Easy Summaries of John Nelson Darby on God’s Grace, the Rapture, Dispensations, the true Church etc.
Author: Sosthenes
Once the ruler of the synagogue at Corinth
Then a co-writer of a letter by Paul - just a brother - no longer an official
Now a blogger seeking to serve the Lord by posting some words that the Lord has given His Church.
Jude is similar to 2 Peter 2, but is based on a very different principle. Peter speaks of wickedness; Jude, of apostasy – that is leaving the first estate. He traces this in the course of Christian history, from the creeping in of false brethren, to the judgment executed by Christ when He comes again.
Jude is similar to 2 Peter 2, but is based on a very different principle. Peter speaks of wickedness; Jude, of apostasy – that is leaving the first estate. He traces this in the course of Christian history, from the creeping in of false brethren, to the judgment executed by Christ when He comes again. He declares the objects of Christ’s judgment to be the same persons. He notices at the same time distinct characters of evil in Cain, Balaam and Korah: natural departure from God, ecclesiastical corruption, teaching error for reward; and, lastly, open rebellion. Immorality and insubordination are clearly evident.
The saints are exhorted to build themselves up in their most holy faith. The are to pray in the power of the Holy Spirit, and keep themselves in the love of God, waiting for the mercy of our Lord Jesus Christ to eternal life. They are to make a difference between persons who have been dragged in, and those who have been spotted: the latter they are to save with fear. In spite of all the evil, He looks to the saints to be kept from falling. They are to be presented faultless before the presence of God’s glory with exceeding joy. God is able to do it.
Originally by JND. Lightly edited by Sosthenes, October 2014
John shows us the divine life and it’s characteristics, and proves it to be in the person of Christ.
Whereas in 2 John it is a question of refusing entry to one not bringing the doctrine of Christ, in 3 John the apostle urges the reception of those who go about preaching the truth
1 John
John shows us the divine life and it’s characteristics, and proves it to be in the person of Christ. He first speaks about this life as he had known it in Christ when He was here on earth. He then shows it as the means of communion with the Father and the Son, so that our joy may be full.
But He who was, and is this life in Himself, has given us the absolute revelation of God as light. We are therefore placed here to walk in the light, as God is in the light, the blood of Christ cleansing us that we may do so. Thus we have fellowship together.
But chapter 1 shows the sin in ourselves. We have the intercession or advocacy of Christ with the Father, founded on His being the righteous One. His is the propitiation for our sin: this is the means of our being restored to communion in the light, after we have failed through weakness, in our walk down here.
John next presents in ch. 2, obedience to Christ’s commandments, practical righteousness and love of the brethren. These prove our the possession of this life. Before this though, he gives the ground of writing to the saints: that all are forgiven, and that babes in Christ have the Spirit of adoption.
He divides Christians into three classes – fathers, young men, and little children. This classification he repeats twice:
The fathers have but one mark; they know Him who is from the beginning.
The young men are strong, are in conflict, have overcome the wicked one, the word of God abiding in them. They are warned not to love the world.
The little children, while knowing the Father, are warned as to deceivers; but they are competent, as having the Holy Spirit, and hence they are responsible to judge the spirits.
In chapter 3, he shows them that as sons, they have the same name as Christ. They know that they will be like Him when He appears, so they purify themselves as He is pure. The contrast of the new nature and sin is brought out distinctly, sin being lawlessness (not the transgression of the law). This new nature is evidenced in their practical righteousness and love for the brethren. Moreover, the obedient person dwells in God, and God in him. The proof of God’s dwelling in us is, that He has given us the Holy Spirit.
He then gives directions to distinguish the Holy Spirit from evil spirits, by referring in chapter 4 to our owning Christ as come in the flesh. John had introduced the Holy Spirit in connection with the new nature. He now shows that this new nature involves partaking in the divine nature, which is love. Hence, he that loves is born of God and knows God, for God is love. This love is displayed in that He first loved us; and if this is true, we love the brethren. God has commanded us to do that.
The term ‘ brethren’ includes all that are born of God but the truth of this love to the brethren is tested by love to God, which is proved by keeping His commandments. To this end faith overcomes the world.
Eternal life is given to us. This life to is in the Son, so that he that has the Son has life, and he who has not the Son has not life. The life is in Christ, not in the first Adam or his children. We therefore have a threefold witness – the Spirit, the water, and the blood: the water and the blood coming out of Christ’s side in death, and the Holy Spirit given consequent on His ascension. This gives us confidence for asking everything according to God’s will. So we can pray for a brother who has failed, provided it is not a sin to death.
The new nature that we have received is incapable of sin: he who has it keeps himself, and the wicked one does not touch him. Finally, an absolute distinction is made between Christians and the world. “We know that we are of God, and that the whole world lieth in wickedness.” (Ch. 5:19). Further, we know Him that is true, and we are in Him that is true, that is, in His Son Jesus Christ, who is the true God and eternal life.
2 John
Written to a faithful lady, John Insists upon love being governed by the truth. Whoever does not abide in the doctrine of Christ has not God. Also, one who brings a doctrine denying Him is not to be greeted nor invited into the house.
3 John
Whereas in 2 John it is a question of refusing entry to one not bringing the doctrine of Christ, in 3 John the apostle urges the reception of those who go about preaching the truth. John denounces one who hindered the functioning of the local assembly, but he commends Gaius, and as a fellow-helper of the truth itself.
He supports the doctrine of reward to the workman engaged full-time in the Lord’s service. He commends the perseverance of his spiritual children in v. 4.
Notice that v.7 throws light on the word ‘ours’ in 1 John 2:2 (He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world)
Firstly, towards us, by God sending His only-begotten Son, that we might live through Him, and to make propitiation for our sins.
Secondly, as dwelling in love, we dwell in God, and God in us, He having given us of His Spirit. Thus His love is perfected in us. This is true of every one who really confesses that Jesus is the Son of God.
Thirdly, the love of God is perfected in us, so as to give us boldness in the day of judgment. Christ is our life, and the Spirit of God dwells in us. As Christ is so are we in this world. We love God because He first loved us.
Originally by JND. Lightly edited by Sosthenes, September 2014
Hebrews is founded on the person of Christ in His divine and human natures. (I am not sure whether JND would have used this expression later). Human sympathies are exercised through Christ’s priesthood on high, connecting the saints on earth with heaven. Although the saints are not seen as constituting the body united with Christ, all ancient Judaism is set aside. They are seen as answering to a present heavenly call, laying the ground for the introduction of Israel by the new covenant. With the use of comparisons and analogies, Christianity is contrasted with what had gone before.
Hebrews is founded on the person of Christ in His divine and human natures. (I am not sure whether JND would have used this expression later). Human sympathies are exercised through Christ’s priesthood on high, connecting the saints on earth with heaven. Although the saints are not seen as constituting the body united with Christ, all ancient Judaism is set aside. They are seen as answering to a present heavenly call, laying the ground for the introduction of Israel by the new covenant. With the use of comparisons and analogies, Christianity is contrasted with what had gone before.
In chapter 1 we get the authority of the communicated word as to the divinity of Christ. This is continued in from ch. 3:1 to 4:13, where we have Christ’s authority as Son over His house (in contrast to Moses), and the promise of rest to the people of God. Chapter 2 lays the foundation of future dominion and present priesthood in the human nature of Christ. This is continued from chapter 4:14, the glory of it being expounded in chapter 5 as to the Person and office of Christ. It is impossible to return to the elements of Judaism. If heavenly Christian things are departed from, things cannot be brought back by another power. God encourages the heirs of promise by word and oath, declaring the immutability of His counsel, and strengthens them to look within the veil, Christ having entered as forerunner, a high priest after the order of Melchisedec (chapter 6).
Chapter 7: The Melchisedec priesthood sets aside of the whole system of the law, the priesthood itself being changed from that of dying men to that of the living Son. That priesthood suits us, for such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens (v. 26).
In chapter 8, because the High Priest is set on the right hand of the Majesty in the heavens, a minister of the sanctuary and of the true tabernacle, offerings are needed. However, before touching on the offerings, we have a change of the covenant on which this ministry is founded, for Christ is the mediator of it. Now, for a better and heavenly tabernacle, we must have better sacrifices.
Chapter 9: In the tabernacle itself there was a difference. The veil was unrent in the Jewish tabernacle; now the veil is rent. The Holy Spirit showed that, as long as that first tabernacle had any place, the way into the holiest could not be open. Note that in ch. 9:16-17, the Greek word διαθήκη (diathéké) has the sense of testament; elsewhere it should be covenant. The blood of Christ purges the conscience, not merely sins, and cleanses the whole scene of the creature’s relationship with God. The next contrast is that He had not to offer Himself often in order to enter into the heavenly tabernacle, otherwise He would have to have suffered often. He put away sin by the sacrifice of Himself. The apostle contrasts the lot of man, subject to death and judgment, with Christ, who once offered Himself to bear the sins of many, and is now coming to those who look for Him for salvation, without any further question of sin
The writer then discusses in chapter 10 the whole bearing of this sacrifice, alleging that a person once cleansed by it has no more conscience of sins; whereas in the repeated sacrifices, there was a continual remembrance of sins. He then unfolds the origin of this sacrifice in God’s preparing Christ a body. He offers Himself to accomplish God’s will. He does so willingly, and now sits for ever at the right hand of God. He does not stand like the old high priests who had to offer repeated sacrifices. By His one offering He has for ever perfected (i.e. made fit) those who are sanctified by it. The Holy Spirit bears divine testimony to this, declaring, ‘Their sins and iniquities will I remember no more’ (ch. 8:12). Thus we have the good will of God, the work of Christ, and the testimony of the Holy Spirit, to give us the divine security of unalterable peace. After that, he exhorts them to enter into the holiest, in the full assurance of faith through the new living way. The veil that had been rent, but then the writer warns them that if they abandoned one sacrifice be there would be no other. They are told to be patient: Christ would soon come. Meanwhile they must live by faith.
To this end, the writer shows, in chapter 11, that all the saints who were highly esteemed amongst them had obtained their good report by faith. He lays down four great principles:
creation, known by faith,
sacrifice, offered to obtain righteousness by faith,
walking with God in the power of life by faith, and
acting on the prophecy of coming events by faith.
We then get two great aspects of our trust in God: the patient expectancy of faith, and the active energy of faith. All those whose faith is described in detail are persons who lived before Israel went into the land. He then goes through a list of sufferings endured by the saints in faith, showing that the world was not worthy of them. They died, not having received the promises, God having reserved a better thing for us.
Chapters 12 and 13 introduce Christ as the last great Witness. He overcame, and now, having obtained the glory, sits at the right hand of God. He shows them that suffering has the character of parental discipline: they are under grace, not law and terror. In doing this, he gives them the whole millennial result in heaven and earth – that is what they have come to in faith. Everything here will be shaken, but they are to leave the Jewish camp (religion and the world), and go to Jesus, He being the sin-offering. They must be either in heaven where the blood is, or outside the camp, or gate, where the sin-offering was burnt. He closes with a few exhortations.
Hebrews is of the called ‘book of the open heavens’ – Sosthenes
Originally by JND. Lightly edited by Sosthenes, September 2014
I am writing this on our way back from a few days vacation in the Baltic States of Estonia, Lithuania and Latvia. They were interesting places, having come a long way since they escaped from Soviet domination around 1990. Estonia is the most prosperous, very much like its neighbour Finland; Roman Catholic Lithuania is the nicest; Latvia has further to go to catch up with Western Europe. But what is sad is that I could not establish a spiritual link with anybody – taxi drivers, waitresses or even a family connection – I saw no peaceful faces. Yes, a lot of big churches, but where is there the knowledge of true salvation? In Lithuania we saw the Hill of Crosses – 400,000 of them in 2006. It was weird. Lithuania is RC but in 1840’s Russians tried to force them to go Orthodox . So this started as a protest movement . Now doubtless, it is a money earner for the church!
There must be many there who truly knew The Lord, but we didn’t meet any despite praying for it. May God work mightily in these three little countries.
Before then, however, we spent a happy long weekend with our dear Christian friends in Gothenburg, Sweden. On the Saturday we were on one of the islands, and on the boat we saw a group of young people from the self-styled Plymouth Brethren Christian Church. Getting off the boat I waved towards them, and one young lady waved back cheerily. Later we were having a snack outside at a café, when the same young person came by ostensibly to buy some mineral water. As she came out our friend greeted her, and she chatted happily for several minutes. She was an English girl, married to a brother from Sweden. Our friend knew the family well, and they lived close by. He spoke of the Lord’s coming and our being together, to which she responded well. As she was going our friend said to her ‘May The Lord richly bless you’. Her reply: ‘May He bless you too’. That encounter was a highlight of our holiday.
God has His reserves everywhere. Just because we have had to judge a system as evil, that does not mean that it is void of true believers who have peace with God, especially those who never went through the turmoil of the 1960’s.
Scotland
There were many prayers about the Scottish referendum, so I am sure God’s hand was over the result. Personally I was a bit ‘pro-yes’, so I have to be humble! Scotland has had a major part in the testimony of our Lord. Men like John Knox, groups like the Covenanters come to mind. It has also been a land where party and personal feeling run deep: Rangers vs. Celtic, Campbells vs. McDonalds, Wee Frees vs. Wee-wee Frees etc. Sadly these divisions have affected God’s people. They will be together in glory.
Are ‘Brethren’ Special?
I came across an interesting piece from a letter written by JN Darby in 1875 (click here for my lightly edited version). By then he had become rather disillusioned with sectarian brethrenism, but still felt there was something special amongst so-called Plymouth Brethren. But what was special was what the brethren possessed from the Lord, not the brethren themselves. God could take what they had from them and give it to others.
It is blessed to gather with a few simple Christians, assembling themselves to the Lord’s name, outside the camp (He rejected here), having no name or organisation. Brethren with a small ‘B’. May that always be the case. It is indeed a day of small things
A worldly expression, ‘Karma’ they say. But what does the Christian say?
‘I have strength for all things in him that gives me power!’ (Phil 4:13) All things? If the Bible says all things, then it means all things. I doesn’t say I can DO all things. Indeed, I feel very weak even for the simplest thing. But with Jesus all things are possible. Have I faith?
Your exercises
Forgive me, that’s a ‘brethren’ expression. What are your concerns about the group of Christians you gather with? We can share one another’s burdens. There may be something that you are linked with, that I would feel is not according to scripture – ordained ministry in any form, for example. There may be things that you would point out in my conduct that does not befit a Christian. That is how we help one another.
IT is not with uncertain step
That we tread our homeless way;
A well-known Voice has called us up
To everlasting day.
The voice of Him who, whilom,* trod
Alone the trackless way,
(And marked the road that leads to God),
Where we once, as lost, did stray;
Nor leaves us now alone to trace
Our path across the waste,
But leads us still with living grace
To the home to which we haste.
See! open stands the heavenly door,
Whence the glory shines below,
To light the path where He’s gone before,
And the bliss that awaits us show.
In patience then we may tread the path,
Marked out by His footsteps here,
Who has freed us from the coming wrath,
Who has freed our hearts from fear;
May abide His will, for the longer road
Where patience and faith are tried,
And count on a love which bears each load,
And our hearts from trial may hide.
He will still be there, be it long or brief,
Our strength in every need;
Himself our joy, our sure relief,
Till from care in His presence we’re freed.
the law of God, as to which, if we offend in one point, we are guilty of all
the royal law, “love your neighbour as yourself”
the law of liberty, by which our conduct is to be judged, and where the will of God and the our own nature run together
In James you get the perfect law of liberty applied to the Christian’s path. We should not act in self-will, but be patient with confidence in God, thus acquiring wisdom and strength. If there is evil, it comes from man – if good, from the unchangeable God, who of His own will begat us by the word of truth (chap. 1).
James then introduces sweeping denunciations against riches and the spirit of the world. He speaks of three laws –
the law of God, as to which, if we offend in one point, we are guilty of all
the royal law, “love your neighbour as yourself”
the law of liberty, by which our conduct is to be judged, and where the will of God and the our own nature run together
Mere faith in the head is treated as worthless; the test of a man’s living faith, is in his works. But the works referred to are works of faith. Any other works are bad works (chap. 2).
We do not get redemption in James; but the apostle insists on self-subjection, especially as regards the tongue: hence we are warned against being many teachers. We are to display the true character of heavenly wisdom. The fruits of righteousness are sown in peace.
The epistle closes with a strong exhibition of the power of the prayer of faith. The letter is addressed to the twelve tribes; but faith in Christ, and the existence of the assembly, are distinctly recognised, even though the synagogue is also still in existence.
Originally by JND. Lightly edited by Sosthenes, September 2014
The Epistles of Peter, while referring to redemption, concentrate especially to the government of God
• In 1 Peter His government is in favour of the saints.
• In 2 Peter we have the judgment of the wicked.
1 Peter
The Epistles of Peter, while referring to redemption, concentrate especially to the government of God
• In 1 Peter His government is in favour of the saints.
• In 2 Peter we have the judgment of the wicked.
The saints are not seen as risen with Christ, but begotten again to a living hope by His resurrection. They pursue their pilgrimage as strangers, towards an incorruptible inheritance, reserved in heaven for them. They are kept by the power of God through faith, waiting for the appearing of Christ for full deliverance, the end of their faith, the salvation of their souls.
He marks out the progress of this revelation:
1. the prophets testifying beforehand of the sufferings of Christ, and the glories following,
2. the same things reported in the gospel preached by the Holy Ghost sent down from heaven,
3. patience till the revelation of Jesus Christ brought these things to them.
On this ground they are called on to walk in sobriety, obedience, and holiness, on the double ground, that He who called them is holy, and that they call on the Father, who judges without respect of persons every man’s work. But this is founded on redemption by the blood of Christ, and being born again of the incorruptible seed of the word. They believe in God through Christ, whom He had raised from the dead, and to whom He had given glory, all flesh being as grass, but the word of the Lord endures for ever.
The persons addressed are the scattered believing remnant of Israel in various countries of Asia Minor. Hence he distinguishes them as living stones, owned of God, built on the precious living Stone, a stone of stumbling and rock of offence to disobedient Israel. He then applies Exodus 19:6 and Hosea 2:23, and exhorts them to walk blameless in the midst of the Gentiles who spake against them. This would force them to glorify God in the day of their visitation. He then exhorts them to suffer patiently, seeing that, like Christ, it was the Christian’s place to do good, suffer for it patiently. This leads him to refer again to Christ bearing our sins in His own body on the tree, referring to Isaiah 53.
Then in the remainder of chap. 2 and in chap. 3 there are exhortations on details of conduct. He refers to the government of God securing us in peacefulness: if the saints suffered for righteousness’ sake they were happy, beautifully adding that Christ had suffered once for sins, and that this ought to suffice. They ought to suffer for righteousness, if they suffered at all. He then refers to His being put to death in the flesh. They were to arm themselves with the same mind, for in death sin had been done away with. He then reminds them that with God, the have ability for all things, spiritual or temporal. He encourages them in suffering reproach for Christ’s sake, an advance on suffering for righteousness’ sake. This is the only place where they are called Christians. They are to rejoice in the reproach as partakers of Christ’s sufferings, with the consciousness that the time had come for judgment to begin at the house of God.
We then get exhortations to elders and to the younger, and to humbleness under God’s hand, sobriety and diligence, and resistance to Satan. The apostle finally commends them to the God of all grace.
2 Peter
In this second Epistle, which he writes to the same persons who had received, not the Messiah in glory, but the same precious faith as the apostle had received through God’s righteousness. He shows that in the midst of evil, God’s divine power had given everything necessary to life and godliness, the saints knowing God having been called by glory and virtue. He then urges them to be diligent in everything that would give them an abundant entrance into the kingdom. With out this they would be of impaired vision as Christians. He tells them that he must shortly put off this tabernacle; and writes that they might maintain the testimony after he had gone. He showed them that the mount of transfiguration had confirmed the prophetic testimony of the kingdom they were waiting for, asserting that all scripture tended to one common purpose, the fruit of one Spirit, and not of the will of man.
Peter then warns them about false teachers, who deny the authority of Christ, though many would follow them. He names them as wicked, but shows how God can deliver the righteous, and hold the unjust to the day of judgment to be punished. He states their character, especially in the working of the will of man in immmorality and insubordination; adding to this another characteristic – their scoffing at the doctrine of the Lord’s return. He next refers to the deluge as a judgment already executed, and the day of the Lord, as a judgment by fire to come. All that nature trusted in would disappear. This urges the saints to greater holiness.
Originally by JND. Lightly edited by Sosthenes, September 2014
The epistles to Timothy and Titus are not addressed to churches, nor were they to be communicated to the churches as such. Of course the church of God has them, guiding us as to the individual conduct which is an unceasing obligation for Christians.
1 Timothy
The epistles to Timothy and Titus are not addressed to churches, nor were they to be communicated to the churches as such. Of course the church of God has them, guiding us as to the individual conduct which is an unceasing obligation for Christians.
Timothy had been charged insist on sound doctrine. However he has to draw attention as to the right order in the church. The first letter gives us the order of the church under normal conditions; 2 Timothy, shows us the path of faith when things are abnormal – in disorder.
You have in 1 Timothy 3:15 the principle of Timothy’s conduct.
2 Timothy
In 2 Timothy Paul was at the close of his career, and though the church had fallen into disorder, there is no other epistle in which he insists so much on the unfailing courage and energy of the saints. He calls upon them to endure the afflictions of the gospel according to the power of God. We do not have the outward church connected with the body of Christ, but simply individual piety and devotedness wherever he could find it.
Chapter 2:18-22 is indicative of the tone of the instruction as regards the state of the church. The faith of some had been overthrown, so he refers first to the sure foundation of God, the Lord knowing them that are His. Whoever names the name of the Lord is to depart from iniquity. That is individual responsibility. Then he takes the great house as the analogy of the church publicly, showing that in such there are vessels to dishonour, and to be a vessel to honour, a man has to purge himself from these. Then he is to follow righteousness, etc., with those who call on the Lord out of a pure heart. This distinguishes those who are really saints. Paul associates himself with them, and warns of perilous times in the last days – a form of godliness denying the power. He insists, besides his personal authority, upon the known scriptures as a child might read them, and asserts that they are sufficient to make us wise unto salvation, through faith in Christ Jesus. They have been given by inspiration of God, and are adequate to make the man of God perfect [or complete, fit], thoroughly prepared for undertaking all good works.
Originally by JND. Lightly edited by Sosthenes, September 2014
In the epistles to Timothy and Titus, God has specially the title and character of God the Saviour, with its importance to all men.
Titus
Titus had been commissioned to set in order things which were wanting in the assembly, and ordain elders.. We get a full statement of what may be called the Christian scheme in chapter 2:11-14 – directions and sound doctrine. Chapter 3 gives us exhortations as to patience with all, through the sense of grace bestowed on ourselves.
In the epistles to Timothy and Titus, God has specially the title and character of God the Saviour, with its importance to all men.
Philemon
Grace enters into the Christian’s conduct, and does not merely rest on doctrine. Leaving the recognised authorities of the world where they are, this letter leads the individual Christian to act in grace in the relationships into which he was found.
Originally by JND. Lightly edited by Sosthenes, September 2014
In 1 Thessalonians, we get the Lord’s coming for the blessing of saints; in 1 Thessalonians we get the judgment of unbelievers.
1 Thessalonians
In 1 Thessalonians, we get the Lord’s coming for the blessing of saints; in 1 Thessalonians we get the judgment of unbelievers.
In the first epistle, the saints are associated with the Father, the one true God. They had formerly been used to false gods they were used to, and hostile to the gospel. Now they are converted, in al very lively state, and, through their faith, are a witness in all the world. They serve the living and true God, and wait for His Son from heaven. They, Gentiles, enjoy the revelation of the Father, and His grace, and are active in service – ‘your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ’ (ch1:3)
In chap. 2, the coming of the Lord Jesus is connected with the apostle’s joy and crown in the saints who had been blest. In chapter 3, His coming is connected with holiness before the Father, and in chapter 4, we have the full explanation of the rapture of the church to meet Christ at His coming. Verses 15-18 are to a parenthesis, ch. 4:14 linking directly with ch. 5:1, The character of Christ’s coming to the saints is contrasted with His coming to the world. Paul exhorts them and prays that God should keep them till Christ comes.
2 Thessalonians
In 2 Thessalonians the saints had been confused, believing the dreadful persecutions they were in were the day of the Lord. Paul sets them right, as in that day that they would be at rest, and the wicked troubled. ln chapter 2, the apostle writes of Christ’s coming, and their gathering together to Him. This is proof that the day must be future. He then shows them how wickedness on the earth would develop before that day comes. In the last chapter he asks their prayers, and gives them divers exhortations.
Originally by JND. Lightly edited by Sosthenes, September 2014
Jude is similar to 2 Peter 2, but is based on a very different principle. Peter speaks of wickedness; Jude, of apostasy – that is leaving the first estate. He traces this in the course of Christian history, from the creeping in of false brethren, to the judgment executed by Christ when He comes again. He declares the objects of Christ’s judgment to be the same persons. He notices at the same time distinct characters of evil in Cain, Balaam and Korah: natural departure from God, ecclesiastical corruption, teaching error for reward; and, lastly, open rebellion. Immorality and insubordination are clearly evident.