Jude 1:4
Verse
Context
God’s Judgment on the Ungodly
3Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints.4For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
Sermons




Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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. 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. 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. 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.
Jamieson-Fausset-Brown Bible Commentary
certain men--implying disparagement. crept in unawares--stealthily and unlawfully. See on Pe2 2:1, "privily shall bring in damnable heresies." before . . . ordained--Greek, "forewritten," namely, in Peter's prophecy Jde 1:17-18; and in Paul's before that, Ti1 4:1; Ti2 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" (Jde 1:7, and Jde 1:5-6, Jde 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 (Jde 1:14, who did not write his prophecies), and afterwards marked out by the written word." to this condemnation--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; Pe2 3:3-7). The disposition and the doom of both correspond. the grace of our God--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. denying the only Lord--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 Pe2 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.
John Gill Bible Commentary
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, , "from the beginning"; that is, from eternity; see Th2 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 Pe2 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, Jde 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.
Tyndale Open Study Notes
1:4 Abusing God’s marvelous grace by saying that it allows us to live immoral lives is a constant temptation (cp. Rom 6).
Jude 1:4
God’s Judgment on the Ungodly
3Beloved, although I made every effort to write to you about the salvation we share, I felt it necessary to write and urge you to contend earnestly for the faith entrusted once for all to the saints.4For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
- Scripture
- Sermons
- Commentary
Beware of Good Liars
By Francis Chan9.3K27:55MAT 7:152CO 11:13GAL 1:6EPH 5:111TI 4:12PE 2:11JN 4:1JUD 1:4This sermon challenges believers to examine their beliefs and mindset, urging them to align their thinking with biblical truths rather than cultural norms. It emphasizes the importance of sacrificial love and compassion, drawing attention to the persecution faced by Christians in India and the need for believers to prioritize caring for the marginalized and oppressed. The speaker warns about false teachers who subtly introduce destructive heresies within the church, urging listeners to discern truth from deception and to live according to biblical principles.
Turning the Grace of God Into Lasiviousness
By David Wilkerson6.7K1:00:50EZK 36:25MAT 6:33TIT 2:11JUD 1:4In this sermon, Pastor David warns Christians about the dangers of indulging in pornography and other immoral behaviors. He emphasizes that these actions are contrary to the gospel and the concept of grace. He questions how believers can claim to follow Christ while still engaging in such sinful activities. Pastor David also highlights the widespread presence of pornography in society, even among older generations, and expresses concern about the influence of secular entertainment on the church. He urges Christians to take the warning seriously and to respond to the conviction of the Holy Spirit by turning away from these sinful behaviors.
Attack of the Devil - Part 5
By Joshua Daniel1.4K09:40NUM 14:29PSA 51:10PRO 16:18ROM 6:61CO 1:31GAL 2:20GAL 5:24EPH 2:81PE 2:9JUD 1:4This sermon emphasizes the dangers of pride in various forms, contrasting the pride of nations like Britain and America with the humility found in repentance and tender hearts. It warns against religious pride and calls for a crucified life with Christ, seeking to be holy, peculiar, and zealous for good works, while praying for the removal of rebellion from the heart to avoid perishing in the wilderness.
The Gospel of the Grace of God (Tamil)
By Zac Poonen1.2K1:00:29ZEC 12:10JHN 1:17ACT 20:24ROM 6:14ROM 8:3HEB 13:91PE 5:12JUD 1:4This sermon delves into the concept of sin, the choices we face between earthly and heavenly things, and the innate sinful nature in humanity. It emphasizes the need to understand the true grace of God, which delivers us from sin and transforms our hearts, contrasting it with a false grace that permits sin. The speaker highlights the seriousness of sin in God's eyes, drawing attention to Eden and Calvary as pivotal points to grasp the gravity of sin and the sacrificial love of Jesus.
How to Lay Down Your Life to Love Others - Part 2
By Milton Green1.1K45:58EXO 14:11MAT 22:391CO 10:121CO 10:212PE 2:12PE 2:19JUD 1:4In this sermon, the preacher expresses his disillusionment with the world and its superficiality. He finds joy in seeing people come to Jesus with genuine hearts. The preacher emphasizes that the world system is deceptive and everyone is playing a game, putting on acts to impress each other. He believes that the Bible is meant to be understood and shares his own humble background, emphasizing that he is chosen by God's grace. The preacher encourages the congregation to love one another, reach out to others, and let their light shine, rather than being prideful or judgmental.
False Teachers: Their Danger to the Church, Part 1
By Mike Bickle231:03:53Love of the TruthFalse TeachersPSA 119:11HOS 4:6MAT 7:13ROM 12:22CO 4:8EPH 5:272TH 2:31TI 4:12PE 2:1JUD 1:4Mike Bickle addresses the dangers of false teachers within the church, emphasizing the importance of loving and standing for the truth of God's Word. He warns that many believers may fall away due to a lack of love for the truth, which is a significant sign of the end times. Bickle highlights that false teachings often promote a comfortable, broad path that leads away from the true, narrow way of Christ, which is rooted in the Sermon on the Mount. He encourages believers to be discerning and to commit to the truth, even when it is unpopular or challenging. Ultimately, he calls for a return to the authentic teachings of Jesus and the apostles, urging the church to resist the allure of falsehood.
Invitation to Greatness: Being Faithful in the Least Areas
By Mike Bickle2357:02Greatness in God's KingdomFaithfulnessMAT 5:5TIT 2:13JUD 1:4Mike Bickle emphasizes the call to greatness through faithfulness in the least areas of life, as outlined in the Sermon on the Mount. He explains that Jesus did not come to abolish the law but to fulfill it, urging believers to embody even the smallest commandments in their hearts. Bickle highlights that those who obey and teach these commandments will be called great in the kingdom of heaven, while those who disregard them will be considered least. He warns against the common misconception that grace allows for disobedience, asserting that true grace empowers believers to pursue holiness. Ultimately, he encourages the congregation to seek greatness in God's sight by faithfully living out His word in every aspect of their lives.
Preserving the Church From Satan's Agents
By Zac Poonen0Spiritual WarfareChurch UnityPSA 127:1PSA 133:1ZEP 3:11MAT 16:18MAT 18:17ROM 16:171CO 3:192CO 2:11JUD 1:4Zac Poonen emphasizes the church's role in resisting Satan's agents, highlighting that true churches, built by Jesus, overpower the gates of hell and must remain vigilant against spiritual death manifested through jealousy, strife, and immorality. He warns against allowing carnal believers to hold positions of influence, as they can disrupt the unity and purity of the church. Poonen illustrates how God sometimes allows infiltrators to expose and cleanse the church, ensuring that only humble and lowly individuals remain. He stresses the importance of addressing sin within the church with the goal of restoration, rather than exclusion, and encourages believers to pray for unity and purity. Ultimately, the church must be a place of refuge and life, where the Holy Spirit works to maintain its integrity against Satan's schemes.
The Limits of God's Grace
By David Servant0LEV 20:10MAT 6:12LUK 13:3JHN 8:7JHN 8:111CO 6:9TIT 2:11JAS 4:61JN 1:9JUD 1:4David Servant preaches on the true biblical concept of grace, using the story of Jesus' encounter with the woman caught in adultery to illustrate that grace is not a license to sin but a temporary opportunity to repent before facing condemnation. He emphasizes that God's grace is conditional upon humble repentance and ongoing holiness, refuting the misconception that Christians can continue sinning without consequences. Servant highlights the importance of obedience born of faith as the proper response to the grace God offers, stressing that repentance and a commitment to follow God's commandments are essential for entering the kingdom of heaven.
Unbroken Fellowship Essential
By C.H. Spurgeon0LUK 2:29ACT 4:241TI 6:12TI 2:21TIT 2:91PE 2:182PE 2:1JUD 1:4REV 6:10The preacher delves into the meaning of 'Despotes' in the Bible, emphasizing its representation of ownership and authority, both in the secular and spiritual realms. While the term may evoke negative connotations in English, its Biblical usage portrays God's absolute control and rulership over all things. Believers are called to submit to God as their Master, reflecting a heart of reverence and obedience in all aspects of life, even in challenging circumstances. The sermon highlights the importance of believers living out the Gospel through respectful submission to earthly authorities, ultimately honoring God as the true Master of their lives.
Epistle 111
By George Fox0Abiding in ChristPlainness of SpeechEXO 22:18DEU 18:10PSA 1:4ECC 5:2ISA 61:3MIC 4:4LUK 3:23JHN 1:9ROM 13:31CO 1:12CO 2:162CO 3:122CO 5:11COL 4:62TH 1:82TH 2:71TI 6:16TIT 2:122PE 1:201JN 1:7JUD 1:4George Fox warns believers to speak plainly and truthfully, allowing their words to reflect the light of Christ within them. He emphasizes that words should be life-giving and rooted in the grace of God, contrasting this with the consequences of ungodliness and deceit. Fox encourages the faithful to dwell in the light, which leads to purity in speech and unity among believers, ultimately producing righteousness. He reminds them that true ministry and prophecy come not from human will but from God, urging them to abide in Christ as branches of the true vine. The sermon calls for a life of integrity and sincerity, free from hypocrisy and flattery.
2 Peter 2:2
By John Gill0The Way of TruthFalse TeachersMAT 24:11JHN 14:6ROM 2:24GAL 1:61TI 4:12TI 4:32PE 2:21JN 4:1JUD 1:4REV 13:3John Gill emphasizes the dangers of following false teachers and their immoral ways, which lead many astray and ultimately to destruction. He highlights that these individuals, despite their scandalous practices, attract a multitude of followers, which does not validate their teachings. Gill warns that such behavior causes the way of truth, represented by Christ and the Gospel, to be blasphemed and discredited. He draws attention to the historical context of false teachings and their impact on the Christian faith, urging believers to remain vigilant against such influences.
The Way of Cain
By Chip Brogden0GEN 4:3GEN 4:13EXO 22:29MAT 16:25JHN 3:27HEB 11:41JN 3:11JUD 1:4Chip Brogden preaches about the contrasting ways of Cain and Abel in relating to the Lord, emphasizing the importance of giving God our first and best with a heart of worship and love. Abel's sacrifice was accepted because he gave the firstlings of his flock, while Cain's offering was rejected as he gave only some of the fruit of the ground. The sermon delves into the heart motivations behind our actions, highlighting the danger of self-centered religious sacrifices and the consequences of following the way of Cain, which leads to hatred, destruction, and separation from God's presence.
Xx. to Lady Kenmure
By Samuel Rutherford0ISA 22:23MAT 6:62CO 12:9EPH 1:13JUD 1:4Samuel Rutherford preaches about the challenges of truly following Christ, emphasizing the need to move beyond mere wishes and desires to a place of obedience and genuine faith. He acknowledges the struggle of having doubts and seeking assurances, yet encourages trusting in God's promises and the work of the Holy Spirit. Rutherford highlights the importance of humility, recognizing our own shortcomings and the constant need for God's grace and mercy. He reassures that despite our failures and shortcomings, God's compassion never fails, and His grace is always sufficient for us. Rutherford concludes by reminding that our relationship with Christ is personal and not for show, where our true struggles and victories are known only to Him.
2 Peter 2:1
By John Gill0False TeachersVigilance in FaithDEU 32:6MAT 7:15ACT 20:282PE 2:1JUD 1:4John Gill addresses the issue of false teachers within the Christian community, drawing parallels to the false prophets of the Old Testament. He emphasizes that these teachers introduce destructive heresies, deny the Lord, and lead many astray, resulting in their own swift destruction. Gill warns that such individuals exploit the faithful for their gain, and their actions ultimately lead to the blasphemy of the truth. He illustrates the certainty of judgment against these false teachers by referencing historical examples of divine punishment. The sermon serves as a cautionary reminder for believers to remain vigilant against deceitful doctrines.
1 Corinthians 1 Notting Hill
By John Nelson Darby0Lordship Of ChristThe Church vs. ProfessionACT 2:361CO 1:21CO 1:8EPH 4:4PHP 2:101TH 5:232TI 2:191PE 2:9JUD 1:4John Nelson Darby emphasizes the distinction between the true Church and the broader profession of Christianity in his sermon on 1 Corinthians 1. He highlights that while all who call upon the name of Jesus are treated as Christians, there is a critical difference between being part of the Church, called saints, and merely professing faith. Darby points out that the Apostle Paul addresses the Corinthians as the Church of God, acknowledging their gifts while also preparing to correct their errors. He stresses the importance of recognizing Christ's Lordship and the responsibility that comes with being part of the Church, especially in light of the challenges faced by the early Christians. The sermon serves as a reminder of the need for discernment in the faith community and the ongoing relevance of these principles today.
Despair and Deliverance
By W.T.P. Wolston0ACT 20:292CO 11:13GAL 2:42PE 2:1JUD 1:4William Barclay delves into the vivid verb 'crept in unawares,' illustrating how false believers sneak into the faith, settling alongside genuine believers, cloaked in counterfeit faith. Jude warns of the danger these bogus believers pose, insinuating evil into the church like stealthy thieves. Paul and Spurgeon emphasize the treachery of these infiltrators, who undermine the gospel from within. The importance of exposing these deceivers is highlighted, as they introduce error secretly among the brethren.
An Address to My Brethren
By F.W. Grant0MAT 24:30ACT 20:28ROM 11:201CO 12:12COL 3:41TH 4:162TI 4:32PE 2:11JN 4:1JUD 1:4F.W. Grant delivers a powerful sermon addressing the Church, emphasizing the importance of recognizing the truth of God's Word as the ultimate authority. He highlights the presence of false teachings and warns against the rise of antichrists within the professing Church. Grant points out the decline of the Church from its early days, the infiltration of false doctrines, and the departure from the true faith. He challenges the notion of a future global conversion by human efforts, stressing the need for a genuine understanding of God's promises and the hope of Christ's return for His Church.
Mistaken Grace
By Derek Melton0ROM 6:1GAL 5:24EPH 2:8PHP 2:12JUD 1:4Derek Melton delivers a powerful message on the true essence of God's grace as revealed in Romans 6:1-2, emphasizing that grace is not a permission to continue in sin but a divine ability to conquer sin and deliver us from its power. He warns against the misconception that grace increases as sin increases, stressing that God's grace overcomes the sinful nature rather than tolerating it. The preacher expresses concern about the misappropriation of grace in modern evangelicalism, where grace is used as a license to sin instead of a means to free us from sin's dominion.
2 Peter 2:3
By John Gill0Divine JudgmentFalse TeachersZEC 11:5GAL 1:82PE 2:3JUD 1:4John Gill emphasizes the dangers of false teachers who, driven by covetousness, exploit their followers for personal gain. He warns that these teachers use deceptive and flattering words to introduce harmful doctrines, treating the souls of believers as merchandise. Gill reassures that God's judgment against such deceitful practices is imminent and will not be delayed, as divine justice is always vigilant. He highlights that the condemnation of these false teachers has been predetermined and will come to fruition at the appointed time, serving as a grave reminder of the consequences of leading others astray.
The Branch
By Andrew Murray0ISA 44:18ROM 1:29ROM 4:5ROM 5:6EPH 2:11TI 1:91PE 4:182PE 2:52PE 3:7JUD 1:4The preacher delves into the meaning of 'ungodly' (asebes), describing it as a lack of interest in God and a lifestyle inconsistent with reverence for Him. The term is used in various contexts in the Bible to highlight the behavior of those who live as if God does not exist. The sermon emphasizes the contrast between the godly and ungodly, pointing out that the ungodly lack reverence and piety towards God, denying His existence and authority. Despite the ungodly nature of humanity, there is hope through faith in Christ, as He died for the ungodly, offering righteousness through belief.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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. 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. 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. 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.
Jamieson-Fausset-Brown Bible Commentary
certain men--implying disparagement. crept in unawares--stealthily and unlawfully. See on Pe2 2:1, "privily shall bring in damnable heresies." before . . . ordained--Greek, "forewritten," namely, in Peter's prophecy Jde 1:17-18; and in Paul's before that, Ti1 4:1; Ti2 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" (Jde 1:7, and Jde 1:5-6, Jde 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 (Jde 1:14, who did not write his prophecies), and afterwards marked out by the written word." to this condemnation--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; Pe2 3:3-7). The disposition and the doom of both correspond. the grace of our God--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. denying the only Lord--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 Pe2 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.
John Gill Bible Commentary
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, , "from the beginning"; that is, from eternity; see Th2 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 Pe2 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, Jde 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.
Tyndale Open Study Notes
1:4 Abusing God’s marvelous grace by saying that it allows us to live immoral lives is a constant temptation (cp. Rom 6).