Lost Brethren Are Not the Same Part 2

  Lost Brethren Are Not the Same (Part 2)

 Brian R. Kenyon

 In Part 1 of this study, we noted that all error is not the same. There are sins of ignorance, which could be forgiven through blood sacrifices (Num. 15:27-29), and sins of presumption for which no sacrifice was prescribed (Num. 15:30-31). Since error is not the same, those who are in error are not the same. Some, like Apollos, mistakenly teach false doctrine and are easily corrected (Acts 18:24-28), while others, like the Pharisees, should know better and have even been shown the truth, yet still persist in error (Mt. 23:3-33). Because of these differences, “those who are spiritual” must employ appropriate strategies in order to restore lost brethren (Gal. 6:1).

 Reaching The Different Kinds Of Lost People 

 In the little Book of Jude, the Lord’s half-brother wrote, “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22-23). There is a textual variation in these verses (cf. ASV). At issue is whether the text identifies two groups of people needing restored or three groups. Since Jude characteristically uses groups of three throughout his epistle (cf. Jude 5-7, 11), for this article, we will consider Jude to be refer ring to three groups. The ASV translates: And on some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh. 

 First, there are those in error who are there because of “doubt” (Jude 22, ASV). The New King James Version’s “distinction [making a difference, KJV]” is from the present middle (or passive) participle of diakrino (διακρίνω), whereas the Ameri can Standard Version’s “who are in doubt” is from the present middle participle of diakrino. The Greek verb diakrino means to “evaluate, judge; recognize, discern; make a distinction between persons,” but in the middle voice, as it is used here, means to doubt, hesitate; to be at odds with oneself (Newman; Blum, 395). The point is, as per the ASV, some who need to be rescued from error are in error because of doubt.

 In the context of Jude, the doubt seems to be caused by what false teachers have taught (cf. Jude 3-4). Peter remarked about false teachers: For when they speak great swelling words of emptiness, they allure through the lusts of the flesh, through lewdness, the ones who have actually escaped from those who live in error. (2 Pet. 2:18) How are those in error because of their doubt to be treated? Those seeking their restoration are to “have compassion,” which is a verb form of “mercy,” and means to be merciful to, show kindness toward (cf. Rom. 9:16; 12:8). 

 There are some erring members of the church who drifted into error because of doubt. Doubt is not necessarily bad if we use it to further inquiry and searching of the Scriptures. When weak Christians begin to doubt, those who are spiritual must com passionately reassure them with words and deeds that would help them to a better understanding of what the Bible teaches concerning their area of doubt (cf. Gal. 6:1). We must not ignore those who doubt. If left alone, doubt can open a person’s soul to the deception of false doctrine (cf. Eve, Gen. 3:1-5). Neither should we harshly criticize those who doubt.  The best approach, according to Jude, is to show unmistakable love and compassion! 

 Second, there are those in error who are so consumed in the flames of sin, they must immediately be plucked from the fiery embers before they combust eternally into the fires of hell. Jude said, “And some save, snatching them out of the fire” (Jude 23a, ASV). “Fire” paints a picture of imminent destruction that is about to engulf those who are weak in faith and are being burned by sin (cf. 1 Cor. 7:9). “Pulling,” or “snatching” (ASV), is from a Greek word (harpazo, ἁρπάζω) that means to “take by force; take away, carry off” (Mt. 11:2; 12:29; Jn. 6:15; 10:12, 28-29; Acts 23:10; 2 Cor. 12:2, 4; Rev. 12:5). This is the word from which the English word “harpoon” derives. The use of it here shows the haste with which this person is to be desperately snatched from eternal destruction. The language is comparable to Amos 4:11, where God told the rebellious Israelites, “I overthrew some of you, As God overthrew Sodom and Gomorrah, And you were like a fire brand plucked from the burning.” We know salvation is from God (2 Tim. 1:9; Titus 3:5), yet Jude told Christians to “save” them! This shows that faithful Christians are sometimes God’s agents through whom His salvation comes (cf. 2 Cor. 4:7). Some in error today are so imminently close to an eternity separated from God that time is too short to use a casual, calculated approach at restoration. Instead, they need immediate intervention. While it is true that no one is promised tomorrow (Pr. 27:1; Jas. 4:14), some situations allow for those who are spiritual to influence and exhort those in error over time with patience (Gal. 6:1 cf. Col. 4:6; 2 Thes. 3:15). However, those to whom Jude referred here do not fit into that category! 

 Third, there are those in error who have been contaminated by the world, but who are not yet at the point of the category just described. Jude said that “on some have mercy with fear; hating even the garment spotted by the flesh” (Jude 23b, ASV). “Have mercy” is translated from the same word as in Jude 22. When the spiritual seek restoration for these, they are to do so with two attitudes. The spiritual must first approach the situation “with fear.” This “fear” may be a fear of God and/or a fear of sin, lest they also be infected by the same pollution of the flesh. Either way, those in error must be restored firmly but cautiously (cf. Gal. 6:1). 

The spiritual must also approach this kind of erring person, “hating even the garment spotted by the flesh.” The stained garments are reminiscent of Zechariah 3:3-4, where the filthy garments of Joshua, the high priest, were removed and exchanged for clean garments, which symbolized the cleansing of the nation despite Sa tan’s resistance (Zec. 3:1-10). The garment imagery used by Jude may very well find its background in under-garments that were soiled by human excrements in that the one attempting to restore the erring is to “hate sin as you would loathe filthy undergarments stained by human excretions” (Kiste maker, 408). We must not allow the “garments” of our souls to be stained with the sins of those we seek to restore (cf. Rev. 3:4). Some in error today are in the process of allowing or have allowed “the cares of this world and the deceitfulness of riches choke the word, and … become unfruitful” (Mt. 13:22). Again, unless those in error have reached the point of Jude’s second category, they are to be shown compassion and mercy in the efforts to restore them. In so doing, we imitate God and reciprocate the mercy we have received (Mt. 5:7; Rom. 11:30-32; 1 Pet. 2:10). 

                                   Conclusion 

 People living in sin are there for various reasons and in different situations. Realizing this will help those “who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted” (Gal. 6:1). 

 Works Cited Blum, Edwin A. “Jude.” Hebrews, James, First and Second Peter, First, Second, and Third John, Jude, Revelation. Expositor’s Bible Commentary. Vol. 12. Ed. Frank E. Gae belein. Grand Rapids: Zondervan, 1981. 381-396. Kistemaker, Simon J. James, Epistles of John, Peter, and Jude. New Testament Commentary. 1987. Grand Rapids: Baker, 2007. Newman, Barclay M., Jr. A Concise Greek-English Dictionary of the New Testament. Bible Works CD. Ver. 6.0.005y. Norfolk, VA: Bible Works, 2003.