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It was the thing which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case. How that the Lord, having saved the people out of the land of Egypt - Compare the notes, 1 Corinthians The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not prevent destruction from coming on them, so the fact that these persons seemed to be delivered from sin, and had become professed followers of God would not prevent their being destroyed if they led wicked lives.

It might rather be inferred from the example of the Israelites that they would be. They were not permitted to enter the promised land, but were cut off in the wilderness. See the notes at Hebrews Bibliography Barnes, Albert. Jude I will therefore put you in remembrance.

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Great is the sin of those who despise repeated truths. A Christian must not have an itching, but a humble and obedient ear. Every truth, like a lease, brings in revenue the next year as well as this. Christians must not only receive, but retain also the truths of God. Our memories must be heavenly storehouses and treasuries of precious truths; not like hour-glasses, which are no sooner full but they are running out.

To help us in remembering heavenly truths, let us There is a constant necessity of a conscientious ministry. People know and remember but in part, and till that which is imperfect be done away we cannot spare ministerial remembrances.

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The forgetfulness of the people must not discourage the minister. A boat is not to be cast up and broken in pieces for every leak. The work of ministers is not to contrive doctrines, but to recall them. Jenkyn, M. Afterward destroyed them that believed not. Unbelief--its pusillanimity, impiety, and ruinous consequences.

In all ages believers have enjoyed the same privileges. Their trials and dangers have also been similar as to their effects; bearing, at one time, on the growth of their knowledge and their faith; and, at another, on the open profession of their attachment to Jesus. When we thus look on the condition of the Church, in one aspect, as being as unchanged by the lapse of time, and yet, in another, as partaking of all the mutability of man and of the world, we are prepared to find that, with circumstances of unfailing security in its condition, it is, nevertheless, not entirely beyond the reach of danger and loss.

But unbelief detaches the hold from the Rock of Ages--from an unchangeable Saviour and His unchanging word. In consequence, so far as unbelief prevails in individuals or in Churches, they are exposed to wander, they cannot but fall into sin, and ultimately into ruin.

Verse 12:34

Several things are presupposed in the language of our text. In the salvation of man, memory has its province as well as faith. Knowledge, like the light, must enter the soul, and remove its darkness. But if knowledge be of a vague and indefinite nature, it has no hold on the convictions and no power on the heart. And yet truth, once well known, may fade from the view, and become, although not entirely forgotten, yet practically inoperative in the life.

Faded impressions, then, need to be revived, and forgotten truths recalled, so as to be ever present, as a light from heaven, shining on the soul and path of the man, and guiding him in all his purposes and acts, in a world of darkness and sin. A sense of grace received has never expanded their hearts in generous love, either to God or man. But our text not only implies the possibility of all this, but assumes it as a fact that grace may be abused to lasciviousness Jude ; so that those who have externally received grace, may become eminently more godless and wicked than if they had never known of its existence.

Let us consider the fact to which the apostle specially directs our attention, viewing the sin in the light of the description of it which the Psalmist gives. But we shall confine our remarks to that one occasion on which the Lord sware that they should not enter into His rest Numbers In order that we may receive the full benefit to be derived from this alarming example, let us notice the stage in their history when they so grievously sinned against God by unbelief. We find that, in a period of little more than a year, the Lord had brought them from out of the house of bondage in Egypt, through the perils of the wilderness, to the very confines of the land of promise.

It would be easy to trace, at least, ten instances of provocation; but it is enough to remark, as displaying the grace and forbearance of God with his stiff-necked people, that in almost every march, or at every stage throughout their journey, they tempted God. God had visited them with marks of His anger, but He still carries them forward, continues to be their God and guide, and the promised land now stretches out to their view.

Comentários de Hebreus Judas

His miracles, which they saw in Egypt and in the wilderness, afforded every confirmation that God was able to fulfil His word; and they had no cause to fear or to be discouraged whatever obstacles might arise. The kingdom of Christ, with all its blessings, is brought near to us, affording a rest to the weary and heavy laden traveller of the world.

Wherever the gospel comes, every man is called to go up and possess. But this kingdom and its subjects have enemies,--the devil, the world, and the flesh; those who go up to possess the kingdom of God, must engage in conflict with these enemies, and only expect perfect rest in the degree to which the destruction of these enemies is accomplished.

The one unrecalled command standing from age to age is, Go into all the world and preach the gospel. Let us next consider how the people treated this command of God. Did they positively refuse? Their disobedience did not manifest itself in that manner at first. Some of you may say, Could anything be more reasonable? But you must observe the peculiar circumstances in which the children of Israel were placed.

They had the unequivocal command of God to go up. This first hesitation, therefore, to go up, this prudent expedient, was in itself no small sin, and evinced the operation of the evil heart of unbelief. It formed part of the turning back and limiting of the Holy One of Israel of which the Psalmist speaks. But is this conduct of the children of Israel without its parallel among us, in our treatment of the call and the commands of the gospel?

Are there no expedients to which we have recourse, by which to modify the authority and uncompromising severity of the Word of God; and by which we are actually, from fear and unbelief, regulating our steps by an ungodly prudence? Let us observe how God deals with those who, by unbelief, had shrunk from the course to which He had called them. Did God instantly visit their transgression with judgment? So far from this, He bore with their abject timidity and dishonouring distrust. He permitted Moses to approve of the proposal of the people to send spies.

The disheartening effect of this intelligence on the hearts of the people was such that, when commanded to go up, they refused to obey. Persisting in their unbelief of this oath-secured presence of God, the anger of the Lord burned against them. This sin crowned all the past, and was aggravated by every possible enhancement of guilt. Hence we learn that it is a fearful thing to fall into the hands of the living God--the Holy One of Israel. In all ages there are some who do not, and who cannot, enter in, because of unbelief.


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Are any of us of that class? The first lesson which we learn from the admonition of our text is, that it is with the very same God who destroyed unbelieving Israel that we have to do. The greater or less fulness of revelation which God gives of Himself does not affect His nature any more than the obscurity or brightness of a day affects the brightness or nature of the sun.

Mark the grace of God as exhibited at the period when He destroyed them who believed not. He permitted the spies to be sent. He bore with the pusillanimity and unbelief of the people; and so He always does in no small degree.

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But God, although He thus graciously tolerate much unbelief, does not prosper His people in the expedients which they adopt under its influence. You learn from the fact to which our attention has been turned, that faith is not of efficacy, by any arbitrary appointment of God. As the captain who would lead an army to victory must possess their confidence, and as every teacher, who shall be able to educate his disciples, must possess their respect for his ability to instruct--so must the God and Captain of our Salvation possess the unfeigned and unwavering faith of His people.

We learn also that unbelief is not a trivial but most heinous sin. It operates at the seat of spiritual life in the heart within--it is only suspicion, doubt, questioning, shrinking, and simple inaction. But as the word, the promise, and the command come from God, it treats the Holy One of Israel with as much contumely and distrust as God lays to the charge of Israel, when they turned back, tempted God, and limited the Holy One of Israel.

But this passage of Jewish history admits of application to the conduct of communities as well as of individuals.

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Let sinners, therefore, see that they are, under the gospel, saved to the extent that the children of Israel were, when delivered out of Egypt, and brought to the verge of the promised land. John Grant.


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