Jude not only uses literary allusion but also literary structure to bring comfort to the saints and terror to the apostates. Beholding it as such allows it to catch the light of previous sacred texts and reveals the author’s full intentions with a terrible clarity. The epistle of Jude is a masterfully-cut literary crystal. (Judges – Glorification – Booths – Representation) (Joshua – Conquest – Coverings – Vindication) (Deuteronomy – Maturity – Trumpets – Transformation) (Numbers – Testing – Pentecost – Purification) (Leviticus – Ascension – Firstfruits – Presentation)Ĭain, Balaam, and Korah in the wilderness (Exodus – Division – Passover – Delegation) (Genesis – Creation – Sabbath – Initiation)Įgypt and Sodom, where the Lord was crucified The epistle is a sevenfold literary cycle comprised of seven smaller cycles, and can be summarized as follows: Only with this multi-channel typological process of transformation in mind can we understand both Jude’s logic andhis terrifying jokes. These include the biblical covenant pattern, the Heptateuch (Genesis to Judges), Israel’s annual festal calendar (as presented in Leviticus 23), and the sevenfold pattern of sacrifice (choosing and cutting the animal, presenting the flesh, purification by fire, fragrant smoke, savoring by the Lord, and reconciliation). The heptamerous structure of the epistle of Jude alludes to a number of corresponding biblical sequences (what I refer to as the Bible Matrix, reiterations of Genesis 1). He is taking his audience on a trek through the wilderness-a familiar theme in the epistles of Paul and Hebrews-in order to sort the sons of men from the Sons of God, those who were still bond-servants to the kingdom of the Egyptian-hearted Herods from those who were about to inherit a heavenly country by faith. Jude begins with a subtle allusion to the book of Genesis, which seems to be an arbitrary observation until it is recognized as part of a sequence. It is a carefully-considered and beautifully constructed overture to the dramatic finale of the apostolic witness. Once the covenant-literary shape is perceived, it becomes clear that there is nothing random or indiscriminate about the text in any way. ![]() The structure is not only the key to comprehending Jude’s reason for writing but also explains his apparently eclectic allusions to Old Testament history. Without that understanding, the epistle becomes detached from history and its author wrongly perceived as a “chicken little.” But the letter uses an Old Testament sequence that is a common literary device employed by the biblical authors-the first seven books of the Bible as an antitypical “Creation Week.” This indicates that it was written prior to the destruction of Jerusalem. For that purpose, Jude’s tirade is a shooting gallery, and he most definitely has all his ducks in a row.Īs with the other epistles in the final section of the canon (especially Hebrews), Jude was written mainly with Jewish Christians in mind. ![]() There was a pressing need to remind believers of the dangers of apostasy. The end of Judaism and its royal purpose was at hand, and the lies of Judaizers without and within continued to confuse the saints. Claims of late authorship (70-90AD) result from a failure to understand the covenant context of the epistle, and indeed of the entire New Testament. This indicates that the author held some authority in the Firstfruits Church. Possibly written by the apostle Judas Thaddaeus (Luke 6:16 Acts 1:13 John 14:22), the epistle is an encyclical exhortation rather than a letter to a particular local congregation. The same is true of the epistle of Jude, which serves as a blistering hors d’oeuvre to John’s fiery feast. And at the end of four hundred and thirty years, on that very day, all the hosts of the Lord went out from the land of Egypt.The Revelation can only be understood in the light of Old Testament symbols and sequences. (12: 40-41) The time that the people of Israel dwelt in Egypt was four hundred and thirty years. So they made the people of Israel serve with rigor, and made their lives bitter with hard service, in mortar and brick, and in all kinds of work in the field in all their work they made them serve with rigor. And the Egyptians were in dread of the people of Israel. But the more they were oppressed, the more they multiplied and the more they spread abroad. Come, let us deal shrewdly with them, lest they multiply, and, if war befall us, they join our enemies and fight against us and escape from the land.” Therefore they set taskmasters over them to afflict them with heavy burdens and they built for Pharaoh store-cities, Pithom and Ra-am′ses. And he said to his people, “Behold, the people of Israel are too many and too mighty for us. (Exodus 1: 8 - 14) Now there arose a new king over Egypt, who did not know Joseph.
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