Waterless
Clouds, Fruitless Trees, Jude 12, 13
God
judges sin even in grace, and this is a principle that we have embedded
throughout the epistle of Jude, and that is that God brings judgment for sin.
That brings up another issue, which is one that underlies this entire epistle
where Jude is dealing with these false teachers who have come into the
congregation, and we need to be careful how we utilize terms. When we read
through commentaries sometimes the word apostates is used, sometimes the word
professors, and we need to clarify that. The basic point is that those who are
in willing rebellion against God are going to go through some kind of judgment.
It may be eternal or temporal.
We
have seen examples that Jude has used. For example, in verse 11 the false
teachers are compared to Cain, going the way of Cain, run greedily in the error
of Balaam, perished in the rebellion of Korah. It is very likely that all three
of these individuals were believers, but they were disobedient believers. But
that is not the point of the comparison. The point of the comparison is that in
their way they are acting as unbelievers. The way of Cain described the fact
that he sought GodÕs approval through wrong sacrifice, wrong motivation. He was
using the produce of his own works, thinking that somehow through his own
efforts he could gain GodÕs favor. In the error of Balaam, Balaam was
completely self-absorbed, he was following his own dictates, he was greedy for
the financial payment offered by the king of Moab, and so he was prostituting
his gift of prophecy for money. Then in the third example, in the rebellion of
Korah, Korah and others were priests who rebelled against the leadership of
Moses and Aaron, and God brought judgment upon them and upon those who followed
them in Israel.
But
then we go back to another set of three examples back in verses 5-7, talking
about the Israelites coming out of Egypt and they were viewed as a redeemed
people. Most of them were saved, they had trusted in an Old Testament promise
of salvation. The angels that came under judgment were the angels that were
those who left their first estate, heaven, and assumed a human form of body so
that they could procreate with human beings in order to pollute the human gene
pool in an attempt to prevent the fulfillment of GodÕs promise to redeem
mankind through the seed of the woman. So the issue of believer or unbeliever
doesnÕt apply to the angel illustration. And then the third illustration of
Sodom and Gomorrah: they were unbelievers. So from these examples that Jude has
given from both believers and unbelievers, and the angels where those
categories donÕt apply technically, donÕt apply to salvation per se but the
broader principle that God will judge sin—whether that is from
unbelievers or believers. All of threes illustrations indicate the exercise of
GodÕs justice in human history.
The
idea of professors versus apostates. The term apostasia
is a Greek term which literally means a departure. It is sometimes used of a
ship departing from a harbor and going on a trip. Other times it is used of
departure from the faith, so it refers to someone who once held to sound
doctrine and has left that, has departed from sound truth. So an apostate
technically is someone who is a believer but who no longer believes in orthodox
biblical truth. A heretic is of the same nature. A heretic (hairesis) is someone who holds to false
doctrine. For example, someone who does not believe in the deity of Christ, the
substitutionary death of Christ, or the Trinity. That term ÒhereticÓ could
apply to a believer or an unbeliever.
There
is another term, one that is often not defined well. It is the term
ÒprofessorsÓ. Someone professes to
be a Christian. A professor is someone who is simply making a profession of
something, or a claim to have done something, or claimed to be something. Some
people would profess to be Christians. That means they would claim to be a
Christian. Now that is a different claim than a claim that Jesus died on the
cross for our sins. For example, you have someone who says, ÒI am a Christian.Ó
Then we ask, ÒWell how do you say you are a Christian?Ó They say, ÒI
participate in certain rituals; I am a member of a certain denomination; I have
partaken of certain sacraments, and therefore because I am associated with this
denomination I am a Christian.Ó They donÕt say anything about believing in
Christ for salvation or understanding the gospel: that Jesus Christ went to the
cross to pay the penalty for our sins, and we can be freely forgiven because of
His death on the cross. That is a confession of being a Christian that is not
true because the person doesnÕt understand what it means to be a Christian.
Another
person leads a great moral life and professes to be a Christian but they are
not, if is a false profession. Then another person who is a genuine believer in
the Lord Jesus Christ and maybe is going through a period in their life of
rebellion against God, and they are living in sin and not concerned at all
about spiritual things and their walk with the Lord, and they profess to be a
believer. They are making a claim that on a certain day they understood that
the Bible teaches that Jesus Christ is the eternal second person of the
Trinity, He died on the cross for my sins, and I trusted in Him and Him alone for
my salvation. That is a profession of belief. That indicates that that person
is saved, that they are a believer.
On
the other hand you may have someone who is deceptive, who has never believed in
Jesus Christ and yet they make the claim that they are a believer in Jesus
Christ. They have learned the language, they have adapted; they use it in order
to deceive people. That is the case that we have here in Jude. They are false
professors in the first category. They are emphasizing works in their message of
salvation, their message of the gospel, and they are professing to also believe
in Jesus and yet they are not trusting in Christ alone for their salvation;
they are trusting in Christ plus works. They have a false profession to be
Christians and a false profession of faith. Grace + anything = nothing.
We
know that these are not believers because several times in this epistle they
are described as ungodly men. For example, v. 4 ÒFor certain persons have crept in unnoticed, those who were
long beforehand marked out for this condemnation, ungodly persons who turn the
grace of our God into licentiousness and deny our only Master and Lord, Jesus
Christ.Ó
That phrase ÒungodlyÓ is a phrase that is used numerous times to refer to
unbelievers. In Romans chapter five we read that Christ died for the ungodly.
He died for unbelievers. He didnÕt die for believers or for believers alone; He
died for everyone, especially believers. Jude 15, Òto execute judgment upon all, and to convict all the ungodly
of all their ungodly deeds which they have done in an ungodly way, and of all
the harsh things which ungodly sinners have spoken against Him.Ó So in the
repetition of the word ÒungodlyÓ we see this emphasis that they are clearly
unbelievers.
In verse 12 there is a warning, an
illustration, an explanation of the pronouncement of woe in verse 11. Jude 1:12
NASB ÒThese are the men who are hidden reefs in your love feasts
when they feast with you without fear, caring for themselves; clouds without
water, carried along by winds; autumn trees without fruit, doubly dead,
uprooted; [13] wild waves of the sea, casting up their own shame like foam;
wandering stars, for whom the black darkness has been reserved forever.Ó The
claim that is made about them is that they are Òhidden reefs in your love
feasts.Ó Then that is further defined through illustrations from nature:
waterless clouds, fruitless trees, destructive, and then they lead people in
the wrong directions—Òwandering stars.Ó
Verse 12 starts off again with the word
ÒThese.Ó These demonstrative masculine pronouns, Òthese,Ó that we have seen all
refer back to the Òcertain menÓ mentioned in verse 4. Verse 8, Òthese men, also
by dreaming,Ó refer back to the certain men that have crept in. Then in v. 11
the ÒthemÓ refers to the same group as the Òthese.Ó All through here this
demonstrative plural pronoun refers to this collection of false teachers.
Then there is a description made about
them: Òhidden reefs in your love feastsÓ (NASB),
or Òspots in your love feastsÓ (NKJV). That doesnÕt communicate a whole lot to us and there is
also the problem of understanding the translation here and the original Greek
as well. The term ÒspotsÓ comes from one of two possible Greek words. The first
one, spilas, is a feminine plural
noun and it meant a rock or hidden reef right back to the time of Homer. By the
end of the first century AD it began to blend in with the second word spilos which also refers to blemishes or
spots. The word spilos has a masculine
ending. It is a masculine noun and refers to a blemish or a stain. So these two
words are very similar and there is debate among scholars as to what is the
actual word that is used here in this passage. Very well-known scholars and
well-known dictionaries identify this word differently.
The first word, spilas, indicates a rocky hazard hidden by waves, or a
hidden reef. It is below the surface; it is not seen; there is a danger there
and the ships that are unprepared or are not warned can wreck on them and be
destroyed before any danger is suspected. So that fits the context that these
false teachers are counterfeits. They are teaching false doctrine which can
wreck the spiritual life of individuals. They are claiming to proclaim the
truth and because the people are not warned or do not suspect the danger they
follow them into an area where there are shallow waters and shoals, and they
are easily wrecked in their spiritual life.
The word spilos would indicate a blemish or a stain and this is used
in several passages to indicate something that is symbolic of sin. For example,
in a lamb taken for a sacrifice in the Old Testament. It was to be taken
without spot or blemish. The spot of blemish would be typical or symbolic of
sin.
Contextually in terms of the usage in
Scripture, the word spilas is not
used in the Scripture, but the other word spilos
is used in two passages, one of which is a parallel to this verse in Jude.
Ephesians 5:27 refers to the ultimate glorification of members of the body of Christ,
and presenting the purpose of ChristÕs work on the cross: Òthat He might
present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but
that she would be holy and blameless.Ó It is used there as a symbol for sin. And
then 2 Peter 2:13, talking about these same false teachers: Òsuffering wrong as
the wages of doing wrong. They count it a pleasure to revel in the daytime.
They are stains
and blemishes, reveling in their deceptions, as they carouse with you.Ó This is
a parallel. So we say, this is clear because Peter is a parallel to Jude so
then the meaning ÒspotÓ or ÒblemishÓ would be the correct meaning. And that is
the way that some people argue. But the form of the word that is used in Jude
is different from the form of the word that is used in 2 Peter. This isnÕt a
textual problem. Jude uses the spilas
word which was commonly used in Greek literature from ancient times to simply
refer to rocks, rather than spilos
which refers to blemishes or sin. That makes great sense in the context of
Jude. He is warning of the deceptiveness of these teachers and the consequences
of their actions.
The illustrations that we see following
this are illustrations that refer to the consequences of their teaching. They
are non-productive, clouds without water, without trees, destructive, etc. So
the translation here should be, ÒThese are hidden reefsÉÓ
What were the se love feasts? The term
here is simply a form of the word agape,
which is the feminine noun for love. It is a form that was used to describe the
meal that congregations had that ended with the LordÕs table. Remember, our
communion service which just has the two elements, the bread and the cup, that
are the focal point of the LordÕs table. But initially they were part of the
Passover meal. As the Lord Jesus and His disciples celebrated the Passover meal
He came to the period when they would break the bread, He took that bread,
broke it and assigned it new meaning: ÒThis is my body which is given for you.Ó
Then when they came to the third cup, known as the cup of redemption, Jesus
said: ÒThis is the blood of the new covenant which is given for you.Ó But those
two elements came not close to each other in the Passover meal. They were
separated by ten or fifteen minutes in the eating of the meal.
In the early church which was primarily
Jewish in origin they brought with them this tradition of having a meal
together. Many of the churches originally met in peopleÕs homes and they would
have a meal together. It became a time when they had fellowship and these
became known as love feasts because it was an opportunity for people to get to
know each other and to minister to one another in the context of a meal. But it
was quickly distorted and abused within a pagan Greek context. Paul had to
confront and rebuke the Corinthians over their abuse of the LordÕs table, and
in 1 Corinthians 11:17-34 he confronts them because they are abusing the agape feast as an opportunity to come
together and to be gluttonous, and they over drank as well. So Paul accused
them of gluttony and drunkenness and using and perverting the LordÕs table to
just an opportunity to sin. By the middle to late period of the first century
the observance of two elements of the LordÕs table were becoming separated from
the meal itself. They would just have a covered dish meal. It was referred to
as the agape or love feast, and
then they would have the LordÕs table at another time.
This was an opportunity to focus on the
person and the work of Jesus Christ and as the body of Christ would come
together to focus on Christ there are hidden shoals, hidden reefs that are
causing problems. It was in this context that these charismatic (not in the
theological sense, but in the personality sense) false teachers would insert
erroneous ideas to influenced the people in the wrong direction. At the love
feasts they were falling prey to the influence of the false teachers who did
this is a very open, brazen manner: Òthey feast with you without fear.Ó The
word there is suneocheomai, which
simply means to eat together; aphobos
means fearlessly or boldly, or shamelessly. They werenÕt even trying to so much
as hide what they were doing anymore, and no one was confronting them.
One other thing that comes out
regarding the character and conduct of these false teachers is the next line
which says they were Òcaring [only] for themselves.Ó The NKJV
uses the word ÒservingÓ which is not really a good translation. The verb is poimaino. A poimen is a shepherd; poimaino
is the act of being a shepherd, to shepherd or to feed. The lexicon of Arndt
and Gingrich states that it is literally to serve as a tenderer of sheep, to
herd, to lead to pasture, to feed. It is used figuratively as the leadership,
the governing or ruling activity of people. The role of the shepherd was to
protect the sheep, to lead the sheep to good pasture for nourishment. Their
primary mission was leadership of the flock to make sure that they ate healthy
food. So the focal point in leadership is not just generic leadership, and it is
not on serving the people; it is on feeding the people or leading the people.
The indictment here is that these false teachers are leading and feeding and
shepherding for their own purpose, their own pleasure, their own benefit and
agenda.
It is very likely that Jude had an Old Testament passage in mind. Ezekiel chapter 34 is a confrontation by God and a condemnation of the spiritual leadership of Israel just prior to the destruction by the forces of Nebuchadnezzar in 586 BC.
Ezekiel 34:1 NASB ÒThen the
word of the LORD came to me saying, [2] ÔSon of man, prophesy against the shepherds of Israel.
Prophesy and say to those shepherds, ÔThus says the Lord GOD,
ÔWoe, shepherds of Israel [Notice the Woe. There is a woe passage in Jude: Woe
to those who follow the way of Cain] who have been feeding themselves! Should
not the shepherds feed the flock?ÕÓ The shepherds are just concerned about
taking care of themselves; they are utilizing their roles simply as a means of
accumulating wealth, power and prestige to themselves.
In the past forty years there has been
a big shift in the mental attitude of pastors. There have always been pastors
who were out for their own aggrandizement through the church. We donÕt know why
some people would pick the church as a place to exploit people, but then on the
other hand when we hear of the wealth that has been accumulated by some of the
televangelists as they are extorting the people in the pew to accumulate this
great wealth then it can be understood. The servant is worthy of his hire, as
Paul teaches in 1 Timothy 5 and that he is to be paid double honor—that
word is often used of a salary—and that in the estimation of God the
highest calling, the highest form of employment is that of pastor. Because the
pastor is doing the work of God. The reality is that a pastor who rules well
and leads well, especially in a time of negative volition, is not going to have
too many people in his congregation and he is probably not going to be paid
very well. But the pastor who is really godly understands that and does not
make an issue of those financial things; he relies on the grace of God. But
today with the rise of the health and wealth gospel, with a lot of
materialistic pressure on pastors, there is a shift.
ÒShould not the shepherds feed the
flock?Ó The pastoral ministry is on feeding the sheep, and that has to do with
providing spiritual nourishment. [3] ÒYou eat the fat and clothe yourselves
with the wool, you slaughter the fat {sheep} without feeding the flock.Ó It is
all about fleecing the flock. [4] ÒThose who are sickly you have not
strengthened ÉÓ It is the job of the pastor to teach the Word. ÒÉ the diseased
you have not healed [reference to those who are spiritually ill due to sin in
the life], the broken you have not bound up, the scattered you have not brought
back, nor have you sought for the lost; but with force and with severity you
have dominated them.Ó So from wrong motives there are wrong actions.
The result is divine discipline.
Ezekiel 34:5 NASB ÒThey were scattered for lack of a shepherd, and
they became food for every beast of the field and were scattered. [6] My flock
[the sheep are His] wandered through all the mountains and on every high hill;
My flock was scattered over all the surface of the earth, and there was no one
to search or seek {for them.} [7] Therefore, you shepherds, hear the word of the LORD:
[8] ÔAs I live,Õ declares the Lord GOD, Ôsurely because My flock has become a prey, My flock has
even become food for all the beasts of the field for lack of a shepherd, and My
shepherds did not search for My flock, but {rather} the shepherds fed
themselves and did not feed My flockÕ; [9] therefore, you shepherds, hear the
word of the LORD: [10] ÔThus says the Lord GOD, ÒBehold,
I am against the shepherds, and I will demand My sheep from them and make them
cease from feeding sheep. So the shepherds will not feed themselves anymore,
but I will deliver My flock from their mouth, so that they will not be food for
themÕ.Ó This is judgment upon the leaders in Israel. They will be removed from
their positions of power and authority so that they no longer have the
responsibility of leadership in the nation of Israel.
This is the backdrop for understanding
the indictment in Jude of these false teachers who are hidden reefs in the agape feasts of the church, who are just
leading, feeding, providing for themselves, and abusing congregations. There is
a terrible reality that is not talked about much of pastoral abuse today in
congregations. That is not something that indicates any spiritual growth or
maturity but it just shows how spiritually sick the church is today.
The last part of Jude 12 goes on to
give four illustrations from nature about the consequences, the destructiveness,
of these false teachers. They are called waterless clouds, fruitless trees,
wild waves (v. 13), and wandering stars. Together these four illustrations
indicate the destructive consequences of false teachers. They donÕt produce
anything of value; no spiritual fruit is produced. This is seen in the first
two images. Clouds without water focuses on the lack of nourishment for the
agriculture. Remember that this is in the Middle East where the need for water
is paramount. When the drought continues and there is no rain then there is no
produce.
Proverbs 25:14 NASB Ò{Like}
clouds and wind without rain Is a man who boasts of his gifts falsely.Ó
Trees without fruit is much the same
thing. They are described as being twice dead. This is because they are non-productive.
Death often emphasizes dead works, unproductive works that has no spiritual
quality. In this case a fruit tree that doesnÕt produce is dead in that it is
non-productive, and then it is dead again because it is pulled up by its roots.
So they are useless in the production of food for the people.
There is a shift in the next image, and
this is the image that focuses on the waves of the stormy sea. Jude 1:13 NASB
Òwild waves of the sea, casting up their own shame like foam ÉÓ These raging
waves produce destruction because when you follow false teaching it leads to
the destruction of oneÕs spiritual life. And that is something that is shameful
for those who have taught false doctrine. This is an image that is sued in the
Old Testament in Isaiah 57:20 NASB ÒBut the wicked are like the
tossing sea, For it cannot be quiet, And its waters toss up refuse and mud.Ó So
it is an image of destruction. ÒÉwandering stars ÉÓ The term for stars is the
normal term for stars that could refer to either stars or planets. But the word
that is used for wandering is the noun planetes,
which is the word from which we get our name for the planets. When we observe
the starry sky at night we see that all of the stars are set in their place and
they donÕt move in relation to one another. But as the ancients observed the
heavenly patterns they noticed that there were some—that appeared to be
stars because they were bright in the heavens—that moved, and they moved
through the different constellations and in relation to different stars, and it
appeared that their movement was random and did not follow a set, organized
direction. And so they were called wandering stars or planetes, and this simply emphasized that they did not have
an ordered course. They were unreliable as guides for people. So we believe
that this should not be translated stars but should be translated planets.
These planets were unreliable to guide people. That is the idea of the analogy
with the prophets. If you followed them you would be lost and end up in self-destruction.
In
summary what this is emphasizing is the importance of doctrine, the importance
of truth, the importance of dealing with error, rooting it out within our own
minds and from within our own congregation, so that we are focusing and basing
our lives upon the truth of GodÕs Word. Basing our life on anything other than
the sure and certain truth of GodÕs Word leads to a fruitless life and to
self-destruction. GodÕs Word must be primary.