Main Text: Jude (Emphasis on verse 12 and 13)
Estimated Time: 2h
INTRODUCTION
1) Author of the letter
In the New Testament we find at least six people named Judas: i) Judas Iscariot, the one who betrayed Jesus - Mt 10:4; ii) Judas, another apostle, also called Thaddaeus, Son of James - Lk. 6:16; iii) Judas, brother of the Lord Jesus - Mk. 6:3; iv) Judas, the Galilean - Acts 5:37; v) Judas, who sheltered Paul shortly after his conversion - Acts 9:11; and vi), Judas Barsabbas, a notable man from Jerusalem, sent with Paul to Antioch - Acts 15:22. Of these, the only one who fits the description in the first verse of this letter is the brother of the Lord Jesus (Mark 6:3). Therefore, the consensus in the Christian tradition is that he is the author of this letter.
2) Letter recipient
The similarity of the situation to that mentioned in 2 Peter suggests this letter was addressed to the same churches to which the apostle Peter sent his two letters.
3) Purpose of the letter
Judas wanted to write a treatise on salvation in Christ (verse 3), but the news that certain pastors had infiltrated the church and were putting the church in danger (verse 4) made him change his goal, making his letter truly a manual to warn the church about dangerous, ungodly pastors.
While the letters to the Corinthians, Galatians and Colossians warn the pastor against "ill-intentioned believers," the letter of Judas opens the eyes of the church, exhorting them to be on guard against dangerous or ill-intentioned pastors.
4) Preliminary considerations
The desire for human autonomy in relation to God can lead a Christian leader, and even a pastor, to act in ways contrary to their vocation. This desire comes to fruition when the leader/pastor decides to walk on their own and only take care of him or herself. The epistle of Judas is a warning to all who have been called to serve to be vigilant so that we will not become dictators instead of servants, or even become agents of Satan against the sheep of the Great Shepherd.
In the book The Lucifer Syndrome, the author states: "All ingratitude that becomes chronic, all pride that advocates autonomy and all unrestrained pleasure can, when associated with one another, generate the Lucifer syndrome."
It is important to note the fact that a pastor working apart from others does not make him/her a dangerous leader; however, it does place the person in a very high risk zone that can lead him/her to lose sight of being a servant leader and transform him/her into a very dangerous pastor with the same characteristics described by Judas. For this reason we must fight against the spirit of isolation and self-sufficiency and instead make a commitment to walk with others.
DEVELOPMENT OF THE LETTER
1) Accusations against dangerous shepherds – they are:
a) Ungodly individuals (v. 4, 18);
b) People who are debauched and immoral (verses 4, 8);
c) People who deny the Lordship of Jesus Christ (verse 4);
d) People dominated by a spirit of rebellion (verse 8);
2) The main characteristics of dangerous shepherds (v. 8)
a) Hallucinating dreamers - When people give more credit to supernatural signs than to universal principles of God's Word, then arguments falsely grounded in "inspired dreams" become stronger than what the Bible says;
b) Slandering those in authority - The hallmark of this attitude lies in defaming others, taking pleasure in disputes, discouraging others and finding fault that is thrown in the face of the offender in the form of insults.
3) Examples in Israel of those who identify with dangerous shepherds (v.11)
a) They continue along the path of ____________.
Cain reveals the kind of pastor who is angry when they see God’s abundant grace in someone else’s life rather than their own. Envy comes to dominate this type of leader, to the point that he/she cannot bear the idea of someone else having more or being better used by God than he or she is.
b) Moved by greed they rush into the error of ____________.
Balaam epitomizes those who use the charisma (gifts) for personal purposes and relativize the Word of God. He is an example of the insatiable and liberal spiritual leader.
c) They are destroyed because of their attitude of ____________.
Korah is an example of someone who exceeds God given limits, who thirsts for power to the point of using any means to achieve superiority.
A pastor walks in the footsteps of Cain when a lack of love permeates his/her being and when she or he places more emphasis on appearance and outward spirituality than on a life of holiness, devotion and healthy relationships. The pastor becomes a disciple of Balaam when they love money and human honors so much that they are willing to manipulate the truth of God's word to serve their interests. This kind of leader chooses Korah as their mentor when they do not recognize the spiritual authority of anyone else over their life and ministry, and when their primary desire is for self-determination at all costs and to be in the top position in every situation.
4) The main characteristics of dangerous, ungodly pastors (see 12, 13 and 16)
a) They are like submerged rocks (v.12)
The figure of speech used by Judas is striking, and teaches us that this type of pastor is an expert in causing a ‘shipwreck’ in the faith of others. Those who approach them run serious risks.
b) They are without modesty, without discretion (v.12)
Discretion, temperance and moderation are the fruits of a life in submission to God and His Word. When we see someone without these fruits, we must be attentive, for these ungodly people may endanger the lives of those who belong to the Lord Jesus.
c) They only feed themselves (v.12 and Ezekiel 34: 8)
Judas highlights the individualistic and selfish character of these pastors. They isolate themselves, and instead of feeding the Lord’s flock, they feed only their own ego and so do not allow anyone else to feed or mentor them.
d) They are clouds without water swept along by the winds (v.12);
In times of drought, clouds bring the hope of rain, but these shepherds are clouds without any moisture: they raise hope, but bring great disappointment in the end.
e) They are fruitless trees (v.12)
These pastors talk a lot, but they do little. Their lives are unsuccessful, though they make themselves look like someone who produces or will produce much fruit.
f) They are like wild waves, foaming up their own shame (v. 13);
Judas calls our attention to look at the lives of these pastors, because sooner or later, their filth will be thrown up onto the beach and everyone will discover who they really are.
g) They are wandering stars (v. 13);
These shepherds are "stars" of temporary brilliance. Moreover, they do not know where they are going, they have no definite direction and they are lost and wandering. We might even describe them as shooting stars.
h) They are murmurers and discontents (v.16);
These people constantly grumble: they do not like anything they have and want everything they do not have.
i) They are arrogant (v. 16);
Judas says that they are arrogant because they always exalt themselves and do so as if they were the most experienced person in the group, or as someone with whom God speaks most directly. Therefore, we must beware of the following symptoms:
i) Pastors of pompous spirituality;
ii) Pastors who make a lot of noise about their gifts;
iii) Pastors who consider themselves a reference for spirituality and who use their testimonies to promote themselves.
j) Flatterers of others for reasons of self-interest (v. 16);
These pastors have no commitment to God or to others, so they become sycophants according to their self-interests.
CONCLUSION
No human being is free of these harmful behaviors or immune to them, including pastors, because these ungodly attitudes are present in our sinful nature and Satan knows how susceptible we are. Walking in an attitude of self-sufficient isolation is very dangerous, because it creates an environment conducive to the proliferation of all these evil behaviors. The best tool to help us identify and combat the first sign of these symptoms is a pastoring of pastors program which allows us to walk with others just like us who have the authority to correct us and to help us return to the simplicity of the Christian life (Prov 27:17, Jd. V. 22, 23).
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