Jude, Examples From Scripture

Jude 11 Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.

Jude lifts three Biblical examples of rebellion and its consequent ruin, likening the false teachers to them. He prefaces this series of examples with a simple, “woe to them!” Woe is a word that indicates great sorrow. We search and find an excellent example of the usage of this word in Scripture if we turn our attention to Revelation.

In the book of Revelation chapter 9 we are met with the opening of the bottomless pit, or the shaft of the abyss. Demonic locusts emerge, ruled by a being named Abaddon, or Apollyon. The stings of these locusts harm the unsaved; though they are not permitted to kill such men, the sting torments them so horridly that they seek death, but God will not permit them to die, Revelation 9:6. We are informed after this terrifying description of events to come, “One woe is past. Behold, still two more woes are coming after these things,” Revelation 9:12. The idea of woe conveying great sorrow is a great understatement here. Similarly, the false teachers have an exceedingly incomprehensible future awaiting them.

The first set of three examples cited in Jude are found in verses 5 through 7, when referring to rebellious Israel, the angels, and the Sodomites. This second set of three examples begins with one of the most famous men in Scripture for the wrong reasons. Why? He was the first murderer, and his brother the first victim of murder. More horribly, the first two men born upon the earth went to two very different ends; Abel is at peace in Heaven, while Cain suffers the torment of Hell. What we know of Cain is limited but telling. Cain’s name meant “Acquisition.” In Genesis 4:1 we see his birth and naming, with the intimation that his mother believed Cain would be the promised Deliverer God spoke of in Eden. When Abel was born his name meant “Vapor or Vanity.”

Both brothers were given the command to bring the firstlings of the flock and their fat to the altar of the Lord, possibly at the eastern gate to Eden where the cherubim were placed to guard the way in; while Abel obeyed and was accepted, Cain did not and was rejected, Genesis 4:4, 5. Then the brothers walked together in a field. The Septuagint’s rendering has an actual comment from Cain recorded when he says, “Let us go out into the plain,” framing this is a suggestion Cain made to his brother, Genesis 4:8. The Hebrew in Genesis 4:8 literally says, “said to,” rather than, “talked,” in the NKJV. In short, Cain led Abel into the field to kill him. The Apostle John says of Cain, “not as Cain who was of the wicked one and murdered his brother. And why did he murder him? Because his works were evil and his brother’s righteous,” 1 John 3:12. John accuses Cain of two things. First, Cain was not the promised Deliverer. Instead, he was the first in the line of the seed of the serpent, or the wicked one as John refers to Satan. Second, John accuses Cain of murdering his brother. This act wasn’t in the heat of the moment; it wasn’t as though Abel said something to trigger Cain, or a fight got out of hand. No, Cain premeditated leading his brother into the field with the express purpose of killing him.

The second example Jude cites is the mysterious Balaam, son of Beor. Balaam’s tale begins in Numbers chapter 22. Balak, son of Zippor, calls upon him, who at that time was a renowned prophet whose word could bless or curse if he was paid to do so, Numbers 22:6, 7. Balaam entreated God for permission to do as Balak requested and was denied, Numbers 22:12. When a second entourage came to him, promising greater wealth and honor than before, Balaam once more attempted to see if God would permit him to go. This God did, but stood adversarially against the prophet since Balaam refused to obey the clear command God already expressed during their first conversation, Numbers 22:22. Peter writes of Balaam, likewise comparing him to the false teachers invading the church, saying, “They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness; but he was rebuked for his iniquity: a dumb donkey speaking with a man’s voice restrained the madness of the prophet,” 2 Peter 2:15, 16.

Peter’s incrimination of Balaam was that he was persuaded by wealth rather than God. We are plainly informed by our Lord that a man cannot serve two masters, and contrasts the god that is wealth to the true God. We will serve one while despising the other, Matthew 6:24. Balaam was a Gentile who lived at Pethor near the Euphrates River, Numbers 22:5, Deuteronomy 23:4. Pethor’s name means, “Soothsayer,” another term for prophet or seer. It is said to be located 12 miles south of Carchemish near the confluence of the Sajur and Euphrates Rivers. He appeared to be an apostate prophet (see Numbers 24:4, 16) who genuinely knew the Lord, and eventually blessed Israel rather than cursed them when he realized God would not permit him to do so, no matter how much gold was involved. His apostasy and involvement in seducing Israel with Baal worship brought a premature end to his life, Numbers 31:16, Joshua 13:22, see also Revelation 2:14. Undoubtedly Balaam still sought wealth and its attendant prestige, valuing them more than obedience, and his choice cost him his life.

Korah, the third and final example, is found in Numbers chapter 16. Korah was motivated by jealousy and envy of Moses and Aaron. Korah accused them of elevating themselves above the assembly of Israel, when all of Israel was equally holy before God, Numbers 16:3. Moses responded by falling upon his face and answering Korah, responding that the sons of Levi already had the blessing of being separated for service to the Lord in things pertaining to the Tabernacle, and now sought the priesthood as well, Numbers 16:9, 10. So Korah was a Levite, a member of the tribe assigned to the caretaking of the Tabernacle during the wilderness wanderings. Only they could approach the holy things without penalty, but Korah wanted more. Like Satan, who wanted to exalt himself above the stars of God, Korah wanted to be recognized as someone greater than Aaron or Moses. His reputation was what mattered to him; he wanted to be seen by others as someone great. However, two men stood in his way. Moses was so offended by the blatant lies and egotism Korah portrayed that he prayed the Lord not to accept their offerings, Numbers 16:15.

Korah died, along with his family and fellow rebels when Moses warned, “By this you shall know that the Lord has sent me to do all these works, for I have not done them of my own will. If these men die naturally like all men, or if they are visited by the common fate of all men, then the Lord has not sent me. But if the Lord creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit, then you will understand that these men have rejected the Lord,” Numbers 16:28-30. And so it was. Korah and his fellow rebels fell into the pit God created beneath their feet, falling into the depths of the earth and, as the Scripture states, perishing from among the assembly, Numbers 16:33. Cain, Balaam, and Korah were one and all dissatisfied with their position and possessions. They wanted more; like the Devil who sired them, they craved to be elevated to some hallowed position of greatness. We are cautioned to humble ourselves before the Lord, James 4:10. Such false teachers reject humility and instead want the preeminence like Diotrephes, 3 John 9, 10. It betrays pride and the desire to indulge sin rather than serve God.