- Christogenea Saturdays
TruthVid's 100 Proofs that the Israelites were White, Part 34
Last week we discussed the racial aspects of the message of 2 Peter chapter 2, where it is clear in the context of his remarks that the apostle was describing a different race of people with a different origin than the Israelite Christians to whom his epistle was addressed. In that chapter, the apostle had warned of men who could not have been of Israel, and he related them to fallen angels and professed that they were born as “natural irrational animals into destruction and corruption”. And that they were cursed children, among other things which indicated that he was speaking of a race of men, and not merely of a collection of wicked or sinful individuals. Furthermore, on that same basis they evidently never had any opportunity to repent and join the body of Christ, and Peter attested that their fate is to be consigned to the “mist of darkness… for ever,” from of old, which is, from ancient times.
49) The racial message of Jude
Now we shall discuss the epistle of Jude from that same perspective, because Jude not only corroborates Peter’s words, but also clarifies them in ways which make us all the more confident in our interpretation of both of these epistles. Evidently Jude, the brother of James the elder, was one of the original twelve apostles, along with James, and both men were also the half-brothers of Christ, referred to as “the brethren of the Lord” by Paul of Tarsus in 1 Corinthians 9:5 where they are mentioned along with Peter. They are mentioned together by name among the twelve at Matthew 13:35, Luke 6:16 and Acts 1:13, as well as in the opening salutation of this epistle where we read, from the King James Version: “1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied.” We will be following the King James Version here so that we may also discuss its faults.
Admittedly, much of what I say here this evening is based on a May, 2012, commentary that I had done on the epistle of Jude, which I had presented in a single podcast. However here I will focus only on the racial aspects of the message of the apostle, while I will do my best to clarify whatever I can, and also to relate it to the epistles of the other apostles where they made similar statements, and especially to 2 Peter chapter 2, which we had just discussed in our last presentation, and hopefully also to aspects of the first epistle of John which we plan to discuss in these 100 Proofs in the near future.
The epistles of John, Peter, James and Jude are not without their enemies, and some early and supposed Christians attempted to have them eliminated from Canon. In chapter 6 of his Ecclesiastical History (EH 6:14), the fourth century writer and advisor to Constantine the Great, who also served as his pangyrist and eulogist, wrote speaking of a work of Clement of Alexandria that “In the work called Hypotyposes, to sum up the matter briefly, he gave us abridged accounts of all the canonical Scriptures, not even omitting those that are disputed, I mean, the Book of Jude, and the other general epistles.” But so far as I know, Eusebius never explained why all of these epistles were disputed, and we would reject any such disputation.
A host of earlier Christian writers, namely Irenaeus, Polycarp, Tertullian, Hippolytus, Novatian and several other earlier Christian writers, had all cited Jude, and all of them esteemed the epistle to be legitimate. Origen, who also far preceded Eusebius, in chapter 10 of his Second Book of the Commentary on the Gospel of Matthew, had written that Jude “wrote a letter of few lines … but filled with the healthful words of heavenly grace”, referring to this very epistle. So it is clear, that while Eusebius and others who lived in a later time and during the early development of the Universal Roman Catholic Church had doubted the veracity of Jude nearly three centuries after it was written, the early Christian writers did not doubt it. So Eusebius’ attitude towards Jude and the other catholic, or general epistles, amounts to hearsay and slander.
In the opening verse of his epistle, Jude addresses it to “those beloved by God the Father”, and also to “them that are sanctified by God”, where the two descriptions obviously apply to the same people, his intended readers. In our own translation we recognize that fact, and we very literally translate the Greek phrases to read: “to those beloved by Father Yahweh, even the chosen being preserved by Yahshua Christ…” The passage may have been translated: “to those who are beloved by God the Father and who are the chosen being preserved by Yahshua Christ”, which is not as literal but which certainly reflects Jude's intentions accurately. Only the children of Israel have all of those Old Testament promises of salvation, and therefore only the children of Israel can be “the chosen being preserved by Yahshua Christ” as these things were all defined by God long in advance. But none of them were Jews, as the people we know as Jews are not Isaraelites.
In verse 3 he mentions to them “the common salvation”, but that does not mean that salvation is for every biped on the planet. Rather, according to the Scriptures, salvation is a promise to the children of Israel sent into captivity, which Yahweh God had declared beforehand. So we read, for example, in Isaiah chapter 43: “11 I, even I, am the LORD; and beside me there is no saviour. 12 I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. 13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? ” Where Yahweh had said “before the day was” He was informing the children of Israel that they must note that once Christ the Savior did come, that they should know it because He told them that He was coming, so we read in the words of Christ, in John chapter 8 where He was addressing His enemies: “28… When ye have lifted up the Son of man, then shall ye know that I am he…” and there Christ was indicating that it was He who was fulfilling that promise to Israel made in Isaiah.
For another example, in Isaiah chapter 45 we read: “15 Verily thou art a God that hidest thyself, O God of Israel, the Saviour. 16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. 17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end. 18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else. 19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.”
So the language which we find in the first three verses of Jude helps to establish that he was addressing the scattered children of Israel, just as Peter and James had also used language to indicate that same thing, although in different terms. Later in the same verse, Jude refers to the “faith once delivered to the saints”, and that is a reference to the Old Testament saints, who are no different than those of the New Testament, they are the same children of Israel. We have already explained the meaning of the Greek word ἅγιος in these presentations, as it refers to something which has been separated and dedicated to the services of God. The word for saints here is ἅγιος, and the verb for sancitifed in verse 1 is a perfect tense verb form of the same word, ἁγιάζω, which refers to someone or something which had already been sanctified in the past: those same Old Testament children of Israel who were sanctified to God by Abraham in the loins of his son Isaac.
For now it may suffice to read from Psalm 37: “28 For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.” The word saint first appears in Deuteronomy chapter 33, where it is also defined: “2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. 3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.” This is the “common salvation” which the Old Testament promises, which is common only among the children of Israel.
But now, in Jude 4 we read of men in the context of the Old Testament who could not have been of Israel, and therefore, who must have been of a different race:
4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
This corresponds to what Peter had said about false prophets among the people of old who had privily brought in damnable heresies, in 2 Peter 2:1. The word lasciviousness may have been rendered as licentiousness. One does not have to deny Christ directly to bring heresies into the church and to deny Christ, because a purposeful failure to obey His commandments is tantamount to a denial of Him, being a denial of His teachings. Licentiousness certainly is a purposeful rejection of His commandments. In verses 16 and 18 the apostle mentions their ungodly lusts, and all of that correlates to Peter’s remarks concerning the lust of uncleanness, adultery and covetous practices of the same men in verses 10 and 14 of 2 Peter chapter 2.
Here Jude associates these false teachers with the godless men of old, who were “of old ordained to this condemnation”, just as Peter also did in 2 Peter chapter 2 where in the opening verses he said that “for whom from of old their judgment is not idle and their destruction does not sleep!” This is one reason, I am persuaded, that why as long ago as Eusebius' time certain men wanted to get rid of these epistles. Likewise Paul associates the deception of Christians with that Serpent of old, at 2 Corinthians 11:3 where he states that “But I fear lest in any way, as the serpent had thoroughly beguiled Eve in his villainy, your thoughts would be corrupted from that sincerity and that purity which is with the Anointed.” It is not by chance that the apostles used such illustrations to convey these things, since they are fully corroborated as literal truths in many other places in Scripture.
Now Jude offers a warning of temporal destruction to those who would reject Christ and His teachings, using another illustration from the Old Testament:
5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
Saying “the people” Jude was referring to Israel, and speaking to those who “once knew this” he was speaking to their descendants. The people are the same people of Deuteronomy 33:3 where it speaks of Yahweh God and we read: “Yea, he loved the people; all his saints are in thy hand”.
The Greek word translated as afterward is actually δεύτερος and is better and more literally translated as the second time. Saying that, Jude refers to those who fell in the desert, to those who would not look upon the serpent which Moses set up and that Yahweh had promised wold heal them from the bites of the fiery serpents. So following the words of Christ Himself, Jude would urge men to look upon Christ who was raised in that same manner in his own time.
But that being the “second time”, the first time the impious among the ancestors of the children of Israel were destroyed was in the days of Noah, and while Jude does not mention the flood of Noah explicitly here, Peter had in verse 5 of 2 Peter chapter 2, and now in relation to that same event, to those who had precipitated it, Jude says:
6 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.
Where it says “reserved in everlasting chains under darkness” the Greek phrase δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν is better translated as “kept under darkness in everlasting bindings”, and this is where Peter had said in 2 Peter 2:4 that the angels that sinned were “delivered
them into chains of darkness”. The angels that sinned were not necessarily chained in a dark pit, sitting in darkness in chains, but rather they were bound in chains of darkness, very plausibly as a result of being the very products of the fornication of their ancestors.
Later in this epistle, Jude cites the writings of Enoch. While we may have read passages from Enoch which correspond to statements he made in the first five verses here, we omitted them. But we will cite Enoch in relation to what Jude had written in this sixth verse. So, from 1 Enoch chapter 12 we see that Enoch himself is addressed in a command, evidently in the prelude to the flood of Noah: “4 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves wives: ‘Ye have wrought great destruction on the earth'”. There are many other portions of 1 Enoch which also offer relevant citations.
As Paul of Tarsus had warned the Corinthians in his first epistle to them not to commit fornication, here Jude is warning his readers that if they disbelieve Christ and refuse to keep his commandments, they may face that same fate as the angels who sinned, who are now also compared to other sinners:
7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Where Jude says “Even as Sodom and Gomorra” he likened the acts of the fallen angels to those of the Canaanite cities. Where he wrote “in like manner with them”, he tells us that the people of Sodom and Gomorra and the other cities did these things in like manner with the fallen angels. The word for strange is ἕτερος, which is different, so Jude describes fornication as race-mixing. Adam described his wife as “flesh of his flesh”, but there are many races in Canaan found in Genesis chapters 14 and 15 who did not descend from Adam. Paul defined fornication in a similar manner where he referred to another race-mixing event, that of the Israelites and the daughters of Moab described in Numbers chapters 24 and 25, for which twenty-four thousand Israelites died in a plague in one day.
There is also the clear connection of the Canaanites to the Kenites and the Rephaim of Genesis chapter 15, who were descended from the serpent – from the Nephilim or fallen angels – and were also mixed in with the Canaanites of those cities as well as they were mixed in with the rest of the Canaanites of Palestine. Among them were other races who were not descended from Adam, the Kenizzites, Kadmonites and Perizzites, and also the Zuzims, people described with a word which simply means roving creatures. The end for all of them is the “Lake of Fire” of the Revelation and Matthew chapters 13 and 25, where we see that they are not sheep, and therefore they must be among the tares and the goats of those respective parables. Likewise, 1 Enoch 10:13 tells us of the coming judgement of the fallen angels that “In those days they shall be led off to the abyss of fire.” So even Yahshua Christ was repeating things which are previously found in the Enoch literature, as the Dead Sea Scrolls fragments which have survived certainly are at least as old as the first century, and both Christ and Enoch, as well as Jude here, were speaking these things in reference to the same people.
Here Jude defines fornication as race-mixing, which is the only honest way that one can interpret the words which describe the pursuit of “different flesh”. There are at least three other Biblical witnesses to this definition of fornication. They are: Paul at 1 Corinthians 10:8 where he refers to the incident with the men of Israel and the daughters of Moab as fornication using the same Greek word, the Revelation of Christ at 2:14 where this same incident is referred to with the same language, which is also associated with the “doctrine of Balaam”, and in Paul's letters again at Hebrews 12:16 where he called the race-mixing Esau a fornicator, using a form of the same Greek word once again.
Tobit tells us not only not to commit fornication, but that when one does so, he hates his own people. This we read in Tobit 4:12-13: “12 Beware of all whoredom, my son, and chiefly take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy father's tribe: for we are the children of the prophets, Noe, Abraham, Isaac, and Jacob: remember, my son, that our fathers from the beginning, even that they all married wives of their own kindred, and were blessed in their children, and their seed shall inherit the land. 13 Now therefore, my son, love thy brethren, and despise not in thy heart thy brethren, the sons and daughters of thy people, in not taking a wife of them: for in pride is destruction and much trouble, and in lewdness is decay and great want: for lewdness is the mother of famine.” The word for whoredom is that same Greek word, πορνεία, which the King James Version often rendered as fornication. The word here in Jude is a verb derived from πορνεία. Tobit tells us not only not to commit fornication, but that when one does so, he hates his own people.
Where in that passage it was Tobit’s father who was giving him that advice, and he said that it was because “we are the children of the prophets”, not literally, but they were the people for and about whom the prophets were writing. Tobit was an Israelite of the Assyrian captivity in Nineveh. So Jude is also admonishing against fornication, and we read in Acts chapter 3 that “25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.” For this same reason Paul admonished against fornication in 1 Corinthians chapter 10, declaring that his intended readers were in the Exodus with Moses.
8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities…. 10 But these indeed blaspheme whatever they do not know, yet whatever is natural they understand like irrational beasts, by these things they destroy themselves.
As Peter had said of these same men in his epistle, in 2 Peter chapter 2, they “10… walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities…. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption…”
We omitted repeating Jude 9 and 2 Peter 2:11, where when we discussed the verse from Peter in our last presentation we explained that the angels would not even bring an accusation against these men before God, because they were already condemned from of old, from ancient times. So they could not have been Israelites yet they nevertheless disputed the body of Moses. This cannot refer to the physical body of Moses because Moses himself had died and was peacefully buried in a place that no man knew, as we read in Deuteronomy chapter 34, where it is speaking directly of Yahweh God as having buried him: “6 And he buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.” So Yahweh buried Moses in a hidden place. Therefore the “body of Moses” here must represent the law, the writings of Moses, as the work of an author or craftsman is often called his body. [Of course, since Moses appeared with Elijah before Christ at the Transfiguration on the Mount, he may not have been “buried” as we can imagine.]
Here we must remember that the subject of Jude's diatribe is still those “some men” who “have stolen in”, “those of old having been written about beforetime for this judgment, godless men”, as they are described in verse 4, and we see that he was referring to the outsiders who have infiltrated the congregations of Israel from ancient times. Peter, in chapter 2 at verse 12 of his second epistle, referred to these same men where he says that “these, having been born as natural irrational animals into destruction and corruption...also shall perish”. The King James Version words it differently, where it calls them “natural brute beasts, made to be taken and destroyed”. These words can also describe all of the non-White aliens among the White race today, and they reflect the attitude that Christians should have towards all of those who are not of our kind. In respect of this Paul says at 1 Corinthians 1:18: “For the account of the cross is folly to those who are going to die, but to those who are being preserved, to us, it is the power of Yahweh.”
In the book of Jeremiah, especially in chapter 2, we see that the people of Judah were chastised by God for race mixing. Yahweh exclaimed in verse 13 of that chapter of Jeremiah: “13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Then Yahweh goes on to explain: “21 Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me? 22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord GOD.” Race-mixing is the sin that cannot be cleansed. Now this problem went back to Judah himself, since, as Malachi records, Judah had “married the daughter of a strange god” (Malachi 2:11), and therefore, with the progeny of Shelah, from the earliest times there were Canaanites who had a claim to be of Judah. While it is also evident in Scripture that many of the children of Israel had at various times mixed with the Canaanites, from the time of the divided kingdom they went off into paganism and therefore had no part in the early corruption of the “body of Moses”, which can refer to the Laws of our God as they were kept in the temple at Jerusalem. In 1 Chronicles chapter 2 we are informed that Kenites, the descendants of Cain, were scribes in Jerusalem at that time. In Jeremiah chapter 8, the prophet had also lamented the fact that the law had already been corrupted in his day.
Now Jeremiah showed us in chapter 24 of his prophecy, how Yahweh had distinguished the good and the bad figs of Judah during the Babylonian captivity. However the bad figs never lost their purported identity as Judah, and added to these “bad fig Jews” were the Edomites who were subjected by the Maccabees in the second century BC, where from that time all of Edom was converted to the religion of Judaea and purported to be Judaeans. Paul distinguished between the Israelite “vessels of mercy” and the Edomite “vessels of destruction” in Romans chapter 9. Here Jude equated these infiltrators who are the blasphemers of God with animals, as Peter had also, which is exactly what they are since they do not have that Spirit which Yahweh imparted to the Adamic race, and Jude says that very thing of these same people in verse 19. So even though they appear to be men, with their animal-like tendencies they destroy themselves. Now, in another way, Jude likens them and their sin to fornication once again:
11 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.
The way of Cain and the wages of Balaam have everything to do with race. Many may dispute that statement concerning Cain, however where the way of Cain is equated to the gainsaying of Kore, it may indeed be demonstrated that this is also true. The gainsaying of Kore is described in Numbers chapter 16. Kore was a Levite, and a cousin of Moses and Aaron. However he insisted on performing priestly duties which Yahweh had prescribed for the sons of Aaron alone, and concerning the offerings they were a function reserved specifically for Aaron's son Eleazar, who with the death of his elder brothers obtained the position of firstborn. So Kore insisted upon making sacrifices which he had no right to perform. Likewise Cain made a sacrifice, and his sacrifice was rejected by Yahweh. We see with the sacrifice of Cain, that Abel was also making sacrifice, and his sacrifice was accepted by Yahweh.
Since the eldest son is traditionally the family priest (Exodus 4:23, 13:2, Numbers 3:12-13) it may seem that Cain should have been doing the sacrificing, and not Abel – if indeed Cain was Adam's true son. Abel challenged Cain and prevailed, because Abel was Adam's true firstborn son, and Cain was a product of fornication. Such is why Cain is not counted in Adam's genealogy, and why Cain was said to be “of the wicked one” at 1 John 3:12, and “a devil and a murderer from the beginning” in John chapter 8. There is no other purely Scriptural way to interpret these events and this equation which Jude makes here.
Both Cain and Kore attempted to usurp Yahweh's established order, and so did Balaam. The sin of Cain is also the same as the error of Balaam. Peter, speaking of these same infiltrators at 2 Peter 2:15, says that “abandoning the straight road they have wandered astray, following in the way of Balaam the son of Bosor, who had loved the wage of unrighteousness”. Yahweh commanded that the children of Israel be a separate people. Balaam was hired by Balak the king of Moab to curse the children of Israel, and each time that he attempted to curse them, Yahweh forced blessings to proceed from his mouth instead of curses. Upon failing to achieve his purpose, for his wage he counseled Balak how else he could defeat the Israelites: by encouraging them to race-mix. This is where in Numbers chapter 25 it is said that “Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.” From Revelation 2:14, in the message of Christ to the assembly in Pergamos: “But I have a few things against you, because you have there those holding the teaching of Balaam, who had taught Balak to put a trap before the sons of Israel, to eat things sacrificed to idols and to commit fornication.” A little later in the chapter Christ exhibits what He meas by fornication,where in relation to Jezebel and those who follow her He informs us that He will punish them, and He will kill their children with death, ostensibly because they are bastards. Those infiltrators from the “synagogue of satan” who claim to be Judah but are not, have been trying to get the White race – the true children of Israel – to race mix ever since.
To repeat Jude verse 11, “11 Woe to them, because they have gone in the way of Kain and in deception they pour forth of the wages of Balaam and are destroyed in the disputation of Kore!” Jude makes an interesting analogy here. The way of Cain, who was Adam-kind's first bastard, leads to the error of Balaam and causes destruction such as that which had resulted from the disputation of Kore. While Kore himself had nothing to do with fornication, he nevertheless sought to set aside Yahweh's order and establish his own. The way Jude has written this verse, one of these things leads to another. The bastardization process leads to further bastardization, which leads to destruction as a judgement resulting from the corruption of Yahweh's established order. That process of corruption and destruction can be witnessed throughout the Bible and history, starting with the fall of our first parents.
12 These are the spots in your feasts of charity, feasting together without fear, tending to themselves, clouds without water being carried away by the winds ...
At 2 Peter 2:13 the apostle writes a similar description of these same infiltrators that they are “Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you”, and in the same chapter at verse 17 he says that “These are wells without water, clouds that are carried with a tempest…” The phrases “clouds without water” and “streams without water” can only be alternative descriptions of those same broken cisterns of Jeremiah 2:13: “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Therefore the writer of the Proverbs admonishes his son, at Proverbs 5:15-18: “15 Drink waters out of thine own cistern, and running waters out of thine own well. 16 Let thy fountains be dispersed abroad, and rivers of waters in the streets. 17 Let them be only thine own, and not strangers' with thee.” A broken cistern is one that holds no water, as a race-mixed man, which is a bastard, does not have the Spirit of Yahweh. Finishing verse 12:
… late-autumn trees without fruit, twice dead being uprooted,
Here we see an allusion to the fig tree which Christ had cursed, which itself was a parable representing His ministry in Jerusalem, that not bearing any fruit as He had sought fruit from it, He had cursed it and said that there would be no more fruit from it forever. Whatever Israelites there were in Jerusalem who had not listened to Him by then would become mingled in with the Edomites and never bear fruit.
Here Jude also seems to be referring to the parable of the fig tree at Luke 13:6-9, which corresponds to the 3-1/2 year ministry of Christ: “6 Then He spoke this parable: A man had a fig tree planted in his vineyard, and he came seeking fruit in it and found none. 7 And he said to the vine-dresser, ‘Look, it is three years from which I have come seeking fruit in this fig tree and I find none. Cut it down, for why should the land be useless?’ 8 But answering he says to him: ‘Master, leave it this year also, until when I should dig around it and cast manure 9 and so then it may produce fruit in the future, but otherwise if not, you shall cut it down.’”
Being twice dead once they are uprooted, Jude once again tells us that these people do not have the Spirit of God, since resurrection is through that Spirit. If one has not the Spirit, there is no resurrection. Being dead both physically and spiritually, once they die they are “twice dead”. To be resurrected one must be born with the Spirit, as Paul says in 1 Corinthians chapter 15 that Adamic man is born a physical seed, and raised a spiritual seed, it is evident that both bodies grow out of the same seed. The apostle John also mentions this seed in his first epistle where he says that “Each who has been born from of Yahweh does not create wrongdoing, because His seed abides in him, and he is not able to do wrong, because from of Yahweh he has been born.” (1 John 3:9.) Therefore Christ said of those who opposed Him at Matthew 23:27: “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead mens' bones, and of all uncleanness.”
13 stormy waves of the sea foaming up their own shame, wandering stars for whom the gloom of darkness is kept forever!
Again, 2 Peter 2:17 says the same things of these same people: “These are streams without water and clouds being driven by a tempest, for whom the gloom of darkness is kept.” The ideas represented by Jude verses 4 through 13 are found in large part in various places in 1 Enoch. Here from 1 Enoch chapter 15: “15 1 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous man and scribe of righteousness: approach hither and hear my voice. 2 And go, say to the Watchers of heaven, who have sent thee to intercede for them: ‘You should intercede for men, and not men for you: 3 Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of earth, and begotten giants as your sons? 4 And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten children with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die and perish… 8 And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. 9 Evil spirits have proceeded from their bodies; because they are born from men, and from the holy Watchers is their beginning and primal origin; they shall be evil spirits on earth, and evil spirits shall they be called.’”
Now whatever we think of 1 Enoch, or whether we can be assured that the writings of Enoch which Jude was referring to are those same writings which we have today in 1 Enoch, is immaterial. While I do not trust 1 Enoch, many of these same sentiments are found in the fragments of Enoch among the Dead Sea Scrolls, which I believe is more authentic and is closer to what the apostles had cited. But these things which are expressed in Enoch are also often found in Scripture, although an examination of the Enoch literature helps us to better understand what both Jude and Peter had described in these epistles.
It is evident in these passages which we have cited that the Enoch literature relates the idea that evil spirits would cause havoc upon the earth. There it is also evident that demons, or evil spirits, proceed from the bastard children of race-mixing. However these are not necessarily all disembodied spirits. The spots in their feasts of charity were living people joining themselves to them, but who were not Israelites. So the apostle John was also talking about embodied spirits when he warned in the fourth chapter of his first epistle: “1 Beloved, do not have trust in every spirit, but scrutinize whether the spirits are from of Yahweh, because many false prophets have gone out into Society. 2 By this you know the Spirit of Yahweh: each spirit which professes that Yahshua Christ has come in the flesh is from of Yahweh, 3 and each spirit which does not profess Yahshua is not from of Yahweh, and this is the Antichrist, whom you have heard that it comes, and is already now in Society.” True children of God are born of God. Bastards are born out of the errors of Society, the sins of the world, to use the language of the King James Version. As Peter said in 2 Peter 2:12, as we translated the passage in our last presentation, these wicked infiltrators into the body of Christ were born into corruption and destruction.
14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
Jude seems to be referring to 1 Enoch 1:9, which says in the Charles edition: “9. And behold! He cometh with ten thousands of His holy ones, to execute judgement upon all, and to destroy all the ungodly: and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against Him.”
Jude’s reference to Enoch as “seventh from Adam”, which he is also called in 1 Enoch 60:8, also reveals a difference between Cain and Abel. Adam himself does not count here, Enoch being seventh from Adam. Therefore, either Cain or Abel – but not both, must be included in this reckoning in order to arrive at seven first-born males from Adam. There is no other way to reckon Enoch as “seventh from Adam” within the context of Scripture the only way this could be true is that it counts the line of the first-born or eldest surviving sons. Seth, replacing the murdered Abel, therefore inherits the rights of the first-born from him, but Abel was firstborn and until he died he was the eldest-living, so he was also counted. So we have it: 1) Abel, 2) Seth, 3) Enos, 4) Cainan, 5) Mahalaleel, 6) Jared, 7) Enoch, and this also demonstrates the exclusion of Cain from the time of his birth, as the counting purposely forces us to include either Abel or Cain, nut not both. Seth being a replacement for Abel, not Cain, as it is professed in Genesis 4:25, we see that Cain was completely excluded from the line of Adam.
From this point I will cite the balance of what Jude said about these infiltrators without many notes:
16 These are grumbling murmurers going in accordance with their own lusts, and their mouths speak excesses, admiring appearances for the sake of advantage.
The Nestle-Aland Novum Testamentum Graece, 27th edition, makes a cross-reference to 1 Enoch 5:4 here: “4. But ye - ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words with your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.” Peter likewise says of them “18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.”
Paul and James both warn Christians not to have respect for the status or stature of persons. That is what the phrase “respect of persons” truly means, and it has nothing to do with race as the promises of Christ are only for one race. Where Jude chastised the infiltrators as “admiring appearances for the sake of advantage” as flatterers and sycophants, he is referring to that same thing.
17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
Jude must here be referring to the written warnings of both Peter and Paul, found in 2 Peter chapter 3 and 2 Timothy chapter 3. Therefore Jude must have been writing at an even later time than both of those epistles were written.
19 These are those making divisions, animals, not having the Spirit.
Later, in 1 Corinthians 11:18, Paul informs us that divisions make manifest the children of God, where he is talking about men of contention (v. 16) and not merely men with minor disagreements: “For there must also be sects among you, in order that those approved will become evident among you.” So we see that those who create heresies, or introduce damnable heresies, as both Peter and Jude explain, are infiltrators into the assemblies of Christ, and not His children.
From this point, Jude offered his readers consolation, even exhorting them that they should have mercy to sinners among themselves, which tells us once again that these infiltrators were not merely rejected for being sinners, as they are never going to be granted any mercy.