lord's brother, or his cousin (John 19:25) (Cleopas = Alphaeus).

1:4 Jude’s use of ‘are’ here and similar language in the rest of the letter indicate that he is not anticipating problems arising in the Church. Rather they have arrived already.

The last 2 verses of Jude (Jude 24,25) speak of the saving power of God, through Jesus.

a) He can keep us from falling prey to sin; and b) He can cover our sins by the work of Jesus Christ, so that we are allowed past the judgement seat and given a place in the kingdom. All praise must therefore be to our God both now and ever. Amen.

V.7 The phrase eternal fire is describing the destruction of Sodom and Gomorrah.  The cities do not exist today.  Fires are nowhere to be seen in the area today.  And so, what does the term eternal fire mean? It signifies that the fire which rained down on those cities completely and utterly destroyed them forever.  

The same figure is applied by Jesus, where He talks of everlasting fire (Matt 18:8; 25:41). Similarly, Jesus talks about a situation where the fire is not quenched (Mark 9:46,48). Jesus equates this with hell fire (Matt 18:9).  What Jesus is conveying in these verses is complete and utter destruction forever.

In no way are any of these verses talking about the pagan myth of a subterranean abode where a goat-like creature with a pitchfork torments people to eternity in the searing heat of incessant fire.

1:1  This verse describes brethren and sister everywhere.  Note that we are preserved for Jesus (ESV)  This preservation process is on-going.  Jacob was preserved, and thus all Israel (Gen 32:30)  The same idea is found in Josh 24:17 - and remember that we, too, were once in bondage in Egypt.  It applies to David (Psa 32:7), to the saints (Psa 37:28) and last, but not least to Jesus himself (Psa 25:21 Luke 17:33)

1:4 That those with error ‘crept in unawares’ should alert us to the ease with which error can arise amongst us and remain unnoticed. Maybe the error is voiced but not seen as being very important. Or we don’t want to make a fuss. So the error grows and before long the problem is far bigger than we ever imagined it would become! Problems should be addressed carefully immediately they arise.

:12       The idea of ‘clouds without water’ draws on Prov 25:14. In describing those who spoil the meetings of the ecclesia are those who boast of themselves but have nothing to offer.

Jude 1:6-11

And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day...”
We know that angels are immortal and cannot sin (Luke 20:35-36) for the "wages of sin is death" (Rom 6:23), but we also know that humans can be referred to as "angels," and that they can and do sin. John the Baptist (Matt 11:1-10) is identified as a messenger, Strong's # <32>, aggelos, "a messenger, an angel." The context determines which is which.

These "angels"(aggelos) are described in verse 8 as: 1) "Filthy dreamers defile the flesh." They sustained doctrines and opinions contrary to God's commands, and defiled themselves by giving in to their evil propensities. 2) "Despise dominion." They did not respect the authority of Moses and Aaron. 3) "Speak evil of dignities." They spoke against Moses and Aaron. These angels were human beings, and verse 11tells us, they "perished in the gainsaying of Core (Korah).”

The event Jude refers to is the rebellion of Korah, Dathan and Abiram, and the 250 princes (Num 16). Korah was a distant cousin of Moses and Aaron (Num 16:1; Exo 6:18), and though a Kohathite, he was of the division of the Levites, which had the most honourable charge. The ministry of the Levites was a highly exalted ministry as recorded in Num 3:5-13, and were set aside as Yahweh God's "firstborn.” Moses had to chide with Korah for undervaluing his privileges while trying to lay claim to the high priesthood, or at least equality with Aaron.

It may be that Korah also resented the appointment of Elizaphan, the son of Uzziel to be a "prince" (Num 3:30). He was not picked despite his kinship with Moses and Aaron! Princes, as described in Num 1:16, were "renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.” Because of greed and jealousy, even such valued privileges were not enough for Korah and his company, and so were brought down to their graves awaiting resurrection and judgment.

Dathan, Abiram, and On were Reubenites, and discontented perhaps because the birthright was taken away from their ancestor, Reuben (Gen 49:3-4), and with it the headship of their own tribe of the house of Israel. With them it was the right to primogeniture. On seems to have left the rebellion, as he is never mentioned again after Num 16:1. The Reubenites were situated with the Kohathites on the same side of the Tabernacle to the South (Num 2:10; 3:29). It would seem they took counsel together, and thus suffered the same fate.

1:20      Praying “in the holy spirit” is something all can do who read Scripture. Scripture teaches what we should and should not pray for. Using the instruction of Scripture is how we pray in the holy spirit.

Jude 1:24 Only Prayer to our father through his son can we have no fear of falling.Psa 73 We see that Asaph "slipped" we all slip yet Asaph picked him self up by entering into the Santurie'S  (Psa 73:17 the word is plural) of God. But what are these santcturies?

Mal 3:16-17 Fearing Yahweh, holding him in high esteem having him woven into out lives and sharing our findings and teachings with our brethren and sisters, that is our sanctury not a building. If we remeber those principles we will not fall and he will keep us from falling, so as we find in Luke 12:32 our shepherd will find it a pleasure to give us a place in his kingdom.

 Jude 1:7.

1:19-23 It seems that Jude is warning believers against separating themselves from those who are in error rather counselling them to remain in the church in order to try and save some of those who are astray.

Jude 1

Down through the Ages there have been men and women ready to pervert the message of salvation. Adam and Eve usurped Divine authority; Cain refused Fatherly correction; the children of Israel preferred the image of a golden calf to the invisible God; Korah opposed the priesthood; Balaam opposed God’s will and threatened the survival of the ecclesia in the Wilderness. Today, it is still much of the same apostatizing from the true faith by following in the footsteps of Cain, who offered the wrong sacrifice, Korah, who revolted against authority, and Balaam, a teacher of false doctrine.

Jude’s intention was to write on salvation, but pressing circumstances required he deal instead with the false teachers arising in the ecclesia (v. 3). These false teachers are identified as immoral, covetous, proud, divisive (vv. 11-16), who speak evil of others and of those things they do not understand. They have no real understanding, though they think they do, and present themselves as teachers. They are natural, not spiritual, they have fleshly, material and earthly desires.

Jude exhorts the believers to “contend earnestly for the faith.”  We are to be rooted and grounded in the faith and make our calling and election sure (Col 2:7; 2Pet 1:10). The passages in Jude are remarkably similar to the passages as read in 2Pet 1:2,12; 2Pet 2:1,4,6-13,15,17-18; 2Pet 3:2-3,15,18. The similarities of these two letters emphasize the urgency and seriousness of those who preach falsehoods, dividing the ecclesia. Those who spread heresy indulge in immoral behavior interpreting the Law of Grace as a Law of License, and deny the sovereignty of Christ by their very actions (Jude 1:4; cf. 2Pet 2:1). They are “spots,” or disgraceful blemishes at the ecclesial Memorial Services (cf. 1Cor 11:17-26,33-34). They are waterless clouds, fruitless, uprooted trees, wild sea waves with their own shame for foam, wandering, or dying stars who give no light when they ought to have been pure and holy (cf. 1Pet 1:15,22) lights that shine in a dark place (2Pet 1:19). They are the trouble-makers, the grumblers, the boasters, and the proud. These characteristics motivate false teachers to cause divisions, often by refusing to listen to sound reasoning; they wrest Scripture rather than admitting to their wrong.

Jude ends his epistle in having us look up toward God, to remember the character and power of the God we serve and who can keep us from falling. But, He can also pick us up, forgive us after we have fallen if we go to Him in faith and repentance through His Son. Christ has established his hierarchy and authority. The foundation of our faith was firmly established in him and entrusted to his Apostles who faithfully guarded and handed down the Truth to us. For this we now fight, hold on to, and deliver as good stewards of the Word, and in so doing we protect ourselves and the flocks from false teachings.

1:12     Ephraim were “morning clouds” – Hos 6:4 – that were transient. Jude is warning believers not to be like Israel in the days of the prophet Hosea.

1:5   The human mind is a leaky vessel. The way we remember things and the selective way in which we remember some things and not others should alert us to the necessity of repeatedly reading Scripture we have read many time. We must look over and over again for the lessons that we are to learn.

:9        “the Lord rebuke thee”, we have seen, draws on an historical event in Israel. We must realise that the rebuke comes from the Lord. Translating this to our experience we realise that when we “rebuke” we must use Scripture as the basis for our comments – not our own reasoning or perceived status.

:5     Jude has warned that error has crept into the first century community - :3-4 – and he sees the antidote as remembering what God did in the past. It is not just that he is reminding them that Israel fell in the wilderness through lack of faith. It is also the case that he is reminding his readers that the Scriptures, and careful regular reading of them, is the only way to avoid the falling away which was taking place within a few years of Jesus’ resurrection.

Jude
Jude reflected the spirit of his day and this spirit is very much alive today. He began his epistle by warning of false teachers who “crept in unawares.” The apostle Paul also began his first epistle to Timothy to warn him about false teachers (1Tim 1:1-20).  This is how serious the threat was then and is today!  These false teachers sought positions of supremacy and power for themselves. They blasphemed things of which they knew nothing about and cared not to know anything of (Jude 1:10; 1Tim 1:7). They railed against and spoke evil of those who did not agree with them (Jude 1:8)! False teachers sought their own glory, not Deity’s. Michael the archangel “durst not bring a railing accusation” (Jude 1:9), but those of a rebellious spirit had no hesitation in doing so. They spoke evil of those who genuinely cared for the sheep! False teachers began their destructive work while the apostles were still alive, but their destruction is sure. Judgments to come is stated as a first principle in Heb 6:1,2, and they will be executed upon all the ungodly (1Pet 4:17,18). We are told that there must be heresies among us, “that they which are approved may be made manifest” (1Cor 11:19).

Jude brings up the generation of Israelites in bondage who witnessed the formidable might of Egypt humbled; they miraculously passed through the Red Sea like on dry ground, they were provided with food and water in the desert during their wilderness wandering, but despite all this they murmured, were faithless and unbelieving, and so did not enter the Promised Land. We have been called from the bondage of sin and death to walk the narrow way as we journey through the wilderness of life. The journey would not be easy, but “he that endures to the end shall be saved” (Matt 24:13). The Israelites failed because they were hard-hearted and faithless (Heb 3:8-19)!

Jude presented us with the angels who kept not their own principality (Jude 1:6-13, R.V.), events which fit the rebellion of Korah, Dathan, Abiram, and the 250 princes. Korah, the leader of the rebellion, came from the priestly lineage of Levi and in charge of the sacred articles in the tabernacle (Num 3:17,27-31; Num 4:1-20; 1Chron 6). Because of his lineage, he felt entitled to something better and was displeased that Moses and Aaron should hold a higher rank than he! They were not afraid to speak evil of Moses and Aaron and had not learned their lesson in the event of Aaron and Miriam’s sedition against Moses (Num 12)! If that wasn’t enough, the people then accused Moses and Aaron for killing Yahweh’s people (Num 16:41)!

Jesus was accused of being a “deceiver” (Matt 27:63; cf. Matt 12:24). Paul was accused of being a “pestilent fellow,” a “profaner” and “a mover of sedition” (Acts 24:5,6)! Paul wrote that “all they which are in Asia” turned away from him (2Tim 1:15); John wrote how Diotrephes refused to receive him. He spoke of Diotrephes wanting preeminence in the ecclesia, spoke malicious words against them, and cast them out (3John 1:8-10)! These occurrences are frightfully similar today! The godly suffered persecutions then and suffer persecutions today (2Tim 3:12). Attacks and name calling by such should serve to strengthen our faith, not weaken it. We were told twice for emphasis, that we will know them by their fruits (Matt 7:16,20) and to avoid them (Rom 16:17)!

The inhabitants of Sodom and Gomorrah delivered themselves up to grossest uncleanness, and while Deity’s judgments may appear to tarry, as they did for the Amorites whose iniquity was not yet full (Gen 18:20; 15:16; Deut 29:23), the judgments will come. Scoffers ask, “Where is the promise of his coming (2Pet 3:3-7)? The judgments and fulfilment of the covenants of promise span a very long time, but they will come as surely as all the other judgments did.  

We are commanded to be thankful “in everything,” not for everything. “In everything give thanks…” (1Thess 5:18). For example: I am not thankful when my car breaks down, but I am thankful I have a car to break down. I am not thankful to have my child die, but I am thankful for all the years Deity gave the child to me to enjoy. Problems, losses, character assassinations, pain, suffering, and tears are all a part of life. We do not give thanks for them, but are thankful in them for the change in our character they produce; that we are accounted worthy to suffer shame for the name (James 1:1-4,12; Acts 5:41). We truly can be thankful in everything! The good news is that our Father will work it all out for our good in the end for us (Rom 8:28). We just need the faith to believe it.

1:24     The inspired sentiments of Jude here are similar to Eph 3:20

Jude 1:3

“… ye should earnestly contend for the faith which was once delivered unto the saints.”

A reader writes: Well scripted Valerie. Appreciate your candid remarks. [Re: 1Peter 1]

My reply: I appreciate your appreciating my candidness, not appreciated by some. Brother John Thomas was all too frequently criticized for his style of candidness, so it is refreshing that my candidness is taken well. No one has been or will be, though, as candid as Christ was. The gentle and meek Nazarene denounced his "pious" enemies with such severity and directness in using words like hypocrites, whited sepulchers, making long prayers for a pretense, devourers of widows' houses, and blind leaders of the blind, which, without doubt, shocked the nervous system of those he addressed.

The apostle Paul in "reasoning" (Acts 17:2), he "disputed" (Acts 17:17), both words being dialegomai, # <1256>. Paul used the scriptures to form the truth, compare the truth as taught in God's word, and then refuted the flawed teachings with scriptures be they within or without.

In Jude 1:3, "earnestly contend for the faith," faith, is "the true doctrine of Christ." Figures of Speech Used in the Bible, p. 600, E.W. Bullinger, and to "earnestly contend" epagonizomai, # <1864>, W.E. Vine, in AN EXPOSITORY DICTIONARY of NEW TESTAMENT WORDS, 1952, p. 225, writes: "EPAGONIZOMAI signifies to contend about a thing, as a combatant (epi, upon or about, intensive, agon, a contest), to contend earnestly, Jude 3. The word 'earnestly' is added to convey the intensive force of the preposition."

The language of Jude is one of command, and the disciples of Christ defended the Truth and offensively attacked error with great fervor and intensity, just as their Master, and just as we ought to do in being open, honest, speaking and defending the Truth Christ taught. Those who desire the truth in the "inward parts" will appreciate it, and all others, as Brother Thomas said, "we need not give a rush."

1:1 Clement of Alexandria (150-215 AD) says that the epistle of Jude was written by one of Jesus’ brothers – a son of Joseph. If this is so we see that he does not exalt himself to being Jesus’ brother – rather he was Jesus’ servant.

1:12 A person can be “twice dead” by dying, being resurrected to judgment, condemned and then dying, “the second death” (Rev. 21:8).

1:25 it might seem unnecessary to say that God is the only wise god – a point made also in Rom 16:27, 2Tim 1:17. Fleshly knowledge was held in high regard amongst those who “knew” things. Such “knowledge was used in the first century to undermined the preaching of the cross of Christ. This can be seen in the way that the some of the Corinthians were “puffed up”  1Cor 4:6 against the back ground of 1  Corinthians 1

1:24     In speaking of God being able to keep us from falling we see a similar idea to what we see in Rom 14:4

1:11 It is the love of money that is the root of all evil 1Tim 6:10 – It was the prospect of wealth hat motivated Balaam to compromise his position with respect to God by going with the servants of Balak.

How often are we compromised by greed?

:5 That they once knew that God had delivered Israel from Egypt but then destroyed the ones who did not believe God’s promise was not something that Jude’s audience were unaware of. Rather, whilst they knew the facts as recorded in scripture, they took no notice of those facts in their daily lives. The truth of God’s word did not impact on their behaviour. That is the challenge for us. We might “know” the gospel but does it modify the way we think and live our lvies?

:1 the “James” Jude speaks of is James the brother of Jesus (Gal 1:9) so, by association Jude was Jesus’ brother also. But is not the claim he makes. Jude’s family connection is limited to his flesh brother.