Tag: zealots

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The Twitter Zealots

You can conclude with some degree of certainty that men who spend most of their time consumed with internet squabbles have a low view of authority. They rarely seek knowledge from within their ecclesiastical authorities but function as independent contractors of expertise. They often come through the theme of anonymity and can opine without regard, speaking carelessly, prolifically, and unrestrained.

They treasure their independence and ability to function, whether ecclesiastically or theologically. They are practical Anabaptists in their assessment of reality and, in many cases, fall easily into various winds of doctrine. Their resumes may include multiple churches and different theological trajectories within a short period of time, all of which they treasure, depending on which season they find themselves. They become consuming fires for their new-found faith, at least for a short season. Everyone becomes an enemy, even if he just held that same idea a few months prior.

These kinds of rough edges need to be worked out among youthful zealots. They need a history of consistency before they speak as interpreters. There is a season where they should be observers before political hermeneuticians.

Jude addresses this revolutionary spirit that seeks dissension within the church by using their voices to draw innocent parishioners to their cause. They even come to our love-feasts to persuade. Even if their intentions are noble, stemming from pure motives, they must be tamed by pastoral practice and discipleship.

These young men often do not provide stability to their spouses or children. They damage the cause of Christ and his Bride. We should watch out for such voices and pray that God would grant them discernment and humility.

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Jude Translation of Verse 4 with Notes

Jude 4 παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι.

Translation: For certain men have wormed their way in (the church), who long ago were marked for judgment, ungodly people, who pervert the grace of our God into licentiousness, and deny our only Master and Lord, Jesus Christ.

Notes:

The “certain people” (τινες ἄνθρωποι ) listed in verse 4, are later referred to as “those who pervert” or “the ungodly ones.” Jude begins with a generic description and then puts a direct focus on their identity. Discussions over the identity of this group has led to three separate interpretations, namely, Gnostics, False Teachers, or the Zealots. Bateman takes the latter position convincingly, while others prefer to not take any of these routes and simply refer to them as “the others.”

Bateman notes (140) that during the Jewish revolt, the men and women were involved meaning that the temptation to embrace the cause of revolt goes to both males and females which may stimulate Jude’s profound distaste for this group.

In my younger days I would read about debates pertaining to the nature of that last phrase in Jude 4, namely the specific reference to our Lord and Master, Jesus Christ. The debate stemmed from concerns that Arminians could use that phrase to say assert that Christ also died for those who were condemned from old. It’s a cheap attempt to make limited atonement false. But it seems obvious that Jude is addressing the Christ that belongs to the Judean Christians and not those who worm their way in to seduce the flock; but even, if the reference to God’s Lordship were universal it would still only imply that there is only one way to know this God which is by forsaking zealotry and revolts, as Jude makes clear later.

An additional implication is that ἀσέλγειαν ought to be understood merely as “sexual immorality,” thus implying that the great sin being passed on to the Jewish converts is promiscuity. But if the case is made that we are referring to the Zealots, sexual immorality would not fit their description. As Bateman notes, “the Zealots were staunchly against sexual immorality…” (151). Thus, it is more reasonable to assert that ἀσέλγειαν refers to their acts being without restraint. After all, they hoped to revolt Rome which implied unrestrained actions.