First
Example: GodÕs Judgment on Israel
In
this lesson we are going to look at the first example that Jude gives of GodÕs
judgment on those who are disobedient to Him. These examples are of GodÕs
judgment on disobedience and unbelief; it is not restricted to examples of
GodÕs judgment only on unbelievers. A major problem that we have when we come
to a book like Jude in todayÕs environment is that there are many Christians
and pastors who teach a form of the gospel that is referred to as lordship
salvation. This is actually a perversion, a misunderstanding of the gospel in
many different ways. But one of the basic ways in which lordship is taught is
there are usually added some adjectives—true believer, real believer,
sincere believer in Jesus Christ, and if you were truly saved, genuinely saved.
The Bible never adds adjectives to belief. It never talks about truly
believing, genuinely believing, sincerely believing. No adverbs are ever added
to the verb Òbelief,Ó no adjectives are added to the noun for faith or salvation.
It is only Òwho believe.Ó Either you believe it or you donÕt believe it.
If
you believe something is true and what you believe to be true is that Jesus
died on the cross for your sins then at that instant you are saved, justified;
the Father imputes or credits or reckons to your account
righteousness—the righteousness of God. ÒHe who knew no sin was made sin
for us that the righteousness of God might be found in us.Ó It is a free gift;
that means you donÕt do anything to earn it or deserve it, and you donÕt do
anything to keep it; it is yours forever.
Christians
can be disobedient, extremely disobedient, because they still retain a sin
nature. The only thing that is broken at salvation is the tyranny of the sin
nature, which is the focal point that Paul talks about in Romans chapter
six. The tyranny of the sin nature
is broken but its presence is not removed, and its power is not reduced. The
sin nature is just as powerful five minutes after we are saved as it was five
minutes before we were saved. The
difference is we have a capacity, a potential, a capability to say no after
salvation that we did not before. It is not automatic. Spiritual growth is not
automatic. Spiritual growth is something that is potential, i.e. something that
is possible after salvation, but it is activated by our choice. We can choose
to live as a new person in Christ or choose to live as we did before we were
saved, but how we choose to live is not an indicator of whether we are
spiritually alive or not. That is the error of lordship salvation.
The
reason it is called lordship salvation is because there are those who have said
that if you are not truly saved, it is not genuine faith, unless you make Jesus
Lord of your life. That is a sort of simplistic, reductionistic approach to
their view but the idea is that the genuine believer is going to produce fruit
that is consistent with his genuine faith and if that fruit isnÕt there then he
wasnÕt really saved. But that is not what the Bible teaches.
The
reason for bringing this up as an introduction to this part of Jude is because
when we look at this epistle Jude is writing to believers, but he is warning
those believers about a group of false teachers that have come in from outside
the church. They are now inside the church and they are having a destructive
impact on the belief inside the church because they are teaching heresy. And
they are not believers, they are not regenerate; they are holding to a form of
godliness, they are counterfeits and actually the devilÕs disciples and
unbelievers, but they are not saved. We know that because of the terms used to
describe them in Jude.
But
JudeÕs point is to warn those whom he is writing to that GodÕs judgment is
certain for false teachers. And so
he draws examples from the Old Testament to show that God judges unbelief.
Unbelief can be unbelief at gospel hearing—the person who does not
believe the gospel—or it can be a believer who continues in unbelief
after salvation—a disobedient believer. So JudeÕs examples are not examples
of judgment on unbelievers or GodÕs judgment on believers; they are mixed. They
are illustrations of just the fact that God judges unbelief. ThatÕs it. So donÕt make the mistake of thinking
that these are believers, they are unbelievers; and that is demonstrated in a
number of different ways.
The
primary focus in this epistle is to challenge his readers to make it a point to
defend and fight for the gospel. Jude
1:3 NASB ÒBeloved, while I was making every effort to write you
about our common salvation, I felt the necessity to write to you appealing that
you contend earnestly for the faith which was once for all handed down to the
saints.Ó
We
start out with our thinking. We all have strongholds of false doctrine. We have
fortified areas of thought within our soul—human viewpoint
thought—which we hold on to desperately. Because in the deception of our
sin nature we think that we can really make life work without God, except for
maybe one or two situations. So we have areas where we are deeply committed to
making life work on our own terms apart from God. The are, by analogy,
fortified cities within our thinking. Just as Israel had to eventually go into
the land and conquer it the first thing they did was take out the major cities,
and then they had a mopping up operation taking out a lot of smaller towns and
villages in different battles and fights. That is an analogy of the whole
Christian life.
Usually
when a person gets saved there may be six, eight, ten, twelve major areas of
disobedience and failure in his life. They go after that and often there is an
initial change but then during the rest of life they are fighting the
underlying problems that give rise to that—the desperate need to make
life work on our own, the desire to maintain self-sufficiency instead of
God-dependency, the desire to assert our own ability over against GodÕs
ability, and that manifests itself in a lot of different ways.
So
the primary focal point of the battle is in our thinking, and then secondly,
the thinking that is within our families. If you are a father it is your
responsibility to oversee the spiritual development of the family, especially
the children.
The
third sphere of our contending for the faith is in the church, to make sure
that we maintain an orthodox belief system and a biblically sound philosophy of
ministry. This is what Paul is referencing in 2 Corinthians 10:4,5 NASB
Òfor the weapons of our warfare are not
of the flesh, but divinely powerful for the destruction of fortresses. {We are}
destroying speculations and every lofty thing raised up against the knowledge
of God, and {we are} taking every thought captive to the obedience of Christ.Ó
This is important for us to understand because the entire framework for
understanding the spiritual life as it is taught in the Scripture is of
warfare. We are at war; we are all soldiers in a war. And the weapons of our
warfare are not the weapons of the world system, not the weapons of our
culture, not the weapons of human viewpoint. They are distinct; they are the
weapons that God has described in His Word. So how we do things is the issue. A
right thing done in a wrong way is wrong, always is wrong, and this is one of
the things that Israel faced when they were going into their conquest. They
tried to go in and accomplish the conquest on their own terms at times, and
then they would have massive defeat. A right thing done in the wrong way is
wrong one hundred per cent of the time.
Ultimately we have to understand that
the Christian life is about thinking, not about doing. If you change the way a
person thinks you will change what they do, but if all we are focusing on is
changing what a person does it becomes superficial, you donÕt change them from
the inside out, and they become like Jesus accused the Pharisees, i.e. of being
whitewashed sepulchers, just cleaned up on the outside but they are dark and
nasty on the inside because their real spiritual life, their thinking, has not
changed. So we have to change thought. We have to Òtake every thought captive
to the obedience of Christ.Ó Notice: not every action. Why? Thought precedes
action, action flows from thought; change the thinking and you change the
people.
As we look at these apostates that Jude
is warning about we see all these different terms that are used of them, and
these taken in their collective indicate that they are unbelievers,
unregenerate. They are godless men, they are changing the grace of God into a
license for immorality, they deny Jesus Christ—similar to a description
found in 2 Peter, Òthey deny the Lord who bought themÓ—like Sodom they
are given to sexual immorality, dreamers who pollute their own bodies, they are
compared to unreasoning animals, shepherds who feed only themselves, clouds
without rain, etc.
Jude says these men Òhave crept in unnoticed, those who were long beforehand
marked out for this condemnation.Ó In other words, God in eternity past had
identified these as condemned because they were not believers. John 3:18 NASB
ÒHe who believes in Him is not judged; he who does not believe has been judged
already, because he has not believed in the name of the only begotten Son of
God.Ó We are born under condemnation. So they are marked out or identified for
this condemnation. They are called ÒungodlyÓ which in ever clear passage refers
to unbelievers. They Òturn the grace of our God into licentiousness [destroy
the whole concept of grace] and deny our only Master and Lord, Jesus Christ.Ó
This is similar to the same examples that Peter uses in 2 Peter 2:5-7.
2 Peter 2:1 NASB ÒBut false
prophets also arose among the people, just as there will also be false teachers
among you, who will secretly introduce destructive heresies, even denying the
Master who bought them, bringing swift destruction upon themselves.Ó
Starting in verse 5 what Jude does is
remind his readers of three examples of the certainty of divine judgment. Jude
1:5 NASB ÒNow I desire to remind you, though you know all
things once for all, that the Lord, after saving a people out of the land of
Egypt, subsequently destroyed those who did not believe.Ó He is reminding them
of a previously taught doctrine. The first thing to note about this verse is
the word ÒsavedÓ—having saved. One of the greatest dangers to
understanding the truth of Scripture today comes from evangelicals who use
biblical terminology in ways the Bible doesnÕt use it. In every day Christian
jargon people ask, ÒWell, are you saved?Ó Bu that they mean, Are you justified?
and, Are you going to go to heaven for eternity when you die? They almost
always use the word ÒsavedÓ to describe that.
But in the Bible the word Òsaved,Ó the
Greek verb sozo [swzw]
refers to each of three different phases or stages of salvation. Sometimes it
refers to phase one salvation, which is more technically called justification.
This is how we find it used in Ephesians 2:9. Another way in which the word
ÒsavedÓ or ÒsalvationÓ is used is in the sense of ongoing spiritual growth. It
is used this way in Philippians 2:12 NASB ÒSo then, my beloved, just
as you have always obeyed, not as in my presence only, but now much more in my
absence, work out your salvation with fear and trembling.Ó He calls them
ÒbelovedÓ which indicates they are already saved and in the family of God. It
is a term used only of believers. Ephesians 2 says that salvation is not of
works lest any man should boast; this salvation is Òwork out.Ó This is not
talking about justification by faith alone in Christ alone; this is talking
about the salvation after justification, being saved from the power of sin.
Then another way in which we have the word ÒsavedÓ used is with reference to
our ultimate deliverance from sin and evil in this life when we are absent from
the body and face to face with the Lord.
So in Jude where we see this reference
to being saved out of Egypt we have to ask the question: Is this talking of
using ÒsavedÓ in a theological or any kind of a spiritual sense, or is it using
the term in a general every-day use of physical deliverance. The answer to this
is that this is probably physical deliverance. The Israelites were delivered
out of slavery in Egypt; it is not being used in a soteriological sense. It is
not a reference to justification; it is not a reference to their spiritual
growth or sanctification; it is not a reference to Òabsent from the body, face
to face with the LordÓ; it is just a reference to their physical deliverance
out from the land of Egypt.
When the Israelites left after the ten
plagues it is interesting to note that none of the Jews were affected by those
plagues; they were isolated by the Egyptians into the northern area known as
Goshen, and the plagues did not impact them. The final plague was the death of
the firstborn and the solution to avoid the judgment of God and the death of
the firstborn in the family was to apply the blood of the lamb without spot or
without blemish on the doorposts of the house. Scripture does not indicate that
any Jews lost their lives. All the Jews applied the blood to their house and
therefore anybody in that house was metaphorically covered by the blood of the
lamb, and everybody survived. This is a picture of our redemption by the Lord
Jesus Christ. In order for them to be there and to be delivered they had to
believe the promise of God, and they were believing His promise of deliverance.
Again and again in Exodus there are
statements about the belief of that Exodus generation. So we can say almost
exclusively that generation was made up of people who believed in the promise
of God for salvation in an Old Testament salvation sense. Phase one: that
generation were all justified in the Old Testament. But they were disobedient
just as Christians today are disobedient many, many times, and commit some of
the most horrible and shocking sins that you would never think a genuine
Christian would do, because we all have the same rotten old sin nature we had
before we were saved. So what we are talking about here in Jude 5 is first of
all, the salvation that is talked about here is the physical deliverance that
occurred when the Israelites came out of Egypt and passed through the Red Sea
and entered into a new existence a free people. They were redeemed by the blood
of the lamb and the Passover event. The Passover event is symbolic of their
justification. The physical deliverance or rescue from Egypt is a physical sign
or confirmation of their spiritual status, and they are delivered out of the
land.
There were times after that that they
believed God and there were many times when they did not, and that unbelief increased
until God had to bring a temporal judgment upon those people in the Exodus
generation. They were prohibited from entering into the promised land because
they disobeyed God. God judged them and they all had to die physically before
the next generation could go into the land. The only two who could go into the
land were Joshua and Caleb.
One possible objection that we may hear
is: How do you know that they were believers? Because this passages says they
were destroyed because they did not believe. Of all of the generation that were
delivered from Egypt there were only two that went into the land. Joshua and
Caleb were believers in GodÕs promise of giving them the land; it wasnÕt a
promise related to ultimate salvation. For that they were allowed to live and
go into the land. Everybody else died because they failed to believe God at
that point; it was not a salvation promise. Two other people we could speak of
were also prohibited from going into the land and their physical life was given
up before the people entered the land, but we would never doubt their
salvation; and that is Aaron the high priest and Moses the great deliverer and
law-giver of Israel. But Moses disobeyed God at some point and was prohibited
from entering the land, as was Aaron.
So the judgment of God in destroying or
taking the life of everyone in the exodus generation except for Joshua and
Caleb does not mean that those people were not justified with eternal life in
heaven, but after they were justified and saved they were disobedient and there
were consequences to their disobedience after salvation.
That episode is referred to in two
passages in the New Testament, one is in Hebrews and the other is in 1
Corinthians 10. In Hebrews 3 & 4 there is a section where the writer of Hebrews
is encour aging his recipients to not give up. They were under persecution and
hostility from other Jews because they had become Christians, believers in
Jesus as the Messiah, and so if they give up their faith it is not that they
would lose their eternal life but they would lose rewards and blessing both in
time and in eternity. So there is a warning not to give up. The analogy is to
that exodus generation which because of unbelief didnÕt enter into the blessing
that God was going to give them. It was a blessing in time entering into the
land.
Hebrews 3:16-19 NASB ÒFor
who provoked {Him} when they had heard [the promise of God to give them the
land]? Indeed, did not all those who came out of Egypt {led} by Moses? And with
whom was He angry for forty years? Was it not with those who sinned, whose
bodies fell in the wilderness? And to whom did He swear that they would not
enter His rest, but to those who were disobedient? {So} we see that they were
not able to enter because of unbelief.Ó
ÒHis restÓ is not talking about the
millennial kingdom; it is not talking about a higher level of spirituality; it
is talking about the rest God promised the Israelites once they entered the
land as a place of temporal blessing. But they were prohibited from entering into
that rest, but that did not negate any of GodÕs other promises to them. They
could not enter in because of unbelief.
There are a lot of Christians who have
unbelief most of their Christian life and at the judgment seat of Christ they
are still going to be saved but will not have any eternal rewards. They are
going to enter Òas through fireÓ—1 Corinthians 3.
Hebrews 4:1 NASB ÒTherefore,
let us fear if, while a promise remains of entering His rest, any one of you
may seem to have come short of it.Ó Here Òentering His restÓ is used as a
metaphor transferring it to the Millennium and our ruling and reigning with Him
in the future kingdom. [2] ÒFor indeed we have had good news [the Word, the
message] preached to us, just as they also; but the word they heard did not
profit them, because it was not united by faith in those who heard.Ó So the
issue: They had a message. That message was from God saying, ÒI am going to
give this real estate; itÕs yours.Ó All they had to do was trust Him to take
it. God had already given it so the issue was, ÒWill you trust me in how to
take it?Ó They failed to believe that God had already given that to them so
they exercised a lack of faith.
This is the same episode mentioned in 1
Corinthians 10:1-11. Paul uses the same example to warn and encourage the
Corinthian believers.
1 Corinthians 10:1 NASB ÒFor
I do not want you to be unaware, brethren, that our fathers were all under the
cloud and all passed through the sea.Ó These are terms used to represent baptism
or identification with Moses. [2] Òand all were baptized into Moses in the
cloud and in the sea.Ó They are identified with Moses in terms of his faith and
moving to a new life. This is another indication they all were saved and were a
regenerate generation. [3] and all ate the same spiritual food [manna]; [4] and all drank the same
spiritual drink [the water from the rock], for they were drinking from a
spiritual rock which followed them; and the rock was Christ.Ó That whole
generation drank from the spiritual rock of Christ. They internalized the
messianic promise of God, so the whole generation is soteriological secure in a
future in heaven. [5] Nevertheless, with most of them God was not
well-pleasedÉÓ Why? Because of disobedience. It was not that they were
unbelievers but that they were exercising unbelief in terms of the day-today
promise of God. ÒÉfor they were laid low in the wilderness.Ó
Think about this. There was a
generation of about two and a half to three and a half million people who were
going to spend forty years travelling in a rather small area of the Sinai
peninsular and every day they would bury on the average about 12-15,000 people.
So there was going to be a constant reminder that they were out of GodÕs
blessing and under condemnation.
How did these things happen? They
happened first of all because they were disobedient, and second as an example
to us. [6] ÒNow
these things happened as examples for us, so that we would not crave evil
things as they also craved.Ó What were they carving for? They were lusting for
the leeks and the garlic of Egypt. They just wanted to go back to their comfort
zone. Does that mean it is evil to eat seasoned with garlic and onions? No, but
what is evil is giving up the blessings and freedom that God has given us so
that we can wallow in carnality, self-indulgence and self-absorption. That was
the idolatrous aspect. It wasnÕt necessarily that they were creating an idol
out of gold, silver or wood, although they did that when they convinced Aaron
to make the idol of the bull. But they also made an idol of their own desires
and their own lusts and appetites.
1 Corinthians 10:7 NASB ÒDo
not be idolaters, as some of them were; as it is written, ÔTHE PEOPLE SAT DOWN TO EAT AND DRINK, AND STOOD UP TO PLAY.Õ [8] Nor let us act immorally, as some of them did, and
twenty-three thousand fell in one day. [9] Nor let us try the Lord, as some of them did, and were
destroyed by the serpents. [10] Nor grumble, as some of them did, and were destroyed by
the destroyer. [11]
Now these things happened to them as an example, and they were written for our
instruction, upon whom the ends of the ages have come.Ó
Numbers 13 is the poster-picture of
IsraelÕs disobedience; the major and critical event. This is when God instructed
them to send the twelve spies, one from each of the twelve tribes, into the
promised land which was still dominated by the Canaanites. The original command
is given in the first two verses. Numbers 13:1, 2 NASB ÒThen the LORD
spoke to Moses saying, ÔSend out for yourself men so that they may spy [explore]
out the land of Canaan, which I am going to give to the sons of Israel; you
shall send a man from each of their fathersÕ tribes, every one a leader among
them.ÕÓ
What did God say their purpose was? Did
He say their purpose was to go into the land to see if they could conquer the people? No.
They didnÕt interpret the promise right. Instead of literally interpreting what
He said and hearing it—God saying, I am going to give this land to
you—they are saying if we can win the battle. Because they misinterpreted GodÕs command
they disobeyed GodÕs intent and they had no belief. This shows the importance
of making sure that we understand precisely and accurately what God says to do.
They did not understand what God said to do and therefore they ended up in
disobedience because of their own failure to trust God.
In verses 3-16 there is a list of the
different men from each of the tribes that were sent in. Included within the
group are Caleb and Joshua, and they are two of the key leaders. The purpose is
spelled out again in verse 17. ÒWhen Moses sent them to spy out the land of
Canaan, he said to them, ÔGo up there into the Negev; then go up into the hill
country. [18] See what the land is like, and whether the people who live in it
are strong {or} weak, whether they are few or many.Ó What Moses doesnÕt say:
See if we can conquer the inhabitants. Find out what is there, we are not going
to see if we can conquer them. [21] ÒSo they went up and spied out the land
from the wilderness of Zin as far as Rehob, at Lebo-hamath. [22] When they had
gone up into the Negev, they came to Hebron where Ahiman, Sheshai and Talmai,
the descendants of Anak were. (Now Hebron was built seven years before Zoan in
Egypt.) [23] Then they came to the valley of Eshcol and from there cut
down a branch with a single cluster of grapes; and they carried it on a pole
between two {men,} with some of the pomegranates and the figs. [24] That place
was called the valley of Eshcol, because of the cluster which the sons of
Israel cut down from there. [25] When they returned from spying out the land,
at the end of forty days.Ó
The average Israelite, we know from
graves that have been found, was about five and a half feet tall. Here they are
running into the sons of Anak who are about ten or eleven feet tall. They felt
as if it was impossible to go into battle. Then they went into the valley of
Eschol—a word that means cluster, like a cluster of grapes—and they
cut down a huge cluster, showing the prosperity of the land and the fertility
of the land, and they also brought some pomegranates and figs.
Then they give their report to Moses.
[27] ÒThus they told him, and said, ÔWe went in to the land where you sent us;
and it certainly does flow with milk and honey, and this is its fruit.ÕÓ ÒMilk
and honeyÓ is an idiom for the fact that it is extremely fertile. [28] ÒNevertheless, the
people who live in the land are strong [a lot of people there], and the cities
are fortified {and} very large; and moreover, we saw the descendants of Anak
there. [29]
Amalek is living in the land of the Negev and the Hittites and the Jebusites
and the Amorites are living in the hill country, and the Canaanites are living
by the sea and by the side of the Jordan.Ó
All they can do is talk in terms of
defeat. No Christian will ever succeed who talks in negatives, in terms of the
problems that he faces. The person who is going to have the right mental
attitude doesnÕt look at the problems, he looks at GodÕs solution, looks at
GodÕs character, and looks at life always in terms of the character of God and
how He enables us and strengthens us to surmount whatever opposition and
difficulties or problems we might encounter. God plus one is a majority and God
is always stronger than any problem we will ever face. God gave us the solution
for every problem from eternity past.
After the ten naysayers, the ten who
have unbelief, talk about the Amalekites etc. in verse 29, Caleb exercises
leadership, takes the initiative, calms the people down and says letÕs go up
and take it. His focus is on God. He understood that God promised that the land
was theirs. Caleb and Joshua understand that God is going to give it to them,
they just have to see what the lay of the land is. [30] Then Caleb quieted
the people before Moses and said, ÔWe should by all means go up and take
possession of it, for we will surely overcome it.Õ [31] But the men who had
gone up with him said, ÔWe are not able to go up against the people, for they
are too strong for us.Õ [32] So they gave out to the sons of Israel a bad
report of the land which they had spied out, saying, ÔThe land through which we
have gone, in spying it out, is a land that devours its inhabitants; and all
the people whom we saw in it are men of {great} size.ÕÓ
Numbers 14:1 NASB ÒThen all
the congregation lifted up their voices and cried, and the people wept that
night.Ó Everybody exercises unbelief, they donÕt trust in God, and they all
whine and moan about how bad everything is. [2] ÒAll the sons of Israel grumbled against Moses and Aaron;
and the whole congregation said to them, ÔWould that we had died in the land of
Egypt! Or would that we had died in this wilderness!ÕÓ They were blaming God
for all of their perceived problems rather than trusting in God.
The response from Moses and Aaron.
Numbers 14:5 NASB ÒThen Moses and Aaron fell on their faces in
the presence of all the assembly of the congregation of the sons of Israel. [6 ]Joshua the son of Nun
and Caleb the son of Jephunneh, of those who had spied out the land, tore their
clothes; [7]
and they spoke to all the congregation of the sons of Israel, saying, ÔThe land
which we passed through to spy out is an exceedingly good land. [8] If the LORD
is pleased with us, then He will bring us into this land and give it to
us—a land which flows with milk and honey.ÕÓ
Then the warning. [9] ÒOnly do not
rebel against the LORD; and do not fear the people of the land, for they will be
our prey. Their protection has been removed from them, and the LORD
is with us; do not fear them. [10] But all the congregation said to stone them with
stonesÉÓ One of the clear indications that you are doing GodÕs will is that
usually everyone thinks youÕre crazy and everybody is against you, and you are
not going the popular way, especially when you are surrounded by people who
prefer paganism.
Nevertheless the leaders love the
people, and Moses intercedes for them so that God will not just wipe them out.
He focuses on GodÕs character, vv. 18, 19: ÒThe LORD
is slow to anger and abundant in lovingkindness, forgiving iniquity and
transgression; but He will by no means clear {the guilty,} visiting the
iniquity of the fathers on the children to the third and the fourth
{generations.} Pardon,
I pray, the iniquity of this people according to the greatness of Your
lovingkindness, just as You also have forgiven this people, from Egypt even
until now.Ó
Numbers 14:20 NASB ÒSo
the LORD said, ÒI have pardoned {them} according to your word.Ó The lord
forgives us all the time. We confess those sins 10, 896 times and God always
forgives us. There are times when God says enough is enough, there are
consequences. [21] Òbut indeed, as I live, all the earth will be filled with
the glory of the LORD. [22] Surely all the men who have seen My glory and My signs
which I performed in Egypt and in the wilderness, yet have put Me to the test
these ten times and have not listened to My voice, [23] shall by no means see the land which I swore to their
fathers, nor shall any of those who spurned Me see it.Ó In other words, there
are consequences. They are not going into the land. It doesnÕt mean that they
lose their salvation, it doesnÕt mean they are unbelievers; it means that at
this point they have exercised a lot of unbelief as a believer, and so God is
going to bring judgment on them.
Numbers 14:28 NASB ÒSay to
them, ÔAs I live,Õ says the LORD, Ôjust as you have spoken in My hearing, so I will surely
do to you; [29]
your corpses will fall in this wilderness, even all your numbered men,
according to your complete number from twenty years old and upward, who have
grumbled against Me. [30] Surely you shall not come into the land in which I swore
to settle you, except Caleb the son of Jephunneh and Joshua the son of Nun.ÕÓ
Now we go back to Jude 5. ÒNow I desire
to remind you, though you know all things once for all, that the Lord, after
saving a people out of the land of Egypt, subsequently destroyed those who did
not believe.Ó He destroyed them in the rebellion of Korah, He destroyed them
through the bite of the fiery serpents, and He ends up destroying all but two
of the exodus generation because of their unbelief. It doesnÕt mean that they
werenÕt saved. It isnÕt using this as an example of GodÕs eternal judgment on
unbelievers, but it is an example that God judges unbelief. This is the thrust
of what Jude is saying in this epistle.