Text -- Jude 1:3-25 (NET)

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints. 1:4 For certain men have secretly slipped in among you– men who long ago were marked out for the condemnation I am about to describe– ungodly men who have turned the grace of our God into a license for evil and who deny our only Master and Lord, Jesus Christ. 1:5 Now I desire to remind you (even though you have been fully informed of these facts once for all) that Jesus, having saved the people out of the land of Egypt, later destroyed those who did not believe. 1:6 You also know that the angels who did not keep within their proper domain but abandoned their own place of residence, he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day. 1:7 So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment of eternal fire. 1:8 Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones. 1:9 But even when Michael the archangel was arguing with the devil and debating with him concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. 1:11 Woe to them! For they have traveled down Cain’s path, and because of greed have abandoned themselves to Balaam’s error; hence, they will certainly perish in Korah’s rebellion. 1:12 These men are dangerous reefs at your love feasts, feasting without reverence, feeding only themselves. They are waterless clouds, carried along by the winds; autumn trees without fruit– twice dead, uprooted; 1:13 wild sea waves, spewing out the foam of their shame; wayward stars for whom the utter depths of eternal darkness have been reserved. 1:14 Now Enoch, the seventh in descent beginning with Adam, even prophesied of them, saying, “Look! The Lord is coming with thousands and thousands of his holy ones, 1:15 to execute judgment on all, and to convict every person of all their thoroughly ungodly deeds that they have committed, and of all the harsh words that ungodly sinners have spoken against him.” 1:16 These people are grumblers and fault-finders who go wherever their desires lead them, and they give bombastic speeches, enchanting folks for their own gain.

Exhortation to the Faithful

1:17 But you, dear friends– recall the predictions foretold by the apostles of our Lord Jesus Christ. 1:18 For they said to you, “In the end time there will come scoffers, propelled by their own ungodly desires.” 1:19 These people are divisive, worldly, devoid of the Spirit. 1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 1:21 maintain yourselves in the love of God, while anticipating the mercy of our Lord Jesus Christ that brings eternal life. 1:22 And have mercy on those who waver; 1:23 save others by snatching them out of the fire; have mercy on others, coupled with a fear of God, hating even the clothes stained by the flesh.

Final Blessing

1:24 Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence, 1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jud 1:3

Beloved ( agapētoi ).

As in 3Jo 1:2.

Robertson: Jud 1:3

All diligence ( pāsan spoudēn ).

As in 2Pe 1:5.

Robertson: Jud 1:3

Of our common salvation ( peri tēs koinēs hēmōn sōtērias ).

See this use of koinos (common to all) in Tit 1:4 with pistis , while in 2Pe 1:1 we have isotimon pistin , which see.

Robertson: Jud 1:3

I was constrained ( anagkēn eschon ).

"I had necessity"like Luk 14:18; Heb 7:27.

Robertson: Jud 1:3

To contend earnestly ( epagōnizesthai ).

Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (epi ) striving to the already strong agōnizesthai (agōn contest). Cf. 1Ti 6:12 agōnizou ton kalon agōna .

Robertson: Jud 1:3

For the faith ( tēi - pistei ).

Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Jud 1:20; Gal 1:23; Gal 3:23; Phi 1:27.

Robertson: Jud 1:3

Once for all delivered ( hapax paradotheisēi ).

First aorist passive participle feminine dative singular of paradidōmi , for which see 2Pe 2:21. See also 2Th 2:15; 1Co 11:2; 1Ti 6:20.

Robertson: Jud 1:4

Are crept in ( pareiseduēsan ).

Second aorist passive indicative of pareisduō (̇nō ), late (Hippocrates, Plutarch, etc.) compound of para (beside) and eis (in) and duō to sink or plunge, so to slip in secretly as if by a side door, here only in N.T.

Robertson: Jud 1:4

Set forth ( progegrammenoi ).

Perfect passive participle of prographō , to write of beforehand, for which verb see Gal 3:1; Rom 15:4.

Robertson: Jud 1:4

Unto this condemnation ( eis touto to krima ).

See 2Pe 2:3 for krima and ekpalai . Palai here apparently alludes to Jud 1:14, Jud 1:15 (Enoch).

Robertson: Jud 1:4

Ungodly men ( asebeis ).

Keynote of the Epistle (Mayor), in Jud 1:15 again as in 2Pe 2:5; 2Pe 3:7.

Robertson: Jud 1:4

Turning ( metatithentes ).

Present active participle of metatithēmi , to change, for which verb see Gal 1:6. For the change of "grace"(charita ) into "lasciviousness"(eis aselgeian ) see 1Pe 2:16; 1Pe 4:3; 2Pe 2:19; 2Pe 3:16.

Robertson: Jud 1:4

Our only Master and Lord ( ton monon despotēn kai kurion hēmōn ).

For the force of the one article for one person see note on 2Pe 1:1. For despotēn of Christ see 2Pe 2:1.

Robertson: Jud 1:4

Denying ( arnoumenoi ).

So 2Pe 2:1. See also Mat 10:33; 1Ti 5:8; Tit 1:16; 1Jo 2:22.

Robertson: Jud 1:5

To put you in remembrance ( hupomnēsai ).

See 2Pe 1:12 hupomimnēskein (present active infinitive there, first aorist active infinitive here).

Robertson: Jud 1:5

Though ye know all things once for all ( eidotas hapax panta ).

Concessive perfect (sense of present) active participle as in 2Pe 1:12, but without kaiper .

Robertson: Jud 1:5

The Lord ( kurios ).

Some MSS. add Iēsous . The use of kurios here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. ( Adumbr. p. 133) explains, Exo 23:20, by ho mustikos ekeinos aggelos Iēsous (that mystical angel Jesus). For the mystic reference to Christ see 1Co 10:4, 1Co 10:9; Heb 11:26. Some MSS. here add theos instead of Iēsous .

Robertson: Jud 1:5

Afterward ( to deuteron ).

Adverbial accusative, "the second time."After having saved the people out of Egypt.

Robertson: Jud 1:5

Destroyed ( apōlesen ).

First aorist active indicative of apollumi , old verb, to destroy.

Robertson: Jud 1:5

Them that believed not ( tous mē pisteusantas ).

First aorist active articular participle of pisteuō . The reference is to Num 14:27-37, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude is not in 2 Peter, but is discussed in 1Co 10:5-11; Heb 3:18-4:2.

Robertson: Jud 1:6

And angels ( aggelous de ).

The second example in Jude, the fallen angels, accusative case after tetērēken (perfect active indicative of tēreō , for which verb see 2Pe 2:4, 2Pe 2:7) at the end of the verse (two emphatic positions, beginning and end of the clause).

Robertson: Jud 1:6

Kept not ( mē tērēsantas ).

First aorist active participle with negative mē , with play on "kept not"and "he hath kept."

Robertson: Jud 1:6

Principality ( archēn ).

Literally, "beginning,""rule,"(first place of power as in 1Co 15:24; Rom 8:38). In Act 10:11 it is used for "corners"(beginnings) of the sheet. In Eph 6:12 the word is used for evil angels. See Deu 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.

Robertson: Jud 1:6

But left ( alla apolipontas ).

Second aorist active participle of apoleipō , old verb, to leave behind (2Ti 4:13, 2Ti 4:20).

Robertson: Jud 1:6

Their own proper habitation ( to idion oikētērion ).

Old word for dwelling-place (from oikētēr , dweller at home, from oikos ), in N.T. only here and 2Co 5:2 (the body as the abode of the spirit).

Robertson: Jud 1:6

In everlasting bonds ( desmois aidiois ).

Either locative (in) or instrumental (by, with). Aidios (from aei , always), old adjective, in N.T. only here and Rom 1:20 (of God’ s power and deity). It is synonymous with aiōnios (Mat 25:46). Mayor terms aidios an Aristotelian word, while aiōnios is Platonic.

Robertson: Jud 1:6

Under darkness ( hupo zophon ).

See 2Pe 2:4 for zophos . In Wisdom 17:2 we find desmioi skotous (prisoners of darkness).

Robertson: Jud 1:6

Great ( megalēs ).

Not in 2Pe 2:9, which see note for discussion.

Robertson: Jud 1:7

Even as ( hōs ).

Just "as."The third instance (Jude passes by the deluge) in Jude, the cities of the plain.

Robertson: Jud 1:7

The cities about them ( hai peri autas poleis ).

These were also included, Admah and Zeboiim (Deu 29:23; Hos 11:8). Zoar, the other city, was spared.

Robertson: Jud 1:7

In like manner ( ton homoion tropon ).

Adverbial accusative (cf. hōs ). Like the fallen angels.

Robertson: Jud 1:7

Having given themselves over to fornication ( ekporneusasai ).

First aorist active participle feminine plural of ekporneuō , late and rare compound (perfective use of ek , outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. aselgeian in Jud 1:4.

Robertson: Jud 1:7

Strange flesh ( sarkos heteras ).

Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Rom 1:27) for which the very word "sodomy"is used (Gen 19:4-11). The pronoun heteras (other, strange) is not in 2Pe 2:10.

Robertson: Jud 1:7

Are set forth ( prokeintai ).

Present middle indicative of prokeimai , old verb, to lie before, as in Heb 12:1.

Robertson: Jud 1:7

As an example ( deigma ).

Predicate nominative of deigma , old word (from deiknumi to show), here only in N.T., sample, specimen. 2Pe 2:6 has hupodeigma (pattern).

Robertson: Jud 1:7

Suffering ( hupechousai ).

Present active participle of hupechō , old compound, to hold under, often with dikēn (right, justice, sentence 2Th 1:9) to suffer sentence (punishment), here only in N.T.

Robertson: Jud 1:7

Of eternal fire ( puros aiōniou ).

Like desmois aidiois in Jud 1:7. Cf. the hell of fire (Mat 5:22) and also Mat 25:46. Jude has no mention of Lot.

Robertson: Jud 1:8

Yet ( mentoi ).

See Joh 4:27. In spite of these warnings.

Robertson: Jud 1:8

In like manner ( homoiōs ).

Like the cities of the plain.

Robertson: Jud 1:8

These also ( kai houtoi ).

The false teachers of Jud 1:4.

Robertson: Jud 1:8

In their dreamings ( enupniazomenoi ).

Present middle participle of enupniazō , to dream (from enupnion dream, Act 2:17, from en and hupnos , in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Col 2:18.

Robertson: Jud 1:8

Defile ( miainousin ).

Present active indicative of minainō , old verb, to stain, with sin (Tit 1:15) as here. 2Pe 2:10 has miasmou .

Robertson: Jud 1:8

Set at nought ( athetousin ).

Present active indicative of atheteō , to annul. Both kuriotēs (dominion) and doxai (dignities) occur in 2Pe 2:10; see note for discussion.

Robertson: Jud 1:9

Michael the archangel ( ho Michael ho archaggelos ).

Michael is mentioned also in Dan 10:13, Dan 10:21; Dan 12:1; Rev 12:7. Archaggelos in N.T. occurs only here and 1Th 4:16, but in Dan 10:13, Dan 10:20; Dan 12:1.

Robertson: Jud 1:9

Contending with the devil ( tōi diabolōi diakrinomenos ).

Present middle participle of diakrinō , to separate, to strive with as in Act 11:2. Dative case diabolōi .

Robertson: Jud 1:9

When he disputed ( hote dielegeto ).

Imperfect middle of dialegomai as in Mar 9:34.

Robertson: Jud 1:9

Concerning the body of Moses ( peri tou Mōuseōs sōmatos ).

Some refer this to Zec 3:1, others to a rabbinical comment on Deu 34:6. There is a similar reference to traditions in Act 7:22; Gal 3:19; Heb 2:2; 2Ti 3:8. But this explanation hardly meets the facts.

Robertson: Jud 1:9

Durst not bring ( ouk etolmēsen epenegkein ).

"Did not dare (first aorist active indicative of tolmaō ), to bring against him"(second aorist active infinitive of epipherō ).

Robertson: Jud 1:9

A railing accusation ( krisin blasphēmias ).

"Charge of blasphemy"where 2Pe 2:11 has "blasphēmon krisin ."Peter also has para kuriōi (with the Lord), not in Jude.

Robertson: Jud 1:9

The Lord rebuke thee ( epitimēsai soi kurios ).

First aorist active optative of epitimaō , a wish about the future. These words occur in Zec 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. ( Adumb. in Ep. Judae ) says that Jude quoted here the Assumption of Moses , one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44.

Robertson: Jud 1:10

Whatsoever things they know not ( hosa ouk oidasin ).

Here 2Pe 2:12 has en hois agnoousin . The rest of the sentence is smoother than 2Pe 2:12.

Robertson: Jud 1:10

Naturally ( phusikōs ).

Here only in N.T. 2Pe 2:12 has gegennēmena phusika . Jude has the article ta with aloga zōa and the present passive phtheirontai instead of the future passive phtharēsontai .

Robertson: Jud 1:11

Woe to them ( ouai autois ).

Interjection with the dative as is common in the Gospels (Mat 11:21).

Robertson: Jud 1:11

Went ( eporeuthēsan ).

First aorist passive (deponent) indicative of poreuomai .

Robertson: Jud 1:11

In the way of Cain ( tēi hodōi tou Kain ).

Locative case hodōi . Cain is Jude’ s fourth example. Not in 2 Peter, but in Heb 11:4; 1Jo 3:11. From Gen 4:7.

Robertson: Jud 1:11

Ran riotously ( exechuthēsan ).

First aorist passive indicative of ekcheō , to pour out, "they were poured out,"vigorous metaphor for excessive indulgence. But it is used also of God’ s love for us (Rom 5:5).

Robertson: Jud 1:11

In the error of Balaam ( tēi planēi tou Balaam ).

The fifth example in Jude. In 2 Peter also (2Pe 2:15). Either locative case (in) or instrumental (by). Planē (in Peter also) is the common word for such wandering (Mat 24:4., etc.).

Robertson: Jud 1:11

Perished ( apōlonto ).

Second aorist middle (intransitive) of apollumi .

Robertson: Jud 1:11

In the gainsaying of Korah ( tēi antilogiāi tou Kore ).

Again either locative or instrumental. The word antilogia is originally answering back (Heb 6:16), but it may be by act also (Rom 10:21) as here. This is the sixth example in Jude, not in 2 Peter.

Robertson: Jud 1:12

Hidden rocks ( spilades ).

Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. 2Pe 2:13 has spiloi .

Robertson: Jud 1:12

Love-feasts ( agapais ).

Undoubtedly the correct text here, though A C have apatais as in 2Pe 2:14. For disorder at the Lord’ s Supper (and love-feasts?) see 1 Cor 11:17-34. The Gnostics made it worse, so that the love-feasts were discontinued.

Robertson: Jud 1:12

When they feast with you ( suneuōchoumenoi ).

See 2Pe 2:13 for this very word and form. Masculine gender with houtoi hoi rather than with the feminine spilades . Cf. Rev 11:4. Construction according to sense.

Robertson: Jud 1:12

Shepherds that feed themselves ( heautous poimainontes ).

"Shepherding themselves."Cf. Rev 7:17 for this use of poimainō . Clouds without water (nephelai anudroi ). Nephelē common word for cloud (Mat 24:30). 2Pe 2:17 has pēgai anudroi (springs without water) and then homichlai (mists) and elaunomenai (driven) rather than peripheromenai here (borne around, whirled around, present passive participle of peripherō to bear around), a powerful picture of disappointed hopes.

Robertson: Jud 1:12

Autumn trees ( dendra phthinopōrina ).

Late adjective (Aristotle, Polybius, Strabo) from phthinō , to waste away, and opōra , autumn, here only in N.T. For akarpa (without fruit) see 2Pe 1:8.

Robertson: Jud 1:12

Twice dead ( dis apothanonta ).

Second aorist active participle of apothnēskō . Fruitless and having died. Having died and also "uprooted"(ekrizōthenta ). First aorist passive participle of ekrizoō , late compound, to root out, to pluck up by the roots, as in Mat 13:29.

Robertson: Jud 1:13

Wild waves ( kumata agria ).

Waves (Mat 8:24, from kueō , to swell) wild (from agros , field, wild honey Mat 3:4) like untamed animals of the forest or the sea.

Robertson: Jud 1:13

Foaming out ( epaphrizonta ).

Late and rare present active participle of epaphrizō , used in Moschus for the foaming waves as here. Cf. Isa 57:20.

Robertson: Jud 1:13

Shame ( aischunas ).

Plural "shames"(disgraces). Cf. Phi 3:19.

Robertson: Jud 1:13

Wandering stars ( asteres planētai ).

"Stars wanderers."Planētēs , old word (from planaō ), here alone in N.T. Some refer this to comets or shooting stars. See Isa 14:12 for an allusion to Babylon as the day-star who fell through pride.

Robertson: Jud 1:13

For ever ( eis aiōna ).

The rest of the relative clause exactly as in 2Pe 2:17.

Robertson: Jud 1:14

And to these also ( de kai toutois ).

Dative case, for these false teachers as well as for his contemporaries.

Robertson: Jud 1:14

Enoch the seventh from Adam ( hebdomos apo Adam Henōch ).

The genealogical order occurs in Gen 5:4-20, with Enoch as seventh. He is so termed in Enoch 60:8; 93:3.

Robertson: Jud 1:14

Prophesied ( eprophēteusen ).

First aorist active indicative of prophēteuō . If the word is given its ordinary meaning as in 1Pe 1:10, then Jude terms the Book of Enoch an inspired book. The words quoted are "a combination of passages from Enoch"(Bigg), chiefly from Enoch 1:9.

Robertson: Jud 1:14

With ten thousand of his holy ones ( en hagiais muriasin autou ).

"With (en of accompaniment, Luk 14:31) his holy ten thousands"(murias regular word, feminine gender, for ten thousand, Act 19:19, there an unlimited number like our myriads, Luk 12:1).

Robertson: Jud 1:15

To execute judgment ( poiēsai krisin ).

"To do justice."

Robertson: Jud 1:15

To convict ( elegxai ).

First aorist (effective) active infinitive like poiēsai before it.

Robertson: Jud 1:15

Ungodly ( asebeis ).

See Jud 1:4 and end of this verse.

Robertson: Jud 1:15

Of ungodliness ( asebeias ).

Old word as in Rom 1:18, plural in Jud 1:18 as in Rom 11:26.

Robertson: Jud 1:15

Which ( hōn ).

Genitive by attraction from ha (cognate accusative with ēsebēsan , old verb, to act impiously, here alone in N.T. save some MSS. in 2Pe 2:6) to agree with the antecedent ergōn (deeds).

Robertson: Jud 1:15

Hard things ( sklērōn ).

Harsh, rough things as in Joh 6:60.

Robertson: Jud 1:15

Which ( hōn ).

Genitive by attraction from ha (object of elalēsan , first aorist active indicative of laleō ) to the case of the antecedent sklērōn . Four times in this verse as a sort of refrain asebeis (twice), asebeias , ēsebēsan .

Robertson: Jud 1:16

Murmurers ( goggustai ).

Late onomatopoetic word for agent, from gogguzō (Mat 20:11; 1Co 10:10) in the lxx (Exod 16:8; Num 11:1, 14-29).

Robertson: Jud 1:16

Complainers ( mempsimoiroi ).

Rare word (Isocrates, Aristotle, Plutarch) from memphomai to complain and moira lot or fate. Here alone in N.T.

Robertson: Jud 1:16

Lusts ( epithumias ).

As in 2Pe 3:3.

Robertson: Jud 1:16

Swelling ( huperogka ).

So in 2Pe 2:18 (big words).

Robertson: Jud 1:16

Showing respect of persons ( thaumazontes prosōpa ).

Present active participle of thaumazō to admire, to wonder at. Nowhere else in N.T. with prosōpa , but a Hebraism (in Lev 19:15; Job 13:10) like lambanein prosōpon (Luk 20:21) and blepein prosōpon (Mat 22:16) and prosopōlempteō (Jam 2:9). Cf. Jam 2:1.

Robertson: Jud 1:16

For the sake of advantage ( ōpheleias charin ).

To themselves. See also Jud 1:11. The covetousness of these Gnostic leaders is plainly shown in 2Pe 2:3, 2Pe 2:14. For charin as preposition with genitive see Eph 3:1, Eph 3:14.

Robertson: Jud 1:17

Remember ye ( humeis mnēsthēte ).

First aorist passive (deponent) imperative of mimnēskō with genitive rēmatōn (words). In 2Pe 3:2 we have the indirect form (infinitive mnēsthēnai ). The rest as in 2 Peter, but in simpler and more exact structure and with the absence of tōn hagiōn prophētōn (the holy prophets).

Robertson: Jud 1:18

How that ( hoti ).

Declarative hoti as in Jud 1:5. See note on 2Pe 3:3 for differences, no en empaigmonēi here and no tōn asebeiōn there.

Robertson: Jud 1:19

They who make separations ( hoi apodiorizontes ).

Present active articular participle of the double compound apodiorizō (from apo , dia , horizō , horos , boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. Diorizō occurs in Lev 20:24 and aphorizō in Mat 25:32, etc. See haireseis in 2Pe 2:1.

Robertson: Jud 1:19

Sensual ( psuchikoi ).

Old adjective from psuchē as in 1Co 2:14; 1Co 15:44; Jam 3:15. Opposed to pneumatikos . Not used by Peter.

Robertson: Jud 1:19

Having not the Spirit ( pneuma mē echontes ).

Usual negative mē with the participle (present active of echō ). Probably pneuma here means the Holy Spirit, as is plain in Jud 1:20. Cf. Rom 8:9.

Robertson: Jud 1:20

Building up ( epoikodomountes ).

Present active participle of epoikodomeō , old compound with metaphor of a house (oikos ), common in Paul (1Co 3:9-17; Col 2:7; Eph 2:20).

Robertson: Jud 1:20

On your most holy faith ( tēi hagiōtatēi humōn pistei ).

For the spiritual temple see also 1Pe 2:3-5. See pistis (faith) in this sense (cf. Heb 11:1) in 2Pe 1:5 with the list of graces added. A true superlative here hagiōtatēi , not elative.

Robertson: Jud 1:20

Praying in the Holy Spirit ( en pneumati hagiōi proseuchomenoi ).

This is the way to build themselves up on their faith.

Robertson: Jud 1:21

Keep yourselves ( heautous tērēsate ).

First aorist active imperative (of urgency) of tēreō . In Jud 1:1 they are said to be kept, but note the warning in Jud 1:5 from the angels who did not keep their dominion. See also Jam 1:27. In Phi 2:12 both sides (human responsibility and divine sovereignty are presented side by side).

Robertson: Jud 1:21

Looking for ( prosdechomenoi ).

Present middle participle of prosdechomai , the very form in Tit 2:13. The same idea in prosdokōntes in 2Pe 3:14.

Robertson: Jud 1:22

And on some ( kai hous men ).

Demonstrative plural of hos men - hos de (hous de , below), not the relative hous , but by contrast (men , de ). So Mat 13:8.

Robertson: Jud 1:22

Have mercy ( eleāte ).

Present active imperative of eleaō (rare form in Rom 9:16 also for the usual eleeō Mat 9:27). But A C read elegchete , refute, in place of eleate . The text of this verse is in much confusion.

Robertson: Jud 1:22

Who are in doubt ( diakrinomenous ).

Present middle participle of diakrinō , in the accusative case agreeing with hous men , though K L P have the nominative. If the accusative and eleate is read, see Jam 1:6 for the idea (doubters). If elegchete is read, see Jud 1:9 for the idea (disputers).

Robertson: Jud 1:23

And some save ( hous de sōzete ).

B omits hous de .

Robertson: Jud 1:23

Snatching them out of the fire ( ek puros harpazontes ).

Present active participle of harpazō , old verb, to seize. Quotation from Amo 4:11 and Zec 3:3. Cf. Psa 106:18. Firemen today literally do this rescue work. Do Christians?

Robertson: Jud 1:23

And on some have mercy with fear ( hous de eleāte en phobōi ).

In fear "of the contagion of sin while we are rescuing them"(Vincent). For this idea see 1Pe 1:17; 1Pe 3:15; 2Co 7:1; Phi 2:12.

Robertson: Jud 1:23

Spotted ( espilōmenon ).

Perfect passive participle of spiloō , late and common verb (from spilos , spot, 2Pe 2:13), in N.T. only here and Jam 3:6.

Robertson: Jud 1:24

From stumbling ( aptaistous ).

Verbal from ptaiō , to stumble (Jam 3:2; 2Pe 1:10), sure-footed as of a horse that does not stumble (Xenophon), and so of a good man (Epictetus, Marcus Antoninus).

Robertson: Jud 1:24

Before the presence of his glory ( katenōpion tēs doxēs autou ).

Late compound preposition (kata , en , ōps ), right down before the eye of his glory as in Eph 1:4. Cf. Mat 25:31-33; Col 1:22, where Paul has parastēsai like stēsai here (first aorist active infinitive) and also amōmous as here, but amōmētos in 2Pe 3:14.

Robertson: Jud 1:24

In exceeding joy ( en agalliasei ).

See Luk 1:14.

Robertson: Jud 1:25

To the only God our Saviour ( monōi theōi sōtēri hēmōn ).

Dative in the noble doxology. See Rom 16:27, monōi sophōi theōi (to the alone wise God), where also we have dia Iēsou Christou , but without tou kuriou hēmōn (our Lord) as here. Sōtēr is used of God eight times in the N.T., six of them in the Pastoral Epistles. Doxa (glory) to God or Christ in all the doxologies except 1Ti 6:16. Megalosunē (Majesty) is a late lxx word, in N.T. only here and Heb 1:3; Heb 8:1.

Robertson: Jud 1:25

Before all time ( pro pantos tou aiōnos ).

Eternity behind us. See same idea in 1Co 2:7 pro tōn aiōnōn .

Robertson: Jud 1:25

Now ( nun ).

The present.

Robertson: Jud 1:25

For ever more ( eis pantas tous aiōnas ).

"Unto all the ages."All the future. As complete a statement of eternity as can be made in human language.

Vincent: Jud 1:3

Beloved

Occurring at the beginning of an epistle only here and 3Jo 1:2.

Vincent: Jud 1:3

When I gave all diligence ( πᾶσαν σπουδὴν ποιούμενος )

Lit., making all diligence; the phrase found only here. In Heb 6:11, we find " shew diligence" (ἐνδεικνυσθαι ) ; and in 2Pe 1:5, " adding diligence." See note there.

Vincent: Jud 1:3

The common salvation

The best texts add ἡμῶν , of us . So Rev., " our common salvation."

Vincent: Jud 1:3

It was needful ( ἀνάγκην ἔσχον )

Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.

Vincent: Jud 1:3

Earnestly contend ( ἐπαγωνίζεσθαι )

Only here in New Testament.

Vincent: Jud 1:3

The faith

The sum of what Christians believe. See on Act 6:7.

Vincent: Jud 1:3

Once ( ἅπαξ )

Not formerly, but once for all. So Rev., " No other faith will be given," says Bengel.

Vincent: Jud 1:4

With the whole verse compare 2Pe 2:1.

Crept in unawares ( παρεισέδυσαν )

Rev., privily. See on 2Pe 2:1. The verb means to get in by the side (παρά ), to slip in by a side-door. Only here in New Testament.

Vincent: Jud 1:4

Ordained ( προγεγραμμένοι )

The meaning is in dispute. The word occurs four times in New Testament. In two of these instances πρό has clearly the temporal sense before (Rom 15:4; Eph 3:3). In Gal 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jud 1:14, Jud 1:15. So the American Rev.

Vincent: Jud 1:4

Lasciviousness

See on 1Pe 4:3.

Vincent: Jud 1:4

Lord God

God is omitted in the best texts. On Lord (δεσπότην ) , see on 2Pe 2:1.

Vincent: Jud 1:5

Ye once knew ( εἰδότας ἅπαξ )

Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as Jud 1:3. So Rev., rightly, though ye know all things once for all.

Vincent: Jud 1:6

First estate ( ἀρχὴν )

The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Rom 8:38); rule (1Co 15:24). Compare Luk 12:11, magistrates; Rev., rulers; and Luk 20:20, power. Rev., rule. A peculiar use of the word occurs at Act 10:11, " the sheet knit at the four corners (ἀρχαῖς );" the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί , principalities; as Rom 8:38; Eph 1:21; so that this term would be appropriate to designate their dignity, which they forsook.

Vincent: Jud 1:6

Habitation ( οἰκητήριον )

Only here and 2Co 5:2.

Vincent: Jud 1:6

Everlasting ( ἀΐδίοις )

Only here and Rom 1:20. For a longer form ἀείδιος , from ἀεί , always.

Vincent: Jud 1:6

Under darkness ( ὕπο ζόφον )

Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2Pe 2:4. Compare Hesiod:

" There the Titanian gods, to murky gloom

Condemned by will of cloud-collecting Jove,

Lie hid in region foul."

Theogony , v., 729.

Vincent: Jud 1:7

The cities about them

Admah and Zeboim. Deu 29:23; Hos 11:8.

Vincent: Jud 1:7

Giving themselves over to fornication ( ἐκπορνεύσασαι )

Rev., more strictly, having given, etc. Only here in New Testament. The force of ἐκ is out and out; giving themselves up utterly. See on followed , 2Pe 1:16.

Vincent: Jud 1:7

Going after ( ἀπελθοῦσαι ὀπίσω )

The aorist participle. Rev., having gone. The phrase occurs Mar 1:20; James and John leaving their father and going after Jesus. " The world is gone after him" (Joh 12:19). Here metaphorical. The force of ἀπό is away; turning away from purity, and going after strange flesh.

Vincent: Jud 1:7

Strange flesh

Compare 2Pe 2:10; and see Rom 1:27; Lev 18:22, Lev 18:23. Also Jowett's introduction to Plato's " Symposium ;" Plato's " Laws , " viii., 836, 841; Döllinger, " The Gentile and the Jew," Darnell's trans., ii., 238 sq.

Vincent: Jud 1:7

Are set forth ( πρόκεινται )

The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.

Vincent: Jud 1:7

As an example ( δεῖγμα )

Only here in New Testament. From δείκνυμι , to display or exhibit; something, therefore, which is held up to view as a warning.

Vincent: Jud 1:7

Suffering the vengeance of eternal fire ( πυρὸς αἰωνίου δίκην ὑπέχουσαι )

Rev., rightly, substitutes punishment for vengeance, since δίκη carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. " A destruction so utter and so permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day" (Lumby). Suffering (ὑπέχουσαι ) . Only here in New Testament. The participle is present, indicating that they are suffering to this day the punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

Vincent: Jud 1:8

Yet ( μέντοι )

Not rendered by A. V., but expressing that though they have these fearful examples before them, yet they persist in their sin.

Vincent: Jud 1:8

Dominion - dignities ( κυριότητα - δόξας )

It is not easy to determine the exact meaning of these two terms. Κυριότης , dominion, occurs in three other passages, Eph 1:21; Col 1:16; 2Pe 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2Pe 2:10.

Vincent: Jud 1:9

Michael the archangel

Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Jud 1:9, Jud 1:14, Jud 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called " The Assumption of Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words " the Lord rebuke thee" are concerned. Others refer it to Zec 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deu 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deu 34:6. For a similar reference to tradition compare 2Ti 3:8; Act 7:22.

Vincent: Jud 1:9

Michael

Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael ( Who is like God? ) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (Dan 10:13, Dan 10:21; Dan 12:1), and twice in the New Testament (Jud 1:9; Rev 12:7). He is adored as a saint in the Romish Church. For legends, see Mrs. Jameson, " Sacred and Legendary Art," i., 94 sq.

Vincent: Jud 1:9

A railing accusation ( κρίσιν βλασφημίας )

Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he fell, and left his sentence to God.

Vincent: Jud 1:10

Compare 2Pe 2:12.

They know not ( οὐκ οἴδασιν )

Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also translated by A. V. know (ἐπίστανται , originally of skill in handicraft ) , refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks the distinction by rendering the latter verb understand.

Vincent: Jud 1:10

Naturally ( φυσικῶς )

Only here in New Testament. Compare φυσικὰ , natural, 2Pe 2:12.

Vincent: Jud 1:11

Woe ( οὐαὶ )

Often used by our Lord, but never elsewhere except here and in the Apocalypse. The expression in 1Co 9:16 is different. There the word is not used as an imprecation, but almost as a noun: " Woe is unto me." So Hosea 9:12 (Sept.).

Vincent: Jud 1:11

Ran greedily ( ἐξεχύθησαν )

Lit., were poured out. Rev., ran riotously. A strong expression, indicating a reckless, abandoned devotion of the energies, like the Latin effundi. So Tacitus says of Maecenas, " he was given up to love for Bathyllus;" lit., poured out into love.

Vincent: Jud 1:11

After

Better, as Rev., in ; as, " in the way of Cain." The error was their sphere of action. Similarly,

Vincent: Jud 1:11

In the gainsaying ( τῇ ἀντιλογίᾳ )

In the practice of gain-saying like Korah's. Ἀντιλογία is from ἀντί , against, and λέγω , to speak. Hence, literally, contradiction. Gainsay is a literal translation, being compounded of the Anglo-Saxon gegn, which reappears in the German gegen, against, and say.

Vincent: Jud 1:11

Korah

Who spake against Moses (Num 16:3). The water which Moses brought from the rock at Kadesh was called the water of Meribah ( Strife ) , or, in Septuagint, ὕδωρ ἀντιλογίας , the water of contradiction.

Vincent: Jud 1:12

Spots ( σπιλάδες )

Only here in New Testament. So rendered in A. V., because understood as kindred to σπῖλοι (2Pe 2:13); but rightly, as Rev., hidden rocks. So Homer, (" Odyssey," iii., 298), " the waves dashed the ship against the rocks (σπιλάδεσσιν )." See on deceivings, 2Pe 2:13. These men were no longer mere blots, but elements of danger and wreck.

Vincent: Jud 1:12

When they feast with you

See on 2Pe 2:13.

Vincent: Jud 1:12

Feeding ( ποιμαίνοντες )

See on 1Pe 5:2. Lit., shepherding themselves; and so Rev., shepherds that feed themselves; further their own schemes and lusts instead of tending the flock of God. Compare Isa 56:11.

Vincent: Jud 1:12

Without fear ( ἀφόβως )

Of such judgments as visited Ananias and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the Christian congregations for having suffered such practices.

Vincent: Jud 1:12

Clouds without water

Compare 2Pe 2:17, springs without water. As clouds which seem to be charged with refreshing showers, but are borne past (παραφερόμεναι ) and yield no rain.

Vincent: Jud 1:12

Whose fruit withereth ( φθινοπωρινὰ )

From φθίνω or φθίω , to waste away, pine, and ὀπώρα , autumn. Hence, literally, pertaining to the late autumn, and rightly rendered by Rev., autumn (trees). The A. V. is entirely wrong. Wyc., harvest trees. Tynd., trees without fruit at gathering-time.

Vincent: Jud 1:12

Twice dead

Not only the apparent death of winter, but a real death; so that it only remains to pluck them up by the roots.

Vincent: Jud 1:13

Raging ( ἄγρια )

Rev., wild, which is better, as implying quality rather than act. Waves, by nature untamed. The act or expression of the nature is given by the next word.

Vincent: Jud 1:13

Foaming out ( ἐπαφρίζοντα )

Only here in New Testament. Compare Isa 57:20.

Vincent: Jud 1:13

Shame ( αἰσχύνας )

Lit., shames or disgraces.

Vincent: Jud 1:13

Wandering stars

Compare 2Pe 2:17. Possibly referring to comets, which shine a while and then pass into darkness. " They belong not to the system: they stray at random and without law, and must at last be severed from the lights which rule while they are ruled" (Lumby).

Vincent: Jud 1:13

Blackness ( ζόφος )

See on 2Pe 2:4.

Vincent: Jud 1:13

Of darkness ( τοῦ σκότους )

Lit., " the darkness," the article pointing back to the darkness already mentioned, Jud 1:6.

Vincent: Jud 1:14

Enoch prophesied

This is the second of the apocryphal passages referred to in notes on Jud 1:9. It is quoted from the apocryphal book of Enoch, directly, or from a tradition based upon it. The passage in Enoch is as follows:

" Behold he comes with ten thousands of his saints, to execute judgment upon them, and to destroy the wicked, and to strive (at law) with all the carnal for everything which the sinful and ungodly have done and committed against him."

The Book of Enoch, which was known to the fathers of the second century, was lost for some centuries with the exception of a few fragments, and was found entire in a copy of the Ethiopic Bible, in 1773, by Bruce. It became known to modern students through a translation from this into English by Archbishop Lawrence, in 1821. It was probably written in Hebrew. It consists of revelations purporting to have been given to Enoch and Noah, and its object is to vindicate the ways of divine providence, to set forth the retribution reserved for sinners, angelic or human, and " to repeat in every form the great principle that the world - natural, moral, and spiritual - is under the immediate government of God."

Besides an introduction it embraces five parts: 1. A narrative of the fall of the angels, and of a tour of Enoch in company with an angel through heaven and earth, and of the mysteries seen by him. 2. Parables concerning the kingdom of God, the Messiah, and the Messianic future. 3. Astronomical and physical matter; attempting to reduce the images of the Old Testament to a physical system. 4:. Two visions, representing symbolically the history of the world to the Messianic completion. 5. Exhortations of Enoch to Methuselah and his descendants. The book shows no Christian influence, is highly moral in tone, and imitates the Old Testament myths.

Vincent: Jud 1:14

With ten thousands of his saints ( ἐν ἀγίαις μυριάσιν )

Lit., in or among holy myriads. Compare Deu 33:2; Zec 14:5.

Vincent: Jud 1:14

Ungodly ( ἀσεβεῖς ) - ungodly deeds (ἔργων ἀσεβείας, lit., works of ungodliness ) which they have ungodly committed ( ἠσέβησαν ), and of all their hard speeches which ungodly ( ἀσεβεῖς ) sinners, etc

The evident play upon the word ungodly can be rendered but clumsily into English. Rev., translates, All the ungodly, of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him. The words ungodly sinners are placed in an unusual position, at the end of the sentence, for emphasis; ungodliness being the key-note of the writer's thought.

Vincent: Jud 1:14

Hard ( τῶν σκληρῶν )

Speeches is supplied. Lit., hard things. So Rev. The railing, gainsaying ; the profane and vain bab blings (2Ti 2:16). Compare Joh 6:60, a hard saying, where the word means not abusive but difficult. In Jam 3:4, rough, used of the winds. In Act 26:14, of Saul of Tarsus; " hard to kick against the pricks."

Vincent: Jud 1:16

Murmurers ( γογγυσταὶ )

Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai . It is used of the cooing of doves.

Vincent: Jud 1:16

Complainers ( μεμψίμοιροι )

From μέμφομαι , to find fault with, and μοῖρα , a part or lot. Lit., blamers of their lot.

Vincent: Jud 1:16

Great swelling words

See on 2Pe 2:18.

Vincent: Jud 1:16

Having men's persons in admiration ( θαυμάζοντες πρόσωπα )

The Rev., shewing respect of persons, is neater, but the A. V. more literal: admiring the countenances. Compare Gen 19:21, Sept., " I have accepted thee:" lit., have admired thy face.

Vincent: Jud 1:16

Because of advantage

See 2Pe 2:3, 2Pe 2:14.

Vincent: Jud 1:16

Beloved

Compare Jud 1:3.

Vincent: Jud 1:18

Mockers

See on 2Pe 3:3.

Vincent: Jud 1:18

Ungodly lusts ( ἐπιθυμίας τῶν ἀσεβειῶν )

Lit., lusts of ungodlinesses.

Vincent: Jud 1:19

Separate themselves ( ἀποδιορίζοντες )

Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i.e., cause divisions in the church. The verb is compounded with ἀπό , away; διά , through; ὅρος , a boundary line. Of those who draw a line through the church and set off one part from another.

Vincent: Jud 1:19

Sensual ( ψυχικοί )

See on Mar 12:30. As ψυχή denotes life in the distinctness of individual existence, " the centre of the personal being, the I of each individual," so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1Co 2:14; 1Co 15:44 :. The rendering sensual, here and Jam 3:15, is inferential: sensual because natural and unrenewed In contrast with this is

Vincent: Jud 1:19

The spirit

The higher spiritual life. So the adjective πνευματικός , spiritual, is everywhere in the New Testament opposed to ψυχικός , natural. See 1Co 15:44, 1Co 15:46.

Vincent: Jud 1:22

And of some have compassion, making a difference

This follows the reading, καὶ οὓς μὲν ἐλεεῖτε (ἐλεᾶτε ) διακρινόμενοι . The best texts, however, read διακρινομένους , which would require, " On some have mercy who are in doubt. So Rev. Others, again, for ἐλεεῖτε , have mercy, read ἐλέγχετε , reprove, and render διακρινομένους , who are contentious: " Some who are contentious rebuke." The Rev. rendering better suits what follows.

Vincent: Jud 1:23

Snatching them out of the fire

The writer has in mind Zec 3:2, a brand plucked from the burning. Compare Amo 4:11.

Vincent: Jud 1:23

With fear ( ἐν φόβῳ )

Lit., in fear; i.e., of the contagion of sin while we are rescuing them.

Vincent: Jud 1:23

Spotted ( ἐσπιλωμένον )

Only here and Jam 3:6. See on 2Pe 2:13.

Vincent: Jud 1:24

To keep you from falling ( φυλάξαι ὑμᾶς ἀπταίστους )

Lit., " to keep you without stumbling. Only here in New Testament. See the kindred word offend . Rev., stumble, Jam 2:10; Jam 3:2.

Vincent: Jud 1:24

Exceeding joy ( ἀγαλλιάσει )

See on 1Pe 1:6.

Vincent: Jud 1:25

Both now and ever ( καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας )

Lit., both now and unto all the ages. The best texts add πρὸ παντὸς τοῦ αἰῶνος , before all time.

Wesley: Jud 1:3

Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning.

Wesley: Jud 1:3

Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul.

Wesley: Jud 1:3

All the fundamental truths.

Wesley: Jud 1:3

By God, to remain unvaried for ever.

Wesley: Jud 1:4

Even as early as Enoch; of whom it was foretold, that by their wilful sins they would incur this condemnation.

Wesley: Jud 1:4

Revealed in the gospel.

Wesley: Jud 1:4

Into an occasion of more abandoned wickedness.

Wesley: Jud 1:5

The far greater part of that very people whom he had once saved. Let none therefore presume upon past mercies, as if he was now out of danger.

Wesley: Jud 1:6

Once assigned them under the Son of God.

Wesley: Jud 1:6

Then properly their own, by the free gift of God.

Wesley: Jud 1:6

Delivered to be kept.

Wesley: Jud 1:6

O how unlike their own habitation! When these fallen angels came out of the hands of God, they were holy; else God made that which was evil: and being holy, they were beloved of God; else he hated the image of his own spotless purity. But now he loves them no more; they are doomed to endless destruction. (for if he loved them still, he would love what is sinful:) and both his former love, and his present righteous and eternal displeasure towards the same work of his own hands, are because he changeth not; because he invariably loveth righteousness, and hateth iniquity. 2Pe 2:4.

Wesley: Jud 1:7

The word here means, unnatural lusts. Are set forth as an example, suffering the vengeance of eternal fire - That is, the vengeance which they suffered is an example or a type of eternal fire.

Wesley: Jud 1:8

Sleeping and dreaming all their lives.

Wesley: Jud 1:8

Those that are invested with it by Christ, and made by him the overseers of his flock.

Wesley: Jud 1:8

The apostle does not seem to speak of worldly dignities. These they had "in admiration for the sake of gain," Jud 1:16; but those holy men, who for the purity of their lives, the soundness of their doctrine, and the greatness of their labours in the work of the ministry, were truly honourable before God and all good men; and who were grossly vilified by those who turned the grace of God into lasciviousness. Probably they were the impure followers of Simon Magus, the same with the Gnostics and Nicolaitans, Rev 2:15. 2Pe 2:10.

Wesley: Jud 1:9

It does not appear whether St. Jude learned this by any revelation or from ancient tradition. It suffices, that these things were not only true, but acknowledged as such by them to whom he wrote.

Wesley: Jud 1:9

This word occurs but once more in the sacred writings, 1Th 4:16. So that whether there be one archangel only, or more, it is not possible for us to determine.

Wesley: Jud 1:9

At what time we know not.

Wesley: Jud 1:9

Possibly the devil would have discovered the place where it was buried, which God for wise reasons had concealed.

Wesley: Jud 1:9

Though so far beneath him in every respect. But simply said, (so great was his modesty!) The Lord rebuke thee - I leave thee to the Judge of all.

Wesley: Jud 1:10

Without all shame.

Wesley: Jud 1:10

Neither can know, having no spiritual senses. And the natural things, which they know - By their natural senses, they abuse into occasions of sin.

Wesley: Jud 1:11

Of all the apostles St. Jude alone, and that in this single place, denounces a woe. St. Peter, to the same effect, pronounces them "cursed children." For they have gone in the way of Cain - The murderer.

Wesley: Jud 1:11

Literally, have been poured out, like a torrent without banks.

Wesley: Jud 1:11

The covetous false prophet.

Wesley: Jud 1:11

Vengeance has overtaken them as it did Korah, rising up against those whom God had sent.

Wesley: Jud 1:12

Blemishes.

Wesley: Jud 1:12

Anciently observed in all the churches.

Wesley: Jud 1:12

Without any fear of God, or jealousy over themselves.

Wesley: Jud 1:12

In sin, first by nature, and afterwards by apostasy.

Wesley: Jud 1:12

And so incapable of ever reviving.

Wesley: Jud 1:13

Literally, planets, which shine for a time, but have no light in themselves, and will be soon cast into utter darkness. Thus the apostle illustrates their desperate wickedness by comparisons drawn from the air, earth, sea, and heavens.

Wesley: Jud 1:14

As well as the antediluvian sinners Enoch - So early was the prophecy referred to, Jud 1:4.

Wesley: Jud 1:14

There were only five of the fathers between Adam and Enoch, 1Ch 1:1-3. The first coming of Christ was revealed to Adam; his second, glorious coming, to Enoch; and the seventh from Adam foretold the things which will conclude the seventh age of the world. St. Jude might know this either from some ancient book, or tradition, or immediate revelation.

Wesley: Jud 1:14

As if it were already done, the Lord cometh!

Wesley: Jud 1:15

Enoch herein looked beyond the flood.

Wesley: Jud 1:15

Sinners, in general. And to convict all the ungodly, in particular, of all the grievous things which ungodly sinners (a sinner is bad; but the ungodly who sin without fear are worse) have spoken against him, Jud 1:8, Jud 1:10, though they might not think, all those speeches were against him.

Wesley: Jud 1:16

Against men.

Wesley: Jud 1:16

Literally, complainers of their fate, against God.

Wesley: Jud 1:16

With regard to themselves. After their own foolish and mischievous desires.

Wesley: Jud 1:16

Admiring and commending them only for what they can get.

Wesley: Jud 1:17

He does not exempt himself from the number of apostles. For in the next verse he says, they told you, not us.

Wesley: Jud 1:19

Having natural senses and understanding only, not the Spirit of God; otherwise they could not separate. For that it is a sin, and a very heinous one, "to separate from the church," is out of all question. But then it should be observed, That by the church is meant a body of living Christians, who are "an habitation of God through the Spirit:" That by separating is understood, renouncing all religious intercourse with them; no longer joining with them in solemn prayer, or the other public offices of religion: and, That we have no more authority from scripture to call even this schism, than to call it murder.

Wesley: Jud 1:20

Than which none can be more holy in itself, or more conducive to the most refined and exalted holiness.

Wesley: Jud 1:20

Who alone is able to build you up, as he alone laid the foundation. In this and the following verse St. Jude mentions the Father, Son, and Spirit, together with faith, love, and hope.

Wesley: Jud 1:21

By these means, through his grace, keep yourselves in the love of God, and in the confident expectation of that eternal life which is purchased for you, and conferred upon you, through the mere mercy of our Lord Jesus Christ.

Wesley: Jud 1:22

Meantime watch over others, as well as yourselves, and give them such help as their various needs require. For instance, Some, that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavour more deeply to convince of the whole truth as it is in Jesus. Some snatch, with a swift and strong hand, out of the fire of sin and temptation. On others show compassion in a milder and gentler way; though still with a jealous fear, lest yourselves be infected with the disease you endeavour to cure.See, therefore, that while you love the sinners, ye retain the utmost abhorrence of their sins, and of any the least degree of, or approach to, them.

Wesley: Jud 1:24

Into any of these errors or sins.

Wesley: Jud 1:24

That is, in his own presence, when he shall be revealed in all his glory.

JFB: Jud 1:3

Design of the Epistle (compare Jud 1:20-21).

JFB: Jud 1:3

(2Pe 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure.

JFB: Jud 1:3

Wrought by Christ. Compare Note, see on 2Pe 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears.

JFB: Jud 1:3

Rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jud 1:4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils.

JFB: Jud 1:3

Compare Phi 1:27, "striving together for the faith of the Gospel."

JFB: Jud 1:3

Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jud 1:4). Believers, like Nehemiah's workmen (Neh 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes.

JFB: Jud 1:3

All Christians, holy (that is, consecrated to God) by their calling, and in God's design.

JFB: Jud 1:4

Implying disparagement.

JFB: Jud 1:4

Stealthily and unlawfully. See on 2Pe 2:1, "privily shall bring in damnable heresies."

JFB: Jud 1:4

Greek, "forewritten," namely, in Peter's prophecy Jud 1:17-18; and in Paul's before that, 1Ti 4:1; 2Ti 3:1; and by implication in the judgments which overtook the apostate angels. The disobedient Israelites, Sodom and Gomorrah, Balaam and Core, and which are written "for an example" (Jud 1:7, and Jud 1:5-6, Jud 1:11). God's eternal character as the Punisher of sin, as set forth in Scripture "of old," is the ground on which such apostate characters are ordained to condemnation. Scripture is the reflection of God's book of life in which believers are "written among the living." "Forewritten" is applied also in Rom 15:4 to the things written in Scripture. Scripture itself reflects God's character from everlasting, which is the ground of His decrees from everlasting. BENGEL explains it as an abbreviated phrase for, "They were of old foretold by Enoch (Jud 1:14, who did not write his prophecies), and afterwards marked out by the written word."

JFB: Jud 1:4

Jude graphically puts their judgment as it were present before the eyes, "THIS." Enoch's prophecy comprises the "ungodly men" of the last days before Christ's coming to judgment, as well as their forerunners, the "ungodly men" before the flood, the type of the last judgment (Mat 24:37-39; 2Pe 3:3-7). The disposition and the doom of both correspond.

JFB: Jud 1:4

A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity of those who turn the Gospel state of grace and liberty into a ground of licentiousness, as if their exemption from the law gave them a license to sin.

JFB: Jud 1:4

The oldest manuscripts, versions, and Fathers omit "God," which follows in English Version. Translate as the Greek, "the only Master"; here used of Jesus Christ, who is at once Master and "Lord" (a different Greek word). See on 2Pe 2:1. By virtue of Christ's perfect oneness with the Father, He, as well as the Father, is termed "the ONLY" God and "MASTER." Greek, "Master," implies God's absolute ownership to dispose of His creatures as He likes.

JFB: Jud 1:5

(Heb 3:16; Heb 4:13.)

JFB: Jud 1:5

Other oldest manuscripts and Vulgate read, "But"; in contrast to the ungodly Jud 1:4.

JFB: Jud 1:5

Rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fathers) once for all." As already they know all the facts once for all, he needs only to "remind" them.

JFB: Jud 1:5

The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one with the God of the Israelite theocracy.

JFB: Jud 1:5

Brought safely, and into a state of safety and salvation.

JFB: Jud 1:5

Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.

JFB: Jud 1:6

(2Pe 2:4.)

JFB: Jud 1:6

Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. ALFORD thinks the narrative in Gen 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jud 1:7) proves; compare Greek, "in like manner to these," namely, to the angels (Jud 1:6). It seems to me more natural to take "sons of God" (Gen 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, 2Pe 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jud 1:7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as "they" did [ESTIUS and CALVIN]. Even if Greek "these," Jud 1:7, refer to the angels, the sense of "in like manner as these" will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Gen 6:2 as ALFORD. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael.

JFB: Jud 1:6

On their own accord.

JFB: Jud 1:6

Greek, "their proper."

JFB: Jud 1:6

Heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world."

JFB: Jud 1:6

As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.

JFB: Jud 1:7

ALFORD translates, "I wish to remind you (Jud 1:5) that."

JFB: Jud 1:7

(2Pe 2:6).

JFB: Jud 1:7

Following fornication extraordinarily, that is, out of the order of nature. On "in like manner to them" (Greek), compare Note, see on Jud 1:6. Compare on spiritual fornication, "go a whoring from thee," Psa 73:27.

JFB: Jud 1:7

Departing from the course of nature, and going after that which is unnatural. In later times the most enlightened heathen nations indulged in the sin of Sodom without compunction or shame.

JFB: Jud 1:7

Before our eyes.

JFB: Jud 1:7

Undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea.

JFB: Jud 1:7

Greek, "righteous retribution."

JFB: Jud 1:7

The lasting marks of the fire that consumed the cities irreparably, is a type of the eternal fire to which the inhabitants have been consigned. BENGEL translates as the Greek will admit, "Suffering (the) punishment (which they endure) as an example or sample of eternal fire (namely, that which shall consume the wicked)." Eze 16:53-55 shows that Sodom's punishment, as a nation, is not eternal. Compare also 2Pe 2:6.

JFB: Jud 1:8

Rather, "In like manner nevertheless" (notwithstanding these warning examples) [ALFORD].

JFB: Jud 1:8

The Greek has not "filthy" of English Version. The clause, "these men dreaming" (that is, in their dreams), belongs to all the verbs, "defile," "despise," and "speak evil." All sinners are spiritually asleep, and their carnal activity is as it were a dream (1Th 5:6-7). Their speaking evil of dignities is because they are dreaming, and know not what they are speaking evil of (Jud 1:10). "As a man dreaming seems to himself to be seeing and nearing many things, so the natural man's lusts are agitated by joy, distress, fear, and the other passions. But he is a stranger to self-command. Hence, though he bring into play all the powers of reason, he cannot conceive the true liberty which the sons of light, who are awake and in the daylight; enjoy" [BENGEL].

JFB: Jud 1:8

(Jud 1:7).

JFB: Jud 1:8

"lordship."

JFB: Jud 1:8

Literally, "glories." Earthly and heavenly dignities.

JFB: Jud 1:9

Nowhere in Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New Testament where it occurs, is 1Th 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confound Christ with Michael. The name means, Who is like God? In Dan 10:13 he is called "One ('the first,' Margin) of the chief princes." He is the champion angel of Israel. In Rev 12:7 the conflict between Michael and Satan is again alluded to.

JFB: Jud 1:9

His literal body. Satan, as having the power of death, opposed the raising of it again, on the ground of Moses' sin at Meribah, and his murder of the Egyptian. That Moses' body was raised, appears from his presence with Elijah and Jesus (who were in the body) at the Transfiguration: the sample and earnest of the coming resurrection kingdom, to be ushered in by Michael's standing up for God's people. Thus in each dispensation a sample and pledge of the future resurrection was given: Enoch in the patriarchal dispensation, Moses in the Levitical, Elijah in the prophetical. It is noteworthy that the same rebuke is recorded here as was used by the Angel of the Lord, or Jehovah the Second Person, in pleading for Joshua, the representative of the Jewish Church, against Satan, in Zec 3:2; whence some have thought that also here "the body of Moses" means the Jewish Church accused by Satan, before God, for its filthiness, on which ground he demands that divine justice should take its course against Israel, but is rebuked by the Lord who has "chosen Jerusalem": thus, as "the body of Christ" is the Christian Church, so "the body of Moses" is the Jewish Church. But the literal body is evidently here meant (though, secondarily, the Jewish Church is typified by Moses' body, as it was there represented by Joshua the high priest); and Michael, whose connection seems to be so close with Jehovah-Messiah on the one hand, and with Israel on the other, naturally uses the same language as his Lord. As Satan (adversary in court) or the devil (accuser) accuses alike the Church collectively and "the brethren" individually, so Christ pleads for us as our Advocate. Israel's, and all believers' full justification, and the accuser's being rebuked finally, is yet future. JOSEPHUS [Antiquities,4.8], states that God hid Moses' body, lest, if it had been exposed to view, it would have been made an idol of. Jude, in this account, either adopts it from the apocryphal "assumption of Moses" (as ORIGEN [Concerning Principalities, 3.2] thinks), or else from the ancient tradition on which that work was founded. Jude, as inspired, could distinguish how much of the tradition was true, how much false. We have no such means of distinguishing, and therefore can be sure of no tradition, save that which is in the written word.

JFB: Jud 1:9

From reverence for Satan's former dignity (Jud 1:8).

JFB: Jud 1:9

Greek, "judgment of blasphemy," or evil-speaking. Peter said, Angels do not, in order to avenge themselves, rail at dignities, though ungodly, when they have to contend with them: Jude says that the archangel Michael himself did not rail even at the time when he fought with the devil, the prince of evil spirits--not from fear of him, but from reverence of God, whose delegated power in this world Satan once had, and even in some degree still has. From the word "disputed," or debated in controversy, it is plain it was a judicial contest.

JFB: Jud 1:10

(2Pe 2:12.)

JFB: Jud 1:10

Greek, "all things whatsoever they understand not," namely, the things of the spiritual world.

JFB: Jud 1:10

Connect thus, "Whatever (so the Greek) things naturally (by natural, blind instinct), as the unreasoning (so the Greek) animals, they know," &c. The Greek for the former "know" implies deeper knowledge; the latter "know," the mere perception of the "animal senses and faculties."

JFB: Jud 1:11

See on 2Pe 2:14, "cursed children."

JFB: Jud 1:11

The murderer: the root of whose sin was hatred and envy of the godly, as it is the sin of these seducers.

JFB: Jud 1:11

Literally, "have been poured forth" like a torrent that has burst its banks. Reckless of what it costs, the loss of God's favor and heaven, on they rush after gain like Balaam.

JFB: Jud 1:11

(compare Note, see on Jud 1:12). When we read of Korah perishing by gainsaying, we read virtually also of these perishing in like manner through the same: for the same seed bears the same harvest.

JFB: Jud 1:12

So 2Pe 2:13, Greek, "spiloi"; but here the Greek is spilades, which elsewhere, in secular writers, means rocks, namely, on which the Christian love-feasts were in danger of being shipwrecked. The oldest manuscript prefixes the article emphatically, "THE rocks." The reference to "clouds . . . winds . . . waves of the sea," accords with this image of rocks. Vulgate seems to have been misled by the similar sounding word to translate, as English Version, "spots"; compare however, Jud 1:23, which favors English Version, if the Greek will bear it. Two oldest manuscripts, by the transcriber's effort to make Jude say the same as Peter, read here "deceivings" for "love-feasts," but the weightiest manuscript and authorities support English Version reading. The love-feast accompanied the Lord's Supper (1Co. 11:17-34, end). Korah the Levite, not satisfied with his ministry, aspired to the sacrificing priesthood also: so ministers in the Lord's Supper have sought to make it a sacrifice, and themselves the sacrificing priests, usurping the function of our only Christian sacerdotal Priest, Christ Jesus. Let them beware of Korah's doom!

JFB: Jud 1:12

Greek, "pasturing (tending) themselves." What they look to is the pampering of themselves, not the feeding of the flock.

JFB: Jud 1:12

Join these words not as English Version, but with "feast." Sacred feasts especially ought to be celebrated with fear. Feasting is not faulty in itself [BENGEL], but it needs to be accompanied with fear of forgetting God, as Job in the case of his sons' feasts.

JFB: Jud 1:12

From which one would expect refreshing rains. 2Pe 2:17, "wells without water." Professors without practice.

JFB: Jud 1:12

The oldest manuscripts have "carried aside," that is, out of the right course (compare Eph 4:14).

JFB: Jud 1:12

Rather, "trees of the late (or waning) autumn," namely, when there are no longer leaves or fruits on the trees [BENGEL].

JFB: Jud 1:12

Having no good fruit of knowledge and practice; sometimes used of what is positively bad.

JFB: Jud 1:12

First when they cast their leaves in autumn, and seem during winter dead, but revive again in spring; secondly, when they are "plucked up by the roots." So these apostates, once dead in unbelief, and then by profession and baptism raised from the death of sin to the life of righteousness, but now having become dead again by apostasy, and so hopelessly dead. There is a climax. Not only without leaves, like trees in late autumn, but without fruit: not only so, but dead twice; and to crown all, "plucked up by the roots."

JFB: Jud 1:13

Wild. Jude has in mind Isa 57:20.

JFB: Jud 1:13

Plural in Greek, "shames" (compare Phi 3:19).

JFB: Jud 1:13

Instead of moving on in a regular orbit, as lights to the world, bursting forth on the world like erratic comets, or rather, meteors of fire, with a strange glare, and then doomed to fall back again into the blackness of gloom.

JFB: Jud 1:14

See Introduction on the source whence Jude derived this prophecy of Enoch. The Holy Spirit, by Jude, has sealed the truth of this much of the matter contained in the book of Enoch, though probably that book, as well as Jude, derived it from tradition (compare Note, see on Jud 1:9). There are reasons given by some for thinking the book of Enoch copied from Jude rather than vice versa. It is striking how, from the first, prophecy hastened towards its consummation. The earliest prophecies of the Redeemer dwell on His second coming in glory, rather than His first coming in lowliness (compare Gen 3:15 with Rom 16:20). Enoch, in his translation without death, illustrated that truth which he all his life preached to the unbelieving world, the certainty of the Lord's coming, and the resurrection of the dead, as the only effectual antidote to their skepticism and self-wise confidence in nature's permanence.

JFB: Jud 1:14

Greek, "Moreover, also Enoch," &c.

JFB: Jud 1:14

Seven is the sacred number. In Enoch, freedom from death and the sacred number are combined: for every seventh object is most highly valued. Jude thus shows the antiquity of the prophecies. Compare Note, see on Jud 1:4, "of old." There were only five fathers between Enoch and Adam. The seventh from Adam prophesied the things which shall close the seventh age of the world [BENGEL].

JFB: Jud 1:14

In relation to these. The reference of his prophecies was not to the antediluvians alone, but to all the ungodly (Jud 1:15). His prophecy applied primarily indeed to the flood, but ultimately to the final judgment.

JFB: Jud 1:14

Literally, "came." Prophecy regards the future as certain as if it were past.

JFB: Jud 1:14

Holy angels (compare Deu 33:2; Dan 7:10; Zec 14:5; Mat 25:31; Heb 12:22).

JFB: Jud 1:15

This verse and the beginning of Enoch's prophecy is composed in Hebrew poetic parallelism, the oldest specimen extant. Some think Lamech's speech, which is also in poetic parallelism, was composed in mockery of Enoch's prophecy: as Enoch foretold Jehovah's coming to judgment, so Lamech presumes on impunity in polygamy and murder (just as Cain the murderer seemed to escape with impunity).

JFB: Jud 1:15

Convict.

JFB: Jud 1:15

Such as are noticed in Jud 1:8, Jud 1:10, Jud 1:16; Mal 3:13-14; contrast Rom 16:17.

JFB: Jud 1:15

Not merely sinners, but proud despisers of God: impious.

JFB: Jud 1:15

They who speak against God's children are regarded by God as speaking against Himself.

JFB: Jud 1:16

In secret: muttering murmurs against God's ordinances and ministers in Church and state. Compare Jud 1:8, "speak evil of dignities"; Jud 1:15, "hard speeches"; against the Lord.

JFB: Jud 1:16

Never satisfied with their lot (Num 11:1; compare the penalty, Deu 28:47-48).

JFB: Jud 1:16

(Jud 1:18). The secret of their murmuring and complaining is the restless insatiability of their desires.

JFB: Jud 1:16

(2Pe 2:18).

JFB: Jud 1:16

Their mere outward appearance and rank.

JFB: Jud 1:16

For the sake of what they may gain from them. While they talk great swelling words, they are really mean and fawning towards those of wealth and rank.

JFB: Jud 1:17

In contrast to those reprobates, Jud 1:20, again.

JFB: Jud 1:17

Implying that his readers had been contemporaries of the apostles. For Peter uses the very same formula in reminding the contemporaries of himself and the other apostles.

JFB: Jud 1:17

Spoken already before now.

JFB: Jud 1:17

Peter (see on 2Pe 3:2-3), and Paul before Peter (Act 20:29; 1Ti 4:1; 2Ti 3:1). Jude does not exclude himself from the number of the apostles here, for in Jud 1:18, immediately after, he says, "they told You," not us (rather as Greek, "used to tell you" implying that Jude's readers were contemporaries of the apostles, who used to tell them).

JFB: Jud 1:18

In the parallel, 2Pe 3:3, the same Greek is translated, "scoffers." The word is found nowhere else in the New Testament. How ALFORD can deny that 2Pe 3:2-3 is referred to (at least in part), I cannot imagine, seeing that Jude quotes the very words of Peter as the words which the apostles used to speak to his (Jude's) readers.

JFB: Jud 1:18

Literally, "after (according to) their own lusts of ungodliness."

JFB: Jud 1:19

Showing that their characters are such as Peter and Paul had foretold.

JFB: Jud 1:19

From Church communion in its vital, spiritual reality: for outwardly they took part in Church ordinances (Jud 1:12). Some oldest manuscripts omit "themselves": then understand it, "separate," cast out members of the Church by excommunication (Isa 65:5; Isa 66:5; Luk 6:22; Joh 9:34; compare "casteth them out of the Church;" 3Jo 1:10). Many, however, understand "themselves," which indeed is read in some of the oldest manuscripts as English Version has it. Arrogant setting up of themselves, as having greater sanctity and a wisdom and peculiar doctrine, distinct from others, is implied.

JFB: Jud 1:19

Literally, "animal-souled": as opposed to the spiritual, or "having the Spirit." It is translated, "the natural man," 1Co 2:14. In the threefold division of man's being, body, soul, and spirit, the due state in God's design is, that "the spirit," which is the recipient of the Holy Spirit uniting man to God, should be first, and should rule the soul, which stands intermediate between the body and spirit: but in the animal, or natural man, the spirit is sunk into subserviency to the animal soul, which is earthly in its motives and aims. The "carnal" sink somewhat lower, for in these the flesh, the lowest element and corrupt side of man's bodily nature, reigns paramount.

JFB: Jud 1:19

In the animal and natural man the spirit, his higher part, which ought to be the receiver of the Holy Spirit, is not so; and therefore, his spirit not being in its normal state, he is said not to have the spirit (compare Joh 3:5-6). In the completion of redemption the parts of redeemed man shall be placed in their due relation: whereas in the ungodly, the soul severed from the spirit shall have for ever animal life without union to God and heaven--a living death.

JFB: Jud 1:20

Resuming Jud 1:17.

JFB: Jud 1:20

The opposite to the "separate themselves" (Jud 1:19): as "in the Holy Ghost" is opposed to "having not the Spirit."

JFB: Jud 1:20

As on a foundation. Building on THE FAITH is equivalent to building on Christ, the object of faith.

JFB: Jud 1:20

(Rom 8:26; Eph 6:18). The Holy Spirit teaches what we are to pray for, and how. None can pray aright save by being in the Spirit, that is, in the element of His influence. CHRYSOSTOM states that, among the charisms bestowed at the beginning of the New Testament dispensation, was the gift of prayer, bestowed on someone who prayed in the name of the rest, and taught others to pray. Moreover, their prayers so conceived and often used, were received and preserved among Christians, and out of them forms of prayer were framed. Such is the origin of liturgies [HAMMOND].

JFB: Jud 1:21

In Jud 1:20-21, Jude combines the Father, the Son, and the Holy Ghost: and faith, hope, and love.

JFB: Jud 1:21

Not in your own strength, but "in the love of God," that is, God's love to you and all His believing children, the only guarantee for their being kept safe. Man's need of watching is implied; at the same time he cannot keep himself, unless God in His love keep him.

JFB: Jud 1:21

In hope.

JFB: Jud 1:21

To be fully manifested at His coming. Mercy is usually attributed to the Father: here to the Son; so entirely one are they.

JFB: Jud 1:22-23

None but those who "keep themselves" are likely to "save" others.

JFB: Jud 1:22-23

So one oldest manuscript reads. But two oldest manuscripts, Vulgate, &c., read, "convict"; "reprove to their conviction"; "confute, so as to convince."

JFB: Jud 1:22-23

The oldest manuscripts and versions read the accusative for the nominative, "when separating themselves" [WAHL], referring to Jud 1:19; or "when contending with you," as the Greek is translated, Jud 1:9.

JFB: Jud 1:23

The oldest manuscripts do not read "with fear" in this position: but after "snatching them out of the fire" (with which, compare Amo 4:11; 1Co 3:15; Zec 3:2, said of a most narrow escape), they add the following words, forming a THIRD class, "and others compassionate with (IN) fear." Three kinds of patients require three kinds of medical treatment. Ministers and Christians are said to "save" those whom they are made the instruments of saving; the Greek for "save" is present, therefore meaning "try to save." Jude already (Jud 1:9) had reference to the same passage (Zec 3:1-3). The three classes are: (1) those who contend with you (accusative case in oldest manuscripts), whom you should convict; (2) those who are as brands already in the fire, of which hell-fire is the consummation: these you should try to save by snatching them out; (3) those who are objects of compassion, whom accordingly you should compassionate (and help if occasion should offer), but at the same time not let pity degenerate into connivance at their error. Your compassion is to be accompanied "with fear" of being at all defiled by them.

JFB: Jud 1:23

Even hatred has its legitimate field of exercise. Sin is the only thing which God hates: so ought we.

JFB: Jud 1:23

A proverbial phrase: avoiding the most remote contact with sin, and hating that which borders on it. As garments of the apostles wrought miracles of good in healing, so the very garment of sinners metaphorically, that is, anything brought into contact with their pollution, is to be avoided. Compare as to lepers and other persons defiled, Lev 13:52-57; Lev 15:4-17 : the garments were held polluted; and anyone touching them was excluded, until purified, from religious and civil communion with the sanctified people of Israel. Christians who received at baptism the white garment in token of purity, are not to defile it by any approach to what is defiled.

JFB: Jud 1:24-25

Concluding doxology.

JFB: Jud 1:24-25

Greek, "But."

JFB: Jud 1:24-25

ALFORD, on inferior authority, reads, "them." You is in contradistinction to those ungodly men mentioned above.

JFB: Jud 1:24-25

Rather, "guard . . . (so as to be) without falling," or stumbling.

JFB: Jud 1:24-25

Greek, "blameless."

JFB: Jud 1:24-25

That is, before Himself, when He shall be revealed in glory.

JFB: Jud 1:24-25

Literally, "with exultation" as of those who leap for joy.

JFB: Jud 1:25

The oldest manuscripts add, "through Jesus Christ our Lord." The transcribers, fancying that "Saviour" applied to Christ alone, omitted the words. The sense is, To the only God (the Father) who is our Saviour through (that is, by the mediation of) Jesus Christ our Lord.

JFB: Jud 1:25

Greek, "might."

JFB: Jud 1:25

Authority: legitimate power. The oldest manuscripts and Vulgate, after "power," have "before all the age," that is, before all time as to the past: "and now," as to the present; "and to all the ages," that is, for ever, as to the time to come.

Clarke: Jud 1:3

When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians.

Some think that St. Jude intimates that he had at first purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith

Clarke: Jud 1:3

The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.

Clarke: Jud 1:4

For there are certain men crept in unawares - Παρεισεδυσαν· They had got into the Church under specious pretences; and, when in, began to sow their bad seed

Clarke: Jud 1:4

Before of old ordained - Οἱ παλαι προγεγραμμενοι Such as were long ago proscribed, and condemned in the most public manner; this is the import of the word προγραφειν in this place, and there are many examples of this use of it in the Greek writers. See Kypke

Clarke: Jud 1:4

To this condemnation - To a similar punishment to that immediately about to be mentioned

In the sacred writings all such persons, false doctrines, and impure practices, have been most openly proscribed and condemned; and the apostle immediately produces several examples, viz., the disobedient Israelites, the unfaithful angels, and the impure inhabitants of Sodom and Gomorrha. This is most obviously the apostle’ s meaning, and it is as ridiculous as it is absurd to look into such words for a decree of eternal reprobation, etc., such a doctrine being as far from the apostle’ s mind as from that of Him in whose name he wrote

Clarke: Jud 1:4

Turning the grace of our God into lasciviousness - Making the grace and mercy of God a covering for crimes; intimating that men might sin safely who believe the Gospel, because in that Gospel grace abounds. But perhaps the goodness of God is here meant, for I cannot see how they could believe the Gospel in any way who denied the Lord Jesus Christ; unless, which is likely, their denial refers to this, that while they acknowledged Jesus as the promised Messiah, they denied him to be the only Lord, Sovereign, and Ruler of the Church and of the world. There are many in the present day who hold the same opinion

Clarke: Jud 1:4

The only Lord God, and our Lord Jesus Christ - Μονον Δεσποτην Θεον και Κυριον ἡμων Ιησουν Χριστον αρυουμενοι . These words may be translated, Denying the only sovereign God, even our Lord Jesus Christ. But Θεον God, is omitted by ABC, sixteen others, with Erpen’ s Arabic, the Coptic, Ethiopic, Armenian, and Vulgate, and by many of the fathers. It is very likely that it was originally inserted as a gloss, to ascertain to whom the title of τον μονον Δεσποτην, the only Sovereign, belonged; and thus make two persons where only one seems to be intended. The passage I believe belongs solely to Jesus Christ, and may be read thus: Denying the only sovereign Ruler, even our Lord Jesus Christ. The text is differently arranged in the Complutensian Polyglot, which contains the first edition of the Greek Testament: Και τον μονον Θεον και Δεσποτην, τον Κυριον ἡμων Ιησουν Χριστον αρνουμενοι· Denying the only God and Sovereign, our Lord Jesus Christ. This is a very remarkable position of the words, and doubtless existed in some of the MSS. from which these editors copied. The Simonians, Nicolaitans, and Gnostics, denied God to be the creator of the world; and Simon is said to have proclaimed himself as Father to the Samaritans, as Son to the Jews, and as the Holy Ghost to all other nations. All such most obviously denied both Father, Son, and Spirit.

Clarke: Jud 1:5

I will therefore put you in remembrance - That is, how such persons were proscribed, and condemned to bear the punishment due to such crimes

Clarke: Jud 1:5

Though ye once knew this - The word ἁπαξ, here translated once, has greatly puzzled many interpreters. It has two meanings in the sacred writings, and indeed in the Greek writers also

1.    It signifies once, one time, as opposed to twice, or several times

2.    Altogether, entirely, perfectly, interpreted by Suidas αντι τον διολου, ὁλοσχερως· and of this meaning he produces a proof from Josephus; This appears to be the sense of the word in Heb 6:4 : τους ἁπαξ φωτισθεντας· those who were Fully enlightened. Heb 10:2 : ἁπαξ κεκαθαρμενους· Thoroughly cleansed. See also Heb 10:3. Psa 62:11 : ἁπαξ ελαλησεν ὁ Θεος . God spoke Fully, completely, on the subject. St. Jude is to be understood as saying, I will therefore put you in remembrance, though ye are Thoroughly instructed in this

Clarke: Jud 1:5

Saved the people - Delivered them from the Egyptian bondage

Clarke: Jud 1:5

Afterward destroyed them - Because they neither believed his word, nor were obedient to his commands. This is the first example of what was mentioned Jud 1:4.

Clarke: Jud 1:6

The angels which kept not their first estate - Την ἑαυτων αρχην Their own principality. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they knew the law on which they stood; they are therefore produced as the second example

Clarke: Jud 1:6

But left their own habitation - This seems to intimate that they had invaded the office and prerogatives of others, and attempted to seize on their place of residence and felicity

Clarke: Jud 1:6

He hath reserved in everlasting chains - That is, in a state of confinement from which they cannot escape

Clarke: Jud 1:6

Under darkness - Alluding probably to those dungeons or dark cells in prisons where the most flagitious culprits were confined

Clarke: Jud 1:6

The judgment of the great day, - The final judgment, when both angels and men shall receive their eternal doom. See on 2Pe 2:4 (note). In Sohar Exod., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place."Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.

Clarke: Jud 1:7

Even as Sodom and Gomorrha - What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustrate what is laid down Jud 1:4

Clarke: Jud 1:7

Are set forth for an example - Both of what God will do to such transgressors, and of the position laid down in Jud 1:4, viz., that God has in the most open and positive manner declared that such and such sinners shall meet with the punishment due to their crimes

Clarke: Jud 1:7

Suffering the vengeance of eternal fire - Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of these cities, so that by the action of that fire which descended from heaven they were totally and eternally destroyed; for as to their being rebuilt, that is impossible, seeing the very ground on which they stood is burned up, and the whole plain is now the immense lake Asphaltites. See the notes on Genesis 19 (note)

The first sense applies to the inhabitants of those wicked cities; the second, to the cities themselves: in either case the word πυρ αιωνιον signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, etc.; it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. In either of these senses the word αιωνιος, eternal, has its grammatical and proper meaning.

Clarke: Jud 1:8

Likewise also these filthy dreamers - He means to say that these false teachers and their followers were as unbelieving and disobedient as the Israelites in the wilderness, as rebellious against the authority of God as the fallen angels, and as impure and unholy as the Sodomites; and that consequently they must expect similar punishment

Our translators, by rendering ενυπνιαζομενοι filthy dreamers, seem to have understood St. Jude to mean les pollutions nocturnes et voluntaires de ces hommes impurs, qui se livrent sans scrupule a toutes sortes des pensees; et salissant leur imagination pas la vue de toutes sortes d’ objets, tombent ensuite dans les corsuptions honteuses et criminelles . See Calmet. In plain English, self-pollution, with all its train of curses and cursed effects on body, soul, and spirit. The idea of our translators seems to be confirmed by the words σαρκα μεν μιαινουσι, they indeed pollute the flesh. See what is said at the conclusion of the thirty-eighth chapter of Genesis

Clarke: Jud 1:8

Despise dominion - Κυριοτητα δε αθετουσι· They set all government at nought - they will come under no restraints; they despise all law, and wish to live as they list

Clarke: Jud 1:8

Speak evil of dignities - Δὸ¾ας δε βλασφημουσιν· They blaspheme or speak injuriously of supreme authority. (See 2Pe 2:10, 2Pe 2:11.) They treat governors and government with contempt, and calumniate and misrepresent all Divine and civil institutions.

Clarke: Jud 1:9

Yet Michael the archangel - Of this personage many things are spoken in the Jewish writings "Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood."Shemoth Rabba, sec. ii., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh

Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders; the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other they are said to act under these two chiefs, as leaders; hence in Rev 12:7, it is said: Michael and his angels fought against the Dragon and his angels. The word Michael מיכאל, seems to be compounded of מי mi , who, כ ke , like, and אל El , God; he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus

Clarke: Jud 1:9

Disputed about the body of Moses - What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in Debarim Rabba, sec. ii., fol. 263, 1: "Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light; Mic 7:8. By the words, because I have fallen, we must understand the death of Moses; by the words, I shall rise again, the government of Joshua, etc."See the preface

Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43, 3: "At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated; but Satan endeavored to carry off the ram, that Isaac might be slain.

The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul of Moses, but about the Body of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then adore his body; and that Michael was sent to resist this discovery

Clarke: Jud 1:9

Durst not bring against him a railing accusation - It was a Jewish maxim, as may be seen in Synopsis Sohar, page 92, note 6: "It is not lawful for man to prefer ignominious reproaches, even against wicked spirits."See Schoettgen

Dr. Macknight says: "In Dan 10:13, Dan 10:21; Dan 12:1, Michael is spoken of as one of the chief angels who took care of the Israelites as a nation; he may therefore have been the angel of the Lord before whom Joshua the high priest is said, Zec 3:1, to have stood, Satan being at his right hand to resist him, namely, in his design of restoring the Jewish Church and state, called by Jude the body of Moses, just as the Christian Church is called by Paul the body of Christ. Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from Zec 3:1, Zec 3:2, said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem, rebuke thee!"This is the most likely interpretation which I have seen; and it will appear the more probable when it is considered that, among the Hebrews, גוף guph , Body, is often used for a thing itself. So, in Rom 7:24, σωμα της ἁμαρτιας, the body of sin, signifies sin itself; so the body of Moses, גוף של משה guph shel Mosheh , may signify Moses himself; or that in which he was particularly concerned, viz., his institutes, religion, etc

It may be added, that the Jews consider Michael and Samael, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. "Michael and Samael stand before the Lord; Satan accuses, but Michael shows the merits of Israel. Satan endeavors to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, He will speak peace to his people, and to his saints; Psa 85:8."Shemoth Rabba, sec. xviii. fol. 117, 3.

Clarke: Jud 1:10

Speak evil of those things which they know not - They do not understand the origin and utility of civil government; they revile that which ever protects their own persons and their property. This is true in most insurrections and seditions

Clarke: Jud 1:10

But what they know naturally - They are destitute of reflection; their minds are uncultivated; they follow mere natural instinct, and are slaves to their animal propensities

Clarke: Jud 1:10

As brute beasts - Ὡς τα αλογα ζωα· Like the irrational animals; but, in the indulgence of their animal propensities, they corrupt themselves, beyond the example of the brute beasts. A fearful description; and true of many in the present day.

Clarke: Jud 1:11

They have gone in the way of Cain - They are haters of their brethren, and they that are such are murderers; and by their false doctrine they corrupt and destroy the souls of the people

Clarke: Jud 1:11

The error of Balaam - For the sake of gain they corrupt the word of God and refine away its meaning, and let it down so as to suit the passions of the profligate. This was literally true of the Nicolaitans, who taught most impure doctrines, and followed the most lascivious practices

Clarke: Jud 1:11

Gainsaying of Core - See the account of the rebellion of Korah, Dathan, and Abiram, and their company, in Num. 22. It appears that these persons opposed the authority of the apostles of our Lord, as Korah and his associates did that of Moses and Aaron; and St. Jude predicts them a similar punishment. In this verse he accuses them of murder, covetousness, and rebellion against the authority of God.

Clarke: Jud 1:12

Spots in your feasts of charity - It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the Church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside, the power and authority of the real ministers of Christ; a very common case when worldly, time - serving men get into the Church

The feasts of charity, the αγαπαι or love feasts, of which the apostle speaks, were in use in the primitive Church till the middle of the fourth century, when, by the council of Laodicea, they were prohibited to be held in the Churches; and, having been abused, fell into disuse. In later days they have been revived, in all the purity and simplicity of the primitive institution, among the Moravians or Unitas Fratrum, and the people called Methodists

Among the ancients, the richer members of the Church made an occasional general feast, at which all the members attended, and the poor and the rich ate together. The fatherless, the widows, and the strangers were invited to these feasts, and their eating together was a proof of their love to each other; whence such entertainments were called love feasts. The love feasts were at first celebrated before the Lord’ s Supper; in process of time they appear to have been celebrated after it. But they were never considered as the Lord’ s Supper, nor any substitute for it. See, for farther information, Suicer, in his Thesaurus, under the word Αγαπη

Clarke: Jud 1:12

Feeding themselves without fear - Eating, not to suffice nature, but to pamper appetite. It seems the provision was abundant, and they ate to gluttony and riot. It was this which brought the love feasts into disrepute in the Church, and was the means of their being at last wholly laid aside. This abuse is never likely to take place among the Methodists, as they only use bread and water; and of this the provision is not sufficient to afford the tenth part of a meal

Instead of αγαπαις, love feasts, απαταις, deceits, is the reading of the Codex Alexandrinus, and the Codex Ephrem, two MSS. of the highest antiquity; as also of those MSS. collated by Laurentius Valla, and of some of those in the Medicean library. This reading appears to have been introduced in order to avoid the conclusion that some might be led to draw concerning the state of the Church; it must be very corrupt, to have in its communion such corrupt men

Clarke: Jud 1:12

Clouds - without water - The doctrine of God is compared to the rain, Deu 32:2, and clouds are the instruments by which the rain is distilled upon the earth. In arid or parched countries the very appearance of a cloud is delightful, because it is a token of refreshing showers; but when sudden winds arise, and disperse these clouds, the hope of the husbandman and shepherd is cut off. These false teachers are represented as clouds; they have the form and office of the teachers of righteousness, and from such appearances pure doctrine may be naturally expected: but these are clouds without water - they distil no refreshing showers, because they have none; they are carried away and about by their passions, as those light fleecy clouds are carried by the winds. See the notes on 2Pe 2:17

Clarke: Jud 1:12

Trees whose fruit withereth - Δενδρα φθινοπωρινα· Galled or diseased trees; for φθινοπωρον is, according to Phavorinus, νοσος φθινουσα οπωρας, a disease (in trees) which causes their fruit to wither; for although there are blossoms, and the fruit shapes or is set, the galls in the trees prevent the proper circulation of the sap, and therefore the fruit never comes to perfection. Hence the apostle immediately adds, without fruit; i.e. the fruit never comes to maturity. This metaphor expresses the same thing as the preceding. They have the appearance of ministers of the Gospel, but they have no fruit

Clarke: Jud 1:12

Twice dead - First, naturally and practically dead in sin, from which they had been revived by the preaching and grace of the Gospel. Secondly, dead by backsliding or apostasy from the true faith, by which they lost the grace they had before received; and now likely to continue in that death, because plucked up from the roots, their roots of faith and love being no longer fixed in Christ Jesus. Perhaps the aorist is taken here for the future: They Shall Be plucked up from the roots - God will exterminate them from the earth.

Clarke: Jud 1:13

Raging waves of the sea, foaming out their own shame - The same metaphor as in Isa 57:20 : The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. These are like the sea in a storm, where the swells are like mountains; the breakers lash the shore, and sound like thunder; and the great deep, stirred up from its very bottom, rolls its muddy, putrid sediment, and deposits it upon the beach. Such were those proud and arrogant boasters, those headstrong, unruly, and ferocious men, who swept into their own vortex the souls of the simple, and left nothing behind them that was not indicative of their folly, their turbulence, and their impurity

Clarke: Jud 1:13

Wandering stars - Αστερες πλανηται· Not what we call planets; for although these differ from what are called the fixed stars, which never change their place, while the planets have their revolution round the sun; yet, properly speaking, there is no irregularity in their motions: for their appearance of advancing, stationary, and retrograde, are only in reference to an observer on the earth, viewing them in different parts of their orbits; for as to themselves, they ever continue a steady course through all their revolutions. But these are uncertain, anomalous meteors, ignes fatui , wills-o’ -the-wisp; dancing about in the darkness which themselves have formed, and leading simple souls astray, who have ceased to walk in the light, and have no other guides but those oscillating and devious meteors which, if you run after them, will flee before you, and if you run from them will follow you

Clarke: Jud 1:13

The blackness of darkness - They are such as are going headlong into that outer darkness where there is wailing, and weeping, and gnashing of teeth. The whole of this description appears to have been borrowed from 2 Peter 2, where the reader is requested to see the notes.

Clarke: Jud 1:14

Enoch also, the seventh from Adam - He was the seventh patriarch, and is distinguished thus from Enoch, son of Cain, who was but the third from Adam; this appears plainly from the genealogy, 1Ch 1:1 : Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch, etc. Of the book of Enoch, from which this prophecy is thought to have been taken, much has been said; but as the work is apocryphal, and of no authority, I shall not burden my page with extracts. See the preface

Perhaps the word προεφητευσε, prophesied, means no more than preached, spoke, made declarations, etc., concerning these things and persons; for doubtless he reproved the ungodliness of his own times. It is certain that a book of Enoch was known in the earliest ages of the primitive Church, and is quoted by Origen and Tertullian; and is mentioned by St. Jerome in the Apostolical Constitutions, by Nicephorus, Athanasius, and probably by St. Augustine. See Suicer’ s Thesaurus, vol. i., col. 1131. Such a work is still extant among the Abyssinians

Clarke: Jud 1:14

Ten thousand of his saints - This seems to be taken from Dan 7:10.

Clarke: Jud 1:15

To execute judgment - This was originally spoken to the antediluvians; and the coming of the Lord to destroy that world was the thing spoken of in this prophecy or declaration. But as God had threatened this, it required no direct inspiration to foretell it. To execute judgment, etc. This is a very strange verse as to its composition, and is loaded with various readings; the MSS. and versions being at little agreement among themselves on its phraseology. Αυτων, which we translate among them, is omitted by the best MSS. and versions, and is, in all probability, spurious. Many also omit ασεβειας after ργων, ungodly deeds. Many insert λογων, words or speeches, after σκληρων, hard; and this word our translators have supplied. And instead of ἁμαρτωλοι, sinners, the Sahidic has ανθρωποι, men. There are others of less note; but the frequent recurrence of All and Ungodly makes the construction of the sentence very harsh

Dr. Macknight supposes that Enoch’ s prophecy was common among the Jews; for the first words in Hebrew are Maranatha, and these were used by them in that form of excommunication or cursing which they pronounced against irreclaimable offenders. The doctor forgets himself here; the words Maranatha are not Hebrew, but Syriac. In Hebrew the form of execration begins with ארור אתה arur attah , "cursed art thou;"or מחרם אתה mochoram attah : but the Syriac maran atha , is literally, our Lord is coming; see on 1Co 16:22 (note); but here, in the Syriac, the words are atha moria , "the Lord cometh."So it is doubtful whether this fancied analogy exists.

Clarke: Jud 1:16

These are murmurers - Grudging and grumbling at all men, and at all things; complainers, μεμψιμοιροι, complainers of their fate or destiny - finding fault with God and all his providential dispensations, making and governing worlds in their own way; persons whom neither God nor man can please

Clarke: Jud 1:16

Walking after their own lusts - Taking their wild, disorderly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles

Clarke: Jud 1:16

Great swelling words - Ὑπερογκα . See the explanation of this term in 2Pe 2:18

Clarke: Jud 1:16

Having men’ s persons in admiration - Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, sagacity, learning, wisdom; etc., of rich and great men, hoping thereby to acquire money, influence, power, friends, and the like

Clarke: Jud 1:16

Because of advantage - Ωφελειας χαριν· For the sake of lucre. All the flatterers of the rich are of this kind; and especially those who profess to be ministers of the Gospel, and who, for the sake of a more advantageous settlement or living, will soothe the rich even in their sins. With such persons a rich man is every thing; and if he have but a grain of grace, his piety is extolled to the skies! I have known several ministers of this character, and wish them all to read the sixteenth verse of Jude.

Clarke: Jud 1:17

Remember - the words - Instead of following those teachers and their corrupt doctrine, remember what Christ and his apostles have said; for they foretold the coming of such false teachers and impostors.

Clarke: Jud 1:18

Mockers in the last time - See the notes on 1Ti 4:1; 2Ti 3:1 (note), etc.; and particularly 2Pe 3:2, 2Pe 3:3 (note), etc., to which Jude seems to refer

The last time. - The conclusion of the Jewish polity.

Clarke: Jud 1:19

Who separate themselves - From the true Church, which they leave from an affectation of superior wisdom

Clarke: Jud 1:19

Sensual - Ψυχικοι· Animal - living as brute beasts, guided simply by their own lusts and passions, their Bible being the manifold devices and covetousness of their own hearts; for they have not the Spirit - they are not spiritually minded; and have no Holy Ghost, no inspiration from God.

Clarke: Jud 1:20

Building up yourselves - Having the most holy faith - the Gospel of our Lord Jesus, and the writings of his apostles, for your foundation; founding all your expectations on these, and seeking from the Christ who is their sum and substance; all the grace and glory ye need

Clarke: Jud 1:20

Praying in the Holy Ghost - Holding fast the Divine influence which ye have received, and under that influence making prayer and supplication to God. The prayer that is not sent up through the influence of the Holy Ghost is never likely to reach heaven.

Clarke: Jud 1:21

Keep yourselves in the love of God - By building up yourselves on your most holy faith, and praying in the Holy Ghost; for without this we shall soon lose the love of God

Clarke: Jud 1:21

Looking for the mercy of our Lord - For although they were to build themselves up, and to pray in the Holy Ghost, and keep themselves in the love of God, yet this building, praying, and keeping, cannot merit heaven; for, after all their diligence, earnestness, self-denial, watching, obedience, etc., they must look for the Mercy of the Lord Jesus Christ, to bring them to Eternal Life.

Clarke: Jud 1:22

And of some have compassion, making a difference - The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the Church, and become its inveterate enemies.

Instead of Και οὑς μεν ελεειτε διακρινομενοι, and of some have compassion, making a difference, many MSS., versions, and fathers have και οὑς μεν ελεγχετε διακρινομενους, and some rebuke, after having judged them; or, rebuke those that differ; or, some that are wavering convince; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

Clarke: Jud 1:23

And others save with fear - " Some of them snatch from the fire: but when they repent, have mercy upon them in fear."- Syriac. "And some of them rebuke for their sins; and on others have mercy when they are convicted; and others save from the fire and deliver them."- Erpen’ s Arabic. Mr. Wesley’ s note has probably hit the sense. "Meantime watch over others as well as yourselves; and give them such help as their various needs require. For instance

1.    Some that are wavering in judgment, staggered by others’ or by their own evil reasoning, endeavor more deeply to convince of the truth as it is in Jesus

2.    Some snatch with a swift and strong hand out of the fire of sin and temptation

3.    On others show compassion, in a milder and gentler way; though still with a jealous fear, lest you yourselves be infected with the disease you endeavor to cure. See therefore that, while ye love the sinners, ye retain the utmost abhorrence of their sins, and of any, the least degree of or approach to them.

Clarke: Jud 1:23

Having even the garment spotted by the flesh - Fleeing from all appearance of evil. Dictum sumptum, ut apparet, a mulieribus sanguine menstruo pollutis, quarum vestes etiam pollutae censebantur : or there may be an allusion to a case of leprosy, for that infected the garments of the afflicted person, and these garments were capable of conveying the contagion to others.

Clarke: Jud 1:24

Now unto him that is able to keep you from falling - Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to present you faultless, or, as many others read, ασπιλους, without spot, alluding to the spotted garment mentioned above

Clarke: Jud 1:24

Before the presence of his glory - Where nothing can stand that does not resemble himself, with exceeding great joy, in finding yourselves eternally out of the reach of the possibility of falling, and for having now arrived at an eternity of happiness.

Clarke: Jud 1:25

To the only wise God - Who alone can teach, who alone has declared the truth; that truth in which ye now stand. See on Rom 16:27 (note)

Clarke: Jud 1:25

Our Savior - Who has by his blood washed us from our sins, and made us kings and priests unto God the Father

Clarke: Jud 1:25

Be glory - Be ascribed all light, excellence, and splendor

Clarke: Jud 1:25

Majesty - All power, authority, and pre-eminence

Clarke: Jud 1:25

Dominion - All rule and government in the world and in the Church, in earth and in heaven

Clarke: Jud 1:25

And power - All energy and operation to every thing that is wise, great, good, holy, and excellent

Clarke: Jud 1:25

Both now - In the present state of life and things

Clarke: Jud 1:25

And ever - Εις παντας τους αιωνας· To the end of all states, places, dispensations, and worlds; and to a state which knows no termination, being that Eternity in which this glory, majesty, dominion, and power ineffably and incomprehensibly dwell

Clarke: Jud 1:25

Amen - So let it be, so ought it to be, and so it shall be

After to the only wise God our Savior, many excellent MSS. versions, etc., add δια Ιησου Χριστου του Κυριου ἡμων, by Jesus Christ our Lord; and after dominion and power they add προ παντος του αιωνος, before all time; and both these readings Griesbach has received into the text. The text, therefore, may be read thus: To the only wise God our Savior, by Christ Jesus our Lord, be glory and majesty, dominion and power, before all time; and now, and through all futurity. Amen. Let the whole creation join in one chorus, issuing in one eternal Amen

Subscriptions to this epistle in the Versions: -

The Epistle of Jude the apostle, whose intercession be ever with us, Amen. The end. - Syriac

The Epistle of Jude, the brother of James is finished: and glory be to God for ever and ever, Amen. - Aethiopic

Nothing in the Vulgate

Nothing in the Arabic

"This epistle was written a.d. 64, by the Apostle Jude, the brother of James; who is also called Lebbeus and Thaddeus; and who preached (the Gospel) to the Armenians and to the Persians."- This is found at the end of the Armenian Bible, printed in 1698

The Epistle of Jude the son of Joseph, and brother of James, is ended - A MS. copy of the Syriac

The end of the catholic Epistle of St. Jude. - Complutensian

The Epistle of Jude the apostle is ended. - Ibid. Latin text

In the Manuscripts: -

Jude. - Codex Vaticanus, B

The Epistle of Jude. - Codex Alexandrinus

The catholic Epistle of Jude. - Codex Ephrem

The Epistle of the holy Apostle Jude. - Codex G, in Griesbach

Of how little authority such subscriptions are, we have already had occasion to observe in various cases. Very few of them are ancient; and none of them coeval with the works to which they are appended. They are, in general, the opinions of the scribes who wrote the copies; or of the Churches for whose use they were written. No stress therefore should be laid on them, as if proceeding from Divine authority

With the Epistle of Jude end all the apostolical epistles, and with it the canon of the New Testament, as to gospels and epistles; for the Apocalypse is a work sui generis , and can rank with neither. It is in general a collection of symbolic prophecies, which do not appear to be yet fully understood by the Christian world, and which can only be known when they are fulfilled

Finished for a new impression, January 4th, 1832. - A. C

Calvin: Jud 1:3

3.When I gave diligence. I have rendered the words σπουδὴν ποιούμενος, “Applying care:” literally they are, “Making diligence.” But many interpreters explain the sentence in this sense, that a strong desire constrained Jude to write, as we usually say of those under the influence of some strong feeling, that they cannot govern or restrain themselves. Then, according to these expounders, Jude was under a sort of necessity, because a desire to write suffered him not to rest. But I rather think that the two clauses are separate, that though he was inclined and solicitous to write, yet a necessity compelled him. He then intimates, that he was indeed glad and anxious to write to them, but yet necessity urged him to do so, even because they were assailed (according to what follows) by the ungodly, and stood in need of being prepared to fight with them. ¹⁹⁰

Then, in the first place, Jude testifies that he felt so much concern for their salvation, that he wished himself, and was indeed anxious to write to them; and, secondly, in order to rouse their attention, he says that the state of things required him to do so. For necessity adds strong stimulants. Had they not been forewarned how necessary his exhortation was, they might have been slothful and negligent; but when he makes this preface, that he wrote on account of the necessity of their case, it was the same as though he had blown a trumpet to awake them from their torpor.

Of the common salvation. Some copies add “your,” but without reason, as I think; for he makes salvation common to them and to himself. And it adds not a little weight to the doctrine that is announced, when any one speaks according to his own feelings and experience; for vain is what we say, if we speak of salvation to others, when we ourselves have no real knowledge of it. Then, Jude professed himself to be (so to speak) an experimental teacher, when he associated himself with the godly in the participation of the same salvation.

And exhort you. Literally, “exhorting you;” but as he points out the end of his counsel, the sentence ought to be thus expressed. What I have rendered, “to help the faith by contending,” means the same as to strive in retaining the faith, and courageously to sustain the contrary assaults of Satan. ¹⁹¹ For he reminds them that in order to persevere in the faith, various contests must be encountered and continual warfare maintained. He says that faith had been once delivered, that they might know that they had obtained it for this end, that they might never fail or fall away.

Calvin: Jud 1:4

4.For there are certain men crept in unawares. Though Satan is ever an enemy to the godly, and never ceases to harass them, yet Jude reminds those to whom he was writing of the state of things at that time. Satan now, he says, attacks and harasses you in a peculiar manner; it is therefore necessary to take up arms to resist him. We hence learn that a good and faithful pastor ought wisely to consider what the present state of the Church requires, so as to accommodate his doctrine to its wants.

The word παρεισέδυσαν, which he uses, denotes an indirect and stealthy insinuation, by which the ministers of Satan deceive the unwary; for Satan sows his tares in the night, and while husbandmen are asleep, in order that he may corrupt the seed of God. And at the same time he teaches us that it is an intestine evil; for Satan in this respect also is crafty, as he raises up those who are of the flock to do mischief, in order that they may more easily creep in.

Before of old ordained. He calls that judgment, or condemnation, or a reprobate mind, by which they were led astray to pervert the doctrine of godliness; for no one can do such a thing except to his own ruin. But the metaphor is taken from this circumstance, because the eternal counsel of God, by which the faithful are ordained unto salvation, is called a book: and when the faithful heard that these were given up to eternal death, it behooved them to take heed lest they should involve themselves in the same destruction. It was at the same time the object of Jude to obviate danger, lest the novelty of the thing should disturb and distress any of them; for if these were already long ago ordained, it follows that the Church is not tried or exercised but according to the infallible counsel of God. ¹⁹²

The grace of our God. He now expresses more clearly what the evil was; for he says that they abused the grace of God, so as to lead themselves and others to take an impure and profane liberty in sinning. But the grace of God has appeared for a far different purpose, even that, denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this world. Let us, then, know that nothing is more pestilential than men of this kind, who from the grace of Christ take a cloak to indulge in lasciviousness. ¹⁹³

Because we teach that salvation is obtained through God’s mercy alone, the Papists accuse us of this crime. But why should we use words to refute their effrontery, since we everywhere urge repentance, the fear of God, and newness of life, and since they themselves not only corrupt the whole world with the worst examples, but also by their ungodly teaching take away from the world true holiness and the pure worship of God? Though I rather think, that those of whom Jude speaks, were like the libertines of our time, as it will be more evident from what follows.

The only Lord God, or, God who alone is Lord. Some old copies have, “Christ, who alone is God and Lord.” And, indeed, in the Second Epistle of Peter, Christ alone is mentioned, and there he is called Lord. ¹⁹⁴ But He means that Christ is denied, when they who had been redeemed by his blood, become again the vassals of the Devil, and thus render void as far as they can that incomparable price. That Christ, then, may retain us as his peculiar treasure, we must remember that he died and rose again for us, that he might have dominion over our life and death.

Calvin: Jud 1:5

5.I will therefore put you in remembrance, or, remind you. He either modestly excuses himself, lest he should seem to teach as it were the ignorant things unknown to them; or, indeed, he openly declares in an emphatical manner, (which I approve more of,) that he adduced nothing new or unheard of before, in order that what he was going to say might gain more credit and authority. I only recall, he says, to your mind what you have already learnt. As he ascribes knowledge to them, so he says that they stood in need of warnings, lest they should think that the labor he undertook towards them was superfluous; for the use of God’s word is not only to teach what we could not have otherwise known, but also to rouse us to a serious meditation of those things which we already understand, and not to suffer us to grow torpid in a cold knowledge.

Now, the meaning is, that after having been called by God, we ought not to glory carelessly in his grace, but on the contrary, to walk watchfully in his fear; for if any trifles thus with God, the contempt of his grace will not be unpunished. And this he proves by three examples. He first refers to the vengeance which God executed on those unbelievers, whom he had chosen as his people, and delivered by his power. Nearly the same reference is made by Paul in 1Co 10:1. The import of what he says is, that those whom God had honored with the greatest blessings, whom he had extolled to the same degree of honor as we enjoy at this day, he afterwards severely punished. Then in vain were all they proud of God’s grace, who did not live in a manner suitable to their calling.

The word people is by way of honor taken for the holy and chosen nation, as though he had said that it availed them nothing, that they by a singular favor had been taken into covenant. By calling them unbelieving, he denotes the fountain of all evils; for all their sins, mentioned by Moses, were owing to this, because they refused to be ruled by God’s word. For where there is the subjection of faith, there obedience towards God necessarily appears in all the duties of life.

Calvin: Jud 1:6

6.And the angels. This is an argument from the greater to the less; for the state of angels is higher than ours; and yet God punished their defection in a dreadful manner. He will not then forgive our perfidy, if we depart from the grace unto which he has called us. This punishment, inflicted on the inhabitants of heaven, and on such superior ministers of God, ought surely to be constantly before our eyes, so that we may at no time be led to despise God’s grace, and thus rush headlong into destruction.

The word ἀρχὴ in this place, may be aptly taken for beginning as well as for principality or dominion. For Jude intimates that they suffered punishment, because they had despised the goodness of God and deserted their first vocation. And there follows immediately an explanation, for he says that they had left their own habitation; for, like military deserters, they left the station in which they had been placed.

We must also notice the atrocity of the punishment which the Apostle mentions. They are not only free spirits but celestial powers; they are now held bound by perpetual chains. They not only enjoyed the glorious light of God, but his brightness shone forth in them, so that from them, as by rays, it spread over all parts of the universe; now they are sunk in darkness. But we are not to imagine a certain place in which the devils are shut up, for the Apostle simply intended to teach us how miserable their condition is, since the time they apostatized and lost their dignity. For wherever they go, they drag with them their own chains, and remain involved in darkness. Their extreme punishment is in the meantime, deferred until the great day comes.

Calvin: Jud 1:7

7.Even as Sodom and Gomorrha. This example is more general, for he testifies that God, excepting none of mankind, punishes without any difference all the ungodly. And Jude also mentions in what follows, that the fire through which the five cities perished was a type of the eternal fire. Then God at that time exhibited a remarkable example, in order to keep men in fear till the end of the world. Hence it is that it is so often mentioned in Scripture; nay, whenever the prophets wished to designate some memorable and dreadful judgment of God, they painted it under the figure of sulfurous fire, and alluded to the destruction of Sodom and Gomorrha. It is not, therefore, without reason that Jude strikes all ages with terror, by exhibiting the same view.

When he says, the cities about them in like manner, giving themselves over to fornication, I do not apply these words to the Israelites and the angels, but to Sodom and Gomorrha. It is no objection that the pronoun τούτοις is masculine, for Jude refers to the inhabitants and not to the places. To go after strange flesh, is the same as to be given up to monstrous lusts; for we know that the Sodomites, not content with the common manner of committing fornication, polluted themselves in a way the most filthy and detestable. We ought to observe, that he devotes them to eternal fire; for we hence learn, that the dreadful spectacle which Moses describes, was only an image of a much heavier punishment.

Calvin: Jud 1:8

8.Likewise also these. This comparison is not to be pressed too strictly, as though he compared these whom he mentions in all things to be Sodomites, or to the fallen angels, or to the unbelieving people. He only shews that they were vessels of wrath appointed to destruction, and that they could not escape the hand of God, but that he would some time or another make them examples of his vengeance. For his design was to terrify the godly to whom he was writing, lest they should entangle themselves in their society.

But he begins here more clearly to describe these impostors. And he says first, that they polluted their flesh as it were by dreaming, by which words he denotes their stupid effrontery, as though he had said that they abandoned themselves to all kinds of filth, which the most wicked abhor, except sleep took away shame and also consciousness. It is then a metaphorical mode of speaking, by which he intimates that they were so dull and stupid as to give up themselves without any shame to every kind of baseness. ¹⁹⁵

There is a contrast to be noticed, when he says that they defiled or polluted the flesh, that is, that they degraded what was less excellent, and that yet they despised as disgraceful what is deemed especially excellent among mankind.

It appears from the second clause that they were seditious men, who sought anarchy, that, being loosed from the fear of the laws, they might sin more freely. But these two things are nearly always connected, that they who abandon themselves to iniquity, do also wish to abolish all order. Though, indeed, their chief object is to be free from every yoke, it yet appears from the words of Jude that they were wont to speak insolently and reproachfully of magistrates, like the fanatics of the present day, who not only grumble because they are restrained by the authority of magistrates, but furiously declaim against all government, and say that the power of the sword is profane and opposed to godliness; in short, they superciliously reject from the Church of God all kings and all magistrates. Dignities or glories are orders or ranks eminent in power or honor.

Calvin: Jud 1:9

9.Yet Michael the archangel. Peter gives this argument shorter, and states generally, that angels, far more excellent than men, dare not bring forward a railing judgment. [2Pe 2:11.]

But as this history is thought to have been taken from an apocryphal book, it has hence happened that less weight has been attached to this Epistle. But since the Jews at that time had many things from the traditions of the fathers, I see nothing unreasonable in saying that Jude referred to what had already been handed down for many ages. I know indeed that many puerilities had obtained the name of tradition, as at this day the Papists relate as traditions many of the silly dotages of the monks; but this is no reason why they should not have had some historical facts not committed to writing.

It is beyond controversy that Moses was buried by the Lord, that is, that his grave was concealed according to the known purpose of God. And the reason for concealing his grave is evident to all, that is, that the Jews might not bring forth his body to promote superstition. What wonder then is it, when the body of the prophet was hidden by God, Satan should attempt to make it known; and that angels, who are ever ready to serve God, should on the other hand resist him? And doubtless we see that Satan almost in all ages has been endeavoring to make the bodies of God’s saints idols to foolish men. Therefore this Epistle ought not to be suspected on account of this testimony, though it is not found in Scripture.

That Michael is introduced alone as disputing against Satan is not new. We know that myriads of angels are ever ready to render service to God; but he chooses this or that to do his business as he pleases. What Jude relates as having been said by Michael, is found also in the book of Zechariah,

“Let God chide (or check) thee, Satan.”
(Zec 3:2.)

And it is a comparison, as they say, between the greater and the less. Michael dared not to speak more severely against Satan (though a reprobate and condemned) than to deliver him to God to be restrained; but those men hesitated not to load with extreme reproaches the powers which God had adorned with peculiar honors.

Calvin: Jud 1:10

10.But these speak evil of those things which they know not He means that they had no taste for anything but what was gross, and as it were beastly, and therefore did not perceive what was worthy of honor; and that yet they added audacity to madness, so that they feared not to condemn things above their comprehension; and that they also labored under another evil — for when like beasts they were carried away to those things which gratified the senses of the body, they observed no moderation, but gorged themselves excessively like the swine which roll themselves in stinking mud. The adverb naturally is set in opposition to reason and judgment for the instinct of nature alone rules in brute animals; but reason ought to govern men and to bridle their appetites.

Calvin: Jud 1:11

11.Woe unto them It is a wonder that he inveighs against them so severely, when he had just said that it was not permitted to an angel to bring a railing accusation against Satan. But it was not his purpose to lay down a general rule. He only shewed briefly, by the example of Michael, how intolerable was their madness when they insolently reproached what God honored. It was certainly lawful for Michael to fulminate against Satan his final curse; and we see how vehemently the prophets threatened the ungodly; but when Michael forbore extreme severity (otherwise lawful), what madness was it to observe no moderation towards those excelling in glory? But when he pronounced woe on them, he did not so much imprecate evil on them, but rather reminded them what sort of end awaited them; and he did so, lest they should carry others with them to perdition.

He says that they were the imitators of Cain, who being ungrateful to God and perverting his worship through an ungodly and wicked heart, forfeited his birthright. He says that they were deceived like Balaam by a reward, because they adulterated the doctrine of true religion for the sake of filthy lucre. But the metaphor he uses, expresses something more; for he says that they overflowed, even because their excess was like overflowing water. He says in the third place, that they imitated the contradiction of Core, because they disturbed the order and quietness of the church.

Calvin: Jud 1:12

12.These are spots in your feasts of charity. They who read, “among your charities,” do not, as I think, sufficiently explain the true meaning. For he calls those feasts charities, (ἀγάπαις,) which the faithful had among themselves for the sake of testifying their brotherly unity. Such feasts, he says, were disgraced by impure men, who afterwards fed themselves to an excess; for in these there was the greatest frugality and moderation. It was then not right that these gorgers should be admitted, who afterwards indulged themselves to an excess elsewhere.

Some copies have, “Feasting with you,” which reading, if approved, has this meaning, that they were not only a disgrace, but that they were also troublesome and expensive, as they crammed themselves without fear, at the public expense of the church. Peter speaks somewhat different, [2Pe 2:13,] who says that they took delight in errors, and feasted together with the faithful, as though he had said that they acted inconsiderately who cherished such noxious serpents, and that they were very foolish who encouraged their excessive luxury. And at this day I wish there were more judgment in some good men, who, by seeking to be extremely kind to wicked men, bring great damage to the whole church.

Clouds they are without water. The two similitudes found in Peter are here given in one, but to the same purpose, for both condemn vain ostentation: these unprincipled men, though promising much, were yet barren within and empty, like clouds driven by stormy winds, which give hope of rain, but soon vanish into nothing. Peter adds the similitude of a dry and empty fountain; but Jude employs other metaphors for the same end, that they were trees fading, as the vigor of trees in autumn disappears. He then calls them trees unfruitful, rooted up, and twice dead; ¹⁹⁶ as though he had said, that there was no sap within, though leaves might appear.

Calvin: Jud 1:13

13.Raging waves of the sea. Why this was added, we may learn more fully from the words of Peter: [2Pe 2:17 ] it was to shew, that being inflated with pride, they breathed out, or rather cast out the scum of high-flown stuff of words in grandiloquent style. At the same time they brought forth nothing spiritual, their object being on the contrary to make men as stupid as brute animals. Such, as it has been before stated, are the fanatics of our day, who call themselves Libertines. You may justly say that they make only rumbling sounds; for, despising common language, they form for themselves an exotic idiom, I know not what. They seem at one time to carry their disciples above heaven, then they suddenly fall down to beastly errors, for they imagine a state of innocency in which there is no difference between baseness and honesty; they imagine a spiritual life, when fear is extinguished, and when every one heedlessly indulges himself; they imagine that we become gods, because God absorbs the spirits when they quit their bodies. With the more care and reverence ought the simplicity of Scripture to be studied, lest, by reasoning more refinedly than is right, we should not draw men to heaven, but on the contrary be involved in manifold labyrinths. He therefore calls them wandering stars, because they dazzled the eyes by a sort of evanescent light.

Calvin: Jud 1:14

14.And Enoch also. I rather think that this prophecy was unwritten, than that it was taken from an apocryphal book; for it may have been delivered down by memory to posterity by the ancients. ¹⁹⁷ Were any one to ask, that since similar sentences occur in many parts of Scripture, why did he not quote a testimony written by one of the prophets? the answer is obvious, that he wished to repeat from the oldest antiquity what the Spirit had pronounced respecting them: and this is what the words intimate; for he says expressly that he was the seventh from Adam, in order to commend the antiquity of the prophecy, because it existed in the world before the flood.

But I have said that this prophecy was known to the Jews by being reported; but if any one thinks otherwise, I will not contend with him, nor, indeed, respecting the epistle itself, whether it be that of Jude or of some other. In things doubtful, I only follow what seems probable.

Behold, the Lord cometh, or came. The past tense, after the manner of the prophets, is used for the future. He says, that the Lord would come with ten thousand of his saints; ¹⁹⁸ and by saints he means the faithful as well as angels; for both will adorn the tribunal of Christ, when he shall descend to judge the world. He says, ten thousand, as Daniel also mentions myriads of angels, (Dan 7:10;) in order that, the multitude of the ungodly may not, like a violent sea, overwhelm the children of God; but that they may think of this, that the Lord will sometime collect his own people, a part of whom are dwelling in heaven, unseen by us, and a part are hid under a great mass of chaff.

Calvin: Jud 1:15

But the vengeance suspended over the wicked ought to keep the elect in fear and watchfulness. He speaks of deeds and words, Because their corrupters did much evil, not only by their wicked life, but also by their impure and false speech. And their words were hard, on account of the refractory audacity, by which, being elated, they acted insolently. ¹⁹⁹

Calvin: Jud 1:16

16.These are murmurers. They who indulge their depraved lusts, are hard to please, and morose, so that they are never satisfied. Hence it is, that they always murmur and complain, however kindly good men may treat them. ²⁰⁰ He condemns their proud language, because they haughtily made a boast of themselves; but at the same time he shews that they were mean in their disposition, for they were servilely submissive for the sake of gain. And, commonly, this sort of inconsistency is seen in unprincipled men of this kind. When there is no one to check their insolence, or when there is nothing that stands in their way, their pride is intolerable, so that they imperiously arrogate everything to themselves; but they meanly flatter those whom they fear, and from whom they expect some advantage. He takes persons as signifying eternal greatness and power.

Calvin: Jud 1:17

17.But, beloved. To a most ancient prophecy he now adds the admonitions of the apostles, the memory of whom was recent. As to the verb μνήσθητε, it makes no great difference, whether you read it as declarative or as an exhortation; for the meaning remains the same, that being fortified by the prediction he quotes, they ought to be terrified.

Calvin: Jud 1:18

By the last time he means that in which the renewed condition of the Church received a fixed form till the end of the world; and it began at the first coming of Christ.

After the usual manner of Scripture, he calls them scoffers who, being inebriated with a profane and impious contempt of God, rush headlong into a brutal contempt of the Divine Being, so that no fear nor reverence keeps them any longer within the limits of duty: as no dread of a future judgment exists in their hearts, so no hope of eternal life. So at this day the world is full of Epicurean despisers of God, who having cast off every fear, madly scoff at the whole doctrine of true religion, regarding it as fabulous.

Calvin: Jud 1:19

19.These be they who separate themselves. Some Greek copies have the participle by itself, other copies add ἑαυτοὺς, “themselves;” but the meaning is nearly the same. He means that they separated from the Church, because they would not bear the yoke of discipline, as they who indulge the flesh dislike spiritual life. ²⁰¹ The word sensual, or animal, stands opposed to spiritual, or to the renovation of grace; and hence it means the vicious or corrupt, such as men are when not regenerated. For in that degenerated nature which we derive from Adam, there is nothing but what is gross and earthly; so that no part of us aspires to God, until we are renewed by his Spirit.

Calvin: Jud 1:20

20.But ye, beloved. He shews the manner in which they could overcome all the devices of Satan, that is, by having love connected with faith, and by standing on their guard as it were in their watch-tower, until the coming of Christ. But as he uses often and thickly his metaphors, so he has here a way of speaking peculiar to himself, which must be briefly noticed.

He bids them first to build themselves on faith; by which he means, that the foundation of faith ought to be retained, but that the first instruction is not sufficient, except they who have been already grounded on true faith, went on continually towards perfection. He calls their faith most holy, in order that they might wholly rely on it, and that, leaning on its firmness, they might never vacillate.

But since the whole perfection of man consists in faith, it may seem strange that he bids them to build upon it another building, as though faith were only a commencement to man. This difficulty is removed by the Apostle in the words which follow, when he adds, that men build on faith when love is added; except, perhaps, some one may prefer to take this meaning, that men build on faith, as far as they make proficiency in it, and doubtless the daily progress of faith is such, that itself rises up as a building. ²⁰² Thus the Apostle teaches us, that in order to increase in faith, we must be instant in prayer and maintain our calling by love.

Praying in the Holy Ghost. The way of persevering is, when we are endued with the power of God. Hence whenever the question is respecting the constancy of faith, we must flee to prayer. And as we commonly pray in a formal manner, he adds, In the Spirit; as though he had said, that such is our sloth, and that such is the coldness of our flesh, that no one can pray aright except he be roused by the Spirit of God; and that we are also so inclined to diffidence and trembling, that no one dares to call God his Father, except through the teaching of the same Spirit; for from him is solicitude, from him is ardor and vehemence, from him is alacrity, from him is confidence in obtaining what we ask; in short, from him are those unutterable groanings mentioned by Paul (Rom 8:26.) It is not, then, without reason that Jude teaches us, that no one can pray as he ought without having the Spirit as his guide.

Calvin: Jud 1:21

21.Keep yourselves in the love of God He has made love as it were the guardian and the ruler of our life; not that he might set it in opposition to the grace of God, but that it is the right course of our calling, when we make progress in love. But as many things entice us to apostasy, so that it is difficult to keep us faithful to God to the end, he calls the attention of the faithful to the last day. For the hope of that alone ought to sustain us, so that we may at no time despond; otherwise we must necessarily fail every moment.

But it ought to be noticed that he would not have us to hope for eternal life, except through the mercy of Christ: for he will in such a manner be our judge, as to have no other rule in judging us than that gratuitous benefit of redemption obtained by himself.

Calvin: Jud 1:22

22.And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. ²⁰³ This is the difference which he mentions.

The participle διακρινόμενοι, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot he saved.

Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, “Rebuke the judged,” ( Arguite dijudicatos .) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation.

Calvin: Jud 1:23

23.Hating even the garment. This passage, which otherwise would appear obscure, will have no difficulty in it, when the metaphor is rightly explained. He would have the faithful not only to beware of contact with vices, but that no contagion might reach them, he reminds them that everything that borders on vices and is near to them ought to be avoided: as, when we speak of lasciviousness, we say that all excitements to lusts ought to be removed. The passage will also become clearer, when the whole sentence is filled up, that is, that we should hate not only the flesh, but also the garment, which, by a contact with it, is infected. The particle καὶ even serves to give greater emphasis. He, then, does not allow evil be cherished by indulgence, so that he bids all preparations and all accessories, as they say, to be cut off.

Calvin: Jud 1:24

24.Now unto him that is able to keep you. He closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them. ²⁰⁴

Some copies have “them” instead of “you.” If we receive this reading, the sense will be, “It is, indeed, your duty to endeavor to save them; but it is God alone who can do this” However, the other reading is what I prefer; in which there is an allusion to the preceding verse; for after having exhorted the faithful to save what was perishing, that they might understand that all their efforts would be vain except God worked with them, he testifies that they could not be otherwise saved than through the power of God. In the latter clause there is indeed a different verb, φυλάξαι, which means to guard; so the allusion is to a remoter clause, when he said, Keep yourselves

END OF THE EPISTLE OF JUDE

Defender: Jud 1:3

The word "needful" connotes a sense of urgency. Jude had been planning to write a straightforward exposition of the doctrines associated with the "common salvation" - that is, the great salvation held in common by all who had been "sanctified," "preserved" and "called" (Jud 1:1). Instead, the Holy Spirit constrained and compelled him to write in defense of the faith which even then was under intense Satanic attack.

Defender: Jud 1:3

Used only this one time in the New Testament, "earnestly contend" is from the Greek epagonizomai. It was used to refer to athletes intensely agonizing in the grueling training for a coming contest. Thus, Jude graphically stresses the urgency of defending the faith (Phi 1:7, Phi 1:17; 1Ti 6:19, 1Ti 6:20; 2Ti 4:1-4; Tit 1:9; 1Pe 3:15). The defense of the gospel is no indifferent matter to be left to a few specialists, but one to which all believers should be trained and committed.

Defender: Jud 1:3

"The faith" is not in reference to the simple trust we place in Christ in salvation, but to the entire body of Christian truth as revealed in the Holy Scriptures.

Defender: Jud 1:3

That is, the faith that was delivered once-and-for-all to the saints (that is, to all true believers) for guarding and keeping safe. As Paul wrote Timothy: "Keep (that is 'guard') that which is committed to thy trust" (1Ti 6:20)."

Defender: Jud 1:4

These are the "tares" that the devil has sown among the "good seed" (Mat 13:38, Mat 13:39), teachers who use the terminology of the faith, but distort and undermine the plain teachings of Scriptures.

Defender: Jud 1:4

"Before ordained" (Greek prographo) means literally "written about beforehand," or "prophesied." This was done "of old," possibly referring to the antediluvian prophecies of Enoch (Jud 1:14, Jud 1:15; note also 2Pe 2:1-3).

Defender: Jud 1:4

"Lasciviousness" could also be translated as "wantonness." These teachers would not be the legalistic Judaizers who rejected the doctrine of grace, but rather the antinomians, who abused it, turning the great truth of Christian liberty into license. By undermining the Scriptures, especially the foundational doctrines of creation and consummation, they would encourage compromise with pagan pantheism and all the carnality which accompanies it. This danger is every bit as real today as it was in Jude's day."

Defender: Jud 1:6

"First estate" (Greek ) is more often translated as "principality" (Eph 3:10; Eph 6:12). A certain segment of the devil's angels not only followed Satan in his primeval rebellion against God, but also attempted to corrupt all mankind by taking physical possession of "the daughters of men" to produce "giants in the earth in those days" (Gen 6:1-4; Job 4:18; 2Pe 2:4). They "left their own habitation" in heaven, and have been confined in the lowest and darkest compartment of Hades awaiting the final judgment. Satan still has a great host of fallen angels (or demons) under his direction (Eph 6:12; Rev 12:3-9), and these will ultimately be cast into the lake of fire forever (Mat 25:41; Rev 20:10-15)."

Defender: Jud 1:7

The inhabitants of Sodom and Gomorrah became obsessed with sexual promiscuity, worst of all "going after strange flesh" - that is, blatant indulgence in the unnatural crime of homosexuality, including homosexual rape of visiting strangers (Gen 19:4-9). The phrase "in like manner," indicates that the sin of the angels was in the same category as that of the Sodomites.

Defender: Jud 1:7

The cities were destroyed by fire (Gen 19:28), but its wicked inhabitants will continue to exist in everlasting fire (Mat 25:41)."

Defender: Jud 1:8

The translators called these "ungodly men" (Jud 1:4) by the pejorative filthy dreamers, even though the adjective is not in the original, because they defile the flesh in ways similar to those of the wicked angels and the Sodomites. This fact is indicated by the introductory conjunction "likewise." This word could also be rendered by "nevertheless." That is, despite the example which God made of the angels and the Sodomites, these dreamers, who know about God's grace, persist in turning God's grace into lasciviousness. Our modern age of sexual promiscuity is certainly the most extensive fulfillment of this prophetic description since Jude was constrained to write it.

Defender: Jud 1:8

"Dignities" is more commonly translated as "glory" (Greek doxa). In this context, it tells us that these same filthy dreamers are quite ready to blaspheme all that is high and holy in God's heavenly dominion."

Defender: Jud 1:9

This fascinating incident is never mentioned elsewhere in Scripture; in fact, the burial place of Moses is said to be known only to the Lord (Deu 34:6). However, a pseudepigraphical work called The Assumption of Moses , preserved now only as a fragment, seems to have recorded the story, and Jude may either have obtained it from that source or received it by direct revelation. In either case, its inclusion in Jude's inspired epistle is enough to confirm its actual occurrence. Satan evidently wanted the body of Moses for some purpose involving deception of God's people, hoping, perhaps, to lead them to doubt God again, or even to lapse back into idolatry, worshipping Moses' body or some idol spirit professing to be Moses. No one knows, but in any case God would not allow it, and He Himself buried Moses in a secret grave.

Defender: Jud 1:9

The reason Jude introduced this event in his epistle was to stress the dangerous impropriety of speaking evil or speaking disdainfully of exalted angels in God's hierarchy of creation, let alone of God Himself. Michael is one of God's archangels, yet Satan (Lucifer) had once been the highest of all as the anointed cherub over God's throne (Eze 28:14). Even though he had fallen from heaven, he was still treated with great respect by Michael when contending with him.

Defender: Jud 1:9

See Zec 3:2 for a very similar response to Satan when disputing about God's high priest."

Defender: Jud 1:10

This phrase is the same as "blaspheme." While professing religion, they still dare to speak evil of God's Word and to distort and ridicule His revelations about creation, heaven, hell and all the heavenly hosts.

Defender: Jud 1:10

They are like unreasoning animals, both in their assumed origin and in their behavior."

Defender: Jud 1:11

Like Cain (Gen 4:2-5; Heb 11:4), they reject the doctrine of redemption through the shed blood of a sinless substitute, the Lamb of God.

Defender: Jud 1:11

Like Balaam (Numbers 22-24; 2Pe 2:15, 2Pe 2:16), they use their religious connections not for the honor of God or the spread of His Word, but for their own personal agendas, whether money, pleasure or power.

Defender: Jud 1:11

Like Korah (Num 16:1-3, Num 16:31-33), they reject God's authority, as expressed in his day through Moses and in our day through His inspired Word."

Defender: Jud 1:12

Literally, this means "rocks in your love-feasts."

Defender: Jud 1:12

Literally, this means "shepherding themselves," with each man doing what is right in his own eyes for his own purposes."

Defender: Jud 1:13

They are destined both for "everlasting fire" (Mat 25:41), in the ultimate lake of fire (Rev 20:15), yet also for "outer darkness" (Mat 25:30), "the mist of darkness ... forever" (2Pe 2:17). How both can be true we do not know, nor do we need to know. Possibly the final hell is a dark nebula or a black hole, or perhaps the fires are merely symbolic of even worse realities. In any case, the eternal future of such false teachers is indescribably dismal. Great had been their opportunities; therefore great will be their judgment when they misuse them in such deadly ways."

Defender: Jud 1:14

Just as he may have quoted from a pseudepigraphical book when he referred to Michael and Moses, Jude quotes from another pseudepigraphical book of the Inter-Testamental period, the book of the ancient patriarch Enoch. This prophecy does, indeed, appear very early in The Book of Enoch , and Jude's use of it authenticates the historicity of the prophecy, even though the book itself is not divinely inspired and is mostly non-historical.

Defender: Jud 1:14

It is noteworthy that Jude, in his one-chapter epistle, referred not only to Enoch and Adam, but also to Moses, Cain, Balaam and Korah, as well as the sin of the angels and the destruction of Sodom. Modern apostate theologians would deny the real existence of most or all of these ancient people and events, but Jude through the inspiration of God, confirmed them all as real and as providing instruction for us today.

Defender: Jud 1:14

It is remarkable that Enoch, at least five thousand years ago, was prophesying of the second coming of Christ and great judgment against sinners."

Defender: Jud 1:17

Here, Jude assumes that he is not one of the apostles of Christ, but refers to their teachings as of divine authority."

Defender: Jud 1:18

This is almost a verbatim quotation from 2Pe 3:3. Jude quotes this as he would the Scriptures, indicating that soon after Peter wrote his last epistle (the canonicity of which has long been rejected by false teachers even more emphatically than most other books of the New Testament), it was known and accepted by the early church as of divine authority. This verse, incidentally, confirms that Jude understood that his epistle, in all its urgency, would be especially relevant to "the last time.""

Defender: Jud 1:19

This "separation" apparently refers to the proliferation of sectarian divisions and cultic offshoots from the true church in the last days. These have indeed multiplied explosively, especially in the past two generations. There are now literally thousands of Christian and quasi-Christian denominations, sects, cults, and movements in the world, the vast majority of which have been formed for other than Biblical reasons.

Defender: Jud 1:19

"Sensual" means "self-centered." Even in evangelical circles today, there is an altogether anti-Biblical promotion of "self-image, "self-esteem," and "self-love" as supposed panaceas. But such counselors have "not the Spirit" of God, for He exalts Christ, not self."

Defender: Jud 1:20

Note that it is perfectly consistent for Christians to be building themselves up in the faith, having a strong prayer life, and witnessing to others (Jud 1:22, Jud 1:23) while at the same time contending earnestly for the faith (Jud 1:3). Apologetics and Christian evidences are mutually compatible with evangelism and Christian growth."

Defender: Jud 1:24

He not only is able to keep us from falling; He is "able also to save them to the uttermost that come unto God by Him" (Heb 7:25). He is "able even to subdue all things unto Himself" (Phi 3:21). Finally, He is "able to do exceeding abundantly above all that we ask or think" (Eph 3:20).

Defender: Jud 1:24

Compare Psa 37:24; Psa 56:13; Psa 145:14.

Defender: Jud 1:24

We have, in fact, been chosen "before the foundation of the world, that we should be holy and without blame before him in love" (Eph 1:4)."

Defender: Jud 1:25

"God our Savior" is the very meaning of the name "Jesus.""

TSK: Jud 1:3

when : Rom 15:15, Rom 15:16; Gal 6:11; Heb 13:22; 1Pe 5:12; 2Pe 1:12-15, 2Pe 3:1

common : Isa 45:17, Isa 45:22; Act 4:12, Act 13:46, Act 13:47, Act 28:28; Gal 3:28; Tit 1:4; 2Pe 1:1

that ye : Neh 13:25; Jer 9:3; Act 6:8-10, Act 9:22, Act 17:3, Act 18:4-6, Act 18:28; Phi 1:27; 1Th 2:2; 1Ti 1:18, 1Ti 6:12; 2Ti 1:13, 2Ti 4:7, 2Ti 4:8; Rev 2:10, Rev 12:11

which : Deu 9:10, Deu 21:9; Act 20:27; 1Co 15:3; Gal 2:5; 2Pe 3:2

the saints : Eph 1:1; Phi 1:1; Col 1:2

TSK: Jud 1:4

crept : Mat 13:25; Act 15:24; Gal 2:4; Eph 4:14; 2Ti 3:6; 2Pe 2:1, 2Pe 2:2

who : Rom 9:21, Rom 9:22; 1Pe 2:8; 2Pe 2:3

ungodly : Jud 1:15; 2Sa 22:5; Psa 1:1; 1Pe 4:18; 2Pe 2:5, 2Pe 2:6, 2Pe 3:7

turning : Rom 6:1, Rom 6:2; Gal 5:13; Tit 2:11, Tit 2:12; Heb 12:15, Heb 12:16; 1Pe 2:16; 2Pe 2:10,2Pe 2:18-22

denying : Tit 1:15, Tit 1:16; 2Pe 2:1; 1Jo 2:22

only : Psa 62:2; Joh 17:3; 1Ti 6:15, 1Ti 6:16; Rev 15:4

TSK: Jud 1:5

put : Rom 15:15; 2Pe 1:12, 2Pe 1:13, 2Pe 3:1

having : 1Co 10:1-12

afterward : Num. 14:22-37, Num 26:64, Num 26:65; Deu 2:15, Deu 2:16; Psa 106:26; Heb 3:16-19, Heb 4:1, Heb 4:2

TSK: Jud 1:6

angels : Joh 8:44

first estate : or, principality, Eph 6:12

he hath : Mat 25:41; 2Pe 2:4

unto : Mat 8:29; Heb 10:27; Rev 20:10

TSK: Jud 1:7

as : Gen 13:13, Gen 18:20, Gen 19:24-26; Deu 29:23; Isa 1:9, Isa 13:19; Jer 20:16; Jer 50:40; Lam 4:6; Eze 16:49, Eze 16:50; Hos 11:8; Amo 4:11; Luk 17:29

strange : Gr. other, Gen 19:5; Rom 1:26, Rom 1:27; 1Co 6:9

are : Mat 11:24; 2Pe 2:6

eternal : Deu 29:23; Isa 33:14; Mat 25:41; Mar 9:43-49

TSK: Jud 1:8

these : Jer 38:25-28

defile : 1Co 3:17; 1Ti 1:10; 2Pe 2:10-12

despise : Gen 3:5; Num 16:3, Num 16:12, Num 16:13, 1Sa 10:27; Psa 2:1-6, Psa 12:3-4; Luk 19:14; Act 7:27, Act 7:39; 1Th 4:8; Heb 13:17

speak : Jud 1:9, Jud 1:10; Exo 22:28; Pro 30:11, Pro 30:17; Ecc 10:20; Act 23:5; 1Pe 2:17

TSK: Jud 1:9

Michael : It is most probable, that the Apostle took this account concerning Michael, and that of the prophesying of Enoch, from an ancient tradition preserved and well known among the Jews. Dan 10:13, Dan 10:21, Dan 12:1; Rev 12:7

archangel : 1Th 4:16

the body : Deu 34:6

durst : Exo 22:28; Isa 36:13-21; Mar 15:29; Luk 23:39, Luk 23:40; 1Pe 3:9; 2Pe 2:11

The Lord : 1Ch 12:17; Isa 37:3, Isa 37:4, Isa 37:10-20; Zec 3:2

TSK: Jud 1:10

speak : 2Pe 2:12

in those : Rom 1:21, Rom 1:22

TSK: Jud 1:11

Woe : Isa 3:9, Isa 3:11; Jer 13:27; Eze 13:3; Zec 11:17; Mat 11:21, Mat 23:13-16; Luk 11:42-47

for : Gen 4:5-14; 1Jo 3:12

ran : Num. 22:1-24:25, Num 31:16; Deu 23:4; Jos 24:9-11; Mic 6:5; 2Pe 2:15; Rev 2:14

perished : Num. 16:1-35, Num 26:9, Num 26:10, Korah

TSK: Jud 1:12

are spots : 2Pe 2:13, 2Pe 2:14

feasts : 1Co 11:21, 1Co 11:22

feeding : Psa 78:29-31; Isa 56:10-12; Eze 34:8, Eze 34:18; Luk 12:19, Luk 12:20,Luk 12:45, Luk 16:19; Luk 21:34; Phi 3:19; 1Th 5:6, 1Th 5:7; Jam 5:5

clouds : Pro 25:14; Hos 6:4; 2Pe 2:17

carried : Eph 4:14

trees : Psa 1:3, Psa 37:2; Mat 13:6, Mat 21:19, Mat 21:20; Mar 4:6, Mar 11:21; Luk 8:6; Joh 15:4-6

twice : 1Ti 5:6; Heb 6:4-8; 2Pe 2:18-20

plucked : 2Ch 7:20; Eze 17:9; Mat 15:13; Mar 11:20

TSK: Jud 1:13

Raging : Psa 65:7, Psa 93:3, Psa 93:4; Isa 57:20; Jer 5:22, Jer 5:23

foaming : Phi 3:19; 2Ti 3:13

wandering : Rev 8:10,Rev 8:11

to whom : 2Pe 2:17; Rev 14:10,Rev 14:11, Rev 20:10, Rev 21:8

TSK: Jud 1:14

Enoch : Gen 5:18, Gen 5:24; 1Ch 1:1-3; Heb 11:5, Heb 11:6

Behold : Deu 33:2; Job 19:25-27; Psa 50:3-5; Dan 7:9, Dan 7:10; Zec 14:5; Mat 16:27; Mat 24:30,Mat 24:31, Mat 25:31; 1Th 3:13; 2Th 1:7, 2Th 1:8; Rev 1:7

TSK: Jud 1:15

execute : Psa 9:7, Psa 9:8, Psa 37:6, Psa 50:1-6, Psa 98:9, Psa 149:9; Ecc 11:9, Ecc 12:14; Joh 5:22, Joh 5:23, Joh 5:27; Act 17:31; Rom 2:16, Rom 14:10; 1Co 4:5, 1Co 5:13; Rev 22:12-15, Rev 22:20

convince : Rom 2:5, Rom 3:19, Rom 3:20

and of all : Jud 1:16; Exo 16:8; 1Sa 2:3; Psa 31:18, Psa 73:9, Psa 94:4; Isa 37:22-36; Dan 7:20; Dan 11:36; Mal 3:13-15; Mat 12:31-37; Rev 13:5, Rev 13:6, Rev 13:11

TSK: Jud 1:16

murmurers : Num 14:36, Num 16:11; Deu 1:27; Psa 106:25; Isa 29:24; Luk 5:30, Luk 15:2, Luk 19:7; Joh 6:41, Joh 6:61; 1Co 10:10; Phi 2:14

walking : Jud 1:18; Gal 5:16, Gal 5:24; 1Th 4:5; 2Ti 4:3; Jam 1:14, Jam 1:15; 1Pe 1:14, 1Pe 2:11; 1Pe 4:2; 2Pe 2:10, 2Pe 3:3

their mouth : Jud 1:15; Job 17:4, Job 17:5; Psa 17:10, Psa 73:9-11; 2Pe 2:18

having : Lev 19:15; Job 32:21, Job 34:19; Psa 15:4; Pro 28:21; 1Ti 6:5; Jam 2:1-9; 2Pe 2:1-3

TSK: Jud 1:17

remember : Mal 4:4; Act 20:35; Eph 2:20, Eph 4:11; 2Pe 3:2; 1Jo 4:6

TSK: Jud 1:18

there : Act 20:29; 1Ti 4:1, 1Ti 4:2; 2Ti 3:1-5, 2Ti 3:13, 2Ti 4:3; 2Pe 2:1, 2Pe 3:3

who : Jud 1:16; Psa 14:1, Psa 14:2

TSK: Jud 1:19

who : Pro 18:1; Isa 65:5; Eze 14:7; Hos 4:14, Hos 9:10; Heb 10:25

sensual : 1Co 2:14; Jam 3:15, Gr

having : Joh 3:5, Joh 3:6; Rom 8:9; 1Co 6:19

TSK: Jud 1:20

building : Act 9:31; Rom 15:2; 1Co 1:8, 1Co 10:23, 1Co 14:4, 1Co 14:5, 1Co 14:26; Eph 4:12, Eph 4:16, Eph 4:29; Col 2:7; 1Th 5:11; 1Ti 1:4, Gr

most : Act 15:9, Act 26:18; 2Ti 1:5; Tit 1:1; Jam 2:22; 2Pe 1:1; 1Jo 5:4; Rev 13:10

praying : Zec 12:10; Rom 8:15, Rom 8:26, Rom 8:27; 1Co 14:15; Gal 4:6; Eph 6:18

TSK: Jud 1:21

Keep : Jud 1:24; Joh 14:21, Joh 15:9, Joh 15:10; Act 11:23; 1Jo 4:16, 1Jo 5:18, 1Jo 5:21; Rev 12:11

in : Rom 5:5, Rom 8:39; 2Th 3:5; 1Jo 3:16, 1Jo 3:17

looking : Job 14:14; Lam 3:25, Lam 3:26; Mat 24:42-51; Luk 12:36-40; 2Ti 4:8; Tit 2:13, Tit 2:14; Heb 9:28; 2Pe 3:12

the mercy : Joh 1:17; 1Ti 1:2; 2Ti 1:2, 2Ti 1:16, 2Ti 1:18

unto : Rom 5:21, Rom 6:23; 1Jo 5:10,1Jo 5:11

TSK: Jud 1:22

Jud 1:4-13; Eze 34:17; Gal 4:20, Gal 6:1; Heb 6:4-8; Jam 5:19, Jam 5:20; 1Jo 5:16-18

TSK: Jud 1:23

save : Rom 11:14; 1Co 5:3-5; 2Co 7:10-12; 1Ti 4:16

pulling : Amo 4:11; Zec 3:2; 1Co 3:15

hating : Lev 13:47-59, Lev 14:47, Lev 15:17; Isa 64:6; Lam 4:14; Zec 3:3-5; 1Co 5:9-11; 1Co 15:33; 2Th 3:14; Rev 3:4, Rev 3:18

TSK: Jud 1:24

able : Jud 1:21; Joh 10:29, Joh 10:30; Rom 8:31, Rom 14:4, Rom 16:25-27; Eph 3:20; 2Ti 4:18

present : 2Co 4:14, 2Co 11:2; Eph 5:27; Col 1:22, Col 1:28, Col 3:4; Heb 13:20,Heb 13:21

faultless : Rev 14:5

the presence : Mat 16:27, Mat 19:28, Mat 25:31; Luk 9:26; 1Th 4:16, 1Th 4:17; 1Pe 4:13

exceeding : Psa 21:6, Psa 43:4; Mat 5:12; 2Co 4:17; 1Pe 4:13

TSK: Jud 1:25

the only : Psa 104:24, Psa 147:5; Rom 11:33, Rom 16:27; Eph 1:8, Eph 3:10; 1Ti 1:17

God : Psa 78:20; Isa 12:2, Isa 45:21; Joh 4:22; 1Ti 2:3; Tit 1:3, Tit 1:4, Tit 2:10,Tit 2:13; Tit 3:4; 2Pe 1:1

be glory : 1Ch 29:11; Psa 72:18, Psa 72:19; Dan 4:37; Mat 6:13; Eph 3:21; 1Pe 4:11; 1Pe 5:10,1Pe 5:11; 2Pe 3:18; Rev 1:6, Rev 4:9-11, Rev 5:13, Rev 5:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jud 1:3

Beloved - An expression of strong affection used by the apostles when addressing their brethren, Rom 1:7; 1Co 4:14; 1Co 10:14; 1Co 15:58; 2Co 7:1; 2Co 12:19; Phi 2:12; Phi 4:1; and often elsewhere.

When I gave all diligence - When I applied my mind earnestly; implying that he had reflected on the subject, and thought particularly what it would be desirable to write to them. The state of mind referred to is that of one who was purposing to write a letter, and who thought over carefully what it would be proper to say. The mental process which led to writing the Epistle seems to have been this:

(a)    For some reasons - mainly from his strong affection for them - he purposed to write to them.

(b)    The general subject on which he designed to write was, of course, something pertaining to the common salvation - for he and they were Christians.

©    On reflecting what particular thing pertaining to this common salvation it was best for him to write on, he felt that, in view of their peculiar dangers, it ought to be an exhortation to contend earnestly for the faith once delivered to them. Macknight renders this less correctly, "Making all haste to write to you,"etc. But the idea is rather that he set himself diligently and earnestly to write to them of the great matter in which they had a common interest.

To write unto you of the common salvation - The salvation common to Jews and Gentiles, and to all who bore the Christian name. The meaning is, that he did not think of writing on any subject pertaining to a particular class or party, but on some subject in which all who were Christians had a common interest. There are great matters of religion held in common by all Christians, and it is important for religious teachers to address their fellow Christians on those common topics. After all, they are more important than the things which we may hold as peculiar to our own party or sect, and should be more frequently dwelt upon.

It was needful for me to write to you - "I reflected on the general subject, prompted by my affectionate regard to write to you of things pertaining to religion in general, and, on looking at the matter, I found there was a particular topic or aspect of the subject on which it was necessary to address you. I saw the danger in which you were from false teachers, and felt it not only necessary that I should write to you, but that I should make this the particular subject of my counsels."

And exhort you - "That I should make my letter in fact an exhortation on a particular topic."

That ye should earnestly contend - Compare Gal 2:5. The word here rendered "earnestly contend"- ἐπαγωνίζεσθαι epagōnizesthai - is one of those words used by the sacred writers which have allusion to the Grecian games. Compare the notes, 1Co 9:24, following. This word does not elsewhere occur in the New Testament. It means "to contend upon"- i. e., "for or about"anything; and would be applicable to the earnest effort put forth in those games to obtain the prize. The reference here, of course, is only to contention by argument, by reasoning, by holding fast the principles of religion, and maintaining them against all opposers. It would not justify "contention"by arms, by violence, or by persecution; because:

(a)\caps1     t\caps0 hat is contrary to the spirit of true religion, and to the requirements of the gospel elsewhere revealed;

(b)\caps1     i\caps0 t is not demanded by the proper meaning of the word, all that that fairly implies being the effort to maintain truth by argument and by a steady life;

©\caps1     i\caps0 t is not the most effectual way to keep up truth in the world to attempt to do it by force and arms.

For the faith - The system of religion revealed in the gospel. It is called "faith,"because that is the cardinal virtue in the system, and because all depends on that. The rule here will require that we should contend in this manner for all "truth."

Once delivered unto the saints - The word here used ( ἅπαξ hapax ) may mean either "once for all,"in the sense that it was then complete, and would not be repeated; or "formerly,"to wit, by the author of the system. Doddridge, Estius, and Beza, understand it in the former way; Macknight and others in the latter; Benson improperly supposes that it means "fully or perfectly."Perhaps the more usual sense of the word would be, that it was done once in the sense that it is not to be done again, and, therefore, in the sense that it was then complete, and that nothing was to be added to it. There is indeed the idea that it was formerly done, but with this additional thought, that it was then complete. Compare, for this use of the Greek word rendered "once,"Heb 9:26-28; Heb 10:2; 1Pe 3:18. The "delivering"of this faith to the saints here referred to is evidently that made by revelation, or the system of truth which God has made known in his word. Everything which He has revealed, we are to defend as true. We are to surrender no part of it whatever, for every part of that system "is"of value to mankind. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it.

Barnes: Jud 1:4

For there are certain men crept in unawares - The apostle now gives "reason"for thus defending the truth, to wit, that there were artful and wicked men who had crept into the church, pretending to be religious teachers, but whose doctrines tended to sap the very foundations of truth. The apostle Peter, describing these same persons, says, "who privily shall bring in damnable heresies."See the notes, 2Pe 2:1. Substantially the same idea is expressed here by saying that they "had crept in unawares;"that is, they had come in "by stealth;"they had not come by a bold and open avowal of their real sentiments. They professed to teach the Christian religion, when in fact they denied some of its fundamental doctrines; they professed to be holy, when in fact they were living most scandalous lives. In all ages there have been men who were willing to do this for base purposes.

Who were before of old ordained to this condemnation - That is, to the condemnation ( κρίμα krima ) which he proceeds to specify. The statements in the subsequent part of the Epistle show that by the word used here he refers to the wrath that shall come upon the ungodly in the future world. See Jud 1:5-7, Jud 1:15. The meaning clearly is, that the punishment which befell the unbelieving Israelites Jud 1:5; the rebel angels Jud 1:6; the inhabitants of Sodom Jud 1:7; and of which Enoch prophesied Jud 1:15, awaited those persons. The phrase "of old"- πάλαι palai - means "long ago,"implying that a considerable time had elapsed, though without determining how much. It is used in the New Testament only in the following places: Mat 11:21, "they would have repented long ago;"Mar 15:44, "whether he had been any while dead;"Luk 10:13, "they had a great while ago repented;"Heb 1:1, "spake in time past unto the fathers;"2Pe 1:9, "purged from his old sins;"and in the passage before us.

So far as this word is concerned, the reference here may have been to any former remote period, whether in the time of the prophets, of Enoch, or in eternity. It does not "necessarily"imply that it was "eternal,"though it "might"apply to that, if the thing referred to was, from other sources, certainly known to have been from eternity. It may be doubted, however, whether, if the thing referred to had occurred from eternity, this would have been the word used to express it, (compare Eph 1:4); and it is certain that it cannot be proveD from the use of this word ( πάλαι palai ) that the "ordination to condemnation"was eternal. Whatever may be referred to by that "ordaining to condemnation,"this word will not prove that it was an eternal ordination. All that is fairly implied in it will be met by the supposition that it occurred in any remote period, say in the time of the prophets.

The word here rendered "before ordained’ - προγεγραμμένοι progegrammenoi , from προγράφω prographō - occurs in the New Testament only here and in the following places: Rom 15:4, twice, "Whatsoever things were written aforetime, were written for our learning;"Gal 3:1, "Jesus Christ hath been evidently set forth;"and Eph 3:3. "As I wrote afore in few words."Compare the notes, Gal 3:1. In these places there is evidently no idea implied of "ordaining, or pre-ordaining,"in the sense in which those words are now commonly understood. To that word there is usually attached the idea of designating or appointing as by an arbitrary decree; but no such meaning enters into the word here used. The Greek word properly means, "to write before;"then "to have written before;"and then, with reference to time future, "to post up beforehand in writing; to announce by posting up on a written tablet,"as of some ordinance, law, or requirement; as descriptive of what will be, or what should be.

Compare Robinson, Lexicon. Burder (in Rosenmuller’ s Morgenland, in loc.) remarks that "the names of those who were to be tried were usually posted up in a public place, as was also their sentence after their condemnation, and that this was denoted by the same Greek word which the apostle uses here. Elsner,"says he, "remarks that the Greek authors use the word as applicable to to those who, among the Romans, were said to be "proscribed;"that is, those whose names were posted up in a public place, whereby they were appointed to death, and in reference to whom a reward was offered to any one who would kill them."The idea here clearly is that of some such designation beforehand as would occur if the persons had been publicly posted as appointed to death. Their names, indeed, were not mentioned, but there was such a description of them, or of their character, that it was clear who were meant.

In regard to the question what the apostle "means"by such a designation or appointment beforehand, it is clear that he does not refer in this place to any arbitrary or eternal decree, but to such a designation as was made by the facts to which he immediately refers - that is, to the Divine prediction that there would be such persons Jud 1:14-15, Jud 1:18; and to the consideration that in the case of the unbelieving Israelites, the rebel angels, and the inhabitants of Sodom, there was as clear a proof that such persons would be punished as if their names had been posted up. All these instances bore on just such cases as these, and in these facts they might read their sentence as clearly as if their names had been written on the face of the sky. This interpretation seems to me to embrace all that the words fairly imply, and all that the exigence of the case demands; and if this be correct, then two things follow logically:

(1)\caps1     t\caps0 hat this passage should not be adduced to prove that God has from all eternity, by an arbitrary decree, ordained a certain portion of the race to destruction, whatever may be true on that point; and,

(2)\caps1     t\caps0 hat all abandoned sinners now may see, in the facts which have occurred in the treatment of the wicked in past times, just as certain evidence of their destruction, if they do not repent, as if their names were written in letters of light, and if it were announced to the universe that they would be damned.

Ungodly men - Men without piety or true religion, whatever may be their pretensions.

Turning the grace of our God into lasciviousness - Abusing the doctrines of grace so as to give indulgence to corrupt and carnal propensities. That is, probably, they gave this form to their teaching, as Antinomians have often done, that by the gospel they were released from the obligations of the law, and might give indulgence to their sinful passions in order that grace might abound. Antinomianism began early in the world, and has always had a wide prevalence. The liability of the doctrines of grace to be thus abused was foreseen by Paul, and against such abuse he earnestly sought to guard the Christians of his time, Rom 6:1, following.

And denying the only Lord God, and our Saviour Jesus Christ - See the notes, 2Pe 2:1. That is, the doctrines which they held were in fact a denial of the only true God, and of the Redeemer of men. It cannot be supposed that they openly and formally did this, for then they could have made no pretensions to the name Christian, or even to religion of any kind; but the meaning must be, that "in fact"the doctrines which they held amounted to a denial of the true God, and of the Saviour in his proper nature and work. Some have proposed to read this, "denying the only Lord God, even ( καὶ kai ) our Lord Jesus Christ;"but the Greek does not demand this construction even if it would admit it, and it is most in accordance with Scripture usage to retain the common translation. It may be added, also, that the common translation expresses all that the exigence of the passage requires.

Their doctrines and practice tended as really to the denial of the true God as they did to the denial of the Lord Jesus. Peter, in 2Pe 2:1, has adverted only to one aspect of their doctrine - that it denied the Saviour; Jude adds, if the common reading be correct, that it tended also to a denial of the true God. The word God ( Θεὸν Theon ) is missing in many manuscripts, and in the Vulgate and Coptic versions, and Mill, Hammond, and Bengel suppose it should be omitted. It is also wanting in the editions of Tittman, Griesbach, and Hahn. The amount of authority seems to be against it. The word rendered "Lord,"in the phrase "Lord God,"is ( Δεσπότης Despotēs ,) and means here "Sovereign, or Ruler,"but it is a word which may be appropriately applied to the Lord Jesus Christ. It is the same word which is used in the parallel passage in 2Pe 2:1. See it explained in the notes at that verse. If the word "God"is to be omitted in this place, the passage would be wholly applicable, beyond question, to the Lord Jesus, and would mean, "denying our only Sovereign and Lord, Jesus Christ."It is perhaps impossible now to determine with certainty the true reading of the text; nor is it "very"material. Whichever of the readings is correct; whether the word ( Θεὸν Theon ,) "God,"is to be retained or not, the sentiment expressed would be true, that their doctrines amounted to a practical denial of the only true God; and equally so that they were a denial of the only Sovereign and Lord of the true Christian.

Barnes: Jud 1:5

I will therefore put you in remembrance - "To show you what must be the doom of such men, I will call certain facts to your recollection, with which you are familiar, respecting the Divine treatment of the wicked in times past."

Though ye once knew this - That is, you were formerly made acquainted with these things, though they may not be now fresh in your recollection. On the different significations affixed to the word "once"in this place, see Bloomfield, "Crit. Digest, in loc."The thing which seems to have been in the mind of the apostle was an intention to call to their recollection, as bearing on the case before him, facts with which they had formerly been familiar, and about which there was no doubt. 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, 1Co 10:5-12. 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.

Afterward - τὸ δεύτερον to deuteron - "the second;"that is, the second thing in order, or again. The expression is unusual in this sense, but the apostle seems to have fixed his mind on this event as a "second"great and important fact in regard to them. The "first"was that they were delivered; the second, that they were destroyed.

Destroyed them that believed not - That is, "on account"of their unbelief. They were not permitted to enter the promised land, but were cut off in the wilderness. See the notes at Heb 3:16-19.

Barnes: Jud 1:6

And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2Pe 2:4. The word rendered "estate"( ἀρχὴν archēn ) is, in the margin, "principality."The word properly means, "beginning, commencement;"and then that which surpasses others, which is "first,"etc., in point of rank and honor; or pre-eminence, priority, precedence, princedom. Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, compare Eph 1:2; Eph 3:10; Col 2:10, as applied to angels; 1Co 15:24; Eph 6:12; Col 2:15, as applied to demons.

But left their own habitation - To wit, according to the common interpretation, in heaven. The word rendered "habitation"( οἰκητήριον oikētērion ) occurs nowhere else in the New Testament. It means here that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became "dissatisfied"with their abode, and voluntarily preferred to change it for another. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. Some of the later Jews supposed that they relinquished heaven out of love for the daughters of men - "Robinson."

He hath reserved in everlasting chains - See the notes, 2Pe 2:4. Peter says, "chains of darkness;"that is, the darkness encompasses them "as"chains. Jude says that those chains are "everlasting,"( δεσμοῖς ἀΐ́δίοις desmois aidios . Compare Rom 1:20, "his eternal power and Godhead."The word does not elsewhere occur. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist forever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Mat 25:41.

Barnes: Jud 1:7

Even as Sodom and Gomorrha - Notes, 2Pe 2:6.

And the cities about them - Admah and Zeboim, Gen 14:2; Deu 29:23; Hos 11:8. There may have been other towns, also, that perished at the same time, but these are particularly mentioned. They seem to have partaken of the same general characteristics, as neighboring towns and cities generally do.

In like manner - "In a manner like to these,"( τὸν ὅμοιον τούτοις τρόπον ton homoion toutois tropon .) The Greek word "these,"is in the plural number. There has been much diversity in interpreting this clause. Some refer it to the angels, as if it meant that the cities of Sodom and Gomorrah committed sin in a way similar to the angels; some suppose that it refers to the wicked teachers about whom Jude was discoursing, meaning that Sodom and Gomorrah committed the same kind of sins which they did; some that the meaning is, that "the cities round about Sodom and Gomorrah"sinned in the same way as those cities; and some that they were punished in the same manner, and were set forth like them as an example. I see no evidence that it refers to the angels, and if it did, it would not prove, as some have supposed, that their sin was of the same kind as that of Sodom, since there might have been a resemblance in some respects, though not in all. I see no reason to believe, as Macknight holds, that it refers to "false teachers,"since that would be to suppose that the inhabitants of Sodom copied their example long "before"the example was set. It seems to me, therefore, that the reference is to the cities round about Sodom; and that the sense is, that they committed iniquity in the same manner as the inhabitants of Sodom did, and were set forth in the same way as an example.

Going after strange flesh - Margin: "other."The reference seems to be to the unusual sin which, from the name Sodom, has been called "sodomy."Compare Rom 1:27. The meaning of the phrase "going after"is, that they were greatly addicted to this vice. The word "strange, or other,"refers to that which is contrary to nature. Doddridge, however, explains it, "going after strange and detestable gratifications of their pampered and indulged flesh."

Are set forth for an example - They furnish a warning against all such conduct, and a demonstration that punishment shall come upon the ungodly. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning. See the notes, 2Pe 2:6.

Suffering the vengeance of eternal fire - The word rendered "suffering"( ὑπέχουσαι hupechousai ) means, properly, "holding under"- as, for example, the hand; then to hold toward any one, as the ear - to give attention; then it is used as denoting to hold a discourse toward or with any one, or to hold satisfaction to any one, to make atonement; and then as "undergoing, paying, or suffering punishment,"when united, as it is here, with the word δίκην dikēn (punishment, or vengeance). See "Rob. Lex."Here it expresses the idea of undergoing punishment. The word properly agrees in the construction with "cities,"( πόλεις poleis ,) referring to Sodom and Gomorrah, and the cities around them; but the things affirmed relate to the "inhabitants"of those cities. The word "vengeance"means punishment; that is, such vengeance as the Lord takes on the guilty; not vengeance for the gratification of private and personal feeling, but like that which a magistrate appoints for the maintenance of the laws; such as justice demands. The phrase "eternal fire"is one that is often used to denote future punishment - as expressing the severity and intensity of the suffering. See the notes, Mat 25:41. As here used, it cannot mean that the fires which consumed Sodom and Gomorrah were literally eternal, or were kept always burning, for that was not true. The expression seems to denote, in this connection, two things:

(1)    That the destruction of the cities of the plain, with their inhabitants, was as entire and perpetual as if the fires had been always burning - the consumption was absolute and enduring - the sinners were wholly cut off, and the cities forever rendered desolate; and,

(2)\caps1     t\caps0 hat, in its nature and duration, this was a striking emblem of the destruction which will come upon the ungodly. I do not see that the apostle here means to affirm that those particular sinners who dwelt in Sodom would be punished forever, for his expressions do not directly affirm that, and his argument does not demand it; but still the "image"in his mind, in the destruction of those cities, was clearly that of the utter desolation and ruin of which this was the emblem; of the perpetual destruction of the wicked, like that of the cities of the plain. If this had not been the case, there was no reason why he should have used the word "eternal"- meaning here "perpetual"- since, if in his mind there was no image of future punishment, all that the argument would have demanded was the simple statement that they were cut off by fire.

The passage, then, cannot be used to prove that the particular dwellers in Sodom will be punished forever - whatever may be the truth on that point; but that there is a place of eternal punishment, of which that was a striking emblem. The meaning is, that the case was one which furnished a demonstration of the fact that God will punish sin; that this was an example of the punishment which God sometimes inflicts on sinners in this world, and a type of that eternal punishment which will be inflicted in the next.

Barnes: Jud 1:8

Likewise also - In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practice the same kind of vices. What the apostle says is, that their character resembled that of the inhabitants of Sodom; the example which he adduces of the punishment which was brought on those sinners, leaves it to be clearly inferred that the persons of whom he was speaking would be punished in a similar manner.

These filthy dreamers - The word "filthy"has been supplied by our translators, but there is no good reason why it should have been introduced. The Greek word ( ἐνυπνιάζω enupniazō ) means to dream; and is applied to these persons as holding doctrines and opinions which sustained the same relation to truth which dreams do to good sense. Their doctrines were the fruits of mere imagination, foolish vagaries and fancies. The word occurs nowhere else in the New Testament, except in Act 2:17, where it is applied to visions in dreams.

Defile the flesh - Pollute themselves; give indulgence to corrupt passions and appetites. See the notes at 2Pe 2:10.

Despise dominion - The same Greek word is used here which occurs in 2Pe 2:10. See the notes at that verse.

And speak evil of dignities - See the notes at 2Pe 2:10.

Barnes: Jud 1:9

Yet Michael the archangel ... - This verse has given more perplexity to expositors than any other part of the Epistle; and in fact the difficulties in regard to it have been so great that some have been led to regard the Epistle as spurious. The difficulty has arisen from these two circumstances:

(1)    Ignorance of the origin of what is said here of Michael the archangel, nothing of this kind being found in the Old Testament; and,

(2)\caps1     t\caps0 he improbability of the story itself, which looks like a mere Jewish fable.

Peter 2Pe 2:2 made a general reference to angels as not bringing railing accusations against others before the Lord; but Jude refers to a particular case - the case of Michael when contending about the body of Moses. The methods proposed of reconciling the passage with the proper ideas of inspiration have been various, though perhaps no one of them relieves it of all difficulty. It would be inconsistent with the design of these notes to go into an extended examination of this passage. Those who wish to see a full investigation of it may consult Michaelis’ Introduction to the New Testament , vol. iv. pp. 378-393; Lardner, vol. vi. p. 312ff; Hug, Introduction Section 183; Benson, in loc.; Rosenmuller’ s Morgenland , iii. pp. 196, 197; and Wetstein, in loc. The principal methods of relieving the difficulty have been the following:

I. Some have supposed that the reference is to the passage in Zechariah, Zec 3:1, following "And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan,"etc. The opinion that Jude refers to this passage was held by Lardner. But the objections to this are very obvious:

\tx720 \tx1080 (1)    There is no similarity between the two, except the expression, "the Lord rebuke thee."

(2)\caps1     t\caps0 he name Michael does not occur at all in the passage in Zechariah.

(3)\caps1     t\caps0 here is no mention made of the "body of Moses"there, and no allusion to it whatever.

(4)\caps1     t\caps0 here is no intimation that there was any such contention about his body. There is a mere mention that Satan resisted the angel of the Lord, as seen in the vision, but no intimation that the controversy had "any"reference to Moses in any way.

(5)\caps1     t\caps0 he reason of the resistance which Satan offered to the angel in the vision as seen by Zechariah is stated. It was in regard to the consecration of Joshua to the office of high priest implying a return of prosperity to Jerusalem, and the restoration of the worship of God there in its purity; see Zec 3:2. To this Satan was of course opposed, and the vision represents him as resisting the angel in his purpose thus to set him apart to that office. These reasons seem to me to make it clear that Jude did not refer to the passage in Zechariah, nor is there any other place in the Old Testament to which it can be supposed he had reference.

II. Hug supposes that the reference here, as well as that in Jud 1:14, to the prophecy of Enoch, is derived from some apocryphal books existing in the time of Jude; and that though those books contained mere fables, the apostle appealed to them, not as conceding what was said to be true, but in order to refute and rebuke those against whom he wrote, out of books which they admitted to be of authority. Introduction Section 183. Arguments and confutations, he says, drawn from the sacred Scriptures, would have been of no avail in reasoning with them, for these they evaded 2Pe 3:16, and there were no surer means of influencing them than those writings which they themselves valued as the sources of their special views. According to this, the apostle did not mean to vouch for the truth of the story, but merely to make use of it in argument. The objection to this is, that the apostle does in fact seem to refer to the contest between Michael and the devil as true. He speaks of it in the same way in which he would have done if he had spoken of the death of Moses, or of his smiting the rock, or of his leading the children of Israel across the Red Sea, or of any other fact in history. If he regarded it as a mere fable, though it would have been honest and consistent with all proper views of inspiration for him to have said to those against whom he argued, that on their own principles such and such things were true, yet it would not be honest to speak of it as a fact which he admitted to be true. Besides, it should be remembered that he is not arguing with them, in which case it might be admissible reason in this way, but was making statements to others about them, and showing that they manifested a spirit entirely different from that which the angels evinced even when contending in a just cause against the prince of all evil.

III. It has been supposed that the apostle quotes an apocryphal book existing in his time, containing this account, and that he means to admit that the account is true. Origen mentions such a book, called "the Assumption of Moses,"( Αναληψις του Μωσεως Analēpsis tou Mōseōs ,) as extant in his time, containing this very account of the contest between Michael and the devil about the body of Moses. That was a Jewish Greek book, and Origen supposed that this was the source of the account here. That book is now lost. There is still extant a book in Hebrew, called פטירת משׁה paTiyret Mosheh - "the Death of Moses,"which some have supposed to be the book referred to by Origen. "That"book contains many fabulous stories about the death of Moses, and is evidently the work of some Jew drawing wholly upon his imagination. An account of it may be seen in Michaelis, Introduction iv. p. 381ff. There is no reason to suppose that this is the same book referred to by Origen under the name of "the Assumption of Moses;"and there is a moral certainty that an inspired writer could not have quoted it as of authority. Further, there can be no reasonable doubt that such a book as Origen refers to, under the title of "the Assumption of Moses,"was extant in "his"time, but that does not prove by any means that it was extant in the time of Jude, or that he quoted it. There is, indeed, no positive proof that it was "not"extant in the time of Jude, but there is none that it was, and all the facts in the case will be met by the supposition that it was written afterward, and that the tradition on the subject here referred to by Jude was incorporated into it.

IV. The remaining supposition is, that Jude here refers to a prevalent "tradition"among the Jews, and that he has adopted it as containing an important truth, and one which bore on the subject under discussion. In support of this, it may be observed,

\tx720 \tx1080 (a)\caps1     t\caps0 hat it is well known that there were many traditions of this nature among the Jews. See the notes at Mat 15:2.

(b)    That though many of these traditions were puerile and false, yet there is no reason to doubt that some of them might have been founded in truth.

©    That an inspired writer might select those which were true, for the illustration of his subject, with as much propriety as he might select what was written; since if what was thus handed down by tradition was true, it was as proper to use it as to use a fact made known in any other way.

(d)    That in fact such traditions were adopted by the inspired writers when they would serve to illustrate a subject which they were discussing. Thus Paul refers to the tradition about Jannes and Jambres as true history. See the notes at 2Ti 3:8.

(e)    If, therefore, what is here said was true, there was no impropriety in its being referred to by Jude as an illustration of his subject.

The only material question then is, whether it is "true."And who can prove that it is not? What evidence is there that it is not? How is it possible to demonstrate that it is not? There are many allusions in the Bible to angels; there is express mention of such an angel as Michael Dan 12:1; there is frequent mention of the devil; and there are numerous affirmations that both bad and good angels are employed in important transactions on the earth. Who can prove that such spirits never meet, never come in conflict, never encounter each other in executing their purposes? Good men meet bad men, and why is it any more absurd to suppose that good angels may encounter bad ones? It should be remembered, further, that there is no need of supposing that the subject of the dispute was about burying the body of Moses; or that Michael sought to bury it, and the devil endeavored to prevent it - the one in order that it might not be worshipped by the Israelites, and the other that it might be.

This indeed became incorporated into the tradition in the apocryphal books which were afterward written; but Jude says not one word of this, and is in no way responsible for it. All that he says is, that there was a contention or dispute ( διακρινόμενος διελέγετο diakrinomenos dielegeto respecting "his body."But when it was, or what was the occasion, or how it was conducted, he does "not"state, and we have no right to ascribe to him sentiments which he has not expressed. If ever such a controversy of any kind existed respecting that body, it is all that Jude affirms, and is all for which he should be held responsible. The sum of the matter, then, it seems to me is, that Jude has, as Paul did on another occasion, adopted a tradition which was prevalent in his time; that there is nothing necessarily absurd or impossible in the fact affirmed by the tradition, and that no one can possibly demonstrate that it is not true.

The archangel - The word "archangel"occurs only in one other place in the Scriptures. See the notes at 1Th 4:16. It means "ruling or chief"angel - the chief among the hosts of heaven. It is nowhere else applied to Michael, though his name is several times mentioned, Dan 10:13, Dan 10:21; Dan 12:1; Rev 12:7.

When contending - This word ( διακρινόμενος diakrinomenos ) refers here to a contention or strife with words - "a disputation."Nothing farther is necessarily implied, for it is so used in this sense in the New Testament, Act 11:2, Act 11:12, ("Greek.")

He disputed - διαλέγομαι dialegomai . "This"word also would denote merely a controversy or contention of words, Mar 9:34; Act 17:2, Act 17:17; Act 18:4, Act 18:19; Act 24:12.

About the body of Moses - The nature of this controversy is wholly unknown, and conjecture is useless. It is not said, however, that there was a strife which should get the body, or a contention about burying it, or any physical contention about it whatever. That there "may"have been, no one indeed can disprove; but all that the apostle says would be met by a supposition that there was any debate of any kind respecting that body, in which Michael, though provoked by the opposition of the worst being in the universe, still restrained himself from any outbreaking of passion, and used only the language of mild but firm rebuke.

Durst not - οῦκ ἐτόλμησεν ouk etolmēsen - "Did not dare."It is not said that he did not dare to do it because he feared Satan; but all that the word implies is met by supposing that he did not dare to do it because he feared the Lord, or because in any circumstances it would be wrong.

A railing accusation - The Greek word is "blasphemy."The meaning is, he did not indulge in the language of mere reproach: and it is implied here that such language would be wrong anywhere. If it would be right to bring a railing accusation against any one, it would be against the devil.

But said, The Lord rebuke thee - The word here used ( ἐπιτιμάω epitimaō ) means, properly, to put honor upon; and then to adjudge or confirm. Then it came to be used in the sense of commanding or "restraining"- as, e. g., the winds and waves, Mat 8:26; Mar 4:39. Then it is used in the sense of "admonishing strongly;"of enjoining upon one, "with the idea of censure,"Mat 18:18; Mar 1:25; Luk 4:35, Luk 4:41. This is the idea here - the expression of a wish that "the Lord"would take the matter of the dispute to himself, and that he would properly restrain and control Satan, with the implied idea that his conduct was wrong. The language is the same as that recorded in Zec 3:2, as used by "the angel"respecting Satan. But, as before observed, there is no reason to suppose that the apostle referred to that. The fact, however, that the angel is said to have used the language on that occasion may be allowed to give confirmation to what is said here, since it shows that it is the language which angelic beings naturally employ.

Barnes: Jud 1:10

But these speak evil of those things which they know not - These false and corrupt teachers employ reproachful language of those things which lie wholly beyond the reach of their vision. Notes, 2Pe 2:12.

But what they know naturally - As mere men; as animals; that is, in things pertaining to their physical nature, or in which they are on a level with the brute creation. The reference is to the natural instincts, the impulses of appetite, and passion, and sensual pleasure. The idea of the apostle seems to be, that their knowledge was confined to those things. They did not rise above them to the intelligent contemplation of those higher things, against which they used only the language of reproach. There are multitudes of such men in the world. Towards high and holy objects they use only the language of reproach. They do not understand them, but they can rail at them. Their knowledge is confined to the subjects of sensual indulgence, and all their intelligence in that respect is employed only to corrupt and destroy themselves.

As brute beasts - Animals without intelligence. Notes, 2Pe 2:12.

In those things they corrupt themselves - They live only for sensual indulgence, and sink deeper and deeper in sensual gratifications.

Barnes: Jud 1:11

Woe unto them! - See Mat 11:21.

For they have gone in the way of Cain - Gen 4:5-12. That is, they have evinced disobedience and rebellion as he did; they have shown that they are proud, corrupt, and wicked. The apostle does not specify the points in which they had imitated the example of Cain, but it was probably in such things as these - pride, haughtiness, the hatred of religion, restlessness under the restraints of virtue, envy that others were more favored, and a spirit of hatred of the brethren (compare 1Jo 3:15) which would lead to murder.

And ran greedily after the error of Balaam for reward - The word rendered "ran greedily"- ( ἐξεχύθησαν exechuthēsan ,) from ἐκχέω ekcheō - means to pour out; and then, when spoken of persons, that they are "poured out,"or that they "rush tumultuously"on an object, that is, that they give themselves up to anything. The idea here is, that all restraint was relaxed, and that they rushed on tumultuously to any course of life that promised gain. See the notes at 2Pe 2:15.

And perished - They perish, or they will perish. The result is so certain, that the apostle speaks of it as if it were already done. The thought, seems to have lain in his mind in this manner: he thinks of them as having the same character as Korah, and then at once thinks of them as destroyed in the same manner, or as if it were already done. They are "identified"with him in their character and doom. The word rendered "perish"( ἀπόλλυμι apollumi ) is often used to denote future punishment, Mat 10:28, Mat 10:39; Mat 18:14; Mar 1:24; Luk 13:3, Luk 13:5; Joh 3:15-16; Joh 10:28; 2Th 2:10; 2Pe 3:9.

In the gainsaying of Core - Of Korah, Num. 16:1-30. The word "gainsaying"here means properly contradiction, or speaking against; then controversy, question, strife; then contumely, reproach, or rebellion. The idea here seems to be, that they were guilty of insubordination; of possessing a restless and dissatisfied spirit; of a desire to rule, etc.

Barnes: Jud 1:12

These are spots - See the notes at 2Pe 2:13. The word used by Peter, however, is not exactly the same as that used here. Peter uses the word, σπἶλοι spiloi ; Jude, σπιλάδες spilades . The word used by Jude means, properly, "a rock"by or in the sea; a cliff, etc. It may either be a rock by the sea, against which vessels may be wrecked, or a hidden rock "in"the sea, on which they may be stranded at an unexpected moment. See Hesyehius and Pollux, as quoted by Wetstein, "in loc."The idea here seems to be, not that they were "spots and blemishes"in their sacred feasts, but that they were like hidden rocks to the mariner. As those rocks were the cause of shipwreck, so these false teachers caused others to make shipwreck of their faith. They were as dangerous in the church as hidden rocks are in the ocean.

In your feasts of charity - Your feasts of love. The reference is probably to the Lord’ s Supper, called a feast or festival of love, because:

(1)\caps1     i\caps0 t revealed the love of Christ to the world;

(2)\caps1     i\caps0 t was the means of strengthening the mutual love of the disciples: a festival which love originated, and where love reigned.

It has been supposed by many, that the reference here is to festivals which were subsequently called "Agapae,"and which are now known as "love-feasts"- meaning a festival immediately "preceding"the celebration of the Lord’ s Supper. But there are strong objections to the supposition that there is reference here to such a festival.

\caps1 (1) t\caps0 here is no evidence, unless it be found in this passage, that such celebrations had the sanction of the apostles. They are nowhere else mentioned in the New Testament, or alluded to, unless it is in 1Co. 11:17-34, an instance which is mentioned only to reprove it, and to show that such appendages to the Lord’ s Supper were wholly unauthorized by the original institution, and were liable to gross abuse.

\caps1 (2) t\caps0 he supposition that they existed, and that they are referred to here, is not necessary in order to a proper explanation of this passage. All that it fairly means will be met by the supposition that the reference is to the Lord’ s Supper. that was in every sense a festival of love or charity. The words will appropriately apply to that, and there is no necessity of supposing anything else in order to meet their full signification.

\caps1 (3) t\caps0 here can be no doubt that such a custom early existed in the Christian church, and extensively prevailed; but it can readily be accounted for without supposing that it had the sanction of the apostles, or that it existed in their time.

\tx720 \tx1080 (a)    Festivals prevailed among the Jews, and it would not be unnatural to introduce them into the Christian church.

(b)    The custom prevailed among the heathen of having a "feast upon a sacrifice,"or in connection with a sacrifice; and as the Lord’ s Supper commemorated the great sacrifice for sin, it was not unnatural, in imitation of the heathen, to append a feast or festival to that ordinance, either before or after its celebration.

©    This very passage in Jude, with perhaps some others in the New Testament (compare 1Co 11:25; Act 2:46; Act 6:2), might be so construed as to seem to lend countenance to the custom. For these reasons it seems clear to me that the passage before us does not refer to "love-feasts;"and, therefore, that they are not authorized in the New Testament. See, however, Coleman’ s Antiquities of the Christian church, chapter xvi., Section 13.

When they feast with you - Showing that they were professors of religion. Notes at 2Pe 2:13.

Feeding themselves without fear - That is, without any proper reverence or respect for the ordinance; attending on the Lord’ s Supper as if it were an ordinary feast, and making it an occasion of riot and gluttony. See 1Co 11:20-22.

Clouds they are ... - Notes, 2Pe 2:17. Compare Eph 4:14.

Trees whose fruit withereth - The idea here is substantially the same as that expressed by Peter, when he says that they were "wells without water;"and by him and Jude, when they say that they are like clouds driven about by the winds, that shed down no refreshing rain upon the earth. Such wells and clouds only disappoint expectations. So a tree that should promise fruit, but whose fruit should always wither, would be useless. The word rendered "withereth" φθινοπωρινὰ phthinopōrina occurs nowhere else in the New Testament. It means, properly, "autumnal;"and the expression here denotes "trees of autumn,"that is, trees stripped of leaves and verdure; trees on which there is no fruit. - Robinson’ s Lex. The sense, in the use of this word, therefore, is not exactly that which is expressed in our translation, that the fruit has "withered,"but rather that they are like the trees of autumn, which are stripped and bare. So the Vulgate, "arbores autumnales ."The idea of their being without fruit is expressed in the next word. The "image"which seems to have been before the mind of Jude in this expression, is that of the naked trees of autumn as contrasted with the bloom of spring and the dense foliage of summer.

Without fruit - That is, they produce no fruit. Either they are wholly barren, like the barren fig-tree, or the fruit which was set never ripens, but falls off. They are, therefore, useless as religious instructors - as much so as a tree is which produces no fruit.

Twice dead - That is, either meaning that they are seen to be dead in two successive seasons, showing that there is no hope that they will revive and be valuable; or, using the word "twice"to denote emphasis, meaning that they are absolutely or altogether dead. Perhaps the idea is, that successive summers and winters have passed over them, and that no signs of life appear.

Plucked up by the roots - The wind blows them down, or they are removed by the husbandman as only cumbering the ground. They are not cut down - leaving a stump that might sprout again - but they are extirpated root and branch; that is, they are wholly worthless. There is a regular ascent in this climax. First, the apostle sees a tree apparently of autumn, stripped and leafless; then he sees it to be a tree that bears no fruit; then he sees it to be a tree over which successive winters and summers pass and no signs of life appear; then as wholly extirpated. So he says it is with these men. They produce no fruits of holiness; months and years show that there is no vitality in them; they are fit only to be extirpated and cast away. Alas! how many professors of religion are there, and how many religious teachers, who answer to this description!

Barnes: Jud 1:13

Raging waves of the sea - Compare 2Pe 2:18. They are like the wild and restless waves of the ocean. The image here seems to be, that they were noisy and bold in their professions, and were as wild and ungovernable in their passions as the billows of the sea.

Foaming out their own shame - The waves are lashed into foam, and break and dash on the shore. They seem to produce nothing but foam, and to proclaim their own shame, that after all their wild roaring and agitation they should effect no more. So with these noisy and vaunting teachers. What they impart is as unsubstantial and valueless as the foam of the ocean waves, and the result is in fact a proclamation of their own shame. Men with so loud professions should produce much more.

Wandering stars - The word rendered "wandering"( πλανῆται planētai ) is that from which we have derived the word "planet."It properly means one who wanders about; a wanderer; and was given by the ancients to planets because they seemed to wander about the heavens, now forward and now backward among the ether stars, without any fixed law. - Pliny, Nat. Hist . ii. 6. Cicero, however, who saw that they were governed by certain established laws, says that the name seemed to be given to them without reason. - De Nat. Deo. ii. 20. So far as the "words"used are concerned, the reference may be either to the planets, properly so called, or to comets, or to "ignes fatui ,"or meteors. The proper idea is that of stars that have no regular motions, or that do not move in fixed and regular orbits. The laws of the planetary motions were not then understood, and their movements seemed to be irregular and capricious; and hence, if the reference is to them, they might be regarded as not an unapt illustration of these teachers. The sense seems to be, that the aid which we derive from the stars, as in navigation, is in the fact that they are regular in their places and movements, and thus the mariner can determine his position. If they had no regular places and movements, they would be useless to the seaman. So with false religious teachers. No dependence can be placed on them. It is not uncommon to compare a religious teacher to a star, Rev 1:16; Rev 2:1. Compare Rev 22:16.

To whom is reserved the blackness of darkness for ever - Not to the stars, but to the teachers. The language here is the same as in 2Pe 2:17. See the notes at that verse.

Barnes: Jud 1:14

And Enoch also, the seventh from Adam - The seventh in the direct line of descent from Adam. The line of descent is Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch; see Gen 5:3, following. On the character of Enoch, see the notes at Heb 11:5.

Prophesied of these - Uttered prophecies applicable to these men, or respecting just such men as these. It is not necessarily meant that he had these men specifically in his eye; but all that is fairly implied is, that his predictions were descriptive of them. There is no mention made in the writings of Moses of the fact that Enoch was a prophet; but nothing is more probable in itself, and there is no absurdity in supposing that a true prophecy, though unrecorded, might be handed down by tradition. See the 2Ti 3:8 note; Jud 1:9 note. The source from which Jude derived this passage respecting the prophecy of Enoch is unknown. Amidst the multitude of traditions, however, handed down by the Jews from a remote antiquity, though many of them were false, and many of a trifling character, it is reasonable to presume that some of them were true and were of importance. No man can prove that the one before us is not of that character; no one can show that an inspired writer might not be led to make the selection of a true prophecy from a mass of traditions; and as the prophecy before us is one that would be every way worthy of a prophet, and worthy to be preserved, its quotation furnishes no argument against the inspiration of Jude. There is no clear evidence that he quoted it from any book extant in his time.

There is, indeed, now an apocryphal writing called "the Book of Enoch,"containing a prediction strongly resembling this, but there is no certain proof that it existed so early as the time of Jude, nor, if it did, is it absolutely certain that he quoted from it. Both Jude and the author of that book may have quoted a common tradition of their time, for there can be no doubt that the passage referred to was handed down by tradition. The passage as found in "the Book of Enoch"is in these words: "Behold he comes with ten thousand of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal, for everything which the sinful and ungodly have done and committed against him,"chapter ii. Bib. Repository , vol. xv. p. 86. If the Book of Enoch was written after the time of Jude, it is natural to suppose that the prophecy referred to by him, and handed down by tradition, would be inserted in it. This book was discovered in an AEthiopic version, and was published with a translation by Dr. Laurence of Oxford, in 1821, and republished in 1832. A full account of it and its contents may be seen in an article by Prof. Stuart in the Bib. Repository for January 1840, pp. 86-137.

The Lord cometh - That is, the Lord will come. See the notes at 1Co 16:22. It would seem from this to have been an early doctrine that the Lord would "descend"to the earth for judgment.

With ten thousand of his saints - Or, "of his holy ones."The word "saints"we now apply commonly to "redeemed"saints, or to Christians. The original word is, however, applicable to all who are "holy,"angels as well as men. The common representation in the Scriptures is, that he would come attended by the angels Mat 25:31, and there is doubtless allusion here to such beings. It is a common representation in the Old Testament also that God, when he manifests himself, is accompanied by great numbers of heavenly beings. See Psa 68:17; Deu 33:2.

Barnes: Jud 1:15

To execute judgment upon all - That is, he shall come to judge all the dwellers upon the earth, good and bad.

And to convince all - The word "convince we now use commonly in a somewhat limited sense, as meaning "to satisfy"a man’ s own mind"either of the truth of some proposition, or of the fact that he has done wrong, as being in this latter sense synonymous with the word "convict."This "conviction"is commonly produced by argument or truth, and is not necessarily followed by any sentence of disapprobation, or by any judicial condemnation. But this is clearly not the sense in which the word is used here. The purpose of the coming of the Lord will not be to convince men in that sense, though it is undoubtedly true that the wicked will see that their lives have been wrong; but it will be to pronounce a sentence on them as the result of the evidence of their guilt. The Greek word which is here used occurs nowhere else in the New Testament.

All that are ungodly among them - All that are not pious; all that have no religion.

Of all their ungodly deeds ... - Of their wicked actions and words. This is the common doctrine of the Bible, that all the wicked actions and words of men will be called into judgment. In regard to this passage, thus quoted from an ancient prophecy, we may remark:

\caps1 (1) t\caps0 hat the style bears the marks of its being a quotation, or of its being preserved by Jude in the language in which it had been handed down by tradition. It is not the style of Jude. It is not so terse, pointed, energetic.

\caps1 (2) i\caps0 t has every probable mark of its having been actually delivered by Enoch. The age in which he lived was corrupt. The world was ripening for the deluge. He was himself a good man, and, as would seem perhaps, almost the only good man of his generation. Nothing would be more natural than that he should be reproached by hard words and speeches, and nothing more natural than that he should have pointed the men of his own age to the future judgment.

\caps1 (3) t\caps0 he doctrine of the final judgment, if this was uttered by Enoch, was an early doctrine in the world. It was held even in the first generations of the race. It was one of those great truths early communicated to man to restrain him from sin, and to lead him to prepare for the great events which are to occur on the earth. The same doctrine has been transmitted from age to age, and is now one of the most important and the most affecting that refers to the final destiny of men.

Barnes: Jud 1:16

These are murmurers - The word here used does not elsewhere occur, though the word "murmur"is frequent, Mat 20:11; Luk 5:30; Joh 6:41, Joh 6:43, Joh 6:61; Joh 7:32; 1Co 10:10. Compare Joh 7:12; Act 6:1; Phi 2:14; 1Pe 4:9. The sense is that of repining or complaining under the allotments of Providence, or finding fault with God’ s plans, and purposes, and doings.

Complainers - Literally, finding fault with one’ s own lot ( μεμψίμοιροι mempsimoiroi .) The word does not elsewhere occur in the New Testament; the thing often occurs in this world. Nothing is more common than for men to complain of their lot; to think that it is hard; to compare theirs with that of others, and to blame God for not having made their circumstances different. The poor complain that they are not rich like others; the sick that they are not well; the enslaved that they are not free; the bereaved that they are deprived of friends; the ugly that they are not beautiful; those in humble life that their lot was not cast among the great and the frivolous. The virtue that is opposed to this is "contentment"- a virtue of inestimable value. See the notes at Phi 4:11.

Walking after their own lusts - Giving unlimited indulgence to their appetites and passions. See the notes at 2Pe 3:3.

And their mouth speaketh great swelling words - Notes at 2Pe 2:18.

Having men’ s persons in admiration - Showing great respect to certain persons, particularly the rich and the great. The idea is, that they were not "just"in the esteem which they had for others, or that they did not appreciate them according to their real worth, but paid special attention to one class in order to promote their selfish ends.

Because of advantage - Because they hoped to derive some benefit to themselves.

Barnes: Jud 1:17-18

But, beloved, remember ye ... - There is a striking similarity between these two verses and 2Pe 3:1-3. It occurs in the same connection, following the description of the false and dangerous teachers against whom the apostle would guard them, and couched almost in the same words. See it explained in the notes at the similar passage in Peter. When Jude (Jud 1:17) entreats them to remember the words which were spoken by "the apostles,"it is not necessarily to be inferred that he was not himself an apostle, for he is speaking of what was past, and there might have been a special reason why he should refer to something that they would distinctly remember which had been spoken by the "other"apostles on this point. Or it might be that he meant also to include himself among them, and to speak of the apostles collectively, without particularly specifying himself.

Mockers - The word rendered "mockers"here is the same which in the parallel place in 2Pe 3:3 is rendered "scoffers."Peter has stated more fully what was the particular subject on which they scoffed, and has shown that there was no occasion for it 2Pe 3:4, following.

Barnes: Jud 1:19

These be they who separate themselves - That is, from their brethren and from the work of benevolence and truth. Compare Rom 16:17; Jdg 5:16, Jdg 5:23.

Sensual - Under the influence of gross passions and appetites.

Having not the spirit - The Holy Spirit, or the spirit of true religion.

Barnes: Jud 1:20

But ye, beloved, building up yourselves on your most holy faith - Compare the notes at Jud 1:3. On the word "building,"see the 1Co 3:9-10 notes; Eph 2:20 note. It is said here that they were to "build up themselves;"that is, they were to act as moral and responsible agents in this, or were to put forth their own proper exertions to do it. Dependent, as we are, and as all persons with correct views will feel themselves to be, yet it is proper to endeavor to do the work of religion as if we had ample power of ourselves. See the notes at Phi 2:12. The phrase "most holy faith"here refers to the system of religion which was founded on faith; and the meaning is, that they should seek to establish themselves most firmly in the belief of the doctrines, and in the practice of the duties of that system of religion.

Praying in the Holy Ghost - See the notes at Eph 6:18.

Barnes: Jud 1:21

Keep yourselves in the love of God - Still adverting to their own agency. On the duty here enjoined, see the notes at Joh 15:9. The phrase "the love of God"may mean either God’ s love to us, or our love to him. The latter appears, however, to be the sense here, because it is not a subject which could be enjoined, that we should keep up "God’ s love to us."That is a point over which we can have no control, except so far as it may be the result of our obedience; but we may be commanded to love him, and to "keep"ourselves in that love.

Looking for the mercy of our Lord Jesus Christ - Particularly when he shall come to receive his people to himself. See the Tit 2:13 note; 2Pe 3:12 note; 2Ti 4:8 note.

Barnes: Jud 1:22

And of some have compassion - This cannot be intended to teach that they were not to have compassion for all people, or to regard the salvation of all with solicitude, but that they were to have special and unusual compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the special feeling to be manifest toward a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as "love"would prompt. Others were to be approached in a different manner, indicated by the phrase, "save with fear."The class here referred to, to whom "pity"( ἐλεάτε eleate ) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation. The direction then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. See the notes at 1Co 9:19-22.

Making a difference - Making a distinction between them, not in regard to your "desires"for their salvation, or your "efforts"to save them, but to the "manner"in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavors to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, the hardened. This wisdom was shown by the Saviour in all his preaching; it was eminent in the preaching of Paul.

Barnes: Jud 1:23

And others - Another class; those who were of such a character, or in such circumstances, that a more bold, earnest, and determined manner would be better adapted to them.

Save with fear - That is, by appeals adapted to produce fear. The idea seems to be that the arguments on which they relied were to be drawn from the dangers of the persons referred to, or from the dread of future wrath. It is undoubtedly true, that while there is a class of persons who can be won to embrace religion by mild and gentle persuasion, there is another class who can be aroused only by the terrors of the law. Every method is to be employed, in its proper place, that we "by all means may save some."

Pulling them out of the fire - As you would snatch persons out of the fire; or as you would seize on a person that was walking into a volcano. Then, a man would not use the mild and gentle language of persuasion, but by word and gesture show that he was deeply in earnest.

Hating even the garment spotted by the flesh - The allusion here is not quite certain, though the idea which the apostle meant to convey is not difficult to be understood. By "the garment spotted by the flesh"there may be an allusion to a garment worn by one who had had the plague, or some offensive disease which might be communicated to others by touching even the clothing which they had worn. Or there may be an allusion to the ceremonial law of Moses, by which all those who came in contact with dead bodies were regarded as unclean, Lev 21:11; Num 6:6; Num 9:6; Num 19:11. Or there may be an allusion to the case mentioned in Lev 15:4, Lev 15:10, Lev 15:17; or perhaps to a case of leprosy. In all such instances, there would be the idea that the thing referred to by which the garment had been spotted was polluting, contagious, or loathsome, and that it was proper not even to touch such a garment, or to come in contact with it in any way. To something of this kind the apostle compares the sins of the persons here referred to. While the utmost effort was to be made to save them, they were in no way to partake of their sins; their conduct was to be regarded as loathsome and contagious; and those who attempted to save them were to take every precaution to preserve their own purity. There is much wisdom in this counsel. While we endeavor to save the "sinner,"we cannot too deeply loathe his "sins;"and in approaching some classes of sinners there is need of as much care to avoid being defiled by them, as there would be to escape the plague if we had any transaction with one who had it. Not a few have been deeply corrupted in their attempts to reform the polluted. There never could be, for example, too much circumspection and prayer for personal safety from pollution, in attempting to reform licentious and abandoned females.

Barnes: Jud 1:24

Now unto him that is able to keep you from falling - This ascription to one who was able to keep them from falling is made in view of the facts adverted to in the Epistle - the dangers of being led away by the arts and the example of these teachers of error. Compare Jud 1:3. On the ascription itself, compare the notes at Rom 16:25-27. The phrase "to keep from falling"means here to preserve from falling into sin, from yielding to temptation, and dishonoring their religion. The word used ( ἀπταιστους aptaistous ) occurs nowhere else in the New Testament. It means properly, "not stumbling"as of a horse; then "without falling into sin, blameless."It is God only who, amidst the temptations of the world, can keep us from falling; but, blessed be his name, he can do it, and if we trust in him he will.

And to present you faultless - The word here rendered "faultless"is the same which is rendered "unblamable"in Col 1:22. See the sentiment here expressed explained in the notes at that passage.

Before the presence of his glory - In his own glorious presence; before himself encompassed with glory in heaven. The saints are to be presented there as redeemed and sanctified, and as made worthy by grace to dwell there forever.

With exceeding joy - With the abounding joy that they are redeemed; that they are rescued from sorrow, sin, and death, and that heaven is to be their eternal home. Who now can form an adequate idea of the happiness of that hour?

Barnes: Jud 1:25

To the only wise God - See the Rom 16:27 note; 1Ti 1:17 note.

Our Saviour - The word "Saviour"may be appropriately applied to God as such, because he is the great Author of salvation, though it is commonly applied to the Lord Jesus Christ. That it may have been designed that it should be applied here to the Lord Jesus no one can certainly deny, nor can it be demonstrated that it was; and in these circumstances, as all that is fairly implied in the language may be applied to God as such, it is most natural to give the phrase that interpretation.

Be glory and majesty - 1Ti 1:17 note; Rom 16:17 note.

Dominion and power ... - See Mat 6:13. It is common in the Scriptures to ascribe power, dominion, and glory to God, expressing the feeling that all that is great and good belongs to him, and the desire of the heart that he may reign in heaven and on earth. Compare Rev 4:11; Rev 19:1. With the expression of such a desire it was not inappropriate that this Epistle should be closed - and it is not inappropriate that this volume should be closed with the utterance of the same wish. In all our affections and aspirations, may God be supreme; in all the sin and woe which prevail here below, may we look forward with strong desire to the time when his dominion shall be set up over all the earth; in all our own sins and sorrows, be it ours to look onward to the time when in a purer and happier world his reign may be set up over our own souls, and when we may cast every crown at his feet and say, "Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created. - Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God,"Rev 4:11; Rev 19:1.

Poole: Jud 1:3

When I gave all diligence to write unto you: the apostle here declares the first cause of his writing to them, viz. his own inclination and readiness, according to the duty of his place, (as an apostle), so to do: q. d. Being of myself willing, and earnestly desirous to promote your welfare, when absent from you, by writing unto you.

Of the common salvation; i.e. those things which concern the salvation of us all in common, or that salvation which is common to us all; there being but one salvation for all believers, and one way to it.

It was needful for me to write unto you, and exhort you; the second reason of his writing, viz. the necessity of it, in respect of the danger they were in, as follows, Jud 1:4 .

That ye should earnestly contend; by constancy in the faith, zeal for the truth, holiness of life, mutual exhortation, prayer, suffering for the gospel, &c.; against those that would pervert the gospel.

For the faith; the doctrine of the gospel; faith is taken for the object of faith.

Which was once; either, once for all, because it was delivered by all the apostles as the only unchangeable rule of governing their lives, and obtaining salvation, to which nothing is to be added, and from which nothing is to be taken away; or it implies, that it was therefore delivered to them that they might never forsake it, and that if they do, they miss of their salvation, as being never like to have another way made known to them.

Delivered unto the saints; viz. by God, not invented by men.

Poole: Jud 1:4

Who were before of old ordained; Greek, forewritten, i.e. of whom it was formerly written, or foretold, viz. by Christ and his apostles; or rather, it is to be understood according to our translation, before ordained, viz. in the eternal counsel of God; God’ s decree being compared to a book, in which things to be done are written down. This the apostle adds to prevent any offence that might be taken at the wickedness of these seducers; and therefore lets these saints know, that though such men crept in unawares to them, yet it was not without the providence of God so ordering it.

To this condemnation; or, judgment; and it may be understood, either of a reprobate sense, to which they who thus perverted the gospel were given up by God, according to his preordination; or of that damnation he decreed should follow upon their wickedness, in making shipwreck of the faith themselves, and subverting others. This seems best to agree with 2Pe 2:3 .

Turning the grace of our God into lasciviousness; abusing the doctrine of the grace of God, and benefits of Christ revealed in the gospel, especially the doctrine of Christian liberty, to the encouraging themselves and others in the vilest lusts, 2Pe 2:1 .

And denying the only Lord God: either this may be understood of the Father distinctly from Christ, expressed in the following clause, and only is put in not to exclude either of the other Persons of the Trinity from being God, but to exclude idols and false gods: or it may be understood of Christ, as well as the words following; not only because there is but one article in the Greek relating to the whole sentence, but because it seems best to agree with the parallel place, 2Pe 2:1 , which is most generally understood of Christ; and because the heresies of those times, which Jude cautions these saints against, struck especially at the Godhead of Christ, which he therefore the more expressly asserts.

Poole: Jud 1:5

Though ye once: this may be joined either with the verb following, knew, according to our translation, and the sense is, though ye knew this certainly, as the word once is taken, Psa 89:35 , or perfectly and thoroughly, or once for all; or rather, with what goes before, and the words may be read, I will yet once (viz. while I am in this tabernacle) put you in remembrance of this, though you know it; as 2Pe 1:12 .

Having saved the people; the people of Israel.

Afterward destroyed them; viz. in the wilderness, by plague, fiery serpents, &c.

That believed not; he sets forth the Israelites’ unbelief, as the original of all their disobedience and rebellions, and the great cause of their destruction. See Heb 3:17-19 4:2 .

Poole: Jud 1:6

Kept not their first estate; in which they were created, their original excellency, truth, holiness, purity, Joh 8:44 , as well as dignity.

But left their own habitation; viz. a heavenly one, from whence, though they were righteously thrust out by God, 2Pe 2:4 , yet they may be truly said to have left it themselves, in that they voluntarily rebelled against the law of their creation, and committed that sin which they knew would certainly be punished with such a dejection.

He hath reserved in everlasting chains; into which, Peter says, they were delivered.

Poole: Jud 1:7

The cities about them; Admah and Zeboim, Jer 49:18 Hos 11:8 .

In like manner, as Sodom, and Gomorrah did, likeness of sin inferring likeness of punishment.

Strange flesh; margin, other flesh; he means male flesh, which is other than what God appointed for that use they made of it; or, as we render it, strange flesh, i.e. that which is strange, improper, and unfit for such an end. It is the description of the unnatural filthiness of the Sodomites, Gen 19:5 : see Rom 1:26,27 .

Are set forth for an example, suffering the vengeance of eternal fire: eternal fire may be joined either:

1. With example, and the words thus placed, are set forth for an example of eternal fire, suffering vengeance; and the meaning is, that the vengeance they suffered in being destroyed by fire, is an example, or type, of eternal fire, that of hell: or:

2. With vengeance, according to our reading; and then the sense is, they are set forth for an example, ( viz. to those that after should live ungodly, 1Pe 2:6 ), suffering the vengeance of eternal fire; the vengeance they suffer is an example to deter others from the like wickedness. This fire is called eternal, either because of the still continuing effects of it, or rather, because it was a type or representation of the fire of hell, and to those miserable Sodomites the very beginning of it, they being brought by these temporal flames into everlasting burnings.

Poole: Jud 1:8

Likewise also; notwithstanding so many judgments of God upon others, which should have kept them from the like sins.

These filthy dreamers: either this may be taken properly, and joined to the next clause, defile the flesh; and then it may note the impurity of these wretches, who dreamed of what they loved, and acted over that filthiness in their sleep, to which they were so much addicted when awake: or metaphorically, and so they are called dreamers, as having the sense of their minds overcome and laid asleep by their sensual pleasures; or being like men in a dream, deluded by their absurd, though pleasing imaginations.

Defile the flesh: this notes all those lascivious practices, to which, like the Sodomites, they had given themselves over; and whereby they defiled themselves and others: the lust of uncleanness, as it is in Peter.

Despise dominion; in their minds, judgments, desires, they reject, make void, and abrogate civil government, as a thing not fit to be.

Dominion; not only governors, but government itself.

And speak evil of dignities; either spiritual governors, or rather, civil, called dignities, because of the honourable titles given them, and gifts bestowed on them: see 2Pe 2:10 .

Poole: Jud 1:9

Michael the archangel: either this is understood of Christ the Prince of angels, who is often in Scripture called an Angel, or of a created angel; and that either:

1. One of the archangels: Dan 10:13 , Michael is called one of the chief princes, which though the word archangel be not found in the plural number in Scripture, may well imply a plurality of them; for what is one of the chief princes among the angels, but an archangel? Or:

2. A principal angel, or one that is chief among others.

When contending with the devil; it may be meant either of Christ contending with the devil, as Mat 4:1-25 , in his temptation, and Zec 3:1,2 , and Rev 12:7 ; or rather, of Michael, a created angel.

He disputed about the body of Moses:

1. If Michael the archangel be meant of Christ, then the body of Moses may be taken figuratively, for that body whereof the Mosaical ceremonies were shadows, Col 2:17 , i.e. the truth and accomplishment of the law given by Moses; that accomplishment was to be in Christ, who is represented by Joshua, Zec 3:1-10 : him Satan resists in the execution of his office, and by him strikes at Christ, whose type he was, and whom he afterward opposeth in the execution of his office, when he was come in the flesh. Or:

2. If we take Michael for a created angel, which agrees best with the parallel place in Peter, then the body of Moses must be taken properly, (as most take it), and the dispute seems to be: Whether Moses’ s body should be so buried as to be concealed from the Israelites? Deu 34:6 , it is said God buried him, ( which might be by the ministry of Michael the archangel), and that no man knoweth of his sepulchre. The devil opposeth the angel, desiring to have the place of his burial known, that in after-times it might be a snare to that people, and a means to bring them to idolatry. And this seems very probable, if we consider what work the devil hath made in the world with the bodies of saints and martyrs, and how much idolatry he hath brought in thereby. This passage Jude, most probably, had (as was observed in the argument) from some known tradition among the Jews, the truth of which we are now sure of, because certified here concerning it.

Durst not bring against him; or, could not endure, (as the Greek word is often taken among profane writers), or find in his heart, not from fear of punishment, but by reason of the holiness of his own nature, and to give an example to us. And this sense agrees to the scope of the place, whether we understand it of Christ, or of a created angel, Heb 12:3 1Pe 2:23 .

A railing accusation: see 2Pe 2:11 .

But said, The Lord rebuke thee; i.e. put thee to silence, restrain thy insolence, hinder thy design, &c.: hereby the angel refers the cause to God.

Poole: Jud 1:10

But these speak evil of those things which they know not; the same as 2Pe 2:12 ; unless this be more generally to be understood of all those spiritual things whereof they were ignorant.

But what they know naturally; without reason or judgment.

In those things they corrupt themselves; debauch and degrade their natures by extreme sensualities, whereby they bring destruction upon themselves: see 2Pe 2:12 .

Poole: Jud 1:11

Woe unto them! This is either a lamenting the misery that was to come upon them, or a foretelling it come, not a wishing that it might: see Mat 11:21 1Co 9:16 .

For they have gone in the way of Cain; followed his manners, and fallen under his punishment. Their likeness to Cain, both as to their actions and the event of them, seems to be implied in this and the following clause, as well as it is plainly in the last. Cain hated his brother, and slew him; they hate their brethren, and by their pernicious doctrines and deceits, murder their souls, and probably stir up persecution against their persons.

And ran greedily after the error of Balaam for reward; covetousness, to which being excessively addicted, or, as the Greek implies, poured out, they did for the sake of filthy lucre corrupt the doctrine of Christ: see 2Pe 2:15 .

And perished in the gainsaying of Core: Korah, (whom he here names alone, as being the ringleader of the rebellion, in which others joined with him, Num 16:1 ), affecting the priesthood, rose up seditiously against Moses and Aaron, and perished in the attempt. These imitate him in their rebellion against Christ himself, the state and order of whose church they seditiously disturb, as well as that of the civil state, in despising dominion, and speaking evil of dignities, and that to their own destruction.

Poole: Jud 1:12

These are spots: see 2Pe 2:13 .

In your feasts of charity; feasts used among the primitive Christians, to show their unity among themselves, and promote and maintain mutual charity, and for relief of the poor among them.

Feeding themselves without fear; unreasonably cramming themselves, without respect to God or the church.

Clouds they are without water, carried about of winds; empty, making a show of what they have not, Pro 25:14 ; and inconstant: see 2Pe 2:17 .

Trees whose fruit withereth; he compares them to trees, which having leaves and blossoms, make a show of fruit, but cast it, or never bring it to maturity, or it rots instead of ripening; so these here make a show of truth and holiness, but all comes to nothing.

Without fruit; without any good fruit, (which only deserves to be called fruit), brought forth by them, either in themselves or followers, who never get any real benefit by them.

Twice dead; wholly dead; dead over and over; dead by nature, and dead by that hardness of heart they have contracted, or that reprobate sense to which God hath given them up.

Plucked up by the roots; and so never like to bear fruit, and fit only for the fire; it notes the incurableness of their apostacy, and their nearness to destruction.

Poole: Jud 1:13

Raging waves of the sea; not only inconstant as water, but unquiet, turbulent, restless, that cannot cease from sin.

Foaming out their own shame; that wickedness whereof they should be ashamed; like the troubled sea, when it cannot rest, whose waters cast up mire and dirt, Isa 57:20 .

Wandering stars; either planets properly called, or rather meteors called running stars, inconstant in their motion, uncertain in their shining, making a little show, but presently vanishing; such was the doctrine of these, which had a show of light, but a deceitful and inconstant one.

To whom is reserved the blackness of darkness for ever; the thickest darkness, viz. that of hell; they would be counted lights, but are themselves cast into utter darkness, 2Pe 2:17 . As blackness of darkness shows the horror of their punishment, so its being reserved for them shows the certainty of it.

Poole: Jud 1:14

And Enoch also, the seventh from Adam; either to distinguish him from Enoch the son of Cain, or to show the antiquity of the prophecy.

Prophesied; he doth not say wrote, and therefore from hence it cannot be proved that there was any such book as Enoch’ s prophecies, received by the Jews as canonical Scripture; but rather some prophecy of his delivered to them by tradition, to which here the apostle refers, as a thing known among them; and so argues against these heretics from their own concession, as Jud 1:9 . So here; q. d. These men own the prophecy of Enoch, that the Lord comes to judgment, &c., and they themselves are in the number of those ungodly ones, and they to whom the prophecy is to be applied.

Of these; not that he did directly and expressly prophesy of them in particular; but that his prophecy of the destruction of the world for the same kind of crimes whereof they were guilty, did reach them, and so he foretold what should befall them as well as others.

With ten thousand; innumerable multitudes; a definite for an indefinite.

Of his saints; holy angels, Mat 16:27 Dan 7:10 Zec 14:5 2Th 1:7 Rev 5:11 . Believers likewise may be here included, as attendants upon Christ when he comes to judgment.

Poole: Jud 1:15

To execute judgment upon all; either upon all the wicked in general, who afterwards may seem to be distinguished into different sorts, or else the Greek preposition kata is put for peri , and the word all is to be understood of all universally, good and bad; and the words may be read, to execute judgment over all, i.e. to judge all.

And to convince all that are ungodly among them: if we take the words in the latter sense mentioned, then he distinguisheth those that are to be judged into good and bad, and the Lord comes to execute judgment over all, having convinced the wicked among them; but if in the former, the ungodly here may be taken for those that are more notoriously so, those that have obstinately rejected the gospel, or wickedly perverted it, or persecuted the saints, &c.

Which they have ungodly committed; i.e. with an ungodly mind, willingly, delightfully, perseveringly.

Their hard speeches; i.e. blasphemous, irreverent, against God, his truth and ways.

Which ungodly sinners have spoken against him; he executes judgment, though upon all the wicked, yet especially upon these ungodly sinners, i.e. that are such both in their words and deeds against him, in his truths, ways, ordinances, people, &c., and therefore are the worst of sinners.

Poole: Jud 1:16

Murmurers, complainers; either these two words signify the same thing; or murmurers may be meant with relation to God’ s decrees, laws, providences, and his ordinations in the church or state, 1Co 10:10 ; and complainers, with respect to their own condition, with which they were discontented.

Walking after their own lusts; minding neither the law of God nor man, but making their lusts their law, and being wholly subject to them, led by them, 2Pe 2:10 .

And their mouth speaketh great swelling words: though they were mere slaves to their own lusts, yet they would speak big, and use high and exotic strains in their language, that they might be applauded and admired: see 2Pe 2:18 .

Having men’ s persons in admiration because of advantage; flattering and magnifying the greater and richer sort of men, not considering what they were, so they could gain them to their party, or get gain by them.

Poole: Jud 1:17

Especially Paul and Peter: see Act 20:29 and 2Pe 3:2 , besides the places in the margin. From this passage it appears that this Epistle was written late, and, likely, after the other apostles, except John, were dead.

Poole: Jud 1:18

Told you; whether in their preaching or writing.

Ungodly lusts; Greek, lusts of ungodliness; a Hebraism; the vilest lusts.

Poole: Jud 1:19

These be they who separate themselves; viz. from the true doctrine and church of Christ, as being in love with their carnal liberties, and loth to come under the yoke of Christ’ s discipline.

Sensual; or carnal, or animal, 1Co 2:14 ; such as are mere men, and have no higher principle in them than human nature, which, left to itself, and being destitute of the sanctifying Spirit, is generally overpowered by sense, and inclines to fleshly lusts.

Having not the Spirit; the Spirit of God, by which they should be led, and to which they so much pretend; having neither the light, nor grace, nor comfort of the Spirit.

Poole: Jud 1:20

Building up yourselves; he compares them to a house, which is to be built up, whereof faith is the foundation: the same metaphor is used, 1Co 4:9 Eph 2:20-22 1Pe 2:5 .

Most holy; so he calls faith, as being the means of purifying their hearts, and working holiness in them; and in opposition to the false faith of the heretics he warns them against, which did consist with so much impurity.

Faith; this may be understood either:

1. Of the grace of faith; and then that is compared to the foundation, as being the first and principal grace in a Christian, and of greatest necessity and use; and then they are here bid to build themselves up in other graces which follow upon faith, as 2Pe 1:5 . Or:

2. Of the doctrine of faith, that on which their faith itself is founded; and then the meaning is, that they should not rest satisfied in what measure of faith they had already attained, but still be improving it, and making further progress in it, not only hold fast the truth of the gospel, the right foundation on which they had begun to be built, but get themselves, by the due study and meditation of the word, more and more confirmed in the belief of it.

Praying in the Holy Ghost; i.e. by the assistance of the Spirit, who teacheth what to pray for, and how; from whom faith, fervency, and all praying graces do proceed. Rom 8:26,27 : The Spirit maketh intercession (prays) in us, to note the excitations of his grace; here we are said to pray in the Holy Ghost, to note the concurrence of our faculties.

Poole: Jud 1:21

Keep yourselves in the love of God; i.e. in love to God, or that love whereby ye love God; this implies love to each other, as the cause doth the effect.

Looking for; viz. by hope: and so in these two verses we have the three cardinal graces, faith, hope, and charity.

The mercy of our Lord Jesus Christ unto eternal life; the merciful or gracious sentence of Christ the Judge, whereby he puts believers in possession of eternal life, Mat 25:34 . This reward of eternal life is promised, but being promised freely, and out of mercy, it is called mercy, 2Ti 1:18 , the effect being put for the cause.

Poole: Jud 1:22

And of some have compassion; use them gently, mildly reproving and admonishing them, that thereby ye may gain them.

Making a difference: he makes two sorts of offenders, or misled brethren, who might be restored; and that they might, they should be dealt with in different ways, and suitably to their respective conditions and circumstances; the former, who might be discouraged with roughness, should be handled with more tenderness and compassion.

Poole: Jud 1:23

And others; those that are further gone, not so easily reducible, and in great danger.

Save; i.e. labour to save them, as instruments under God.

With fear; by more severe courses, sharper reprehensions, setting before them God’ s judgments against obstinate sinners, 1Co 5:5 .

Pulling them out of the fire: it is a proverbial speech, Zec 3:2 : the sense is, that as they that are in the fire, and like to be destroyed by it, must not be gently exhorted to come out of it of themselves, but speedily and forcibly pulled out, in consideration of their eminent danger; so they that are more stubborn sinners, being in apparent danger of being destroyed by the fire of their lusts, and being as it were in the mouth of hell, must be more harshly and severely dealt with, by setting the Lord’ s terrors before them, 2Co 5:11 , and inflicting church censures on them.

Hating even the garment spotted by the flesh: it is an allusion to that ceremonial law, Lev 15:4,17 , where he that touched a defiled garment was himself defiled. The sense is, either:

1. That where there is danger of infection from heretics and obstinate sinners, all converse with them, and any thing whereby the contagion of their doctrine or manners may reach us, is to be avoided: or:

2. That when we reprehend others, we should do it with suitable affections, and though we would save themselves, we should hate their vices, and any thing that promotes them or savours of them.

Poole: Jud 1:24

Able to keep you from falling; from stumbling in your spiritual course, and so able to make you persevere to the end.

Before the presence of his glory; or, his glorious presence, i.e. before himself, Eph 5:27 . Having exhorted these saints to perseverance in the faith, he now tells them in whose strength they must stand, and to whom they are to give the glory of it.

Poole: Jud 1:25

To the only wise; only wise infinitely, and of himself.

God our Saviour; either God, who is sometimes called by this title, 1Ti 2:3 Tit 1:3 3:4 ; or rather Christ.

Be glory: see 1Pe 4:11 5:11 .

And majesty; or, magnificence, Heb 1:3 8:1 : it seems to signify the height and excellency of God’ s glory.

Dominion and power; authority, and right to govern, which here is ascribed to God, as well as strength or sufficiency for it.

PBC: Jud 1:3

See Philpot: THE EARNEST CONTENTION FOR LIVING FAITH

See WebbSr: CONTEND FOR THE FAITH

II. Vs. 3 The Purpose Of Jude’s Writing (earnestly contend for the faith)

Jude 1:3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

Jude in this verse is making writing very important. Note that he uses the word "write" twice in Jude 1:3. Two subjects that he is writing about: one, common salvation; two, earnestly contend for the faith. The writing has been done with "diligence" and "needful."

Word study: write

Strong’s SGreek: 1125. grapho grapho (graf’-o); a primary verb; to "grave," especially to write; figuratively, to describe: KJVdescribe, write (- ing, -ten). (DIC)

Lu 1:3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

Joh 1:45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

Ac 1:20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.

Ro 1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

1Co 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

2Co 2:3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

Ga 1:20 Now the things which I write unto you, behold, before God, I lie not.

Php 3:1 Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.

1Th 4:9 But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. (KJV)

This is not an exhaustive look at the word "write," just a few verses in the New Testament and each writer setting forth something very important. I will deal with this word in more detail later on in this study. For now please note, we are in a day of great delusion:

2Th 2:7-14 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. (KJV)

I am going on my 50th year of preaching. Every year that goes by, the so call church has let down its standards in every way. It is not hard in these days for a pastor, that truly has the desire for his people to grow in grace and truth, to have a weeping heart. There is no problem in seeing how the Old Testament Prophets and New Testament writers wept over the conditions of their day and as promised in the scriptures things will wax worse and worse. Take heart, dear reader, if your heart is like mine? I look at Moses, Joseph, Jeremiah, Daniel to name just a few that had to stand regardless what their day was like or how the people reacted to the teaching of God’s Word. In Joh 16:33 says, "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." (KJV)

When we correlate this thought "earnestly contend for the faith" there is no doubt that God’s Word is written only to God’s people. Further it is their responsibility to know, protect, guard, and live by the Word. Note the definitions of these words "earnestly, and contend." In the original Greek these two words are one. Our translators were not wrong in translating this into the English.

Word study: earnestly contend

Strong’s SGreek: 1864. epagonizomai epagonizomai (ep-ag-o-nid’-zom-ahee); from SGreek: 1909. epi and SGreek: 75. agonizomai; to struggle for: KJV- earnestly contend foreign (DIC)

Note: Next two definitions make up the above word. To know what this word is and where it comes from, (earnestly, contend) helps to clarify and understand.

Strong’s SGreek: 1909. epi epi (ep-ee’); a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution with the genitive case, i.e. over, upon, etc.; of rest (with the det.) at, on, etc.; of direction (with the accusative case) towards, upon, etc.: KJV- about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, wherefore-), in (a place, as much as, the time of, -to), (because) of, (up-) on (behalf of), over, (by, for) the space of, through (- out), (un-) to (- ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively). (DIC)

Strong’s SGreek: 75. agonizomai agonizomai (ag-o-nid’-zom-ahee); from SGreek: 73. agon; to struggle, literally (to compete for a prize), figuratively (to contend with an adversary), or genitive case (to endeavor to accomplish something): KJV-fight, labor fervently, strive. (DIC)

Next is the correlative scripture: Lu 13:24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Joh 18:36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

Col 1:29 Whereunto I also labour, striving according to his working, which worketh in me mightily. (KJV)

Col 4:12 Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. (KJV)

1Ti 6:12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

2Ti 4:7 I have fought a good fight, I have finished my course, I have kept the faith: We are living in sad days and the teaching of God’s people is defeat rather than victory. No doubt we are human and still in our carnal flesh. Yet these scriptures and hundreds more like them show that the child of God is a different being, with heavenly power by Christ in you, the Holy Spirit. Also See:

Lu 1:1-4 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed. (KJV)

There was a time in history when Baptist had the reputation of being knowledgeable of God’s Word (Bible) and a people that lived by it. What about today (2003)? When I have in the past studied what is called the "classics," commentaries and theology books and Baptist were written of in the debates; they were called ignorant and uneducated. Yet when reading in the debates the Baptist quoted the Word of God (Bible) while others tried using their great intellect, as does a lawyer. You may reason with the greatest of legal mind but please remember God and His Written Word are final.

Lu 1:1-4 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed.

Note in Luke’s writing Lu 1:3 "perfect understanding," Lu 1:4 "know the certainty." In today’s mind most men think we can only have opinions. Luke did not receive his knowledge first hand, to begin with, his knowledge came from Paul. We also have Paul’s writings. This does not negate the fact that Luke was one of the verbal inspired writers of God’s Word. I do not believe that we can write another inspired book of the Bible as Luke did, but I do believe in "perfect understanding, and know the certainty." What is lacking today, in most cases, is serious students that will not leave God’s Word alone, but read it constantly, learn its grammar, history, purpose, and even its original language. Some would say that is education. There is no place in the Scriptures where it tells a man to be ignorant. Others call the Apostles and Disciples ignorant because of their occupation, not because they literally were. All one has to do, is study Jewish culture and you will find that they were not brought up ignorantly.

Jude is writing and reminding of the "common salvation" that the child of God is to "earnestly contend for" and this must be done in "the faith." For this to be done one must first have knowledge and possession of "common salvation." Knowledge will come only as God’s children read and study His Word. As God’s child one can only "earnestly contend for the faith" as they practice the knowledge they gain and share with others their blessings. Keep in mind Faith comes by imputation, but the furtherance of faith comes through God’s Word. See Ro 10:17 So then faith cometh by hearing, and hearing by the word of God.

Elder Roger Palmer

PBC: Jud 1:4

Jude 1:4

III. Vs. 4 Warning of Ungodly Men- Yet Through God’s Ordained Plan

Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (KJV)

Word study: crept in unawares

Strong’s SGreek: 3921. pareisduno pareisduno (par-ice-doo’-no); from SGreek: 3844. para and a compound of SGreek: 1519. eis and SGreek: 1416. duno; to settle in alongside, i.e. lodge stealthily: KJVcreep in unawares. (DIC)

There are two more words with similar meaning and related to this word and verse.

Word study: privily bring in

Strong’s SGreek: 3919. pareisago pareisago (par-ice-ag’-o); from SGreek: 3844. para and SGreek: 1521. eisago; to lead in aside, i.e. introduce surreptitiously: KJV-privily bring in. (DIC)

2Pe 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (KJV)

Word study: unawares brought in

Strong’s SGreek: 3920. pareisaktos pareisaktos (par-ice’-ak-tos); from SGreek: 3919. pareisago; smuggled in: unawares brought in. (DIC)

Ga 2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: (KJV)

Please note in everyone of these passages including Jude there were those that came in unaware and brought in false doctrine or teaching. We are not careful enough in these days to make sure ones credentials match the scriptures. If you today try to hold someone to the authority of God’s word you will be judged as a "know it all," arrogant, and "who made you final authority?" Man seemingly is proud of his ignorance of God’s Word and does not want to be challenged to prove there position. As long as one can get a group to agree then it must be alright. Further if it can get in the "church" then surely God has put His approval upon it or why would He let such come into the church? I will be dealing with this in more detail, further in this study.

Word study: before—-ordained

Strong’s SGreek: 4270. prographo prographo (prog-raf’-o); from SGreek: 4253. pro and SGreek: 1125. grapho; to write previously; figuratively, to announce, prescribe: KJV- before ordain, evidently set forth, write (afore, aforetime). (DIC)

Word study: condemnation

Strong’s SGreek: 2917. krima krima (kree’-mah); from SGreek: 2919. krino; a decision (the function or the effect, for or against "crime"): KJV- avenge, condemned, condemnation, damnation, + go to law, judgment. (DIC)

Strong’s SGreek: 2919. krino krino (kree’-no); properly, to distinguish, i.e. decide (mentally or judicially); by implication, to try, condemn, punish: KJV- avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think. (DIC)

Correlative Scripture: Ro 15:3-6 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

Ga 3:1-5 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Eph 3:1-7 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,) 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles andprophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

In all of these passages something was preset by God or "before ordained." Each passage also contain something adverse and victorious. Always victory for God’s People and adversity for the lost to condemnation. Keep in mind what Jude 1:4 says "For there are certain men crept in unawares." This is not in the open. Men act, look, and even proclaim they are setting forth God’s Truth. Then what is our means of being sure? Only the study of God’s Word and depending upon the Spirit of God to be our teacher are we going to know which man is declaring the truth of God.

Here is the parallel passage to our verse:

2Pe 2:1-10 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; 7 And delivered just Lot, vexed with the filthy conversation of the wicked: 8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. (KJV)

God has not put the children of God in darkness nor has He left us ignorant, unless you want to be. Within God’s Word is all of the answers, even Satan’s. Our passage shows us what we can expect from man and Satan’s crowd, physical or angelic. Yet not one of them is on their own, but under the control of God and doing according to His divine plan. It is appalling today to see man, that claims the grace of God, to submit to the pressures of compromise. They leave the establishment of God’s Word that determines our way of life, and the qualifications of our leaders. In many cases not caring what God in His Word says about our responsibility, as in Jude 1:3, to "earnestly contend for the faith." John in his epistles makes it very clear that we are in the "last days" yet this is not for the purpose of compromise or excuse, but to our strengthening so we can be strong in the Lord.

Please note the last part of this verse: Jude 1:4 "ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." Can "ungodly men" be kind, gentle, appearing to be called of God? There is a passage in 2Co 11:1-33 that describes these very men: I will not write out the complete chapter, so please take time to search out this very important scripture and others like it, to examine our day:

2Co 11:2-4 For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. 4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

2Co 11:10-15 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. 11 Wherefore? because I love you not? God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. 13 For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works. (KJV)

Paul claims that they sound alright and look alright, then what is wrong? They do not want to hold to the totality of the scriptures. Just enough to get them by and claim that God led them. Oft times in real life situations, when asked, they answer that it was someone else’s fault. How can those who want truth and stand by it know the difference. In our government there are experts in counterfeit money. They learn the counterfeit by studying and knowing the real money, just at a glance. Oh, dear reader our God requires the same from His children. By studying God’s Word and knowing it we also can tell the counterfeit teacher, preacher, deacon, etc..

Word study: lasciviousness

Strong’s SGreek: 766. aselgeia aselgeia (as-elg’-i-a); from a compound of SGreek: 1. a (as a negative particle) and a presumed selges (of uncertain derivation, but apparently meaning continent); licentiousness (sometimes including other vices): KJV- filthy, lasciviousness, wantonness. (DIC)

Mr 7:22 Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:

Ro 13:13 Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.

2Co 12:21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.

Ga 5:19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

Eph 4:19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

1Pe 4:3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

2Pe 2:7 And delivered just Lot, vexed with the filthy conversation of the wicked:

2Pe 2:18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error.

Jude 1:4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. (KJV)

Lasciviousness, when studied has a unique standard. Those who are in it are deceived, blame others for their problems, and determine to continue in their way. All of this is done regardless what the Bible, God’s Word says. Please take time to look up all the above passages and see them in there context.

Word study: denying (the only Lord God)

Strong’s SGreek: 720. arneomai arneomai (ar-neh’-om-ahee); perhaps from 1 (as a negative particle) and the middle voice of SGreek: 4483. rheo; to contradict, i.e. disavow, reject, abnegate: KJV- deny, refuse. (DIC)

Mt 26:69-75 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. 74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.

2Ti 2:11-13 It is a faithful saying: For if we be dead with him, we shall also live with him: 12 If we suffer, we shall also reign with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself.

2Ti 3:5 Having a form of godliness, but denying the power thereof: from such turn away.

Tit 1:16 They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (KJV)

Probably the greatest denial in our Bible is that of Peter. Please learn something about Peter that men are not doing today. Peter recognized his error and went out and wept bitterly, than came back as a great testimony. Peter never blamed anybody else but made best of the situation. There is another occasion with Peter: He and Paul had a debate over circumcision in Jerusalem, at the end of the council they all agreed. Later on Peter is in Galatia and joined up with the Judizers that held to circumcision. Paul being the younger faced Peter with the truth. Did Paul and Peter ever get things resolved? Look at:

2Pe 3:15-18 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. (KJV)

Yes, Peter came to the truth and lifted Paul up for being strong enough in the Lord to take his stand.

I use Peter as the example here because every man has been here, but please notice God’s Child does not dwell here. It is one thing to be in error and be corrected, and another to make error and dwell in it as if nothing is wrong.

One more thought and probably the most important upon this subject. What does it mean to "deny the only Lord God, and our Lord Jesus Christ?" The scriptures are very clear when one disobeys God’s Word, then that person is "denying" Him. There is a word study that one should do in God’s Word, the word is "sin." There are three different words for sin in the New Testament: one, sin that can never be forgiven; two, sin that is continued that one will not leave, therefore, never forgiven; three, (and I hope this is where we are at), sin, that is committed, recognized, repented of, correction, forgiveness. We need to get back to this teaching pertaining to sin. If you would like to study this, study the Epistles of John, all three, especially 1Jo 1:1-5:21. Do not neglect to search the whole of the Bible for this subject.

Word study: sin- see Appendix

Strong’s SGreek: 264. hamartano hamartano (ham-ar-tan’-o); perhaps from SGreek: 1. a (as a negative particle) and the base of SGreek: 3313. meros; properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin: KJV- for your faults, offend, sin, trespass. (DIC)

Strong’s SGreek: 265. hamartema hamartema (ham-ar’-tay-mah); from SGreek: 264. hamartano; a sin (properly concrete): KJV- sin. (DIC)

Strong’s SGreek: 266. hamartia hamartia (ham-ar-tee’-ah); from SGreek: 264. hamartano; a sin (properly abstract): KJV- offence, sin (- ful). (DIC)

I am going to leave this study for you to do. Please keep in mind Strong’s only gives the root words. Look at the Lexicons and Berry’s Interlinear for the actual words and grammar. One last note that is a reminder. Yes, God forgives sin, please note even though God forgives sin He never goes against His standards or qualifications for leadership. We oft times see in the Bible some things that do not seem right in the way God works, but if one is a good student of the Word of God, they know and can prove by the Word of God, He never sacrifices standards and qualifications to accomplish His purpose.

PBC: Jud 1:5

Jude 1:5

IV. Vs. 5-7 Reminder And History Lesson, All To Learn Of God’s Ways And Purposes

Jude 1:5-7

Jude 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Vs 6 Will be dealt with last. Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

Jude 1:7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. (KJV)

Word study: remembrance

Strong’s SGreek: 5279. hupomimnesko hupomimnesko (hoop-om-im-nace’-ko); from SGreek: 5259. hupo and SGreek: 3403. mimnesko; to remind quietly, i.e. suggest to the (middle voice one’s own) memory: KJV- put in mind, remember, bring to (put in) remembrance. (DIC) knew

Strong’s SGreek: 1492. eido eido (i’-do); a primary verb; used only in certain past tenses, the others being borrowed from the equivalent SGreek: 3700. optanomai and SGreek: 3708. horao; properly, to see (literally or figuratively); by implication (in the perf. only) to know: KJV- be aware, behold, X can (+not tell), consider, (have) know (- ledge), look (on), perceive, see, be sure, tell, understand, wish, wot. Compare SGreek: 3700. optanomai. (DIC)

On the outset of this study we dealt with the fact that Jude was writing to a people that knew their Old Testament Scriptures and their history. The receivers of this writing were reminded to remember. The reason for remembrance is, that we do not forget how God works, with believers and nonbelievers. At this point please take time to look up the references that will follow:

Note this whole Psalm.

Ps 78:12 Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. Ps 78:43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan: Ps 78:51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

Note this chapter and there are several more like this in your Bible.

Isa 19:1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. Isa 19:3 And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. Isa 19:12 Where are they? where are thy wise men? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt. Isa 19:13 The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof. Isa 19:14 The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit. Isa 19:15 Neither shall there be any work for Egypt, which the head or tail, branch or rush, may do. Isa 19:16 In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. Isa 19:17 And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it. Isa 19:18 In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction. Isa 19:19 In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD. Isa 19:20 And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them. Isa 19:21 And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the LORD, and perform it. Isa 19:22 And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them. Isa 19:23 In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. Isa 19:24 In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Isa 19:25 Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

Jer 42:14-19 Saying, No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell: 15 And now therefore hear the word of the LORD, ye remnant of Judah; Thus saith the LORD of hosts, the God of Israel; If ye wholly set your faces to enter into Egypt, and go to sojourn there; 16 Then it shall come to pass, that the sword, which ye feared, shall overtake you there in the land of Egypt, and the famine, whereof ye were afraid, shall follow close after you there in Egypt; and there ye shall die. 17 So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them. 18 For thus saith the LORD of hosts, the God of Israel; As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem; so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more. 19 The LORD hath said concerning you, O ye remnant of Judah; Go ye not into Egypt: know certainly that I have admonished you this day.

2Pe 2:6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;

Re 11:8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. (KJV)

I left some verses out of each one of these passages on purpose. I hope these scriptures wet your appetite to search these and more out. It is for us to understand what God is teaching in these passages and to know they are always up to date. History as far as God is concern will teach the Church what they can expect in the future. God treats no age different. We might change in technology, but man and his ways never change.

I trust that we can see from these passages that the lesson here has something to do with Egypt, Sodom and Gomorrah. If you do a complete study of these places, here is what you should note: God delivered both with His men- Abraham, Sodom and Gomorrah; Joseph, Egypt. Neither place ever recognized God, both fell under the plague, God’s people were delivered in every case. When this study is furthered one should find out that these places are symbols as well. There symbolism is that of the world, so as you can see, the judgement never changes. This should help us recognize what is going on in our day, each period in history, and the future that God allows to come to pass.

Jude 1:7 Even as Sodom and Gomorrha, and the cities about them inlike manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

Note this phrase: "giving themselves over to fornication," Jude is warning the church not to fall in the same pit fall that Israel did. Fornication is not always a physical act. In the following part of this study note how God accuses His People of playing the harlot, committing fornication. When I say His People please recognize that I am dealing with a body that makes that claim. I am well aware of those who do not persevere were never His despite their claims. Please read very carefully the scriptures in the following word study.

Word study: Fornication- this is the N.T. word in Jude 1:7

Strong’s SGreek: 1608. ekporneuo ekporneuo (ek-porn-yoo’-o); from SGreek: 1537. ek and SGreek: 4203. porneuo; to be utterly unchaste: KJV- giveself over to fornication. (DIC)

Old Testament:

Strong’s SHebrew: 2181. zanah zanah (zaw-naw’); a primitive root highly-fed and therefore wanton; to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively, to commit idolatry (the Jewish people being regarded as the spouse of Jehovah): KJV- (cause to) commit fornication, X continually, X great, (be an, play the) harlot, (cause to be, play the) whore, (commit, fall to) whoredom, (cause to) go a-whoring, whorish. (DIC)

2Ch 21:4-15 Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel. 5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem. 6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD. 7 Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever. 8 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. 9 Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots. 10 So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers. 11 Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto. 12 And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, 13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father’s house, which were better than thyself: 14 Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods: 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

Jehoram, as many other kings, never pay attention to God’s Word or messengers. He carries on as if he is right and thinks that he has God’s favor just because he is of the house of David. We some time think because we belong to a particular group that there is no way we can be wrong or go wrong. Those that are God’s Children have the responsibility to know for sure what they commit in their lives is honorable to God. He has given His Written Word for that purpose.

Isa 23:15-18 And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. 16 Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. 17 And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. 18 And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing. (KJV)

Even the Gentiles cannot escape the judgement hand of God. In the Old Testament most do not give credit to the knowledge that the Gentiles had of the true God. Every man has the responsibility, yes and only God’s People can respond. Therefore, that makes God’s People of greater responsibility.

Eze 16:1-38 Again the word of the LORD came unto me, saying, 2 Son of man, cause Jerusalem to know her abominations, 3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite. 4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. 5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. 6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. 7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare. 8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine. 9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil. 10 I clothed thee also with broidered work, and shod thee with badgers% skin, and I girded thee about with fine linen, and I covered thee with silk. 11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head. 13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. 14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD. 15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was. 16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so. 17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them, 18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. 19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD. 20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter, 21 That thou hast slain my children, and delivered them to cause them to pass through the fire for them? 22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood. 23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;) 24 That thou hast also built unto thee an eminent place, and hast made thee an high place in every street. 25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms. 26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger. 27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.  28. Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.  29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. 30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman; 31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire; 32 But as a wife that committeth adultery, which taketh strangers instead of her husband! 33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. 34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary. 35 Wherefore, O harlot, hear the word of the LORD: 36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them; 37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness. 38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

Strong’s SHebrew: 8457. taznuwth taznuwth (taz-nooth’); or taznuth (taz-nooth’); from SHebrew: 2181. zanah; harlotry, i.e. (figuratively) idolatry: KJV- fornication, whoredom. (DIC)

Eze 16:29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith. (KJV)

See in the above passage.  Fornication in this day and time has been just about an accepted happening for those outside and inside the "church." In the above passage Ezekiel is giving a history lesson to all 12 tribes of Israel of God’s goodness and Israel’s gratitude by playing the harlot. Are we in a day of paradox? We that claim the Grace of God, what is our life style? Is God first? Does His House have priority over the world? Do you have family worship? Are you a student of God’s Word? Is there a preparation in this life for the next?

I am appalled by todays attitude about the "church," "Christianity." Mentality today is: "God gets me at death, I will pay my token tribute now, but don’t expect to much. I just don’t have the time, money, education, etc."

De 30:10-20 If thou shalt hearken unto the voice of the LORD thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the LORD thy God with all thine heart, and with all thy soul. 11 For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12 It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13 Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15 See, I have set before thee this day life and good, and death and evil; 16 In that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. 17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; 18 I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. 19 I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: 20 That thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.

Joh 9:31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. (KJV)

I wish that I had words or a wake up call, to awaken our day. I understand our day by scripture, yet that does not relieve my anxiety. I look in the scriptures and see men like Moses, Joseph, Daniel, Elijah, Elisha, many, many more that we could name. Even in the New Testament Peter, Paul, Luke, James. Men that desired that people would learn and then walk what they learn. There is no doubt our day is the day of great delusion, sad to say God will not except that for an excuse. We find time to do anything we want to do, God knows that right well.

We have dealt with Jude 1:5,7 but we should also make a note of verse 6.

Jude 1:6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. (KJV)

I trust you will also take time to do a history study on fallen angels. Here are some thoughts:

First of all we must recognize that Satan had access to the throne of God. Job 1:6-8 Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. 7 And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. 8 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? (KJV)

Next that Satan must be bound and that this was accomplished at Calvary. Mt 12:29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.

Re 20:2-3 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. (KJV)

What does it mean for Satan to be bound?

Re 12:7-17 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. 12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (KJV)

Since Satan and his angels are cast to the earth what does that mean for the Church? This is what Jude is writing about, "contend for the faith." Look at some of the other scriptures pertaining to this same subject please:

Christ in the Gospel of John is assuring the church of Satan’s defeat:

Joh 16:11-13 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. (KJV)

Even though Satan is defeated and cast out of Heaven, that does not mean the earth is finish with Satan or the Church. Yet we that are of God’s Elect, the Church should also recognize our own victory over Satan in Christ. Satan is not here for our excuse. Note the scriptures:

Joh 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. (KJV)

Eph 2:1-3 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Eph 6:11-13 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

        As one can see Jude and the other writers agree that the Church has a responsibility to be faithful to Christ and to contend for the truth that God has given us. Oft times what we think is being kind, gentle, loving is nothing more than a compromise of truth. May we carry this thought one step further. Jude says in his book, scripture, that we already know and should remember. Someone will say "I did not know." We all can make excuses but our problem today is wilful ignorance. I know people who claim to be God’s Children and do not know their Bibles. They do not read them nor do they study them. God has given to this world, Church, man: truth. One will only gain truth through reading and studying. The Spirit of God does not automatically give you truth just because you claim to be God’s Child. There are a multitude of verses in the Bible that reveal: the Child of God’s responsibility to read and study, or to get someone to read for you if you do not have that ability. For the lost man the responsibility is not different, yet they will not have discernment.

Note this passage of scripture:

2Ti 3:1-7 This know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3 Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but denying the power thereof: from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. (KJV)

You see God’s Word is always up to date. Man is always learning something. What we need to face, are we learning God’s Word or Man’s theory about God’s Word?

PBC: Jud 1:14

Jude 1:14

VI. Vs. 14, 15 Reveals God’s Purpose In Allowing Such To Go On. (Judgement)

Jude 1:14-15

Jude 1:14-15 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. (KJV)

Word Study: Convince- Jude 1:15

Strong’s SGreek: 1827. exelegcho exelegcho (ex-el-eng’-kho); from SGreek: 1537. ek and SGreek: 1651. elegcho; to convict fully, i.e. (by implication) to punish: KJV-Convince.(dic)

Strong’s SGreek: 1651. elegcho- Tit 1:9 elegcho (el-eng’-kho); uncertain affinity; to confute, admonish: KJV- convict, convince, tell a fault, rebuke, reprove. (DIC)

Tit 1:9-11 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. 10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision: 11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake. (KJV)

There is no doubt that when Enoch was prophesying that there was no written Word until Moses came on the scene. Yet the purpose was the same. We are now in a different age, only in the sense of the Written Word. The Law of God goes all the way back to Adam when God said: "thou shalt not." God holds man today to a responsibility to that He has written. Note what Paul says in his writings:

Ro 7:4-12 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. 5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. 7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9 For I was alive without the law once: but when the commandment came, sin revived, and I died. 10 And the commandment, which was ordained to life, I found to be unto death. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good. (KJV)

Paul here is dealing with Moses’ writings. Paul continues later in this passage:

Ro 7:21-25 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (KJV)

Paul never once puts down the Law but brings forth the fact that it is still around to judge the lost man. The saved man’s hope is in Christ, not the Law of Moses. Yet the Church has a law that the scriptures call the "law of Christ." Please note this scripture:

Ro 3:31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Ga 6:2 Bear ye one another’s burdens, and so fulfil the "law of Christ."

Here is the word for "fulfil" Strong’s SGreek: 378. anapleroo anapleroo (an-ap-lay-ro’-o); from SGreek: 303. ana and SGreek: 4137. pleroo; to complete; by implication, to occupy, supply; figuratively, to accomplish (by coincidence ot obedience): KJV- fill up, fulfill, occupy, supply. (DIC)

Here is the word for "law" Strong’s SGreek: 3551. nomos nomos (nom’-os); from a primary nemo (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), genitive case (regulation), specifically (of Moses including the volume; also of the Gospel), or figuratively (a principle): KJV- law. (DIC)

Looking back at the word "convince" the passage in Tit 1:9, "Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers." (KJV) has to do with preaching, elders and their message. Paul declares that God’s Word is manifested through preaching,  Tit 1:3 " But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;" We must keep in mind, whether lost or saved, every time we are under the sound of the Word we are under judgement. For the saved man it is life for the lost man it is death:

2Co 2:14-17 Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 16 To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? 17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

Paul gives us another illustration of how God teaches his children by the way a lost man lives and is judged:

Ro 1:14-25 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

(NOTE GOD’S JUDGEMENT)

Ro 1:26-32 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (KJV)

Paul’s debt to the Barbarians and Greeks was by God’s operation through them. Those that came to truth saw God’s Mercy, Blessings and those that did not, saw God’s Judgement and Paul knew their end. This is why Paul makes the declaration not to condemn, but to preach and leave judgement to God. Yet not to compromise, but to separate when we see those that profess and do not walk:

First, it is not enough to say and then do not:

1Jo 1:5-8 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. (KJV)

Second, we have a responsibility:

2Co 6:14-18 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (KJV)

Are you seeing God’s Judgement? The lost man with all his deceases, turmoil, discontentment, etc. Are you seeing God’s blessing? Look at the promise for those in Christ and His Kingdom:

Ro 14:17-19 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ is acceptable to God, and approved of men. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

1Co 4:20 For the kingdom of God is not in word, but in power.

PBC: Jud 1:16

Jude 1:16

VII Vs. 16 Reveals What Kind Of Persons These Be.

Jude 1:16

Jude 1:16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage. (KJV)

A few weeks ago, while in a Bible study at the church, a friend of mind made this statement in his lesson, "It seems that a vast majority of Christians today are more concerned about their bodies than their souls, about carnal pleasures than spiritual riches, about earthly comforts than heavenly consolations, and the smile of their fellow man than the smile of God." (Elder Jesse F. Coleman, THE CHRISTIAN RACE, Lesson 11, March 15, 1992, very last statement) I say "Amen" to this and go a step further, are these God’s Children? I can hear the echoes "Who made you judge?" Dear reader I do not have to judge, judgement has already been made in God’s Word. Maybe this is why men are not preaching "thus saith the Lord today," because they fall under the same judgement and or condemnation. Therefore condemn themselves. It is not opinion when God’s Word makes a clear declaration. This is how things are approached today, "it is only your opinion." When opinion agrees with God’s Word it is no longer opinion but "thus saith the Lord." It is the responsibility of each professing Christian or Child of God to make sure that they are saved. Look at these passages:

2Co 13:1-8 This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare: 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5 Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6 But I trust that ye shall know that we are not reprobates. 7 Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. 8 For we can do nothing against the truth, but for the truth.

Php 2:12-13 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure.

2Ti 3:14-17 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, throughly furnished unto all good works.

2Pe 1:10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: (KJV)

When reading the Old Testament watch the constant warnings from God pertaining to their eternal life. This is carried over in the New Testament and man today has the same responsibility. Does this do away with election, no a thousand times no! Neither does it take away from man’s responsibility to make it sure! See above: 2Pe 1:10.

In this passage, Jude 1:16, there are two types describe "Murmurers and complainers"; their problem is walking in lust, speak great swelling words, and want man’s approval.

Word study: Murmurers

Strong’s SGreek: 1113. goggustes goggustes (gong-goos-tace’); from SGreek: 1111. gogguzo; a grumbler: KJV- murmurer. (DIC)

Strong’s SGreek: 1111. gogguzo gogguzo (gong-good’-zo); of uncertain derivation; to grumble: KJV- murmur. (DIC)

Word Study Complainers

Strong’s SGreek: 3202. mempsimoiros mempsimoiros (mem-psim’-oy-ros); from a presumed derivative of SGreek: 3201. memphomai and moira (fate; akin to the base of SGreek: 3313. meros); blaming fate, i.e. querulous (discontented): KJV- complainer. (DIC)

Strong’s SGreek: 3201. memphomai memphomai (mem’-fom-ahee); middle voice of an apparently primary verb; to blame: KJV- find fault. (DIC)

Correlating Scriptures: Murmurers

Ex 16:7-8 And in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us? 8 And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD.

Nu 14:27 How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me.

Nu 14:36 And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, (KJV)

Nu 16:11 For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him?

Nu 17:5 And it shall come to pass, that the man’s rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.

Joh 6:43 Jesus therefore answered and said unto them, Murmur not among yourselves.

1Co 10:10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. (KJV)

Correlating Scriptures: Complainers

Mr 7:2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

Ro 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

We have deluded our minds to believe because so much of this is going on today that God has over looked this sin. Remember sin when judged has two aspects to judgement. One, that is transpiring right now in our lives. Let me give you some examples: depression, discouragement, without understanding, what we sometimes call minor afflictions, etc. We take these as just problems everyone has to live with today. Why? Because we ignore God’s Judgement. Two, the eternal judgement. Note in this passage: Jude 1:16, that these people are lost, and lost eternally.

Please note these passages:

Ac 17:29-31 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device. 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

1Pe 1:14-16 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy.

1Pe 2:15-16 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. (KJV)

One last consideration before leaving this passage. Jude 1:16 "and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage." Within this study I ask or at least was mentioned the "smiles of man" or "smiles of God" which do you desire? The word "admired" is the same as "admiration" in our passage, note in the following verse:

2Th 1:10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. (KJV)

Word study: admired, admiration

Strong’s SGreek: 2296. thaumazo thaumazo (thou-mad’-zo); from SGreek: 2295. thauma; by implication, to admire: KJV- admire, have in admiration, marvel, wonder. (DIC)

How oft we seek that of man, but only that of Christ’s will last!

PBC: Jud 1:17

Jude 1:17

VIII. Verse 17-19 Our Reminder Not Only Comes From The Prophets But Christ Himself (we are constantly reminded who these are, are we listening?)

Jude 1:17-19

Jude 1:17-19 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;   18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.   19 These be they who separate themselves, sensual, having not the Spirit. (KJV)

Our verse 17 (Jude 1:17) calls on us to "remember," "words," "spoken." There are those that would like some other voice, other than God’s written Word. I have search the scriptures and I cannot find in them any promise to expect such. Let me share with you what I have found. The word "written" is in your Bible at least 277 times in some form and in 268 verses. Does this make the Written Word important, I think so, not only important, but vital.

Word study: remember

Strong’s SGreek: 3421. mnemoneuo mnemoneuo (mnay-mon-yoo’-o); from a derivative of SGreek: 3420. mneme; to exercise memory, i.e. recollect; by implication to punish; also to rehearse: KJV- make mention; be mindful, remember. (DIC)

Strong’s SGreek: 3420. mneme mneme (mnay’-may); from SGreek: 3403. mimnesko; memory: KJV- remembrance. (DIC)

Strong’s SGreek: 3403. mimnesko mimnesko (mim-nace’-ko); a prolonged form of SGreek: 3415. mnaomai from which some of the tenses are to remind, i.e. (middle voice) to recall to mind: KJV- be mindful, remember. (DIC)

In this study of "remember," the following scriptures cover all the above meanings. As you can see they come from one another, therefore related. All the passages are New Testament but please note how they show the fulfillment of the Old Testament. When one becomes a serious student of God’s Written Word they realize that one will never know the New Testament until they understand the Old Testament in which God promised everything that is in the New Testament. Please pay close attention to the following scriptures, than find some on your own.

Lu 1:67-79 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up an horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life. 76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; 77 To give knowledge of salvation unto his people by the remission of their sins, 78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

Eph 2:8-17 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh.

2Ti 2:7-9 Consider what I say; and the Lord give thee understanding in all things. 8 Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel: 9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

Heb 2:6 But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

2Pe 3:1-4 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.

2Pe 3:15-18 And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16 As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

Re 2:1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

Re 2:5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Re 3:1-6 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. 3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. 4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.  5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. 6 He that hath an ear, let him hear what the Spirit saith unto the churches. (KJV)

Word study: written

Strong’s SGreek: 1125. grapho grapho (graf’-o); a primary verb; to "grave," especially to write; figuratively, to describe: KJV- describe, write (- ing, -ten). (DIC)

Ro 1:17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

Ro 2:24 For the name of God is blasphemed among the Gentiles through you, as it is written.

Ro 10:15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

Ro 12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Ro 14:11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.

Ro 15:3-4 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

Ro 15:9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

Ro 15:15-16 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

Ro 16:22 I Tertius, who wrote this epistle, salute you in the Lord.

1Co 1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

1Co 4:14 I write not these things to shame you, but as my beloved sons I warn you.

1Co 5:9-11 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

2Co 1:13-14 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; 14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

Phm 1:21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

Heb 10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. (KJV)

Word study: written SGreek: 3745. hosos. hosos, hos’-os; by redupl. from SGreek: 3739. hos; as (much, great, long, etc.) as:-all (that), as (long, many, much) (as), how great (many, much), in- asmuch as, so many as, that (ever), the more, those things, what (great, -soever), wheresoever, wherewithsoever, which, X while, who (- soever).

SGreek: 4270. prographo. prographo, prog-raf’-o; from SGreek: 4253. pro and SGreek: 1125. grapho; to write previously; fig. to announce, prescribe:-before ordain, evidently set forth, write (afore, aforetime).

SGreek: 1125. grapho. grapho, graf’-o; a prim. verb; to "grave," espec. to write; fig. to describe:-describe, write (- ing, -ten).

Yes, I know that I repeated myself. Note the definitions, this is before ordained. See SGreek: 4270. prographo.

To whom is this before ordained to. When you take time to look at these and hundreds more like them you will not only find to whom, but what for and why. Note the written Word tells me of Faith, Righteousness, Christ, Learning, Reading, Gentiles on and on we can go. But alas, this leads to knowledge. The Knowledge is none other than Christ, regardless how one expresses it. The written Word cannot give me the Spirit, Faith or any of the Fruit. But it does reveal who possess them and how to continue in them.

Jude 1:18-19 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.   19 These be they who separate themselves, sensual, having not the Spirit. (KJV)

The writer, Jude, reminds his readers to remember words, words pertaining to "mockers," in the "last time," evidently they do not like truth or the believers of truth, because they "separate themselves." It will behoove us to do word studies again and again. I further note that these do not like to dwell in God’s Word and are constantly trying to change what it says. In this study, as in all of mine, I use the King James Version of the Bible only. I do not have the time at this point to go into Textual Criticism, except only to note that this Bible is perfect English and perfect in its translation when one stays to its English. For unto my utter dismay the King’s English is no longer taught, on the whole, today. This has left us with mumbo jumbo English or what is in reality "slang." In order to understand this English you have to be local to where ever it is spoken. Is it not amazing though, when writing we want a harmony of understanding? Thank God He gave us an English Bible that when the English is left to its meaning it always agrees with the Hebrew and Greek of the original language. The Greek being that of the Textus Receptus.

Word study: mockers

Strong’s SGreek: 1703. empaiktes empaiktes (emp-aheek-tace’); from SGreek: 1702. empaizo; a derider, i.e. (by implication) a false teacher: KJV- mocker, scoffer. (DIC)

2Pe 3:1-7 This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: 2 That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. 5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. (KJV)

The word "scoffers" is the same as "mockers" in Jude. Here is what to note pertaining to these: in the definition these are not just those that do not believe but those that teach falsely. There is an awful lot of false teaching going on today. How do we know who is teaching truth? Ro 15:4 says "these thing were written...for our learning." I have never met an ignorant Child of God. Illiterate yes, but never ignorant. What if one cannot read?

Look at this passage:

Re 1:3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. (KJV)

Word study: readeth

Strong’s SGreek: 314. anaginosko anaginosko (an-ag-in-oce’-ko); from SGreek: 303. ana and SGreek: 1097. ginosko; to know again, i.e. (by extension) to read: KJVread. (DIC)

Have you ever thought of reading to some one? Let us look at the availability of God’s Word today. First there are those that can read to others. It is written, so if you have the ability, you have the responsibility. God’s Written word is on records, tapes, computers, video tape, braille, spoken: as in preach. Now who in this world did God leave out? There has been some form of this, in all ages and every age has had its responsibility, we are none the less responsible today.

Word study: last time

Strong’s SGreek: 2078. eschatos eschatos (es’-khat-os); a superlative probably from SGreek: 2192. echo (in the sense of contiguity); farthest, final (of place or time): KJV- ends of, last, latter end, lowest, uttermost. (DIC)

Word study: time

Strong’s SGreek: 5550. chronos chronos (khron’-os); of uncertain derivation; a space of time (in general, and thus properly distinguished from SGreek: 2540. kairos, which designates a fixed or special occasion; and from SGreek: 165. aion, which denotes a particular period) or interval; by extension, an individual opportunity; by implication, delay: KJV- + years old, season, space, (X often-) time (- s), (a) while. (DIC)

Strong’s SGreek: 5610. hora hora (ho’-rah); apparently a primary word; an "hour" (literally or figuratively): KJV- day, hour, instant, season, X short, even- tide, (high) time. (DIC) There are several combinations of this word "eschatos" which mean "last".

We use the word "eschatology," Which some think we are exercising great theological terms. Why not be honest? Last days, last time, last plague; last what? Paul instructed us to keep it simple, either teach people these terms or speak on terms they understand. John in his epistle says:

1Jo 2:18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. (KJV)

John and all the writers also equate "last time" with antichrists. These are none other than false teachers. This same John also shows our responsibility to know who is who:

1Jo 2:14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. (KJV)

Word study: separate themselves

Strong’s SGreek: 3. Abaddon apodiorizo (ap-od-ee-or-id’-zo); from SGreek: 575. apo and a compound of SGreek: 223. Alexandros and SGreek: 3724. horizo; to disjoin (by a boundary, figuratively, a party): KJV- separate. (DIC)

Mt 25:32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:

Lu 6:22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.

Ac 13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

Ro 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

Ro 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

2Co 6:17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you,

Heb 7:26 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

Jude 1:19 These be they who separate themselves, sensual, having not the Spirit. (KJV)

In all of the above verses the word "separate" is related one way or another. Whether you separate your self, God separates you, man separates, or the church separates for the purpose of furthering its ministry of God’s Word. Our verse, Jude 1:19, makes it very clear that they are the ones who separate. If we as the Church and in truth would stand by it and not compromise then we would not have to be concern about who is and who is not. See: 1Jo 2:19 "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us." (KJV)

As I look at our day, there is so much debate about what the Written Word is saying that men are afraid to take a stand, in fear of offending friends. Yet God’s Word was never left for us to interpret because of friendship or to excuse one from their past. Look at officers in the Church, pastors, deacons, teachers they in many cases are out of order and not qualified. Church members that have no more Spiritual life than lost men. We have already dealt with the fact that we can know who is who by their fruit. Even in this verse they are: Jude 1:19 "These be they who separate themselves, sensual, having not the Spirit." (KJV) Note Spiritually dead is: "having not the Spirit".

Word study: sensual

Strong’s SGreek: 5591. psuchikos psuchikos (psoo-khee-kos’); from SGreek: 5590. psuche; sensitive, i.e. animate (in distinction on the one hand from SGreek: 4152. pneumatikos, which is the higher or renovated nature; and on the other from SGreek: 5446. phusikos, which is the lower or bestial nature): KJV- natural, sensual. (DIC)

1Co 2:14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

1Co 15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

1Co 15:46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

Jas 3:15 This wisdom descendeth not from above, but is earthly, sensual, devilish. Jude 1:19 These be they who separate themselves, sensual, having not the Spirit. (KJV)

I do not want to dwell here long. But it does need mentioning that "sensual" has to do with our flesh. If the natural becomes our reasoning than we will be led away from Christ. We are not to use the mind of man but the Mind of Christ, see the following:

Php 2:1-8 If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind. 3 Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 Who, being in the form of God, thought it not robbery to be equal with God: 7 But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

Php 4:2-10 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. 7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. 10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

Php 4:13 I can do all things through Christ which strengtheneth me.

The natural man will say, "to have the mind of Christ is to be weak." This shows that they have not studied God’s Word. This kind of mind, Christ’s, is intelligent, rational, kind, loving, helpful, obedient to man’s law as well as God’s Law, etc. You see on the whole the natural man’s mind is none of these and constantly lawless especially to that of God’s Law or the Law of Christ. If you remember we have already dealt with the Law of Christ.

PBC: Jud 1:20

Jude 1:20

IX. Verse 20,21 Our Responsibility Before A Holy God

Jude 1:20-21 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,  21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (KJV)

Words that we should look at in this passage are: "building," "faith," "praying," "keep," "looking." Every bit of this is to be done in the "Holy Ghost," "God," "Lord Jesus Christ." Before we continue in this passage bare with me for a moment and study this term "Lord Jesus Christ." I do not believe that we in this day take a serious belief pertaining to this name. For this is not just a name, but the name declares who He is.

Word study: Lord

Strong’s SGreek: 2962. kurios kurios (koo’-ree-os); from kuros (supremacy); supreme in authority, i.e. (as noun) controller; by implication, Mr. (as a respectful title): KJV- God, Lord, master, Sir. (DIC)

Strong’s SGreek: 2961. kurieuo kurieuo (ko-ree-yoo’-o); from SGreek: 2962. kurios; to rule: KJV- have dominion over, lord, be lord of, exercise lordship over. (DIC)

Strong’s SGreek: 2960. kuriakos kuriakos (koo-ree-ak-os’); from SGreek: 2962. kurios; belonging to the Lord (Jehovah or Jesus): KJV- Lord’s. (DIC)

This word in the Textus Recptus is "Kurion" which comes from the above root. Do not mistake this word for "mister." This word always when used with Jesus means God, Lord, ownership, as in Jehovah.

I know that we use the Strong’s Concordance as a major source of study, and it should be. Remember where the concordance is exhaustive, only in looking up English words. It was never intended to be the Hebrew and Greek tool that men oft times use it for today. Strong’s Hebrew and Greek dictionary in the back of the book was only to be used as a quick reference help and not for detail study or meanings of the words. Most words are only the root words and therefore, do not have the meaning of the text word. If one is going to deal with definitions and usage of words they should use a Hebrew or Greek Analytical Lexicon and a solid source of Lexicons such as Gesenius for the Hebrew and Thayer for the Greek. Another source that is most valuable is the Hebrew and Greek Interlinear. The Hebrew is the same in most cases, but let me give warning pertaining to the Greek. Berry’s Greek Interlinear is the only one that I know that has the Greek of the Textus Recptus that our King James Bible comes from. The interlinear is an important source to make sure you are using the correct word; when one says this is what the word means. The interlinear also gives you the grammatical structure of a passage. That cannot be ignored if you are going to analyze, interpret, define scripture. Another important source is the Greek N.T., make very sure it is the Textus Receptus or you will not have the Greek of the King James Bible.

Now back to the name "Lord Jesus Christ" and we are now looking at the name "Jesus".

Word study: Jesus

Strong’s SHebrew: 3091. Y@howshuwa`, Old Testament, Hebrew- Yehowshuwa‘ (yeh-ho-shoo’-ah); or Yehowshu‘ a (yeh-ho-shoo’-ah); from SHebrew: 3068. Y@hovah and SHebrew: 3467. yasha`; Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish leader: -Jehoshua, Jehoshuah, Joshua. Compare SHebrew: 1954. Howshea`, SHebrew: 3442. Yeshuwa`. (DIC)

Please note in the Hebrew that the name means "Jehovah-saved" do not apply any other meaning to Jesus the Christ.

Strong’s SGreek: 2424. Iesous, New Testament, Greek- Iesous (ee-ay-sooce’); of Hebrew origin SHebrew: 3091. Y@howshuwa`; Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites: KJV- Jesus. (DIC)

"Jesus" is a name of Hebrew origin as we can see in the definitions and comes from the name "Jehoshua" which means saviour. Please do not forget the whole connotation of His name "Jesus" in prophecy "Jehovah-saved".

Word study: Messiah- Old Testament- Hebrew

Strong’s SHebrew: 4899. mashiyach mashiyach (maw-shee’-akh); from SHebrew: 4886. mashach; anointed; usually a consecrated person (as a king, priest, or saint); specifically, the Messiah: KJV- anointed, Messiah. (DIC)

New Testament- Greek Christ

Strong’s SGreek: 5547. Christos Christos (khris-tos’); from SGreek: 5548. chrio; anointed, i.e. the Messiah, an epithet of Jesus: KJV- Christ. (DIC)

Strong’s SGreek: 5548. chrio chrio (khree’-o); probably akin to SGreek: 5530. chraomai through the idea of contact; to smear or rub with oil, i.e. (by implication) to consecrate to an office or religious service: KJV- anoint. (DIC)

Christ means "anointed one" whether in Hebrew or Greek. A serious student of the Word of God will only find two positions that are literally anointed. One priest the other king. Christ is both, but not just a king or a priest; but the king of all creation and the priest of the same, making Him the highest of kings, and the Highest Chief Priest. Note these scriptures:

1Ti 6:15-16 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

Heb 4:14-16 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

Heb 5:6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.

Heb 5:10 Called of God an high priest after the order of Melchisedec. (KJV)

        Now put this name together: Lord- Kurion: is to be owner, possessor, literally God; Jesus- Iesous: is God the Saviour; Christ- Christos: is the High Chief Priest and only King. Is this what we believe pertaining to Lord Jesus Christ? God accepts no less and His children believe no less. It is repulsive to see how men of our day try to make Him "the man upstairs," equate Him upon our level. I agree that Jesus Christ our Lord was when in the flesh 100% man but He was also 100% God and never did leave that position even when He became sin for us, and He who knew no sin.

Ac 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (KJV)

Now less we forget where we are at remember these words: building, faith, praying, keeping, looking.

Word study: building

Strong’s SGreek: 2026. epoikodomeo epoikodomeo (ep-oy-kod-om-eh’-o); from SGreek: 1909. epi and SGreek: 3618. oikodomeo; to build upon, i.e. (figuratively) to rear up: KJV- build thereon (thereupon, on, upon). (DIC)

Strong’s SGreek: 1739. endomesis endomesis (en-dom’-ay-sis); from a compound of SGreek: 1722. en and a derivative of the base of SGreek: 1218. demos; a housing in (residence), i.e. structure: KJV- building. (DIC) Re 21:18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. (KJV)

Strong’s SGreek: 2937. ktisis ktisis (ktis’-is); from SGreek: 2936. ktizo; original formation (properly, the act; by implication, the thing, literally or figuratively): KJV- building, creation, creature, ordinance. (DIC)

Heb 9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; (KJV)

Strong’s SGreek: 3618. oikodomeo oikodomeo (oy-kod-om-eh’-o); from the same as SGreek: 3619. oikodome; to be a house-builder, i.e. construct or (figuratively) confirm: KJV (be in) build (- er, -ing, up), edify, embolden. (DIC)

Joh 2:20 Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? (KJV)

Strong’s SGreek: 3619. oikodome oikodome (oy-kod-om-ay’); feminine (abstract) of a compound of SGreek: 3624. oikos and the base of SGreek: 1430. doma; architecture, i.e. (concretely) a structure; figuratively, confirmation: KJV- building, edify (- ication, -ing). (DIC)

1Co 3:9 For we are labourers together with God: ye are God’s husbandry, ye are God’s building.

2Co 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

Eph 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: (KJV)

In our verse, Jude 1:20 "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost," (KJV) Our definition is the first on the list SGreek: 2026. epoikodomeo which means: to rear up; this shows that this has something to do with our lives and not just a physical building. What we are to be building upon is "faith." Which leads us to the next word.

Word study: faith

Strong’s SGreek: 4102. pistis pistis (pis’-tis); from SGreek: 3982. peitho; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself: KJV- assurance, belief, believe, faith, fidelity. (DIC)

The word "faith" in this form is used over 240 times in over 230 verses. So to do a study on "faith" it would take a book in it self. There are two passages of scripture that I do want to look at.

One: Eph 2:6-13 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. (KJV)

From this passage we know that "faith" is a gift that one cannot earn, buy, work for. This is simply given to those whom God wishes to receive. One thing that is often ignored about "faith" is that it does work and we in "faith" must work or we do not possess "faith." We can make all the claims we want and try to explain away for man’s benefit but our final authority is the Word of God. Note Verse 10 "Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

First of all we are His "workmanship" that are "created" to "good works." It cannot be any other way. The work is also clarified by it being in "faith." Therefore, work that is in Christ, is constantly bringing us to truth. Further note, that this work is "before ordained." God has ordered and made it in His People. I am not a good story teller but please bare with me for just one: (as I heard Elder Tom Akins tell it) There was a little boy that ask his father, "How big is Jesus?" The father answer, "He thought he was about six feet tall." The little boy said to his father, "Father didn’t you say that Jesus lives in us?" His father answered, "That is right son." The little boy a bit puzzled, answers, "Father if Jesus is six feet tall and I am only four feet tall, wouldn’t Jesus stick out all over me?" Dear reader if Christ is in you the hope of glory than others will see Christ’s work that is within, God has ordained it to be so.

Here is the second passage: Ro 10:17 So then faith cometh by hearing, and hearing by the word of God. (KJV)

Note that faith singles out a hearing.

Note these passages:

Word study: hearing

Strong’s SGreek: 191. akouo akouo (ak-oo’-o); a primary verb; to hear (in various senses): KJV- give (in the) audience (of), come (to the ears), (shall) hear (- er, -ken), be noised, be reported, understand. (DIC)

Joh 10:8 All that ever came before me are thieves and robbers: but the sheep did not hear them.

Joh 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

Joh 10:27-28 My sheep hear my voice, and I know them, and they follow me: 28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

Ac 28:28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

1Jo 4:6 We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. (KJV)

The scriptures make it very clear to what is being heard and of what the Child of God is hearing. There is no doubt that just hearing is no guarantee that one will have faith! Yet the fact is all that have faith have hearing and it is qualified to what they hear. Look at the scriptures; they hear: Christ, His preacher and teachers, and even the common fellowship in Christ, amongst God’s people.

Our next word is praying. With "hearing" and praying you have complete communication. God talking to His Children, His Children talking to Him. This is a gift of communication that God has granted to His Children. The scriptures declare who can pray and how to pray. Again here is a subject that could take the writing of another book. So I will try to keep it as simple as I can. I want to try to show you who can, how, part of our warfare, by what means. Again our verses:

Jude 1:20-21 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,  21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (KJV)

Word study: praying

Strong’s SGreek: 4336. proseuchomai proseuchomai (pros-yoo’-khom-ahee); from SGreek: 4314. pros and SGreek: 2172. euchomai; to pray to God, i.e. supplicate, worship: KJV- pray (X earnestly, for), make prayer. (DIC)

Who can pray:

Joh 9:30-31 The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.

How to pray:

Mt 6:6-13 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

Part of our warfare:

Eph 6:13-20 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod with the preparation of the gospel of peace; 16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak. (KJV)

By what means? Word study: means- Hebrew- Old Testament

Strong’s SHebrew: 6903. q@bel (Aramaic) qebel (Aramaic) (keb-ale’); or qobel (Aramaic) (kob-ale’); corresponding to SHebrew: 6905. qabal; (adverbially) in front of; usually (with other particles) on account of, so as, since, hence: KJV- + according to, + as, + because, before, + for this cause, + forasmuch as, + by this means, over against, by reason of, + that, + therefore, + though, + wherefore. (DIC)

Greek- New Testament

Strong’s SGreek: 1096. ginomai ginomai (ghin’-om-ahee); a prolongation and middle voice form of a primary verb; to cause to be ("gen"- erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.): KJV- arise, be assembled, be (- come, -fall, -haveself), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought. (DIC)

Strong’s SGreek: 3843. pantos pantos (pan’-toce); adverb from SGreek: 3956. pas; entirely; specifically, at all events, (with negative, following) in no event: KJV- by all means, altogether, at all, needs, no doubt, in no wise, surely. (DIC)

Strong’s SGreek: 3361. me me (may); a primary particle of qualified negation (whereas SGreek: 3756. ou expresses an absolute denial); (adverbially) not, (conjunctionally) lest; also (as an interrogative implying a negative answer whereas SGreek: 3756. ou expects an affirmative one) whether: KJV- any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, can- not, nothing, that not, un -taken, without. Often used in compounds in substantially the same relations. See also SGreek: 3362. ean me, SGreek: 3363. hina me, SGreek: 3364. ou me, SGreek: 3372. mekos, SGreek: 3373. mekuno, SGreek: 3375. men, SGreek: 3378. me ouk. (DIC)

Strong’s SHebrew: 4284. machashabah machashabah (makh-ash-aw-baw’); or machashebeth (makh-ash-eh’-beth); from SHebrew: 2803. chashab; a contrivance, i.e. (concretely) a texture, machine, or (abstractly) intention, plan (whether bad, a plot; or good, advice): KJV- cunning (work), curious work, device (- sed), imagination, invented, means, purpose, thought. (DIC)

Strong’s SGreek: 4459. pos pos (poce); adverb from the base of SGreek: 4226. pou; an interrogative particle of manner; in what way? (sometimes the question is indirect, how?); also as exclamation, how much!: KJVhow, after (by) what manner (means), that. Occasionally unexpressed in English. (DIC)

Strong’s SGreek: 5158. tropos tropos (trop’-os); from the same as SGreek: 5157. trope; a turn, i.e. (by implication) mode or style (especially with preposition or relative prefix as adverb, like); figuratively, deportment or character: KJV- (even) as, conversation, +like manner, (+by any) means, way. (DIC)

There are those that will strain at gnats and swallow camels over the word "means." This word is used many times in the Bible. So who do we believe? I am going to stand upon the Bible! What we are looking at now pertaining to prayer is "by what means." Joh 9:21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.

Ro 8:28-30 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

1Ti 2:5-6 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time.

Jude 1:20 "holy faith, praying in the Holy Ghost," (KJV)

You will not come to God by any other means, if you want to argue the word meaning, then go back to the above word "means" out of the Bible Language. I trust that we do not loose sight that we are looking at prayer. As you can see, stay to the scriptures they teach us the "who," "how," "warfare," and "by what means." If you will note in each of the scriptures they even tell you what to pray for.

Now to our word "keep" in these verses:

Jude 1:20-21 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,  21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (KJV)

Word study: Keep

Strong’s SGreek: 5083. tereo tereo (tay-reh’-o); from teros (a watch; perhaps akin to SGreek: 2334. theoreo); to guard (from loss or injury, properly, by keeping the eye upon; and thus differing from SGreek: 5442. phulasso, which is properly to prevent escaping; and from SGreek: 2892. koustodia, which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figuratively, to fulfil a command); by implication, to detain (in custody; figuratively, to maintain); by extension, to withhold (for personal ends; figuratively, to keep unmarried); by extension, to withhold (for personal ends; figuratively, to keep unmarried): KJV- hold fast, keep (- er), (pre-, re-) serve, watch. (DIC)

Ex 34:6-7 And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. (KJV)

De 8:10-19 When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. 11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: 12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; 13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; 14 Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; 15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; 16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; 17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. 18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. 19 And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. (KJV)

1Co 7:19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

1Pe 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

1Th 5:23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 1Th 5:22 Abstain from all appearance of evil.

1Ti 6:13-16 I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; 14 That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ: 15 Which in his times he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords; 16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

2Ti 4:7-8 I have fought a good fight, I have finished my course, I have kept the faith: 8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

1Jo 2:3-5 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.

1Jo 5:1-4 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his commandments are not grievous. 4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

There is no doubt from the above verses that God is the keeper of our souls. Yet these same scriptures reveal the Child of God’s responsibility to keep themselves. Is God asking the Child of God to keep themselves eternally? No! You and I as humans lack that ability. Then what does God mean when He commands us to "keep yourselves?" Please note each of the scriptures, Keep: commandments, from idols, in the love of God, the faith, from all appearance of evil, judgements, statutes, etc. Please take some time and look up Ro 12:1-2:

Ro 12:1-3 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. 3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (KJV)

The Greek word for keep is in all of these passages in Jude. Note each passage for the word in quotes.

Jude 1:1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and "preserved" in Jesus Christ, and called:

Jude 1:6 And the angels which "kept" not their first estate, but left their own habitation, he hath "reserved" in everlasting chains under darkness unto the judgment of the great day.

Jude 1:13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is "reserved" the blackness of darkness for ever.

Jude 1:21 "Keep" yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. (KJV)

It is our responsibility to "keep yourselves in the love of God" and it is God’s responsibility to keep us eternally. Do we have this ability? Yes! If one is in Christ, see Eph 2:8.  Note not just "looking," but "looking for mercy".

Word study: looking

Strong’s SGreek: 4327. prosdechomai prosdechomai (pros-dekh’-om-ahee); from SGreek: 4314. pros and SGreek: 1209. dechomai; to admit (to intercourse, hospitality, credence, or figuratively endurance); by implication, to await (with confidence or patience): KJV- accept, allow, look (wait) for, take. (DIC)

Lu 2:37-38 And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

Tit 2:11-14 For the grace of God that bringeth salvation hath appeared to all men,  12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. (KJV)

I love when studying God’s Word to see the interweaving of its teaching. Just studying this word "looking" note how it interweaves with the whole of the verses we are now studying: Just two passages, it is in your Bible many more times, Luke shows a woman in the Temple just waiting for that day of Christ, who is "mercy." Book of Titus shows not only a looking but what is involved with looking: Tit 2:12-13 in the above scripture.

PBC: Jud 1:22

Jude 1:22

X. Verses 22, 23 God Even Showing Us, His People, How He Works In Bringing Others To The Knowledge Of Faith.

Jude 1:22-23

Jude 1:22-23 And of some have compassion, making a difference:  23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. (KJV)

In this passage God reveals to us how we come to Him as His Children. Note: compassion or fear. Nobody chooses God, except God gives them the ability to do so. We do not chose to get saved, but we do chose, now that we are saved.

Word study: compassion-

Strong’s SGreek: 1653. eleeo eleeo (el-eh-eh’-o); from SGreek: 1656. eleos; to compassionate (by word or deed, specially, by divine grace): KJV- have compassion (pity on), have (obtain, receive, shew) mercy (on). (DIC)

Ro 9:13-20 As it is written, Jacob have I loved, but Esau have I hated. 14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?

Ro 11:29-34 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all. 33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 34 For who hath known the mind of the Lord? or who hath been his counsellor?

1Ti 1:13-14 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus.

1Pe 2:9-12 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. (KJV)

In each of the passages one should note that we do not even have a choice whether we come by "compassion" or "fear." God is Author and Finisher and how ever and whoever is totally up to Him. Yet, Just, in what He does!

Please go back to the definition of the word "compassion" and you will find it in every above passage, but translated in another word. This does not take away from the translation, English sometimes in its grammatical structure has to be translated to words of our understanding. That does not change the meaning to something else, but is accurate to the Greek or Hebrew when we see it in its proper grammatical structure.

Word study: fear

Strong’s SGreek: 5401. phobos phobos (fob’-os); from a primary phebomai (to be put in fear); alarm or fright: KJV- be afraid, + exceedingly, fear, terror. (DIC)

Mt 14:26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.

Lu 21:25-27 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory.

Ac 2:42-43 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43 And fear came upon every soul: and many wonders and signs were done by the apostles.

Ac 9:31 Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.

2Co 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

Eph 5:21 Submitting yourselves one to another in the fear of God.

Php 2:12-13 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure.

1Ti 5:19-21 Against an elder receive not an accusation, but before two or three witnesses. 20 Them that sin rebuke before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

Heb 2:13-18 And again, I will put my trust in him. And again, Behold I and the children which God hath given me. 14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

1Pe 1:17-21 And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. (KJV)

Note in these passages how that all of God’s Children have a fear as well as compassion. God uses both to bring His Children to the knowledge of Him and His Salvation. Only you and God know which He used. God continues to use both even now that we are His.

Results:

"hating even the garment spotted by the flesh".

Jude 1:23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. (KJV)

Word study: hating

Strong’s SGreek: 3404. miseo miseo (mis-eh’-o); from a primary misos (hatred); to detest (especially to persecute); by extension, to love less: KJVhate (- ful). (DIC)

Ro 7:15-25 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it is good. 17 Now then it is no more I that do it, but sin that dwelleth in me. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21 I find then a law, that, when I would do good, evil is present with me. 22 For I delight in the law of God after the inward man: 23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

Ro 8:1-17 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. 8 So then they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Heb 1:8-9 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

Re 2:6 But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. (KJV)

The word "hate" is in the Bible about 90 times in this form. This passage should be noted for what the Child of God "hates."

Jude 1:23 "hating even the garment spotted by the flesh." The flesh is what is "hated." This is the sin nature of our body.

Word study: flesh

Strong’s SGreek: 4561. sarx sarx (sarx); probably from the base of SGreek: 4563. saroo; flesh (as stripped of the skin), i.e. (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul or spirit, or as the symbol of what is external, or as the means of kindred), or (by implication) human nature (with its frailties physically or morally and passions), or (specifically) a human being (as such): KJV- carnal (- ly, +- ly minded), flesh (- ly). (DIC)

This word is used in some form in your Bible 420 times in 369 verses. When every thing is boiled down this is our main problem! Yet when we study the above scriptures and many more like them in our Bible, the flesh cannot be an excuse. For the scriptures reveal victory over the flesh. If you will note there is not a passage listed in your Bible that deals with "flesh" but the scriptures go on to show the victory over the flesh. The problem of the flesh no doubt is revealed in Ro 6:1-23 and Ro 7:1-25, Ro 7:24 reveals even the wretched cry. But in Ro 7:25 Paul begins to give the answer and the answer continues on into Ro 8:1-39

The conclusion is either we will as in Jude 1:23 " hating even the garment spotted by the flesh" or we are not God’s Children. The book of Jude as in all the books of the Bible reveal victory not defeat. It is sad that we have to keep coming back to our standards today and seeing the awful mess that we are in. You cannot blame God or His Word for this, but men that are the leadership that will not keep God’s order. Please note in the scriptures that when the leadership fails, compromises, are not qualified, the people also follow their example. Remember the physical Church is liken in our Bibles to that of a sheep fold, sheep follow a shepherd. If the shepherd is wrong then woe be unto the people. Are we getting away with it? I fear not, see these passages and yes we need to apply it to ourselves and our day:

     Eze 34:1-31 And the word of the LORD came unto me, saying, 2 Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? 3 Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. 4 The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. 5 And they were scattered, because there is no shepherd: and they became meat to all the beasts of the field, when they were scattered. 6 My sheep wandered through all the mountains, and upon every high hill: yea, my flock was scattered upon all the face of the earth, and none did search or seek after them. 7 Therefore, ye shepherds, hear the word of the LORD; 8 As I live, saith the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field, because there was no shepherd, neither did my shepherds search for my flock, but the shepherds fed themselves, and fed not my flock; 9 Therefore, O ye shepherds, hear the word of the LORD; 10 Thus saith the Lord GOD; Behold, I am against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them. 11 For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out. 12 As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day 13 And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. 14 I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. 15 I will feed my flock, and I will cause them to lie down, saith the Lord GOD. 16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment. 17 And as for you, O my flock, thus saith the Lord GOD; Behold, I judge between cattle and cattle, between the rams and the he goats. 18 Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet? 19 And as for my flock, they eat that which ye have trodden with your feet; and they drink that which ye have fouled with your feet. 20 Therefore thus saith the Lord GOD unto them; Behold, I, even I, will judge between the fat cattle and between the lean cattle. 21 Because ye have thrust with side and with shoulder, and pushed all the diseased with your horns, till ye have scattered them abroad; 22 Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. 23 And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24 And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it. 25 And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall dwell safely in the wilderness, and sleep in the woods. 26 And I will make them and the places round about my hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing.  27 And the tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I am the LORD, when I have broken the bands of their yoke, and delivered them out of the hand of those that served themselves of them. 28 And they shall no more be a prey to the heathen, neither shall the beast of the land devour them; but they shall dwell safely, and none shall make them afraid. 29 And I will raise up for them a plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the heathen any more. 30 Thus shall they know that I the LORD their God am with them, and that they, even the house of Israel, are my people, saith the Lord GOD. 31 And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD.

Re 3:14-22 And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; 15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. 16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17 Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. 19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. 20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. 21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the churches. (KJV)

Please note in the above passages no one is without excuse. You as a Church member cannot blame the Shepherd or Pastor nor can the Shepherd, Pastor blame any one else. We must all stand in Christ.

This should not be the note that we end on. The passage in, Jude 1:22-23 " And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.," is not a passage of defeat. Note God brings us to Him through either "compassion" or "fear" and saving us. The end results of our Salvation in Christ is that we hate our nature and Love our God. This love is so strong that the Child of God serves Him despite the hatred of the world and the stumbling blocks of Satan. As we now continue and to the conclusion of this book, thank God, that this book, as in all His Books, Ends in Victory.

PBC: Jud 1:24

Jude 1:24

XI. Verse 24, 25 Salutation: Revealing God’s Great Power

Jude 1:24-25

Jude 1:24-25 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. (KJV)

This passage of scripture is nothing but victory. "Now unto Him" "that is able" "to keep you" "from falling." You see dear reader this is beyond my comprehension and ability. In the flesh I know of nothing that does not fall, yet "Faith" that He has given enables "belief." Some how God presents His People "faultless" and He will do it with "exceeding joy." I do not want to continue in the negative, but there are those that will take verses like this and lay every thing upon God with out man reacting. Let us not forget that if God has done a work upon and in you, that work will appear before man.  Eph 2:10 " For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (KJV) If some one is walking unless you are blind you can see that "walk." I am also told by blind people that they can sense when someone is walking by them. So even a lost man knows who and what is "walking".

Ro 1:17-25 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19 Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. (KJV)

       I will not take the time here to elaborate upon this subject. Dear reader, do not be fooled into thinking that the lost man does not know right from wrong. They can tell you when you are doing so. The lost man might not tell you, but they will tell all their friends, that know you. Jude 1:24 "keep you from falling," "present you faultless" these two thoughts ought to put the Child of God on shouting ground. I am not talking about an outward show here but that peace that God gives in His Kingdom.

Ac 14:22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

Ro 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

1Co 4:20 For the kingdom of God is not in word, but in power.

2Th 1:4-5 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

2Ti 4:18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen.

Heb 12:28-29 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.

Heb 13:1 Let brotherly love continue.

2Pe 1:10-11 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: 11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. (KJV)

In these passages the fact of the Kingdom is now not later, this is in the Holy Ghost which is already given. See the above passage:

Ro 14:17 "Righteousness," "Peace," "Joy" in the "Holy Ghost".

This passage introduces a subject that many want to stay away from today. Perseverance, and yes there is preservation in perseverance. This very word is used in:

Eph 6:18 "always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;"

Remember we are dealing with a passage that promise such from now unto the end:

Jude 1:24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy," (KJV)

Word study: perseverance

Strong’s SGreek: 4343. proskarteresis proskarteresis (pros-kar-ter’-ay-sis); from SGreek: 4342. proskartereo; persistancy: KJV- perseverance. (DIC)

Strong’s SGreek: 4342. proskartereo proskartereo (pros-kar-ter-eh’-o); from SGreek: 4314. pros and SGreek: 2594. kartereo; to be earnest towards, i.e. (to a thing) to persevere, be constantly diligent, or (in a place) to attend assiduously all the exercises, or (to a person) to adhere closely to (as a servitor): KJV- attend (giveself) continually (upon), continue (in, instant in, with), wait on (continually). (DIC)

Ac 2:42 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.

Ac 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

Ac 6:4 But we will give ourselves continually to prayer, and to the ministry of the word. (KJV)

In the next passage of scripture I have given the definitions of these words at the end of the passage, note:

Heb 10:38-39 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. 39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. (KJV)

Word study: draw back

Strong’s SGreek: 5289. hupostole hupostole (hoop-os-tol-ay’); from SGreek: 5288. hupostello; shrinkage (timidity), i.e. (by implication) apostasy: KJVdraw back. (DIC)

Word study: perdition

Strong’s SGreek: 684. apoleia apoleia (ap-o’-li-a); from a presumed derivative of SGreek: 622. apollumi; ruin or loss (physical, spiritual or eternal): KJV- damnable (- nation), destruction, die, perdition, X perish, pernicious ways, waste. (DIC)

Word study: believe- NOTE: THIS IS THE SAME WORD FOR FAITH THAT GOD GIVES.

Strong’s SGreek: 4102. pistis pistis (pis’-tis); from SGreek: 3982. peitho; persuasion, i.e. credence; moral conviction (of religious truth, or thetruthfulness of God or a religious teacher), especially relianceupon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself: KJV- assurance, belief, believe, faith, fidelity. (DIC)

Word study: saving

Strong’s SGreek: 4047. peripoiesis peripoiesis (per-ee-poy’-ay-sis); from SGreek: 4046. peripoieomai; acquisition (the act or the thing); by extension, preservation: KJVobtain (- ing), peculiar, purchased, possession, saving. (DIC)

Word study: soul

Strong’s SGreek: 5590. psuche psuche (psoo-khay’); from SGreek: 5594. psucho; breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from SGreek: 4151. pneuma, which is the rational and immortal soul; and on the other from SGreek: 2222. zoe, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew SHebrew: 5315. nephesh

SHebrew: 7307. ruwach and SHebrew: 2416. chay): KJV- heart (+- ily), life, mind, soul, + us, + you. (DIC)

1Pe 1:16-23 Because it is written, Be ye holy; for I am holy. 17 And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. (KJV)

We claim that we believe in "Predestination" do you believe in "foreordained?" See 1Pe 1:20 above. Note:

Ro 8:29-30 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (KJV)

There is more to "predestination" than a sure way into heaven. There is something that happens in out lives that make us realize what we possess: Eph 2:10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (KJV) Those that oft times believe in predestination make fun of those who do not and accuse them of believing salvation by works. They become comfortable with that and then do not work themselves. No place in the Bible does it reveal that one can work to be saved, but there are multitude of verses that reveal the saved man works. They also spell out the works, "Righteousness." Note the following scriptures:

Mt 5:10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

Mt 5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Ro 6:19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

Ro 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

1Co 15:34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

Eph 4:24 And that ye put on the new man, which after God is created in righteousness and true holiness.

Eph 5:9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) Eph 6:14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

Php 1:11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

2Ti 3:16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

Jas 2:26 For as the body without the spirit is dead, so faith without works is dead also. (KJV)

Dear reader, this is dealing with life in Christ that continues unto the end and without failing utterly. Not because of oneself, but because of the One working in an through the Child of God. God never stops nor does He ever leave us or forsake us. Heb 13:5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (KJV) Some one will say, "Oh I know He will never leave me but I can leave Him." How are you going to leave Him if He is always with you. Here is what maybe we need to take time to see. If you can go about life and do not obey Christ note this passage:

Heb 12:1-8,11-17 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. 4 Ye have not yet resisted unto blood, striving against sin. 5 And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: 6 For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 11 Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. 12 Wherefore lift up the hands which hang down, and the feeble knees; 13 And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord: 15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Heb 13:9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

Heb 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. (KJV)

Consider with me for a moment the mentality of our day. Every body that deals with religion or theology, thinks that they are right.

The Predestinarian believes God has done, and will do it all. So their mentality is, "It don’t make any difference what I do God will get me there any how".

Those that hold to Eternal Security believe that, "It does not make any difference how I live, if one has ever made a profession in Christ they will probably make it".

The Free Will believers believe, "If they don’t work for what they choose in Christ, then they will loose what they choose. When this is examined further either they can chose it again or they will not admit to sin, but mistakes, and God does not condemn mistakes".

       You see dear reader all the above is contrary to God’s Word. We cannot ignore what God has wrote; everyone of these terms are in the scriptures: Persevere, Preserve, Eternal Salvation, Work, Examine lest ye be Reprobates. In studying the scriptures God has Predestinated, and God will cause His people to Persevere. By causing His people to persevere they are preserved. Therefore work and are eternally secure. What is sad, this should not even be an issue. Yet in this day men have made it so because one will not heed the Word of God. What God gives in His Gift to the Child of God has no ending and is Glorious, Joyful, Fulfilling, Christ Like.

Jude 1:25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. (KJV)

We must keep in mind that this is Jude’s salutation. That means, the end of his letter or his good bye. In Jude 1:24 Jude is setting forth God’s great power and God’s power to us ward or those in Christ. In this last verse Jude is setting forth an "only wise God" and that He is all glory, majesty, dominion, power and that He has no end. Omnipotent, Omniscient, Omnipresent, we some times use these expressions to describe our God, the Lord Jesus Christ.

Omnipotent- Means all power:

Ro 16:25-27 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 To God only wise, be glory through Jesus Christ for ever. Amen.

2Co 4:7 But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

Eph 1:21-22 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 And hath put all things under his feet, and gave him to be the head over all things to the church,

1Ti 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. (KJV)

Omniscient- means all knowledge:

Ro 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! (KJV)

Omnipresent- means every place at the same time and all the time.

Ps 139:1-18 O LORD, thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether. 5 Thou hast beset me behind and before, and laid thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it. 7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother’s womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. 17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee. (KJV)

The conclusion of this book is Victory through Christ. He is God that is All Power, Omnipotent; All Wise and Knowing, Omniscient; Every Where, Every Place At One Time, Yet His Abode is in His People, Omnipresent.

I know that I have gained very much by this study, probably more than one that reads this study. I trust you will be a benefactor of it as well. If there is a point of discussion in this writing, I am open to sincere thoughts and suggestions or even questions of any of the positions taken in this commentary.

Faithfully and humbly submitted by:

Elder Roger W. Palmer

Haydock: Jud 1:3

Being very solicitous to discharge my duty of an apostle, in writing and instructing you in the common concern of your salvation, I judge it necessary at present to write this letter, to exhort you to contend earnestly, [1] and stand firm in the Christian faith. (Witham)

===============================

[BIBLIOGRAPHY]

To contend earnestly, supercertari, which has an active sense, of which there are divers examples. See Estius and P. Alleman, Greek: epagonizesthai.

Haydock: Jud 1:4

For there have crept in some men, impious men, (who were of old[2] foretold that they should fall into condemnation, by their own obdurate malice) the disciples of Simon, and the Nicolaites, who endeavour to turn the grace of our God, and Christian liberty into all manner of infamous[3] lasciviousness; who, by their ridiculous fables, deny the only sovereign Ruler, and our Lord Jesus Christ. Some by the only sovereign, or master of all things, understand God the Father, and our Lord Jesus Christ, who, according to his divine Person, is the same God, Master, and Lord with him, and the Holy Ghost. But many interpreters think the true sense and construction is this, denying Jesus Christ, our only sovereign master, [4] and Lord. The reasons for this exposition are: 1. That this verse of St. Jude seems correspondent to that of St. Peter, (2 Peter ii. 1.) where he says of the same heretics, that they deny the Lord who bought them, or deny him that bought them, to be Lord. 2. Because the disciples of Simon denied Jesus Christ to be truly Lord God, but denied not this of the Father. 3. Because the Greek text seems to denote one and the same to be sovereign master and the Lord. See Cornelius a Lapide. (Witham)

===============================

[BIBLIOGRAPHY]

Who were foretold; præscripti, Greek: progegrammenoi, prædicti. It is not well translated appointed, by Mr. N., especially since Calvin and Beza pretended, from this expression, that God was the cause of their resisting the truth.

===============================

[BIBLIOGRAPHY]

Luxuriam, Greek: aselgeian.

===============================

[BIBLIOGRAPHY]

Solum Dominatorem, & Dominum nostrum, Jesum Christum negantes. The ordinary Greek ton monon despoten Theon, kai Kurion emon Iesoun Christon arnoumenoi.

Haydock: Jud 1:5

But I will admonish you, that once [5] (that is, some time ago, when you were converted and instructed) knew all things that were necessary as to the Christian faith, I will then put you in mind of the judgments and chastisements that such sinners may expect, that Jesus, [6] not as man, but as God, having saved the people of Israel from their slavery in Egypt, did afterwards on several occasions punish and destroy those among them, who believed not; who were rebellious and incredulous to his promises. (Witham) ---

The Greek, and after it the Protestant version, have the Lord saved; the Vulgate has Jesus, which signifies Saviour, and may in this place be understood of the Word, who from his incarnation took the name of Jesus (Bible de Vence) ---

Menochius says it means Josue [Joshua], who is thus styled by the seventy interpreters [in the Septuagint].

===============================

[BIBLIOGRAPHY]

Scientes semel omnia, Greek: eidotas apax apanta. Semel, pro jamdudum, says Estius.

===============================

[BIBLIOGRAPHY]

Quoniam Jesus, some would have here meant Josue [Joshua]: they seem not to reflect, that it was not Josue [Joshua], but Moses that saved the people out of Egypt.

Haydock: Jud 1:6-7

Principality. That is, the state in which they were first created, their original dignity. (Challoner) ---

Having given themselves over to [7] fornication, or to excessive uncleanness. ---

Going after other flesh, and seeking unnatural lusts, with those of the same sex. (Witham) ---

Impurity punished by fire and sulphur. Fire is a punishment proportioned to the criminal passion of the voluptuous. That of Sodom was most dreadful, but then it was of short duration. There is another fire that will never be extinguished.

===============================

[BIBLIOGRAPHY]

Given themselves over to fornication, exfornicatæ, Greek: ekporneusasai, excessive fornications, the signification being stronger, and increased by Greek: ek.

Haydock: Jud 1:8

In like manner these men (heretics) also defile the flesh with their horrid abominations, despise just dominion, all lawful authority, as well as ecclesiastical as civil; blaspheme majesty, speak ill, and rail both against the majesty of God, and those whom he hath invested with power derived from him. (Witham) ---

Blaspheme, &c. Speak evil of them that are in dignity; and even utter blasphemies against the divine majesty. (Challoner) ---

The justice of God generally punishes the pride of heart, by abandoning the body to shameful and humiliating abominations, and this we observe in the chief heresiarchs. Their pride makes them rebel against authority; and when once they have got free of this yoke, every other restraint is laughed at.

Haydock: Jud 1:9

When Michael, &c. We do not find this in any other canonical Scripture, so that St. Jude must either have had it from some tradition among the Jews, or from some writing which he, by the Spirit of God, knew to be true. It is not expressed on what account this dispute or strife was, betwixt St. Michael and the devil, about the body of Moses. The common interpretation is, that St. Michael conveyed the body of Moses out of the way, and from the knowledge of the Israelites, lest they should pay to it some idolatrous worship; whereas the devil, for that end, would have it buried, so that the people might know the place and adore it. See Deuteronomy xxxiv. 6. where it is said, "and no man hath known of his sepulchre until this present day." (Witham) ---

Contended about the body, &c. This contention, which is no where else mentioned in holy writ, was originally known by revelation, and transmitted by tradition. It is thought the occasion of it was, that the devil would have had the body buried in such a place and manner, as to be worshipped by the Jews with divine honours. ---

Command thee, or, rebuke thee. (Challoner)

Haydock: Jud 1:10

These men blaspheme whatsoever things they know not, as it is the custom of false and ignorant teachers: and as to things which they know by their senses, in these they are corrupted, following, like brute beasts, their natural lusts and appetites. (Witham)

Haydock: Jud 1:11

They have imitated, or gone in the way of Cain, who murdered his brother; and they have a mortal hatred against the faithful. They have imitated Balaam [8] and his covetousness, (see 2 Peter ii. 15.) and Core [Korah], (Numbers xvi.) who with others opposed Moses; and as these sinners perished, so will they. (Witham) ---

Way, &c. Heretics follow the way of Cain, by murdering the souls of their brethren; the way of Balaam by putting a scandal before the people of God, for their own private ends; and the way of Core or Korah, by their opposition to the church governors of divine appointment. (Challoner)

===============================

[BIBLIOGRAPHY]

decepti sunt simili avaritia & spe mercedis.

Haydock: Jud 1:12-13

These are spots in their banquets; (see 2 Peter ii. 13.) in which they commit unheard of abominations, twice dead, which signifies no more than quite dead, clouds without water, &c. All these metaphors are to represent the corrupt manners of these heretics. (Witham)

Haydock: Jud 1:14

Enoch, &c. Though the ancient writers mention an apocryphal book of Enoch's prophesies, yet St. Jude might know by tradition, or by the Spirit of God, what Enoch truly prophesied concerning God's coming with thousands of his saints, to judge, condemn, and punish the wicked for their impieties and blasphemies. (Witham) ---

Prophesied. This prophecy was either known by tradition, or from some book that is since lost. (Challoner)

Haydock: Jud 1:15

Nothing more terrible than a God avenging in the majesty of his power his own cause. Then the impious libertine, in proportion as he has studied to extinguish in himself and to stifle in others the light of faith, the more shall be confounded and overwhelmed with the glory of God in the day of just retribution.

Haydock: Jud 1:16

Speaketh proud things, admiring persons for gain's sake. It is a part of the character of these heretics to seem to admire and flatter others when they can gain by it. (Witham)

Haydock: Jud 1:17

Be mindful, &c. He now exhorts the faithful to remain steadfast in the belief and practice of what they had heard from the apostles, who had also foretold that in after times (literally, in the last time, )[9] there should be false teachers, scoffing and ridiculing all revealed truths, abandoning themselves to their passions and lusts, who separate themselves from the Catholic communion by heresies and schisms; sensual men, [10] carried away, and enslaved by the pleasures of the senses. (Witham)

===============================

[BIBLIOGRAPHY]

In novissimo tempore, Greek: en eschato chrono, i.e. in this last age of the world.

===============================

[BIBLIOGRAPHY]

Animales, Greek: psuchikoi, ab anima. Tertullian turned Montanist, called the Catholics, Psychicos.

====================

Haydock: Jud 1:20-21

Building yourselves. That is, raising by your actions a spiritual building, founded 1. upon faith; 2. on the love of God; 3. upon hope, whilst you are awaiting for the mercies of God, and the reward of eternal life; 4. joined with the great duty of prayer. (Witham)

Haydock: Jud 1:22

And some indeed reprove, being judged. He gives them another instruction to practice charity in endeavouring to convert their neighbour, where they will meet with three sorts of persons. 1. With persons obstinate in their errors and sins, these may be said to be already judged and condemned, they are to be sharply reprehended, reproved, and, if possible, convinced of their errors. 2. As to others, you must endeavour to save them, by snatching them as it were out of the fire, from the ruin they stand in great danger of. 3. You must have compassion on others in great fear, when you see them, through ignorance or frailty, in danger of being drawn into the snares of these heretics; with these you must deal more gently and mildly, with a charitable compassion, hating always, and teaching others to hate the carnal coat, which is defiled, their sensual and corrupt manners, that defile both the soul and body. (Witham)

Haydock: Jud 1:24-25

Now to him, &c. St. Jude concludes his epistle with this doxology of praising God, and praying to the only God, our Saviour, which may either signify God the Father, or God as equally agreeing to all the Three Persons [of the blessed Trinity], who are equally the cause of Christ's incarnation and man's salvation through Jesus Christ, our Lord, who being God from eternity, took upon him our human nature, that he might become our Redeemer. (Witham) ---

To whom, O Lord, can we give the glory of our salvation, unless to thee, to whom all is due? To whom can we consecrate our hearts, but to him who has redeemed them with his blood, sanctified them by his Spirit, and who is to make them happy by his glory? Reign there, O Lord, as on thy throne, now by thy love; that you may reign there hereafter with glory, magnificence, and sovereignty in heaven.

Gill: Jud 1:3

Beloved, when I gave all diligence to write unto you,.... The apostle calls the persons he writes unto "beloved"; as they were of God, and by him and other saints; and he signifies his diligence in writing to them: and the subject of his writing was,

of the common salvation; which designs either the Gospel, sometimes called salvation, in opposition to the law, which is a ministration of condemnation; and because it is a declaration of salvation, and a means of it; and may be said to be "common", because preached to all, Jews and Gentiles: or Jesus Christ the Saviour himself, who is also sometimes called "salvation", because he was called and appointed to it, and undertook it, and is become the author of it; and may be said to be a "common" Saviour, not of all men, but of all his people; of his whole body, the church, and every member of it, and of all sorts of men, in all nations: or else that spiritual and eternal salvation wrought out by him, which is common, not to all men, for all are not saved with it, but to all the elect of God, and true believers in Christ; the love of God is common to them all alike; the choice of them to eternal salvation is the same; the covenant of grace, the blessings and promises of it, are equally shared by them; and they are bought with the same price of Christ's blood, and are justified by the same righteousness, and are regenerated, sanctified, and called by the same grace, and shall possess the same glory: there is but one way of salvation, and that is not confined to any nation, family, community, or sect among men. The Alexandrian copy and two of Beza's, and the Syriac version, read, "our common salvation"; and two other of Beza's copies and the Vulgate Latin version read, "your common salvation"; the sense is the same: it was

needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints; by the "faith" is meant the doctrine of faith, in which sense it is used whenever faith is said to be preached, obeyed, departed, or erred from, or denied, or made shipwreck of, or when exhortations are made to stand fast, and continue in it, or to strive and contend for it, as here; and which is sometimes called the word of faith, the faith of the Gospel, the mystery of faith, or most holy faith, the common faith, and, as here, faith only; and designs the whole scheme of evangelical truths to be believed; such as the doctrine of the Trinity, the deity and sonship of Christ, the divinity and personality of the Spirit; what regards the state and condition of man by nature, as the doctrines of the imputation of Adam's sin to his posterity, the corruption of nature, and the impotence of men to that which is good; what concerns the acts of grace in the Father, Son, and Spirit, towards, and upon the sons of men; as the doctrines of everlasting love, eternal election, the covenant of grace, particular redemption, justification by the imputed righteousness of Christ, pardon and reconciliation by his blood, regeneration and sanctification by the grace of the Spirit, final perseverance, the resurrection of the dead, and the future glory of the saints with Christ. This is said to be "delivered to the saints": it was delivered by God the Father to Christ as Mediator, and by him to his apostles, who may more especially be meant by "the saints", or holy men; who were chosen to be holy, and to whom Christ was made sanctification, and who were sanctified by the Spirit of God; and this faith, being a most holy faith, is fit for holy men, and only proper to be delivered to them, and preached by them; and by them it was delivered to the churches, both by word and writing; and this delivery of it supposes that it is not an invention of men, that it is of God, and a gift of his, and given in trust in order to be kept, held forth, and held fast; and it was but "once" delivered, in opposition to the sundry times and divers manners in which the mind of God was formerly made known; and designs the uniformity, perfection, and continuance of the doctrine of faith; there is no alteration to be made in it, or addition to it; no new revelations are to be expected, it has been delivered all at once: and therefore should be "earnestly contended for"; for could it be lost, another could not be had; and the whole of it is to be contended for; not only the fundamentals, but the lesser matters of faith; and not things essential only, but also what are circumstantial to faith and religion; every truth, ordinance, and duty, and particularly the purity of faith, and its consistency: and this contention includes a care and solicitude for it, to have it, own it, and hold it fast, and adorn it; and for the preservation of it, and for the spread of it, and that it might be transmitted to posterity: and it denotes a conflict, a combat, or a fighting for it, a striving even to an agony: the persons to be contended with on account of it, are such who deny, or depreciate any of the Persons in the Godhead, the assertors of the purity and power of human nature, and the deniers of sovereign, efficacious, and persevering grace: the persons who are to contend with them are all the saints in general, to whom it is delivered; which they may do by bearing an experimental testimony to it, by praying for the continuance and success of it, by standing fast in one spirit in it, and by dying for it; and particularly the ministers of the Gospel, by preaching it boldly, openly, fully, and faithfully, by disputing for it, and writing in the defence of it, and by laying down their lives, when called for: the manner in which this is to be done, is "earnestly", heartily, in good earnest, and without deceit, zealously, and constantly.

Gill: Jud 1:4

For there are certain men crept in unawares,.... These words contain a reason why the doctrine of faith should be contended for, because of false teachers, who are described as being then upon the spot; the Apostles Peter and Paul had foretold that they would come, but Jude here speaks of them as in being; wherefore present rigour and vigilance were necessary to be used: their names are not mentioned, nor their number, only that there were "certain", or "some men"; which is done to stir up the saints to self-examination, whether they were in the faith; to diligence, in finding out these men; to vigour, in opposing them; and to care, to nip error and heresy in the bud: and they are said to have "crept in unawares": either into private houses, as was the custom of those men; or into the churches, and become members of them being the tares the enemy sows among the wheat; or into the ministry, assuming that office to themselves, without being called and sent of God; and so into the public assemblies of the saints, spreading their poisonous doctrines among them; and also into their affections, until discovered; and so the Ethiopic version reads here, "because ungodly men have entered into your hearts"; and all this was at an unawares, privily, secretly, without any thought about them, or suspicion of them:

who were before of old ordained to this condemnation; or judgment; meaning either judicial blindness of heart, they were given up to, in embracing and spreading errors and heresies; so that these are not casual things, but fall under the ordination and decree of God, which does not make God the author of them, nor excuse the men that hold them; and they are ordained and ordered for many valuable ends; on the part of God, to show his power and wisdom; and on the part of truth, that it might be tried and appear the brighter, and to manifest his people and their graces: or else punishment is designed, even everlasting condemnation, to which some are preordained of God; for this act of preordination respects persons, and not mere actions and events; and is not a naked prescience, but a real decree, and which is sure, certain, and irrevocable; is God's act, and springs from his sovereignty, is agreeably to his justice and holiness; nor is it contrary to his goodness, and is for his glory: the date of this act is "of old"; or as the Syriac version renders it, מן שוריא, "from the beginning"; that is, from eternity; see 2Th 2:13; for reprobation is of the same date with election; if the one is from eternity, the other must be so too, since there cannot be one without the other: if some were chosen before the foundation of the world, others must be left or passed by as early; and if some were appointed unto salvation from the beginning, others must be foreordained to condemnation from the beginning also; for these words cannot be understood of any prophecy of old, in which it was forewritten, or prophesied of these men, that they should be condemned for their ungodliness; not in Mat 24:1, in which no such persons are described as here, nor any mention made of their punishment or condemnation; nor in 2Pe 2:1; for then the apostle would never have said that they were "of old", a long while ago, before written, or prophesied of, since according to the common calculation, that epistle of Peter's, and this of Jude's, were written in the same year; nor in the prophecy of Enoch, Jud 1:14; for Enoch's prophecy was not written, as we know of; and therefore these men could not be said to be before written in it; besides, that prophecy is spoken of as something distinct from these persons being before written, to condemnation; and after all, was a prophecy referred to, the sense would be the same, since such a prophecy concerning them must be founded upon an antecedent ordination and appointment of God; the word here used does not intend their being forewritten in any book of the Scriptures, but in the book of God's eternal purposes and decrees; and the justice of such a preordination appears by the following characters of them,

ungodly men: all men are by nature ungodly, some are notoriously so, and false teachers are generally such; here it signifies such who are destitute of the fear of God, and of all internal devotion, and powerful godliness; and who did not worship God externally, according to his institutions and appointments, and much less sincerely, and in a spiritual manner; and who even separated themselves from the true worshippers of God, and gave themselves up to sensuality, and therefore their condemnation was just:

turning the grace of our God into lasciviousness; not the love and favour of God, as in his own heart, or as shed abroad in the hearts of others; for that can never, be turned to such a purpose, it always working in a contrary way; nor the principle of grace wrought in the soul, which being of a spiritual nature, lusteth against the flesh, and cannot be turned into it; more likely the goodness of God in his providential dispensations, which is despised by some, and abused by others; but rather the doctrine of grace, which though lasciviousness is not in its nature, nor has it any natural tendency to it, yet wicked men turn or transfer it from its original nature, design, and use, to a foreign one: and they may be said to turn it into lasciviousness, either by asserting it to be a licentious doctrine, when it is not; or by treating it in a wanton and ludicrous manner, scoffing at it, and lampooning it; or by making the doctrine of grace universal, extending it equally alike to all mankind, and thereby harden and encourage men in sin,

And denying the only Lord God; God the Father, who is the only sovereign Lord, both in providence and grace; and the only God, not to the exclusion of the Son and Spirit, but in opposition to nominal and fictitious deities, or Heathen gods; and he was denied by these men, if not in words, yet in works: the word "God" is left out in the Alexandrian copy, and in the Vulgate Latin version,

And our Lord Jesus Christ; as his deity, or sonship, or humanity, or that he was the Messiah, or the alone Saviour, or his sacrifice, satisfaction, and righteousness; with respect to either of which he may be said to be denied doctrinally, as he is also practically, when men do not walk worthy of their profession of him; and both might be true of these men, and therefore their condemnation was righteous. The copulative "and" is omitted in the Syriac version, which seems to make this clause explanative of the former.

Gill: Jud 1:5

I will therefore put you in remembrance, though ye once know this,.... The Alexandrian copy, and some others, and the Vulgate Latin version, read, "knew all things"; but rather it is to be restrained by the following instance of, God's vengeance on unbelievers; which with others is produced, to vindicate the divine conduct in the condemnation of the above persons, and to show that that is certain, and may be expected, since God has always dealt thus with such persons; and this they knew by reading of the Scriptures; at least they had known it once, though it might now be forgotten by them; and they had known it once for all; they had been perfectly acquainted with it; which is said, lest the apostle should be thought to write to persons ignorant, and rude in knowledge, and to show that he wrote nothing new and unheard of, and so should have the more weight and influence upon them; and he thought fit to remind them of it, though they had known it: it is one part of the work of the ministers of the word to put people in mind of what they have known; which is necessary, because of the inattentiveness of hearers, their forgetfulness, and loss of knowledge, and the weakness of some capacities to take in, and retain things; and if the judgment is not more informed hereby, yet the affections may be afresh raised, and grace be drawn out into exercise, and the mind be established and confirmed. The instance follows,

how that the Lord, having saved the people out of the land of Egypt; that is, the people of Israel, who were the chosen people of God, a special people, above all others, and had peculiar privileges; these the Lord brought out of the land of Egypt, with an high hand, and a mighty arm, and saved them out of their bondage, and delivered out of their oppressions and afflictions: the Alexandrian copy, and some others, the Vulgate Latin, and Ethiopic versions, instead of "the Lord", read "Jesus": and yet, though they were a special people, and notwithstanding this wonderful deliverance, and great salvation, he

afterward destroyed them that believed not; their carcasses fell in the wilderness by one judgment or another upon them; so that of all that came out of Egypt, but two entered into the land of Canaan: this shows the evil nature of unbelief; and that God will not suffer sin to go unobserved in any; no outward privileges and profession will screen any from divine vengeance; God sometimes makes severe examples of mere nominal professors; nor must false teachers, deniers of Christ, and perverters of his Gospel, expect to go free: moreover, it may be observed, that God may do great things for persons, and yet after all destroy them; great riches and honours may be conferred on some, great natural gifts on others; some may seem as if they had the grace of God, and were brought out of spiritual Egypt, and enjoy great mercies and favours, and have many deliverances wrought for them, and yet at last perish.

Gill: Jud 1:6

And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place:

but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see 2Pe 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place ^g,

He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in 2Pe 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody

unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call יום דינא רבא, "the day of the great judgment" ^h. This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel?

Gill: Jud 1:7

Even as Sodom and Gomorrha, and the cities about them,.... Admah and Zeboiim, for Zoar was spared. This is a third instance of God's vengeance on sinners; and which, like that of the Israelites, and of the angels, was after great favours had been enjoyed: these places were delightfully situated, and very fruitful, as the garden of God; they were under a form of government, had kings over them, and had lately had a very great deliverance from the kings that carried them captive, being rescued by Abraham; they had a righteous Lot among them, who was a reprover in the gate, and Abraham made intercession for them with God. But they

in like manner giving themselves over to fornication; not as the angels, who are not capable of sinning in such a manner; though the Jews make this to be a sin of theirs, and so interpret Gen 6:2 ⁱ, but rather the Israelites, among whom this sin prevailed, 1Co 10:8; though it seems best of all to refer it to the false teachers that turned the grace of God into lasciviousness, and were very criminal this way; and then the sense is, that in like manner as they, the inhabitants of Sodom and Gomorrah, gave themselves over to the sin of fornication; wherefore these men might expect the same judgments that fell upon them, since their sin was alike; which sin is a work of the flesh, contrary to the law of God, is against the body, and attended with many evils; exposes to judgment here and hereafter, and unfits for the communion of the saints, and for the kingdom of heaven:

and going after strange flesh; or "other flesh"; meaning not other women besides their own wives, but men; and designs that detestable and unnatural sin, which, from these people, is called sodomy to this day; and which is an exceeding great sin, contrary to the light of nature and law of God, dishonourable to human nature, and scandalous to a nation and people, and commonly prevails where idolatry and infidelity do, as among the Papists and Mahometans; and arose from idleness and fulness of bread in Sodom, and was committed in the sight of God, with great impudence: their punishment follows,

are set forth for an example; being destroyed by fire from heaven, and their cities turned into a sulphurous lake, which continues to this day, as a monument of God's vengeance, and an example to all such who commit the same sins, and who may expect the same equitable punishment; and to all who live ungodly lives, though they may not be guilty of the same crimes; and to all that slight and reject the Gospel revelation, with whom it will be more intolerable than for Sodom and Gomorrah; and to antichrist, who bears the same name, and spiritually is called Sodom and Egypt; and particularly to all false teachers, who besides their strange doctrines, go after strange flesh:

suffering the vengeance of eternal fire; which may be understood of that fire, with which those cities, and the inhabitants of it, were consumed; which, Philo the ^k Jew says, burnt till his time, and must be burning when Jude wrote this epistle. The effects of which still continues, the land being now brimstone, salt, and burning; and is an emblem and representation of hell fire, between which there is a great likeness; as in the matter of them, both being fire; in the efficient cause of them, both from the Lord; and in the instruments thereof, the angels, who, as then, will hereafter be employed in the delivery of the righteous, and in the burning of the wicked; and in the circumstance attending both, suddenly, at an unawares, when not thought of, and expected; and in the nature of them, being a destruction total, irreparable, and everlasting: and this agrees with the sentiments of the Jews, who say ^l, that "the men of Sodom have no part or portion in the world to come, and shall not see the world to come.

And says R. Isaac,

"Sodom is judged בדינא דגיהנם, "with the judgment of hell" ^m.

Gill: Jud 1:8

Likewise also these filthy dreamers defile the flesh,.... Which may be literally understood, either of the Jewish doctors, who pretended to be interpreters of dreams, as R. Akiba, R. Lazar, and others ⁿ; or of the false teachers in the apostle's time, and of their filthy dreams, and nocturnal pollutions in them; which sense the Arabic and Ethiopic versions confirm; the former rendering the words thus, "so these retiring in the time of sleep, defile their own flesh"; and the latter thus, "and likewise these, who in their own sleep, pollute their own flesh"; as also of their pretensions to divine assistance and intelligence by dreams; and likewise may be figuratively understood of them; for false doctrines are dreams, and the teachers of them dreamers, Jer 23:25, as are all those doctrines of men that oppose the trinity of persons in the Godhead; that contradict the deity and sonship of Christ; that depreciate any of his offices; that lessen the glory of the person and grace of the Spirit; that cry up the purity, power, and righteousness of human nature, and are contrary to the free grace of God. These arise from the darkness of the understanding, and a spirit of slumber upon them; are the fictions of their own brain, and of their roving imagination; are illusory and deceitful, and are in themselves vanities, and like dreams pass away. And the dreamers of these dreams may be said to "defile the flesh"; since they appear to follow and walk after the dictates of corrupt nature; and because by their unclean practices, mentioned in the preceding verse, they defile the flesh, that is, the body: all sin is of a defiling nature, and all men are defiled with it; but these were notoriously so; and often so it is, that unclean practices follow upon erroneous principles,

Despise dominion; either the government of the world by God, denying or speaking evil of his providence; the Ethiopic version renders it, "they deny their own God", either his being, or rather his providence; or the dominion and kingly power of Christ, to which they cared not to be subject; or rather civil magistracy, which they despised, as supposing it to be inconsistent with their Christian liberty, and rejected it as being a restraint on their lusts; choosing rather anarchy and confusion, that they might do as they pleased, though magistracy is God's ordinance, and magistrates are God's representatives:

and speak evil of dignities; or "glories"; the Arabic version reads, "the God of glory": this is to be understood either of angels, those glorious creatures, called thrones, dominions, &c. or ecclesiastical governors, who are set in the first and highest place in the church, and are the glory of the churches; or else civil magistrates, as before, who are the higher powers, and sit in high places of honour and grandeur. False teachers are injurious to themselves, disturbers of churches, and pernicious to civil government,

Gill: Jud 1:9

Yet Michael the archangel,.... By whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ; as appears from his name Michael, which signifies, "who is as God": and who is as God, or like unto him, but the Son of God, who is equal with God? and from his character as the archangel, or Prince of angels, for Christ is the head of all principality and power; and from what is elsewhere said of Michael, as that he is the great Prince, and on the side of the people of God, and to have angels under him, and at his command, Dan 10:21. So Philo the Jew ^o calls the most ancient Word, firstborn of God, the archangel; Uriel is called the archangel in this passage from the Apocrypha:

"And unto these things Uriel the archangel gave them answer, and said, Even when the number of seeds is filled in you: for he hath weighed the world in the balance.'' (2 Esdras 4:36)

when contending with the devil he disputed about the body of Moses; which some understand literally of the fleshly and natural body of Moses, buried by the Lord himself, partly out of respect to him; and partly, as some think, lest the Israelites should be tempted to an idolatrous worship of him; but rather it was to show that the law of Moses was to be abolished and buried by Christ, never to rise more: and they think that this dispute was either about the burying of his body, or the taking of it up again; Satan on the one hand insisting upon the taking of it up, in order to induce the Israelites to worship him, and Michael, on the other hand, opposing it, to prevent this idolatry; but then the difficulty is, where Jude should have this account, since the Scriptures are silent about it. Some have thought that he took it out of an apocryphal book, called "the Ascension of Moses", as Origen ^p, which is not likely; others, that he had it by tradition, by which means the Apostle Paul came by the names of the Egyptian magicians Jannes and Jambres; and some passages are referred to in some of their writings ^q, as having some traces of this dispute; but in them the discourse is not concerning the body, but the soul of Moses; not concerning burying or taking up of his body, when buried, but concerning the taking away of his soul, when he was alive; which none of the angels caring to undertake, at length Samael, the chief of devils, did, but without success, wherefore God took it away with a kiss himself: besides, the apostle produces this history as a thing well known; nor is it reasonable to suppose that such an altercation should be between Michael, and the devil, on such an account; or that it was in order to draw Israel into idolatry on the one hand, and on the other hand to prevent it; since never was the custom of the Israelites to worship their progenitors or heroes; nor did they seem so well disposed to Moses in his lifetime; nor was there any necessity of taking up his body, were they inclined to give him honour and worship; yea, the sight of his dead body would rather have prevented than have encouraged it: but this is to be understood figuratively; and reference is had to the history in Zec 3:1; as appears from the latter part of this verse: some think the priesthood of Christ is intended, which was the end, the sum and substance, of the law of Moses; and seeing that Joshua, the high priest, was a type of Christ, and the angel of the Lord contended with Satan about him, he might be said to dispute with him about the body of Moses; but this sense makes a type of a type, and Christ to contend about himself; besides, this should rather be called the body of Christ than of Moses, others think that the temple of the Jews is meant about the rebuilding of which the contention is thought to be; and which may be called the body of Moses, as the church is called the body of Christ; though it should be observed, that the temple is never so called, and that not the place where the church meets, but the church itself, is called the body of Christ: but it is best of all to understand it of the law of Moses, which is sometimes called Moses himself, Joh 5:45; and so the body of Moses, or the body of his laws, the system of them; just as we call a system of laws, and of divinity, such an one's body of laws, and such an one's body of divinity: and this agrees with the language of the Jews, who say ^r, of statutes, service, purification, &c. that they are גופי התורה, "the bodies of the law"; and so of Misnic treatises, as those which concern the offerings of turtle doves, and the purification of menstruous women, that they are גופי, "the bodies" of the traditions ^s, that is, the sum and substance of them: so the decalogue is said ^t to be "the body of the Shema", or "Hear, O Israel", Deu 6:4, so Clemens of Alexandria ^u says, that there are some who consider the body of the Scriptures, the words and names, as if they were, το σωμα του μωσεως, "the body of Moses" ^w. Now the law of Moses was restored in the time of Joshua the high priest, by Ezra and Nehemiah. Joshua breaks some of these laws, and is charged by Satan as guilty, who contended and insisted upon it that he should suffer for it; so that this dispute or contention might be said to be about the body of Moses, that is, the body of Moses's law, which Joshua had broken; in which dispute Michael, or the angel of the Lord, even the Lord Jesus Christ himself,

durst not bring against him a railing accusation; that is, not that he was afraid of the devil, but though he could have given harder words, or severer language, and which the other deserved, yet he chose not to do it, he would not do it; in which sense the word "durst", or "dare", is used in Rom 5:7,

but said, the Lord rebuke thee; for thy malice and insolence; see Zec 3:2; and this mild and gentle way of using even the devil himself agrees with Christ's conduct towards him, when tempted by him in the wilderness, and when in his agony with him in the garden, and amidst all his reproaches and sufferings on the cross. And now the argument is from the greater to the lesser, that if Christ, the Prince of angels, did not choose to give a railing word to the devil, who is so much inferior to him, and when there was so much reason and occasion for it; then how great is the insolence of these men, that speak evil of civil and ecclesiastical rulers, without any just cause at all?

Gill: Jud 1:10

But these speak evil of those things which they know not,.... Which may more particularly refer to dignities, Jud 1:8; either angels, who are little known, and not at all, but by revelation, and yet were blasphemed, or evil spoken of by these men; either by ascribing too much to them, as the creation of the world; or by saying such things of them, as were below, and unworthy of them, as their congress with women, &c. or civil magistrates; these men were ignorant of the nature, use, and end, of magistracy and civil government, and so treated it with contempt; or the ministers of the Gospel, whose usefulness was not known, at least not acknowledged by them, and so became the object of their scorn and reproach: or it may refer more generally to the Scriptures, which false teachers are ignorant of, and yet speak evil of; either by denying them to be the Word of God, or by putting false glosses on them; and so to the several parts of the Scriptures, as to the law, the nature, use, and end of which they are not acquainted with; and therefore blaspheme it, by not walking according to it, or by denying it to be of God, and to be good, or by making the observance of it necessary to justification and salvation; and also to the Gospel, the doctrines and ordinances of it, which they speak evil of, despise and reject, not knowing the nature, value, and design of them:

but what they know naturally as brute beasts: man originally had a large share of natural knowledge, and there is in man still, notwithstanding the fall, by which his knowledge is impaired, a natural knowledge of God, and of things natural, civil, and moral; and there is a sensitive knowledge in man, which he has in common with the brutes, and which is here meant: and such was the brutish sensuality of these men, that

in those things they corrupt themselves; and act as brute beasts without shame and fear; yea, worse than brute beasts, as in the acts of unnatural lust, mentioned in Jud 1:7; whereby they corrupt both their souls and bodies, and so shall be destroyed, and perish in their corruption.

Gill: Jud 1:11

Woe unto them,.... This may be considered as a commiseration of their case, or as a denunciation of deserved punishment, or as a prediction of what would befall them. The Arabic version prefaces these words with an address to the saints, "O my beloved": that what was about to be said might be attended to, as a caution and instruction to them,

For they have gone in the way of Cain; which was a way of envy, for Cain envied the acceptance of his brother's gift, and that notice which the Lord took of him; so these men envied the gifts bestowed on Christ's faithful ministers, and the success that attended their labours, and the honour that was put upon them by Christ, and that was given them by the churches; which shows, that they were destitute of grace, and particularly of the grace of charity, or love, which envies not, and that they were in an unregenerate estate, and upon the brink of ruin and destruction. Moreover, the way of Cain was a way of hatred, and murder of his brother, which his envy led him to; so these men hated the brethren, persecuted them unto death, as well as were guilty of the murder of the souls of men, by their false doctrine: to which may be added, as another of Cain's ways, in consequence of the former, absence from the presence of God, or the place of his worship; so these men separated themselves, and went out from the churches, forsook the assembling together with them, and so might expect Cain's punishment, to be driven from the face of God; yea, to be bid go as cursed into everlasting burnings:

and ran greedily after the error of Balaam for reward; Balaam's error, which he himself was guilty of, was covetousness, or an immoderate love of money, 2Pe 2:15; which, as it is the root of all evil, is the bane of religion, and the source of heresy, and what the false teachers were greatly addicted to; and where it prevails, it is insatiable, and not to be checked and stopped, as in these men; and is a damnable sin, and excludes from the kingdom of heaven, as well as is dishonourable to religion; hence such particular notice is taken of it, lest it be found in a minister of the word: this character exactly agrees with the followers of Simon Magus. The error which Balaam led others into, was both idolatry and adultery, Rev 2:14, which these false teachers were both guilty of themselves, and taught others, and indulged them therein; and which both teachers and people ran greedily after. Balaam is one of the four private persons, who, according to the Jews, shall have no part or portion in the world to come ^w,

And perished in the gainsaying of Core: the same with Korah, Num 16:1. The Septuagint there call him Core, and so does Philo the Jew ^x, as the apostle does here, and by Josephus he is called ^y "Cores": now the gainsaying or contradiction of these men was like Korah's; as his was against Moses, the ruler of the people, so theirs was against magistracy, Jud 1:8; which was gainsaying God's own ordinance, and a contradiction of that which is for the good of men; the ground of which contradiction was love of liberty, and their own lusts; and, generally speaking, men perish in their factions and rebellions against good and lawful magistrates: also, as Korah gainsayed Aaron, the priest of the Lord, so these men contradicted and opposed the ministers of Christ, whom they would have thrust out in order to put in themselves, and whose persons they reviled, and contradicted their doctrines, which to do is of dangerous consequence; and they might be said to perish in his gainsaying, as a type and example of their destruction, which would be swift and sudden, as his was; and to denote the certainty of it. So the Jews ^z say of Korah and his company, that they shall never ascend, or rise up and stand in judgment, and that they shall have no part or portion in the world to come ^a,

Gill: Jud 1:12

These are spots in your feasts of charity,.... Or "love". The Jews speak סעודתיה דמהימנותא, "of a feast of faith" ^b. These here seem to be the Agapae, or love feasts, of the primitive Christians; the design of which was to maintain and promote brotherly love, from whence they took their name; and to refresh the poor saints, that they might have a full and comfortable meal now and then: their manner of keeping them was this; they began and ended them with prayer and singing; and they observed them with great temperance and frugality; and they were attended with much joy and gladness, and simplicity of heart: but were quickly abused, by judaizing Christians, as observing them in imitation of the passover; and by intemperance in eating and drinking; and by excluding the poor, for whose benefit they were chiefly designed; and by setting up separate meetings for them, and by admitting unfit persons unto them; such as here are said to be spots in them, blemishes, which brought great reproach and scandal upon them, being persons of infamous characters and conversations. The allusion is either to spots in garments, or in faces, or in sacrifices; or to a sort of earth that defiles; or else to rocks and hollow stones on shores, lakes, and rivers, which collect filth and slime; all which serve to expose and point out the persons designed. The Alexandrian copy and some others read, "these are in their own deceivings, spots", απαταις, instead of αγαπαις, as in 2Pe 2:13,

when they feast with you; which shows that they were among them, continued members with them, and partook with them in their solemn feasts, and were admitted to communion; and carries in it a kind of reproof to the saints, that they suffered such persons among them, and allowed them such privilege, intimacy, and familiarity with them:

feeding themselves without fear; these were like the shepherds of Israel, who fed themselves, and not the flock, and were very impious and impudent, open and bare faced in their iniquities, neither fearing God nor regarding man,

Clouds they are, without water; they are compared to clouds for their number, being many false prophets and antichrists that were come out into the world; and for their sudden rise, having at once, and at an unawares, crept into the churches; and for the general darkness they spread over the churches, making it, by their doctrines and practices, to be a dark and cloudy day, a day of darkness, and gloominess, a day of clouds, and of thick darkness, a day of trouble, rebuke, and blasphemy; and for the storms, factions, rents, and divisions they made; as also for their situation and height, soaring aloft, and being vainly puffed up in their fleshly mind; as well as for their sudden destruction, disappearing at once. And to clouds "without water", because destitute of the true grace of God, and of true evangelical doctrine; which, like rain, is from above, from heaven; and which, like that, refreshes, softens, and fructifies. Now these false teachers looked like clouds, that promised rain, boasted of Gospel light and knowledge, but were destitute of it, wherefore their ministry was uncomfortable and unprofitable,

Carried about of winds; either of false doctrines, or of their own lusts and passions, or of Satan's temptations:

trees whose fruit withereth: or "trees in autumn"; either like to them, which put forth at that season of the year, and so come to nothing; or like to trees which are bare of leaves as well as fruit, it being the time when the leaves fall from the trees; and so may be expressive of these persons casting off the leaves of an outward profession, of their going out from the churches, separating from them, and forsaking the assembling together with them, when what fruit of holiness, and good works, they seemed to have, came to nothing; and so were

without fruit, either of Gospel doctrine, or of Gospel holiness and righteousness; nor did they make any true converts, but what they made were like the Pharisees, as bad, or worse than themselves; and from their unfruitfulness in all respects, it appeared that they were not in Christ the true vine, and were not sent forth by him, nor with his Gospel, and that they were destitute of the Spirit of God,

Twice dead; that is, entirely, thoroughly, and really dead in trespasses and sins, notwithstanding their pretensions to religion and godliness; or the sense may be, that they were not only liable to a corporeal death, common to them with all mankind, but also to an eternal one, or to the death both of soul and body in hell. Homer calls ^d those διθανεις, "twice dead", that go to hell alive: or rather the sense is this, that they were dead in sin by nature, as all men are, and again having made a profession of religion, were now become dead to that profession; and so were twice dead, once as they were born, and a second time as they had apostatized:

plucked up by the roots; either by separating themselves from the churches, where they had been externally planted; or by the act of the church in cutting them off, and casting them out; or by the judgment of God upon them,

Gill: Jud 1:13

Raging waves of the sea,.... False teachers are so called, for their, swelling pride and vanity; which, as it is what prevails in human nature, is a governing vice in such persons, for knowledge without grace puffs up; and this shows that they had not received the doctrine of grace in truth, for that humbles; as also for their arrogance, boasting, and ostentation; and for their noisiness, their restless, uneasy, and turbulent spirits, for their furious and wrathful dispositions; as well as for their levity and inconstancy, and for their turpitude and filthiness:

foaming out their own shame: wrathful words, frothy and obscene language, and filthy doctrines; and which expresses the issue of their noisy and blustering ministry, which ends in uncleanness, shame, emptiness, and ruin,

Wandering stars; they are called "stars", because they have the appearance of such, and blaze for a while, in seeming light, zeal, and warmth, and in fame and reputation; and "wandering" ones, not comparable to the planets, which go their regular course, but to fiery exhalations, gliding and running stars; because they wander about from house to house, as well as from one nation to another, and being never settled in their principles, nor at a point in religion; and wander also after their own carnal lusts, and cause others to wander likewise, and at last become falling stars; not from real grace and sanctified knowledge, which they never had; but from truth to error, and from a seemingly holy life and conversation, to a vicious one; and from a profession of religion, to open profaneness; and whose fall is irrecoverable, as that of stars:

to whom is reserved the blackness of darkness for ever; or the blackest darkness, even utter darkness; which phrase not only expresses the dreadful nature of their punishment, their most miserable and uncomfortable condition; but also the certainty of it, it is "reserved" for them among the treasures of divine wrath and vengeance, by the righteous appointment of God, according to the just demerit of their sins; and likewise the duration of it, it will be for ever; there will never be any light or comfort, but a continual everlasting black despair, a worm that dieth not, a fire that will not be quenched, the smoke and blackness of which will ascend for ever and ever; hell is meant by it, which the Jews represent as a place of darkness: the Egyptian darkness, they say, came from the darkness of hell, and in hell the wicked will be covered with darkness; the darkness which was upon the face of the deep, at the creation, they interpret of hell ^e,

Gill: Jud 1:14

And Enoch also, the seventh from Adam,.... This was Enoch the son of Jared; his name signifies one "instructed", or "trained up"; as he doubtless was by his father, in the true religion, in the nurture and admonition of the Lord; and was one that had much communion with God; he walked with him, and was translated by him, body and soul, to heaven, and did not see death; Gen 5:18; he is said to be "the seventh from Adam"; not the seventh man from him that was born into the world, for there were no doubt thousands born before him; but he was, as the Jews express it ^f, דור שביעי, "the seventh generation" from him; and they have an observation ^g, that all sevenths are always beloved by God; the seventh in lands, and the seventh in generations; Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, as it is written, Gen 5:24; and this is said partly to distinguish him from others of the same name, and particularly from Enoch the son of Cain, the third: from Adam in his line, as this was the seventh from Adam in the line of Seth; and partly to observe the antiquity of the following prophecy of his: for it is said, he

prophesied of these; of these false teachers, and such as they; what would be their sad state and condition at the second coming of Christ to judgment: that he had a spirit of prophecy is evident from the name he gave to his son Methuselah, which signifies, "when he dies is the emission", or the sending out of the waters of the flood, which came to pass the very year he did die. The Arabic writers ^h call him Edris the prophet; and the Jews say ⁱ, that he was in a higher degree than Moses or Elias; they also call ^k him Metatron, the great scribe, a name which they sometimes give to the angel that went before the children of Israel in the wilderness, and which seems to belong to the Messiah: that Enoch wrote a prophecy, and left it behind him in writing, does not appear from hence, or elsewhere; the Jews, in some of their writings, do cite and make mention of the book of Enoch; and there is a fragment now which bears his name, but is a spurious piece, and has nothing like this prophecy in it; wherefore Jude took this not from a book called the "Apocalypse of Enoch", but from tradition; this prophecy being handed down from age to age; and was in full credit with the Jews, and therefore the apostle very appropriately produces it; or rather he had it by divine inspiration, and is as follows:

saying, behold, the Lord cometh with ten thousand of his saints; by the "Lord" is meant the Lord Jesus Christ, who is ordained the Judge of quick and dead, and for which he is richly qualified, being omniscient and omnipotent, and faithful and righteous, and who will certainly come again to judge the world in righteousness; for not of his first coming, which was not to judge and condemn, but to seek and save, but of his second coming at the last day is this to be understood; and this is expressed in the present tense, "cometh", in the manner of the prophets, who speak of things future as if they already were, as Isaiah does of the incarnation, sufferings, and death of Christ, and to awaken the attention of persons to it, as if it was near at hand, as also to signify the certainty of it: and when he comes, he will be attended "with ten thousand of his saints": meaning either the souls of glorified saints, even all of them, 1Th 3:13, which will come with Christ, and meet the living ones, and be reunited to their own bodies, which will then be raised; or else the holy angels, as in Deu 33:2; and so some copies and the Arabic version read; which will be both for the showing forth of his glory and majesty, and for service in gathering his elect together, as well as for terror to the wicked; and a "behold" is prefixed to all this, to denote the certainty of Christ's coming, and the importance and wonderfulness of it: the ends of his coming follow,

Gill: Jud 1:15

To execute judgment upon all,.... Quick and dead, small and great, high and low, rich and poor, good and bad, righteous and wicked, sheep and goats; to pass the definitive sentence on each, that of absolution, life, and happiness, on his own people, and that of condemnation, death, and misery, on the wicked; which will be done in the most strict and righteous manner:

and to convince all that are ungodly among them; those who are without God, the fear of him love to him, or faith in him; who have lived without the worship of him, or in a false worship; and particularly false teachers are here meant, the same as in Jud 1:4; who will then be convicted in their own consciences, by that clear evidence, and full light, in which things will be set:

of all their ungodly deeds; both against law and Gospel:

which they have ungodly committed; which they lived in the commission of, and continually practised in a vile manner, publicly, and in defiance of heaven, and with seared consciences:

and of all their hard speeches, which ungodly sinners have spoken against him; either "against" God, as the Vulgate Latin version reads, against his being, his perfections, his providence, his purposes, his word, and worship; or rather against Jesus Christ the Lord, who will come to judge them, against his person and offices, his blood, righteousness, and sacrifice; his ministers and people, his truths and ordinances.

Gill: Jud 1:16

These are murmurers,.... That is, at others; secretly, inwardly, in a muttering way, grunting out their murmurs like swine; to which, for their filthiness and apostasy, false teachers may be filly compared: and their murmurs might be both against God and men; against God, against the being of God, denying, or at least wishing there was no God, and uneasy because there is one; against the perfections of God, particularly his sovereignty over all, his special goodness to some, his wisdom, justice, truth, and faithfulness; against his purposes and decrees, both with respect to things temporal, spiritual, and eternal; against the providence of God and his government of the world, and the unequal distribution of things in it; and especially against the doctrines of free grace, and the ordinances of the Gospel: and not only are they murmurers against God, and all divine things and persons, but also against men; particularly against civil magistrates, who restrain them, and are a terror to them; and against the ministers of the Gospel, whose gifts and usefulness they envy; and indeed against all men, their neighbours, and what they enjoy, and at everything that goes besides themselves: it follows,

complainers; some join the above character and this together, and read, as the Vulgate Latin version, "complaining murmurers"; others, as the Syriac version, place not only a comma, but a copulative between them; and as the former may design secret and inward murmuring, this may intend outward complaining in words; not of their own sins and corruptions, nor of the sins of others, with any concern for the honour of religion; or of the decay of powerful godliness in themselves or others; or of the failure of the Gospel, and the decrease of the interest of Christ; but either of God, that he has not made them equal to others in the good things of life, as the Arabic version renders it, "complaining of their own lots"; or that he lays so much affliction upon them more than on others; or of men, that their salaries are not sufficient, and that they are not enough respected according to their merit; and indeed, as the Syriac version reads, "they complain of everything", and are never satisfied and easy:

walking after their own lusts; which are carnal and worldly; see Gill on 2Pe 3:3,

and their mouth speaketh great swelling words; both against God and men; and this may point at their boast of knowledge, their great ostentation of learning, their vain and empty doctrines, their high flights, their rhetorical style, and bombast language:

having men's persons in admiration because of advantage; crying up men of their own stamp for the advantage of the party; and giving flattering titles to men of wealth and riches, for the sake of their money: so the Ethiopic version, "they studied to please persons, to make gain of them"; they were respecters of persons; so the phrase is used by the Septuagint in Deu 10:17, and in Job 22:8, and in Pro 18:5 and in Isa 9:15.

Gill: Jud 1:17

But, beloved,.... Or "my beloved", as the Syriac and Arabic versions read; or "our brethren", as the Ethiopic version; the apostle addresses the saints in this manner, to distinguish them from the false teachers, and to show that he had a different opinion of them from them; and that be would have them beware of them, and not be surprised at them, since it was no other than what was foretold; and also to engage their attention and regard to the following exhortation:

remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; these words mean not the doctrines of the apostles in general, but particularly the prophecies delivered out by them, as by the Apostles Paul and Peter, concerning the false teachers that should arise; and these being spoken of before, and by apostles, even by the apostles, of our Lord Jesus Christ, were worthy of regard, and deserved to be remembered; a remembrance of which is a preservative from error, and a relief in the worst of times, whether of persecution, or heresy. This does not suppose that Jude was not an apostle, only that there were other apostles besides him; and that these, some of them at least, had prophesied of these men, and that he had lived to see their predictions verified; nor does he exclude himself from being one of them; yea, the Ethiopic version reads, "which we the apostles of our Lord Jesus Christ have formerly declared unto you"; see 2Pe 3:2.

Gill: Jud 1:18

How that they told you that there should be mockers in the last time,.... See Gill on 2Pe 3:3.

Gill: Jud 1:19

These be they who separate themselves,.... Not from sinners openly profane; such a separation is commendable, being according to the will and word of God, to the mind and practice of Christ, and which tends to the good of men, and to the glory of God; but from the saints and people of God; it is possible that a child of God may for a time leave the fellowship of the saints, but an entire and total forsaking of them, and of assembling with them, looks with an ill aspect; nor did they separate themselves from superstition and will worship, and every false way of worship, which would have been right, but from the pure worship, ordinances, and discipline of God's house, by a perversion of them, and as being above them, or unwilling to be under any notice and government; not from errors and heresies, and persons that held them, with these they herded; but from the pure doctrines of the Gospel, and ministers of the word, and made divisions and separations among the churches, for worldly ends, and through pride and affectation of vain glory, as if they were more knowing, more holy, and more spiritual than other men: when they were

sensual; such as gave themselves up to sensual lusts and pleasures; and at best were but natural men, who had only natural and rational abilities, but without spiritual and experimental knowledge: hence it follows,

having not the Spirit; though they might have some external gifts of the Spirit; or he himself dwelling in them as a spirit of conviction and illumination, as a spirit of regeneration and sanctification, as a spirit of faith and comfort, as a spirit of adoption, and as the earnest and pledge of the heavenly glory; they were not under his influence, nor did they feel the operations of his grace, nor had they communion with him: hence they appeared to be none of Christ's, nor could they claim interest in him, and were without life, and so could not persevere.

Gill: Jud 1:20

But ye, beloved,.... See Gill on JuDeu 1:17,

building up yourselves on your most holy faith; some copies, and the Complutensian edition, read, "our most holy faith"; meaning the doctrine of faith in all its branches, which is holy, a most holy doctrine; which displays the holiness of God, and is a means of beginning and increasing internal holiness in the saints, and of encouraging and exciting them to external holiness of life and conversation: this phrase, מהימנותא קדישא, "holy faith", is in use with the Jews ^k: and it becomes the saints to build up one another upon this; the doctrine of faith, is a foundation to build upon, particularly what regards the person, offices, and grace of Christ, and is itself of an edifying nature; and they should not content themselves with their present knowledge of it, but seek for an improvement in it; and though they were passive when first built on Christ and his doctrines, and though ministers are greatly instruments in building of them up more and more; yet they are capable of building up themselves, and one another, by attending on the ministry of the word, and by private conversation, with each other, and particularly by

praying in the Holy Ghost; which is a special means of increase and establishment in the doctrine of faith; the Holy Ghost is the author and enditer of prayer, and an assister in it; without him saints cannot call God their Father, nor pray with faith and fervency, or with freedom and liberty,

Gill: Jud 1:21

Keep yourselves in the love of God,.... By which may be meant either the grace and favour of God, that love with which God loves his people; and then the exhortation to the saints to keep themselves in it is, to set it always before them, to keep it constantly in view, to exercise faith on it, firmly believing their interest in it; as also to meditate on it, give themselves up wholly to the contemplation of it, and employ their thoughts constantly about it, which is the foundation of all grace here, and glory hereafter; or to preserve themselves by it, for so the words may be rendered, "preserve yourselves by the love of God"; against Satan's temptations, the snares of the world, and the lusts of the flesh; whenever Satan solicits to sin, and any snare is laid to draw into it, and the flesh attempts to be predominant, saints should betake themselves to the love of God, as to a strong hold and preservative against sin, and reason as Joseph did, Gen 39:9, for the love of God, and continuance in it, do not depend on anything that can be done by men; nor is there any danger of real believers falling from it, or losing it, since it is unchangeable, and is from everlasting to everlasting; or else by the love of God we are to understand that love with which his people love him and of which he is the object, Luk 11:42; and then the meaning of the exhortation is, that though this grace of love cannot be lost, yet, inasmuch as the fervour of it may be abated, and the people of God grow cold and indifferent in their expressions of it, it becomes them to make use of all proper means to maintain and increase it in themselves and others; such as are mentioned in the context, as conversing together in an edifying way about the doctrines of the Gospel, and praying either separately or together, under the influences of the Holy Spirit, and looking forward for the grace and mercy of Christ unto everlasting life; all which, with many other, things, by the blessing of God, may serve to maintain and revive the grace of love, and blow it up into a flame: though perhaps this phrase may chiefly design that love, peace, and concord, which ought to subsist among saints as brethren, and which they should be careful to preserve; and may be called the love of God, just as the same thing is styled the peace of God, Col 3:15, because it is what God requires, what he calls unto, which is of him, and is taught by him in regeneration, and what his, love engages to, and without which there is no true love to him; and he takes, love shown to his people as if shown to himself; and this sense is favoured by the context, both by the words in the preceding verse, and in the following ones:

looking for the mercy of our Lord Jesus Christ unto eternal life. The mercy of Christ may be considered either as past, which was shown in eternity, in his covenant transactions with his Father, in engaging in the cause of his people, in espousing them to himself, and in the care of their persons, grace, and glory; and in time, in assuming their nature, in his tender concern for the bodies and souls of men, in bearing the sins and sorrows of his people, in the redemption of them, and in their regeneration and calling; and there is the present mercy of Christ, in interceding for his people, in sympathizing with them under all their afflictions, in succouring them under all their temptations, in suiting himself, as the great Shepherd, to all the circumstances of his flock; and there is the future mercy of Christ, which will be shown at death, in the grave, and at the resurrection, at the day of judgment, and in the merciful sentence he will pronounce on his people; and this seems to be designed here; the consequent of which, or what is annexed to it, and in which it issues, is eternal life; which is not owing to the works of men, but to the grace of God, and mercy of Christ; eternal life is in him, and is given through him, and to his mercy should men look for it. Christ himself is to be looked for, who will certainly come a second time; and eternal life is to be looked for by him; and this is only to be expected through his grace and mercy; and this is to be looked for by faith, in the love of it, with delight and pleasure, and cheerfulness, with eagerness, and yet with patience.

Gill: Jud 1:22

And of some have compassion,.... That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs to them; expressing on all occasions a tender concern for their good; doing them all the good that can be done, both for their souls and bodies: and good reason there is why compassion should be shown them, because God is a God of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the Holy Ghost; saints should consider what they themselves were, and what they now are, and that compassion has been shown to them, and they may want it again. The Alexandrian copy, and some others, and the Vulgate Latin and Ethiopic versions, read, "reprove",

Making a difference; between one and another; using some more tenderly, others more severely, as the nature and circumstances of their case appear to be. The Syriac version renders the whole, "when they repent, have compassion on them".

Gill: Jud 1:23

And others save with fear,.... Meaning false teachers, who lead others into errors, and such as give themselves over unto sin, whether teachers or hearers, and who are obstinate and irreclaimable; even such as these, means should be used to save, if possible, by sharp admonitions and severe language; by denouncing the awful judgments of God, which threaten them; by inflicting on them church censures in a terrible manner; by declaring the terrors of the Lord, and of hell, and of everlasting damnation:

pulling them out of the fire; of their soul destroying doctrines, and of their filthy and unnatural lusts, and as it were out of the fire of hell, of which they are in great danger:

hating even the garment spotted, by the flesh; by which may be meant the conversation of those men, even their filthy conversation, which is to be hated, though their persons are not; but all ways and means should be used to save them; and this is one way, by showing a dislike unto, and a resentment at their wicked way of living, excluding them from church communion for it, and shunning all conversation with them. The allusion is not to garments defiled by profluvious persons, or menstruous women, as some think, but to garments spotted with nocturnal pollutions, or through unnatural lusts, which these persons were addicted to ^l. It was reckoned very dishonourable for religious persons, in the time of divine service, or on a sabbath day, to have on a garment spotted with any thing; if a priest's garments were spotted, and he performed service in them, that service was not right ^m; and if a disciple of a wise man had any grease on his garments (on a sabbath day), he was guilty of death ⁿ,

Gill: Jud 1:24

Now unto him that is able to keep you from falling,.... The people of God are liable to falling into temptation, into sin, into errors and mistakes, from an exercise of grace, or from a degree of steadfastness in Gospel truths, and even into a final and total apostasy, were it not for divine power; and they are not able to keep themselves. Adam, in his state of innocence, could not keep himself from falling; nor could the angels, many of whom fell, and the rest are preserved by the grace of God; wherefore, much less can imperfect sinful men keep themselves, they want both skill and power to do it; nor can any, short of Christ, keep them, and it is his work and office to preserve them; they were given to him with this view, and he undertook to do it; and sensible sinners commit themselves to him, as being appointed for that purpose; and this is a work Christ has been, and is, employed in, and he is every way qualified for it: he is "able" to do it, for he is the mighty God, the Creator and upholder of all things; and as Mediator, he has all power in heaven and in earth; instances of persons kept by him prove it; and there is such evidence of it, that believers may be, and are persuaded of it: and he is as willing as he is able; it is his Father's will he should keep them, and in that he delights; and as he has undertook to keep them, he is accountable for them; besides, he has an interest in them, and the greatest love and affection for them; to which may be added, that the glory of the Father, Son, and Spirit, in man's salvation, depends on the keeping of them: and what he keeps them from is, from falling by temptations, not from being tempted by Satan, but from sinking under his temptations, and from being devoured by him; and from falling by sin, not from the being or commission of sin, but from the dominion of it, and from the falling into it, so as to perish by it; and from falling into damnable heresies; and from the true grace of God, and into final impenitence, unbelief, and total apostasy. Instead of "you", the Alexandrian copy reads "us", and some copies "them":

and to present you faultless before the presence of his glory with exceeding joy; to himself, in this present state of things, as washed in his blood, and justified by his righteousness, and hereafter in the millennium state, and in the ultimate glory; and also to his Father, and this he died to do, and in some sense did it at his death, even in the body of his flesh, through death, and now as the representative of his people in heaven; and will at the last day, when he will deliver them up complete and perfect; all which is in consequence of his suretyship engagements: and this presentation is made "before the presence of his glory"; either before the glorious presence of Christ, or Christ himself, who is glorious, and will appear in glory, in his own, and in his Father's, and in his holy angels; or else before the glorious presence of God the Father, and who is glory itself: and the condition in which the saints are, and will be presented, is "faultless"; though they have sinned in Adam, and were so wretchedly guilty and filthy in their nature state, so prone to backslidings, and guilty of so many after conversion, and though a body of sin and death is carried by them to the grave; yet they will at last be presented by Christ in perfect holiness, in complete righteousness, and in the shining robes of immortality and, glory. The manner in which they will be presented is "with exceeding joy"; in themselves, for what they shall be delivered from, from sin and sorrow, and every enemy, and for the glory and happiness they shall then enjoy; and also in the ministers of the Gospel, who will then bring their sheaves with joy, and then will their converts be their joy and crown of rejoicing; and likewise this presentation will be with the joy of angels, for if they rejoice at the conversion of men, much more at their glorification; and even with the joy of Father, Son, and Spirit.

Gill: Jud 1:25

To the only wise God our Saviour,.... By whom is meant, not the Trinity of Persons in general, nor the Father in particular; but the Lord Jesus Christ, who is truly God, though not to the exclusion of the Father and Spirit; and is the wisdom of God, and the author of all wisdom, natural and spiritual; and is the only Saviour of his people; and to him may be, as is ascribed, the

glory of his deity, and divine sonship, of his mediatorial works, and of salvation:

and majesty: which belongs to him as God, and which he has in his human nature, being crowned with glory, and honour, and enthroned and set down at the right hand of God:

dominion; both natural, the kingdom of nature and providence belonging to him, and mediatorial, which is above all, reaches far and wide, and will last for ever:

and power; in making and upholding all things; in redeeming his people; in protecting and defending them, and in destroying his and their enemies; in raising the dead, and judging the world. Though the Alexandrian copy, and some others, and the Vulgate Latin version, read, "to the only God our Saviour, by Jesus Christ our Lord", and leave out the word "wise"; and so they are to be understood of God the Father; but the Ethiopic version reads, "this is the only God our Saviour Jesus Christ, to whom", &c. And all this is to be attributed to him,

both now, and ever; in the present life, and to all eternity,

Amen: which is an assent unto it, that so it should be; and a wish that so it may be; and an expression of faith, and strong asseveration, that so it shall be.

Commentary -- Verse Notes / Footnotes

NET Notes: Jud 1:3

¹ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

² tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

³ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

⁴ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

⁵ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing. Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.

⁶ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

⁷ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

NET Notes: Jud 1:4

¹ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

² tn “Among you” is not in the Greek text, but is obviously implied.

sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.

³ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

⁴ tn Grk “written about.”

⁵ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

⁶ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1 – “Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.

⁷ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

sn The Greek term for Master (δεσπότης, despoths) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.

⁸ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

NET Notes: Jud 1:5

¹ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.

² tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.

³ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.

⁴ tn Or perhaps “a,” though this is less likely.

⁵ tn Grk “the second time.”

NET Notes: Jud 1:6

¹ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

² tn Grk “who did not keep their own domain.”

sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

³ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

⁴ sn In 2 Pet 2:4 a less common word for chains is used.

⁵ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

⁶ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

NET Notes: Jud 1:7

¹ tn Grk “as.”

² tn Grk “the towns [or cities] surrounding them.”

³ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

⁴ tn Or “in the same way as.”

⁵ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

NET Notes: Jud 1:8

¹ tn The reference is now to the false teachers.

² tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

³ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

⁴ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

⁵ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

NET Notes: Jud 1:9

¹ tn The word “even” is not in Greek; it is implied by the height of the contrast.

² sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

³ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

NET Notes: Jud 1:10

¹ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing – the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.

NET Notes: Jud 1:11

¹ tn Or “they have gone the way of Cain.”

² tn Grk “for wages.”

³ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

⁴ tn Or “in.”

⁵ tn Grk “and.” See note on “perish” later in this verse.

⁶ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

NET Notes: Jud 1:12

¹ tn Grk “these are the men who are.”

² tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

³ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

⁴ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

⁵ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

⁶ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

⁷ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

⁸ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

⁹ tn Grk “having died twice.”

sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

NET Notes: Jud 1:13

¹ tn Grk “wild waves of the sea.”

² tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

³ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

⁴ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

⁵ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

NET Notes: Jud 1:14

¹ tn Grk “the seventh from Adam.”

sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.

² tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

³ tn Grk “has come,” a proleptic aorist.

⁴ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

NET Notes: Jud 1:15

¹ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

² tn Or “soul.”

³ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

⁴ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

⁵ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

NET Notes: Jud 1:16

¹ tn “And” is not in Greek, but is supplied for the sake of English style.

² tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

³ tn Grk “(who go/going) according to their own lusts.”

⁴ tn Grk “and their mouth speaks bombastic things.”

sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

⁵ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

⁶ tn Or “to their own advantage.”

NET Notes: Jud 1:17

¹ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

² sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

NET Notes: Jud 1:18

¹ tn Grk “be.”

² tn Grk “going according to their own desires of ungodliness.”

sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

NET Notes: Jud 1:19

¹ tn Grk “these are the ones who cause divisions.”

² tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

³ tn Grk “not having [the] Spirit.”

sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

NET Notes: Jud 1:20

¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

NET Notes: Jud 1:21

¹ tn Or “keep.”

² tn Or “waiting for.”

³ tn Grk “unto eternal life.”

NET Notes: Jud 1:23

¹ tn Grk “and save.”

² tn Grk “and have mercy.”

³ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

⁴ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

⁵ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

NET Notes: Jud 1:24

¹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

² tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

³ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

⁴ tn Or “in the presence of his glory,” “before his glory.”

Geneva Bible: Jud 1:3

^{( 1 )} Beloved, when I gave all diligence to write unto you of the ^{( d )} common salvation, it was needful for me to write unto you, and exhort [you] that ye should ^{( e )} earnestly contend for the faith which was ^{( f )} once delivered unto the saints.

^{( 1 )} The goal of this epistle, is to affirm the godly as opposed to certain wicked men both in true doctrine and good conduct.

^{( d )} Of those things that pertain to the salvation of all of us.

^{( e )} That you should defend the faith with all the strength you can muster, both by true doctrine and good example of life.

^{( f )} Which was once given, that it may never be changed.

Geneva Bible: Jud 1:4

^{( 2 )} For there are certain men crept in unawares, who were before of old ordained to this condemnation, ^{( 3 )} ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

^{( 2 )} It is by God's providence and not by chance, that many wicked men creep into the Church. ^{( 3 )} He condemns this first in them, that they take opportunity or occasion to wax wanton, by the grace of God: which cannot be, but the chief empire of Christ must be cancelled, in that such men give themselves up to Satan, whom they call Libertines.

Geneva Bible: Jud 1:5

^{( 4 )} I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

^{( 4 )} He presents the horrible punishment of those who have abused the grace of God to follow their own lusts.

Geneva Bible: Jud 1:6

^{( 5 )} And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

^{( 5 )} The fall of the angels was most severely punished, how much more then will the Lord punish wicked and faithless men?

Geneva Bible: Jud 1:7

Even as Sodom and Gomorrha, and the cities about them in like manner, ^{( g )} giving themselves over to fornication, and going after ^{( h )} strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

^{( g )} Following the steps of Sodom and Gomorrah.

^{( h )} Thus he sets forth their horrible and wicked perversions.

Geneva Bible: Jud 1:8

Likewise also these ^{( i )} [filthy] dreamers defile the flesh, ^{( 6 )} despise ^{( k )} dominion, and speak evil of dignities.

^{( i )} Who are so stupid and void of reason as if all their fears and wits were asleep. ^{( 6 )} Another most destructive doctrine of theirs, in that they take away the authority of the government and slander them.

^{( k )} It is a greater matter to despise government than the governors, that is to say, the matter itself than the persons.

Geneva Bible: Jud 1:9

^{( 7 )} Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

^{( 7 )} An argument of comparison: Michael one of the chiefest angels, was content to deliver Satan, although a most accursed enemy, to the judgment of God to be punished: and these perverse men are not ashamed to speak evil of the powers who are ordained of God.

Geneva Bible: Jud 1:10

^{( 8 )} But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves.

^{( 8 )} The conclusion: These men are doubly at fault, that is, both for their rash folly in condemning some, and for their impudent and shameless contempt of that knowledge, which when they had gotten, yet nonetheless they lived as brute beasts, serving their bellies.

Geneva Bible: Jud 1:11

^{( 9 )} Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

^{( 9 )} He foretells their destruction, because they resemble or proclaim Cain's shameless malice, Balaam's filthy covetousness, and to be short, Core's seditious and ambitious head.

Geneva Bible: Jud 1:12

^{( 10 )} These are spots in your ^{( l )} feasts of charity, when they feast with you, feeding themselves without ^{( m )} fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;

^{( 10 )} He rebukes most sharply with many other notes and marks, both their dishonesty or filthiness, and their sauciness, but especially, their vain bravery of words and vain pride, joining with it a grave and heavy threatening from an ancient prophecy of Enoch concerning the judgment to come.

^{( l )} The feasts of charity were certain banquets, which the brethren who were members of the Church kept altogether, as Tertullian sets them forth in his apology, chap. 39.

^{( m )} Impudently, without all reverence either to God or man.

Geneva Bible: Jud 1:13

Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the ^{( n )} blackness of darkness for ever.

^{( n )} Most gross darkness.

Geneva Bible: Jud 1:14

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord ^{( o )} cometh with ten thousands of his saints,

^{( o )} The present time, for the time to come.

Geneva Bible: Jud 1:17

^{( 11 )} But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;

^{( 11 )} The rising up of such monsters was spoken of before, that we should not be troubled at the newness of the matter.

Geneva Bible: Jud 1:19

^{( 12 )} These be they who separate themselves, sensual, having not the Spirit.

^{( 12 )} It is the habit of antichrists to separate themselves from the godly, because they are not governed by the Spirit of God: and contrariwise it is the habit of Christians to edify one another through godly prayers, both in faith and also in love, until the mercy of Christ appears to their full salvation.

Geneva Bible: Jud 1:22

^{( 13 )} And of some have compassion, making a difference:

^{( 13 )} Among those who wander and go astray, the godly have to use this choice, that they handle some of them gently, and that others being even in the very flame, they endeavour to save with severe and sharp instruction of the present danger: yet so, that they do in such sort abhor the wicked and dishonest, that they avoid even the least thought of them.

Geneva Bible: Jud 1:23

And others save with ^{( p )} fear, pulling [them] out of the fire; hating even the ^{( q )} garment spotted by the flesh.

^{( p )} By fearing them and holding them back with godly severity.

^{( q )} An amplification, taken from the forbidden things of the law which did defile.

Geneva Bible: Jud 1:24

^{( 14 )} Now unto him that is able to keep you from falling, and to present [you] faultless before the presence of his glory with exceeding joy,

^{( 14 )} He commends them to the grace of God, declaring sufficiently that it is God only that can give us that constancy which he requires of us.

Commentary -- Verse Range Notes

TSK Synopsis: Jude

1 He exhorts them to be constant in the profession of the faith.

4 False teachers are crept in to seduce them, for whose evil doctrine and manners horrible punishment is prepared;

20 whereas the godly, by the assistance of the Holy Spirit, and prayers to God, may persevere, and grow in grace, and keep themselves, and recover others out of the snares of those deceivers.

MHCC: Jud 1:1-4

Christians are called out of the world, from the evil spirit and temper of it; called above the world, to higher and better things, to heaven, things unseen and eternal; called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this according to the Divine purpose and grace. If sanctified and glorified, all the honour and glory must be ascribed to God, and to him alone. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Let us not trust in ourselves, nor in our stock of grace already received, but in him, and in him alone. The mercy of God is the spring and fountain of all the good we have or hope for; mercy, not only to the miserable, but to the guilty. Next to mercy is peace, which we have from the sense of having obtained mercy. From peace springs love; Christ's love to us, our love to him, and our brotherly love to one another. The apostle prays, not that Christians may be content with a little; but that their souls and societies may be full of these things. None are shut out from gospel offers and invitations, but those who obstinately and wickedly shut themselves out. But the application is to all believers, and only to such. It is to the weak as well as to the strong. Those who have received the doctrine of this common salvation, must contend for it, earnestly, not furiously. Lying for the truth is bad; scolding for it is not better. Those who have received the truth must contend for it, as the apostles did; by suffering with patience and courage for it, not by making others suffer if they will not embrace every notion we call faith, or important. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it; who creep in unawares; who glide in like serpents. And those are the worst of the ungodly, who take encouragement to sin boldly, because the grace of God has abounded, and still abounds so wonderfully, and who are hardened by the extent and fulness of gospel grace, the design of which is to deliver men from sin, and bring them unto God.

MHCC: Jud 1:5-7

Outward privileges, profession, and apparent conversion, could not secure those from the vengeance of God, who turned aside in unbelief and disobedience. The destruction of the unbelieving Israelites in the wilderness, shows that none ought to presume on their privileges. They had miracles as their daily bread; yet even they perished in unbelief. A great number of the angels were not pleased with the stations God allotted to them; pride was the main and direct cause or occasion of their fall. The fallen angels are kept to the judgment of the great day; and shall fallen men escape it? Surely not. Consider this in due time. The destruction of Sodom is a loud warning to all, to take heed of, and flee from fleshly lusts that war against the soul, 1Pe 2:11. God is the same holy, just, pure Being now, as then. Stand in awe, therefore, and sin not, Psa 4:4. Let us not rest in anything that does not make the soul subject to the obedience of Christ; for nothing but the renewal of our souls to the Divine image by the Holy Spirit, can keep us from being destroyed among the enemies of God. Consider this instance of the angels, and see that no dignity or worth of the creature is of avail. How then should man tremble, who drinketh iniquity like water! Job 15:16.

MHCC: Jud 1:8-16

False teachers are dreamers; they greatly defile and grievously wound the soul. These teachers are of a disturbed mind and a seditious spirit; forgetting that the powers that be, are ordained of God, Rom 13:1. As to the contest about the body of Moses, it appears that Satan wished to make the place of his burial known to the Israelites, in order to tempt them to worship him, but he was prevented, and vented his rage in desperate blasphemy. This should remind all who dispute never to bring railing charges. Also learn hence, that we ought to defend those whom God owns. It is hard, if not impossible, to find any enemies to the Christian religion, who did not, and do not, live in open or secret contradiction to the principles of natural religion. Such are here compared to brute beasts, though they often boast of themselves as the wisest of mankind. They corrupt themselves in the things most open and plain. The fault lies, not in their understandings, but in their depraved wills, and their disordered appetites and affections. It is a great reproach, though unjust to religion, when those who profess it are opposed to it in heart and life. The Lord will remedy this in his time and way; not in men's blind way of plucking up the wheat with the tares. It is sad when men begin in the Spirit, and end in the flesh. Twice dead; they had been once dead in their natural, fallen state; but now they are dead again by the evident proofs of their hypocrisy. Dead trees, why cumber they the ground! Away with them to the fire. Raging waves are a terror to sailing passengers; but when they get into port, the noise and terror are ended. False teachers are to expect the worst punishments in this world and in that to come. They glare like meteors, or falling stars, and then sink into the blackness of darkness for ever. We have no mention of the prophecy of Enoch in any other part or place of Scripture; yet one plain text of Scripture, proves any point we are to believe. We find from this, that Christ's coming to judge was prophesied of, as early as the times before the flood. The Lord cometh: what a glorious time will that be! Notice how often the word " ungodly" is repeated. Many now do not at all refer to the terms godly, or ungodly, unless it be to mock at even the words; but it is not so in the language taught us by the Holy Ghost. Hard speeches of one another, especially if ill-grounded, will certainly come into account at the day of judgment. These evil men and seducers are angry at every thing that happens, and never pleased with their own state and condition. Their will and their fancy, are their only rule and law. Those who please their sinful appetites, are most prone to yield to ungovernable passions. The men of God, from the beginning of the world, have declared the doom denounced on them. Such let us avoid. We are to follow men only as they follow Christ.

MHCC: Jud 1:17-23

Sensual men separate from Christ, and his church, and join themselves to the devil, the world, and the flesh, by ungodly and sinful practices. That is infinitely worse than to separate from any branch of the visible church on account of opinions, or modes and circumstances of outward government or worship. Sensual men have not the spirit of holiness, which whoever has not, does not belong to Christ. The grace of faith is most holy, as it works by love, purifies the heart, and overcomes the world, by which it is distinguished from a false and dead faith. Our prayers are most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with faith, fervency, and earnestness; this is praying in the Holy Ghost. And a believing expectation of eternal life will arm us against the snares of sin: lively faith in this blessed hope will help us to mortify our lusts. We must watch over one another; faithfully, yet prudently reprove each other, and set a good example to all about us. This must be done with compassion, making a difference between the weak and the wilful. Some we must treat with tenderness. Others save with fear; urging the terrors of the Lord. All endeavours must be joined with decided abhorrence of crimes, and care be taken to avoid whatever led to, or was connected with fellowship with them, in works of darkness, keeping far from what is, or appears to be evil.

MHCC: Jud 1:24-25

God is able, and as willing as able, to keep us from falling, and to present us faultless before the presence of his glory. Not as those who never have been faulty, but as those who, but for God's mercy, and a Saviour's sufferings and merits, might most justly have been condemned long ago. All sincere believers were given him of the Father; and of all so given him he has lost none, nor will lose any one. Now, our faults fill us with fears, doubts, and sorrows; but the Redeemer has undertaken for his people, that they shall be presented faultless. Where there is no sin, there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Let us more often look up to Him who is able to keep us from falling, to improve as well as maintain the work he has wrought in us, till we shall be presented blameless before the presence of his glory. Then shall our hearts know a joy beyond what earth can afford; then shall God also rejoice over us, and the joy of our compassionate Saviour be completed. To Him who has so wisely formed the scheme, and will faithfully and perfectly accomplish it, be glory and majesty, dominion and power, both now and for ever. Amen.

Matthew Henry: Jud 1:3-7

We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mar 16:15, Mar 16:16), Go you into all the world, and preach the gospel to every creature, etc. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev 22:17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance,"a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, 1Ti 1:15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, 2Sa 24:24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit - whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, 2Ti 2:5. The wrath of man worketh not the righteousness of God, Jam 1:20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph 4:14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (1Th 2:2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.

II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men - a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefRom. who do the work of the Lord negligently, etc. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi - of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.

III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, Jud 1:5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem - for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?"The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?

Now what are these things which we Christians need to be put in remembrance of?

1. The destruction of the unbelieving Israelites in the wilderness, Jud 1:5. Paul puts the Corinthians in mind of this, 1 Cor. 10. The first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom 11:20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb 4:1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.

2. We are here put in remembrance of the fall of the angels, Jud 1:6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister - do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, etc. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!

3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, Jud 1:7. Even as, etc. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly fRom. fleshly lusts that war against the soul, 1Pe 2:11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not, "Psa 4:4.

Matthew Henry: Jud 1:8-15

The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries. Here,

I. The character of these deceivers is described.

1. They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul. Fleshly lusts do war against the soul, 1Pe 2:11. and in 2Co 7:1 we read of filthiness of flesh and spirit, each of which, though of different kinds, defiles the whole man.

2. They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of God, Rom 13:1. God requires us to speak evil of no man (Tit 3:2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of God, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Psa 105:15. They speak evil, etc. Religion and its serious professors have been always and every where evil spoken of. Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Act 28:22.

On this occasion the apostle brings in Michael the archangel, etc., Jud 1:9. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil contended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known, hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the body of Christ in the New Testament style. Others bring other interpretations, which I will not here trouble the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defence. It is said, he durst not bring, etc. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of God and man which of them should out-scold or out-rail the other: a memorandum to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a railing accusation against the devil as knowing beforehand that he would be too hard for him at that weapon. Some think the apostle refers here to the remarkable passage we have, Num 20:7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing with the devil, nor enter into a particular debate about the merits of that special cause. He knew Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just indignation cries out, The Lord rebuke thee: like that of our Lord himself (Mat 4:10), Get thee hence, Satan. Moses was a dignity, a magistrate, one beloved and preferred by the great God; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of those whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine rebukes are harder to be borne than careless sinners now think for.

3. They speak evil of the things which they know not, etc., Jud 1:10. Observe, Those who speak evil of religion and godliness speak evil of the things which they know not; for, if they had known them, they would have spoken well of them, for nothing but good and excellent can be truly said of religion, and it is sad that any thing different or opposite should ever be justly said of any of its professors. A religious life is the most safe, happy, comfortable, and honourable life that is. Observe, further, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, retirement screens some even from just censure. But what they know naturally, etc. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. The apostle likens such to brute beasts, though they often think and boast themselves, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understanding or apprehensions, but in their depraved wills and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to mortify.

4. In Jud 1:11 the apostle represents them as followers of Cain, and in Jud 1:12, Jud 1:13, as atheistical and profane people, who thought little, and perhaps believed not much, of God or a future world - as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next - rebels against God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did. Of such the apostle further says, (1.) These are spots in your feasts of charity - the agapai or love-feasts, so much spoken of by the ancients. They happened, by whatever means or mischance, to be admitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when those who profess it, and join in the most solemn institution of it, are in heart and life unsuitable and even contrary to it: These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity. The Lord remedy it in his due time and way, not in men's blind and rigorous way of plucking up the wheat with the tares. But in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings. (2.) When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, there were; such as minded only the gratifying of their appetites with the daintiness and abundance of their fare; they had no regard to Solomon's caution, Pro 23:2. Note, In common eating and drinking a holy fear is necessary, much more in feasting, though we may sometimes be more easily and insensibly overcome at a common meal than at a feast; for, in the case supposed, we are less upon our guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare. (3.) Clouds they are without water, which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who at first setting out promise much, like early-blossoming trees in a forward spring, but in conclusion bring forth little or no fruit. - Carried about of winds, light and empty, easily driven about this way or that, as the wind happens to set; such are empty, ungrounded professors, and easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know. How happy would our world be if men either knew more or practically knew how little they know. (4.) Trees whose fruit withereth, etc. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seem to begin in the Spirit and end in the flesh, which is almost as common a case as it is an awful one. The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them the profession of the Christian religion. But now they are dead again by the evident proofs they have given of their hypocrisy: whatever they seemed, they had nothing truly vital in them. - Plucked up by the roots, as we commonly serve dead trees, from which we expect no more fruit. They are dead, dead, dead; why cumber they the ground? Away with them to the fire. (5.) Raging waves of the sea, boisterous, noisy, and clamorous; full of talk and turbulency, but with little (if any) sense or meaning: Foaming out their own shame, creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The psalmist's prayer ought always to be that of every honest and good man, " Let integrity and uprightness preserve me (Psa 25:21), and, if it will not, let me be unpreserved."If honesty signify little now, knavery will signify much less, and that in a very little while. Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are for ever ended. (6.) Wandering stars, planets that are erratic in their motions, keep not that steady regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a very lively emblem of false teachers, who are sometimes here and sometimes there, so that one knows not where nor how to fix them. In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely there are certain stamina in which wise and good, honest and disinterested, men might agree, without throwing the populace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say or whereof they affirm.

II. The doom of this wicked people is declared: To whom is reserved the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world: not every one who teaches by mistake any thing that is not exactly true (for who then, in any public assembly, durst open a Bible to teach others, unless he thought himself equal or superior to the angels of God in heaven?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or prey of them, or (in the apostle's phrase) to make merchandize of them, 2Pe 2:3. But enough of this. As for the blackness of darkness for ever, I shall only say that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corrupt the word of God, and betray the souls of men. If this will not make both ministers and people cautious, I know not what will.

Of the prophecy of Enoch, (Jud 1:14, Jud 1:15) we have no mention made in any other part or place of scripture; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be his holy name he has not) to try us so far. There is no fundamental article of the Christian religion, truly so called, which is not inculcated over and over in the New Testament, by which we may know on what the Holy Ghost does, and consequently on what we ought, to lay the greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, it is certain that there was such a prophecy of ancient date, of long standing, and universally received in the Old Testament church; and it is a main point of our New Testament creed. Observe, 1. Christ's coming to judgment was prophesied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth. - The Lord cometh with his holy myriads, including both angels and the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgment upon all. 2. It was spoken of then, so long ago, as a thing just at hand: " Behold, the Lord cometh; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably."He cometh, (1.) To execute judgment upon the wicked. (2.) To convince them. Observe, Christ will condemn none without precedent, trial, and conviction, such conviction as shall at least silence themselves. They shall have no excuse or apology to make that they either can or dare then stand by. Then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence; and yet it is certain that the mock-trials of prisoners in the jail among themselves and the real trial at the bar before the proper judge soon appear to be very different things.

I cannot pass Jud 1:15 without taking notice how often, and how emphatically, the word ungodly is repeated in it, no fewer than four times: ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions; but it is not so in the language of the Holy Ghost. Note, Omissions, as well as commissions, must be accounted for in the day of judgment. Note, further, Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the judgment of the great day. Let us all take care in time. "If thou,"says one of our good old puritans, "smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it."It may be too late to say before the angel that it was an error, Ecc 5:6. I only here allude to that expression of the divinely inspired writer.

Matthew Henry: Jud 1:16-25

Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, etc., Jud 1:16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.

II. He proceeds to caution and exhort those to whom he is writing, Jud 1:17-23. Here,

1. He calls them to remember how they have been forewarned: But, beloved, remember, etc., Jud 1:17. " Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein."Note, (1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body. (2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1Ti 4:1, and 2Ti 3:1, and 2Pe 3:3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Mat 16:18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, 2Th 2:2.

2. He guards them against seducers by a further description of their odious character: These are those who separate, etc., Jud 1:19. Observe, (1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom 8:9. (3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit 1:9; 1Ti 3:9.

3. He exhorts them to persevering constancy in truth and holiness.

(1.) Building up yourselves in your most holy faith, Jud 1:20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1Co 3:12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

(2.) Praying in the Holy Ghost. Observe, [1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom 12:12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

(3.) Keep yourselves in the love of God, Jud 1:21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls."[2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

(4.) Looking for the mercy, etc. [1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Act 4:12, compared with Act 4:10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2Pe 3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts.

4. He directs them how to behave towards erring brethren: And of some have compassion, etc., Jud 1:22, Jud 1:23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen 4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them."But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated - (I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance."We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default. - " Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin,"1Th 5:22.

III. The apostle concludes this epistle with a solemn ascription of glory to the great God, Jud 1:24, Jud 1:25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been. - Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev 1:7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1Pe 1:8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, Joh 6:39, with Joh 17:12, 1Co 15:24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.

Barclay: Jud 1:3

Here we have the occasion of the letter. Jude had been engaged on writing a treatise about the Christian faith; but there had come news that evil and misguided men had been spreading destructive teaching. The conviction had come to him that he must lay aside his treatise and write this letter.

Jude fully realized his duty to be the watchman of the flock of God. The purity of their faith was threatened and he rushed to defend both them and the faith. That involved setting aside the work on which he had been engaged; but often it is much better to write a tract for the times than a treatise for the future. It may be that Jude never again got the chance to write the treatise he had planned; but the fact is that he did more for the church by writing this urgent little letter than he could possibly have done by leaving a long treatise on the faith.

In this passage there are certain truths about the faith which we hold.

(i) The faith is something which is delivered to us. The facts of the Christian faith are not something which we have discovered for ourselves. In the true sense of the word they are tradition, something which has been handed down from generation to generation until it has come to us. They go back in an unbroken chain to Jesus Christ himself.

There is something to be added to that. The facts of the faith are indeed something which we have not discovered for ourselves. It is, therefore, true that the Christian tradition is not something handed down in the cold print of books; it is something which is passed on from person to person through the generations. The chain of Christian tradition is a living chain whose links are men and women who have experienced the wonder of the facts.

(ii) The Christian faith is something which is once and for all delivered to us. There is in it an unchangeable quality. That is not to say that each age has not to rediscover the Christian faith; but it does say that there is an unchanging nucleus in it--and the permanent centre of it is that Jesus Christ came into the world and lived and died to bring salvation to men.

(iii) The Christian faith is something which is entrusted to God's consecrated people. That is to say, the Christian faith is not the possession of any one person but of the church. It comes down within the church, it is preserved within the church, and it is understood within the church.

(iv) The Christian faith is something which must be defended. Every Christian must be its defender. If the Christian tradition comes down from generation to generation, each generation must hand it on uncorrupted and unperverted. There are times when that is difficult. The word Jude uses for to defend is epagonizesthai (1864), which contains the root of our English word agony. The defence of the faith may well be a costly thing; but that defence is a duty which falls on every generation of the Church.

Barclay: Jud 1:4

Here is the peril which made Jude lay aside the treatise he was about to write and take up his pen to write this burning letter. The peril came from within the church.

Certain men, as the King James Version has it, had crept in unawares. The Greek (pareisduein, 3921) is a very expressive word. It is used of the spacious and seductive words of a clever pleader seeping gradually into the minds of a judge and jury; it is used of an outlaw slipping secretly back into the country from which he has been expelled; it is used of the slow and subtle entry of innovations into the life of state, which in the end undermine and break down the ancestral laws. It always indicates a stealthy insinuation of something evil into a society or situation.

Certain evil men had insinuated themselves into the church. They were the kind of men for whom judgment was waiting. They were impious creatures, godless in their thought and life. Jude picks out two characteristics about them.

(i) They perverted the grace of God into an excuse for blatant immorality. The Greek which we have translated blatant immorality is a grim and terrible word (aselgeia, 766). The corresponding adjective is aselges (766). Most men try to hide their sin; they have enough respect for common decency not to wish to be found out. But the aselges (766) is the man who is so lost to decency that he does not care who sees his sin. It is not that he arrogantly and proudly flaunts it; it is simply that he can publicly do the most shameless things, because he has ceased to care for decency at all.

These men were undoubtedly tinged with Gnosticism and its belief that, since the grace of God was wide enough to cover any sin, a man could sin as he liked. The more he sinned, the greater the grace, therefore, why worry about sin? Grace was being perverted into a justification for sin.

(ii) They denied our only Lord and Master, Jesus Christ. There is more than one way in which a man can deny Jesus Christ. (a) He can deny him in the day of persecution. (b) He can deny him for the sake of convenience. © He can deny him by his life and conduct. (d) He can deny him by developing false ideas about him.

If these men were Gnostics, they would have two mistaken ideas about Jesus. First, since the body, being matter, was evil, they would hold that Jesus only seemed to have a body and was a kind of spirit ghost in the apparent shape of a man. The Greek for "to seem" is dokein (1380); and these men were called Docetists. They would deny the real manhood of Jesus Christ. Second, they would deny his uniqueness. They believed that there were many stages between the evil matter of this world and the perfect spirit which is God; and they believed that Jesus was only one of the many stages on the way.

No wonder Jude was alarmed. He was faced with a situation in which there had wormed their way into the church men who were twisting the grace of God into a justification, and even a reason, for sinning in the most blatant way; and who denied both the manhood and the uniqueness of Jesus Christ.

Barclay: Jud 1:5-7

(1) The Fate Of Israel

Jude issues a warning to the evil men who were perverting the belief and conduct of the church. He tells them that he is, in fact, doing nothing other than remind them of things of which they are perfectly well aware. In a sense it is true to say that all preaching within the Christian church is not so much bringing to men new truth as confronting them with truth they already know, but have forgotten or are disregarding.

To understand the first two examples which Jude cites from history we must understand one thing. The evil men who were corrupting the church did not regard themselves as enemies of the church and of Christianity; they regarded themselves as the advanced thinkers, a cut above the ordinary Christian, the spiritual elite. Jude chooses his examples to make clear that, even if a man has received the greatest privileges, he may still fall away into disaster, and even those who have received the greatest privileges from God cannot consider themselves safe but must be on constant watch against the mistaken things.

The first example is from the history of Israel. He goes for his story to Num 13-14. The mighty hand of God had delivered the people from slavery in Egypt. What greater act of deliverance could there be than that? The guidance of God had brought the people safely across the desert to the borders of the Promised Land. What greater demonstration of his Providence could there be than that? So, at the very borders of the Promised Land, at Kadesh-Barnea, spies were sent out to spy out the land before the final invasion took place. With the exception of Caleb and Joshua, the spies came back with the opinion that the dangers ahead were so terrible and the people so strong, that they could never win their way into the Promised Land. The people rejected the report of Caleb and Joshua, who were for going on, and accepted the report of those who insisted that the case was hopeless. This was a clear act of disobedience to God and of complete lack of faith in him. The consequence was that God gave sentence that of these people, with the exception of Joshua and Caleb, all over twenty would never enter the Promised Land but would wander in the wilderness until they were dead (Num 14:32-33; Num 32:10-13).

This was a picture which haunted the mind of both Paul and the writer to the Hebrews (1Co 10:5-11; Heb 3:18-19; Heb 4:2). It is the proof that even the man with the greatest privilege can meet with disaster before the end, if he falls away from obedience and lapses from faith. Johnstone Jeffrey tells of a great man who absolutely refused to have his life-story written before his death. "I have seen," he said, "too many men fall out on the last lap." John Wesley warned, "Let, therefore, none presume on past mercies, as if they were out of danger." In his dream John Bunyan saw that even from the gates of heaven there was a way to hell.

Jude warns these men that, great as their privileges have been, they must still have a care lest disaster come upon them. It is a warning which each of us would do well to heed.

(2) The Fate Of The Angels

The second dreadful example which Jude takes is the fallen angels.

The Jews had a very highly developed doctrine of angels, the servants of God. In particular the Jews believed that every nation had its presiding angel. In the Septuagint, the Greek version of the Hebrew Scriptures, Deu 32:8reads, "When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God." That is to say, to each nation there was an angel.

The Jews believed in a fall of the angels and much is said about this in the Book of Enoch which is so often behind the thought of Jude. In regard to this there were two lines of tradition.

(i) The first saw the fall of the angels as due to pride and rebelliousness. That legend gathered especially round the name of Lucifer, the light-bringer, the son of the morning. As the King James Version has it, Isaiah writes, "How art thou fallen from heaven, O Lucifer, son of the morning!" (Isa 14:12). When the seventy returned from their mission and told Jesus of their successes, he warned them against pride, "I saw Satan fall like lightning from heaven" (Luk 10:18). The idea was that there was civil war in heaven. The angels rose against God and were cast out; and Lucifer was the leader of the rebellion.

(ii) The second stream of tradition finds its scriptural echo in Gen 6:1-4. In this line of thought the angels, attracted by the beauty of mortal women, left heaven to seduce them and so sinned.

In the first case the fall of the angels was due to pride; in the second case it was due to lust for forbidden things.

In effect Jude takes the two ideas and puts them together. He says that the angels left their own rank; that is to say, they aimed at an office which was not for them. He also says that they left their own proper habitation; that is to say, they came to earth to live with the daughters of men.

All this seems strange to us; it moves in a world of thought and traditions from which we have moved away.

But Jude's warning is clear. Two things brought ruin to the angels--pride and lust. Even although they were angels and heaven had been their dwelling-place, they none the less sinned and for their sin were reserved for judgment. To those reading Jude's words for the first time the whole line of thought was plain, for Enoch had much to say about the fate of these fallen angels. So Jude was speaking to his people in terms that they could well understand and telling them that, if pride and lust ruined the angels in spite of all their privileges, pride and lust could ruin them. The evil men within the church were proud enough to think that they knew better than the church's teaching and lustful enough to pervert the grace of God into a justification for blatant immorality. Whatever be the ancient background of his words, Jude's warning is still valid. The pride which knows better than God and the desire for forbidden things are the way to ruin in time and in eternity.

(3) Sodom And Gomorrah

The third example Jude chose is the destruction of Sodom and Gomorrah. Notorious for their sins, these cities were obliterated by the fire of God. Sir George Adam Smith in The Historical Geography of the Holy Land points out that no incident in history ever made such an impression on the Jewish people, and that Sodom and Gomorrah are time and time again used in Scripture as the examples par excellence of the sin of man and the judgment of God; they are so used even by Jesus himself (Deu 29:23; Deu 32:32; Amo 4:11; Isa 1:9; Isa 3:9; Isa 13:19; Jer 23:14; Jer 49:18; Jer 50:40; Zep 2:9; Lam 4:6; Eze 16:46, Eze 16:49, Eze 16:53, Eze 16:55; Mat 10:15; Mat 11:24; Luk 10:12; Luk 17:29; Rom 9:29; 2Pe 2:6; Rev 11:8). "The glare of Sodom and Gomorrah is flung down the whole length of Scripture history."

The story of the final wickedness of Sodom and Gomorrah is told in Gen 19:1-11, and the tragic tale of their destruction in the passage immediately following (Gen 19:12-28). The sin of Sodom is one of the most horrible stories in history. Ryle has called it a "repulsive incident." The real horror of the incident is cloaked a little in the King James and English Revised Versions by a Hebrew turn of speech. Two angelic visitors had come to Lot. At his pressing invitation they came into his house to be his guests. When they were there, the inhabitants of Sodom surrounded the house, demanding that Lot should bring out his visitors that they should know them. In Hebrew to know is the word for sexual intercourse. It is said, for instance, that Adam knew his wife, and she conceived, and bore Cain (Gen 4:1). What the men of Sodom were bent on was homosexual intercourse with Lot's two visitors--sodomy, the word in which their sin is commemorated.

It was after this that Sodom and Gomorrah were obliterated from the face of the earth. The neighbouring cities were Zoar, Admah and Zeboim (Deu 29:23; Hos 11:8). This disaster was localized in the dreadful desert in the region of the Dead Sea, a region which Sir George Adam Smith calls, "This awful hollow, this bit of the infernal regions come to the surface, this hell with the sun shining into it." It was there that the cities were said to have been; and it was said that under that scorched and barren earth there still smouldered an eternal fire of destruction. The soil is bituminous with oil below, and Sir George Adam Smith con-lectures that what happened was this: "In this bituminous soil took place one of these terrible explosions and conflagrations which have broken out in the similar geology of North America. In such soil reservoirs of oil and gas are formed, and suddenly discharged by their own pressure or by earthquake. The gas explodes, carrying high into the air masses of oil which fall back in fiery rain, and are so inextinguishable that they float afire on water." It was by such an eruption of fire that Sodom and Gomorrah were destroyed. That awful desert was only a day's journey from Jerusalem and men never forgot this divine judgment on sin.

So, then, Jude reminds these evil men of the fate of those who in ancient times defied the moral law of God. It is reasonable to suppose that those whom Jude attacks had also descended to sodomy and that they were perverting the grace of God to cover even this.

Jude is insisting that they should remember that sin and judgment go hand in hand, and that they should repent in time.

Barclay: Jud 1:8-9

Jude begins this passage by comparing the evil men with the false prophets whom Scripture condemns. Deu 13:1-5sets down what is to be done with "the prophet or the dreamer of dreams" who corrupts the nations and seduces the people, from their loyalty to God. Such a prophet is to be mercilessly killed. These men whom Jude attacks are false prophets, dreamers of false dreams, seducers of the people, and must be treated as such. Their false teaching issued in two things.

(i) It made them defile the flesh. We have already seen the twofold direction of their teaching on the flesh. First, the flesh was entirely evil, and, therefore, of no importance; and so the instincts of the body could be given their way without control. Second, the grace of God was all-forgiving and all-sufficient and therefore, sin did not matter since grace would forgive every sin. Sin was only the means whereby grace was given its opportunity to operate.

(ii) They despised angels. Celestial powers and angelic glories are names for ranks of angels within the angelic hierarchy. This follows immediately after the citing of Sodom and Gomorrah as dreadful examples; and part of the sin of Sodom was the desire of its people to misuse its angelic visitors (Gen 19:1-11). The men Jude attacks spoke evil of the angels. To prove how terrible a thing that was Jude cites an instance from an apocryphal book, The Assumption of Moses. One of the strange things about Jude is that he so often makes his quotations from these apocryphal books. Such quotations seem strange to us; but these books were very widely used at the time when Jude was writing and the quotations would be very effective.

The story in The Assumption of Moses runs as follows. The strange story of the death of Moses is told in Deu 34:1-6. The Assumption of Moses goes on to add the further story that the task of burying the body of Moses was given to the archangel Michael. The devil disputed with Michael for possession of the body. He based his claim on two grounds. Moses' body was matter; matter was evil; and, therefore, the body belonged to him, for matter was his domain. Second, Moses was a murderer, for had not he slain the Egyptian whom he saw smiting the Hebrew (Exo 2:11-12). And, if he was a murderer, the devil had a claim on his body. The point Jude is making is this. Michael was engaged on a task given him by God; the devil was seeking to stop him and was making claims he had no right to make. But even in a collection of circumstances like that Michael spoke no evil of the devil but simply said, "The Lord rebuke you!" If the greatest of the good angels refused to speak evil of the greatest of the evil angels, even in circumstances like that, surely no human being may speak evil of any angel.

What the men Jude is attacking were saying about the angels we do not know. Perhaps they were saying that they did not exist; perhaps they were saying they were evil. This passage means very little to us, but no doubt it would be a weighty rebuke to those to whom Jude addressed it.

Barclay: Jud 1:10

Jude says two things about the evil men whom he is attacking.

(i) They criticize everything which they do not understand. Anything which is out of their orbit and their experience they disregard as worthless and irrelevant. "Spiritual things are spiritually discerned" (1Co 2:14). They have no spiritual discernment, and, therefore, they are blind to, and contemptuous of, all spiritual realities.

(ii) They allow themselves to be corrupted by the things they do understand. What they do understand are the fleshly instincts which they share with the brute beasts. Their way of life is to allow these instincts to have their way; their values are fleshly values. Jude describes men who have lost all awareness of spiritual things and for whom the things demanded by the animal instincts are the only standards.

The terrible thing is that the first condition is the direct result of the second. The tragedy is that no man is born without a sense of the spiritual things but can lose that sense until for him the spiritual things cease to exist. A man may lose any faculty, if he refuses to use it. We discover that with such simple things as games and skills. If we give up playing a game, we lose the ability to play it. If we give up practising a skill--such as playing the piano--we lose it. We discover that in such things as abilities. We may know something of a foreign language, but if we never speak or read it, we lose it. Every man can hear the voice of God; and every man has the animal instincts on which, indeed, the future existence of the race depends. But, if he consistently refuses to listen to God and makes his instincts the sole dynamic of his conduct, in the end he will be unable to hear the voice of God and will have nothing left to be his master but his brute desires. It is a terrible thing for a man to reach a stage where he is deaf to God and blind to goodness; and that is the stage which the men whom Jude attacks had reached.

Barclay: Jud 1:11

Jude now goes to Hebrew history for parallels to the wicked men of his own day; and from it he draws the examples of three notorious sinners.

(i) First, there is Cain, the murderer of his brother Abel (Gen 4:1-15). In Hebrew tradition Cain stood for two things. (a) He was the first murderer in the world's history; and, as The Wisdom of Solomon has it, "he himself perished in the fury wherewith he murdered his brother" (Wis 10:3). It may well be that Jude is implying that those who delude others are nothing other than murderers of the souls of men and, therefore, the spiritual descendants of Cain. (b) But in Hebrew tradition Cain came to stand for something more than that. In Philo he stands for selfishness. In the Rabbinic teaching he is the type of the cynical man. In the Jerusalem Targum he is depicted as saying: "There is neither judgment nor judge; there is no other world; no good reward will be given to the good and no vengeance taken on the wicked; nor is there any pity in the creation or the government of the world." To the Hebrew thinkers Cain was the cynical, materialistic unbeliever who believed neither in God nor in the moral order of the world and who, therefore, did exactly as he liked. So Jude is charging his opponents with defying God and denying the moral order of the world. It remains true that the man who chooses to sin has still to reckon with God and to learn, always with pain and sometimes with tragedy, that no man can defy the moral order of the world with impunity.

(ii) Second, there is Balaam. In Old Testament thought, in Jewish teaching and even in the New Testament (Rev 2:14) Balaam is the great example of those who taught Israel to sin. In the Old Testament there are two stories about him. One is quite clear, and very vivid and dramatic. The other is more shadowy, but much more terrible; and it is it which left its mark on Hebrew thought and teaching.

The first is in Num 22-24. There it is told how Balak attempted to persuade Balaam to curse the people of Israel, for he feared their power, five times offering him large rewards. Balaam refused to be persuaded by Balak, but his covetousness stands out and it is clear that only the fear of what God would do to him kept him from striking a dreadful bargain. Balaam already emerges as a detestable character.

In Num 25 there is the second story. Israel is seduced into the worship of Baal with dreadful and repulsive moral consequences. As we read later (Num 31:8, Num 31:16), it was Balaam who was responsible for that seduction, and he perished miserably because he taught others to sin.

Out of this composite story Balaam stands for two things. (a) He stands for the covetous man who was prepared to sin in order to gain reward. (b) He stands for the evil man who was guilty of the greatest of all sins--that of teaching others to sin. So Jude is declaring of the wicked men of his own day that they are ready to leave the way of righteousness to make gain; and that they are teaching others to sin. To sin for the sake of gain is bad; but to teach another to sin is the worst of all.

(iii) Third, there was Korah. His story is in Num 16:1-35. The sin of Korah was that he rebelled against the guidance of Moses when the sons of Aaron and the tribe of Levi were made the priests of the nation. That was a decision which Korah was not willing to accept; he wished to exercise a function which he had no right to exercise; and when he did so he perished terribly and all his companions in wickedness with him. Korah stands for the man who refuses to accept authority and reaches out for things which he has no right to have. So Jude is charging his opponents with defying the legitimate authority of the church, and of, thereto re, preferring their own way to the way of God. We should remember that if we take certain things which pride incites us to take, the consequences can be disastrous.

Barclay: Jud 1:12-16

This is one of the great passages of invective of the New Testament. It is blazing moral indignation at its hottest. As Moffatt puts it: "Sky, land and sea are ransacked for illustrations of the character of these men." Here is a series of vivid pictures, every one with significance. Let us take them one by one.

(i) They are like hidden rocks which threaten to wreck the Love Feasts of the Church. This is the one case in which there is doubt about what Jude is actually saying but of one thing there is no doubt--the evil men were a peril to the Love Feasts. The Love Feast, the Agape (26), was one of the earliest features of the Church. It was a meal of fellowship held on the Lord's Day. To it everyone brought what he could, and all shared alike. It was a lovely idea that the Christians in each little house church should sit down on the Lord's Day to eat in fellowship together. No doubt there were some who could bring much and others who could bring only little. For many of the slaves it was perhaps the only decent meal they ever ate.

But very soon the Agape (26) began to go wrong. We can see it going wrong in the church at Corinth, when Paul declares that at the Corinthian Love Feasts there is nothing but division. They are divided into cliques and sections; some have too much, and others starve; and the meal for some has become a drunken revel (1Co 11:17-22). Unless the Agape (26) was a true fellowship, it was a travesty, and very soon it had begun to belie its name.

Jude's opponents were making a travesty of the Love Feasts. The Revised Standard Version says that he calls them "blemishes on your love feasts" (Jud 1:12); and that agrees with the parallel passage in Second Peter--"blots and blemishes" (2Pe 2:13). We have translated Jude's expression "hidden rocks."

The difficulty is that Peter and Jude do not use the same word, although they use words which are very similar. The word in Second Peter is spilos (4696), which unquestionably means a blot or spot; but the word in Jude is spilas (4694), which is very rare. Just possibly it may mean a blot, because in later Greek it could be used for the spots and markings on an opal stone. But in ordinary Greek by far its most common meaning was a submerged, or half-submerged, rock on which a ship could be easily ship-wrecked. We think that here the second meaning is much more likely.

In the Love Feast people were very close together in heart and there was the kiss of peace. These wicked men were using the Love Feasts as a cloak under which to gratify their lusts. It is a dreadful thing, if men enter into the church and use the opportunities which its fellowship gives for their own perverted ends. These men were like sunken rocks on which the fellowship of the Love Feasts was in danger of being wrecked.

Barclay: Jud 1:12-16

(ii) These wicked men revel in their own cliques and have no feeling of responsibility for anyone except themselves. These two things go together for they both stress their essential selfishness.

(a) They revel in their own cliques without a qualm. This is exactly the situation which Paul condemns in First Corinthians. The Love Feast was supposed to be an act of fellowship; and the fellowship was demonstrated by the sharing of all things. Instead of sharing, the wicked men kept to their own clique and kept to themselves all they had. In First Corinthians Paul actually goes the length of saying that the Love Feast could become a drunken revel in which every man grabbed at all that he could get (1Co 11:21). No man can ever claim to know what church membership means, if in the church he is out for what he can get and remains within his own little group.

(b) We have translated the next phrase: "They have no feeling of responsibility for anyone except themselves." The Greek literally means "shepherding themselves." The duty of a leader of the Church is to be a shepherd of the flock of God (Act 20:28). The false shepherd cared far more for himself than for the sheep which were supposed to be within his care. Ezekiel describes the false shepherds from whom their privileges were to be taken away: "As I live, says the Lord God, because my sheep have become a prey and my sheep have become food for all the wild beasts, since there was no shepherd; and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep.... Behold I am against the shepherds; and I will require my sheep at their hand, and put a stop to their feeding the sheep" (Eze 34:8-10). The man who feels no responsibility for the welfare of anyone except himself stands condemned.

So, then, Jude condemns the selfishness which destroys fellowship and the lack of the sense of responsibility for others.

(iii) The wicked men are like clouds blown past by the wind, which drop no rain and like trees in harvest time which have no fruit. These two phrases go together, for they describe people who make great claims but are essentially useless. There were times in Palestine when people would pray for rain. At such a time a cloud might pass across the sky, bringing with it the promise of rain. But there were times when the promise was only an illusion, the cloud was blown on and the rain never came. In any harvest time there were trees which looked as if they were heavy with fruit but which, when men came to gather from them, gave no fruit at all.

At the heart of this lies a great truth. Promise without performance is useless and in the New Testament nothing is so unsparingly condemned as uselessness. No amount of outward show or fine words will take the place of usefulness to others. As it has been put: "If a man is not good for something, he is good for nothing."

Barclay: Jud 1:12-16

Jude goes on to use a vivid picture of these evil men. "They are like wild sea waves frothing out their own shameless deeds." The picture is this. After a storm, when the waves have been lashing the shore with their frothing spray and their spume, there is always left on the shore a fringe of seaweed and driftwood and all kinds of unsightly litter from the sea. That is always an unlovely scene. But in the case of one sea it is grimmer than in any other. The waters of the Dead Sea can be whipped up, into waves, and these waves, too, cast up driftwood on the shore; but in this instance there is a unique circumstance. The waters of the Dead Sea are so impregnated with salt that they strip the bark of any driftwood in them; and, when such wood is cast up on the shore, it gleams bleak and white, more like dried bones than wood. The deeds of the wicked men are like the useless and unsightly litter which the waves leave scattered on the beach after a storm and resemble the skeleton-like relics of Dead Sea storms. The picture vividly portrays the ugliness of the deeds of Jude's opponents.

Jude uses still another picture. The wicked men are like the wandering stars that are kept in the abyss of darkness for their disobedience. This is a picture directly taken from the Book of Enoch. In that book the stars and the angels are sometimes identified; and there is a picture of the fate of the stars who, disobedient to God, left their appointed orbit and were destroyed. In his journey through the, earth Enoch came to a place where he saw, "neither a heaven above nor a firmly founded earth, but a place chaotic and horrible." He goes on: "And there I saw seven stars of the heaven bound together in it, like great mountains and burning with fire. Then I said, 'For what sin are they bound, and on account of what have they been cast in hither?' Then said Uriel, one of the holy angels, who was with me and who was chief over them, 'Enoch, why dost thou ask and why art thou eager for the truth? These are the numbers of the stars of heaven which have transgressed the commandment of the Lord, and are bound here till ten thousand years, the time entailed by their sins, are consummated' " (Enoch 21: 1-6). The fate of the wandering stars is typical of the fate of the man who disobeys God's commandments and, as it were, takes his own way.

Jude then confirms all this with a prophecy; but the prophecy is again taken from Enoch. The actual passage runs: "And behold! He cometh with ten thousands of his holy ones to execute judgment upon all, and to destroy all the ungodly; and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against him" (Enoch 1: 9).

This quotation has raised many questions in regard to Jude and Enoch. There is no doubt that in the days of Jude, and in the days of Jesus, Enoch was a very popular book which every pious Jew would know and read. Ordinarily, when the New Testament writers wish to confirm their words, they do so with a quotation from the Old Testament, using it as the word of God. Are we then to regard Enoch as sacred Scripture, since Jude uses it exactly as he would have used one of the prophets? Or, are we to take the view of which Jerome speaks, and say that Jude cannot be Scripture, because it makes the mistake of using as Scripture a book which is, in fact, not Scripture?

We need waste no time upon this debate. The fact is that Jude, a pious Jew, knew and loved the Book of Enoch and had grown up in a circle where it was regarded with respect and even reverence; and he takes his quotation from it perfectly naturally, knowing that his readers would recognize it, and respect it. He is simply doing what all the New Testament writers do, as every writer must in every age, and speaking to men in language which they will recognize and understand.

Barclay: Jud 1:12-16

In Jud 1:16Jude sets down three last characteristics of the evil men.

(i) They are grumblers, for ever discontented with the life which God has allotted to them. In this picture he uses two words, one which was very familiar to his Jewish readers and one which was very familiar to his Greek readers.

(a) The first is goggustes (1113). (gg in Greek is pronounced ng). The word describes the discontented voices of the murmurers and is the same as is so often used in the Greek Old Testament for the murmurings of the children of Israel against Moses as he led them through the wilderness (Exo 15:24; Exo 17:3; Num 14:29). Its very sound describes the low mutter of resentful discontent which rose from the rebellious people. These wicked men in the time of Jude are the modern counterparts of the murmuring children of Israel in the desert, people full of sullen complaints against the guiding hand of God.

(b) The second is mempsimoiros (3202). It is made up of two Greek words, memphesthai, which means to blame and moira, which means one's allotted fate or life. A mempsimoiros (3202) was a man who was for ever grumbling about life in general. Theophrastus was the great master of the Greek character sketch, and he has a mocking study of the mempsimoiros (3202), which is worth quoting in full:

Querulousness is an undue complaining about one's lot; the

querulous man will say to him that brings him a portion from his

friend's table: "You begrudged me your soup or your collops, or

you would have asked me to dine with you in person." When

his mistress is kissing him he says, "I wonder whether you kiss me

so warmly from your heart." He is displeased with Zeus, not

because he sends no rain, but because he has been so tong about

sending it. When he finds a purse in the street, it is: "Ah! but I

never found a treasure." When he has bought a slave cheap with

much importuning the seller, he cries: "I wonder if my bargain's

too cheap to be good." When they bring him the good news

that he has a son born to him, then it is: "If you add that I

have lost half my fortune, you'll speak the truth." Should this

man win a suit-at-law by a unanimous verdict, he is sure to find

fault with his speech-writer for omitting so many of the pleas.

And if a subscription has been got up for him among his friends,

and one of them says to him: "You can cheer up now," he will say:

"What? when I must repay each man his share, and be beholden

to him into the bargain?"

Here, vividly drawn by Theophrastus' subtle pen, is the picture of a man who can find something to grumble about in any situation. He can find some fault with the best of bargains, the kindest of deeds, the most complete of successes, the richest of good fortune. "There is great gain in godliness with contentment" (1Ti 6:6); but the evil men are chronically discontented with life and with the place in life that God has given to them. There are few people more unpopular than chronic grumblers and all such might do well to remember that such grumbling is in its own way an insult to God.

(ii) Jude reiterates a point about these wicked men, which he has made again and again--their conduct is governed by their desires. To them self-discipline and self-control are nothing; to them the moral law is only a burden and a nuisance; honour and duty have no claim upon them; they have no desire to serve and no sense of responsibility. Their one value is pleasure and their one dynamic is desire. If all men were like that, the world would be in complete chaos.

(iii) They speak with pride and arrogance, yet at the same time they are ready to pander to the great, if they think that they can get anything out of it. It is perfectly possible for a man at one and the same time to be a bombastic creature towards the people he wishes to impress and a flattering lick-spittle to the people whom he thinks important. Jude's opponents are glorifiers of themselves and flatterers of others, as they think the occasion demands; and their descendants are sometimes still among us.

Barclay: Jud 1:17-19

Jude points out to his own people that nothing has happened which they might not have expected. The apostles had given warning that in the last times just such evil men as are now among them would come. The actual words of Jude's quotation are not in any New Testament book. He may be doing any one of three things. He may be quoting some apostolic book which we no longer possess. He may be quoting, not a book, but some oral tradition of the apostolic preaching; or some sermon which he himself had heard from the apostles. He may be giving the general sense of a passage like 1Ti 4:1-3. In any event he is telling his people that error was only to be expected in the church. From this passage we can see certain of the characteristics of these evil men.

(i) They mock at goodness and their conduct is governed by their own evil desires. The two things go together. These opponents of Jude had two characteristics, as we have already seen. They believed the body, being matter, was evil; and that, therefore, it made no difference if a man sated its desires. Further, they argued that, since grace could forgive any sin, sin did not matter. These heretics had a third characteristic. They believed that they were the advanced thinkers; and they regarded those who observed the old moral standards as old-fashioned and out of date.

That point of view is by no means dead. There are still those who believe that the once--accepted standards of morality and fidelity, especially in matters of sex, are quite out of date. There is a terrible text in the Old Testament: "The fool says in his heart, There is no God" (Psa 53:1). In that text fool does not mean the brainless man; it means the man who is playing the fool. And the fact that he says there is no God is entirely due to wishful thinking. He knows that, if there is a God, he is wrong and can look for judgment; therefore, he eliminates him. In the last analysis those who eliminate the moral law and give free rein to their passions and desires, do so because they want to do as they like. They listen to themselves instead of listening to God--and they forget that there will come a day when they will be compelled to listen to him.

Barclay: Jud 1:17-19

(ii) These evil men have a second characteristic. They set up divisions--they are fleshly creatures, without the Spirit. Here is a most significant thought--to set up divisions within the church is always sin. These men set up divisions in two ways.

(a) As we have already seen, even at the Love Feasts they had their own little cliques. By their conduct they were steadily destroying fellowship within the church. They were drawing a circle to shut men out instead of drawing a circle to take them in.

(b) But they went further. There were certain thinkers in the early church who had a way of looking at human nature which essentially split men into two classes. To understand this we must know something of Greek psychology. To the Greek man was body (soma, 4983), soul (psuche, 5590) and spirit (pneuma, 4151). Soma (4983) was simply man's physical construction. Psuche (5590) is more difficult to understand. To the Greeks soul, psuche (5590), was simply physical life; everything that lived and breathed had psuche (5590). Pneuma (4151), spirit, was quite different, it belonged to man alone, and was that which made him a thinking creature, kin to God, able to speak to God and to hear him.

These thinkers went on to argue that all men possessed psuche (5590), but very few really possessed pneuma (4151). Only the really intellectual, the elite, possessed pneuma (4151); and, therefore, only the very few could rise to real religion. The rest must be content to walk on the lower levels of religious experience.

They, therefore, divided men into two classes. There were the psuchikoi (5591), who were physically alive but intellectually and spiritually dead. We might call them the fleshly creatures. All they possessed was flesh and blood life; intellectual progress and spiritual experience were beyond them. There were the pneumatikoi (4152), who were capable of real intellectual knowledge, real knowledge of God and real spiritual experience. Here was the creation of an intellectual and spiritual aristocracy over against the common herd of men.

Further, these people who believed themselves to be the pneumatikoi (4152), believed that they were exempt from all the ordinary laws governing a man's conduct. Ordinary people might have to observe the accepted standards but they were above that. For them sin did not exist; they were so advanced that they could do anything and be none the worse. We may well remember that there are still people who believe that they are above the laws, who say in their hearts that it could never happen to them and believe that they can get away with anything.

We can now see how cleverly Jude deals with these people who say that the rest of the world are the psuchikoi (5591), while they are the pneumatikoi (4152). Jude takes their words and reverses them. "It is you," he thunders at them, "who are the psuchikoi (5591), the flesh-dominated; it is you who possess no pneuma (4151), no real knowledge and no experience of God." Jude is saying to these people that, although they think themselves the only truly religious people, they have no real religion at all. Those whom they despise are, in fact, much better than they are themselves.

The truth about these so-called intellectual and spiritual people was that they desired to sin and twisted religion into a justification for sin.

Barclay: Jud 1:20-21

In the previous passage Jude described the characteristics of error, here he describes the characteristics of goodness.

(i) The good man builds up his life on the foundation of the most holy faith. That is to say, the life of the Christian is founded, not on something which he manufactured himself, but on something which he received. There is a chain in the transmission of the faith. The faith came from Jesus to the apostles; it came from the apostles to the church; and it comes from the church to us. There is something tremendous here. It means that the faith which we hold is not merely someone's personal opinion; it is a revelation which came from Jesus Christ and was preserved and transmitted within his church, always under the care and the guidance of the Holy Spirit, from generation to generation.

That faith is a most holy faith. Again and again we have seen the meaning of this word holy. Its root meaning is different. That which is holy is different from other things, as the priest is different from other worshippers, the Temple different from other buildings, the Sabbath different from other days and God supremely different from men.

Our faith is different in two ways. (a) It is different from other faiths and from philosophies in that it is not man-made but God-given, not opinion but revelation, not guessing but certainty. (b) It is different in that it has the power to make those who believe it different. It is not only a mind-changer but also a life-changer; not only an intellectual belief but also a moral dynamic.

(ii) The good man is a man of prayer. It has been put this way: "Real religion means dependence." The essence of religion is the admission of our total dependence on God; and prayer is the acknowledging of that dependence, and the going to God for the help we need. As Moffatt has it in a magnificent definition: "Prayer is love in need appealing to love in power." The Christian must be a man of prayer for at least two reasons. (a) He knows that he must test everything by the will of God and, therefore, he must take everything to God for his approval. (b) He knows that of himself he can do nothing but that with God all things are possible and, therefore, he must ever be taking his insufficiency to God's sufficiency.

Prayer, says Jude, is to be in the Holy Spirit. What he means is this. Our human prayers are at least sometimes bound to be selfish and blind. It is only when the Holy Spirit takes full possession of us that our desires are so purified that our prayers are right. The truth is that as Christians we are bound to pray to God, but he alone can teach us how to pray and what to pray for.

(iii) The good man keeps himself in the love of God. What Jude is thinking of here is the old covenant relationship between God and his people as described in Exo 24:1-8. God came to his people promising that he would be their God and they would be his people; but that relationship depended on their accepting and obeying the law which he gave them. "God's love," Moffatt comments, "has its own terms of communion." It is true in one sense that we can never drift beyond God's love and care; but it is also true that, if we desire to remain in close communion with God, we must give him the perfect love and the perfect obedience which must ever go hand in hand.

(iv) The good man waits with expectation. He waits for the coming of Jesus Christ in mercy, love and power; for he knows that Christ's purpose for him is to bring him to life eternal, which is nothing other than the life of God himself.

Barclay: Jud 1:22-23

Different translators give differing translations of this passage. The reason is that there is much doubt as to what the true Greek text is. We have given the translation which we believe to be nearest to the sense of the passage.

Even to the worst heretics, even to those most far gone in error and to those whose beliefs are most dangerous, the Christian has a binding duty not to destroy but to save. His aim must be, not to banish them from the Christian church, but to win them back into the Christian fellowship. James Denney said that, to put the matter at its simplest, Jesus came to make bad men good. Sir John Seeley said: "When the power of reclaiming the lost dies out of the church, it ceases to be the church." As we have taken this passage, Jude divides the troublers of the church into three classes, to each of whom a different approach is necessary.

(i) There are those who are flirting with falsehood. They are obviously attracted by the wrong way and are on the brink of committing themselves to error, but are still hesitating before taking the final step. They must be argued out of their error while there is time. From this two things emerge as a duty.

(a) We must study to be able to defend the faith and to give a reason for the hope that is in us. We must know what we believe so that we can meet error with truth; and we must make ourselves able to defend the faith in such a way that our graciousness and sincerity may win others to it. To do this we must banish all uncertainty from our minds and all arrogance and intolerance from our approach to others.

(b) We must be ready to speak in time. Many a person would have been saved from error of thought and of action, if someone else had only spoken in time. Sometimes we hesitate to speak, but there are many times when silence is cowardly and can cause more harm than speech could ever cause. One of the greatest tragedies in life is when someone comes to us and says, "I would never have been in the mess I am now in, if someone--you, perhaps--had only spoken to me."

(ii) There are those who have to be snatched from the fire. They have actually started out on the wrong way and have to be stopped, as it were, forcibly, and even against their will. It is all very well to say that we must leave a man his freedom and that he has a right to do what he likes. All these things are in one sense true, but there are times when a man must be even forcibly saved from himself.

(iii) There are those whom we must pity and fear at one and the same time. Here Jude is thinking of something which is always true. There is danger to the sinner; but there is also danger to the rescuer. He who would cure an infectious disease runs the risk of infection. Jude says that we must hate the garment stained by the flesh. Almost certainly he is thinking here of the regulations in Lev 13:47-52, where it is laid down that the garment worn by a person discovered to be suffering from leprosy must be burned. The old saying remains true--we must love the sinner but hate the sin. Before a man can rescue others, he must himself be strong in the faith. His own feet must be firm on the dry land before he can throw a lifebelt to the man who is likely to be swept away. The simple fact is that the rescue of those in error is not for everyone to attempt. Those who would win others for Christ must themselves be very sure of him; and those who would fight the disease of sin must themselves have the strong antiseptic of a healthy faith. Ignorance can never be met with ignorance, nor even with partial knowledge; it can be met only by the affirmation, "I know whom I have believed."

Barclay: Jud 1:24-25

Jude comes to an end with a tremendous ascription of praise.

Three times in the New Testament praise is given to the God who is able. In Rom 16:25Paul gives praise to the God who is able to strengthen us. God is the one person who can give us a foundation for life which nothing and no one can ever shake. In Eph 3:20Paul gives praise to the God who is able to do far more than we can ever ask or even dream of. He is the God whose grace no man has every exhausted and on whom no claim can ever be too much.

Here Jude offers his praise to the God who is able.

(i) God is able to keep us from slipping. The word is aptaistos (679). It is used both of a sure-footed horse which does not stumble and of a man who does not fall into error. "He will not let your foot be moved," or as the Scottish metrical version has it, "Thy foot he'll not let slide" (Psa 121:3). To walk with God is to walk in safety even on the most dangerous and the most slippery path. In mountaineering climbers are roped together so that even if the inexperienced climber should slip, the skilled mountaineer can take his weight and save him. Even so, when we bind ourselves to God, he keeps us safe.

(ii) He can make us stand blameless in the presence of his glory. The word for blameless is amomos (299). This is characteristically a sacrificial word; and it is commonly and technically used of an animal which is without spot or blemish and is therefore fit to be offered to God. The amazing thing is that when we submit ourselves to God, his grace can make our lives nothing less than a sacrifice fit to offer to him.

(iii) He can bring us into his presence exultant. Surely the natural way to think of entry into the presence of God is in fear and in shame. But by the work of Jesus Christ and in the grace of God, we know that we can go to God with joy and with all fear banished. Through Jesus Christ, God the stern Judge has become known to us as God the loving Father.

We note one last thing. Usually we associate the word Saviour with Jesus Christ, but here Jude attaches it to God. He is not alone in this, for God is often called Saviour in the New Testament (Luk 1:47; 1Ti 1:1; 1Ti 2:3; 1Ti 4:10; Tit 1:3; Tit 2:10; Tit 3:4). So we end with the great and comforting certainty that at the back of everything there is a God whose name is Saviour. The Christian has the joyous certainty that in this world he lives in the love of God and that in the next world he goes to that love. The love of God is at once the atmosphere and the goal of all his living.

Constable: 3Jo 1:5--Jud 1:7

A. Gaius' Love vv. 5-8

John commended Gaius for his love of the brethren to encourage him to continue practicing this virtue.

v. 5 John loved Gaius as Gaius loved the brethren to whom he had extended hospitality.

"The early Christian community's deep interest in hospitality is inherited from both its Jewish roots and the Greco-Roman culture of its day."⁶

John's affection for Gaius is obvious in his repeated use of the word "beloved" (cf. v. 2). Gaius acted faithfully in the sense that his behavior was consistent with God's truth (cf. 2 John 1-2).

It is possible that Gaius had shown love "for the brethren and for strangers" as some Greek texts read. On the other hand, perhaps the NASB translation is correct: he showed love to the brethren and even to those brethren who were strangers to him. Probably Gaius had demonstrated love to all these varieties of people (cf. Heb. 13:2).

v. 6 The church in view was John's church, probably in Ephesus. "You will do well" is an idiom that we could translate "Please." John urged Gaius to continue his commendable treatment of visitors. He could do so during their stay with him and when they departed by sending them on their way with adequate provisions (cf. Acts 15:3; 20:38; 2:15; Rom. 15:24; 1 Cor. 16:6; Titus 3:13).

"The point is still relevant. Christian ministers and missionaries live in the faith that God will encourage his people to provide for their needs; it is better that such provision err on the side of generosity than stinginess."⁷

"Always and everywhere that man is to be highly esteemed in the Church, who combines firm convictions with a generous heart."⁸

v. 7 The brethren in view in this whole situation were traveling preachers. To go out in the name of Christ was a great honor because of that name.⁹

"This Name' is in essence the sum of the Christian Creed (comp. I Cor. xii. 3; Rom. x. 9)."¹⁰

Early Christian preachers normally received material support from other believers (cf. Acts 20:35; 1 Cor. 9:14; 1 Thess. 3:7-9) or they supported themselves. They did not solicit funds from unbelievers (cf. Matt. 10:8; 2 Cor. 12:14; 1 Thess. 2:9). "Gentiles" was a general term for unbelievers. Most of the Gentiles were pagans.

"There were numerous peripatetic streetpreachers from religious and philosophical cults who avariciously solicited funds from their audiences."¹¹

"Even in the present day, there is something unseemly in a preacher of the gospel soliciting funds from people to whom he offers God's free salvation."¹²

v. 8 Giving financial and hospitable aid makes the giver a partner with the receiver in his work (cf. 2 John 10-11). Since pagans did not support Christian preachers and teachers, the duty of Christians to support them was even greater. Note John's emphasis on the truth again. Preaching the gospel is proclaiming the truth.

Constable: 3Jo 1:9--Jud 1:10

B. Diotrephes' Lack of Love vv. 9-11

Gaius' good example stands out more clearly beside Diotrephes' bad example. Diotrephes is a rare name and means "nourished by Zeus."¹³ John brought Diotrephes into the picture to clarify the responsibility of Gaius and all other readers of this epistle and to give instructions concerning this erring brother.

v. 9 The letter to the church of which both Gaius and Diotrephes were a part is not extant. "Them" refers to the believers in that church. John exposed Diotrephes' motivation as pride. Diotrephes had persistently (present tense in Greek) put John down to exalt himself. John did not say or imply that Diotrephes held false doctrine. He only blamed his ambition.¹⁴

"The temptation to use a role in the Christian assembly as a means of self-gratification remains a real one that all servants of God need to resist."¹⁵

v. 10 John promised and warned that whenever he might visit that congregation he would point out Diotrephes' sinful behavior, assuming it continued. Specifically Diotrephes was charging John falsely to elevate himself. Worse than that he was not giving hospitality to visiting brethren, as Gaius was, perhaps because he perceived them as a threat to himself. Third, he intimidated others in the church and forced them to stop welcoming these men.

"Diotrephes was condemned not because he violated sound teaching regarding the person and nature of Jesus Christ but because his life' was a contradiction to the truth of the gospel."¹⁶

"The verb ekballei, in the present tense again (literally, he throws out'), need not imply formal excommunication from the Church, as this became known later. Cf. Matt 18:17; Luke 6:22; John 9:34-35; 1 Cor 5:2. On the other hand, it seems as if Diotrephes had already arrogated to himself the task of expulsion,' and was actually driving people out of the congregation (as he had refused to welcome the brothers) rather than merely desiring to do so . . ."¹⁷

Obviously Gaius did not bow to his wishes showing that he had strength of character and probably influence in the church. With this epistle John threw his support behind Gaius and against Diotrephes.

v. 11 John's encouragement doubtless strengthened Gaius' resolve to resist Diotrephes. "Of God" and "seen God" are terms John used in his first epistle (cf. 1 John 3:6, 10; 4:1-4, 6-7). God's children do good works because God is their Father and they share His nature (1 John 3:9). The person who does evil may be a Christian, but he is behaving like Satan when he does evil. John was not accusing Diotrephes of being unsaved but of behaving as if he were unsaved. One who knows God intimately (abides in Him) does not do evil (1 John 3:6).

"The expression he is of God' in this context does not mean he is a Christian.' Rather, it means, he is a godly person, or he is a man of God.' In this context it is a fellowship expression."¹⁸

Constable: Jud 1:3-4

II. THE PURPOSE OF THIS EPISTLE vv. 3-4

Jude explained his reason for writing this letter to introduce what follows and to impress the urgency of his subject on his readers.

v. 3 Most Spirit-led preachers have felt exactly how Jude said he felt in this verse. It is enjoyable to talk about salvation and something positive. Nevertheless occasionally a particular situation compels us to speak about a danger that God's people need to appreciate. The presentation of this subject must sometimes be quite negative. Delivering such a message is not as pleasant a task.

The faith delivered to the saints is the special revelation of God that Scripture contains and the apostles preached (cf. Gal. 1:23; 1 Tim. 4:1). Jude's readers needed to struggle to maintain this faith as a champion athlete labors to dominate and to subdue his or her challengers (cf. 1 Tim. 6:12; 2 Tim. 4:7-8).

"To contend earnestly for' (epagonizesthai) is an expressive compound infinitive which appears only here in the New Testament. The simple form of the verb (agonizomai), which appears as agonize' in its English form, was commonly used in connection with the Greek stadium to denote a strenuous struggle to overcome an opponent, as in a wrestling match. It was also used more generally of any conflict, contest, debate, or lawsuit. Involved is the thought of the expenditure of all one's energy in order to prevail."¹⁴

This unique compound verb pictures a person taking his or her stand on top of something an adversary desires to take away, and fighting to defend and retain it.¹⁵

"These efforts are, it is surely unnecessary to add, of a moral and persuasive nature only; all force of a physical nature being expressly forbidden the faithful. When Peter sought to defend the Lord with a sword he was rebuked for his pains; and in bidding him sheathe it, he forevermore made it clear that his followers are not to fight with carnal weapons in his behalf."¹⁶

"Jude has two major concerns--that they [his readers] will not be led astray by false teachers. He prays that they will instead take the initiative and contend for the faith."¹⁷

"The final argument for faith in the world is not the argument of words, but the argument of life."¹⁸

"Indifference to error is a sign of false liberalism and humiliating weakness."¹⁹

The phrase "once for all delivered" stresses the unalterable and normative character of this faith.

v. 4 "Certain persons" stands in contrast to the "saints" (v. 3). These people had "wormed their way in" (NEB) to the churches (cf. 2 Pet. 2:1).

The verb "crept in" (Gr. pareisedusan), ". . . indicates a secret, stealthy, and subtle insinuation of something evil into a society or a situation."²⁰

". . . not only is the local community troubled by importations of an alien creed, but it seems that the heretics themselves have invaded the church, bringing their doctrines with them."²¹

"They slipped in secretly (Jude 4; cf. Gal. 2:4) as itinerant preachers, a common part of first-century religious life (cf. Acts 13:15; 2 John 7-11; Didache 11.1-12; 13.1-7). Or they arose within the community itself and later quietly brought in heretical teachings from outside (2 Peter 2:1; cf. Acts 20:29-30; Rom. 16:17-18)."²²

These people were tares among the wheat (cf. Matt. 13:24-25, 38-39).

"Jude's opponents are a group of itinerant charismatics who have arrived in the church(es) to which he writes. Everything else Jude tells us about them is related to their antinomianism, which is the target of his attack. They reject all moral authority, whether that of the law of Moses (vv 8-10) or that of Christ himself (vv 4, 8), even though they claim to be followers of Christ. . . .

"In line with their rejection of moral authority, they indulge in immoral behavior, especially sexual misconduct (vv 6-8, 10); in this they may be deliberately flouting accepted standards of Jewish morality and conforming to the permissiveness of pagan society."²³

Probably God had marked them previously for condemnation in the sense that He knew their sin long ago and would punish them in the future for it. "This condemnation" refers to the sure punishment that lay ahead of them for their sin (cf. Matt. 7:15; Mark 13:22; Acts 20:29-30; 2 Pet. 2).

Jude's original readers could see the ungodly character of these people in two specific activities. They used the liberty from the Law of Moses that believers enjoy as an opportunity for sensual indulgence and debauchery (i.e., antinomianism). Gnostics were guilty of this, and their influence seems to be in evidence here as well as elsewhere throughout this epistle.²⁴ Second, they denied God and Jesus Christ evidently by distorting the truth that Scripture reveals (cf. 1 John 2:22-23; Titus 1:16). In view of the Greek grammatical construction of this verse, "Master" seems to refer to God and "Lord" to Jesus Christ.²⁵ However, many scholars believe that Jude had Jesus Christ in view in both of these titles.²⁶

"Although they claim to be followers of Jesus Christ, Jude says that by rejecting his moral demands they are in fact disowning him as their Master and repudiating his authority as Lord."²⁷

Doctrinal deviation often accompanies and often justifies ethical and moral sin.

Constable: Jud 1:5-16

III. WARNINGS AGAINST FALSE TEACHERS vv. 5-16

"The brief epistle of Jude is without parallel in the New Testament for its vehement denunciation of libertines and apostates."²⁸

Constable: Jud 1:17-23

IV. EXHORTATIONS TO THE FAITHFUL vv. 17-23

Having warned his readers about the failures of false teachers, Jude proceeded to exhort them positively to move them to persevere faithfully in spite of the danger that faced them.

"With these verses Jude turns from burning denunciation of the apostates to provide loving guidance and encouragement to the faithful amid apostasy."⁶⁸

Constable: Jud 1:24-25

V. Conclusion vv. 24-25

Jude concluded his brief epistle with a formal doxology. It included a prayer for his readers. He wanted to assure them of God's ability to help them remain faithful in spite of the apostasy that threatened them.

"The concluding doxology (vv. 24-25) is universally recognized as one of the fullest and most beautiful in Scripture. Stressing the security of the believer in the midst of apostasy, it brings the epistle to a marvelous conclusion."⁸²

"It lifts the thoughts from earthly conflicts with which the author has been compelled to busy himself, up to the heavenly realms, where God is enthroned amidst eternal might and honor."⁸³

v. 24 Our confidence rests in God's ability to keep us safe and faithful.

"He is able to save (Heb. 7:25), able to establish (Rom. 16:25), able to assist (Heb. 2:18), able to subdue (Phil. 3:21)--and here He is able to keep."⁸⁴

The Greek word translated "stumbling" implies the results of tripping as well as the fall itself. "Blameless" (Gr. amomos) does not mean without sin. It means having no justifiable ground of accusation (cf. Col. 1:22; 2 Pet. 3:14; Rev. 14:5). When the blameless person sins, he confesses and forsakes his sin. Standing before the judgment seat of Christ is in view in this verse.⁸⁵ This verse is not an unconditional promise that God will inevitably keep all believers from stumbling either doctrinally or morally (cf. v. 21).⁸⁶

v. 25 Jude returned to his idea that the false teachers distorted the truth about God and Jesus Christ (v. 4). "Glory" is the effulgent radiance of God, "majesty" His transcendence, "dominion" His absolute power, and "authority" His freedom of action. These characteristics of God belong to Him eternally. In view of God's changeless character, we should remain faithful as well.

"Jude . . . is a troubled pastor, anxious to shake the shoulders of his community to wake them up to the threats in their very midst. Some of Jude's scorching language can be tempered by realizing that in the ancient Mediterranean world such rhetoric in religious matters was common. But not all of Jude's passion can be explained away; for him, as for most of the early Church, faith in Jesus was a matter of life and death, and anyone or anything that threatened that life of faith was indeed a mortal enemy."⁸⁷

College: Jude

JUDE

I. ADDRESS AND GREETING (1-2)

¹ Jude, a servant of Jesus Christ and a brother of James,

To those who have been called, who are loved by God the Father and kept by ^a Jesus Christ: ² Mercy, peace and love be yours in abundance.

^a 1 Or for ; or in

v. 1 Jude, a servant of Jesus Christ

Like most ancient letters, this one begins by identifying its author and recipients. The author's name in Greek is Judas, but it is traditionally translated Jude in English versions (perhaps to distinguish him from Judas Iscariot). The author is probably Jude, the brother of Jesus (see Introduction), but he calls himself a servant (dou'lo" , doulos , also translated "slave") of Jesus Christ. He does not claim authority to write because he is the earthly brother of the Lord, but because, like others (Romans 1:1, Philippians 1:1, James 1:1, 2 Peter 1:1), he is the slave of the Messiah.

and a brother of James,

He distinguishes himself from others named Judas by calling himself the brother of James. This is an unusual designation, since most Jews would use "son of" ( bar ) to describe themselves. This greeting shows how famous James, the brother of the Lord, was in the early church (see the section on the brothers of Jesus in the Introduction to James).

To those who have been called, who are loved by God the Father and kept by Jesus Christ:

Jude does not address his readers by name or location. It may be that his letter originally had such an address that was lost in copying. Some think Jude intended this to be a circular letter to be read in several churches since no specific destination is given. Thus, Jude has been called a "general" or "catholic" (that is, universal) epistle. However, the warmth of Jude's language toward his readers points to a personal knowledge of their particular situation. It is likely, then, that he writes to a specific congregation, not to a group of churches.

Jude does not greet his readers by name, but he does describe them in three ways: "called," "loved by God," and "kept by Jesus Christ." God's calling of his people is a rich concept in the Old Testament (Isaiah 41:9; 42:6; 48:12,15; 49:1; 54:6; Hosea 11:1) and the New Testament (Matthew 22:14; Romans 1:6-7; 8:28; 1 Corinthians 1:2,24,26; 2 Thessalonians 2:14; 1 Peter 1:15; 2 Peter 1:3, Revelation 17:14). "Called" (klhtov" , klçtos ) means they have received God's gracious election through Jesus and are to live faithfully in light of that calling.

Jude also says they are loved (ajgapavw , agapaô ) by God. Some accuse Jude of being exclusively concerned with false teaching. In fact, his main concern is to keep his readers in God's love (see Jude 21). Those loved by God are kept (threvw , tçreô ) by (or for) Jesus Christ. This may mean they are protected by Jesus from evil, including the evil of false teachers (John 17:12). More likely, they are protected for Jesus; that is, they are kept safe for him to receive at his Second Coming (1 Thessalonians 5:23; 2 Timothy 1:12; 1 Peter 1:4-5; Revelation 3:10). The implication is that not all who are called stay with Jesus or are kept for him. Those kept for Jesus are contrasted with the angels who did not keep their place and so have been kept in darkness (Jude 6).

v. 2 Mercy, peace and love be yours in abundance.

Jude greets his readers with the words mercy, peace, and love. Early Christians took the typical Greek greeting (caivrein , chairein , "greeting") and the typical Hebrew greeting (mwlv , shalom , "peace") and gave them deeper meaning. Paul usually greets his readers with "grace" (cavri" , charis ) and "peace" (eijrhvnh , eirçnç ), expressing his wish and prayer that God grant them those spiritual blessings.

Jude does not use "grace and peace," but "mercy and peace," a typical Jewish greeting. It is interesting that "mercy" (e[leo" , eleos ) also appears in the greetings in 1 Timothy 1:2; 2 Timothy 1:2; and 2 John 3, all books that warn of false teachers, just as Jude does. Mercy is especially needed in the face of danger from false teachers. Jude is the only New Testament writer to add "love" (ajgavph , agapç ) to his greeting, again emphasizing the importance of love in this short letter (see vv. 3, 12, 17, 21).

II. REASON FOR WRITING (3-4)

³ Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints. ⁴ For certain men whose condemnation was written about ^a long ago have secretly slipped in among you. They are godless men, who change the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.

^a 4 Or men who were marked out for condemnation

v. 3 Dear friends, although I was very eager to write to you about the salvation we share,

Jude continues with this theme of love by calling his readers "beloved" (a better translation of ajgaphtoiv , agapçtoi , than "dear friends"). He gives a glimpse of the letter he intended or perhaps even started to write. It would have been a general essay on "the salvation we share" (cf. Titus 1:4, "our common faith"). This may mean the salvation Jude and his readers had in common or may refer to the common salvation of Jews and Gentiles. In either case, Jude abandons his intended letter because he felt compelled by the presence of false teachers among those he loved to write a quite different kind of letter, an appeal to contend for the once-for-all faith.

I felt I had to write and urge you to contend for the faith

The word "contend" (ejpagwnivzomai , epagônizomai ) originally had a military or sporting setting; one fought for victory on the battlefield or in the arena. Here it reminds one of the strenuous effort that must be made on behalf of the faith. Christians also are in a battle (Ephesians 6:10-13; 1 Thessalonians 5:8; 1 Timothy 6:12; 2 Timothy 2:4, 4:7) or a competition (1 Corinthians 9:24-25; 2 Timothy 2:5) against evil. Jude will later remind his readers that one fights for the faith not only by opposing false teachers but by prayer, mercy, and love (Jude 17-23). In the name of tolerance, contemporary leaders are prone to ignore all questionable teaching in the church. Jude says defending the faith and warning against false teaching can be a sign of love for our brothers and sisters.

Faith here refers to what is believed, not the act of believing. Some scholars think this objective use of faith proves that Jude was written after the time of the apostles, a time when Christian orthodoxy in doctrine became more fixed. However, other passages in the New Testament speak of faith as a set of doctrines that are believed (Romans 10:8; 1 Corinthians 16:13; 2 Corinthians 13:5; Galatians 1:23, 3:23-25; Philippians 1:25; 1 Timothy 3:9, 4:1,6), so Jude's use of faith does not argue for a late date for the letter.

that was once for all entrusted to the saints.

This message that they believed had been entrusted to them once for all. "Entrusted" or "passed on" (paradivdwmi , paradidômi ) is similar to the word for tradition. This is an appeal to the past. They had received this message of salvation, the faith, from others; now they must fight to preserve it (cf. 1 Corinthians 11:2, 23: 2 Thessalonians 2:15; 3:6; 1 Timothy 6:20-21). This message of faith was normative. It was not to be changed. Like Jesus' sacrifice for sin (Hebrews 10:2, 10; 1 Peter 3:18), it was once for all. Unlike the false teachers, Jude does not believe in a progressive development of Christian doctrine.

True faith had been passed on once for all "to the saints." In the early church, every Christian was a saint (Acts 9:13, 32, 41; Romans 8:27; 12:13; 15:25, 26, 31; Hebrews 6:10; Revelation 5:8). "Saints" (a]gioi , hagioi ) literally means "holy ones." Christians are called to be devoted to God and live holy lives. This contrasts with the false teachers who deny Christ by their ungodliness.

v. 4 For certain men whose condemnation was written about long ago have secretly slipped in among you.

Jude feels compelled to urge the saints to fight for the faith because false teachers had slipped in among them. Like Paul (Galatians 1:7, 2:4; 2 Corinthians 10:10-12), Jude will not dignify these opponents of the faith by calling them by name; instead, he uses "certain men" or "these men" (Jude 8, 10,12,16,19). These men intended to deceive the church since they "secretly slipped in among you" (cf. John 10:1; Galatians 2:4; 2 Timothy 3:6). This may imply they were traveling missionaries who had come as strangers to the church and then lived off its generosity. If so, they are similar to the deceivers warned of in 2 John 10-11: "If anyone comes to you and does not bring this teaching, do not take him into your house or welcome him. Anyone who welcomes him shares in his wicked work."

Although the church may be caught off guard by these false teachers, they can't slip in past the God who knew of them and foretold their condemnation. That condemnation was "written about long ago," perhaps referring to Old Testament warnings against false prophets as well as to warnings from Jesus and the apostles. It probably also refers to the prophecy against false teachers from the Book of Enoch (see Introduction and commentary on Jude 14-15).

They are godless men, who change the grace of our God into a license for immorality

These false teachers are "ungodly" (ajsebhv" , asebçs , a word used six times in different forms in Jude). This implies moral as well as doctrinal fault. False teaching is not merely intellectual but has ethical implications. Specifically, these teachers change grace into a license for immorality (ajsevlgeia , aselgeia ). Not all change is good. This one is a perversion of the meaning of grace. Throughout the New Testament, Christians are warned against immorality (Romans 13:13-14; 2 Corinthians 12:21; Galatians 5:19; 1 Peter 4:3; 2 Peter 2:2, 7, 18; Revelation 2:20-24). The false teachers in Jude not only ignore that warning, they even believe they have the right to be immoral. To Paul's question, "Shall we go on sinning so that grace may increase?" (Romans 6:1), these men would answer with a resounding, "Yes!"

and deny Jesus Christ our only Sovereign and Lord.

This misunderstanding of grace as permission to sin leads them to "deny Jesus Christ our only Sovereign and Lord." This denial was probably not verbal (if they had said "Jesus is not Lord," they could not have slipped into the church) but actual: "They claim to know God, but by their actions they deny him" (Titus 1:16). These false teachers wanted salvation without following the Savior who as Sovereign and Lord demands that we die to sin as we follow him.

III. THE JUDGMENT OF THE UNGODLY (5-19)

A. THREE BIBLICAL EXAMPLES OF UNGODLINESS (5-7)

⁵ Though you already know all this, I want to remind you that the Lord ^a delivered his people out of Egypt, but later destroyed those who did not believe. ⁶ And the angels who did not keep their positions of authority but abandoned their own home - these he has kept in darkness, bound with everlasting chains for judgment on the great Day. ⁷ In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

^a 5 Some early manuscripts Jesus

Jude begins his look at Old Testament examples by saying he wants to remind his readers of what they already know. This may mean they know the errors of the false teachers. More likely it indicates they know their Bibles, that is, they are familiar with the examples he is about to cite. Much of the teaching of the early church, as well as of the current church, is not brand-new but is a reminder to Christians of what they already know or, at least, should know. The only "new truths" come from false teachers (cf. Galatians 1:9; 1 John 2:19-28). Those new teachings lead to a new morality, or rather to an old immorality.

v. 5 Though you already know all this, I want to remind you that the Lord delivered his people out of Egypt, but later destroyed those who did not believe.

Looking at each of the three examples of apostasy Jude gives will show what they have in common. His first example is Israel who was led by the Lord out of Egypt but refused to enter the promised land and so was punished. This is the story of the twelve spies, ten of whom were afraid of the inhabitants of the land while two, Caleb and Joshua, called for faith in God to give them victory. Most of the Israelites follow the ten, rebel against the Lord, and are punished for their unfaithfulness (Numbers 13:25-14:38). God destroys the very people he had rescued. It is the people of God, not outsiders, who are punished. No wonder this story is used elsewhere in the New Testament to warn Christians against apostasy (1 Corinthians 10:1-13; Hebrews 3:7-4:13).

v. 6 And the angels who did not keep their positions of authority but abandoned their own home -

The second example is the fall of the angels. Although some associate the fall of the morning star (Isaiah 14:11-17) and the king of Tyre (Ezekiel 28:11-19) with the fallen angels, those passages more likely refer to the destruction of human rulers. Some understand the sons of God marrying the daughters of men (Genesis 6:2) to refer to angels falling by marrying humans (see the discussion below). Most likely Jude is referring to the account of the fall of the angels in the Book of Enoch (see the Introduction to Jude for a discussion of his use of Enoch).

these he has kept in darkness, bound with everlasting chains for judgment on the great Day.

Although the Bible does not give details of the fall, it is clear the angels abandoned their proper positions and so deserve punishment (2 Peter 2:4). "Kept" (threvw , tçreô ) in darkness may be a play on words. This is the same word Jude used to greet his readers in v. 2, "kept by Jesus Christ." Jesus keeps everyone in one of two ways, either in his loving care or in darkness for judgment. The chaining of the fallen angels does not contradict other New Testament passages that describe the devil and his angels as active in the world (Luke 22:31; Romans 8:38; Ephesians 6:12; 1 Peter 5:8; Revelation 20:1-3), but rather it points to the certainty of their punishment on "the great Day" of judgment.

v. 7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire.

The third example, Sodom and Gomorrah, is introduced by "in the same way" (wJ" , hôs ) tying it closely to the angel example. Genesis 18-19 tells how God rained fire on Sodom and Gomorrah and the surrounding towns of Admah and Zeboiim (cf. Deuteronomy 29:23; Hosea 11:8) but saved Lot and his daughters. God destroyed the cities because of their great sin, referring to their homosexual practices (Genesis 19:5) and to their arrogant oppression of the poor (see Ezekiel 16:48-50). The "eternal fire" they suffer points to the lasting effects of their destruction and warns of the eternal fire of hell for those who follow their example (see v. 23).

What do these three examples have in common? In all three, evildoers are punished. The unbelieving in Israel are destroyed during the forty years of wandering in the wilderness, the fallen angels are bound in darkness for the judgment day, and Sodom and Gomorrah face eternal fire. So too the false teachers in Jude will receive their due punishment.

Some have tried to find a common sexual sin in all three examples. This is unlikely in the case of Israel, unless Jude's reference to "those who did not believe" includes their sin of "revelry" (sexual immorality) at Sinai (Exodus 32:6). If Jude thinks the sons of God in Genesis 6:2 are angels, then they commit sexual sin with the daughters of men. This forms a close parallel with Sodom where men desire to have sexual relations with angels (who are in the form of men, Genesis 19:1).

Although Jude may have chosen these three as examples of sexual sin, it is more likely he chose them because they speak of intentionally leaving God to follow another way of life. Israel is saved from Egypt "once for all" (v. 5, a{pax , hapax, a Greek word inexplicably left untranslated by the NIV), just as Jude's readers were entrusted with the faith "once for all" (same Greek word, v. 3). However, those Israelites who did not remain faithful were destroyed, just as Jude's readers will be if they do not fight to preserve their faith. The evil angels also abandoned their proper place and home. Sodom and Gomorrah literally "went after strange flesh," that is, they left their natural sexual desires.

These three are all examples of willful apostasy. All intentionally left their saved status to pursue an ungodly way of life. Their punishment is described in increasingly severe terms. The unbelieving Israelites are destroyed, the apostate angels are bound with everlasting chains, and Sodom and Gomorrah suffer eternal fire.

B. APPLICATION OF EXAMPLES TO

JUDE'S OPPONENTS (8-10)

⁸ In the very same way, these dreamers pollute their own bodies, reject authority and slander celestial beings. ⁹ But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but said, "The Lord rebuke you!" ¹⁰ Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals - these are the very things that destroy them.

v. 8 In the very same way,

"In the same way" (oJmoivw" , homoiôs ) compares the men troubling Jude's readers with the Old Testament apostates of Israel, the angels, and Sodom and Gomorrah. By making this comparison between such notorious sinners and the false teachers, "Jude intends to neutralize all possible sympathetic feelings toward them."

these dreamers pollute their own bodies,

Jude calls these men "dreamers," possibly meaning they indulge in erotic fantasies and so "pollute their own bodies." More likely, this means they claim divine approval through dreams for their beliefs and practices. God did give revelations through dreams (Genesis 40:5-19; Judges 7:13; Matthew 1:20; 2:12-13; Acts 2:17 quoting Joel 2:28); however, the Israelites were warned against prophets and dreamers who would lead them into rebellion against God (Deuteronomy 13:1-5; Jeremiah 27:9).

reject authority and slander celestial beings.

Like Sodom and Gomorrah, these false teachers are not only sexually immoral ("pollute their bodies"), but they also show disrespect for angels and thus for God. The "authority" (kuriovth" , kyriotçs ) they reject is elsewhere translated "powers" (Colossians 1:16) or "dominion" (Ephesians 1:21), referring to heavenly beings or angels. They speak evil of "celestial beings" (dovxa" , doxas , literally, "glories" or "glorious ones"), that is, of the angels in glory around God's throne.

This may mean they taught directly against angels but more likely means they rejected God's moral law that included prohibitions against sexual immorality, the "message spoken by angels" (Hebrews 2:2). False teaching always leads to immoral practice. They misunderstand grace by rejecting all law (that was brought by angels) and so turn grace into a license for immorality (v. 4). By so doing they, like Israel, the fallen angels, and Sodom and Gomorrah, reject the Lord and leave their proper place.

v. 9 But even the archangel Michael, when he was disputing with the devil about the body of Moses,

Their audacity is contrasted with the reticence of Michael the archangel, who did not take it upon himself to slander even Satan but relied on God's judgment. The story of Michael disputing with Satan over the body of Moses is not found in the Old Testament (for Moses' death, see Deuteronomy 34:6). Instead, according to early Christian writers Clement of Alexandria (A.D. 150-215), Origen (A.D. 185-254), and Didymus (A.D. 313-398), Jude found the story in The Assumption of Moses , a book written early in the first century that today exists only in fragmentary form (see the Introduction for a discussion of Jude's use of non-biblical books).

did not dare to bring a slanderous accusation against him, but said, "The Lord rebuke you!"

Both Testaments (Daniel 10:13, 21; 12:1; Revelation 12:7-9) and Jewish intertestamental literature describe Michael as the great warrior archangel. If anyone had the right to rebuke the fallen angel Satan, it was Michael. But he knows God alone is Lord of the angels, so he says, "The Lord rebuke you!" (cf. Zechariah 3:2).

v. 10 Yet these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals - these are the very things that destroy them.

In contrast to Michael who has respect even for Satan's status as an angel, the false teachers slander what they don't understand. Through their dreams they claim greater understanding than others. However, they are not spiritually superior to other humans (as they claim) but are inferior in understanding. Since they don't understand the heavenly realms (although they claim to through their dreams), they have become merely animal in nature and so will be destroyed.

C. THREE FURTHER BIBLICAL EXAMPLES

OF UNGODLINESS (11)

¹¹ Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam's error; they have been destroyed in Korah's rebellion.

v. 11 Woe to them!

Frequently judgment is pronounced upon wrongdoers by "woe to you." These woe pronouncements occur most often in the Old Testament prophets and on the lips of Jesus (Matthew 11:21; 23:13-32; Luke 11:42-52).

They have taken the way of Cain;

Cain is a clear example of jealousy and murder (Genesis 4:1-16; 1 John 3:12) but may seem an unlikely warning against false teaching. However, there is a strong rabbinical tradition, also found in the Jewish writer Philo (20 B.C.-A.D. 50), that portrays Cain as the first heretic. His way is that of selfishness and sensuality. If this tradition is not in Jude's mind, perhaps the comparison is that the false teachers are harming their brothers by their doctrines as Cain harmed his brother Abel. Heresy is always more than being sincerely mistaken about a doctrine. As with Cain, it is direct disobedience to God and has harmful consequences for others.

they have rushed for profit into Balaam's error;

There are two Balaam stories in the Old Testament. In the first (Numbers 22-24), he is hired by Balak, king of Moab, to curse Israel. However, Balaam refuses to curse and blesses them instead. In the second story, Balaam leads Israel into sexual immorality and idolatry (Numbers 25:1-3; 31:16). The parallels with these false teachers are many. Like Balaam, they claim to be prophets ("dreamers" v. 8), lead others into sexual immorality (vv. 4, 8), and commit idolatry by denying Jesus Christ (v. 4). They are not slow in imitating Balaam's greed; rather, they rush into (the Greek word ejkcevw , ekcheô , is used for a flooding stream) his error.

they have been destroyed in Korah's rebellion.

They also rebel against authority as Korah and his companions rebelled against Moses and the Lord. Promoting self by resisting authority is characteristic of false teachers (cf. Titus 1:10-11; 2 Timothy 3:1-9; 3 John 9-10). Korah, Dathan, and Abiram were swallowed by the earth (Numbers 16:32); their followers were destroyed by fire from the Lord (Numbers 16:35). So too, the false teachers of Jude refuse to keep their proper place (like the fallen angels, v. 6), rebel against angels (v. 8) and Jesus (v. 4), and face fiery punishment (v. 7).

All three, Cain, Balaam, and Korah, are examples of rebellion against God's authority. All three destroyed others by their teachings and actions. All three were punished by God. The false teachers in Jude face the same fate.

D. METAPHORS FROM NATURE APPLIED

TO THE UNGODLY (12-13)

¹² These men are blemishes at your love feasts, eating with you without the slightest qualm - shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted - twice dead. ¹³ They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever.

v. 12 These men are blemishes at your love feasts,

Jude mines heaven and earth to find six metaphorical examples of the behavior of the false teachers. First, he says they are "blemishes at your love feasts." This is the only place the word "love feast" (ajgavph , agapç , the plural form here is literally "loves,") is used in the New Testament, although the practice is described by Paul in 1 Corinthians 11:20-22. It is likely that in the first century the Lord's Supper was part of a larger meal, the love feast, where fellowship was expressed, and the poor were fed. Beginning in the second century, the love feast and the Lord's Supper became separated.

The false teachers are "blemishes" or "reefs" (spivla" , s pilas , can have either meaning) at the love feasts. If "blemishes" or "spots" is the correct translation (cf. 2 Peter 2:13), then they are like cancers on the body of Christ. However, in keeping with the nature metaphors that follow, "reefs" is a better translation. The false teachers are like dangerous coral reefs that cause others to shipwreck their faith (cf. 1 Timothy 1:19).

eating with you without the slightest qualm - shepherds who feed only themselves.

The irony is clear with either translation. The love feast is to express fellowship with Christ and fellow Christians; these men abuse it by feeding only themselves and eating without reverence for the body of Christ (ajfovbw" , aphobôs , "without the slightest qualm," cf. 1 Corinthians 11:29). "Feeding themselves" (literally "shepherding themselves") is a second metaphor, recalling biblical warnings against selfish leaders among God's people (Ezekiel 34:1-10; Isaiah 56:11; John 10:12-13). This language implies the false teachers were fleecing the flock of God by prophesying for profit as Balaam did (v. 11).

They are clouds without rain, blown along by the wind;

Not only are they reefs and evil shepherds, they also are "clouds without rain" (cf. Proverbs 25:14). In a dry climate it is particularly disappointing to expect rain and receive none. So too these false teachers promise much but deliver nothing. "Blown by the wind" indicates their instability (cf. Ephesians 4:14).

autumn trees, without fruit and uprooted - twice dead.

The barrenness of their promises is shown by the fourth metaphor that they are fruitless trees. The figure of fruit for obedience is common in the Bible (cf. Psalm 1:3; John 15:1-6). The Greek word (fqinopwrinov" , phthinopôrinos ) translated "autumn" is actually "late autumn." Harvest is past, and it is too late for them to produce fruit. "Twice dead" may be a reference to the second death as punishment for the false teachers (cf. Revelation 2:11; 20:6; 21:8). "Uprooted" indicates their separation from the community of the faithful and is also a symbol of punishment (cf. Psalm 52:5; Proverbs 2:22; Jeremiah 1:10; Matthew 3:10; 7:19; 15:13; Luke 13:6-9).

v. 13 They are wild waves of the sea, foaming up their shame;

A fifth metaphor says as waves throw debris up on the seashore, so these men spew forth their shame (cf. Isaiah 57:20). To Israel, the sea was always a symbol of danger and chaos (Psalm 107:23-28; Ezekiel 28:8; Revelation 21:1). Here it is the moral chaos of the false teachers that is the danger.

wandering stars, for whom blackest darkness has been reserved forever.

Finally, they are "wandering stars," perhaps meteors or comets but more likely planets that the ancients thought had irregular courses. Like meteors, the false teachers flash brilliantly for a short time, but they give no lasting light. As the planets wander across the sky, so these men wander from the truth ("wander" [planhvth" , plançtçs ] is from the same root as "error" in v. 11). "Blackest darkness" reminds one of Jesus' warning of "outer darkness" (Matthew 8:12; 22:13; 25:30).

Taken together, these six metaphors focus on the selfishness ("feeding themselves"), instability ("blown by wind," "wild waves," "wandering stars"), and barrenness ("without rain," "fruitless") of the false teachers. They particularly emphasize the finality of their punishment ("uprooted," "twice dead," "blackest darkness"). Although there are Old Testament parallels, the last four metaphors - clouds, trees, waves, stars - are probably drawn from The Book of Enoch , which Jude will quote directly in the next section.

E. ENOCH'S PROPHECY AGAINST

THE UNGODLY (14-16)

¹⁴ Enoch, the seventh from Adam, prophesied about these men: "See, the Lord is coming with thousands upon thousands of his holy ones ¹⁵ to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him." ¹⁶ These men are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage.

v. 14 Enoch, the seventh from Adam, prophesied about these men:

Jude supports his case against the false teachers by quoting from 1 Enoch 1:9 (see the discussion of his use of pseudepigraphical writings in the Introduction), which reads:

Behold, he will arrive with ten million of the holy ones in order to execute judgment upon all. He will destroy the wicked ones and censure all flesh on account of everything that they have done, that which the sinners and the wicked ones committed against him.

"See, the Lord is coming with thousands upon thousands of his holy ones

Jude adapts the quotation to his circumstances by identifying the one to come with the Lord (that is, Jesus) who will come to judge the ungodly (that is, the false teachers). He comes with an uncountable host (literally myriads) of holy ones, perhaps glorified saints but more likely angels (cf. Deuteronomy 33:2-3; Daniel 7:10; Zechariah 14:5; Matthew 25:31; 2 Thessalonians 1:7; also see the comments on James 5:4). Their holiness contrasts with the ungodliness of the false teachers. The picture here is of a conquering Lord leading his angelic army against the forces of evil.

v. 15 to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him."

He comes to judge the ungodly (a word used four times in different forms in this single verse). Ungodly (ajsebhv" , asebçs ) implies both moral fault and rejection of God (that is, of Jesus, v. 4). The ungodly will be judged for their acts and harsh words against the Lord Jesus and his angels ("slander celestial beings," v. 8).

v. 16 These men are grumblers and faultfinders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage.

Jude further applies the quotation to his opponents by describing them as grumblers (goggustaiv , gongystai ) and faultfinders (memyivmoiroi , mempsimoiroi ). Grumbling against God recalls the Israelites who murmured in the wilderness and were punished by God (v. 5; cf. Exodus 15:24; 16:2, 7-9, 12; Numbers 14:2,27,29,36; Deuteronomy 1:27; Psalm 106:25; 1 Corinthians 10:10) as well as those who rejected the teaching of Jesus (John 6:41). "Faultfinders" is better translated "complainers." Like the fallen angels (v. 6), the false teachers are discontented with the status God has given them, so they grumble and whine.

As an attempt to increase their status, they brag (literally, "speak big" (uJpevrogka , hyperonka ) about themselves and flatter those in power (literally, "admire faces," in other words, judge by appearance, cf. James 2:1-9). Not content to please the Lord Jesus, the all-powerful Lord of hosts, they fawn over those who appear influential but in truth have no permanent power.

F. THE WARNING OF THE APOSTLES (17-19)

¹⁷ But, dear friends, remember what the apostles of our Lord Jesus Christ foretold. ¹⁸ They said to you, "In the last times there will be scoffers who will follow their own ungodly desires." ¹⁹ These are the men who divide you, who follow mere natural instincts and do not have the Spirit.

v. 17 But, dear friends, remember what the apostles of our Lord Jesus Christ foretold.

The address "dear friends" (Greek, "beloved") is a transition, contrasting the false teachers with Jude's readers. Unlike the false teachers who flout authority, the beloved are to hold to the faith once delivered by remembering what they were taught by the apostles, whether personally, through others, or by apostolic writings. Just as the Old Testament (vv. 5-11) and Enoch (vv. 14-15) predicted the coming and fate of the false teachers, so also the apostles foretold their judgment (see Acts 20:29-31; 1 Timothy 4:1-3; 2 Timothy 3:1-9; 4:3; 1 John 2:18-19; 4:1-3). The apostles received this warning from Jesus himself (Mark 13:5-8, 21-23; Matthew 7:15).

v. 18 They said to you, "In the last times there will be scoffers who will follow their own ungodly desires."

The apostolic warning calls the false teachers "scoffers" or "mockers," a word (ejmpaivkth" , empaiktçs ) used often in the Old Testament to describe the ungodly (Psalms 1:1; 35:16; Proverbs 1:22; 9:7-8; 13:1; 14:6; 19:25-29). These teachers have scoffed at Christ (vv. 4, 15), at authority (v. 8), at angels (v. 8), and at anything they do not understand (v. 10). Rejecting proper authority, they are left with their own ungodly desires (see v. 16).

v. 19 These are the men who divide you,

These men divide the church, referring not to an actual schism (they still share the same love feasts as the rest of the church, v. 12) but to an attempt to lead others astray (as at Corinth, "I follow Paul," "I follow Apollos," etc. 1 Corinthians 1:10-17). They may have convinced others that they were more enlightened and spiritual than most Christians, and so they deserved to lead the church.

who follow mere natural instincts and do not have the Spirit.

But in his strongest language yet, Jude says they are natural and do not have the Spirit. Paul makes this same contrast between the natural man ("the man without the Spirit," NIV) and the spiritual man (1 Corinthians 2:10-15). James 3:15 speaks of a wisdom that is purely natural or "unspiritual" and so is earthly and of the devil. These false teachers follow their own natural inclinations, and although they may claim dreams and visions from God (v. 8), by their ungodly acts, they show they actually do not have the Spirit. This is the same as saying they have no salvation, since ". . . if anyone does not have the Spirit of Christ, he does not belong to Christ" (Romans 8:9b).

IV. A CALL TO FAITH, LOVE, AND MERCY (20-23)

²⁰ But you, dear friends, build yourselves up in your most holy faith and pray in the Holy Spirit. ²¹ Keep yourselves in God's love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life.

²² Be merciful to those who doubt; ²³ snatch others from the fire and save them; to others show mercy, mixed with fear - hating even the clothing stained by corrupted flesh.

v. 20 But you, dear friends,

This paragraph begins with a contrast ("But you . . .") and continues to state and imply contrasts between the false teachers and the faithful Christians (the "dear friends," or literally in Greek, "the beloved ones" [ajgaphtoiv , agapçtoi ]). Along with these contrasts are several echoes of previous verses in Jude. Thus, these verses function as a summary.

build yourselves up in your most holy faith

The faithful are encouraged here by a series of four commands. First, they are "to build yourselves up on your most holy faith." The metaphor of the church as a building occurs throughout the New Testament (Matthew 16:18; Acts 20:32; 1 Corinthians 3:9-15; Colossians 2:6-7; and other passages). Here Christians as a group, not just individually, are to build themselves up on faith, that is, on the once-for-all beliefs that were entrusted to them (v. 3). That faith is holy in contrast to the ungodliness of the false teachers. The false teachers are trying to tear down and destroy the faith. The beloved are to build it up.

and pray in the Holy Spirit.

In contrast to the false teachers who do not have the Spirit (v. 19), the faithful are to "pray in the Holy Spirit." This does not necessarily imply charismatic prayer (as in 1 Corinthians 14:13-17), since the Spirit intercedes for Christians whenever they pray (Romans 8:15-16, 26-27; Galatians 4:6; Ephesians 6:18). It is the Spirit who enables us to confess, "Jesus is Lord" (1 Corinthians 12:3; 1 John 4:2), but these false teachers deny Jesus (v. 2) and so cannot pray in the Spirit. Praying in the Spirit means confessing Christ and receiving help in prayer from his Holy Spirit.

v. 21 Keep yourselves in God's love

Thirdly, the faithful are urged to "keep yourselves in God's love." This does not mean "your love for God," but "his love for you." God's love for the Christian is unending, but it calls for effort to stay with the faith and so stay in his love (John 15:9; 1 John 4:16). Unlike the disobedient angels who abandoned their position with God (v. 6), and the false teachers who pervert God's grace and love (v. 4), the beloved ones must be content to remain in God's love where they belong.

as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life.

Finally, Jude encourages them to "wait for the mercy of our Lord Jesus Christ to bring you to eternal life." Although he doesn't use the word, Jude here speaks of the sure hope of the Christian. The beloved have already received mercy (Jude even greets them with the word v. 2), but the mercy of Jesus Christ will be fully revealed at the last day when the saints receive eternal life (cf. 2 Timothy 1:18). Waiting for that day is not merely passive but calls for action - building, praying, and keeping.

In these four injunctions ("build," "pray," "keep," "wait") there are references to the three theological virtues - faith, love, and hope - and to the Trinity - Holy Spirit, God, and Jesus Christ.

v. 22 Be merciful to those who doubt;

The words of verses 22-23 occur in a variety of ways in different Greek manuscripts and English translations. In the NIV there are three classes of people mentioned, each increasingly caught up in the error of the false teachers.

Having strongly condemned the false teachers and their error, the question arises, "How then should we treat those who are tempted to follow their error?" Staying in God's love and waiting for the mercy of Christ motivates the faithful to show love and mercy to others. Some are not sure of what they believe or whom they should follow. Such doubters need mercy, not condemnation. Having mercy on doubters implies the faithful should correct them with gentleness.

v. 23 snatch others from the fire and save them;

Others are in greater danger from the false teachers. They stand on the brink of hellfire. They must be snatched (aJrpavzw , harpazô ) from the fire (cf. Zechariah 3:1-5; Amos 4:11) and saved before it is too late (cf. James 5:20). There is a strong sense of urgency here. The faithful cannot ignore those who are tempted to be immoral and to deny Jesus like the false teachers. If ignored, they will suffer the punishment of the ungodly (see vv. 6,7,13,15).

to others show mercy, mixed with fear - hating even the clothing stained by corrupted flesh.

Others are so influenced by the false teachers that it is as if their clothes were soiled by sin (Isaiah 4:4; Zechariah 3:3-4). Such sin can contaminate others, even those who try to show mercy. False teaching is contagious. Caution or fear is needed to insure that the faithful themselves are not led astray.

These verses clearly show the responsibility that faithful Christians have toward those who are confused about the faith or even living contrary to it. Contending for the faith does not call for treating others harshly. One cannot fight for the faith without having the attitude of the one in whom our faith rests, the one who came to seek and save the lost (Luke 19:10). The faithful are to do all they can in a spirit of gentleness and mercy to restore others to faith, and yet they must be cautious or they too will fall prey to temptation (Galatians 6:1-2).

V. DOXOLOGY (24-25)

²⁴ To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy - ²⁵ to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.

Jude ends his letter with one of the most beautiful statements of praise in Scripture. This doxology (from dovxa , doxa , the Greek word for "glory") is similar to others in the New Testament (Romans 16:25-27; Ephesians 3:20-21; Philippians 4:20; 1 Timothy 1:17; Revelation 5:13) but has unique features that tie it to the rest of Jude.

v. 24 To him who is able to keep you from falling

Jude's praise is to the one "who is able to keep you from falling." The idea of sin as stumbling is found frequently in the Psalms (38:16; 56:13; 66:9; 73:2; 91:12; 116:8; 121:3) and in James (2:10; 3:2). Here stumbling is falling into the error of the false teachers and so suffering the fate of the fallen angels ( v. 6). Jude has warned strongly against the danger of being contaminated by false teaching. This warning might have tempted his readers to focus on their own weakness and despair of remaining faithful. Jude moves them to courage by ending his letter with praise for the loving, powerful God who sustains believers. Christians must contend for the faith (v. 3), but they rely on God's strength for the fight, not on their own. Defense ends in praise. As Jude began his letter by calling them "kept by Jesus Christ," so here, using a different Greek word (fulavssw , phylassô ), he ends by praising the God who keeps them.

and to present you before his glorious presence without fault and with great joy -

God will not only keep them from falling now, but he will ultimately allow them to enter his presence without fault and with great joy. Faultless (a[nwmo" , anômos ) may imply that they stand before God as unblemished "living sacrifices" (Romans 12:1), just as Old Testament sacrifices were to be without spot or blemish (Exodus 12:5; Leviticus 22:21; Malachi 1:13-14). More likely, it means they will stand morally blameless before God. Christians rejoice in his grace and power that alone can make them blameless (1 Thessalonians 5:23).

v. 25 to the only God our Savior

This God who is able to protect and save is the only God. This reflects the Shema , the great Jewish creed that proclaims that the Lord is one (Deuteronomy 6:4; see the comments on James 2:19). It is also a reminder that the false teachers have rejected Jesus as "our only sovereign and Lord" (v. 4), and by doing so have rejected the only God.

God is also "our Savior" (swthvr , sôtçr ), a title usually used for Jesus (but see Luke 1:47; 1 Timothy 1:1; 2:3; 4:10; Titus 1:3; 2:10; 3:4). The term here likely has an Old Testament background, and so is equivalent to the phrase, "the God of our salvation" (Psalms 68:19; 88:1).

be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.

God is praised with four terms. Glory (dovxa , doxa) is a rich word pointing to the bright presence of God that overshadowed Sinai (Exodus 24:16-17) and the temple (1 Kings 8:11). It also suggests the reputation and renown of God. Majesty (megalwsuvnh , megalôsynç ) connotes the transcendence of God. He is beyond human comprehension. Power (kravto" , kratos ) and authority (ejxousiva , exousia ) are synonymous. "Authority" may be Jude's final swipe at the false teachers who do not recognize God's rule.

The greatest way to fight false teachers is to praise the God they deny. All praise to God is through Jesus Christ our Lord. That praise stretches from eternity to eternity. To these words of praise, all believers say a heartfelt amen.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Jud 1:9

JUDE 9 —Isn’t the dispute between Michael the Archangel and the devil based on an apocryphal story?

PROBLEM: Jude records an account in which Michael the archangel and the devil have a dispute over the body of Moses, saying, “Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, `The Lord rebuke you!’ ” (v. 9 ) This account is not found in the OT and is also considered to be found in a pseudepigraphal book (false writing) titled The Assumption of Moses.

SOLUTION: Just because the account is not found in any OT passages of Scripture doesn’t mean that the event did not occur. The Bible often cites truths from books that are not inspired, but which contain, nevertheless, some true statements. A biblical author is not limited to citing only Scripture. All truth is God’s truth, wherever it is found.   

Critics Ask: Jud 1:14

JUDE 14 —Doesn’t Jude cite the uninspired Book of Enoch as divinely authoritative?

PROBLEM: Jude quotes The Book of Enoch, saying, “Now Enoch, the seventh from Adam, prophesied about these men also, saying, `Behold, the Lord comes with ten thousands of His saints’ ” (v. 14 ). However, Enoch is not an inspired book but is considered pseudepigraphal (a false writing) by the Christian church.

SOLUTION: First, it is not certain that Jude is actually citing the Book of Enoch. He may simply be mentioning an event which is also found in this uninspired book. It is noteworthy that Jude does not affirm that Enoch wrote this statement. He simply records that “Enoch said ” (v. 14 ). Jude may have been using a valid oral tradition and not the Book of Enoch.

Furthermore, even if Jude took this statement from the Book of Enoch, it is still true. Many true statements can be found outside of Scripture. Just because Jude quoted from a non-canonical (extra-biblical) source does not mean that what he says    is necessarily wrong. Not everything in the Book of Enoch is correct, but this does not    warrant the conclusion that everything in it is wrong.

Further, the Apostle Paul cites truths from pagan poets ( Acts 17:28 ; 1 Cor. 15:33    ; Titus 1:12 ) without implying that these books are inspired. Indeed, even Balaam’s    donkey uttered a truth ( Num. 22:28 ). The inspiration of the Book of Jude does not    guarantee whatever else is said in an uninspired source it cites—it only guarantees the    truth it cites.

Finally, the external evidence for Jude is extensive from the time of Irenaeus (ca.    A.D. 170) onward. It is in the Bodmer papyri (P72) ofA.D. 250, and traces of it are    found even earlier in the Dicache (2:7) which probably dates from the second    century. So there is evidence for the authenticity of the Book of Jude which is not    diminished by this allusion to what Enoch said. The existence of Enoch and his    communication with God is a fact established elsewhere, both in the OT ( Gen. 5:24 )    and NT ( Heb. 11:5 ).

Evidence: Jud 1:3

USING THE LAW IN EVANGELISM

Regarding the Law's use in evangelism, Martin Luther stated: "This now is the Christian teaching and preaching, which God be praised, we know and possess, and it is not necessary at present to develop it further, but only to offer the admonition that it be maintained in Christendom with all diligence. For Satan has attacked it hard and strong from the beginning until present, and gladly would he completely extinguish it and tread it under foot."

Never lose sight of the mandate of the Church: to contend earnestly for the faith. The battle in which we find ourselves is for the salvation of lost sinners.

" When people inquire as to the relevance of our gospel, we must not be tricked into going on the defensive. We must immediately take the offensive, for our Lord Himself has promised that the gates of hell shall not withstand the assault of His Church." Dr. Leighton Ford

Evidence: Jud 1:4

False converts have " crept in unawares" and sit amid God’s people. They think that salvation and sin are compatible. They are actually workers of iniquity. See Mat 7:21-23 .

Evidence: Jud 1:7

QUESTIONS & OBJECTIONS

" God made me to be a homosexual, so He doesn’t want me to change."

Homosexuals argue that they did not make a conscious decision to be that way, so it must be natural. They are born that way—just as all of us are born with a sin nature and sinful desires ( Eph 2:1-3 ). Tell them that it is natural for them, and for all of us, to be tempted to do things that God says are wrong. In the same way, pedophiles and adulterers (alcoholics, drug addicts, etc.) don’t make a conscious decision to " choose" that self-destructive lifestyle, they simply give in to their sinful desires. However, although sin is natural for unbelievers, that doesn’t mean God wants them to remain that way. God can set them free from their sinful nature ( Rom 7:23-25 ; Rom 8:1-2 ), give them new desires ( Eph 4:22–24 ), and help them withstand temptations ( 1Co 10:13 ). See 1Co 6:9-11 footnote.

Evidence: Jud 1:8

Here is an insight into the heart of a false convert : he has unclean imaginations, is sexually immoral, and refuses to submit to church (biblical) authority.

Evidence: Jud 1:11

Preach with this object, that men may quit their sins and fly to Christ for pardon, that by His blessed Spirit they may be renovated and become as much in love with everything that is holy as they are now in love with everything that is sinful. CHARLES SPURGEON

Evidence: Jud 1:14

Second coming of Jesus : See Rev 1:7 .

Evidence: Jud 1:15

With the help of God, we are to convince the ungodly that their deeds and their speech are offensive to their Creator, and will bring swift judgment upon them.

Evidence: Jud 1:18

A failure to preach the Commandments of God has left an entire generation without the fear of God. They are mockers in these last days. Scripture sheds light on their secret sins—lust and sensuality.

Evidence: Jud 1:20

" What is the reason that some believers are so much brighter and holier than others? I believe the difference, in nineteen cases out of twenty, arises from different habits about private prayer. I believe that those who are not eminently holy pray little, and those who are eminently holy pray much." J. C. Ryle

Evidence: Jud 1:23

" The world says you can’t confront people with Jesus; you’ll run them off. Where are you going to run them to? Hell number 2?" Darrell Robinson

Evidence: Jud 1:25

" Before I can preach love, mercy, and grace, I must preach sin, Law, and judgment." John Wesley

Introduction / Outline

Robertson: Jude (Book Introduction)

THE EPISTLE OF JUDE

ABOUT a.d. 65 TO 67

By Way of Introduction

The Author

He calls himself Judas, but this was a very common name. In the N.T. itself we have Judas Iscariot and Judas not Iscariot (Joh_14:22; also called Judas of James, son or brother, Luk_6:6), Judas a brother of our Lord (Mat_13:55), Judas of Galilee (Act_5:37), Judas of Damascus (Act_9:11), Judas Barsabbas (Act_15:22). The author explains that he is a " slave" of Jesus Christ as James did (Jud_1:1), and adds that he is also a brother of James. Clement of Alexandria thinks that, like James, he deprecated being called the brother of the Lord Jesus (as by Hegesippus later) as claiming too much authority. Keil identifies him with Jude the Apostle (not Iscariot), but that is most unlikely. The Epistle is one of the disputed books of Eusebius. It was recognized in the canon in the Third Council of Carthage (a.d. 397). It appears in the Muratorian Canon (a.d. 170).

The Relation to 2 Peter

Beyond a doubt one of these Epistles was used by the other, as one can see by comparing particularly Jude 1:3-18 and 2 Peter 2:1-18. As already said concerning 2 Peter, scholars are greatly divided on this point, and in our present state of knowledge it does not seem possible to reach a solid conclusion. The probability is that not much time elapsed between them. Mayor devotes a whole chapter to the discussion of the relation between 2 Peter and Jude and reaches the conclusion " that in Jude we have the first thought, in Peter the second thought." That is my own feeling, but it is all so subjective that I have no desire to urge the point unduly. Bigg is equally positive that 2 Peter comes before Jude.

The Use of Apocryphal Books

Jude (verse Jud_1:14) quotes from " Enoch" by name and says that he " prophesied." What he quotes is a combination of various passages in the Book of Enoch as we have it now. It used to be held that part of Enoch was later than Jude, but Charles seems to have disproved that, though the book as we have it has many interpolations. Tertullian wanted to canonise Enoch because of what Jude says, whereas Chrysostom says that the authenticity of Jude was doubted because of the use of Enoch. In verse Jud_1:9 there seems to be an allusion to the Assumption of Moses , another apocryphal book, but it is the use of " prophesied" in verse Jud_1:14 about Enoch that gave most offence. It is possible, of course, that Jude did not attach the full sense to that term.

The Style

It is terse and picturesque, with a fondness for triplets. The use of the O.T. is very much like that in 2 Peter. Alford notes that it is impassioned invective with epithet on epithet, image on image. Bigg remarks on the stern and unbending nature of the author, with no pathos and a harsh view of things and with frequent use of Pauline phraseology. There are some fifteen words not in the rest of the N.T. The grammar is less irregular than that of 2 Peter. There is often a poetic ring in his words.

The Purpose

The author undoubtedly has the Gnostics in mind and is seeking to warn his readers against them, as is true of 2 Peter. This same purpose appears in the Johannine Epistles, as was true also of Colossians, Ephesians, the Pastoral Epistles.

The Readers

Of this we know nothing at all. Dr. Chase believes that the Epistle was sent to Antioch in Syria. That may be true, though it is mere conjecture. Any place or places in Asia Minor would suit so far as we know. The readers were probably both Jewish and Gentile Christians. Jerusalem and Alexandria are urged as the place of composition, but of that we have no real information.

The Date

This really turns on the genuineness of the Epistle. There is no clear indication of the date, for the Gnostics described can belong to the first or to the second century. If it was used by 2 Peter, that would place it slightly before that Epistle. The date suggested, 65 to 67 a.d., is purely conjectural.

JFB: Jude (Book Introduction)

AUTHOR.--He calls himself in the address "the servant of Jesus Christ, and brother of James." See Introduction to the Epistle of James, in proof of James the apostle, and James the Lord's brother, the bishop of Jerusalem, being one and the same person. Gal 1:19 alone seems to me to prove this. Similarly, Jude the brother of our Lord, and Jude the apostle, seem to be one and the same. JEROME [Against Helvidius], rightly maintains that by the Lord's brethren are meant his cousins, children of Mary and Cleophas (the same as Alphæus). From 1Co 9:5 (as "brethren of the Lord" stands between "other apostles" and "Cephas"), it seems natural to think that the brethren of the Lord are distinguished from the apostles only because all his brethren were not apostles, but only James and Jude. Jude's reason for calling himself "brother of Jesus," was that James, as bishop of Jerusalem, was better known than himself. Had he been, in the strict sense, brother of our Lord, he probably would have so entitled himself. His omission of mention of his apostleship is no proof that he was not an apostle; for so also James omits it in his heading; and Paul, in his Epistles to the Philippians, Thessalonians, and Philemon, omits it. Had the writer been a counterfeiter of the apostle Jude, he would doubtless have called himself an "apostle." He was called also Lebbæus and Thaddeus, probably to distinguish him from Judas Iscariot, the traitor. Lebbæus, from Hebrew "leeb," "heart," means courageous. Thaddeus is the same as Theudas, from Hebrew "thad," the "breast." Luke and John, writing later than Matthew, when there would be no confusion between him and Judas Iscariot, give his name Judas. The only circumstance relating to him recorded in the Gospels occurs in Joh 14:22, "Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?" JEROME [Commentary on Matthew] says that he was sent to Edessa, to Abgarus, king of Osroene, or Edessa, and that he preached in Syria, Arabia, Mesopotamia, and Persia, in which last country he suffered martyrdom. The story is told on EUSEBIUS' authority, that Abgarus, on his sickbed, having heard of Jesus' power to heal, sent to beg Him to come and cure him, to which the Lord replied, praising his faith, that though he had not seen the Saviour, he yet believed; adding, "As for what thou hast written, that I should come to thee, it is necessary that all those things for which I was sent should be fulfilled by Me in this place, and that having filled them I should be received up to Him that sent Me. When, therefore, I shall be received into heaven, I will send unto thee some one of My disciples who shall both heal thy distemper and give life to thee and those with thee." Thomas is accordingly said to have been inspired to send Thaddeus for the cure and baptism of Abgarus. The letters are said to have been shown Thaddeus among the archives of Edessa. It is possible such a message was verbally sent, and the substance of it registered in writing afterwards (compare 2Ki. 5:1-27; and Mat 15:22). HEGESIPPUS (in EUSEBIUS [Ecclesiastical History, 3.20]) states that when Domitian inquired after David's posterity, some grandsons of Jude, called the Lord's brother, were brought into his presence. Being asked as to their possessions, they said that they had thirty-nine acres of the value of nine thousand denarii, out of which they paid him taxes, and lived by the labor of their hands, a proof of which they gave by showing the hardness of their hands. Being interrogated as to Christ and His kingdom, they replied that it was not of this world, but heavenly; and that it would be manifested at the end of the world, when He would come in glory to judge the living and the dead.

AUTHENTICITY.--EUSEBIUS [Ecclesiastical History, 3.25], reckons it among the Antilegomena or controverted Scriptures, "though recognized by the majority." The reference to the contest of Michael, the archangel, with the devil, for the body of Moses, not mentioned elsewhere in the Old Testament, but found in the apocryphal "Book of Enoch," probably raised doubts as to its authenticity, as JEROME [On Illustrious Men, 4] says. Moreover, its not being addressed to one particular Church, or individual, caused it not to be so immediately recognized as canonical. A counterfeiter would have avoided using what did not occur in the Old Testament, and which might be regarded as apocryphal.

As to the book of Enoch, if quoted by Jude, his quotation of a passage from it gives an inspired sanction only to the truth of that passage, not to the whole book; just as Paul, by inspiration, sanctions particular sentiments from ARATUS, EPIMENIDES, and MENANDER, but not all their writings. I think, rather as there is some slight variation between Jude's statement and that of the book of Enoch, that Jude, though probably not ignorant of the book of Enoch, stamps with inspired sanction the current tradition of the Jews as to Enoch's prophecies; just as Paul mentions the names of the Egyptian magicians, "Jannes and Jambres" (2Ti 3:8), not mentioned in the Old Testament. At all events, the prophecy ascribed to Enoch by Jude was really his, being sanctioned as such by this inspired writer. So also the narration as to the archangel Michael's dispute with Satan concerning the body of Moses, is by Jude's inspired authority (Jud 1:9) declared true. The book of Enoch is quoted by JUSTIN MARTYR, IRENÆUS, CLEMENT OF ALEXANDRIA, &c. Bruce, the Abyssinian traveller, brought home three copies of it in Ethiopic, from Alexandria, of which Archbishop Lawrence, in 1821, gave an English translation. The Ethiopic was a version from the Greek, and the Greek doubtless a version from the Hebrew, as the names of the angels in it show. The Apostolic Constitutions, ORIGEN [Against Celsus], JEROME, and AUGUSTINE, pronounce it not canonical. Yet it is in the main edifying, vindicating God's government of the world, natural and spiritual, and contradicting none of the Scripture statements. The name Jesus never occurs, though "Son of man," so often given to Messiah in the Gospels, is frequent, and terms are used expressive of His dignity, character, and acts, exceeding the views of Messiah in any other Jewish book. The writer seems to have been a Jew who had become thoroughly imbued with the sacred writings of Daniel. And, though many coincidences occur between its sentiments and the New Testament, the Messianic portions are not distinct enough to prove that the writer knew the New Testament. Rather, he seems to have immediately preceded Christ's coming, about the time of Herod the Great, and so gives us a most interesting view of believing Jews' opinions before the advent of our Lord. The Trinity is recognized (Enoch 60:13,14). Messiah is "the elect One" existing from eternity (Enoch 48:2,3,5); "All kings shall fall down before Him, and worship and fix their hopes on this Son of man" (Enoch 61:10-13). He is the object of worship (Enoch 48:3,4); He is the supreme Judge (Enoch 60:10,11; 68:38,39). There shall be a future state of retribution (Enoch 93:8,9; 94:2,4; 95; 96; 99; 103); The eternity of future punishment (Enoch 103:5). VOLKMAR, in ALFORD, thinks the book was written at the time of the sedition of Barchochebas (A.D. 132), by a follower of Rabbi Akiba, the upholder of that impostor. This would make the book Antichristian in its origin. If this date be correct, doubtless it copied some things from Jude, giving them the Jewish, not the Christian, coloring.

EUSEBIUS [Demonstration of the Gospel, 3.5] remarks, it accords with John's humility that in Second and Third John he calls himself "the elder." For the same reason James and Jude call themselves "servants of Jesus Christ." CLEMENT OF ALEXANDRIA [Adumbrations, in Epistle of Jude, p. 1007] says, "Jude, through reverential awe, did not call himself brother, but servant, of Jesus Christ, and brother of James."

TERTULLIAN [On the Apparel of Women, 3] cites the Epistle as that of the apostle James. CLEMENT OF ALEXANDRIA in Miscellanies [3.2.11] quotes Jud 1:8, Jud 1:17 as Scripture, in The Instructor [3.8.44], Jud 1:5. The MURATORI fragment asserts its canonicity [ROUTH, Sacred Fragments, 1.306]. ORIGEN [Commentary on Matthew 13:55] says, "Jude wrote an Epistle of few lines, but one filled full of the strong words of heavenly grace." Also, in his Commentary on Matthew 22:23, ORIGEN quotes Jud 1:6; and on Matthew 18:10, he quotes Jud 1:1. He calls the writer "Jude the apostle," in the Latin remains of his works (compare DAVIDSON, Introduction to the New Testament, vol. 3, p. 498). JEROME [On Illustrious Men, 4] reckons it among the Scriptures. Though the oldest manuscripts of the Peschito omit it, EPHREM THE SYRIAN recognizes it. WORDSWORTH reasons for its genuineness thus: Jude, we know, died before John, that is, before the beginning of the second century. Now EUSEBIUS [Ecclesiastical History, 3.32] tells us that James was succeeded in the bishopric of Jerusalem by Symeon his brother; and also that Symeon sat in that see till A.D. 107, when as a martyr he was crucified in his hundred twentieth year. We find that the Epistle to Jude was known in the East and West in the second century; it was therefore circulated in Symeon's lifetime. It never would have received currency such as it had, nor would Symeon have permitted a letter bearing the name of an apostle, his own brother Jude, brother of his own apostolical predecessor, James, to have been circulated, if it were not really Jude's.

TO WHOM ADDRESSED.--The references to Old Testament history, Jud 1:5, Jud 1:7, and to Jewish tradition, Jud 1:14, &c., make it likely that Jewish Christians are the readers to whom Jude mainly (though including also all Christians, Jud 1:1) writes, just as the kindred Epistle, Second Peter, is addressed primarily to the same class; compare Introduction to First Peter and Introduction to Second Peter. The persons stigmatized in it were not merely libertines (as ALFORD thinks), though no doubt that was one of their prominent characteristics, but heretics in doctrine, "denying the only Lord God, and our Saviour Jesus Christ." Hence he urges believers "earnestly to contend for the faith once delivered unto the saints" (Jud 1:3). Insubordination, self-seeking, and licentiousness, the fruit of Antinomian teachings, were the evils against which Jude warns his readers; reminding them that, to build themselves in their most holy faith, and to pray in the Holy Ghost, are the only effectual safeguards. The same evils, along with mocking skepticism, shall characterize the last days before the final judgment, even as in the days when Enoch warned the ungodly of the coming flood. As Peter was in Babylon in writing 1Pe 5:13, and probably also in writing Second Peter (compare Introduction to First Peter and Introduction to Second Peter), Jude addressed his Epistle primarily to the Jewish Christians in and about Mesopotamian Babylon (a place of great resort to the Jews in that day), or else to the Christian Jews dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia (1Pe 1:1), the persons addressed by Peter. For Jude is expressly said to have preached in Mesopotamia [JEROME, Commentary on Matthew], and his Epistle, consisting of only twenty-five verses, contains in them no less than eleven passages from Second Peter (see my Introduction to Second Peter for the list). Probably in Jud 1:4 he witnesses to the fulfilment of Peter's prophecy, "There are certain men crept in unawares, who were before of old ordained (rather as Greek, "forewritten," that is, announced beforehand by the apostle Peter's written prophecy) to this condemnation, ungodly men denying the only Lord God, and our Lord Jesus Christ." Compare 2Pe 2:1, "There shall be false teachers among you who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Also Jud 1:17-18 plainly refers to the very words of 2Pe 3:3, "Remember the words which were spoken before of the apostles of our Lord Jesus; how they told you there should be mockers in the last time who should walk after their own ungodly lusts." This proves, in opposition to ALFORD, that Jude's Epistle is later than Peter's (whose inspiration he thus confirms, just as Peter confirms Paul's, 2Pe 3:15-16), not vice versa.

TIME AND PLACE OF WRITING.--ALFORD thinks, that, considering Jude was writing to Jews and citing signal instances of divine vengeance, it is very unlikely he would have omitted to allude to the destruction of Jerusalem if he had written after that event which uprooted the Jewish polity and people. He conjectures from the tone and references that the writer lived in Palestine. But as to the former, negative evidence is doubtful; for neither does John allude in his Epistles, written after the destruction of Jerusalem, to that event. MILL fixes on A.D. 90, after the death of all the apostles save John. I incline to think from Jud 1:17-18 that some time had elapsed since the Second Epistle of Peter (written probably about A.D. 68 or 69) when Jude wrote, and, therefore, that the Epistle of Jude was written after the destruction of Jerusalem.

TSK: Jude (Book Introduction)

St. Jude, says Origen, has written an Epistle in a few lines indeed, but full of vigorous expressions of heavenly grace - Ιουδας [Strong’s 2455], μεν [Strong’s 3303], εγραψεν επιστολην ολιγοστιχον μεν [Strong’s 3303], πεπληρωμενην δε [Strong’s 1161], ουρανιου χαριτος ερρωμενων λογων .

He briefly and forcibly represents the detestable doctrines and practices of certain false teachers, generally supposed to be the impure Gnostics, Nicolaitans and followers of Simon Magus; and reproves these profligate perverters of sound principles, and patrons of lewdness, with a holy indignation and just severity; while at the same time he exhorts all sound Christians, with genuine apostolic charity, to have tender compassion on these deluded wretches, and to endeavour vigorously to reclaim them from the ways of hell, and pluck them as brands out of the fire. There is a great similarity in sentiment and style between this Epistle and the second chapter of the second Epistle of Peter. Both writers are nearly alike in vehemence and holy indignation against impudence and lewdness, and against those who insidiously undermine chastity, purity, and sound principles.

TSK: Jude 1 (Chapter Introduction)

Overview

Jud 1:1, He exhorts them to be constant in the profession of the faith; Jud 1:4, False teachers are crept in to seduce them, for whose evil doctrine and manners horrible punishment is prepared; Jud 1:20, whereas the godly, by the assistance of the Holy Spirit, and prayers to God, may persevere, and grow in grace, and keep themselves, and recover others out of the snares of those deceivers.

Poole: Jude 1 (Chapter Introduction)

ARGUMENT

Some question there hath been concerning the penman of this Epistle, and some have thought that Jude the apostle was not the man, whoever were;

1. Because he doth not give himself the title of apostle: but that is objected against James too, and hath been already answered.

2. Because the writer of this Epistle speaks of himself as coming after the apostles, Jud 1:17 . But what necessity is there for his coming behind them in office and authority, because he doth in time?

3. Because he mentions the contention about the body of Moses, and the prophecy of Enoch, which are no where to be found in Scripture. But when there were divers traditions among the Jews, (whereof this about Moses’ s body seems to be one), why might not the Holy Ghost assert some that were true (though before doubtful) by this apostle, and make them certain, as well as he doth by Paul the names of Jannes and Jambres, 2Ti 3:8 , which were known only by tradition; and Moses’ s quaking and fearing at Mount Sinai, Heb 12:21 , whereof no mention had been made in the Scripture? As for the prophecy of Enoch, it seems to have been a tradition too, (for he mentions no writing), and then the same may be said as to the other. Yet if it were a book, and an apocryphal one too, his citing of it doth not make it to be canonical; for Jude might as well cite a passage out of an apocryphal writer, as Paul doth several out of heathen authors, Act 17:28 1Co 15:33 Tit 1:12 . And:

4. Because much of this Epistle seems to be transcribed out of 2Pe 2:1-22 , and therefore not to be dictated by the Spirit. But to this it may be said, that though many passages in this Epistle agree with what Peter speaks, yet there is so much difference in the whole, that it is plain they are not transcribed thence. And yet why might not the Spirit dictate the same truths to several penmen, either to be published to several persons, or the same persons at different times? Most of Obadiah’ s prophecy is to be found in Jeremiah’ s; Psa 60:1-12 is in a great part the same with Psa 108:1-13 , and Psa 14:1-7 the same with Psa 53:1-6 ; and Paul by the same Spirit wrote many of the same things to the Ephesians, and to the Colossians. And what is alleged of the ancients questioning the authority of this Epistle, it is not so considerable, as it might be alleged, even out of them, for the confirmation of it.

Sure we may say, the spirit of an apostle breathes in this as well as in others; the same majesty, purity, and efficacy appear in it, and whatever may evidence its Divine authority. It is written to the Christian Jews. The matter of it agrees very much with 2Pe 2:1-22 , and the scope is mostly the same, viz. to arm them against those who, by their wicked errors and wicked manners, secretly and slily brought in, might infect them, and seduce them into the same wickedness with themselves, whereby they might be exposed to the same judgment, which he pronounceth were like to come upon such.

JUDE CHAPTER 1

Jud 1:1-3 After a general address, Jude exhorteth Christians to

constancy in the received faith.

Jud 1:4-19 He foretelleth the punishment of certain false teachers

crept into the church, and describeth their evil doctrine

and manners.

Jud 1:20,21 He exhorteth true Christians to persevere in the

right faith, and in the love of God,

Jud 1:22-23 and to seek the reformation of others.

Jud 1:24,25 He concludeth with ascribing glory to God.

Jude called also Lebbaeus and Thaddaeus Mat 10:3 .

The servant of Jesus Christ not only in the general notion, as a believer, but in a more special, as an apostle. Priests and prophets in the Old Testament are peculiarly called God’ s servants, Psa 134:1-3 Amo 3:7 ; and so are ministers in the New, 2Ti 2:24 .

And brother of James that James who was the son of Alphaeus, Mat 10:3 . He mentions his brother to distinguish himself from Judas Iscariot; and his brother rather than his father, because James was most famous in the church, Act 15:1-41 Gal 2:9 1Co 9:5 ; as likewise to show his consent with his brother in his doctrine, and to make his Epistle the more acceptable.

To them that are sanctified by God the Father viz. as the prime efficient cause of sanctification, which he works in believers by the Son, through the Spirit.

And preserved in Jesus Christ: their salvation, and perseverance, and deliverance from dangers, not being in their own power; he intimates, that Christ was appointed to be their King, and Head, and Keeper, the Author and Finisher of their faith Heb 12:2 , and furnished with power for their protection and security, and that by him they were kept unto the salvation purchased for them, viz. by his powerful operation and gracious influence maintaining their faith and union with himself.

And called with an effectual calling, the beginning of their sanctification, before mentioned. The copulative, and, is not in the Greek; and the words may be read, sanctified by God the Father, preserved in Jesus Christ, as being called; and so called may be understood as going before the other two; and then the sense is, to the called, sanctified by God the Father, and preserved in Jesus Christ; or, to them who, being called, are sanctified, &c.

MHCC: Jude (Book Introduction)

This epistle is addressed to all believers in the gospel. Its design appears to be to guard believers against the false teachers who had begun to creep into the Christian church, and to scatter dangerous tenets, by attempting to lower all Christianity into a merely nominal belief and outward profession of the gospel. Having thus denied the obligations of personal holiness, they taught their disciples to live in sinful courses, at the same time flattering them with the hope of eternal life. The vile character of these seducers is shown, and their sentence is denounced, and the epistle concludes with warnings, admonitions, and counsels to believers.

MHCC: Jude 1 (Chapter Introduction)

(Jud 1:1-4) The apostle exhorts to stedfastness in the faith.

(Jud 1:5-7) The danger of being infected by false professors, and the dreadful punishment which shall be inflicted on them and their followers.

(Jud 1:8-16) An awful description of these seducers and their deplorable end.

(Jud 1:17-23) Believers cautioned against being surprised at such deceivers arising among them.

(Jud 1:24, Jud 1:25) The epistle ends with an encouraging doxology, or words of praise.

Matthew Henry: Jude (Book Introduction)

An Exposition, with Practical Observations, of The General Epistle of Jude

This epistle is styled (as are some few others) general or Catholic, because it is not immediately directed to any particular person, family, or church, but to the whole society of Christians of that time, lately converted to the faith of Christ, whether from Judaism or paganism: and it is, and will be, of standing, lasting, and special use in and to the church as long as Christianity, that is, as time, shall last. The general scope of it is much the same with that of the second chapter of the second epistle of Peter, which having been already explained, the less will need to be said on this. It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth (evident and important truth), and that in the closest conjunction with holiness, of which charity, or sincere unbiased brotherly-love, is a most essential character and inseparable branch. The truth we are to hold fast, and endeavour that others may be acquainted with and not depart fRom. has two special characters: - It is the truth as it is in Jesus (Eph 4:21; and it is truth after (or which is according to ) godliness, Tit 1:1. The gospel is the gospel of Christ. He has revealed it to us, and he is the main subject of it; and therefore we are indispensably bound to learn thence all we can of his person, natures, and offices: indifference as to this is inexcusable in any who call themselves Christians; and we know from what fountain we are wholly and solely to draw all necessary saving knowledge. Further, it is also a doctrine of godliness. Whatever doctrines favour the corrupt lusts of men cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men soon sprang up in the church. The servants slept and tares were sown. But such were the wisdom and kindness of Providence that they began sensibly to appear and show themselves, while some, at least, of the apostles were yet alive to confute them, and warn others against them. We are apt to think, If we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and, if we will not believe their writings, neither should we have believed or regarded their sayings, if we had lived among them and conversed personally with them.

Matthew Henry: Jude 1 (Chapter Introduction)

We have here, I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society (Jud 1:1, Jud 1:2). II. The occasion of writing this epistle (Jud 1:3). III. A character of evil and perverse men, who had already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times (Jud 1:4). IV. A caution against hearkening to and following after such, from the severity of God towards the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah (Jud 1:5-7). V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (Jud 1:8-10, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment (Jud 1:14, Jud 1:15). VII. He enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be (Jud 1:16-19). VIII. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life (Jud 1:20, Jud 1:21). IX. Directs them how to act towards the erroneous and scandalous (Jud 1:22, Jud 1:23). And, X. Closes with an admirable doxology in the last two verses.

Barclay: Jude (Book Introduction)

INTRODUCTION TO THE LETTER OF JUDE

The Difficult And Neglected Letter

It may well be said that for the great majority of modern readers reading the little letter of Jude is a bewildering rather than a profitable undertaking. There are two verses which everyone knows--the resounding and magnificent doxology with which it ends:

Now to him who is able to keep you from falling and to present you

without blemish before the presence of his glory with rejoicing, to

the only God our Saviour through Jesus Christ our Lord, be glory,

majesty, dominion and authority, before all time and now and for

ever. Amen.

But, apart from these two great verses, Jude is largely unknown and seldom read. The reason for its difficulty is that it is written out of a background of thought, against the challenge of a situation, in pictures and with quotations, which are all quite strange to us. Beyond a doubt it would hit those who read it for the first time like a hammer-blow. It would be like a trumpet call to defend the faith. Moffatt calls Jude "a fiery cross to rouse the churches." But, as J. B. Mayor, one of its greatest editors, has said: "To a modern reader it is curious rather than edifying with the exception of the beginning and the end."

This is one of the great reasons for addressing ourselves to the study of Jude; for, when we understand Judethought and disentangle the situation against which he was writing, his letter becomes of the greatest interest for the history of the earliest church and by no means without relevance for today. There have indeed been times in the history of the church, and especially in its revivals when Jude was not far from being the most relevant book in the New Testament. Let us begin by simply setting down the substance of the letter without waiting for the explanations which must follow later.

Meeting The Threat

It had been Judeintention to write a treatise on the faith which all Christians share; but that task had to be laid aside in view of the rise of men whose conduct and thought were a threat to the Christian Church (Jud_1:3 ). In view of this situation the need was not so much to expound the faith as to rally Christians in its defence. Certain men who had insinuated themselves into the church were busily engaged in turning the grace of God into an excuse for open immorality and were denying the only true God and Jesus Christ the Lord (Jud_1:4 ). These men were immoral in life and heretical in belief.

The Warnings

Against these men Jude marshals his warnings. Let them remember the fate of the Israelites. They had been brought in safety out of Egypt but they had never been permitted to enter the Promised Land because of their unbelief (Jud_1:5 ). The reference is to Num_13:26-33 ; Num_14:1-29 . Although a man had received the grace of God, he might still lose his eternal salvation if he drifted into disobedience and unbelief. Some angels with the glory of heaven as their own had come to earth and corrupted mortal women with their lust (Gen_6:2 ); and now they were imprisoned in the abyss of darkness, awaiting judgment (Jud_1:6 ). He who rebels against God must look for judgment. The cities of Sodom and Gomorrah had given themselves over to lust and to unnatural vice, and their destruction in flames is a dreadful warning to everyone who similarly goes astray (Jud_1:7 ).

The Evil Life

These men are visionaries of evil dreams; they defile their flesh; and they speak evil of the angels (Jud_1:8 ). Not even Michael the archangel, dare speak evil even of the evil angels. It had been given to Michael to bury the body of Moses. The devil had tried to stop him and claim the body for himself. Michael had spoken no evil against the devil, even in circumstances like that, but had simply said, "The Lord rebuke you!" (Jud_1:9 ). Angels must be respected, even when evil and hostile. These evil men condemn everything which they do not understand, and spiritual things are beyond their understanding. They do understand their fleshly instincts and allow themselves to be governed by them as the brute beasts do (Jud_1:10 ).

They are like Cain, the cynical, selfish murderer; they are like Balaam, whose one desire was for gain and who led the people into sin; they are like Korah, who rebelled against the legitimate authority of Moses and was swallowed up by the earth for his arrogant disobedience (Jud_1:11 ).

They are like the hidden rocks on which a ship may founder; they have their own clique in which they consort with people like themselves, and thus destroy Christian fellowship; they deceive others with their promises, like clouds which promise the longed-for rain and then pass over the sky; they are like fruitless and rootless trees, which have no harvest of good fruit; as the foaming spray of the waves casts the sea-weed and the wreckage on the beaches, they foam out shameless deeds; they are like disobedient stars who refuse to keep their appointed orbit and are doomed to the dark (Jud_1:13 ). Long ago the prophet Enoch had described these men and had prophesied their divine destruction (Jud_1:15 ). They murmur against all true authority and discipline as the children of Israel murmured against Moses in the desert; they are discontented with the lot which God has appointed to them; their lusts are their dictators; their speech is arrogant and proud; they are toadies of the great for sake of gain (Jud_1:16 ).

Words To The Faithful

Having castigated the evil men with this torrent of invective, Jude turns to the faithful. They could have expected all this to happen, for the apostles of Jesus Christ had foretold the rise of evil men (Jud_1:18-19 ). But the duty of the true Christian is to build his life on the foundation of the most holy faith; to learn to pray in the power of the Holy Spirit; to remember the conditions of the covenant into which the love of God has called him; to wait for the mercy of Jesus Christ (Jud_1:20-21 ).

As for the false thinkers and the loose livers--some of them may be saved with pity while they are still hesitating on the brink of their evil ways; others have to be snatched like brands from the burning; and, in all his rescue work, the Christian must have that godly fear which will love the sinner but hate the sin and must avoid the pollution of those he seeks to save (Jud_1:22-23 ).

And all the time there will be with him the power of that God who can keep him from falling and bring him pure and joyful into his presence (Jud_1:24-25 ).

The Heretics

Who were the heretics whom Jude blasts, and what were their beliefs and what their way of life? Jude never tells us. He was not a theologian but, as Moffatt says, "a plain, honest leader of the church." "He denounces rather than describes" the heresies he attacks. He does not seek to argue and to refute, for he writes as one "who knows when round indignation is more telling than argument." But from the letter itself we can deduce three things about these heretics.

(i) They were antinomians. Antinomians have existed in every age of the church. They are people who pervert grace. Their position is that the law is dead and they are under grace. The prescriptions of the law may apply to other people, but they no longer apply to them. They can do absolutely what they like. Grace is supreme; it can forgive any sin; the more the sin, the more the opportunities for grace to abound (Rom 6 ). The body is of no importance; what matters is the inward heart of man. All things belong to Christ, and, therefore, all things are theirs. And so for them there is nothing forbidden.

So Judeheretics turn the grace of God into an excuse for flagrant immorality (Jud_1:4 ); they even practise shameless unnatural vices, as the people of Sodom did (Jud_1:7 ). They defile the flesh and think it no sin (Jud_1:8 ). They allow their brute instincts to rule their lives (Jud_1:10 ). With their sensual ways, they are like to make shipwreck of the love feasts of the church (Jud_1:12 ). It is by their own lusts that they direct their lives (Jud_1:16 ).

Modern Examples Of The Ancient Heresy

It is a curious and tragic fact of history that the church has never been entirely free of this antinomianism; and it is natural that it has flourished most in the ages when the wonder of grace was being rediscovered.

It appeared in the Ranters of the seventeenth century. The Ranters were pantheists and antinomians. A pantheist believes that God is everything; literally all things are Christ and Christ is the end of the law. They talked of "Christ within them," and paid no heed to the church or its ministry, and belittled scripture. One of them called Bottomley wrote: "It is not safe to go to the Bible to see what others have spoken and written of the mind of God as to see what God speaks within me, and to follow the doctrine and leading of it in me." When George Fox rebuked them for their lewd practices, they answered, "We are God." This may sound very fine, but, as John Wesley was to say, it most often resulted in "a gospel of the flesh." It was their argument that "swearing, adultery, drunkenness and theft are not sinful unless the person guilty of them apprehends them to be so." When Fox was a prisoner at Charing Cross they came to see him and mightily offended him by calling for drink and tobacco. They swore terribly and when Fox rebuked them, justified themselves by saying that Scripture tells us that Abraham, Jacob, Joseph, Moses, the priests, and the angel all swore. To which Fox replied that he who was before Abraham commanded, "Swear not at all." Richard Baxter said of them, "They conjoined a cursed doctrine of libertinism, which brought them to all abominable filthiness of life; they taught God regardeth not the actions of the outward man, but of the heart; and that to the pure all things are pure (even things forbidden) and so, as allowed by God, they spoke most hideous words of blasphemy, and many of them committed whoredoms commonly.... The horrid villainies of this sect did speedily extinguish it." Doubtless many of the Ranters were insane; doubtless some of them were pernicious and deliberate sensualists; but doubtless, too, some of them were earnest but misguided men, who had misunderstood the meaning of grace and freedom from the law.

Later John Wesley was to have trouble with the antinomians. He talks of them preaching a gospel of flesh and blood. At Jenninghall he says that "the antinomians had laboured hard in the Devilservice." At Birmingham he says that "the fierce, unclean, brutish, blasphemous antinomians" had utterly destroyed the spiritual life of the congregation. He tells of a certain Roger Ball who insinuated himself into the life of the congregation at Dublin. At first he seemed to be so spiritually-minded a man that the congregation welcomed him as being preeminently suited for the service and ministry of the church. He showed himself in time to be "full of guile and of the most abominable errors, one of which was that a believer had a right to all women." He would not communicate, for under grace a man must "touch not, taste not, handle not." He would not preach and abandoned the church services because, he said, "The dear Lamb is the only preacher."

Wesley, deliberately to show the position of these antinomians, related in his Journal a conversation which he had with one of them at Birmingham. It ran as follows. "Do you believe that you have nothing to do with the law of God?" "I have not; I am not under the law; I live by faith." "Have you, as living by faith, a right to everything in the world?" "I have. All is mine, since Christ is mine." "May you then take anything you will anywhere? Suppose out of a shop without the consent or knowledge of the owner?" "I may, if I want, for it is mine. Only I will not give offence." "Have you a right to all the women in the world" "Yes, if they consent." "And is not that a sin?" "Yes, to him who thinks it is a sin; but not to those whose hearts are free."

Repeatedly Wesley had to meet these people, as George Fox had to meet them. John Bunyan, too, came up against the Ranters who claimed complete freedom from the moral law and looked with contempt on the ethics of the stricter Christian. "These would condemn me as legal and dark, pretending that they only had attained perfection that could do what they would and not sin." One of them, whom Bunyan knew, "gave himself up to all manner of filthiness, especially uncleanness...and would laugh at all exhortations to sobriety. When I laboured to rebuke his wickedness, he would laugh the more."

Judeheretics have existed in every Christian generation and, even if they do not go all the way, there are still many who in their heart of hearts trade upon Godforgiveness and make his grace an excuse to sin.

The Denial Of God And Of Jesus Christ

(ii) Of the antinomianism and blatant immorality of the heretics whom Jude condemns there is no doubt. The other two faults with which he charges them are not so obvious in their meaning. He charges them with, as the Revised Standard Version has it, "denying our only Master and Lord, Jesus Christ" (Jud_1:4 ). The closing doxology is to "the only God," a phrase which occurs again in Rom_16:27 ; 1Ti_1:17 ; 1Ti_6:15 . The reiteration of the word only is significant. If Jude talks about our only Master and Lord and, about the only God, it is natural to assume that there must have been those who questioned the uniqueness of Jesus Christ and of God. Can we trace any such line of thought in the early church and, if so, does it fit in with any other evidence which hints within the letter itself may supply?

As so often in the New Testament, we are again in contact with that type of thought which came to be known as Gnosticism. Its basic idea was that this was a dualistic universe, a universe with two eternal principles in it. From the beginning of time there had always been spirit and matter. Spirit was essentially good; matter was essentially evil. Out of this flawed matter the world was created. Now God is pure spirit and, therefore, could not possibly handle this essentially evil matter. How then was creation effected? God put out a series of aeons or emanations; each of these aeons was farther away from him. At the end of this long chain, remote from God, there was an aeon who was able to touch matter; and it was this aeon, this distant and secondary god, who actually created the world.

Nor was this all that was in Gnostic thought. As the aeons in the series grew more distant from God, they grew more ignorant of him; and also grew more hostile to him. The creating aeon, at the end of the series, was at once totally ignorant of and totally hostile to God.

Having got that length, the Gnostics took another step. They identified the true God with the God of the New Testament and they identified the secondary, ignorant and hostile god with the God of the Old Testament. As they saw it, the God of creation was a different being from the God of revelation and redemption. Christianity on the other hand believes in the only God, the one God of creation, providence and redemption.

This was the Gnostic explanation of sin. It was because creation was carried out, in the first place, from evil matter and, in the second place, by an ignorant god, that sin and suffering and all imperfection existed.

This Gnostic line of thought had one curious, but perfectly logical, result. If the God of the Old Testament was ignorant of and hostile to the true God, it must follow that the people whom that ignorant God hurt were in fact good people. Clearly the hostile God would be hostile to the people who were the true servants of the true God. The Gnostics, therefore, so to speak, turned the Old Testament upside down and regarded its heroes as villains and its villains as heroes. So there was a sect of these Gnostics called Ophites, because they worshipped the serpent of Eden; and there were those who regarded Cain and Korah and Balaam as great heroes. It is these very people whom Jude uses as tragic and terrible examples of sin.

So we may take it that the heretics whom Jude attacks are Gnostics who denied the oneness of God, who regarded the God of creation as different from the God of redemption, who saw in the Old Testament God an ignorant enemy of the true God and who, therefore, turned the Old Testament upside down to regard its sinners as servants of the true God and its saints as servants of the hostile God.

Not only did these heretics deny the oneness of God, they also denied "our only Master and Lord Jesus Christ." That is to say, they denied the uniqueness of Jesus Christ. How does that fit in with the Gnostic ideas so far as they are known to us? We have seen that, according to Gnostic belief, God put out a series of aeons between himself and the world. The Gnostics regarded Jesus Christ as one of these aeons. They did not regard him as our only, Master and Lord; he was only one among the many who were links between God and man, although he might be the highest and the closest of all.

There is still one other hint about these heretics in Jude, a hint which also fits in with what we know about the Gnostics. In Jud_1:19 , Jude describes them as "these who set up divisions." The heretics introduce some kind of class distinctions within the fellowship of the Church. What were these distinctions?

We have seen that between man and God there stretched an infinite series of aeons. The aim of man must be to achieve contact with God. To obtain this his soul must traverse this infinite series of links between God and man. The Gnostics held that to achieve this a very special and esoteric knowledge was required. So deep was this knowledge that only very few could attain to it.

The Gnostics, therefore, divided men into two classes, the pneumatikoi (G4152) and the psuchikoi (G5591). The pneuma (G4151) was the spirit of man, that which made him kin to God--and the pneumatikoi (G4152) were the spiritual people, the people whose spirits were so highly developed and intellectual that they were able to climb the long ladder and reach God. These pneumatikoi (G4152), the Gnostics claimed, were so spiritually and intellectually equipped that they could become as good as Jesus--Irenaeus says that some of them believed that the pneumatikoi (G4152) could become better than Jesus and attain direct union with God.

On the other hand, the psuche (G5590) was simply the principle of physical life. All things which live had psuche (G5590); it was something which man shared with the animal creation and even with growing plants. The psuchikoi (G5591) were ordinary people; they had physical life but their pneuma (G4151) was undeveloped and they were incapable of ever gaining the intellectual wisdom which would enable them to climb the long road to God. The pneumatikoi (G4152) were a very small and select minority; the psuchikoi (G5591) were the vast majority of ordinary people.

It is clear to see that this kind of belief was inevitably productive of spiritual snobbery and pride. It introduced into the church the worst kind of class distinction.

So, then, the heretics whom Jude attacks were men who denied the oneness of God and split him into an ignorant creating God and a truly spiritual God; who denied the uniqueness of Jesus Christ and saw him as only one of the links between God and man; who erected class distinctions within the church and limited fellowship with God to the intellectual few.

The Denial Of The Angels

(iii) It is further inferred that these heretics denied and insulted the angels. It is said they "reject authority, and revile the glorious ones" (Jud_1:8 ). The words "authority" and "glorious ones" describe ranks in the Jewish hierarchy of angels. Jud_1:9 is a reference to a story in the Assumption of Moses. It is there told that Michael was given the task of burying the body of Moses. The devil tried to stop him and claim the body. Michael made no charge against the devil and said nothing against him. He said only, "The Lord rebuke you!" If Michael, the archangel, on such an occasion said nothing against the prince of evil angels, clearly no man can speak ill of the angels.

The Jewish belief in angels was very elaborate. Every nation had its protecting angel. Every person, even every child, had its angel. All the forces of nature, the wind and the sea and the fire and all the others, were under the control of angels. It could even be said "Every blade of grass has its angel." Clearly the heretics attacked the angels. It is likely that they said that the angels were the servants of the ignorant and hostile creator God and that a Christian must have nothing to do with them. We cannot quite be sure what lies behind this, but to all their other errors the heretics added the despising of the angels; and to Jude this seemed an evil thing.

Jude And The New Testament

We must now examine the questions regarding the date and the authorship of Jude.

Jude had some difficulty in getting into the New Testament at all; it is one of the books whose position was always insecure and which were late in gaining full acceptance as part of the New Testament. Let us briefly set out the opinions of the great fathers and scholars of the early church about it.

Jude is included in the Muratorian Canon, which dates to about A.D. 170, and may be regarded as the first semi-official list of the books accepted by the Church. The inclusion of Jude is strange when we remember that the Muratorian Canon does not include in its list Hebrews and First Peter. But thereafter Jude is for long spoken of with a doubt. In the middle of the third century Origen knew and used it, but he was well aware that there were many who questioned its right to be scripture. Eusebius, the great scholar of the middle of the fourth century, made a deliberate examination of the position of the various books which were in use and he classes Jude amongst the books which are disputed.

Jerome, who produced the Vulgate, had his doubts about Jude; and it is in him that we find one of the reasons for the hesitation which was felt towards it. The strange thing about Jude is the way in which it quotes as authorities books which are outside the Old Testament. It uses as scripture certain books which were written between the Old and the New Testaments and were never generally regarded as scripture. Here are two definite instances. The reference in Jud_1:9 to Michael disputing with the devil about the body of Moses is taken from an apocryphal book called The Assumption of Moses. In Jud_1:14-15 Jude confirms his argument with a quotation from prophecy, as, indeed, is the habit of all the New Testament writers; but Judequotation is, in fact, taken from the Book of Enoch, which he appears to regard as scripture. Jerome tells us that it was Judehabit of using non-scriptural books as scripture which made some people regard him with suspicion; and towards the end of the third century in Alexandria it was from the very same charge that Didymus defended him. It is perhaps the strangest thing in Jude that he uses these non-scriptural books as other New Testament writers use the prophets; and in Jud_1:17-18 he makes use of a saying of the apostles which is not identifiable at all.

Jude, then, was one of the books which took a long time to gain an assured place in the New Testament; but by the fourth century its place was secure.

The Date

There are definite indications that Jude is not an early book. It speaks of the faith that was once delivered to the saints (Jud_1:3 ). That way of speaking seems to look back a long way and to come from the time when there was a body of belief which was orthodoxy. In Jud_1:17-18 he urges his people to remember the words of the apostles of the Lord Jesus Christ. That seems to come from a time when the apostles were no longer there and the Church was looking back on their teaching. The atmosphere of Jude is of a book which looks back.

Beside that we have to set the fact that, as it seems to us, Second Peter makes use of Jude to a very large extent. Anyone can see that its second chapter has the closest possible connection with Jude. It is quite certain that one of these writers was borrowing from the other. On general grounds it is much more likely that the author of Second Peter would incorporate the whole of Jude into his work than that Jude would, for no apparent reason, take over only one section of Second Peter. Now, if we believe that Second Peter uses it, Jude cannot be very late, even if it is not early.

It is true that Jude looks back on the apostles; but it is also true that, with the exception of John, all the apostles were dead by A.D. 70. Taking together the fact that Jude looks back on the apostles and the fact that Second Peter uses it, a date about A.D. 80 to 90 would suit the writing of Jude.

The Authorship Of Jude

Who was this Jude, or Judas, who wrote this letter? He calls himself the servant of Jesus Christ and the brother of James. In the New Testament there are five people called Judas.

(i) There is the Judas of Damascus in whose house Paul was praying after his conversion on the Damascus road (Act_9:11 ).

(ii) There is Judas Barsabas, a leading figure in the councils of the church who, along with Silas, was the bearer to Antioch of the decision of the Council of Jerusalem when the door of the church was opened to the Gentiles (Act_15:22 , Act_15:27 , Act_15:32 ). This Judas was also a prophet (Act_15:32 ).

(iii) There is Judas Iscariot.

None of these three has ever seriously been considered as the author of this letter.

(iv) There is the second Judas in the apostolic band. John calls him Judas, not Iscariot (Joh_14:22 ). In Lukelist of the Twelve there is an apostle whom the King James Version calls Judas the brother of James (Luk_6:16 ; Act_1:13 ). If we were to depend solely on the King James Version we might well think that here we have a serious candidate for the authorship of this letter, and, indeed, Tertullian calls the writer the Apostle Judas. But in the Greek this man is simply called Judas of James. This is a very common idiom in Greek and almost always it means not brother of, but son of; so that Judas of James in the list of the Twelve is not Judas the brother of James but Judas the son of James, as all the newer translations show.

(v) There is the Judas who was the brother of Jesus (Mat_13:55 ; Mar_6:3 ). If any of the New Testament Judases is the writer of this letter, it must be this one, for only he could truly be called the brother of James.

Is this little letter to be taken as a letter of the Judas who was the brother of our Lord? If so, it would give it a special interest. But there are objections.

(i) If Jude to use the form of his name with which we are familiar--was the brother of Jesus, why does he not say so? Why does he identify himself as Jude the brother of James rather than as Jude the brother of Jesus? It would surely be explanation enough to say that he shrank from taking so great a title of honour to himself. Even if it was true that he was the brother of Jesus, he might well prefer in humility to call himself his servant, for Jesus was not only his brother but his Lord. Further, Jude the brother of James would in all probability never be outside Palestine in all his life. The church he would know would be that at Jerusalem, and of that church James was the undoubted head. If he was writing to churches in Palestine, his relationship to James was the natural thing to stress. When we come to think of it, it would be more surprising that Jude should call himself the brother of Jesus than that he should call himself the servant of Jesus Christ.

(ii) It is objected that Jude calls himself the servant of Jesus Christ and thereby calls himself an apostle. "Servants of God" was the Old Testament title for the prophets. God would not do anything without revealing it first to his servants the prophets (Amo_3:7 ). What had been a prophetic title in the Old Testament became an apostolic title in the New Testament. Paul speaks of himself as the servant of Jesus Christ (Rom_1:1 ; Phi_1:1 ). He is spoken of as the servant of God in the Pastoral Epistles (Tit_1:1 ), and that is also the title which James takes to himself (Jam_1:1 ). It is concluded, therefore, that by calling himself "the Servant of Jesus Christ" Jude is claiming to be an apostle.

There are two answers to that. First, the title servant of Jesus Christ is not confined to the Twelve, for it is given by Paul to Timothy (Phi_1:1 ). Second, even if it is regarded as a title confined to the apostles in the wider sense of the word, we find the brethren of the Lord associated with the eleven after the Ascension (Act_1:14 ), and Jude, like James, may well have been among them; and we learn that the brothers of Jesus were prominent in the missionary work of the Church (1Co_9:5 ). Such evidence as we have would tend to prove that Jude, the brother of our Lord, was one of the apostolic circle and that the title servant of Jesus Christ is perfectly applicable to him.

(iii) It is argued that the Jude of Palestine, who was the brother of Jesus, could not have written the Greek of this letter as he would be an Aramaic speaker. That is not a safe argument. Jude would certainly know Greek, for it was the lingua franca of the ancient world, which all men spoke in addition to their own language. The Greek of Jude is rugged and forceful; it might well be within Judecompetence to write it for himself and, even if he could not do so, he may well have had a helper and translator such as Peter had in Silvanus.

(iv) It might be argued that the heresy which Jude is attacking is Gnosticism and that Gnosticism is much more a Greek than a Jewish way of thought--and what would Jude of Palestine be doing writing to Greeks? But an odd fact about this heresy is that it is the very opposite of orthodox Judaism. The controller of all Jewish action was the sacred law; basic belief of Jewish religion was that there was one God; the Jewish belief in angels was highly developed. It is by no means difficult to suppose that when certain Jews entered the Christian faith, they swung to the other extreme. It is easy to imagine a Jew who had all his life been in servitude to the law suddenly discovering grace and plunging into antinomianism as a reaction against his former legalism; and reacting similarly against the traditional Jewish belief in one God and in angels. It is, in fact, easy to see in the heretics whom Jude attacks Jews who had come into the Christian Church rather as renegades from Judaism than as truly convinced Christians.

(v) Lastly, it might be argued that, if this letter had been known to have been the work of Jude the brother of Jesus, it would not have been so long in gaining an entry into the New Testament. But before the end of the first century the church was largely Gentile and the Jews were regarded as the enemies and the slanderers of the church. During his life-time Jesusrothers had in fact been his enemies; and it could well have happened that a letter as Jewish as Jude might have had a struggle against prejudice to get into the New Testament, even if its author was the brother of Jesus.

Jude The Brother Of Jesus

If this letter is not the work of Jude, the brother of Jesus, what are the alternatives suggested? On the whole, they are two.

(i) The letter is the work of a man called Jude of whom nothing is otherwise known. This theory has to meet a twofold difficulty. First, there is the coincidence that this Jude is also the brother of James. Second, it is hard to explain how so small a letter ever came to have any authority at all, if it is the work of someone quite unknown.

(ii) The letter is pseudonymous. That is to say, it was written by someone else and then attached to the name of Jude. That was a common practice in the ancient world. Between the Old and New Testament scores of books were written and attached to the names of Moses, Enoch, Baruch, Isaiah, Solomon and many an other. No one saw anything wrong in that. But two things are to be noted about Jude.

(a) In all such publications the name to which the book was attached was a famous name; but Jude, the brother of our Lord, was a person who was completely obscure; he is not numbered amongst the great names of the early church. There is a story that in the days of Domitian there was a deliberate attempt to see to it that Christianity did not spread. News came to the Roman authority that certain descendants of Jesus were still alive, amongst them the grandsons of Jude. The Romans felt that it was possible that rebellion might gather around these men and they were ordered to appear before the Roman courts. When they did so, they were seen to be horny-handed sons of toil and were dismissed as being unimportant and quite harmless. Obviously Jude was Jude the obscure and there could have been no possible reason for attaching a book to the name of a man whom nobody knew.

(b) When a book was written pseudonymously, the reader was never left in any doubt as to the person whose name it was being attached to. If this letter had been issued as the work of Judas the brother of our Lord, he would certainly have been given that title in such a way that no one could mistake it; and yet, in fact, it is quite unclear who the author is.

Jude is obviously Jewish; its references and allusions are such that only a Jew could understand. It is simple and rugged; it is vivid and pictorial. It is clearly the work of a simple thinker rather than of a theologian. It fits Jude the brother of our Lord. It is attached to his name, and there could be no reason for so attaching it unless he did in fact write it.

It is our opinion that this little letter is actually the work of Judas, the brother of Jesus.

FURTHER READING

Jude

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

J. B. Mayor, The Second Epistle of St. Peter and the Epistle of St. Jude (MmC; G)

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Jude 1 (Chapter Introduction)

What It Means To Be A Christian (Jud_1:1-2)

The Call Of God (Jud_1:1-2 Continued)

Defending The Faith (Jud_1:3)

The Peril From Within (Jud_1:4)

The Dreadful Examples (Jud_1:5-7)

Contempt For The Angels (Jud_1:8-9)

The Gospel Of The Flesh (Jud_1:10)

Lessons From History (Jud_1:11)

The Picture Of Wicked Men (Jud_1:12-16)

The Selfishness Of Wicked Men (Jud_1:12-16 Continued)

The Fate Of Disobedience (Jud_1:12-16 Continued)

The Characteristics Of Evil Men (Jud_1:12-16 Continued)

The Characteristics Of Error (1) (Jud_1:17-19)

The Characteristics Of Error (2) (Jud_1:17-19 Continued)

The Characteristics Of Goodness (Jud_1:20-21)

Reclaiming The Lost (Jud_1:22-23)

The Final Ascription Of Praise (Jud_1:24-25)

Constable: Jude (Book Introduction)

Introduction

Historical background

Traditionally the writer of this epistle was Judas, the half-brother of Jesus Christ (Matt. 13:55; Mark 6:3) and the brother of James (Jude 1; Acts 15:13). Some scholars have challenged this identification in recent years, but they have not proved it incorrect. As such, Jude (Gr. Judas, Heb. Judah, "praise") was a Jewish Christian. Like James he was a Hellenized Galilean Jew who wrote with a cultivated Greek style.¹

Jesus' physical brothers did not believe in Him while He was ministering (John 7:5). James became a believer after Jesus' resurrection (1 Cor. 15:7), and we may assume that Jude did too. Jesus' brothers were part of the praying group that awaited the coming of the Holy Spirit (Acts 1:14). They were well known in the early church (1 Cor. 9:5).

Jude's many allusions to the Old Testament suggest that his original readers were very familiar with it. While this could have been true of any Christians, it would have been particularly true of Jewish Christians. Consequently many commentators believe Jude addressed this epistle to Jewish Christians primarily.

". . . we should not see it as a catholic letter' addressed to all Christians, but as a work written with a specific, localized audience in mind."²

"A predominantly, but not exclusively, Jewish Christian community in a Gentile society seems to account best for what little we can gather about the recipients of Jude's letter."³

The time of writing is very difficult to ascertain. Since Jude was a younger brother of Jesus he may have lived into the second century. After the Jewish revolts against Rome (A.D. 66-70) Jude probably lived outside Jerusalem and perhaps outside Palestine if he was still alive. References in the text to the false teachers and the apostles (vv. 3-5, 17) suggest a condition in the church some years after the day of Pentecost. Similarities with Peter's writings have led some to date Jude about the time Peter wrote.⁴ As is obvious, these are all very tentative guesses. Perhaps a date between A.D. 67 and 80 would be correct. At this time Jude may have been living somewhere outside Palestine.⁵

Fortunately the indefiniteness of the historical background of this epistle does not affect its message or value.

"The Epistle of Jude has stronger attestation than 2 Peter."⁶

Genre

Many scholars regard this epistle as an "epistolary sermon."⁷ Jude could have delivered what he said in this epistle as a homily (sermon) if he had been in his readers' presence. Instead he cast it in the form of a letter since he could not address them directly. Other New Testament epistles that are really written homilies include James, Hebrews, and 1 John.

Message⁸

The Book of Jude is in the Bible to teach us that we must be careful to remain faithful to the faith. That is a positive statement. Jude's emphasis, however, was mainly negative. He warned of the danger of departing from the faith once for all delivered to the saints (i.e., Scriptural teaching).

The subject of Jude then is the peril of apostasy (i.e., departure from the truth). Apostasy is a matter of obedience, not salvation.

Jude first defined the character of apostasy (v. 4). I believe the progression in this verse is significant. It shows how apostasy develops. It moves from ungodliness to licentiousness and then to denial.

An ungodly person is one who has within himself refused to submit to God's authority over him. He may be a non-Christian or a Christian.

This involves a volitional choice.

Having made that choice one then proceeds to act on that basis. Departure from God's will begins to mark his behavior. He takes license.

His apostasy moves from the volitional area into the moral area.

The next step is that he justifies his behavior with intellectual rationalization. He has to convince himself that what he is doing is right to silence his guilty conscience. Consequently he figures a way to convince himself that wrong is right. In so doing he must also show that right is wrong. This leads to a denial of God's Word.

He has moved from volitional to moral apostasy and then to intellectual apostasy.

This means that heresy in the church normally has its ultimate source in personal failure to submit to God in some area of individual life. This is the essential character of apostasy.

Next Jude illustrated the nature and consequences of apostasy (vv. 5-11). He did this by citing three groups followed by three individuals.

Group #1: The nature of apostasy in Israel following the Exodus was rebellion against God's revealed will for her, the volitional root problem (v. 5). This resulted in the premature death of the rebels. They did not enter the land.

Group #2: The nature of the apostasy in heaven was some angels' abandonment of God's place for them, the moral error (v. 6). Their action in rebelling revealed the rebellion in their hearts. The consequence of this conduct was and is present bondage.

Group #3: The nature of apostasy in Sodom and Gomorrah was repudiation of God's law over the residents (v. 7). By their actions these ungodly people were saying their way of life was right and God's was wrong. The result of this apostasy was and is ultimate judgment.

Individual #1: Jude used Cain to illustrate apostasy because he did not submit to God's will for him (v. 11). He was a self-righteous person.

Individual #2: Jude used Balaam to illustrate apostasy because his behavior was a direct result of his lack of submission (v. 11). He was a greedy person who lusted after money.

Individual #3: Jude used Korah to illustrate apostasy because he tried to make wrong right and right wrong (v. 11). He was a presumptuous person. Self-righteousness, greed, and presumption identify apostasy in its various stages: volitional, moral, and intellectual.

Jude also pointed out other characteristics of apostasy and apostates that follow in verses 12 and 13. He did not want us to fail to identify departure from the truth.

What did Jude urge his readers to do in view of the peril that apostasy poses? He gave a general command and then specific commandments.

Note first the general command (v. 3). We are to contend earnestly for the faith. This implies deliberate and determined effort. We learn how to do this in the specific commandments that follow.

Note these specific commandments in verses 20-23. Keeping these commandments involves three things.

1. It involves building ourselves up (v. 20). This comes through spiritual growth that takes place by walking by faith. This counters the volitional aspect of apostasy.

2. It involves praying in the Spirit (v. 20). This means calling on God for help. This counters the moral aspect of apostasy.

3. It involves looking to the future (vv. 21-22). This requires keeping ultimate realities clearly in focus. This counters the intellectual aspect of apostasy.

We contend earnestly for the faith best by remaining faithful to it personally and by demonstrating an example of faithfulness to others. This is Jude's method. He did not have in mind apologetics and Christian evidences, though there is a place for that.

By way of application let me raise and answer two questions.

First, what is the faith for which we are to contend? It is the faith once for all delivered to the saints, namely God's special revelation contained in Scripture. That faith centers on the person of Jesus Christ. This is the mission of the church (Matt. 28:19-20).

Second, what is the contending that defends the faith? It is essentially volitional submission to God's authority. It is also behavior that is in harmony with His will morally. It is also conviction that is consistent with His revelation intellectually. This is the calling of each Christian. Whereas there is much apostasy today, it is possible to remain faithful. Jude wrote to enable us to be faithful (v. 24). May our Lord be able to say to each of us, "Well done thou good and faithful servant."

Constable: Jude (Outline)

Outline

I. Introduction vv. 1-2

II. The purpose of this epistle vv. 3-4

III. Warnings against false teachers vv. 5-16

A. Previous failures vv. 5-7

1. The example of certain Israelites v. 5

2. The example of certain angels v. 6

3. The example of certain pagans v. 7

B. Present failures vv. 8-16

1. The nature of the error vv. 8-9

2. The seriousness of the error vv. 10-13

3. The consequences of the error vv. 14-16

IV. Exhortation to the faithful vv. 17-23

A. The reminder to remember the apostles' warning vv. 17-19

B. The positive instruction of the readers vv. 20-23

V. Conclusion vv. 24-25

A former student of mine, Brian Baker, submitted the following structural study of Jude in the spring of 1995. He concluded that Jude deliberately constructed his book in a chiastic structure to focus on the warning of woe in verse 11.

A To you who are kept in Jesus Christ (1)

B Mercy to you (2)

C Common salvation (3a)

D Contend earnestly for the faith (3b)

E Licentious people (4)

F I remind you (5a)

G The Lord destroyed unbelievers (5b)

H Angels in darkness for rebelling (6)

I Sodom and Gomorrah an example (7)

J Defilement during sleep (8)

K Michael and Satan argued about Moses (9)

L Like unreasoning animals (10)

M Destruction for ungodly actions (10)

N Woe to them! (11)

M' Cain punished for ungodly actions (11)

L' Balaam's unreasoning animal (11)

K' Korah disputed with Moses (11)

J' Hidden reefs present unseen danger (12)

I' Open exhibition of shame (12-13)

H' Stars wander in darkness (13)

G' Enoch prophesied judgment on the ungodly (14-15)

F' Remember the apostles' warning (17)

E' Mocking people (18-19)

D' Build yourselves up in the faith (20)

C' Wait for eternal life (21)

B' Have mercy on some (22-23)

A' To Him who keeps you from from falling (24)

Constable: Jude

Jude

Bibliography

Alford, Henry. The Greek Testament. 4 vols. London: Rivingtons, 1859-1861.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letters of John and Jude. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1960.

Bauckham, Richard J. Jude, 2 Peter. Word Biblical Commentary series. Waco: Word Books, 1983.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bigg, Charles. A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude. International Critical Commentary series. 2nd ed. and reprint ed. Edinburgh: T. and T. Clark, 1961.

Blum, Edwin A. "Jude." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Cedar, Paul A. James, 1, 2 Peter, Jude. The Communicator's Commentary series. Waco: Word Books, 1984.

Coder, S. Maxwell. Jude: The Acts of the Apostates. Chicago: Moody Press, 1958.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Desjardins, Michel. "The Portrayal of the Dissidents in 2 Peter and Jude: Does It Tell Us More About the Godly' Than the Ungodly'?" Journal for the Study of the New Testament 30 (June 1987):89-102.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. Edinburgh: T. and T. Clark. S.v. "Jude, Epistle of," by A. S. Peake.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. Edinburgh: T. and T. Clark. S.v. "Jude, Epistle of," by F. H. Chase.

Fanning, Buist M. "A Theology of Peter and Jude" In A Biblical Theology of the New Testament, pp. 437-71. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Green, Michael. The Second Epistle General of Peter and the General Epistle of Jude. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Guthrie, Donald. New Testament Introduction. 3 vol. 2nd ed. London: Tyndale Press, 1966.

Hiebert, D. Edmond. "An Exposition of Jude 3-4." Bibliotheca Sacra 142:566 (April-June 1985):142-51.

_____. "An Exposition of Jude 12-16." Bibliotheca Sacra 142:567 (July-September 1985):238-49.

_____. "An Exposition of Jude 17-23." Bibliotheca Sacra 142:568 (October-December 1985):355-66.

_____. Second Peter and Jude: An Expositional Commentary. Greenville, S.C.: Unusual Publications, 1989.

International Standard Bible Encyclopedia. 1939 ed. S.v. "Jude, The Epistle of," by William G. Moorehead.

Kelly, J. N. D. A Commentary on the Epistles of Peter and Jude. Thornapple Commentaries series. Reprint ed. Grand Rapids: Baker Book House, 1981.

Lange, John Peter, ed. Commentary on the Holy Scripture. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 12: James--Revelation, by J. P. Lange, J. J. Van Oosterzee, G. T. C. Fronmüller, and Karl Braune. Enlarged and edited by E. R. Craven. Translated by J. Isidor Mombert and Evelina Moore.

Lawlor, George Lawrence. Translation and Exposition of the Epistle of Jude. Nutley, N.J.: Presbyterian and Reformed Publishing Co., 1972.

Lenski, Richard C. H. The Interpretation of the Epistles of St. Peter, St. John and St. Jude. Reprint ed. Minneapolis: Angsburg Publishing House, 1961.

Litfin, A. Duane. "A Biblical Strategy for Confronting the Cults." Bibliotheca Sacra 135:539 (July-September 1978):232-40.

MacDonald, William. II Peter and Jude: The Christian and Apostasy. Wheaton: Harold Shaw Publishers, 1972.

Mayor, J. B. "The General Epistle of Jude." In The Expositor's Greek Testament. 5 vols. Edited by W. Robertson Nicoll. London: Hodder and Stoughton, 1897-1910.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Pentecost, Edward C. "Jude." In The Bible Knowledge Commentary: New Testament, pp. 917-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Plummer, Alfred. "The General Epistles of St. James and St. Jude." In An Exposition of the Bible. 6 vols. Hartford, Conn.: S. S. Scranton Co., 1903.

Reicke, Bo. The Epistles of James, Peter, and Jude. Anchor Bible series. Garden City, N.Y.: Doubleday & Co., 1964.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Salmond, S. D. F. "Jude." In The Pulpit Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Senior, Donald. "The Letters of Jude and Second Peter." The Bible Today 25:4 (July 1987):209-14.

Sidebottom, E. M. James, Jude, 2 Peter. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan & Scott, 1982.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thompson, R. Duane. "Jude." In The Wesleyan Bible Commentary. 6 vols. Edited by Charles W. Carter. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964-1969.

The Twentieth Century New Testament: A Translation into Modern English. Chicago: Moody Press, n.d.

Wallas, David H. "Jude." In The Wycliffe Bible Commentary, pp. 1487-90. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Walvoord, John F. Daniel: The Key to Prophetic Revelation. Chicago: Moody Press, 1971.

Wand, J. W. C. The General Epistles of St. Peter and St. Jude. Westminster Commentaries series. London: Methuen & Co., 1934.

Ward, Ronald A. The Epistles of John and Jude: A Study Manual. Shield Bible Study series. Grand Rapids: Baker Book House, 1965.

Wiersbe, Warren W. The Bible Exposition Commentary. 2 vols. Wheaton: Scripture Press Publications, Victor Books, 1989.

Wilkin, Robert N. "He Is Able to Keep You From Stumbling! Jude 24." Grace Evangelical Society News 9:1 (January-February 1994):2-3.

Williams, Nathaniel Marshman. "Commentary on the Epistle of Jude." In An American Commentary on the New Testament. 1888. Reprint ed. Philadelphia: American Baptist Publication Society, n.d.

Witmer, John A. "The Truth about Error." Bibliotheca Sacra 124:495 (July-September 1967):248-53.

Wolff, Richard. A Commentary on the Epistle of Jude. Grand Rapids: Zondervan Publishing House, 1960.

Woods, Guy N. A Commentary on the New Testament Epistles of Peter, John, and Jude. Nashville: Gospel Advocate Co., 1954.

Copyright 2003 by Thomas L. Constable

Haydock: Jude (Book Introduction)

THE

CATHOLIC EPISTLE OF ST. JUDE,

THE APOSTLE.

INTRODUCTION.

This Epistle, as we find by Eusebius (lib. iii. History of the Church, chap. xxv.) and St. Jerome, (in Catal.) was not everywhere received as canonical till about the end of the fourth age [century]. It is cited by Origen, hom. vii. in Josue [Joshua]; by Tertullian, lib. de cultu fœminarum; by Clement of Alexandria, lib. iii. Pædag.; by St. Athanasius, in Synopsi; by St. Gregory of Nazianzus, Carm. xxxiv.; by St. Cyril of Jerusalem, Catech. 4ta.; by the councils of Laodicea and the third council of Carthage; by St. Augustine, lib. ii. de Doct. Christiana, chap. viii. See Tillemont, and Nat. Alex. in his preface to this epistle. The time when it was written is uncertain, only it is insinuated ver. 17 that few of the apostles were then living, perhaps only St. John. The design was to give all Christians a horror of the detestable doctrine and infamous practices of the Simonites, Nicolaites, and such heretics, who having the name of Christians, were become a scandal to religion and to all mankind, as may be seen in St. Irenæus and St. Epiphanius. He copies in a manner what St. Peter had written in his third Epistle, Chap. ii. (Witham) --- St. Jude in the first part of his Epistle, (ver. 1 to 16) writes against certain heretics of his day, known in history by the name of Gnostics, whose extravagant opinions and shameful and criminal disorders have been described by St. Epiphanius, St. Irenæus, and other Fathers. In the second part, he seems to have principally in view such as were to arise in the latter times; and he exhorts such of the faithful as should live to see those days, to remain firm in the faith which they had received, applying themselves to prayer, persevering in charity, and awaiting the mercy of our Lord Jesus Christ and eternal life, which He has promised them. St. Jude in thus exerting himself, like St. Peter, against the first and last heresies, has invincibly established the perpetuity of the Catholic Church. With regard to the doubts of certain authors relative to the authenticity of this Epistle, we can oppose Origen, who says that St. Jude wrote a letter, which in the few lines it contains, includes discourses full of force and heavenly grace --- Greek: Ioudas egrapsen epistolen oligostichon men, pepleromenen de ton tes ouraniou charitos erromenon logon. --- And St. Epiphanius says, that he believed the Holy Ghost inspired St. Jude with the design of writing against the Gnostics in the letter he has left us....We find it inserted in the ancient catalogues of sacred Scripture, as in that of the council of Laodicea, canon. lx; of Carthage, canon xlvii: nor can there be any reasonable doubt at present for admitting it into the canon of Scripture. It is received by the Catholic Church, and has been received ever since the fourth age [century]. What gave doubts relative to the authenticity of this Epistle, was the author's quoting a prophecy of Enoch, which seemed to have been taken from a spurious work published under the name of this patriarch, and a fact concerning the death of Moses, not found in the canonical books of the Old Testament; but the apostle might have cited the prophecy of Enoch, and the fact concerning Moses, on the faith of some ancient tradition, without a reference to any book. Eusebius (History of the Church, lib. iii. chap. xxv.) bears testimony that this Epistle, though not frequently cited by the ancients, was publicly read in many Churches. Clement of Alexandria, Tertullian, and the later Fathers, had admitted it as part of canonical Scripture. Hence Luther, the Centuriators of Magdeburg, and the Anabaptists, have no just reason to look upon this Epistle as doubtful. Le Clerc, in his Hist. Eccles. (an. 90.) acts more candidly in admitting it without any scruple. As for the exception Grotius take from St. Jude not assuming the quality of apostles, and from its not being universally received in the first ages [centuries], we can answer, that St. Peter, St. Paul, St. John, did not take the title of apostles at the head of all their letters, and that some Churches have doubted at first of the authenticity of other writings, which have afterwards been universally acknowledged as authentic and canonical.

====================

Gill: Jude (Book Introduction)

INTRODUCTION TO JUDE

That this epistle was written by Jude, one of the twelve apostles of Christ, and not by Jude the fifteenth bishop of Jerusalem, who lived in the time of Trojan, a little before Bar Cocab, the false Messiah, as Grotius thought, is evident from his being called, in the epistle itself, the brother of James, and which is confirmed by all copies; and its agreement with the second epistle of Peter shows it to have been written about the same time, and upon the same occasion. As to Jude's not calling himself an apostle, but a servant of Jesus Christ, it may be observed, that the latter is much the same with the former, and the Apostle Paul sometimes uses them both, as in Rom 1:1, Tit 1:1, and sometimes neither, as 1Th 1:1, and sometimes only servant, as Jude does here, Php 1:1, though in some copies of the title of this epistle he is called "Jude the Apostle"; and as to Jude's making mention of the apostles as if he was later than they, and not of their number, Jud 1:17, it may be returned for answer to it, that the Apostle Peter expresses himself much in the same manner, 2Pe 3:2, where some copies, instead of "us the apostles", read "your apostles", 2Pe 3:2; moreover, Jude seems to cite a passage out of Peter, as Peter in the same chapter cites the Apostle Paul, which only shows agreement in their doctrine and writing; and at most it only follows from hence, that Jude wrote after some of the apostles, as Paul and Peter, who had foretold there would be mockers in the last time; and that Jude had lived to be a witness of the truth of what they had said; nor does he exclude himself from their number. And that this epistle is a genuine one appears from the majesty of its style, the truth of doctrine contained in it, and its agreement with the second epistle of Peter, and from the early reception of it in the churches. Eusebius ^a says, it was reckoned among the seven catholic epistles, and was published in most churches; though he observes, that many of the ancients make no mention of it: but certain it is, that several of the ancient writers before him do make mention of it, and cite it as genuine, as Clemens Alexandrinus ^b, Tertullian ^c, and Origen ^d: and as for the prophecy of Enoch, cited in this epistle, it is not taken out of an apocryphal book, that bears that name, for the apostle makes no mention of any writing of his, but of a prophecy; and had he cited it out of that book, as it was truth, it can no more prejudice the authority of this epistle, than the citations made by the Apostle Paul out of the Heathen poets can affect his epistles: and whereas there is an account also given in this epistle of a dispute about the body of Moses, nowhere else to be met with, supposing it to be understood of his real body, of which Jud 1:9; this can be no more an objection to the genuineness of this epistle, than the mention of Jannes and Jambres, who withstood Moses, by the Apostle Paul, 2Ti 3:8, is an objection to an epistle of his, whose names are not to be met with in other parts of Scripture; but were what were known by tradition, as might be the case here. The epistle is called "catholic", or "general", because it is not written to any particular person or church, but to the saints in general, and it may be to the same persons that Peter wrote his; see 1Pe 1:1, and who seem to be chiefly the believing Jews; see Jud 1:5, though the Syriac version of Jud 1:1 reads, "Jude, a servant of Jesus Christ"--ammel, "to the nations", or "Gentiles, called", &c. the design of the epistle to both is to exhort them to continue in the faith, and contend for it; and to describe false teachers, to point out their principles, practices, and dreadful end, that so they might shun and avoid them.

Gill: Jude 1 (Chapter Introduction)

INTRODUCTION TO JUDE 1

The writer of this epistle describes himself by his name, Jude; by his spiritual condition, "a servant of Christ"; and by his natural relation, "a brother of James"; and inscribes it to persons chosen of God, secured in Christ, and called by grace, Jud 1:1, whom he salutes, and wishes a multiplication of mercy, peace, and love unto, Jud 1:2, and then points at the subject matter of his epistle, "the common salvation"; and his view in writing it, which was to exhort them to contend earnestly for, the Gospel; which exhortation was necessary, since some reprobate and wicked men, abusers of the grace of God, and blasphemers of the person of Christ, had got in among them, Jud 1:3, and in order to deter them from following their pernicious ways, he lays before them various instances of divine vengeance on sinners; as the Israelites, whom God delivered out of Egypt, and yet destroyed them for their unbelief; the angels, who not content with their first estate, forsook their habitation, and are reserved in chains of darkness to the day of judgment; and the inhabitants of Sodom and Gomorrha, and the adjacent cities, who for their uncleanness suffer the vengeance of eternal fire, as an example to others, Jud 1:5, in like manner, the apostle observes, these false teachers, who were filthy dreamers, defiled themselves with such sins, and also despised and spoke evil of civil magistrates, Jud 1:8, which sin of theirs is aggravated by Michael the archangel not railing at the devil, in a contention with him about the body of Moses, but gently reproving him; by speaking evil of what they were ignorant of, and by their brutish sensuality, in corrupting: themselves in things they had natural knowledge of, Jud 1:9, and both their sin and punishment are exemplified in the cases of Cain, Balaam, and Korah; being guilty of hatred of the brethren, of covetousness, and of contradiction, Jud 1:11, and by various metaphors are set forth their intemperance, hypocrisy, instability, unfruitfulness, pride, wrath, and lust, for whom the blackest darkness is reserved for ever, Jud 1:12, the certainty of which is proved from an ancient prophecy of Enoch, concerning the coming of Christ to judgment, when vengeance will be taken on those men for their ungodly deeds and hard speeches, Jud 1:14, who are further described by their murmurs and complaints; by their pride, respect of persons, and covetousness; by their scoffs, and walking after their own lusts, as had been foretold by the apostles of Christ; by separating themselves from the saints, and by their sensuality, and not having the Spirit of God, Jud 1:17, and the apostle having thus at large described these false teachers, by reason of whom the saints were in danger, directs them to the use of means by which they might be secured from them; such as building themselves up in their most holy faith, praying in the holy Ghost, keeping themselves in the love of God, and looking for the mercy of Christ unto eternal life, Jud 1:20, and he teaches them not only to be concerned for themselves, but for others also, who were in danger from these deceivers; to deal with some in a tender and compassionate way, with others more roughly, expressing an hatred to a filthy conversation, Jud 1:22, and then the epistle is concluded with a doxology, or an ascription of glory to the only wise God our Saviour, who is able to keep his people from falling into such pernicious principles and practices, and to present them faultless before his glorious presence with exceeding joy, Jud 1:24

College: Jude (Book Introduction)

INTRODUCTION

One writer calls Jude "the most neglected book in the New Testament." One seldom hears sermons, Bible classes, or devotional readings from the book. Part of this neglect may be due to the brevity of the letter. Many Christians have trouble finding it tucked between 3 John and Revelation. It may be neglected because most of its content is also found in 2 Peter. The strangeness of the letter itself also explains its obscurity in the church. Jude quotes from books not found in the Bible. Even many of his biblical allusions are to lesser known Old Testament stories.

In spite of its strangeness, Jude has a powerful message for the contemporary church. In a culture that is increasingly apathetic or even antagonistic toward the Christian faith, in an era when pluralism and acceptance are the only ultimate virtues, we need to hear Jude's reminder that there are times the faith must be defended. In Jude's day as well as our own, that defense calls us to oppose false teaching, to live lives of faith and love, to pray in the Spirit, and to save those who falter.

AUTHORSHIP

The author calls himself "Jude, a servant of Jesus Christ and a brother of James." Jude or Judas is a form of Judah, one of the sons of Jacob and the tribes of Israel. There are four men named Jude (or Judas) mentioned in the New Testament who might be the author of the letter.

1. Jude, the brother of Jesus. Mark 6:3 lists four brothers of Jesus, including James and Jude. For more on the brothers of Jesus, see the Introduction to James.

2. Jude, the apostle. In Luke 6:16 and Acts 1:13, he is called "Judas of James." The usual Greek usage (as reflected in most English versions including the NIV) is to translate this, "Judas son of James." If it means "brother of James," it might be a reference to the author of this letter. However, the author of Jude does not call himself an apostle and even quotes the apostles in a way that implies he is not of their number ( v. 17).

3. Judas Barsabbas. He is briefly mentioned in Acts 15:22. He may have been a co-worker of James in Jerusalem. If so, "brother of James" would mean Christian brother, not physical brother. Although possible, this use of "brother of" is unlikely.

4. Judas of Damascus. After his vision on the road, Saul stays with him in Damascus (Acts 9:11). We are not sure he is even a believer. Even if he is, he is too obscure a figure to write an authoritative letter to a church.

Besides these four, there are two other possibilities followed by certain scholars.

5. It is written by an unknown Jude, brother to an equally unknown James. Of course, this is possible but seems unlikely.

6. It is pseudonymous, that is, written by an anonymous writer who uses the name Jude to enhance the authority of his writing. Although this practice was known in the ancient world, particularly among students of famous philosophers, no proven pseudonymous letters have been found. The primary argument for pseudonymous authorship is that the Greek of Jude is too good to be written by a Palestinian peasant. However, there is some question as to the high literary quality of the letter; the vocabulary is advanced, but the grammar is fairly simple. More recent discoveries have also shown that first century Palestine was more heavily influenced by Hellenistic Greek culture than was previously thought. It was not out of the question for a resident of Nazareth to write good Greek.

A second argument for pseudonymous authorship is that certain passages in Jude sound as if they come from the late first or early second century, too late for the biblical brother of Jesus to have written them. For more, see the discussion below on the date of Jude.

Although one cannot be certain, it is most likely that the author is the brother of Jesus and of James. Until quite recently, most scholars held he was the author. The content of the letter is consistent with this position. The author is well respected, familiar with the Old Testament and Jewish tradition, and knows the teaching of Jesus.

DATE, OCCASION, SETTING

If Jude, the brother of Jesus, wrote the letter, then it must date somewhere between 55-80. If "brother of James" implies James was still alive, then it dates before 62.

Some think two passages in Jude point to a date later than the lifetime of the Lord's brother. Jude 3 speaks of the faith as a body of doctrine delivered to the saints, a situation (some say) that could not have existed before the end of the first century. However, Paul uses similar language when he writes, so it does not necessarily reflect a later time (see the discussion below on v. 3).

In the other passage, Jude urges his readers to "remember what the apostles of our Lord Jesus Christ foretold" ( v. 17). The argument is that this implies the apostolic period was in the fairly distant past. However, the next verse reads, "They said to you . . . ," implying that Jude's readers had direct contact with the apostles. At best, the language is ambiguous and does not clearly indicate a late date.

The specific occasion for writing is to warn of false teachers who have crept into the church. It is impossible to identify these false teachers with any known heretical group in the early church. Some have suggested they follow an early form of Gnosticism. The early Christian leader Irenaeus (130-200) says Cain and Korah were heroes to some Gnostic groups, so perhaps Jude is refuting that position by using them as negative examples ( v. 11). Denigrating angels ( v. 8) and even Jesus ( v. 4) may have been characteristic of some Gnostics. However, our knowledge of early Gnosticism is quite limited, so we cannot be certain that Jude's opponents are Gnostic.

It is wiser to stay with Jude's own description of his opponents. They have misunderstood grace and perverted it into license ( v. 4). They are antinomian ("against law"). They believe they are so advanced spiritually (perhaps as evidenced by their dreams and visions, v. 8) that they no longer are subject to God's law. Thinking themselves free from all moral restraint ( v. 8), they pollute their bodies ( v. 8), care only for themselves ( v. 12), and end up like unreasoning animals ( v. 10). These specific charges indicate Jude is fighting actual false teachers who have infiltrated a congregation, and he is not simply talking of heretics in general. The false teachers he describes are similar to those in the Pastoral Epistles (1 Timothy 1:6-7, 19; 4:1, 7; 6:3-5, 20; 2 Timothy 1:13; 2:14, 16, 25; 3:1, 13; 4:3-4; Titus 1:10, 16; 3:9) and the Epistles of John (1John 1 John 2:18, 22, 26; 4:1; 2John 2 John 7; 3 John 9).

We have no clear indication of the location of Jude or of the church to whom he writes. Some scholars suggest a setting in Alexandria, Egypt; others, Syria or Palestine.

RELATION TO 2 PETER

Jude 4-16 and 2 Peter 2:1-18 are so similar that one must account for them in one of the following ways:

1. Coincidence. While possible, the extent of the similarity makes this unlikely. Of course, God could have inspired them both separately to write this way; but since inspiration is not dictation, one of the explanations below seems more likely.

2. They each independently use another document. If so, the document has not survived. Since almost all of Jude is similar to 2 Peter 2:1-18, then Jude would have added little of his own work to the document he copied. This is unlikely.

3. Jude adapted 2 Peter 2:1-18. If so, he would have shortened what Peter said. Usually, however, later writers expand on their sources.

4. Jude was written first, and 2 Peter 2:1-18 is an expansion of Jude's material to fit a different situation. Again, one cannot be certain, but this seems most likely.

Since there are so many parallels to 2 Peter 2:1-18 in Jude, the commentary will not refer to those passages in lists of cross-references. Instead, the reader is urged to read Jude with 2 Peter open beside it.

JUDE'S USE OF NON-BIBLICAL WRITINGS

Jude 1:9 refers to the story of Michael the archangel disputing with Satan over the body of Moses. This story is not found in the Old Testament but in a book called The Assumption of Moses written early in the first century. Jude 1:14-15 quotes directly from the Book of Enoch (also known as 1 Enoch ), a work written by several authors in the second century B.C. These two books are part of what is called the pseudepigrapha, that is, writings attributed to but not actually written by famous persons of the Old Testament. Although other New Testament writers may have known these books and have been influenced by them, Jude alone quotes directly from one of them and identifies the quotation as a prophecy.

Through the centuries many Christians have been disturbed by the idea that Jude would quote from a non-biblical book. Tertullian (A.D. 160-220) and a few other early Christian writers argued that 1 Enoch was inspired since Jude quotes it as Scripture. Jerome (A.D. 342-420) tells us that others rejected the inspiration of Jude because he quotes Enoch. Both conclusions are based on the unwarranted assumption that Jude is quoting Enoch as inspired Scripture.

However, other New Testament writers (as well as Jewish authors) quote non-biblical sources because their words are true and valuable, not because they consider them inspired. Paul quotes from three Greek poets, Menander (1 Corinthians 15:33), Epimenedes, and Aratus (Acts 17:28). He introduces another quotation from Epimenedes by calling him a "prophet" (Titus 1:12). Obviously Paul did not think the writings of Epimenedes were inspired; Epimenedes was a "prophet" in the sense that the Cretans accepted him as such, and the particular statement Paul quoted ("Cretans are always liars . . .") was true.

In the same way, Jude may have had great respect for the Book of Enoch and have considered its prediction of the coming one as a true prophecy without accepting it as inspired Scripture (just as Christians today quote C.S. Lewis or other authors to make a point without claiming they are inspired). His references to The Assumption of Moses and to the Book of Enoch should not lessen our respect for the authority of Jude. He quotes these writings because, like Jude, they teach that God will ultimately judge false teachers who lead others astray.

LITERARY THEMES AND STRATEGIES

The central theme of Jude is judgment of false teachers. Jude is best understood as a Jewish-Christian apocalyptic writing. Apocalyptic literature focuses on the end of the world and final judgment. Jude's examples of judgment are drawn primarily from the Old Testament (Israel in the wilderness, Cain, Balaam, Korah) but also from other Jewish apocalyptic literature such as the Assumption of Moses and the Book of Enoch . Jude follows a commentary pattern as he cites these past examples and then applies them to the false teachers of his day.

Literarily, Jude is fond of grouping three related items:

Called, loved, kept ( v. 1).

Mercy, peace, love ( v. 2).

Godless, change grace, deny Jesus ( v. 4)

Israel, angels, Sodom ( vv. 5-7).

Pollute, reject, slander ( v. 8).

Cain, Balaam, Korah ( v. 11).

Clouds, trees, waves ( vv. 12-13).

Faith, love, hope ( vv. 20-21).

Be merciful, snatch from fire, show mercy ( vv. 22-23).

Before all ages, now, forevermore ( v. 25)

He also contrasts his readers with the false teachers through the repeated use of two phrases: "dear friends" for his readers ( vv. 3, 17, 20), and "these men" or "certain men" for the false teachers ( vv. 4, 8, 10, 12, 14, 16, 19).

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

JUDE

Bauckham, Richard J. Jude, 2 Peter. Word Biblical Commentary. Waco: Word, 1983.

. Jude and the Relatives of Jesus in the Early Church. Edinburgh: T&T Clark, 1990.

Bigg, Charles. A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude. International Critical Commentary. Edinburgh: T&T Clark, 1901.

Charles, J. Daryl. Literary Strategy in the Epistle of Jude. London: Associated University Presses, 1993.

Chester, Andrew, and Martin, Ralph P. The Theology of the Letters of James, Peter, and Jude. New Testament Theology. Cambridge: Cambridge University Press, 1994.

Cranfield, C.E.B. I & II Peter and Jude. Torch Bible Commentaries. London: SCM Press, 1960.

Elliott, John H. I-II Peter, Jude. Augsburg Commentary on the New Testament. Minneapolis: Augsburg Publishing House, 1982.

Ellis, E. Earle. "Prophecy and Hermeneutic in Jude." In Prophecy and Hermeneutic in Early Christianity. Grand Rapids: Eerdmans, 1978.

Green, Michael. The Second Epistle General of Peter and the General Epistle of Jude. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1968.

Hiebert, D. Edmond. "Selected Studies from Jude," Bibliotheca Sacra 142 (1985), 142-151, 238-249, 355-366.

Kelly, J.N.D. A Commentary on the Epistles of Peter and of Jude. Harper's New Testament Commentaries. Peabody, MA: Hendrickson Publishers, 1969.

Kistemaker, Simon J. New Testament Commentary: Exposition of the Epistles of Peter and of the Epistle of Jude. Grand Rapids: Baker, 1987.

Kugelman, Richard. James & Jude . New Testament Message. Wilmington, DE: Michael Glazier, 1980.

Lucas, Dick and Green, Christopher. The Message of 2 Peter & Jude. The Bible Speaks Today. Downers Grove, IL: IVP, 1995.

Mayor, Joseph B. The Epistle of St. Jude and the Second Epistle of St. Peter. London: Macmillan, 1907.

Moffatt, James. The General Epistles: James, Peter, and Judas. Moffatt New Testament Commentary. New York: Harper and Brothers, n.d.

Neyrey, Jerome H. 2 Peter, Jude. Anchor Bible. New York: Doubleday, 1993.

Osburn, Carroll D. "1 Enoch 80:2-8 (67:5-7) and Jude 12-13," Catholic Biblical Quarterly 47 (1985), 296-303.

. "The Christological Use of I Enoch 1:9 in Jude 14,15," New Testament Studies 23 (1977), 334-341.

Reicke, Bo. The Epistles of James, Peter, and Jude. Anchor Bible. New York: Doubleday, 1964.

Sidebottom, E.M. James, Jude, 2 Peter. New Century Bible Commentary. Grand Rapids: Eerdmans, 1967.

Watson, Duane Frederick. Invention, Arrangement, and Style: Rhetorical Criticism of Jude and 2 Peter. Atlanta: Scholars Press, 1988.

-College Press New Testament Commentary: with the NIV

College: Jude (Outline)

OUTLINE

I. ADDRESS AND GREETING - 1-2

II. REASON FOR WRITING - 3-4

III. JUDGMENT OF THE UNGODLY - 5-19

A. Three Biblical Examples of Ungodliness - 5-7

B. Application of Examples to Jude's Opponents - 8-10

C. Three Further Biblical Examples of Ungodliness - 11

D. Metaphors from Nature Applied to the Ungodly - 12-13

E. Enoch's Prophecy Against the Ungodly - 14-16

F. The Warning of the Apostles - 17-19

IV. A CALL TO FAITH, LOVE, AND MERCY - 20-23

V. DOXOLOGY - 24-25

-College Press New Testament Commentary: with the NIV