Boobies, PeePee's, and Other Unspeakable Things ...

Most folks, particularly of the Christian variety, would like to think, that the scriptures say nothing about porn.  But they might.  Oh sure, in the time of Christ, there was no internet stocked full of free porn sites designed to lure the viewer into finding the kinds of things that might arouse interest; and stay, and deepen the interest by indulging in it with such regularity that perhaps new and even more unusual images might peak the interest on the next visit.  The foundational idea of porn is that variety is the core of arousal, monotony is the death of it.  So while in the time of Christ there was not this vast established infrastructure to support porn from a distribution point of view; there was still one constant, the mind and imagination of the men and women who fostered indulgent thinking behind a mask of upright and conscientious external appearances.  After all the imagination of a person can hide a great many thoughts, inappropriate ideas, and downright lusts, from our friends, family, and neighbors … but not from Jesus.

Yikes!  To think that Jesus is privy to our most intimate thoughts, and fully aware of every sexual idea that has crossed our minds from an age too young to consider it, to an age too old to act on it (minus perhaps a little blue pill), is embarrassing to say the least.  Generally, we think of our sexuality as private, as personal, a kind of no-one-else’s business perhaps including God.  Well more accurately, especially excluding God given the thoughts that float through our heads from time-to-time.  To think we are not living in as private a condition as our sin demands is un-nerving.  To consider the idea of openly including God in our sexuality is not something even most Christians are comfortable with.  But then, God created it, He understands it better than we ever will, so why exclude Him?  The idea that our sense of privacy inherently excludes God should give us an indication that our ideas are not lining up with His, or at least with what we have been taught about His ideas.

But before we can talk about where things went wrong we might consider the template of when things were first perfect.  Before sin.  Before the apple tasting when both of our original parents chose to break trust with God, there was the concept of male and female, and the partnership we refer to as marriage.  The original template however was something much deeper and more intimate, and more vulnerable, than the casual use we make of the word marriage in our modern day.  Eve was not just Adam’s helper, she was his everything, he was willing to let go of Eden and die rather than lose her.  He held nothing back from her.  Not thoughts, ideas, dreams … everything that could enter the mind of Adam was shared in perfection with the flesh of his flesh.  They both existed naked and unashamed, clothing was a by-product of sin.  Their physique’s were not a source of pride, or of lust, but of the beauty of the finger of God, and what He was able to sculpt from the dirt of our earth.

This was a relationship meant to last, meant to last forever, something eternal.  It was not time based, as other than the weekly practice of Sabbath time with our God (something they both looked forward to in a special way, also created before sin), marriage was an eternal construct.  This marriage was literally the anti-matter of porn.  Variety is not God’s idea of what is needed for sexual expression, rather continuity is, intimacy is.  Sexual expression was meant to be so personal, so intense, that only one other person could ever come to know you as deeply across every facet of your life, as to understand you in this way this well.  Security in knowing you belonged to a partner who was literally the other half of your life, brought a foundation to how you lived, that words could scarcely summarize into the term marriage or monogamy. 

Unity to nearly the point of sharing molecules, was the idea that went into a marriage meant to last in forever kinds of terms.  There would be no boredom.  For how could boredom dare survive the imagination of minds not encumbered with self-love, or the limits we place upon ourselves.  A pure service to others, in this case our spouse, was an effort that would occupy the imagination and the senses.  Creating joy for another was the full-time dedication of our existence, that would have neither end, nor limitations in its expression.  Purity, and complete dedication, innocence, and no plans to change it.   This is how marriage began, and how it was intended to last.  Never even a thought of having it end, or distracting it with something else.  No need.  Once perfection is attained, anything else is by definition, less. 

Had sin never emerged, there would be no divorce.  When sin is put to an end, divorce will be consumed with it, but marriage will not.  It will return to the state it was intended to be in, it’s original purist form between those who God heals for it.  Perhaps not all of us, perhaps so.  But what sin can damage, our Lord can remake, and repair.  This is the entire point of salvation itself.  Transformation is more than what happens within us, it is what happens to return institutions created before sin, to their original state, and perhaps us with them on an eternal basis.

Comparing that, to what we call marriage, is comparing brilliant light, to shadows in darkness.  We hardly have even the reflection of what was originally intended.  But we try.  And over time our ideas about marriage come to include a multiplicity that by definition must spoil the intimacy that God intended.  Multiplicity entertained by ancient Israel, fed only the self-love of men, at the expense of women, and to the detriment of what they still called marriage.  And over time our ideas then included the notion, of a do-over, of making a different decision about what forever means as we apply it to spouses.  Enter divorce.  Divorce too, was most often employed by men to cast aside women they no longer loved or wanted, in favor of something else.  The idea of starting over was never meant to be cast in this context, but self-love and selfishness can find a way to rationalize a great many things.  So it did.  Over time, our ideas about marriage had made it more contractual, subject to the tools of legal application, than a level of intimacy that would wish no deterrent. 

And Jesus enters the stage.  How sad He must of have been to witness the institution He created for the joy of mankind, twisted until it was a tool of Satan to destroy the entire creation of mankind.  Porn is only the external manifestation of what can exist within the heart of men and women, who do not understand why the continuity of intimacy is so much better.  Jesus sees what we have done to marriage, and how we butcher the term, and the application.  So He is driven to speak out.  Matthew records what Jesus had to say about our ideas of sexual expression in his gospel in chapter five and picking up in verse 27 he quotes Jesus saying … “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: [verse 28] But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.”

At this point not only are our motives made equal to our actions in the sight of God, now we can add “how” we look and think about a woman (or man if you are a woman).  To entertain the idea of what any form of sexual expression might be like with another person, even if only in the mind’s eye, has become the definition of lust.  It does not matter if the woman has contributed to this problem, by removing her clothing, taking an alluring pose, and offering a receptive look on the pages of a porn site; or whether she is appropriately modest and attempting no such ideas.  The state of the woman is not in question.  The reaction of the man is.  That the man would seek out women to visualize in this manner, has only to warp his imagination, and further promote the idea that women are mere biological objects, not people to be cherished.

To see, to imagine, to entertain the notion of variety, is to embrace porn and destroy marriage or our ability to enjoy it, through the corruption of sin.  We warp our thinking until intimacy is a long-lost casualty, and aggression is a close ally.  In those where intimacy has been decimated, a hunt begins, to find the next object we can perform our acts of biology upon.  The object of our expression becomes nothing more to us than a sack of meat.  What kind of meat begins to matter less and less, only that variety is maintained, and emotional attachment is never considered from the acts we perform.  There is no limit to what derangement may follow.  “Normal” is truly a subjective concept absent an external point of morality, such as the original template of marriage, or the Law of God that would sustain it, by reflecting back to us “who” we truly love.

The idea that these thoughts lead nowhere was put to rest immediately by Jesus as He continues in verse 29 saying … “And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. [verse 30] And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.”  As men we are prone to visualization, though this is not completely in the province of men.  As humans, what we see influences what we think.  And most men take action (very often with their right hands) when considering what they have seen with their eyes, and have come to imagine in their minds.  Jesus points out here that choosing to focus on these things, and enact our lust, even if only on a “personal” basis, leads to a point where humans are sacks of meat, and God is an inhibitor of me making me happy.  Forget salvation, give me the here and now in a lust that has no abandon.  That degenerative path begins in the mind, and finds action in the hands.  And you thought porn was not mentioned in scripture.

Jesus continues in verse 31 saying … “It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: [verse 32] But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.”  What Jesus describes here is a sequence of events, not a justification for divorce.  The sins listed are fornication and adultery, which both are effectively sex outside the confines of marriage.  Divorcing your wife, because you changed your mind, does not break the marriage vow from heaven’s point of view.  It takes greater sin to do that.  Abuse would do it.  Sexual promiscuity would do it.  But because you have changed your mind over time, is not enough to get it done.  So, just handing her a paper of divorce, makes the next man who attempts to marry her, an effective adulterer with her as the first bond still holds in the eyes of heaven.  By the way, it does not free the man to remarry either, he and his new wife also become nothing more than adulterers, not truly husband and wife.

This is not meant to be a legal clinic on divorce by Jesus Christ.  It is meant to reset our thinking on just what vowing forever means.  It is not something we should treat so lightly.  God can mend hearts, and put love there, when no love exists.  It is rather His specialty.  So marriages that might otherwise seem to have gone dead can be resurrected, when we are willing to put Jesus Christ back into them.  Even back into an otherwise dead sex life.  The true author of sex knows how to revive and remake a sex life that would stand the test of eternity.  He just needs your permission to do it.  It may involve re-teaching you everything you thought you knew.  From how you think about people generally, to how to make someone else happy during sex, never for a moment thinking about “your” needs.  Consider for a moment, in marriages following the original template, neither person is thinking about self, both are only obsessed with thinking of the other partner.  And the let fireworks begin to fly.

While we have twisted horribly the idea of marriage in our world, allowing Jesus to transform us, allows Jesus to transform what our marriages can be like.  They too, can begin to see radical improvement in the here and now.  What once seemed dead on the vine, can be resurrected and become so important to the two participants that life itself could not be imagined without the blessing of the marriage they have after Jesus.  It is long past due for porn to die in our thinking.  Not just our incessant visitation of sites on the internet when we think no one will catch us; but instead the notion that variety itself is better than the continuity of intimacy. 

Variety is not the spice of life where it comes to sex, it is the death of happiness.  Variety, and our quest to achieve it, births only pain to those we love, those who love us, and the circles of lives it reverberates through.  That is not increasing our fun, that is killing it.  But true transformation, where we submit even our sexual expression and desires to Jesus Christ, does not result in the death of sex.  But instead in a re-vitalization of a sex life that is based on self-less-ness and singularity.  It puts our sex life on a path ever upward, ever more interesting, ever more a gift to the singular partner who means more than life to us.  Only then does our imagination begin to consider what else could bring true joy to a partner we cherish.  Only when we allow Jesus to remain a part of our marriage and of our sex life, can we keep it free from sin, and on the course heaven would wish for us both.

And this same sermon was not over yet …

 

Jude ...

What would you say to those of the Christian faith today if you only had 7 paragraphs and 25 verses to save the world?  Herein was the epistle of Jude.  Jude who may well have been the half-brother of Christ penned 25 verses to try to remind the church of his day what it means to be saved.  He opens in verse one with a greeting identifying himself as the brother of James, followed by the most salient words in the entirety of the Bible – a phrase that often is overlooked as merely part of a cordial greeting between Christians.  But the phrase that follows is … “to them that are sanctified by God the Father”.  Here Jude identifies the entirety of truth, the whole of how salvation works – we are sanctified by God the Father.  Jude does not say to those who have achieved sanctification by the multitude of good works they have done, or by obtaining a mastery of self-control such that they have avoided the doing of evil.  Sanctification is NOT a work we do for ourselves – it is a work God does for us (sometimes in spite of us).  God makes us sanctified, we receive the benefit of that work.  We do NOTHING to earn it. 

Jude continues … “and preserved in Jesus Christ”.  We do not remain sanctified of our own accord, we are preserved by Jesus.  Our faithfulness is weak, and failing, but our Lord is faithful on our behalf, and preserves our salvation, the work His Father has done for us.  Jude completes his thought with the words … “and called.”  He reminds us that we are called of Christ to be His.  Our response, our acceptance of His call, or heeding the call, this is the role we have to play.  The work of salvation is done by God.  We are preserved by Christ, and called home to the redemption He offers.  This single sentence gives such a beautiful and poignant picture of the message of the gospel from end to end.  Our God has saved us, through Jesus Christ.  Jude begins his letter with a summary of the gospel, with a single sentence that says it all.

Then Jude completes his opening with a blessing on those who read these words.  He did not know his words would be preserved by Christ, and read by many a subsequent generation of believers.  He had no idea that a Bible would be constructed, and books of various authors would be compiled into the Old and New Testaments.  He did not know his little letter of 25 verses would be placed right before the book of Revelations in this New Testament, and considered part of the sacred and inspired writings of the Word of God.  Jude was simply blessing his readers, the audience he presumed would be made up of the early Christian faith of his time.  These were people like him.  They knew poverty.  They knew slavery and persecution.  They knew hunger.  They knew what it meant to be cold when it was cold outside.  They lived in his world.  And so Jude thought to bless them with a blessing he knew they would need.

Jude offers in verse 2 … “Mercy unto you, and peace, and love, be multiplied.”  The people who would read Jude’s epistle lived in this ultraviolent world where they were physically tortured and persecuted for what they believed.  They had no wealth, no ease, no comforts.  And so when Jude thinks to bless them, he focuses on what is most important to him and to them – their spiritual needs.  He does not offer them wealth, ease, or comforts.  He offers no fame, no power, not even freedom from their oppression.  Instead he begins with Mercy or unmerited favor.  Here again Jude restates the nature of why we are saved; we are saved by the Mercy of our God, not by what we have done.  He then offers peace.  Not peace with the world as this would be impossible while Satan seeks only to destroy.  Instead I believe he offers us peace within our faith, within our ranks, with each other, those who claim the name of Christ but do not always see eye-to-eye.  Lastly he offers love, the essence of the character of Christ Himself, and what is more, Jude asks that it be multiplied.  Jude is not just looking for an extra measure of love; he is looking for a quantum leap of love.  He wants it to be rapidly and measurably increased to those who believe.  For it is love that marks the life and ministry of Christ, and love that is the one characteristic of those who have given themselves over to Christ and are in the process of being made sanctified.

With his opening summary of the gospel, and offer of blessing complete, he begins his second paragraph in verse 3 and wishes to address a concern he has for the early fellowship of believers that now comprise the Christian church.  He writes of a “common salvation” and the need to “exhort” his readers that they should … “earnestly contend for the faith which was once delivered unto the saints.”  Jude reminds them that even faith itself is something that was “delivered” to them, not earned, not something that originated within them, but something that was given them.  How does one “contend” for a gift?  Perhaps by being willing to receive it.  Perhaps by being humble enough to know it must be received as a gift, and not as wages for works performed.  Or Perhaps Jude only meant that they should not give up praying or asking for the faith they were daily given.  Then Jude offers the reason why seeking the gift of God of faith is so important to them.

In verse 4 there … “are certain men who have crept in unawares.”  These men were of bad intent, or of self-concerned focus from before.  They were ungodly.  These men who had infiltrated the ranks of the Christian faith were a great danger to them because they were … “turning the grace of our God into lasciviousness”.  Ever heard the phrase “cheap grace”?  Even in our early Christian church the concept that being made sanctified by God had been misapplied by these evil men, twisted for them to believe that being sanctified by God allowed them to do anything they pleased.  They took the grace of God as a license to lust, a license to please themselves, and in so doing earned Jude’s assessment of them as “ungodly”.  For our God loves us, His creations, not Himself.  These men love only themselves and not others and as such they are the reverse of God or ungodly.  They twisted grace from the freedom from sin that God offers, to a warped freedom “to” sin instead.  They thought to please themselves sexually, and use grace to excuse it.  But they did not stop there with their errors.

He continues … “and denying the only Lord God, and our Lord Jesus Christ.”  In this, I do not believe that Jude is saying these men verbally deny God, and the divinity of Christ.  They may have when it suited them, perhaps in the middle of committing nefarious deeds.  However if they denied Christ around other Christians, they would not have been able to infiltrate the early church.  I think that Jude is here referring to them doing a far worse act.  I believe Jude is calling them out for denying God his ability to sanctify them, and the Lord Jesus Christ’s work of preserving them and saving them from the slavery of self.  Our God offers them salvation despite their deeds, and they deny Him, or reject his offer.  This happens outside of our eyesight and within their hearts.  As they reject God’s offer of salvation, they replace the role of God, with what “they think” should be the nature of salvation.  When the focus is removed from God and placed on self, the pleasing of self takes priority, and it is not uncommon to see lascivious acts follow.

Jude begins his third paragraph in verse 5 with a series of analogies to illustrate that having been once saved, it is possible to reverse this condition, by taking the eyes off of God, and placing them back on self.  He reminds them in verse 5 of how God saved His people out of Egypt, but those who did not believe were destroyed.  This did not happen all at once; instead it happened little by little.  Those who refused to put the lamb’s blood over their doorways even after witnessing the power of God 9 times through horrific pestilences designed to melt the heart of proud Pharaoh, would still perish for having ignored God yet again.  Those who would not cross the parted Red Sea would have died.  Those who forsook God because Moses was delayed on the top of Mt. Sinai and even when he confronted them, they chose to worship the golden calf instead of God, died.  Those who refused to enter the Promised Land died in the desert of old age wandering.  Those who refused to just “look” at the serpent on the cross died of the snake bites they had received instead of accepting the healing God offered.  Every time the children of Israel refused to believe, they suffered the results of their choice.  Every time salvation is rejected, death follows.  This was the lesson of Israel.  It did not matter if you had put blood over your doorstep in Egypt and were spared, if you now had decided to refuse to look at the serpent on the cross after having been bitten by a snake.  Because you were saved at one time through your belief in God, does not sustain you forever if you lose sight of that belief, or refuse to keep believing.  This was the lesson Jude was trying to remind his audience of.  The same is true of us today.

Jude continues in verse 6 by pointing out this is not even just a human phenomenon.  Angels who were once perfect but made a choice to leave that perfection, are now destined, or “chained” or enslaved to the service of self, and heading to a destruction they will not escape.  Jude points out in verse 7 that the cities of Sodom and Gomorrah whose level of slavery to self, had so degenerated to the point where any form of rape was considered commonplace, were destroyed by “the vengeance of eternal fire.”  Jude is reminding his readers that these pretend Christians, who deny the salvation of Christ, and engage in the pleasing of self, that use grace as a license to fornicate, are not destined to anything other than self-destruction.  When one denies Jesus, one cuts off the only mechanism by which freedom from sin can be achieved, and the darkness that results is akin to how bad Sodom and Gomorrah were.  Those cities were not burned merely because there were homosexuals within them.  If that were true, no city in the world would still be standing before or since.  They were burned because the level of depravity had sunk so low, that rape and crimes of sexual nature, were considered the norm.  Nothing was out of bounds, not even murder.  Life was worth nothing in those cities, as life without the salvation of God is worth nothing in the end.  Jude attempts to remind his audience that grace is designed to lift us out of our depravity not sink us down to its lowest depths.

It is also worth noting the phrase … “the vengeance of eternal fire.”  As we look out across the Middle East we see no continued rain of fire from heaven over the former locations of these corrupt cities on the plains.  They were burned to the ground, and then the fire stopped.  They are not “still” burning.  The punishment was eternal in the sense that they were wiped out, their inhabitants exterminated.  But the flames did not need to keep burning to prove the point.  When the work of the fire was complete, the fire was extinguished.  The flames came from the eternal source, they had eternal consequences, but did not need to keep burning to prove it.  Perhaps Jude is making a more subtle point about the nature of hell itself, perhaps Jude is drawing the analogy that the flames of hell will have eternal consequences, but do not need to burn for all eternity just to prove it.

In his fourth paragraph beginning in verse 8, Jude continues … “Likewise also these filthy dreamers, defile the flesh, despise dominion, and speak evil of dignities.”  These pretend Christians that Jude is concerned about carry lust in their minds, that lust finds an outlet in how they “defile” the flesh.  Whether these acts be fornication, adultery, homosexuality, or masturbation – they are predicated on lust.  The second two phrases carry a greater condemnation.  “Despising dominion” is not about wishing to be free from the Roman yoke of bondage.  It is about the condition required where salvation takes place.  As we are made sanctified by God, it is not something we do, but something we accept.  We must give up our ideas of self-control, and self-based-righteousness, and accept the gift of God on our behalf.  This is a humbling experience.  It is humbling to admit that you “cannot” do it, and must accept it as a gift instead.  To remove the sin from your life, you must yield control to God.  To despise dominion is to hate the idea that God must be in control, and not you.  This is something the pretend Christians have a hard time accepting. 

Further, speaking evil of dignities is about how we talk to each other, and what we value.  Judas did not like Mary Magdalene pouring out such expensive oil on the feet of his Lord.  He would rather have had the money himself, to use as he saw fit.  Those Christians who speak ill of giving to the poor follow the path of Judas.  They reveal where their hearts truly are, and in so doing, they speak evil of dignities.  In verse 9, Jude gives the example of how we speak, even when confronting evil which is clearly in the wrong.  We do not need the use of railing accusations, but can be content with the simplicity of … “the Lord rebuke thee”.  

In verse 10, Jude makes the contrast of how they speak evil of things they know not, and instead follow what is natural to them, comparing them to “brute beasts.”  Jude points out again that the lust they cherish within them, leads them to corrupt themselves.  In verses 11 thru 13, Jude tries to warn them of path they are on.  He compares them to Cane, Balaam, and Core.  He makes the analogy of the dead fruit tree, waterless clouds, and foaming waves on the sea.  In this he points out they have no fruit as they have rejected the root of their religion (Jesus) and are therefore dead.  They are directionless, carried around like clouds or aimless waves, with fury perhaps, but no purpose, no meaning, no worth to others only to themselves.  The three Biblical characters he compares them to all had a knowledge of God, and all sought to use God in a way that suited themselves, instead of allowing God to be in control.  All 3 sought to gain something personally from the service of God, instead of blessing others by following the guidance or character of God.  This is what happens when “love” is turned inward towards self and away from the real “love” of others.

Jude’s fifth paragraph is an interesting one.  He quotes scripture (again remembering he only had the Old Testament writings as a reference) and in this case quotes from a book that is not a part of our Biblical compilation.  He quotes from the book of Enoch, believed to have been written by Enoch the great-grandfather of Noah, and preserved through the flood, perhaps passed down after Moses somewhere.  Parts of it were located in the Dead Sea scrolls along with the book of Daniel.  It is considered canonical only by the Ethiopian Orthodox Church, and was not generally accepted by the Jews because of its incorporation angels in its topics.  But here Jude makes reference to it and appears to accept it as a part of what he decries in reference to these pretend Christians.  The theme of what Jude quotes from the book of Enoch is not only found there, there are similar warnings in other works.  But Jude uses it to show that these ungodly men, need to be convicted that what they do is ungodly, and how they speak is ungodly.  The murmuring and complaining, and walking after their own lusts is a problem.  It is also a problem to speak “great swelling words” for the sake of pleasing those who have money or as Jude puts it … “having men’s person in admiration because of advantage.”  Jude is contrasting the ministry of Christ our God, with how these men behave and noting that what they do is the opposite of what Christ did, making them ungodly.

Finally Jude returns in his sixth paragraph beginning in verse 17 thru 19 by reminding his audience that warning of these kinds of pretenders were issued by the Apostles as well, not just in the Old Testament.  They too warned of “mockers”, or those who seek to use the grace of God, to give them an excuse to please themselves … “walk after their own ungodly lusts.”  Jude warns that these people tend to separate themselves, being … “sensual, having not the Spirit.”  How often in our isolation do we find ourselves free to pursue our evil intentions without the burden of someone else witnessing our selfish acts.  It is not the act of sexual intimacy that Jude warns of, it is the act of self-indulgence that leads to a void of intimacy and a path of self-destruction that rejects the Spirit of God.  Jude is warning his brothers in the faith, not to pursue self, but to remain compliant, humble, and willing to be saved.  He contrasts those who would keep their faith centered in Christ, with those who put faith in themselves, and points out how far that depravity will run.  Jude counsels them, and tries to warn them, about where a Christian in name only, will find himself over time.

In verse 20 Jude tells them how to avoid this fate for themselves.  He tells them to build themselves up on their most holy faith, praying in the Holy Ghost.  Remember that this was the faith that was given to them.  It is not a faith they earned, but rather a faith they were humble enough to receive.  It is on this faith, this gift, that is outside of themselves, that Jude says is safe to build upon.  He is telling them to “let” Christ continue the work that has been started in them.  He tells his listeners to continue to pray in the Holy Ghost.  Even their prayers should be something assisted by someone outside of themselves.  In this verse Jude highlights a belief in the three-part personage or nature of God.  Jude clearly articulates a difference in God the Father, Jesus Christ His Son, and here the Holy Ghost or Holy Spirit.  While it may be difficult to ever understand the entire nature of God, Jude seems content in his understanding that there are three united in one purpose for the salvation of mankind.  Three who are One.

In verse 21 he continues … “Keep yourself in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.”  Jude reminds us that our focus should always be first and foremost on the LOVE OF GOD.  Again it is hallmark of a Christian when they reflect the love God has for others.  God loves without discrimination or limit.  He does not restrict His love from those who do not deserve it because of the evil they have or are committing.  Instead He longs to free them from this evil through the power of His love.  He reminds us of our dependency of the mercy of Jesus Christ that leads to eternal life.  Jude reminds us of our great need of mercy, of unwarranted favor, of forgiveness.  Jude points out our imperfections not to glorify them, or excuse them, but to again remind us of our need of His mercy to see them removed from us.

In verses 22 and 23 Jude keeps the focus on our great commission, our great mission as Christians – to share the testimony of our salvation with the world around us.  He tells us to have compassion, and that our compassion will make a difference.  He also tells us that some may only come to see love after having initially encountered fear, that we might actually pull them out of the fire.  But not by engaging in their wickedness with them, instead … “hating even the garment that is spotted by the flesh.”  Jude does not intend for us to try to go around attempting to scare people into the kingdom.  But he does point out, that some people will only seek God when they fear for their lives.  For some, they only go after a miracle when they are in need of one.  A patient waiting on the results of a cancer assessment, a soldier in a foxhole, a person like Mary caught in the act of adultery and facing the condemnation from what she has done.  Some people only seek something outside of themselves when facing these fearful situations when they are forced to confront the fact that they are NOT truly in control of themselves.  Jude tells us not to leave them in their fear, but instead to pull them out of the fire.  Show to them the power of love, and help them to see for themselves, what allowing God to change them can truly accomplish.

Jude starts to conclude his letter the same way he opened it, with a description of how salvation works.  In his last paragraph beginning in verse 24  he writes … “24.) Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, 25.) To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen.”  The only one who is “able to keep us from falling” is Jesus.  But in these words Jude reminds us that our failure is assured outside of the power of Christ.  Sin is removed from us by Christ, not by our own actions or power of will.  And this is not a work Christ regrets, or only performs as a sense of obligation to fulfill His word and promise to us – instead it is a work that brings Him … “glory with exceeding joy”.  The glory of our God is defined in how much He loves us; in how much He does for us; in how much our God serves us, His lowly creation.  This is how glory is defined.  It is not defined by how much we appreciate what He does, but rather is a testament of the fact He does it.  Our appreciation of the work of Christ and our resulting worship does not glorify Him, it only recognizes the glory of what He has already done.  His glory predates our worship.

Jude then concludes with honoring our God, recognizing that ONLY He is a wise God.  Glory, Majesty, Dominion, and Power are His already, both now and forever.  These are characteristics that Jude sees in the God he serves.  Jude offers this in the form of a prayer and concludes with Amen.  Jude may well have understood these aspects of God from following Christ as a disciple those many years.  Perhaps he saw it reflected in him during the time they spent together as a family before He was called to His ministry at His baptism.  Perhaps the half-brother of Christ knew him like only family could.  But no matter, Jude does not use his familial connection as a method of assuring his own salvation.  Instead he offers the same message of hope in Christ to his brothers as well as himself.  Sharing Mary as their mother was not Jude’s claim to fame, instead it was the sharing of the love of God.  It is the love of God that unites the entirety of the Christian family.  It is the love of God that can transform a life of slavery to self to a life of service and love to others.  It is a submission to God that results in the perfection of our characters such that we begin to hate even the garment that is spotted by the flesh.  It is the love of God that we are to focus on and share with EVERYONE.  With those who are in fear for their lives, to those who know not the name of Christ, to those who are steeped in their wrong doing.  For it is only the power of the love of God that can reclaim those lost lives, and preserve them to the coming of our Lord.  Our salvation is found only in Jesus.  This is the message of Jude.  Do not look for salvation within yourselves, look for it in Christ.  For only there will it be found.

The short and succinct book of Jude speaks to Christians.  It warns those who would use grace to pursue the evil of self-indulgence and mock grace by attempting to use it to excuse the sin they love.  It tells us to remain humble and accept salvation as the gift that it is.  And it exhorts us to ever keep our focus on the LOVE of God.  In just 7 paragraphs and 25 short verses, Jude summarizes the entirety of the purpose of both Old and New Testaments.  What else might we find when we open the Book and take a second look …