10. Care of the Flock (v20-23)
Warning and denunciation are now concluded. For a
brief but valuable space Jude moves over to positive exhortation regarding the
welfare of the brethren -- elders and rank-and-file alike. But it does seem
fairly evident that these verses are addressed primarily to the leaders of the
ecclesia(s) receiving this epistle. As will be seen, several of the phrases
suggest this idea. And it is appropriate that Jude should end his letter with
special words of advice to the elders.
"But ye, beloved" -- here is pointed contrast
with the preceding verse denouncing the unspiritual. The first and plainest
recommendations bids them hold firmly to the basic tenets of the Statement of
Faith. Your creed is vitally important: "Build up yourselves in your most holy
faith." But the implication here is a serious one. The foundations of Christian
belief are only foundations. The Lord intends them to be built on. The follower
of Christ who is content to spend the rest of his days with the ABC of his
Faithl, without forging ahead in his spiritual appreciation of the higher levels
of the gospel, or in his efforts to fashion himself into a finer stone for the
Lord's spiritual House, is not really a followers, for he is standing
still.
One plain sign of growth in Christ is one's
attitude to prayer. But what is this "praying in the Holy Spirit" which Jude
urges? Here is a phenomenon of life in the early church calling for careful
attention:
-
"Praying with all prayer and
supplication in the Spirit, and watching thereunto with all perseverance and
supplication for all saints" (Eph.
6:18).
-
"Watch unto
prayer" (1 Pet.
4:7).
-
"Pray without
ceasing. In everything give thanks....Quench not the Spirit" (1 Thes.
5:17-19).
-
"The Spirit
also helpeth our infirmities: for we know not what we should pray for as we
ought: but the Spirit itself maketh intercession for us with groaning which
cannot be uttered" (Rom.
8:26).
-
"Take heed
therefore....to all the flock over which the Holy Spirit hath made your
overseers, to feed the church of God....therefore watch and remember" (Acts
20:28,31).
-
"....through
your prayer and the supply of the Spirit of Jesus Christ" (Phil.
1:19).
-
"Continue in
prayer, and watch in the same with thanksgiving" (Col.
4:2).
-
"Obey them that
have the rule over you, and submit yourselves: for they watch for your
souls....that they may do it with joy, and not with groaning" (Heb.
13:17).
The picture that emerges from this catena of
passages (and there are others similar in character but perhaps not so pointed)
is one of special prayer meetings held by the elders of the ecclesias on behalf
of members of their community in need of spiritual support. But the problem so
often is: What to pray for? All too often human wisdom is not equal to the
occasion.But in first century days the Holy Spirit was. Here was a divine gift
reinforcing and directing the prayers of the brethren, making good the
inadequacy they were only too conscious of. Whether there is any counterpart to
this situation today is problematical, but certainly in Jude's time that
uncertainty need not arise. The brethren were not to neglect their spiritual
aids and duties: they must "pray in the Holy Spirit".
The third item in this luminous triad lacks the
precision of the others -- or so it seems at first reading: "Keep yourselves in
the love of God". Here is one of the many examples in the New Testament where
there is confusion between agape, the virtue of Christian love, and agape, the
Love Feast (see on vv. 1-4). Here the meaning is: "Keep yourselves by means of
the divine Agape". The Greek verb is most commonly used of keeping commandments;
and the preposition frequently has this instrumental meaning: "by means of". And
here theos without the article has a weaker meaning that with it, e.g. "The Word
was with God (article) and the Word was divine (no article)" (John
1:1).
The next phrase chimes in with this reading:
"Looking for ('welcoming' would be better) the mercy (forgiveness) of our Lord
Jesus Christ unto eternal life". The Breaking of Bread service brings present
assurance of sins forgiven (Matt. 26:28), and holds out a blessed prospect of
future blessedness -- "I will drink it new with you in my Father's
kingdom".
Thus, in this passage there is, first, emphasis
on the Creed of the Christian -- "I believe"; next, the duty of elders in
leading prayer and worship; and then the supreme importance of the Breaking of
Bread service. In fact there are here two triads in one:
The Holy Spirit
|
Faith
|
God
|
Love
|
The Lord Jesus Christ
|
Mercy.
|
Next follows another triad, all three items of
which are concerning those with insecure faith. The understanding of some of the
phrases is much complicated by ambiguity regarding some of the Greek words and
by a variety of manuscript readings, all of them fairly well attested. So, since
it is hardly possible here to discuss the various nuances of translation and the
rather technical problems of textual criticism, it is proposed to cut a
collection of Gordian knots by outlining what is the most likely reading and
coherent meaning. The note in the R.V. margin is a splendid understatement: 'The
Greek text in this passage is somewhat uncertain.'
"Some (you must) reprove, who argue the point
with you." In other words, when there is contumacy and self-assertiveness, let
such pride and wilfulness be rebuked (for the individual's own sake) and exposed
(for the warning and benefit of the rest).
"And others (you must) save with fear, snatching
them out of the fire." Here is another allusion to the Zechariah passage about
Joshua the high priest: "Is not this a brand plucked out of the fire?" (3:2).
The figure of speech is appropriate enough to the case of Joshua in filthy
garments, for a firebrand is scorched and damaged but is saved without being
burned up. So the right attitude towards those soiled by worldly and defiling
associations is to use swift and energetic effort to save them before they are
past saving. It is the "Operation Lost Sheep" which Jesus himself counselled in
an eloquent parable to which so often emotional assent is given but with little
practical action.
"And on some (you must) have mercy with fear,
hating even the garment spotted by the flesh." It is right to shrink from the
very idea of "filthy garments", and when others are in disreputable spiritual
attire, censure of such is natural enough. But how much better it is if there be
an understanding forgiveness. Again the allusion is to Zechariah 3. Joshua
doubtless cringed to think that his high priestly garments, "for glory and for
beauty", were defiled and utterly unworthy of his high office, but the mercy of
the Lord vindicated him. The allusion goes beyond this post-captivity situation
back to Moses' Law of Leprosy. If rigorous washing removed the sign of the
plague, then all was well -- the garment (here the Greek chiton is derived
directly from the Hebrew ch'toneth, the coat worn by a priest) could be worn
again. But otherwise it must be destroyed by fire. Which things are a parable
for the reclaiming of those whose life in Christ has suffered
defilement.