Jude 2

"May [MERCY], peace, and love be multiplied to you."

(Jude 1:2a)

When [MERCY] is distinguished in the Scriptures from grace, mercy is speaking of God's goodness and kindness and love towards the needy; whereas grace when it is distinguished from mercy has in view God's goodness and kindness and love towards sinners. And so mercy especially has us in view in terms of our need. And so as Jude says, “May God's mercy be multiplied to you,” he's reminding you that you stand in need of God's favor and that in His grace He grants it. Every day of our lives we stand in need of the mercy of God, and nothing can meet the needs that we have but the mercy of God. You know, we can say that we believe in the sovereignty of God, and we can say that we believe in the power of God, but so often as Christians we live as if we could do it ourselves. And we need to be reminded that there is never a moment when we don't need God's mercy, and in His mercy there is never a moment when He does not grant it. And so Jude says, “May mercy be multiplied to you,” God's mercy.

(J. Ligon Duncan)

Jude 1

"...To those who are called, beloved in God the Father and kept for Jesus Christ:"

(Jude 1:1d)

We are kept. Jesus keeps those who trust in Him. Do you remember Him saying in the gospels, “No one will snatch you out of My hands”? Paul revels in the reality that God causes us to persevere in grace and faith when he says in 2 Timothy 1:12, “For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day.” Paul is saying he is confident that he will be kept by the power of God, by the power of Christ. Calvin once put it this way, “At any moment Satan might snatch us a hundred times over into his ready clutches were we not safe in the protection of Christ.” And Jude is asking you to revel in that for a moment. Satan might snatch you at any time a hundred times over into his ready clutches…but you are safe in the protection of Christ. You are kept. You’re called; you’re loved; you’re kept.

But you’re not only kept; you’re not only protected; you’re not only caused to persevere–you are kept for Christ, Jude wants to say. We are kept safe until Jesus’ coming. We are kept safe with the view to being God's own possession. We are kept safe with a view to being presented to Christ. In Ephesians 5:25-27 Paul tells us something like what Jude is telling us here. As Jude tells us that we are “kept for Christ,” Paul tells us that truth this way, “Christ,” he says, “loved the church and gave Himself up for her, so that He might sanctify her…that He might present to Himself the church in all her glory.” Jesus keeps the church in order to present the church to Himself, and He keeps us that we might be for Him, Jude says.

(J. Ligon Duncan)

Jude 1

"...To those who are called, beloved in God the Father and kept for Jesus Christ:"

(Jude 1:1c)

Jude is telling us here that as we rest and trust in Jesus Christ alone for salvation as He is offered in the gospel, we are beloved by God. We are the beloved in union with the Beloved One, Jesus Christ, and we are thus in God as we are in Christ.

John 17:26 tells you that you are co-sharers in the love of the Father for the Son as Jesus prays, “Lord, grant that the love which we share from before the foundations of the world would be in them.” Jesus is asking the Father for your participation in that co-eternal love which the Father and the Son have shared from before the beginnings of time. And I want to tell you, my friends, that prayer has been and is being answered. The Heavenly Father does not love you less than He loves His own Son. And I want to say that if I didn't have John 17:26 you would rightly accuse me of heresy for saying something like that, but that's precisely what Jude is reminding you: You are beloved in God the Father…

That's what a Christian is: A Christian is called and a Christian is beloved of God.

(J. Ligon Duncan)

Jude 1b

"Jude, a servant of Jesus Christ and brother of James, To those who are called,.."

(Jude 1:1b)

When Jude says that you are “the called,” he is using classic, Old Testament language for the people of God. Israel was called by God. Abraham was called by God out of the Ur of the Chaldeans, out of paganism, out of polytheism, out of his father's land and people to be the servant of God, to be the friend of God. And in Genesis 12:1-3 it is made clear that Abraham was called out of the world not simply for his own benefit but for the glory of God and for the good of the nations of the earth. Abraham was not only given blessing by God, but he was called to be a blessing to the nations. He was caught up in a story much bigger than himself. He was caught up as a missionary for God.

And when Jude calls these Christians called, he is reminding them that they have been called into a story which is much bigger than themselves. They have been called to not only divine blessings, they have been called by divine grace and choice, because men never take the initiative over God. They never approach God until God starts to draw them to Himself. You remember what Jesus says in John 6? “No man comes to the Father unless the Father draws him.” And so it's not only that they've been called and drawn by God's divine choice and election, but that they have been called into this grand adventure, an adventure in which we conspire to bless the world with the salvific blessings of God in Jesus Christ. 

(J. Ligon Duncan)

Jude 1

"Jude, a servant of Jesus Christ and brother of James,.."

(Jude 1:1a)

Now let me just ask you something, If you were a half-brother or half-sister of Jesus Christ and you were writing to other Christians, wouldn't you tell ‘em?! Wouldn't you say, “And by the way, I'm Bob, Jesus’ brother”? But this man identifies himself as ‘Jude, Jesus’ slave.’ And I think that tells you a lot about his own self-understanding. It tells you something of his humility. He's the Lord's own brother, but he views Jesus as his Master. It shows his submission to the lordship of Christ. His whole life had been put at the disposal of Jesus. He calls himself, “the brother of James,” even though others call him “the brother of our Lord.” Paul in 1 Corinthians 9:5 calls James and Jude, “the brothers of our Lord,” but this writer doesn't say, ‘I'm Jude the brother of our common Lord.’ He says, ‘I'm Jude, the slave of Jesus the Messiah and the brother of James.’

Jude acknowledges Jesus as Messiah and Lord of his life, and yet even as a servant to Jesus, it sets Jude free. Because it is one of the paradoxes of Christianity that in glad devotion to Jesus we find our freedom. And so even in Jude's self-designation in the introduction, in the salutation of this letter, we learn something about Jude's self-understanding and his view of Christ, and we learn something of what our self-understanding ought to be. We are servants of Jesus Christ. We belong to Him. We march to the beat of His drum. We follow His word. We follow His commission. We seek to go in His ways. We desire to be conformed to His image. We long for His exaltation. We want the nations of the world to come to Him. He is the center of our existence in the community of faith. And we learn, of course, from Jude's introduction that this Jesus is Master and Lord and divine. And so we learn something about the way we ought to view ourselves and the way we ought to view our Savior.

(J. Ligon Duncan)

Understanding Revelation

"I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book."

(Revelation 22:18-19)

In Deuteronomy 4:2. As Moses reiterates the Law, calling on Israel to follow the Lord faithfully, he warned about adding to or taking away from the word that he had given them. "You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the Lord your God which I command you." Then he reminds them of what happened at Baal-peor, which was the occasion when the teaching of Balaam slipped into the camp of Israel so that God's people fell into idolatry (Deut. 4:3-4). The deceitful strategy employed was "that idolatry was not inconsistent with faith in the God of Israel" Here was precisely the problem facing the churches of Asia Minor and of our own day—that of thinking that idolatry in any form might be acceptable to the Christian faith.

So our Lord warns, "if anyone adds to them, God will add to him the plagues which are written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book." Certainly, the book of Revelation has not shifted theological gears to promote losing salvation! Throughout the book we've noted the underlying surety of Christ bringing His elect through every danger into His presence in the New Jerusalem. None whose names are written in the book of life fail to enter. Rather in the warning, our Lord states it with austerity, giving assurance that the one who would take away from this prophetic word or add to it is not Christian and therefore will face all of the judgments promised to unbelievers. In spite of their parading in the churches, and even in spite of leadership positions or places of prominence in the church, if they distort the holy message of the gospel then they face severe judgment. They may profess to be Christian but their allegiance to other gods betrays their confession.

(Phil A. Newton)

Understanding Revelation

The Spirit and the Bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who desires take the water of life without price."

(Revelation 22:17)

The idea of "invitation" is prominent in evangelical vocabularies. However, rather than seeing it as the call of Christ in the gospel, invitation has become a portion of a worship service right after the sermon where interested people can indicate a decision for Christ or whatever the preacher may call for. Yet the Bible knows nothing of such a practice; it was added in the 19th century to accommodate revivalism that swept churches in the northeast. Instead, the real invitation is found in the gospel; it is declared whenever the gospel is rightly spoken, calling sinners to Christ.

The clearest example of this is found in verse 17. "The Spirit and the bride say, "Come"." Here we find the Holy Spirit and the Church—(shown to be the bride in 19:7-9; 21:9-21)—in concert by calling sinners to Christ. 

Consider that the ministry of the Holy Spirit is to bear witness to Jesus Christ. In the Upper Room Discourse, Jesus spoke to His disciples concerning the Spirit's ministry as well as their own in concert with the Spirit: "He will testify about Me, and you will testify also, because you have been with Me from the beginning" (John 15:26-27). The Spirit's aim is to point people to Christ. So too, the aim of the Church throughout the ages must join with the Spirit by His power in pointing people to Christ. Proclaiming Christ's worthiness and sufficiency, the Spirit and the bride call upon those who will hear, "Come."

There is no simpler invitation than what we find in this text. As Jesus Christ has been proclaimed as the Lamb of God slain to redeem sinners, then the call to sinners is "Come." Come to Jesus Christ, the Lamb of God slain for you. Come to Jesus Christ, the sin-bearer, mediator, and Lord. Come to Jesus Christ, cast yourself upon His mercies, depend upon His sacrificial death and life-giving resurrection. Do not come to an institution or an imagination or a religious mantra. Come to Christ!

(Phil A. Newton)

Understanding Revelation (22:15)~Newton

"Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood."

(Revelation 22:15)

"Outside" is not to be taken literally, as though just outside the city gates. Rather, John has already declared the condition and location of the unbelieving at the Judgment—living the second death in the lake of fire (Rev.20:14). But "outside" aptly pictures for us the distinction that he intends. He wants us to see the great folly of life without Christ—eternally outside of Christ, eternally outside the joy and light of His presence, eternally outside the gladness of God's blessings.

One of the most painful human experiences is that of being ostracized or left out. That kind of alienation strikes at the core of our psyche. Even as small children, to be excluded from those important to us brings the deepest pain.

Here is the simple description of what eternal damnation is— "outside": alienated from Christ, excluded from the Creator's kind provisions, separated forever from those whom God has given life through Christ. Some excluded, perhaps multitudes, have been part of local churches. They've heard the Scripture, to some degree they've tasted of the good things of God without partaking by faith, they've pretended to be Christians, or they may have even called themselves Christians even though intentionally avoiding the way of the cross. John describes them as "everyone who loves and practices lying" or falsehood. Here's the life of the deceiver who thinks that he can slip past the omniscient gaze of God. But no! He is left "outside" the City of God's blessing.

(Phil A. Newton)

Understanding Revelation (22:14)~Newton

"Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates."

(Revelation 22:14)

Notice that John uses a present tense verb for "wash," which implies an ongoing, continuous washing. It's literally, "Blessed are the ones continually washing their robes." The verb to wash is a participle in the present tense to indicate that sin is a continual polluting agency that needs repeated cleansings. Just as the children of Israel were told to wash their garments before they presented themselves before the Lord at Sinai (Exodus 19:10), in the same way, believers regularly wash in the blood of the Lamb. "If we walk in the Light as he Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin" (1 John 1:7). It is both the cleansing of reconciliation and sanctification implied by this beatitude. Here is a description of the genuine believer. He realizes his sins have separated him from God, so he has cast himself upon Christ, trusting in His atoning death for cleansing and reconciliation to God. But he also realizes that as long as he lives in this life he sins. He seeks to turn from sin, making repentance an ongoing part of his life. Yet he realizes that his sin hinders his fellowship with Christ, so again and again he applies himself to the cleansing blood of Christ's atoning death. Again and again he goes back to Christ. Again and again he applies the gospel that saved him and now, by the Holy Spirit, sanctifies him. That is the Christian; one who so loves his Lord that he seeks to live a life of genuine, unhindered fellowship with Jesus Christ.

(Dr. Phil A. Newton)

Understanding Revelation (22:7)~Newton

"And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book."

(Revelation 22:7)

In other words, the book of Revelation is not meant to entertain us or to merely stir our imaginations. It’s not intended to satisfy all of our curiosity about the last days. Instead, Revelation calls us to action in living out the gospel of Jesus Christ as God moves the universe toward the full revelation of His kingdom. In this regard we learn something of the nature of prophetic literature. It urges us to live like kingdom citizens while living in the midst of a rebellious world. It sees the work of the gospel, as it calls us into relationship with the Sovereign Lord, as the means to transform the world in which we live. Revelation insists that the answer to the human dilemma is not found in the political and economic structures of civilizations. The answer is found in the Lamb of God slain to purchase through His bloody death a people for God “from every tribe and tongue and people and nation” (Rev. 5:9)

(Dr. Phil A. Newton)

Understanding Revelation (22:6)~Thomas

"These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must SOON take place." 

(Revelation 22:6)

What are we to make of these pronouncements as to the nearness of Christ's coming, and of the shortness of the time? Evidently, "soon" and "near" have to take on a different significance after so lengthy a time period. 

The words were meant to be encouraging. Imprisoned on the island of Patmos, John, as well as the Christian church, needed encouragement. That encouragement comes to them in the form of a promise of Jesus near-coming. How then can we understand these words, especially after two millennia?

The answer seems to lie along these lines. The New Testament teaches that the death, resurrection and ascension of Jesus ushered in ‘the last days’. This, of course, is signaled to us in the New Testament, by the emphatic assertion that we are living in "the last days" (Heb 1:1-2). The "end of the ages" has already dawned (Heb 9:26). The last days began at Pentecost (Acts 2:17). We are on the last lap of human history. And however long that lasts on our perspective, on Christ's calendar it is soon. Since the outpouring of the Holy Spirit at Pentecost, only one significant (redemptive) event remains: the second coming of Jesus Christ.

From this perspective, the return of Christ is always near. Paul seemed open to the possibility that the return of Christ could take place within his own lifetime (1 Thess. 4:13-18). These words of Jesus in Revelation are to be measured, not by human chronology, but by events in the time-table of God's pattern of redemption in history. In the particular time-table of the God's purposes in history, the next great event to take place is the second coming of Jesus Christ! In that sense, he is coming soon. 

(Dr. Derek Thomas)

Understanding Revelation (22:3)~Newton

"No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him."

(Revelation 22:3)

What’s heaven like? Or to ask the same question by a different angle, what’s it like in the New Jerusalem? Scripture constantly contrasts the world of men and the rule of God. Jealous and angry Cain killed his righteous brother Abel. Noah lived as a righteous man in the midst of a world in rebellion against God. The Lord chose Abraham out of Ur of the Chaldeans, separating him from idolatry and delivering him from the world. Sodom and Gomorrah perished because of their great sin while God delivered Lot. Daniel and his friends did not defile themselves with the Babylonian king’s food but lived distinctly from them as God’s children. But how do you capsule this distinct atmosphere in the New Jerusalem? Abel, Noah, Abraham, Lot, and Daniel still sinned and still lived in a sinful world.

John puts it so precisely that it captures the entire atmosphere of this holy place. “There will no longer be any curse...” In repetitive fashion, John has already used that same phrase to alert us to the distinctly different atmosphere of heaven. “And there will no longer be any death; there will no longer be any mourning, or crying, or pain.” Then he summarizes all of these things: “the first things have passed away” (21:4). “There will no longer be” (ouk estai eti) is the optimum phrase. Why will there no longer be these things? The answer lies in the cross of Christ. Death, mourning, crying (for sorrow), pain, curse, and night as a metaphor for spiritual darkness met their match at the cross. These wretched fruits from the fall were borne by the Incarnate God, Jesus Christ, as He took them out of the way by His death. Summed up by the “curse,” a term that means something that is accursed by God, the cross severed its head and crushed it in defeat. The final redemption fully applies what Jesus accomplished in removing death and destroying every work of the devil (Heb. 2:14-15; 1 John 3:8). So ponder this: there will no longer be any curse. Listen to the nightly news, read the news reports, and then ponder, “There will no longer be any curse.” Though living in the not yet, we have the divine approbation that the day will come when every taint and trace of sin’s effects in this world are gone — gone forever!

(Phil A. Newton)

Understanding Revelation (22:2)~Newton

"Through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations."

(Revelation 22:2)

John adds three more pictures to help reinforce the abundant satisfaction found in the New Jerusalem. “In the mist of its street and on either side of the river a tree of life”. Adam and Eve were barred from the Garden of Eden because they might eat of the tree of life and live forever (Gen. 3:22-24). Flaming cherubim guarded the tree of life. We don’t know all that this tree involved but its properties are sustaining, overcoming even the destructive effects of sin. While Adam and Eve were barred from the tree, the residents of the New Jerusalem are welcomed to it! The indication of the singular tree in multiple locations, “on either side of the river,” suggests not one tree but a forest of trees lining the street of New Jerusalem. Again, it’s a picture of abundance. John also tells us that the tree bears “twelve kinds of fruit, yielding its fruit every month.” He resorts to using the calendar in a realm where there’s no need for a watch or Day-Timer or Outlook! But how else can he explain such abundance, never ceasing to produce abundant satisfaction without resorting to language that we can all grasp? “And the leaves of the tree were for the healing of the nations.” Since he’s already told us that there’s no longer any death or mourning or crying or pain, all of that having passed away (21:4), then why is there need for healing leaves? Robert Mounce offers a solid explanation due to John’s “imagery belonging to the present age. The healing leaves indicate the complete absence of physical and spiritual want. The life to come will be a life of abundance and perfection” 

(Phil A. Newton)

Understanding Revelation (22:1)~Newton

"Then the angel showed me the river of the water of life, clear as crystal, flowing from the throne of God and of the Lamb."

(Revelation 22:1)

He tells us something of the purity of this water—“clear as crystal.” Not tainted by pollution or chemical run-offs or debris, the river has the appearance of something so pure and brilliant that it is always inviting. And rightly so, for his intention is for us to understand it as “the water of life,” that has come from God. The Psalmist pictures this: “There is a river whose streams make glad the city of God, the holy dwelling places of the Most High. God is in the midst of her, she will not be moved; God will help her when morning dawns” (46:4-5). Jesus told the Samaritan woman that He alone could give her living water that would become in her “a well of water springing up to eternal life” (John 4:14). He told those hearing Him at the climax of the Feast of Booths, that believing in Him would cause rivers of living water to flow from their innermost being (John 7:36-38). This abundant water of life was anticipated by Zechariah: “And in that day living waters will flow out of Jerusalem, half of them toward the eastern sea and the other half toward the western sea” (Zech. 14:8). But the primary picture that John summarizes is that of Ezekiel’s temple vision. In his vision, he saw water begin to flow from the temple, first as a trickle but the farther it flowed, the deeper it grew until it teamed with life and even brought life to the Dead Sea (Eze. 47:1-12). 

Wherever the water flows it provides life because it comes “from the throne of God and of the Lamb.” That’s the primary thrust of his picture: “…death with all its baleful accompaniments has been abolished and life reigns supreme”. Because of God on the throne, the New Jerusalem will never fail in maintaining superlative abundance of life for all its residents.

(Phil A. Newton)

Understanding Revelation (21:23)~Newton

"And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb."

(Revelation 21:23)

What does it mean for the infinite holiness of our God to be displayed without measure or restriction? “And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumed it, and its lamp is the Lamb.” God’s glory outshines the brilliance of the sun for all eternity. His glory does not fade or dim or diminish, nor can it be exhausted. When a cloud covers the light of the sun on a fall day, you can immediately recognize that something has come between you and the sun; something has diminished its light and warmth. But no clouds cover the glory of God illumining His people for eternity. The figure of a “lamp” representing the Lamb points to the particular way that Christ shines His eternal knowledge and power into our lives. A lamp served to illumine one’s way; Christ, throughout the eternal ages, will illumine His people. We shall live in the light of God’s glory!

(Phil A. Newton)

Understanding Revelation (21:22)~Newton

"And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb."

(Revelation 21:22)

Ancient Israel needed a temple as a solitary place where God revealed Himself, where they could offer bloody sacrifices as atonement for their sins, and where they could find mercy from God. The New Jerusalem changes all of that! “I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple.” With the Lord always dwelling in their midst (21:3), there’s no need for a temple as a place to journey to meet God. The Lord God is ever present in all of His glory. As vast as the new heaven and new earth may be, there is no place removed from the conscious, manifested presence of the Lord. “For the earth will be full of the knowledge of the Lord as the waters cover the sea,” just as the prophet Isaiah foretold (11:9).

(Phil A. Newton)

Understanding Revelation (21:12)~Newton

"It [The Holy City Jerusalem] had a great, high wall, with twelve gates, and at the gates twelve angels, and on the gates the names of the twelve tribes of the sons of Israel were inscribed-"

(Revelation 21:12)

An ancient city’s security depended upon the size and strength of its wall. Cities without walls lay open to the ravages of their enemies. Ancient Jericho seemed impenetrable because of its great wall. Yet that kind of wall served as no security against the might of our God.

Now, if you’re running ahead of me, you are quickly thinking, “But why do we need walls in the new earth? All enemies of our God have been cast into the lake of fire.” Good observation! Some that view this passage with strict literalism have gone so far as to deny that it even refers to the new heaven and new earth; instead they consider it an explanation of life in the millennium. But John uses a device that his audience understood. The key to security in the ancient world was the city’s wall. “It had a great and high wall.” Later he says that it measured 144 cubits and was made of jasper. The cubit was from the tip of the elbow to the tip of the middle finger, about 18 inches long. 144 cubits implied a wall 216 feet high! No one had a wall of that height in John’s day. If it was made of jasper or a diamond type of stone, then it was impenetrable as well as lustrous. The “twelve angels” at each gate reinforces the picture of security.

What John sought to do with this picture was not to give specific dimensions but rather to use exaggerated language to help us understand the security of the church in eternity. The world battered the early church, just as it does in so many places in our own day. But when we enter the new earth, there will never be any security problems. The church will forever live in Christ’s presence without assault or threat or fear.

(Phil A. Newton)