It is a moment to point out that many of my friends in the PCA, willing to deal Biblically and compassionately with people struggling with sin have opened the door to those who do not want to struggle with sin, but normalize sin to make the sin no longer a sin.

Some of my friends inside the Presbyterian Church in America have made excuses for pastors like Greg Johnson of Memorial Presbyterian Church in St. Louis, MO, and of Revoice, the conference held at his church a few years ago.
Revoice made waves for what seemed to be an attempt to normalize unbiblical sexual identities behind biblical veneers.
Well, let’s fast forward to today. Revoice is still going, and Johnson’s church might leave the PCA. And what of Revoice’s antics?
They’ve gone exactly where I predicted they would go.
Speakers have always emphasized homosexuality as an identity, not just a behavior. But this year, such assertions from the dais seemed more insistent, with speakers assiduously using civil-rights language to present radical change as settled truth. That identity rhetoric extended to transgender ideology. Speakers frequently referred to “sexual and gender minorities” and used preferred pronouns, along with terms such as women “assigned female at birth.” The group’s reach and influence are growing, but leaders now emphasize parachurch activities. Speakers frequently referenced ongoing rejection within the church and encouraged attendees to form their own spiritual communities in local Revoice chapters.
Oh wait, there’s more:
During the conference’s two-hour lunch breaks, Revoice offered “affinity groups,” broken into various categories: gender minorities, family/loved ones of LGBTQ+, bisexuals/pansexuals, asexuals/aromantics, women “assigned female at birth,” mixed-orientation heterosexual marriages where one spouse remains same-sex attracted, and celibate partnerships where those who are same-sex attracted but celibate live together. In Side B circles, those are called “spiritual friendships.” Other affinity groups were categorized by race: BIPOC for black or indigenous people of color and AAPI for Asian American or Pacific Islanders.
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In light of the damage done by the false teachers, Jude exhorts the members of these churches to “have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.” It was the sacred duty of the pastors, elders, and members of these churches to resist these false teachers, and at the same time to be compassionate towards all those whom the false teachers have duped. Since God’s judgment upon these men was inevitable, Jude’s plea is that Christians snatch the wandering sheep back from the edge before it was too late. Indeed, our common salvation teaches us that we are saved by God’s grace–specifically Jesus’ death for our sins and his righteousness being imputed to us through faith–nevertheless, Christians must be warned that if they trust in Christ, they cannot continue to seek to live so as to gratify the desires of the flesh.

A First Century Sermon
Have you ever wondered what a sermon would be like in one of the churches founded during the time of the apostles? How did those in the apostolic circle preach? Since the New Testament was not yet completed, how did they utilize the Old Testament, so as to show forth Christ? In verses 5-16 of the Epistle of Jude we find such a sermon (or at least a portion of such a sermon) which serves as the main body of Jude’s epistle. Citing from both the Old Testament as well as apocryphal Jewish writings, Jude is able to remind his readers that God has a long history of dealing with false teachers and apostates, and those men who were currently troubling the churches to which Jude is writing, face certain judgment. Even as Jude’s readers are to earnestly contend for that faith “once for all delivered to the saints,” they are to also build themselves up in the most Holy faith, and to pray in the Holy Spirit.
In part one, we dealt with introductory matters and the first four verses. Recall that this epistle was written by Jude–the brother of James and Jesus–as early as the mid-fifties of the first century. While Jude doesn’t give us any of the specifics about the churches to which he is writing, there is enough information here to gather that Jude is writing to a church (or churches) which was composed largely of Jewish converts to Christianity. The members of these church were steeped in Jewish mysticism and end-time speculation–we’ll see why that is important momentarily. Jude has learned that these unnamed churches were facing a very serious internal crisis, prompting Jude to write this epistle which is an urgent warning to his brethren.
Apparently, Jude was planning on a writing a letter to these churches about “our common salvation,” when word reached him that a group of traveling prophets and teachers had crept into these churches, introducing the dangerous heresy of antinomianism. Antinomianism is the notion that since we are saved by God’s grace and not by our works, Christians are not in any sense bound to keep the law (the Ten Commandments). This particular group of false teachers had infiltrated their ranks, and were men who were using the grace of God as an excuse to engage in all kinds of sexual immorality. Furthermore, these men were claiming that God was revealing himself to them through dreams and visions, which, supposedly gave great credibility to their deceptive message. Upon learning that this was indeed going on, Jude sends this epistle to these churches exhorting them to deal with these men before they can do any more damage.
The Old Testament Background
Although quite short, this epistle is packed with content. In the first four verses, Jude exhorts his readers/hearers to contend for the faith once for all delivered to the saints. In verses 5-16, Jude makes his case that the actions of these false teachers was foretold throughout the Old Testament. In these verses, we find a sermon of sorts, drawn from a number of Old Testament texts as well as the apocryphal Book of Enoch. Jude demonstrates that the history of redemption indicates that God’s judgment will certainly befall upon these men now plaguing the churches. And then, in verses 17-25, Jude concludes by reminding his beloved brethren that this was the very thing the apostles (whom many in the congregation had heard preach with their own ears) warned them would happen. Even as they are contending for the faith once for all delivered, these Christians are to use this time to build themselves up in the most holy faith and pray in the Holy Spirit, while they wait for the coming of the Lord.
We turn to the first part of our text, verses 5-16 of Jude, which is, in effect, Jude’s sermon on the threat to the churches to which he is writing. In verses 5-7 of Jude’s sermon, Jude gives us three illustrations drawn from the Old Testament and Jewish apocalyptic sources regarding those who claimed to be servants of the Lord, but whose conduct proves them to be anything but. Before setting out his case, Jude issues an important reminder in the first clause of verse 5– “Now I want to remind you, although you once fully knew it . . .” a statement which I take to be a reference to the fact that Jude’s readers already have been thoroughly instructed in “the faith” at the time they came to faith in Christ.
Since many of these people received their initial instruction in Christian doctrine (catechism) directly from the lips of apostles, Jude has no need to instruct his readers in that doctrine. Rather, he is writing to exhort them to put into practice what they have already learned.[1] This also implies that the apostles have already taught us everything we need to know about the gospel, and the person and work of Jesus. If that is the case, could anything possibly be missing from that doctrine taught them by the apostles, which God was supposedly revealing to these false teachers through their dreams and visions? Of course, not. Jude speaks of a “common salvation,” and “a faith, once for all delivered.”
Jesus and the Exodus from Egypt
Jude’s first illustration is taken from one the most famous episodes in Israel’s history. It is noteworthy that Jude tells us that it was Jesus who called the Israelites out of their captivity in Egypt, “that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe.” Anyone who knows the Passover/Exodus story as found in the Book of Exodus knows that it was YHWH who killed the firstborn males of Egypt, and who delivered the people of Israel on the night of the Passover. It was YHWH who then led the people through the Red Sea on dry ground. After Jesus died and then rose again from the dead, and after Jude came to faith in Christ, Jude now looks back at the Old Testament through the lens of Christ’s fulfillment of Old Testament prophecy. No question, the apostolic church believed that since Jesus was God in human flesh, Christians can properly speak of Jesus as YHWH, the one who rescued Israel from the clutches of the Pharaoh.
After the Israelites left Egypt, Moses warned them that the unbelievers and grumblers among them were rejecting God’s covenant promise to grant them the land of promise. Even after seeing YHWH’s awesome power first-hand, these Israelites still doubted whether YHWH was actually capable of defeating the Canaanites. They began to grumble against the Lord, and would come under God’s covenant curse. They would be forced to wander for forty years in the wilderness of the Sinai until their entire generation died off. All of them, except the families of Joshua and Caleb, died in the desert.
Remarkably, Jude ties all of this directly to Jesus. The implication is that preachers in the apostolic circle, like Jude, were led by the Holy Spirit to read the Old Testament through the lens of the person and work of Christ–the very thing which our dispensational friends say should not be done. Jude also has no trouble in applying an Old Testament example of Israel’s disobedience directly to the situation then facing the churches when Jude wrote his epistle. And so in his sermon, Jude argues that it was Jesus who rescued Israel from Egypt. And it was Jesus who allowed the faithless grumblers to wander in the desert for forty years until that entire first generation of Israelites was wiped out. Jude’s readers were, no doubt, very much aware of the story of Israel’s disobedience and God’s judgment. No doubt, they also fully understood Jude’s application of this account from Israel’s history directly to the disobedient and faithless individuals then creeping into the churches. As God had done with Israel, so now he does with his new covenant people, the New Israel. He dealt with apostates then. He will deal with them now.
The Book of Enoch?
Jude’s second illustration comes from a Jewish legend found in the Book of Enoch about angels leaving heaven and then inter-marrying with women so as to corrupt the human race. A number of Jewish writers living before the coming of Christ interpreted the account of the “sons of God” in Genesis 6:1-4 precisely in this manner. Although by the end of the first century, most Rabbis, as well as most subsequent Christians writers rejected this idea–instead seeing the “Nephilim” as fully human thugs and warlords building harems, not the product of sexual relations between women and fallen angels–the notion of angels supposedly procreating with humans is quite prominent in the Book of Enoch, a Jewish apocryphal book then popular in both Jewish and Christian circles.[2]
Even though the Book of Enoch is apocryphal, Jude utilizes Enoch’s legend to make a point. In verse 6, Jude is clearly alluding to a passage in Enoch, “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.” Without comment upon the erroneous nature of the interpretation held by those in his audience who were influenced by the Book of Enoch, Jude reminds his readers that those angels who followed Satan, and who fell from their place in heaven (“did not keep it”), have been “kept” in chains until the day of judgment. Whatever we make of Jude’s use of an apocryphal source like the Book of Enoch, Jude sees nothing wrong with alluding to it to make an important point–those angels, who according to Enoch, abandoned their place in heaven so as to engage in sexual relations with women, were immediately subject to God’s judgment. Therefore, in his “sermon,” Jude uses Enoch’s legend to make the point that while the angels did not stay (“keep” their place), the Lord now “keeps” them in chains until the time of the end. Jude reinterprets Enoch’s legend in light of the truth of the gospel.
In verse seven, Jude takes up the account of Sodom and Gomorrah, cities well-known to every reader of the Old Testament as places characterized by their open and rampant immorality.
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As we look at these Old and New Testament accounts, we see that Jesus’s ministry was greater than that of Elijah and Elisha. Neither Elijah nor Elisha claimed to be the source of such power and life. They were prophets whom the Lord used in miraculous ways. What makes Jesus’s ministry different is a claim like John 11:25: “I am the resurrection and the life.” Never spoke a man like this before.

There are three stories in the Old Testament in which people rise bodily from the dead. To be clear, these bodies are not raised to a glorified and immortal state, but these individuals nevertheless return to earthly life.
These three stories occur in the ministries of Elijah and Elisha. The relevant passages are 1 Kings 17, 2 Kings 4, and 2 Kings 13. Let’s think about each one.
First, in 1 Kings 17, Elijah raised a widow’s son. Elijah “stretched himself upon the child three times and cried to the LORD, ‘O LORD my God, let this child’s life come into him again’” (1 Kings 17:21). The child’s life returned (17:22). Then Elijah brought the child down to the mother and delivered him to her (17:23).
Second, in 2 Kings 4, Elisha raised the son of a Shunammite woman. Elisha, like Elijah, stretched himself upon the child (2 Kings 4:34). The child’s life returned (4:34–35).
Third, in 2 Kings 13, Elisha’s bones resulted in the resurrection of a body. Elisha himself had died, but when a dead body landed on the area where Elisha had been buried, the thrown body “revived and stood on his feet” (2 Kings 13:21).
These three stories (in 1 Kings 17, 2 Kings 4, and 2 Kings 13) are the only Old Testament accounts of the dead coming back to life. One resurrection is associated with Elijah and two with Elisha.
How many resurrection accounts do the Gospels associate with Jesus before the cross? Not one, not two, but three.
First, in Mark 5, Jesus raised a young girl. He went to her home, took her by the hand, and said, “Little girl, I say to you, arise,” and the girl sat up (Mark 5:41).
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