Jude 1

Guy N. Woods Commentary On Jude 1SECTION ONE (Jude 1:1-4) (Jude 1:1-2) Jude 1:1 —Jude, a servant of Jesus Christ, and brother of James.—The author of the Epistle affirms three things of himself in the first sentence of the opening paragraph of the Epistle, (1) his name was “ Jude(2) he was a servant of Jesus Christ, and (3) a brother of “ James" For a detailed discussion of the reasons which prompt to the view that this individual so designated was a son of Mary and Joseph, and therefore, a brother in the flesh of our Lord, see under “ Author of the Epistle/* in the introduc­tion.

The name Jude, the literal meaning of which is renowned, was a common one among the Jews of the first century. There are at least nine persons so designated in the New Testament. (Luke 3:33 Luke 3:26 Luke 3:30; Matthew 10:3 Matthew 13:55 Matthew 10:4; Acts 15:22 Acts 9:11 Acts 5:37.) Two of the apostles bore the name Jude or Judas (the English Revised Version has the spelling Judas in this verse), these being the apostle designated in John 14:22; and Iscariot who betrayed the Lord.

Notwithstanding the fact that this writer was a brother of the Lord, he makes no mention thereof in die Epistle, being content merely to style himself “ a servant" of “ Jesus Christ." Numerous reasons may be assigned why he chose to do this. (1) That which he wrote was true and should be accepted on its own merits, and not because of the relationship which die author sustained to the Lord. (2) Considerations of humility prompted him to omit any reference to such relationship. (3) Such a reference might have supplied an occasion for envy or jealousy on the part of others. (3) The Lord had taught that those who did his will were possessed of greater distinction than any fleshly relation­ship might have afforded. (Matthew 12:46-50.)

The word “ servant” is translated from a word (doulos), which literally signifies a slave, (cf. the margin of the ASV), though with this difference: doulos designates one who gladly surrenders his will to another, a disposition not always characteristic of literal slaves, but eminently true of all who resign their wills to that of the Lord. The service is absolute and unrestrained, but willing, and rendered from motives of love, and gratitude and joy. The word appears in the introductions to the Epistles of Romans, Philippians, Titus, James and 2 Peter.

James, identified as “ a brother” of the author, was himself author of the New Testament book which bears his name, and who, too, omitted any reference to the relation which he likewise bore to the Lord. Neither of these faithful disciples suffered the in­clinations of the flesh to lead them to a boastful announcement of their position, and both with becoming humility laid stress on the fact that they were simply servants. (Cf. James 1:1.) To be a bond-servant of the Lord is truly to occupy the most enviable position possible to man today. See, at length on the identity of Jude and James, the introduction to the Epistle.

Jude 1:1 —To them that are called, beloved in God the Father, and kept for Jesus Christ:—The address is ‘ to them that are called, and the “ called” are identified as (a) beloved in God the Father; and (b) kept for Jesus Christ. All saints are called in to the work which is theirs to do (2 Thessalonians 2:14) ; the call is ex­tended through the gospel, and is world-wide and all-inclusive in its nature, (Mark 16:15-16.) Many are called, but few chosen, because all who are called do not heed and hearken and obey.

The “ called” are “ beloved of God the Father,” this indeed being the occasion of their calling. “ But God commendeth his own love toward us, in that, while we are yet sinners, Christ died for us.” (Romans 5:8. see, also, John 3:16.) Those thus called (through the gospel), are “ kept” (preserved) for Jesus Christ, i.e., for his honor and glory. That this keeping is not uncon­ditional in its nature, and hence does not suggest the impossibility of falling away from the grace of God and the divine favor, see Jude 1:21, where the admonition is to “ keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.” Compare also the remarks on 1 Peter 1:4. Though the divine guardianship is here marvelously set forth, there is the corresponding thought of faithfulness and fidelity. Though we are “ kept” for Jesus Christ, we must “ keep” ourselves (the same Greek verb is employed) in his love. It is paradoxical but emi­nently true that while we must depend wholly on God for our salvation, we cannot be saved without doing our part. Paul em­braced both ideas when he said, “ Work out your own salvation . . . for it is God who worketh in you. . . .” (Philippians 2:12.)

Jude 1:2 —Mercy unto you and peace and love be multiplied.— With the substitution of “ mercy” for “ grace” this salutation cor­responds with that which occurs in the outset of both of the Epistles of Peter. Mercy, peace and love are associated here, because these graces sum up the blessings most needful for Jude’ s readers, and for all of us today. All of these proceeded from God, and these Jude desired to be multipled (abound) in the lives of those to whom he wrote. Compare the salutations occurring in the Epistles of Peter, (1 Peter 1:2 and 2 Peter 1:2), and see the notes there. FOR WRITING THE EPISTLE(Jude 1:3-4) Jude 1:3 —Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith once for all delivered unto the saints.—The word “ beloved,” with which the verse begins, is an indication of the warmth of feeling which characterized the writer toward those primarily addressed. It occurs often in the apostolic writings (Romans 1:7 : 2 Corinthians 7:1; Philippians 2:12, etc.), being used by Paul, Peter, John and Jude. The author had, for some time, been contemplating a treatise, perhaps had already begun composition thereof. The theme on which he proposed to write was “ the common salvation.” While medi­tating thereon, information suddenly came to him that those to whom he proposed to write were being threatened by special dan­gers occasioning his immediate attention. He accordingly sus­pended his proposed treatise and wrote without delay to exhort his brethren “ to contend earnestly for the faith once for all delivered to the saints.”

That which prompted a change in the writer’s plans was news that false teachers had appeared among the saints, seeking to lead them astray. These teachers are particularly described later in the Epistle, and their doctrines revealed. His object was, there­fore, to stir his readers to immediate resistance; to impel them to reject these teachers and repudiate their teaching, and to defend with all their might the faith which had been delivered them. A number of vitally important considerations appear in this passage, and some especially relevant to our time.

(1) Jude was not indifferent to the interests of these who were his beloved brethren. (2) He gave “ diligence” (exercised him­self) immediately in their behalf. (3) As important as the original theme was— the common salvation— the appearance of false teach­ers made it obligatory that it should for the time be suspended, and warnings and exhortations issued. (4) The saints were admon­ished to contend earnestly for the faith which had been delivered. (5) We must never be indifferent to, or unmindful of those who would lead the faithful away from the truth. False teachers ever­more constitute a threat to the peace and security of the saints, and must be resisted and refuted. The scriptures, a complete and infallible deposit of truth are available and constitute an effective means for such confutation.

The “ common salvation” about which the author had in­tended to write is so styled because it is available to all and denied to none who comply with the conditions thereof. Jew and Gentile, bond and free, male and female are entitled to its blessed provisions, and share in its manifold benefits. In Titus 1:4, reference is made to the common faith where, as here emphasis is given to the fact that all Christians are participants as distinct from the alleged knowledge claimed by false teachers as belonging to only a few.

To “ contend earnestly” (epagonizesthai) is, literally, to wrestle, and as here figuratively used, denotes the extreme efforts which are to characterize the faithful in their defense of the truth, how­ever formidable and numerous its enemies may be. 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 followerers are not to fight with carnal weapons in his behalf. But, if men are forbidden to fight in his defense, in whose defense may they properly fight? “ Jesus answered, My kingdomJs 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.” (John 18:36.)

The “ faith” for which Jude’s readers were thus earnestly to contend, put objectively here for the gospel, is the sum of all that which Christians are to believe and obey. Cf. Acts 6:7, where it is said that “ a great company of the priests were obedient to the faith,” and Galatians 1:23, where Paul is affirmed to have preached “ the faith of which he once made havoc.” Faith, a part is thus put for the whole, because belief is basic to the system of Christianity, the proper exercise of which determines the salvation of those who embrace it.

This faith has once for all (hapax) not simply formerly as the King James’ Version implies, but for all time been delivered to the saints. The meaning is that the truth is delivered for all time; it is a permanent deposit, it will never be superceded, emended or modified. As it now stands it is a perfect, adequate, complete and inviolable deposit of truth, providing the means with which to confute the gainsayer, and resist the advocate of false doctrine. This deposit of truth was infallibly delivered, through the inspira­tion of the Holy Spirit (Galatians 1:11; 2 Peter 1:21), and no part of it is superfluous or unnecessary. “ Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work.” (2 Timothy 3:16-17.)

Jude 1:4 —For there are certain men crept in privily, even they who were of old written of before hand unto this condemnation,— The occasion for the concern which Jude felt, and the immediate reason why he wrote the Epistle is here revealed: false teachers had appeared among the saints; they had slipped in unawares, and were thus all the more dangerous because they were unrecognized. These teachers are described as “ certain men,” but not otherwise identified; they had “ crept in privily,” i.e., they had entered, as it were, by a side door (pareisedusan) and without revealing their true motive of seducing the saints. Peter, in describing these same teachers, predicted that they would “ bring in destructive heresies, denying even the Master that bought them, bringing upon them­selves swift destruction. . And many shall follow their lascivious doings, by reason of whom the way of truth shall be evil spoken of.” (2 Peter 2:1-2.) The appearance of these men was not unanticipated; it had been predicted— written beforehand— that they would appear to plague the church, and their condemnation had already been an­nounced. These words, often cited by Calvinists in their efforts to defend the doctrine of reprobation by arbitrary decree, fall far short of the effort because in them there is nothing to justify the conclusion that this condemnation was unconditional, or, that it was announced in eternity, or, that it was determined without regard to the moral character of those thus condemned. The word “ ordained,” appearing in the King James’ Version, has properly given way to the more accurate rendering, “ written of before hand,” literally, placarded or set forth (progegrammenoi), compare the word programmed; and this was from of “ old” (palai), a word never used of an eternal decree, but always of something occurring in time. All that may properly be deduced from this statement is that from ancient times condemnation had been declared upon all who did as these men were doing, i.e., leading the saints astray. SECTION TWO OF (Jude 1:5-7) Jude 1:5 —Now I desire to put you in remembrance, though ye know all things once for all, that the Lord having saved a people out of the land of Egypt, afterward destroyed them that believed not.—Three examples of the divine vengeance upon evil-doers are offered by the sacred writer to support his premise that those who disobey shall receive the just recompense of reward. The first of these involved matters perfectly familiar to those to whom he wrote, events looming large on the historical horizon of the Israelite people. In proof of the fact that punishment of the wicked is certain and sure, Jude directed attention to the condem­nation visited on the people of Israel after they had been provi­dently delivered from the hand of Pharaoh in Egypt. The refer­ence here parallels Paul’s description of the judgment executed upon those people in 1 Corinthians 10:1-11. Israel was delivered and pre­served in the wilderness (1 Corinthians 10:1-4), yet, despite their many evidences of God’ s goodness and graciousness to them, rebelled, and in their grievous sin against him were severely punished. See the same theme alluded to in more detail in Psalms 68.

The sins of the people of Israel during this period were exceedingly nu­merous and grave. Their constant and determined murmuring; their faithlessness in the promises of Jehovah; their unwillingness to go into the land of Canaan; the idolatry of the golden calf; their gross fleshly corruption, are matters duly recorded in great detail by the sacred historian.

All of this is summed up under the basic sin of unbelief. The application intended by Jude is that regard­less of how secretly men may work, God will eventually ferret them out and deliver them over to the condemnation they deserve. Israel, a mighty nation, perhaps two millions strong, was saved out of Egypt and then the majority of its people, because of unfaithful­ness, were destroyed. Though they engaged in the formalities of religion and complied in outward fashion with the ritualism required, they were unwilling to adopt the principles of righteousness into their hearts and lives. They were opposed to the idea of God ruling the heart, the life, and the nation and they died under the divine and irresistable judgment of God. The implication is that if half a million men were executed for violation of God’ s law through their disobedience, then these false teachers who were teaching, in principle, that for which these multitudes suffered death, would not escape!

Jude 1:6 —And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds un­der darkness unto the judgment of the great day.—The second instance which the author offers to prove his thesis that the pun­ishment of the wicked is inevitable, is that of the angels who sinned. See at length on this a similar reference in 2 Peter 2:4, and the notes there. Angels are created beings. These to whom Jude alludes “ kept not their own principality, but left their proper habitation.” “ Principality” (arche) is a term descriptive of office or position ; this, these angels abandoned, though for what reason or reasons, the writer does not say. There is much speculation on this theme, and Isaiah 14:12-15 is often cited in this connection, a passage obviously primarily applicable to Babylon, but by many believed to have a secondary application to the fall of Satan. As a result of their abandonment of their proper position, these wicked angels are “ kept in everlasting bonds under darkness unto the judgment of the great day.” The great day alluded to here is the judgment day described in Matthew 25:41.

These wicked angels will suffer punishment, along with evil men, and in everlasting bonds under darkness they await the judgment day. The writer’ s meaning is, If the angels which sinned do not escape the ven­geance of God, so neither will the false teachers referred to in verse 4.

Jude 1:7 —Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire.—The third instance of evil-doers being summarily punished which Jude cites is that of Sodom and Gomorrah “ and the cities about them." The nature of the horrible and unspeakable sin of which these cities were guilty and the terrible punishment visited upon them because of it is set out in detail in Genesis 19. The “ cities about them," i.e., about Sodom and Gomorrah, were Admah and Zeboim. Zoar, a fifth city in the same general vicinity, was spared from the judg­ment visited upon the others through the intercession of Lot in order that he might have a place to which to flee. (Genesis 19:22.) Sodom and Gomorrah,Admah and Zeboim, and the desolation which came upon them for their sin, is alluded to by Moses in Deuteronomy 29:23.

A fanciful theory, and with many adherents today, is that the antecedent of “ these" in this verse is the “ angels" of verse 6, and that Jude here describes the sin of the angels as fornication and the lust for “ strange flesh." In support of this view, reference is made to Genesis 6:4, where the phrase “ sons of God" is interpreted to mean “ angels of God," and the conclusion is thus drawn that the Nephilim, there described as “ mighty men that were of old, men of renown," resulted from co-habitation between angels and earthly women! In some manuscripts of the Septuagint Version, a translation of the Old Testament from Hebrew into Greek, begun about the third century before the Christian era, instead of the reading, “ sons of God," “ angels of God" appears. Moreover, it is alleged that the pronoun toutois (these) is masculine gender, whereas Sodom and Gomorrah are neuter, and thus do not agree; and since a pronoun must agree with its antecedent in number, the reference is not to these cities but to the angels.

In refutation of this interpretation, the following considera­tions should be noted: (1) The word “ angels" in the Septaugint manuscripts alluded to is not a translation of the original Hebrew text, but an unwarranted interpretation injected from Alexandrian influences. (2) Toutois, dative plural of houtos, has the same form in both masculine and neuter gender; hence, the objection based on the gender of the pronoun fails. (3) In determining the antecedent of a pronoun, where two or more are grammatically possi­ble, the nearer one is to be selected. (4) Toutois (these) refers to that which is nearer in the context. The translators, had they intended to refer to a more distant antecedent, would have sup­plied those instead. (5) The sin which the angels committed was in leaving their proper habitation and in not keeping their princi­pality. There is nothing said in the reference to their sin of any sexual deviation or co-habitation of women by them. (6) The word “ Nephilim” occurs in Numbers 13:33, where the reference is obviously to the offspring of men, and not angels. (7) The “ Neph­ilim” were not angelic beings of monstrous prodigies resulting from a crossing of species, but gigantic human beings, men of great renown physically. (8) It is an immutable and inviolable law of reproduction that everything brings forth after its own kind. This law is announced and affirmed repeatedly in the book of Genesis. (Genesis 1:11-12 Genesis 1:21 Genesis 1:24, etc.) The Lord himself affirmed that an­gels are sexless beings and never marry. (Luke 20:35.) It fol­lows, therefore, that any interpretation of Jud 1:6, which makes the sin of the angels the same as that which characterized the cities of the plain— fornication and unnatural sexual indulgence— is fanci­ful, erroneous, and absurd. See 2 Peter 2:4, and the comments there.

These cities, in the condemnation which befell them, serve as examples of what happens to those who disobey God. The verb “ set forth” (prokeintai) means to lie exposed, as a corpse laid out for burial. The word example (deigma), from a word occurring only here in the New Testament, means to exhibit or show, and as used here to indicate the demonstration which the cities of the plain afford to the vengeance inevitable to those in disobedience. They suffered the punishment of “ eternal fire,” not that the fire which consumed them is eternal, but that their punishment was so utter and so permanent that the nearest approach to it will be seen in the destruction which shall be characteristic of those who suffer the eternal fire. Their destruction thus stands as a symbol of that which shall eventually be the lot of all ungodly men. WICKED AND GOOD (Jude 1:8-10) Jude 1:8 —Yet in like manner these also in their dreamings defile the flesh, and set at naught dominion, and rail at dignities.— Three striking illustrations of the certainty of divine punishment to be inflicted upon those who indulge in gross sin, including Jews, Gentiles, and angels, were presented in the foregoing section. Here, the writer proceeds to apply these examples to the ungodly of his own day; to demonstrate that the conduct of these men as comparable to that of those alluded to in the illustrations presented; and to call attention to the fact that they were, by their conduct, provoking Jehovah to deal with them in similar fashion.

“ Yet in like manner’ ’ identifies the conduct of these to whom the writer alludes with those of Sodom and Gomorrah, and the other cities of the plain. “ In their dreamings” they (1) defile the flesh, (2) set at naught dominion, and (3) rail at dignities. They lived in a dreamy world of impurity; they defiled the flesh by sins unspeakably vile (cf. Romans 1:18-32) ; they exhibited contempt for all authority, whether civil or divine; and they did not hesitate to speak evil of men though they occupied high places. (See the comments on 2 Peter 2:10.) Jude 1:9 —But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.— Cf. 2 Peter 2:2. Michael is first mentioned, in the scrip­tures, in Daniel 10:13, and other references to him are in Daniel 10:21 Daniel 12:1; and Revelation 12:7. He appears to have been a prince or guardian angel of the Jewish people. He was an “ archangel,” a term meaning chief or captain of the angels. In Revelation 12:7-9, he is described as the leader of unfallen angels who war with and conquer Satan and his angels. It is affirmed of Michael in this passage that (1) he contended with the devil; (2) the occasion of this contention was with reference to the body of Moses; (3) in the disputation which arose between Michael and the devil on this matter, he refrained from a railing judgment against Satan, (4) being content merely to say, “ The Lord rebuke thee.”

When this occurred, the events prompting it, and the effects which followed do not appear either here or elsewhere in the sacred writings. It is, admittedly, the most difficult statement in the entire Epistle, and has given rise to much speculation. Merely to state the views which have been expressed regarding it would require a treatment of the subject far beyond the limits of this commentary. Jewish tradition and Rabinnic literature abound with allusions to such an advent, but such sources are wholly un­reliable in reconstructing the facts in the case. Jude, an inspired writer, affirmed that the event occurred. It is sufficient for us simply to believe it; it is surely unnecessary for us to vindicate Jude’ s veracity by proving that the facts related occurred and are testified to by other writers. The lesson which the author desired to be drawn from his remarks is obvious. The ungodly characters, about whom he was warning his readers, spoke of angelic dignities in a fashion which even an archangel did not dare adopt in speaking to the devil. The argument is an a fortiori one. The meaning is, If one of the highest beings in the angelic world restrained himself from the use of railing judgment against the devil, how much more unjustified was it for these false teachers to disregard the dignity of those against whom they spoke. Jude 1:10 —But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed.—“ But these,” i.e., the false teachers under consideration, in contrast with the conduct of Michael, do not hesitate to “ rail” (speak evil) of matters about which they know nothing, matters wholly outside their sphere of spiritual vision, their only knowledge being their passions, the instinct and impulses which men share with the animal creation. Paul alluded to a similar type of individual whom he described as “ dwelling in the things which he hath seen, vainly puffed up by his fleshly mind.” (Colossians 2:18.) Those who scorn the higher things of the Spirit and surrender themselves to the appetites of the flesh descend to the level of beasts and forfeit their spiritual standing and their eternal destiny. “ In these things," i.e., in the things of the flesh, “ are they destroyed." That in which they find the greatest pleasure will, at length, become the occasion of their destruction. Cf. 2 Pet. 2: 12, and the comments there. Though these men boasted of their superior knowledge, and alleged it as the ground on which they defended their licentious and lascivious practices, they were actually, and in reality, on the level of brute beasts in their conduct. Their desires became the rule of their lives, and the flesh the source of their gratification. They were wicked, ungodly men, and their destiny determined and sure. Like Cain, Balaam, and Korah, examples offered in the next sec­tion, their error was coupled with disaster and would not long delay its effects. OF EVIL-DOERS(Jude 1:11-13) Jude 1:11 —Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah.—The substantive is wanting in the clause “ woe unto them," and it is possible to understand it as either in the indicative or optative mood. If the latter, it is a curse, i.e., “ Woe be unto them"; if the former, a simple statement of the misery that will inevitably descend. “ Woe unto them." It is in this sense that the word “ woe" (ouai) occurs in Matthew 24:19, and which sense we assign it here.

Three well-known illustrations from Old Testament history are adduced by the writer to prove his thesis that disobedience leads to disaster, Cain, Balaam, and Korah. Cain is cited because he was regarded as one of the most outstanding examples of Old Testament characters who became wicked, one who defied the simplest and most obvious law of God; and who, in addition, fol­lowed his own natural instinct rather than the will of the Lord in determining the nature of his offering; Balaam is included because he degraded the prophetic gift for sordid gain; and Korah, because he rebelled against divine authority. (See Genesis 4:7; Numbers 22:5-7; Revelation 2:14; 2 Peter 2:15; Numbers 16:1-35.) By identifying these false teachers with these Old Testament characters, Jude demonstrated that they were guilty, in principle at least, of mur­der, covetousness, rebellion, and pride. See the comments of 2 Peter 2:15.

The “ way of Cain” was the way of disobedience, hate, murder, and ruin; the “ error of Balaam” was in seeking to seduce Israel for personal gain; and the “ gainsaying of Korah” was rebellion against divinely constituted authority. The evil inherent in these men exhibited itself in the lives of the false teachers threatening the peace and harmony of the church and exists, alas, in some measure today. Jude 1:12 —These are they who are hidden rocks in your love-feasts when they feast with you,—With a wealth of imagery and in vivid detail here and in the verse to follow Jude describes those who threatened the peace and purity of the church and against whom he wrote. They are described as “ hidden rocks” in the love feasts in which the saints participated. Like sunken reefs which could not be seen on the surface of the water, but which would inevitably wreck any ship which struck them, so these men gave no warning of the threat which they posed. The “ love-feasts” were meals common to the apostolic age at which the saints met from social, charitable, and humanitarian reasons. They appear to have had their origin in the practice of wealthier members of the con­gregation providing food for the poorer ones, and eating with them, in token of their brotherliness. These feasts are not to be identified in any way with the Lord’ s supper; indeed, when this supper was corrupted into such a meal, it occasioned a sharp re­buke from Paul. (1 Corinthians 11:17-34.) But that saints were ac­customed to meet together for common meals follows from this reference to such by Jude, from a similar reference in 2 Peter 2:13, and from numerous statements from ecclesiastical writers in the early centuries of the Christian era. They were suspended by the fourth century because men of the type of whom Jude wrote turned them into ungodly revels.

Jude 1:12 —Shepherds that without fear feed themselves;—Instead of submitting themselves to the true shepherds of the flock— the elders— they affected to be shepherds themselves, their true motive being to feed themselves! This statement is similar in content to that occurring in Ezekiel 34:2 : “ Woe unto the shepherds of Israel that do feed themselves! should not the shepherds feed the sheep ?” “ Yea, the dogs are greedy, they can never have enough; and these are shepherds that cannot understand: they have all turned to their own way, each one to his gain, from every quarter.” (Isaiah 56:11.)

Jude 1:12 —Clouds without water, carried along by winds;—Note a similar statement in 2 Peter 2:17, “ springs without water, and mists driven by a storm.” These false teachers were like clouds which offer promises of refreshing showers, but are carried along (borne past, parapheromenai) and leave no rain. In a land of little rainfall such as Palestine, indeed, in much of the East, the appearance of clouds offering refreshing rain are eagerly watched by the farmer, but when the cloud is borne along by the wind leav­ing no moisture hope yields to despair. These false teachers, like clouds devoid of water, were pretentious, boastful, promising. Yet, in their wake they left only disappointment. To an Oriental, it would not be possible to suggest a more expressive and vivid figure than that which here appears. Cf. Proverbs 25:14 : “ As clouds and wind without rain, so is he that boasteth himself of his gifts falsely.”

Jude 1:12 —Autumn trees without fruit, twice dead, plucked up by the roots;—“ Autumn” here is from phthinoporon, a word meaning, literally, late autumn, hence, trees on which there is no fruit at the season when it is most expected. Jude may have recalled here the parable of the barren fig tree, which teaches the same lesson of legitimate expectation unfulfilled. The lesson, however, is car­ried further here. The tree was not only barren; it was twice dead, and in addition, plucked up by the roots. There was, there­fore, no possible chance for fruit from such a source! Such was the character of the false teachers about whom Jude wrote.

Jude 1:13 — Wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever.—The first two figures which Jude used, hid­den rocks and clouds, referred to the false pretentions of the men about whom he warned and their disaster to which their teaching and conduct led. The third, that of the fruit tree twice dead, described their wretched condition of complete barrenness. The two which this verse contains, foaming waves of the sea, and wan­dering stars, suggest their lawlessness and shamelessness and their ultimate fate. The figure of the foaming sea waves as illustrative of the wicked is used by the prophet Isaiah: “ But the wicked are like the troubled sea; for it cannot rest, and its waters cast up mire and dirt.” (Isaiah 57:20.) The reference is obviously to the flotsam and jetsam borne on the crest of the waves and cast up from time to time on the beach. These men with their “ great swelling words of vanity” (2 Peter 2:18) were like the great waves that break in foam and leave the beach littered with tangled and worthless refuse. Or, like wandering stars without direction or orbit, they Shine for a while and then pass into utter darkness.

For them the blackness of darkness has been reserved forever and ever. Religious teachers are often likened to stars in the sacred writings. (Revelation 1 Revelation 16 Revelation 2:1.)

There is striking resemblance between this entire section and that which occurs in 2 Peter 2:1-22. The notes should be con­sulted there in connection with the comments which are made here. THE OF ENOCH(Jude 1:14-16) Jude 1:14 —And to these also Enoch, the seventh from Adam, prophesied, saying,—The patriarch Enoch was one of the most illustrious of the Old Testament saints, a man about which little is said in the sacred writings, but that of the most complimentary nature. Of him Moses wrote: “ And Enoch lived sixty and five years, and begat Methuselah: and Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: and all the days of Enoch were three hundred and sixty and five years: and Enoch walked with God: and he was not; for God took him." The implication here is that Enoch began to walk with God on the occasion of the birth of his son, Methuselah, an indication of the fact that he recognized especially his responsibility to Jehovah after that a son was given him. In recounting the exploits of the faithful, the Hebrew writer wrote: “ By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for he hath had witness borne to him that before his translation he had been well pleasing to God." (Genesis 5:21-24; Hebrews 11:5.) Though Moses does not mention the fact that Enoch was a prophet, his faithfulness and fidelity, his devotion to truth, and his sense of responsibility to Jehovah to which the lawgiver testifies suggest that he was such a character as would be used by the Lord for such purposes. He was the “ seventh from Adam,” being sev­enth in the line of descent from the first man, the details of which appear in Genesis 5:3-32. The line, as there given, runs: Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch, Methuselah, Lamech, and Noah. To such men as these false teachers against whom Jude was writing, Enoch uttered the prophecy embraced in Jude 1:14-15. It was not Jude’s intention to convey the idea that Enoch wrote spe­cially or primarily to these; the meaning is that the prophecy which that patriarch delivered was such as might properly be applied to such characters as these about whom Jude was writing.

From what source did Jude obtain the prophecy of Enoch to which he refers ? It is sufficient for our purpose merely to answer, from inspiration, whether directly or from traditional sources, is of little consequence. Authenticated by the approval of the Holy Spirit under whose inspiration Jude wrote, it matters little what the method was by which it was brought to his attention. It is alleged by many scholars that this prophecy which Jude cites was taken from an apocryphal book entitled “ Book of Enoch,” copies of which are in existence to this day, and containing the following prophecy: “ 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.” This “ book of Enoch” was discovered shortly before the Revolutionary War— about 1773— in a copy of the Ethiopic Bible, and translated into English in 1821. The book cannot be certainly traced back of the third century, and there is no reliable evidence when it was writ­ten. An examination of it reveals that it was written by a Jew; that its author subscribed to the idea of a judgment such as that taught in the New Testament; and that it was influenced by New Testament conceptions.

Numerous matters in it suggest a post­apostolic origin. There are sharp variations between the statement allegedly cited by Jude and the actual statement as it appears in Jude. There is more reason for supposing that the book of Jude is older than this so-called “ Book of Enoch,” and that the author quoted from Jude rather than Jude from him! In the same fashion that Peter knew that Noah was a preacher, that Lot was vexed in Sodom, and that Paul knew the names of the Egyptian magicians; Jude learned of Enoch’s prophecy— by inspiration.

Jude 1:14 —Behold, the Lord came with ten thousands of his holy ones,—The prophecy of Enoch was one of about judgment, a judgment in which the Lord would come with “ ten thousands” (literally, his holy myriads, marginal reading) of his holy ones. The reference here is to the angels who are to accompany the Lord on his mis­sion of judgment, and who are mentioned in connection with that event in Matthew 25:31 – “ But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory . . .” (Verse 31.) Compare Deuteronomy 33:2-3; Zechariah 14:5.

Jude 1:15 —To execute judgment upon all, and to convict 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.—In the judgment to come Enoch prophesied that the ungodly would be convicted of their evil works and of the hard things which they had spoken. In the Greek text, the words “ ungodly sinners," appear at the end of the text and give emphasis to that which the writer sought to convey. The Lord is coming to execute judgment upon all, to convict the un­godly of their evil works, to expose them for the harsh and ugly things which they have spoken against him— these ungodly sin- ners! From this prophecy of Enoch we learn that the doctrine of a judgment day, with its corresponding rewards and punishments, was known near the beginning of the race. The disposition to feel that those ancient worthies groped blindly in the mists of supersti­tion and ignorance and were without a knowledge of the true God and his way with man, is thus shown to be wrong. The patriarchs were doubtless possessed of a much more profound grasp of truth than is customary to assign them in our day. That the world was later engulfed in ignorance and superstition and lost the knowl­edge of Jehovah does not argue that they were never in possession of such. The blindness which later characterized them was due to apostasy and to a repudiation of the truth which they once pos­sessed.

Jude 1:16 —These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling words), show­ing respect of persons for the sake of advantage.—To Enoch’ s prophecy and description of the ungodly, Jude supplied additional details of the characteristics of these men of the disposition of which that patriarch wrote. They were murmurers (goggustai) individuals who rebelled at their lot in life, and argued that provi­dence was unkind. Being complainers, they were evermore ex­pressing dissatisfaction with all that which was about them, and perhaps, with even God himself. In “ walking after their own lusts," they had given themselves over to a life of dissoluteness, licentiousness, and lasciviousness. They had deliberately chosen the lower life for the higher; they live only for fleshly gratification. In their efforts to deceive, they resorted to “ great swelling words," words bombastic and empty, the design of which was to delude those who were influenced by sound and not sense.

See the notes on 2 Peter 2:18-19. Moreover, they “ showed respect of persons” and this “ for the sake of advantage,” the rich, the influential, the prominent, they courted; and this, for their own welfare.

It is not unusual to find those similarly influenced today. Many complain at their lot, murmur against providence, and maintain that God is not good because they fall heir to the ills and difficul­ties of humanity. Others, through specious reasoning and by means of empty phrases, seek to justify their conduct though it is opposed to the simplest and plainest teaching of the New Testa­ment. Such, God will eventually judge, a judgment impending at least as long ago as Enoch, seventh from Adam. SECTION THREE TO (Jude 1:17-23) Jude 1:17 —But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ;—Here, as also in verse 20, the writer directs an appeal to the saints themselves, in which he recalls for them words which they had heard the apostles speak regarding trials certain to come upon them. See Acts 20:29; 1 Timothy 4 :1ff; 2 Timothy 4:1 ff; 1 John 4:1 ff. By his reference to the apostles in the third person we have corroborative evidence of the view advanced in the Introduction that the writer was not himself an apostle. Had Jude been an apostle, as some affirm, it is reasonable to suppose that he would have adduced his apostolic authority; he would have said here, “ Remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ.” The statement is such as would have been made by one not an apostle. The teaching of the apostles, on the theme referred to, is not introduced as something new; Jude’ s readers were, in fact, familiar with it; and are here reminded of what they already knew. They were, therefore, ac­quainted with some of the apostles; they had heard them speak and read their writings, and thus would recognize this warning as one originally delivered by them. Thre phrase, hoti elegon humin, “ that they said to you,” with which the next verse begins, suggests that the warning to which Jude refers was a spoken one, rather than written. Jude 1:18 —That they said unto you, In the last time there shall be mockers, walking after their own ungodly lusts.—Cf. 2 Peter 3:2-3, where the words are very much the same. Those who are disposed to hold that Second Peter was written earlier than Jude, and that the writer of our Epistle was dependent on that produc­tion for many of its sentences, cite this reference as evidence of the claim. It should be noted, however, that Peter, in the words which immediately precede the statement, refers the prophecy to an ear­lier announcement than his own: “ This now beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance; that ye should re­member the words which were spoken before by the holy prophets, and the commandment of the Lord and Saviour through your apostles; knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts, and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the begin­ning of the creation.” (2 Peter 3:1-4.) The word translated “ mockery” here is the same as that which occurs in 2 Peter 3:3, and the reference is much the same, though Jude does not detail, as did Peter, the specific form of mockery referred to— sneers at the delay alleged in the coming of the Lord. For an explanation of the terms used, and the meaning of the writer, see the comments on 2 Peter 3:1-4.

Jude 1:19 —These are they who make separations, sensual, having not the Spirit.—The word translated “ make separations” is a rare one in the sacred writings, and means to cause divisions, par­ties, factions in the church. It is a compound word, made up of the prepositions apo, from; dia, through; and the noun oros, a section line. As here figuratively used, it designates one who draws a line through the church and sets one part over against another. It is a vivid and impressive picture of the actions of church dividers, factionists, troublers of the people of God. Some ancient versions render the phrase, “ they who make separations,” as “ these are makers of sects” ; and Luther translated it, “ makers of factions.” Such men are described as being “ sensual,” and as “ not having the Spirit.” The word “ sensual,” here, is translated from the same word, as “ natural,” in 1 Corinthians 2:14 : “ The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; and he cannot know them, because they are spiritually discerned.” The root for the word sensual is the same as that translated “ soul” in the scriptures—psyche. These men were, therefore, soulish characters.

The word soul is a generic term; and it is not possible to assign a simple meaning to it which will apply in each’ instance where it occurs. Here, in contrast with the higher nature of man, it signifies the individual life, and denotes that which pertains to a man as a man; and is, hence, the basis of a manner of life inferior to that which is described as spir­itual. The word sometimes denotes the animal life which man possesses in common with beasts (Psalms 78:50); occasionally it refers to and is used synonymously with the spirit (Revelation 6:6-9. The soul stands midway between the body and the spirit of man.

He who yields himself to the desires and the demands of the flesh becomes a fleshy person: he who, through communion of his spirit with God’ s Spirit, allows himself to be employed in the duties which he owes to God is properly styled spiritual. The natural man is thus an individual who lives on the plane of the soul— a lower na­ture than that of the spirit, though higher than that of the body— and who refuses to rise to the high order of his being and to enjoy the communion which is possible between his spirit and God. Man is thus a triune being— he is composed of body, soul, and spirit. (1 Thessalonians 5:23.) He is capable of living on either of these planes; and the manner of life he lives is an index to that which orders his life and controls his being. Those who are sensual possess a wisdom which is from below rather than that which is from above, and they “ have not the Spirit.” Being without the guidance and direction of the Spirit of God, their lives are sensual, earthly, devilish. (James 3:15.)

Jude 1:20 —But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit,—But ye, in contrast with these wicked and ungodly men, building yourselves up on your most holy faith, and praying in the Holy Spirit, “ keep your­selves in the love of God.” Such was the design of their building up and praying. The metaphor of building, as a figure to represent growth in Christianity, is a common one in the sacred writings. (Ephesians 2:20 ff.) With faith as the foundation, they were to build a sacred edifice— a holy temple unto the Lord. (1 Corinthians 3:16-17.) For “ praying in the Holy Spirit,” see 1 Corinthians 14:15. For evidence of the fact that the Spirit aids us in prayer, see Romans 8:26.

Jude 1:21 —Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.—The phrase “ love of God” can be understood as signifying either God’ s love for us, or our love for God, though it is the former— God’ s love for us— which appears to be its significance here. We keep our­selves in his love by conforming our lives to his will: “ Even as the Father hath loved me, I also have loved you: abide ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’ s commandments, and abide in his love.” (John 14:9-10.) In admonishing his readers to keep themselves in the love of God, humany agency in salvation is thus clearly indicated by the inspired writer. While God provides the sphere of salvation— his love— it is man’ s function to keep him­self, through faithfulness, in that sphere; and a failure to so do is to exclude one from the provisions of salvation. The “ mercy of our Lord Jesus Christ” sums up all that redemption provides; and all of this looks “ unto eternal life,” i.e., to its ultimate possession in the next world. 1. Jude 1:22 —And on some have mercy, who are in doubt;—There are various classes of humanity, and vastly different attitudes toward religion manifested by those of the same class, thus our approach to them must be influenced by the attitude characteristic of them. Some, in error, will be honest doubters, and with these we are to deal with infinite tenderness and patience; those who are perplexed, bewildered, confused, are to be tenderly escorted to the truth.

Jude 1:23 —And some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.—These are those more advanced in error than those contemplated in verse 22; men who are far along the way to the fiery destructidn which inevitably awaits them; and they are, therefore, to be snatched, as it were, from the fire to which they are so dangerously close. In so doing, we are to be careful that we do not partake of their uncleanness, “ hating even the garment spotted (defiled) by the flesh” (the ways of the flesh). See Zechariah 3:1-4.SECTION FOUR (Jude 1:24-25) Jude 1:24 —Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy,—The doxology is to Jesus Christ, our Sav­iour, whom the writer affirmed was, (a) able to guard his readers from stumbling; and (b) to set them before the presence of his glory without blemish in exceeding joy. The word “ guard” indi­cates the protection which the Lord extends to his saints who “ keep themselves” in his love (verse 21), a protection which ex­tends even to stumbling, an act to be distinguished from falling, since it is possible for one to stumble, and not necessarily to fall, To stumble is a step short of falling, and a condition precedent to it. It follows, therefore, that if one never stumbles, he will never fall. This passage does not teach the impossibility of apostasy; it is not affirmed that God guards all whether they keep themselves in his love or not; on the contrary, only those who avail themselves of the means of escape provided (1 Corinthians 10:12-13) are thus protected. The verb “ to set” means, literally, “ to cause to stand,” and this the Lord will do for those who are faithful to him to the end. Such shall stand before him “ without blemish” (i.e., blame­less, faultless, pure), because they have kept themselves from de­filement, and have lived in such fashion as to merit his approval. These shall experience “ exceeding joy” because of the marvelous blessings there to be vouchsafed them. Jude 1:25 —To the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.— Jesus is called God be­cause he possesses the divine nature, was in the beginning with God, and is God. (John 1:1.) The glory, majesty, dominion and power here ascribed to him is past, present, and future, em­bracing all time, and the whole of eternity. And thus the Epistle closes on a note of genuine faith and trust in the Lord, having begun with a prayer and a petition that mercy, peace, and love might abound. Fearlessly Jude had rebuked the deceitful workers threatening the peace and security of the church; with scathing denunciation he had condemned those who corrupted the faith and sought to lead the saints astray; and now, with tenderness and faith he commits his readers to the Source of all good—“ to the only God our Saviour”— their Protector, Defender, and Lord. May we, through equal fidelity to his will and way, make him ours as well! Jude Chapter One Verse 1 THE GENERAL LETTER OF JUDEJude, a servant of Jesus Christ, and brother of James, to them that are called, beloved in God the Father, and kept for Jesus Christ:For the significance of this verse in understanding the authorship and date of the epistle, see in the introduction. James … One of the brothers of Jesus Christ (Matthew 13:55), and therefore, at first, not a believer in the Lord Jesus Christ whom he here acknowledges as his Lord (John 7:2-5). Servant … The word for “servant” here is (Greek: [@doulos]),[1] meaning one “born into slavery,” thus witnessing to the fact of Jude’s being “twice born,” having experienced the new birth. Although the meaning of this word in the Greek is “slave,” the translators have wisely rendered it “servant,” because of the degrading associations connected with the other word. And brother of James … This is added by way of identification, and also as a basis of his expecting to be heard. “It is almost impossible that an apostle should have urged such a claim, and yet not have stated the much higher claim of his own office."[2] The powerful inference, of course, is that the writer of Jude was not an apostle. Called … in the New Testament always has the sense of a call accepted and obeyed. Beloved in God … Here we have “a parallel to the Pauline in Christ."[3]One’s being either “in God” or “in Christ” being automatically equivalent to his being in the other, it is clear that here is another New Testament witness to the conception reaching back to the Lord himself of the “corporate body” of God’s people. And kept for Jesus Christ … Wallace noted that, “The verb here translated kept points toward Christ’s return."[4][1] Delbert R. Rose, Beacon Bible Commentary, Vol. 10 (Kansas City, Missouri: Beacon Hill Press, 1967), p. 428. [2] Alfred Plummer, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 508. [3] David H. Wheaton, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1275. [4] David H. Wallace, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1040. Verse 2 Mercy unto you and peace and love be multiplied.Jude’s fondness for triads is evident throughout the letter. In these first two verses we have: (1) three names: Jude, Jesus Christ, and James, then (2) three forms of relation: servant, Lord (Master), and brother, then (3) mercy, peace, and love. In Jude 1:1:5-10, we have three examples of apostasy: (4) Israel of the Exodus, the rebel angels, and the citizens of Sodom and Gomorrah. There follows: (5) a three-fold characterization of the evil men as walking in the ways of Cain, Balaam, and Korah. Grace, mercy, and peace … This follows closely the sentiment of Paul’s “grace, mercy, and peace” (2 Timothy 1:2). Verse 3 Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.While I was giving all diligence … means that Jude was actually engaged in writing a treatise on “our common salvation.” For possible reasons why this might have been overruled by God, see in the introduction. Common salvation … This has the meaning of the salvation which is offered to all people alike, upon the same conditions, from the same source, and entailing the same obligations. This salvation is not common in the sense of being ordinary, being on the other hand the most precious treasure ever made available to the sons of earth. I was constrained to write unto you exhorting you … Not further instructions, but exhortation to heed the truth already received was the great requirement of the day; and Jude accepted the challenge. As to the incident that might have led to this change in his plans, we are not told; but it may be surmised that news from churches in which he was vitally interested might have been the decisive factor. Beloved … The only other example of a New Testament book beginning with this particular word Isaiah 3 John 1:1:2. “As Jude’s subject was a very unpleasant one, he hastens to assure his readers of his affection for them, to prevent his strong language from offending them."[5]Exhorting you to contend earnestly … There are very important deductions which are mandatory in such a declaration, the first being the possibility of apostasy. As Mayor put it, “It is possible (as shown by the following examples) for spiritual blessings once given to be lost unless we use every effort to maintain them."[6] Another deduction is that hostility to the truth exists and will continue to exist throughout history. What is meant is that Christians shall vigorously fight for and defend the truth. Barclay pointed out that the Greek word used here “contains the root of our English word agony.

The defense of the faith may well be a costly thing; but that defense is a duty which falls on every generation of the church."[7]For the faith … What is this?

We reject the notion of some, like that of Dummelow, to the effect that the faith as used here applies merely to the fact “that our common salvation is the work of Christ."[8] While true enough as far as it goes, much more than that is meant here. “It means that alone which is contained in the Bible."[9] “It means the sum of that which Christians believe."[10] “The faith here implies a recognized body of teaching such as we know emerged from Peter’s early sermons."[11] Therefore, Caton is correct in including in the meaning all of the basic New Testament requirements of faith, repentance, confession, and baptism into Christ of all who would be saved initially, and the ethical, moral and religious obligations of Christians, including their faithful observance of the Lord’s Supper, along with the reception and cherishing of the earnest of the Holy Spirit, as necessarily manifested in their subsequent lives.[12]Here again, in the New Testament usage of faith, it means, as so frequently in other New Testament passages, as Alford put it: “Faith means the faith which is believed, not the faith by which we believe."[13]Once for all delivered … The use of the Greek word [hapax] carries the meaning of “once only and forever.” The gospel delivered to mankind was not a piecemeal revelation, “here a little and there a little” as in the Old Testament, but the full message in its entirety and completeness as delivered through Christ to the apostles. The word ([Greek: hapax]) is the same as in such New Testament expressions as “appointed to man once to die,” “Christ offered himself once,” etc. See fuller comment on this word in my Commentary on Hebrews, p. 164. Russell’s comment on this phrase was: “The gospel was delivered not in part, but as a complete whole."[14]There is hardly any other message of the New Testament that has greater relevance for our own times than this. The revelation of Christ through the apostles is complete, inviolate, sufficient, eternal, immutable, and not subject to any change whatever.

Jesus made his sayings to be the dogmatic foundation of Christianity as evident in the sermon on the mount (Matthew 7:24-25) and in the great commission (Matthew 28:18-20). People who desire to know God, walk in the light, have eternal life, etc., should heed such passages as 2 John 1:1:9, always remembering that the truth was “first spoken by the Lord” (Hebrews 2:3), and that all of those religious doings which cannot pass the test of having been “first” spoken by Jesus Christ should be rejected. [5] Alfred Plummer, op. cit., p. 508. [6] J. B. Mayor, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 255. [7] William Barclay, The Letters of John and Jude (Philadelphia: The Westminster Press, 1976), p. 179. [8] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1063. [9] James MacKnight, MacKnight on the Epistles, Vol. VI. (Grand Rapids, Michigan: Baker Book House, reprint, 1969), p. 191. [10] Delbert R. Rose, op. cit., p. 428. [11] David H. Wheaton, op. cit., p. 1275. [12] N. T. Caton, Commentary on the Epistles of James, Peter, John and Jude (Delight, Arkansas: Gospel Light Publishing Company, 1897), p. 202. [13] Delbert R. Rose, a quotation from Alford, op. cit., p. 432. [14] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 612. Verse 4 For there are certain men crept in privily, even they who were of old written of beforehand unto this condemnation, ungodly men, turning the grace of our God unto lasciviousness, and denying our only Master and Lord, Jesus Christ.There are certain men crept in privily … These evil persons were the reasons for Jude’s writing this letter. Just how he came to have this information is not specified; but presumably, he had received either some letter regarding it, or had been visited by one who knew the facts. It would appear that such people were apostate Christians, rather than rank outsiders. “In New Testament times, many of the enemies of the church were an emergence from within, rather than an intrusion from without."[15]Whatever had been their beginnings, the evil men were at that time “ungodly,” a favorite word with Jude. The Greek word [@asebeia] (ungodly) “is found 4 times in Romans 3 times in Timothy and Titus 1 time in 1 Peter 2 times in 2Peter, and 6 times in Jude."[16] “They had corrupted the concept of the grace of God so as to make it a cover for blatant immorality."[17] These heretics are here indicted in four charges: (1) they entered secretly; (2) they were prophetically consigned to doom; (3) they are ungodly; and (4) they deny Christ. As Wallace said, “To deny is positively to disbelieve what Christ testified about himself."[18]Lasciviousness … “This implies Gnostic antinomianism, which connotes sexual debauchery."[19] Such errors were clearly connected with the abuse of Paul’s teachings regarding the grace of God; and the urgency with which Jude here undertook the refutation of it indicates that no great time had lapsed since Paul’s letters of Romans, Galatians and Ephesians had appeared, thus corroborating the approximate date we have assigned to this letter. Who were of old written of … Macknight explained the meaning of this thus: Jude means that the Scriptures relating the doom of Sodom, the punishment of angels, etc., whose sins were the same as those of these wicked men, were to be understood as examples of the punishment God would inflict upon them.[20][15] Alfred Plummer, op. cit., p. 509. [16] Delbert R. Rose, op. cit., p. 432. [17] Ibid. [18] David H. Wallace, op. cit., p. 18. [19] Ibid. [20] James MacKnight, op. cit., p. 192. Verse 5 Now I desire to put you in remembrance, though ye know all things once for all, that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not.Though ye know all things once for all … Here again is (Greek: [@hapax]), indicating that the Christian knows the whole message once and for all, finally, before he is even converted. In the sense of its basics, the Christian faith is not an exploration, but an acceptance, but not so much after that acceptance a learning, as it is a doing. Barnett defended the RSV as superior in their rendition of this as, “Learn one lesson, and you know all."[21] This applies to the “common salvation” and the “faith once for all delivered” rather than to the Old Testament examples Jude was about to cite. Saved a people out of… Egypt … By bringing up the example of the Israel of the Exodus, Jude taught that, “The goodness of God will not hinder him from punishing the wicked under the new dispensation, any more than it hindered him from punishing them under the old."[22]The information which Jude states in this verse as being known “once for all,” according to Wheaton, is “catechetical instruction given prior to baptism,"[23] which corresponds with the meaning suggested in discussion of it above. Afterward destroyed them that believed not … Here the New Testament habit of using “belief” to cover a whole family of related things is clear enough. The Israelites were destroyed for idolatry in worshipping the golden calf, their fornication with the Midianites, their murmuring and complaining, etc.; but all of this is summed up as “they believed not.” [21] Albert E. Barnett, The Interpreter’s Bible, Vol. XII (New York and Nashville: Abingdon Press, 1956), p. 326. [22] James MacKnight, op. cit., p. 194. [23] David H. Wheaton, op. cit., p. 1275. Verse 6 And angels that kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day.It is disgusting that some so-called Christian commentaries read like an exegesis on the apocryphal book of Enoch, rather than a discussion of the sacred New Testament. There is not any reference whatever in this place to Genesis 6:1 ff and the wild and speculative tales about angels having intercourse with women, producing a nation of giants, and a lot of other fembu which is not even hinted at in this verse. For the moment, we shall leave it at that, but a fuller discussion will be given under Jude 1:1:14. Angels that kept not their own principality … These were the angels of Satan mentioned by the Saviour in Matthew 25:41. There is nothing in this verse that might not be inferred from what Jesus said there, especially by a person who had been reared in the same home with Jesus! That those angels of the devil had indeed rebelled is clear from the fact of their belonging to the devil; and these words are a legitimate statement of such an inference. He hath kept in everlasting bonds under darkness … All that we said under the preceding paragraph applies here. An apostle of Jesus Christ had already given Jude all of the authority he needed for making such a statement as this. Peter said, “God spared not the angels that sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment” (2 Peter 2:4). Rose stressed the willingness of some to see this as a reference to the superstition that “the angels came down to earth, cohabited with women, producing a half-human, half-demonic race of beings called giants inGenesis 6:4.” He firmly rejected such a view, saying that, “For this writer, Jesus sufficiently refutes the idea that angels could possibly commit fornication with humans (Matthew 22:30)."[24] Full agreement is felt with Rose; and, besides that, “angels” are not even mentioned in the Genesis passage. The commentators have simply dragged the Book of Enoch into their misunderstanding of this passage. The judgment of the great day … “This expression occurs in Revelation 6:17, and nowhere else in the New Testament."[25] This is to be identified with John’s “last day” (John 6:39-40 John 6:44 John 6:54; John 11:24; and John 12:48). Other New Testament expressions for that great final occasion are “that day,” “the day of judgment,” and “the day of the Lord.” [24] Delbert R. Rose, op. cit., p. 436. [25] Alfred Plummer, op. cit., p. 510. Verse 7 Even as Sodom and Gomorrah, and the cities about them, having in like manner with these having given themselves over to fornication and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire.Sodom and Gomorrah … These were the wicked cities whose shameful sin is embalmed in the very name of one of them, a full account of which may be found in Genesis 18 and Genesis 19. These are a second illustration drawn from the Old Testament of once privileged people who were destroyed for their wickedness. The plain of Sodom was well-watered, evidently being one of great fertility, as indicated by Lot’s choice of it. And the cities about them … These words are scarcely noted by some, but without this notice the next clause is unintelligible. Which were these cities “round about” Sodom and Gomorrah? They were “Admah and Zeboim, the two being mentioned along with Sodom and Gomorrah in Deuteronomy 29:23."[26]Having in like manner with these … has the meaning that all four of those wicked cities including Zeboim and Admah were guilty of “fornication” and the deviations associated more generally with Sodom and Gomorrah. Jude reveals here that Zeboim and Admah were similarly guilty with Sodom and Gomorrah. Failure to note this has led some commentators to interpret this as meaning that they committed fornication and went after strange flesh (Sodomy) like the angels![27] Of course, Jesus said that, “In heaven the sons of God shall be as the angels of heaven who neither marry, nor are given in marriage,” (Matthew 22:30), indicating that angelic life is utterly different from life on earth. Suffering the punishment of eternal fire … That this verse is not a reference to the angels is clear in the distinction of the two punishments. That of the angels was their reservation “under darkness” until the judgment; that in this verse, being the punishment of the wicked cities, is “suffering … eternal fire,” a plain reference to the divine visitation against Sodom and Gomorrah. Such a punishment suggested to Jude the “eternal fire” mentioned by Jesus as the punishment of the wicked, of which the physical destruction of the cities was but a preliminary type of the ultimate overthrow of the wicked in hell. [26] James MacKnight, op. cit., p. 196. [27] Alfred Plummer, op. cit., p. 510. Verse 8 Yet in like manner these also in their dreamings defile the flesh, and set at naught dominion, and rail at dignities.In their dreamings … Any, or all, of a number of things could have been meant by this. “Idle speculations,"[28] impractical and unrealistic thoughts, “certain visions they had received,"[29] divine revelations they claimed to have had, or simply that, “their thoughts, whether awake or asleep, were impure, sensual, evil."[30] Whatever the exact meaning, all of their activity was directed to a single objective, that of defilement, whether self-pollution, or the corruption of others, or both. Set at naught dominion … All dominion belongs to God, as stated in the benediction; and the evil teachers rejected God’s authority. Their sins were threefold: they defile, reject, and revile. Rail at dignities … The New Catholic Bible states that this word dignities “is understood as referring to angels."[31] There could be a clue in this reference to their speaking evil of angels as to the type of heresy current when Jude wrote. On the surface, it seems incredible, almost, that any person, no matter how evil, would indulge in blasphemous remarks against the holy angels; and yet evil men today speak evil of the Son of God who is higher in glory and power than any angel. The style of evil speaking has changed a bit, but the sin is the same as always. The word Jude used here is also translated “majesties” or “glories”; and the sin is covered by the prohibition, no matter which “glory” is reviled. The theory behind their reviling angels could have been Docetism. “Docetists held all angels in contempt because they supposed angels helped God in creating the material universe, and that they (the angels) were thereby spiritually defiled."[32][28] Alfred Plummer, op. cit., p. 511. [29] David F. Payne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 627. [30] N. T. Caton, op. cit., p. 206. [31] New Catholic Bible (New York: Catholic Book Publishing Company, 1949), New Testament, p. 322. [32] Albert E. Barnett, op. cit., p. 328. Verse 9 But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.Barclay’s summary of the meaning of this whole verse is excellent: “If the greatest of good angels refused to speak evil of the greatest of evil angels, even in circumstances like that, then surely no human being may speak evil of any angel."[33]It is absolutely unnecessary to suppose that Jude was here quoting from Philo, or the apocryphal book of Enoch, or Josephus, or “The Assumption of Moses,” nor any one of half dozen alleged “sources.” The last clause of this verse is a quotation from the Old Testament book of Zec 3:2; and we may be certain that the rest of this verse is just as authentic as the last clause. It is helpful to remember that the writer of this epistle had been reared in the same family with Jesus Christ our Lord, having had more than a quarter of a century of the most intimate association with the Lord, and that such a statement as is found in this verse undoubtedly reflects the Saviour’s own supernatural wisdom. It should not disturb anyone that the kernel of truth mentioned here was endlessly vulgarized and extended in an apocryphal book. See under Jude 1:1:14. Michael the archangel … If Jude had been thinking of the book of Enoch here, he would certainly have written, “Michael, one of the archangels,” for that book names seven: “Uriel, Raphael, Raguel, Michael, Saragaej, Gabriel, and Remiel."[34] The word “archangel” occurs only in this verse and in 1 Thessalonians 4:16 in the New Testament; and it is quite likely that there is only one archangel, namely, Michael. “There can be properly only one archangel, one chief, or head of all the angelic host."[35] Other glimpses we have of Michael in the Bible always show him as the head singular of the holy angels, as in Daniel 10:13 Daniel 10:21, andDaniel 12:1, and also in Revelation 12:7. Jude’s usage of the term “archangel” is fully in keeping with this view, being certainly opposed to the apocryphal notions of a whole order of archangels. All of the diligence of scholars to find the source of Jude’s letter in the shameful book of Enoch (not even in the Apocryphal section of the Catholic Bible) border very closely upon a denial of his inspiration. What is indicated in Jude’s words here is that there was conflict between Michael and Satan over the body of Moses; we may surmise (and it is only that) that perhaps Satan wanted to use the body for purposes like the worship of relics in succeeding ages. At any rate, the lesson is, THE archangel did not bring a railing accusation against the devil himself, saying, “The Lord rebuke thee” (Zechariah 3:2). How strange it is that mortal, weak, ignorant, vile and sinful men would rail against heavenly beings, a thing which the archangel would not do, even though apparently having the right to have done so. [33] William Barclay, op. cit., p. 221. [34] Albert E. Barnett, op. cit., p. 329. [35] Adam Clarke, Commentary on the Bible, Vol. VI (London: Carlton and Porter, 1829), p. 952. Verse 10 But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things they are destroyed.But these rail … Fools rush in where the archangel did not dare to go, human stupidity in such conduct reaching some kind of a summit. And what they understand naturally … Far from having any superior wisdom, these licentious Gnostics were totally blind to all of the highest knowledge; and the things which they could not help knowing, such as their passions, they used only for the purpose of sinning. They are destroyed … This may be understood both in the present and the prophetic tenses. People engrossed in sensuality are already destroyed; and that present destruction is likewise the prophecy of eternal ruin as well. Verse 11 Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah.Glancing above at the preceding verses, it will be noted that Jude gave three examples of apostasy: the ancient Israelites, the rebel angels, and the wicked cities of Sodom and Gomorrah (Jude 1:1:5-7). Next, he indicted the licentious Gnostic heretics as just as guilty as the ancient apostates, emphasizing their sinful and ignorant behaviour by contrasting it with the restraint of the archangel Michael (Jude 1:1:8-9), these two verses being somewhat of a parenthetical note. He returned to the indictment of the wicked men in Jude 1:1:10; but in this (Jude 1:1:11), he equates and compares their conduct with the wickedness of three of the worst Old Testament apostates: Cain, Balaam, and Korah. Cain … Balaam … Korah … Jude assumed that his readers were thoroughly familiar with the Old Testament events associated with these three names of infamy; and we shall do our readers the courtesy of making the same assumption with regard to them. For those who would like to “brush up a bit,” the narratives of Cain (Genesis 4), Balaam (Numbers 22-24), and Korah (Numbers 16) are among the most interesting records in Scripture. Jude’s reason for the choice of these three examples might have been lodged in the spectacular punishments they received.

Cain was cursed of God; Balaam was found dead with God’s enemies fighting against Israel, and Korah was swallowed up by an earthquake that split open the earth, taking Korah and all of his company to their death. The lesson is that a grievous punishment will be meted out to wicked men. Another reason for the selection of these three was also probably that of their sins being similar to the sins of the wicked Gnostics. Like Cain, they were innovators with a fierce hatred of any who rejected their ideas. Like Balaam, they were greedy, covetous, and willing to do any dishonorable thing whatever for the sake of money. Like Korah, they rebelled against God’s appointed authorities, the sacred apostles, prophets and teachers of the new covenant, just as Korah had rebelled against Moses.

Still another possible purpose in using the example of Cain derived from the need to refute the Ophites, called also Cainites. Bruce has this on that evil system: In the early days of Christianity there was one heretical (Gnostic) group which actually venerated Cain and his successors as champions of right, and claimed to be akin to him “and to the men of Sodom and Esau and Korah” (as Epiphanius informs us)[36]There is further discussion of this above, under 1 John 3:12, where Cain was cited as an example of wickedness. Also see above, under 2 Peter 2:15, where Balaam was similarly cited. Apparently, all three of these, Cain, Balaam, and Korah were considered to be especially notorious sinners, and frequently referred to as examples and warnings. ENDNOTE: [36] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 134. Verse 12 These are they who are hidden rocks in your love feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;Hidden rocks in your love-feasts … The metaphor appears to be a sunken shoal, or reef, upon which the unwary mariner might suffer shipwreck. Love-feasts … The love-feast mentioned here “still appears to be one with the eucharistic assembly,"[37]and therefore not the type which was mentioned by Tertullian as continuing into the fourth century. This, according to Robinson, suggests something near a mid-century date (61-62 A.D.) for Jude. Essential to the success of these evil poachers in the Lords’ vineyard was the secret and stealthy modus operandi which attended their operations. Shepherds that without fear feed themselves … Like everything else in his letter, Jude here drew this from the Old Testament example of “shepherds that feed themselves” (Ezekiel 34). Ezekiel called them “fat cattle” who abuse the flock of God, fouling their food with refuse, etc.; as some would say today, “They were fat cats, living in luxury while impoverishing others.” Clouds without water … Note that this is a metaphor drawn from the arid area of Judaea, perfectly ordinary, and universally known. Clouds without water were a terrible disappointment to people who needed rain most of the time. Carried along by winds … A similar cloud metaphor having the meaning of instability. Now one may see such a cloud; then he doesn’t. That was the way it was with the false teachers. Autumn trees without fruit … The autumn trees here were those which normally bore their fruit in the autumn. Fruit time was disappointment time for those who looked to barren trees. Twice dead, plucked up by the roots … In a sense, an unfruitful, or barren tree, was “dead”; but, when it had already been grubbed up from the earth, it was “doubly dead.” “Spiritually, these men were twice dead in having returned after baptism to the death of sin."[38] Many have likewise identified this as parallel with such passages as Hebrews 6:4-7. [37] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 172. [38] Alfred Plummer, op. cit., p. 513. Verse 13 wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever.Wild waves of the sea … Jude, like countless others, had visited a sea shore following a storm, finding the beach littered and polluted by every kind of filth and trash. In addition to such experience which it may be assumed he had, the words of the Prophet Isaiah pronounced the metaphor for him: “But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isaiah 57:20). A polluted beach was the perfect figure of the evil Gnostics. Wandering stars, for whom the blackness of darkness hath been reserved for ever … The “wandering stars” here is a clear reference to meteorites which blaze a moment in the night sky and then fall into darkness forever. Yes, Jude used a word which is supposed to have meant, literally, “stars which follow no orbit” (J. B. Phillips), or “stars which have wandered off course” (New English Bible); but Jude was undeniably writing metaphorically. Trees cannot be “twice dead”; oceans do not foam up “shame”; and stars do not “wander.” There is hardly anyone alive who has not used exactly the same metaphor Jude used here, in such a remark as “I saw a shooting star!” Stars do not “shoot”; in fact, neither the people who mention such observations, nor Jude in this letter, had any reference whatever to “stars” in the technical sense (although using technical terms), but to drifting fragments in space which, being trapped by the earth’s atmosphere, blaze gloriously for a moment and then perish forever.

Stars? No. Meteorites is the technical word. It would be just as honest to accuse one who mentioned a “shooting star” of actually believing a star had fallen upon earth, as it is to load Jude’s humble and simple meaning here with a lot of Greek astronomy. One fears that the translators have been translating Enoch here, instead of the letter of Jude. We appreciate the words of J.

B. Mayor who admitted that “shooting star” would “fit better” in this passage.[39] Indeed it would; for that is exactly what the passage means. Those evil men who troubled the church were just like “shooting stars” that shine a moment and then plunge to doom and darkness. Like his knowing of clouds, winds, sea shore, and fruitless trees, the knowledge of this nocturnal phenomenon was Jude’s by his own personal observation and experience. It is absolutely gratuitous to drag Enoch into this verse. ENDNOTE: [39] J. B. Mayor, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 270. Verse 14 And to these also Enoch, the seventh from Adam, prophesied, saying, Behold the Lord came with ten thousands of his holy ones,And to these … “These” are the false teachers, the evil men about whom God has already given a number of prophetic messages, in such events as his punishing the Israelites, destroying the cities of Sodom and Gomorrah, and in the punishments like those which befell Cain, Balaam and Korah; and, in addition to all that, “also” Enoch made a prophecy. Enoch, the seventh from Adam … Well, here at last we have “Enoch.” This is the first and only reference to him in this letter, and this verse is the only thing in Jude that may fairly be connected with him. Jude’s use of Enoch’s prophecy stamps that prophecy as the gospel truth, but it does absolutely nothing for the apocryphal “Book of Enoch,” rightfully rejected as having no canonical value, and being quite ridiculous, fanciful, and false. As the footnote in the Catholic Bible says, “The Book of Enoch is apocryphal. St. Jude does not here approve the entire book, but only this prophecy."[40] The false book of Enoch was widely known in apostolic times, and it was quite natural that Jude would have referred to the famous prophecy allegedly made by Enoch.

It could be that Jude, by singling out this prophecy as true, meant that the Biblical character Enoch indeed uttered it, which for all anyone knows may be the truth; but that meaning is not at all mandatory. It was likely merely the manner of identifying the prophecy, which Jude attributed to its alleged source, instead of reference to a book of so many errors. Another New Testament parallel of exactly this procedure by Paul himself is that of his quoting the prophet Epimenides the pagan writer, calling him “one of your own prophets,” and recalling his line that, “Cretans are always liars” (Titus 1:12). Should it be inferred, then, that Paul “borrowed” the book of Titus from the pagan prophet? It is exactly that kind of logic that ascribes two thirds of Jude to the apocryphal book of Enoch. Paul also quoted heathen poets and an inscription from a heathen monument in his famed address in the city of Athens (Acts 17), approving of neither by so doing. Before leaving the question of Enoch’s having been a true prophet of God (we are not referring to the book of Enoch), it might be well to recall that Enoch “walked with God” in a very intimate fashion, that he was translated, not even tasting of death, and that he named his son Methuselah, bearing the prophetic meaning of “he dieth, and the flood cometh."[41] Therefore, we may surely believe Jude’s account of God’s using Enoch to utter a prophecy of the destruction of evil men. Indeed, the name of his son is exactly such a prophecy. Beyond all these considerations, there is also the possibility that Jude’s information concerning Enoch’s prophecy did not depend in any manner upon the book of Enoch; either some other prior source, or his own divine inspiration, or both, may have been behind this quotation. Behold the Lord came with ten thousand of his holy ones … This clause, along with all of Jude 1:1:15, is the prophecy of Enoch. Caton summarized it thus: “Here is what Enoch, inspired of God, told the people of his day. He warned them of a general judgment, when the Lord would come. He assured them that the Lord would come, accompanied by ten thousands of his saints; or, as the Syriac has it, `with myriads of his saints.’"[42]Behold the Lord came … The past tense in such passages is actually the prophetic tense, a frequently observed phenomenon in the Bible. God’s prophecies are so certain of fulfillment that the prophet speaks of them in the past tense. The first word of this prophecy (Behold the Lord came) is Maran atha (not Marana tha), a reference in the past tense (used prophetically for the future).[43] As Macknight observed, the first word of this prophecy was widely known and used by the apostles and the early church, Paul doing so in 1 Corinthians 16:22.

This is very significant with regard to apostolic use of this expression, indicating that “Maran atha” probably has the meaning of “The Lord has come” in his incarnation, instead of being an invocation looking to the Second Advent. See further notes on this in my Commentary on 1Corinthians, pp. 284,285. [40] New Catholic Bible, op. cit., New Testament, p. 323. [41] James MacKnight, op. cit., p. 206. [42] N. T. Caton, op. cit., p. 209. [43] James MacKnight, op. cit., p. 208. Verse 15 to execute judgment upon all, and to convict 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.This prophecy came quite early in human history; and there is no sacred writer, no apostle, no prophet, and not even the Lord himself, who exercised his ministry, except in the shadow of this promise of a day of judgment when God will settle his accounts with the wicked men who have despised him. The fact of this prophecy colors every page of the Bible; and he is a vain and willful sinner indeed who dares to order his life as if this were not the truth. Execute judgment … This phrase occurs “only here and in John 5:27”;[44] but significantly, in John it occurs upon the lips of Jesus Christ himself. Of all the hard things which ungodly sinners have spoken against him … There is no possibly summary of these that could be given. They are as extensive and voluminous as all the libraries of earth combined. Train loads of books pour out of great publishing houses every month, being directed in a large part, against God, against the Bible, against Christianity, against all truth and righteousness. This characteristic engagement of wicked men in speaking against God manifested itself in a particularly venomous and unreasonable degree during the personal ministry of God in the flesh, Jesus our Lord; and, in this series, we have compiled a list of some 23 vicious lies and slanders that were launched against Christ by evil men. See my Commentary on Luke, pp. 193,194. ENDNOTE: [44] Alfred Plummer, op. cit., p. 513. Verse 16 These are murmurers, complainers, walking after their lusts (and their mouth speaketh great swelling words), showing respect of persons for the sake of advantage.Bennett’s comment on this verse is: “When it was safe to do so, they blustered and bullied, and played the superior person, but they cringed to rich men, and flattered them for the sake of dinners and presents."[45]Another analysis of this verse was given by Wallace which pointed out the numerous charges against the evil men enumerated in this single verse: (1) they are grumblers; (2) they are complainers; (3) they are malcontents; (4) their sole guide is their lusts; (5) they are noisy boasters; and (6) all that they do is directed to procuring some personal benefit for themselves. How many on earth today are described by this same analysis? ENDNOTE: [45] W. H. Bennett, The General Epistles (New Century Bible) (Edinburgh: T. C. and E. C. Jack, 1901), p. 340. Verse 17 But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ;Jude in this may have had reference to 2 Peter 3:2, where almost the same sentiments are similarly expressed. Some have tried to make the language here mean that the age of the apostles was past when this was written; but Robinson pointed out that, “This need not imply the end of the apostolic age,” going on to add that the phrase “our apostles” was used by Clement. Also, “The phrase itself is compatible with the apostolic age."[46]The words which have been spoken … There is no need to inquire whether this means “written words” or “spoken words”; for apostles were still living when this was written, and it could have been, and probably was, both. What is truly significant here, as it regards dating the letter, is that the apostles of Christ at the time were not contrasted with any such officials as later rose in the church; but they stand here as the only authority appealed to, a condition that points squarely at the early 60’s or earlier. ENDNOTE: [46] John A. T. Robinson, op. cit., p. 179. Verse 18 that they said to you, In the last time there shall be mockers, walking after their own ungodly lusts.As we noted, the apostle Peter likewise prophesied of the scoffers who would make light of the truth; and, from what Jude wrote here, it may be inferred that all of the apostles gave the same teaching. In the last time … Carl Henry, writing in Christianity Today, understood the New Testament to teach that in the years immediately before the Second Advent, the true faith, “once for all delivered” will be “boycotted as if it were heresy, and the sole surviving heresy at that."[47] Rose stressed that for people committed to godlessness in their personal lives, who made light of all authority, who foamed out their own shame, and spoke blasphemously and contemptuously of heavenly persons” - Such as they, would naturally laugh at the idea of a judgment to come."[48][47] Carl F. H. Henry, The Decline of Theology (Christianity Today) (Washington, D.C., 1966), Vol. X, p. 428. [48] Delbert R. Rose, op. cit., p. 445. Verse 19 These are they who make separations, sensual, having not the Spirit.Who make separations … They make separations, by separating themselves from the true church, and by inducing others to do so likewise. The rest of the verse means that, “They live as brute beasts, guided simply by their lusts and passions, their Bible being the manifold devices and covetousness of their own hearts."[49]Having not the Spirit … The blessed Spirit, long having been grieved, insulted, resisted, lusted against, and at last “quenched” by themselves, such men were no longer capable of any goodness whatever. This capacity for evil men to become, in some vital sense, actually sub-human was discussed in my Commentary on Romans, pp. 39-45; and we cannot but be impressed with this further evidence of such a phenomenon. Mayor observed it in these comments: “The false teachers were so absorbed in the lower sensuous nature that they no longer possessed, in any real sense of the word, that element in man’s compound being, which is itself spiritual, and capable therefore of communion with the Divine Spirit."[50][49] Adam Clarke, op. cit., p. 955. [50] J. B. Mayor, op. cit., p. 273. Verse 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit,Building up yourselves … If we followed the pattern in works of this kind, three or four pages should be inserted here explaining how “there is not anything you can do to be saved,” “it is all of grace, and none of works,” “no man can be his own Saviour,” etc., etc. While such views certainly have a kernel of truth in them, provided it is properly understood, this is certainly the wrong place to rally a corpus of teaching designed to undercut and nullify what the sacred writer said here. And what did he say? That Christians are to build themselves up on their most holy faith! No New Testament author was afraid to stress what people must themselves do if they hope to receive salvation.

On Pentecost, Peter said, “Save yourselves from this crooked generation.” Paul wrote that people should “work out their own salvation.” All such teachings, including this before us, have the effect of stressing the things people are commanded to do, with the sacred implication, that if they refuse to comply with the instructions upon which God’s grace is to be appropriated, their failure to comply is a forfeiture of the grace. The need on the part of humans to obey God’s teaching is in no manner incompatible with the conception that no man can earn salvation. Of course he cannot; but neither can the willfully disobedient enter heaven. When one thinks of it, what possible use could God have for any soul that refuses to do the things God commanded? On your most holy faith … Either way this is understood, whether subjectively as Christian’s trust/faith, or objectively as the Christian religion, there is a human response factor in salvation. Praying in the Holy Spirit … Prayer as a vital means of Christian growth and security is in sight here, including the blessed promise of the holy earnest that aids prayer. Neglect of this vital duty may prove fatal to the neglector. Verse 21 keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.Keep yourselves in the love of God … Again the human response factor is stressed, the meaning here being exactly what it was in Jude 1:1:20, “keeping oneself in the love of God” being one and the same thing with obeying God’s commandments, as extensively taught in the Johannine literature, above. Summarizing the admonitions of these verses, what Jude commanded, or rather pleaded that the faithful should do, we have this: (1) work at your faith; (2) give constant attention to prayer; (3) receive, cultivate and cherish the indwelling Spirit; (4) keep yourselves in God’s love through strict obedience to his will; and (5) wherein one is frustrated or discouraged by failures (and there will be failures); (6) look unto the mercy of the Lord Jesus Christ who will save the last unworthy one of us if we give him half a chance to do so! Eternal life … Notice that this is preceded by “unto,” indicating that in some vital aspects of it, we do not now have eternal life; but this is not to deny John’s great promises regarding this; because they may be fully understood as our actual possession of eternal life, in the sense of having the blessed promise of it, the assurance of it, the earnest of it, and the vital, living hope of it. Verse 22 And on some have mercy, who are in doubt; and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.The difficult Greek of this passage has challenged scholars for ages; and, even today, there is no unanimity on how it should be rendered. The problem is the exact arrangement of the clauses so as to convey the right meaning, and the difficulty of understanding exactly how the word [Greek: diakrinomai] should be translated, whether “make a difference” (KJV), or “be in doubt” (the English Revised Version (1885), New English Bible (1961)). Our own version (ASV) chooses one of three other possible renditions. The importance of all this lies in the number of classes of people in view. In KJV, and ASV, it seems that there are three; but only two are visible in English Revised Version and New English Bible. In such cases as this, there is no certain manner of being absolutely right about it; but Bruce’s opinion would appear to be sound: “I think that most probably two classes are envisaged. Those who are responsible for maintaining due order in the churches must use different methods toward those who persist in inculcating subversive and immoral doctrine and those who have been misled by false teachers."[51]The following rendition from New English Bible (1961) is based upon the same view: “There are some doubting souls who need your pity; snatch them from the flames and save them. There are others for whom your pity must be mixed with fear; hate the very clothing that is contaminated with sensuality. Snatch them from the flames of fire … is metaphorical, meaning “rescue them, as you would someone from a burning building.” Pity mixed with fear … The subversives are indicated in this. No fellow-being lost in sin is otherwise than an object of pity in the hearts of Christians; but the danger to Christians themselves who might attempt to rescue some in this group is real and threatening. Regardless of Christian pity for some of the lost, there must be fear in attempting their rescue, a fear commanded in this verse; and the omission of the words “save them” in the second clause, as well as the hatred of their very “clothing” which is enjoined, falls short of any apostolic edict that any rescue at all should be attempted in the case of some. The great words of Jesus concerning the blind guides was “Let them alone!” And there are overtones of those words in this where pity is commanded, but rescue is not. We can only pray that we have not been misled in following the New English Bible (1961) in this verse. ENDNOTE: [51] F. F. Bruce, op. cit., p. 135. Verse 24 THE Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy, to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and forevermore. Amen.Rose remarked that, “If Jude is known or noticed at all by churchgoers, it is because of the frequent use ofJude 1:1:24,25,” [52] in such things as the benediction. To this writer, this benediction instantly brings to mind Ike Thorne (a faithful deacon from the Central Church of Christ, Houston, Texas, a retired member of Plasterers’ Labor Union, and truly a wonderful person.) who frequently dismissed the congregation with his immense, stentorian voice, booming out the awesome words of this magnificent passage, using no other words except these. One feels sure that many others have similar recollections. Unto him that is able to guard you from stumbling … If Christians heed the instructions of their Lord and walk in the light as he is in the light, they will not stumble; and, for those who thus walk, the Lord indeed can and does guard them from stumbling. And to set you before the presence of his glory … This refers to the “great day” of Jude 1:1:6, the judgment day, when all nations shall be assembled before the White Throne. Without blemish … Payne, with others, identifies this as a metaphor “from the Old Testament sacrificial system (Leviticus 1:3, etc.)”;[53] but there may also be in it another glimpse of the perfection commanded inMatthew 5:48, and promised to Christians as an actual achievement upon their behalf, not by themselves, but through Christ, according to Paul’s promise that every man should be presented “perfect in Christ” (Colossians 1:28). For more on perfection see in my Commentary on Colossians, pp. 130-133. In exceeding joy … “This denotes a proud, exulting joy,"[54] having something of the meaning “to be proud of” in it, affording a glimpse of the triumph of God himself in his exultation because of the redemption of his people. To the only God our Saviour … This stress of the unity of God could have found such a prominent place in primitive doxologies and benedictions as an effective rejection of antinomian Gnostics who were infected with polytheism. Paul also referred to God as Saviour. Through Jesus Christ … God is not man’s Saviour apart from his acceptance and obedience of his Son Jesus Christ. Be glory, majesty, dominion and power … All of the ultimates belong to God. “In him we live and move and have our being.” All of the praise, all of the glory, all of the worship and adoration that human hearts are capable of are rightfully given only to God through Christ. Before all time, and now, and for evermore … “This is as complete a statement of eternity as can be made in human language."[55] Our blessed Saviour was, and is, and shall be forevermore. He is one with the Father, the eternal God who is ever and perpetually the “I AM” of all time and eternity. Amen … For a comment on this expression, see in my Commentary on Hebrews, pp. 360,361. It means “So be it.” It calls God to witness the words which are sealed by it. It is the signal that any hymn or prayer concluded by it is held to be sacred in the eyes of God, and is a pledge of the sincerity and integrity of the petitioner. In this series of commentaries, our studies have now brought us to the threshold of the Apocalypse; and, in this last short epistle, an immeasurable blessing has been received through the study of it. Although, in a sense, known for many years, the full impact of a certain truth was heightened and increased by this little book. Is it not a most remarkable providence that of those four little boys, all of them younger than Jesus, who grew up at Nazareth in the same room with Jesus in the home of Joseph and Mary, is it not astonishing that two of them, James and Jude, have left the legacy of two precious epistles? Just think. Two of the sacred New Testament writers lived with Jesus practically all of his life on earth, except for the four years, during which, for the most part, they did not belong to the immediate circle of the Lord’s followers, an exclusion that was doubtless also providential. These two did not at first believe in Jesus; but even their unbelief at first must be considered a testimony to the holiness of the Master. Why? Like all other Jews, they believed that Messiah would be a conquering hero who would rally the troops and chase the Romans out of Judea. They knew that Jesus was not that kind of person. But, when they came to know his real purpose of redeeming people from sin, all that they knew of him had its weight in constraining them to fall down in his presence and hail him as Lord and Saviour, leading them both also, ever afterwards, to write themselves “not as his brothers” but as “Servants of the Lord Jesus Christ!” [52] Delbert R. Rose, op. cit., p. 448. [53] David F. Payne, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 628. [54] J. B. Mayor, op. cit., p. 277. [55] Delbert R. Rose, op. cit., p. 628.

“THE EPISTLE OF JUDE” Chapter One Following his salutation (Jude 1:1-2), Jude explains the purpose for writing (Jude 1:3-4). He reminds his readers of God’ s judgments in the past (Jude 1:5-7), then describes the character and ultimate doom of false teachers (Jude 1:8-19). Exhorting them to build up their most holy faith (Jude 1:20-23), he concludes with praise to God (Jude 1:24-25).

POINTS TO PONDER The faith revealed once for all (literally, one time for all time)

• The character of false teachers

• How to build up our most holy faith

REVIEW

1. What are the main points of this chapter?- Greetings - Jude 1:1-2- Purpose for writing - Jude 1:3-4- God’ s judgments in time past - Jude 1:5-7- Character and doom of false teachers - Jude 1:8-19- Exhortations to build their faith - Jude 1:20-23- Concluding doxology - Jude 1:24-25

2. How does Jude describe the recipients of his epistle? (Jude 1:1)- Called, sanctified, preserved

3. What did Jude find necessary to exhort his readers? Why? (Jude 1:3-4)- To contend earnestly for the faith delivered once for all to the saints

• Some were turning God’ s grace into lewdness, denying God and Jesus

4. List both biblical and extra-biblical examples given by Jude. (Jude 1:5-7 Jude 1:9 Jude 1:11)- Israelites, angels who sinned, Sodom and Gomorrah, Cain, Balaam, Korah

• Michael contending with the devil, Enoch and his prophesy

5. List the qualities of the false teachers are condemned in this epistle. (Jude 1:8-19)- Defile the flesh, reject authority, speak evil of dignitaries

• Speak evil of what they do not know, corrupt themselves in what they know naturally
• Serve only themselves, grumblers, complainers, sensual, devoid of the Spirit

6. What counsel does Jude give to build oneself up in the faith? (Jude 1:20-21)- Remain in the love of God, pray in the Holy Spirit, look for mercy unto eternal life

• With compassion and fear try to save others

7. In his doxology, what does Jude say God is able to do? (Jude 1:24)- Keep us from stumbling, present us faultless before His glory with exceeding joy

Questions by E.M. Zerr On Jude 1. Does Jude call himself an elder? 2. Whose brother is he? 3. To whom does he write? 4. How is it to be preserved in Christ Jesus? 5. By what are they called? 6. For what did he give diligence? 7. Explain “common” salvation? 8. Was Jude indifferent about writing? 9. How should they contend? 10. Does this violate 1 Cor. 1: 10: 11? 11. By what means was this faith delivered? 12. Why delivered unto the saints? 13. How had certain crept in? 14. In what sense had they been ordained of old? 15. What kind of men? 16. Made what perversion of grace of God? 17. What were they denying? 18. Why would such men want to deny Him? 19. What historic fact does Jude recall? 20. Does this agree with “once in grace always in grace” ? 21. Do angels have their own proper sphere? 22. If they break over what is done? 23. Unto what day are they reserved? 24. What can they do to be redeemed? 25. To what did Sodom and others give themselves? 26. What is meant by “strange flesh”? 27. Explain last of verse 7 by 2 Thessalonians 1:9. 28. What do they do as to flesh? 29. State their attitude toward dignitaries. 30. Whose example should shame them in this? 31. On what subject did they have this dispute? 32. What had been done with the body of Moses? 33. Did Michael know about the body of Moses? 34. Did the others know whereof they spoke? 35. How did they act as to what they did know? 36. From what basis did they know some things? 37. What is pronounced upon them here? 38. In what way had they gone? 39. Whom else did they imitate? 40. What was the motive? 41. Who is meant by Core? 42. Explain “feasts of charity.” 43. Were they ever commanded? 44. What is significance of “clouds without water”? 45. Why “carried about of winds”? 46. Explain the figure of the trees here. 47. What kind of stars? 48. Into what will they wander? 49. What darkness does this astronomy represent? 50. What prophet is here mentioned? 51. Is his prophecy elsewhere recorded? 52. Compare these many saints with Matthew 27:52-53. 53. For what will the Lord come as to evil ones? 54. Had such characters been predicted before? 55. After what principles will they walk? 56. They have not what? 57. On what should the saints be built up? 58. Keep themselves in what? 59. Looking for what? 60. What “difference” is here corrunanded? 61. What should be hated? 62. How can a garment be thus spatted? 63. Compare verses 22, 23 with 1 Thessalonians 5:14-15. 64. Who is able to keep us from falling? 65. By what power does he do this?

Jude 1:1

Jude 1:1. The writer of this epistle calls himself brother of James, no doubt because of the prominence of James in the Jerusalem church, the man who wrote the epistle of that name. Neither of these men was one of the twelve apostles as is shown in remarks at James 1:1. This epistle is addressed to them that are sanctified which means Christians. (See the comments at 1 Peter 1:1.)

Jude 1:2

Jude 1:2. To be multiplied means the blessings are to be very abundant. 1:3 Jud 1:3. The definition “thoughtful activity” has been offered the readers for the word diligence. Jude says he used it in writing this epistle which indicates its importance, also the trustworthiness of him as an author. Common salvation means a plan of salvation that is offered to all people alike, whether they be Jews or Gentiles. Earnestly contend. Both words are from , which Thayer defines with the single word “contend”; it means that Christians should “face the foe” wherever he is met. The faith means the New Testament in which the common salvation is revealed. Once delivered to the saints. This denotes that the plan was put into the hands of men (who are saints; Christians) and that once is as often as it had to be revealed.

Jude 1:4

Jude 1:4. Crept in unawares means they came in some underhanded manner to get advantage over the disciples. Ordained is from a Greek word that means they were predicted in old times, that they would do the things that would bring this condemnation. They misused the grace (favor) of God by making it seem to support their lasciviousness (filthy desires). It would be expected that such characters would deny Jesus Christ because he would condemn their wicked deeds.

Jude 1:5

Jude 1:5. The importance of reminders is again indicated, for these brethren had known of the history of the Israelites. The point is that it is not enough to start serving the Lord, but it must be continued or He will judge his people.

Jude 1:6

Jude 1:6. This has the same point as the preceding verse. These angels had a favorable estate at first, but left their own habitation (their proper domain). These are the angels that sinned in 2 Peter 2:4, and they are kept in everlasting chains under darkness which means Hades; they will be judged at the last day.

Jude 1:7

Jude 1:7. Even as denotes that the people of Sodom and Gomorrha will also be punished at the last day. Suffering the vengeance refers to the future judgment day. The last word means a sentence unto punishment the same as 2 Thessalonians 1:9. The destruction of those cities was for this world only and did not constitute the eternal fire, for that is to come at the day of judgment. But their destruction in Genesis was intended as an example for the warning of others, and when that calamity came upon them they were given this sentence to be carried out at the last day. Strange flesh refers to their filthy immorality as described in Romans 1:27.

Jude 1:8

Jude 1:8. Filthy dreamers means they had visions of depraved indulgencies which defiled the flesh. Speak evil of dignities is explained at 2 Peter 2:10.

Jude 1:9

Jude 1:9. The reference to Michael is for a contrast on the same principle as 2 Peter 2:11. Devil disputed about the body of Moses. All we know about this dispute is what is said here, but we learn from Deuteronomy 34:6 that no man knew his burying place; that does not say the devil and the angels did not know. We are not told what was the point in their discussion; the important thing is the mildness of Michael in contrast with the false teachers.

Jude 1:10

Jude 1:10. This means they act more like beasts than men. (See 2 Peter 2:12).

Jude 1:11

Jude 1:11. Way of Cain refers to his life of wicked selfishness, and they are compared to Balaam because of his willingness to be bribed. Gainsaying means contention for one’s personal desires. Such a person is like Core (Korah in Numbers 16).

Jude 1:12

Jude 1:12. Spots is a figure of speech drawn from a hidden rock in the sea that wrecks the vessels. Jude says they will come to the feasts of charity (love feasts, 2 Peter 2:13) for the purpose of feeding themselves. Clouds without water is explained at 2 Peter 2:17. Trees . . . twice dead is another figure, indicating something utterly useless; the same is meant by being plucked up by the roots.

Jude 1:13

Jude 1:13. Raging waves is used because such things make great disturbances but accomplish nothing but threatening appearances. Wandering stars refers to the planets that seem to have no fixed position and these men are like that. Blackness of darkness refers to the “outer darkness” awaiting the wicked.

Jude 1:14

Jude 1:14. The Bible does not record this prophecy of Enoch, but Jude was an inspired man and knew what he was talking about. Seventh from Adam means he was in that numerical place in the genealogy of Christ. The ten thousand saints include those mentioned in Matthew 27:52-53. For complete comments on this subject see those at Romans 8:29-30 in the first volume of the New Testament Commentary.

Jude 1:15

Jude 1:15. This verse describes some of the work Jesus will do when he comes at the last day. Convince means to convict and punish these ungodly persons. All their ungodly deeds and hard speeches are considered as being against Him.

Jude 1:16

Jude 1:16. Murmurers and complainers are usually those who wish to walk after their own lusts. They speak great swelling words for their effect upon those whom they think they can deceive. Having men’s persons (de-sirable appearances) in admiration. That is, they become “respecter of persons” for their own personal advantage. The whole passage describes people extremely selfish.

Jude 1:17

Jude 1:17. Another reminder, but this time it is of things spoken before by the apostle. In referring to those who spoke before and mentioning apostles with them, it strengthens the conclusion that Jude was not one of them.

Jude 1:18

Jude 1:18. A mocker is one who makes fun of that which he cannot meet otherwise. The motive they have is their desire to walk after their own ungodly lusts.

Jude 1:19

Jude 1:19. Separate themselves. They put themselves in a different class from the faithful disciples by their wicked deeds. Sensual denotes being interested only in things that gratify the senses whether good or bad. Having not the Spirit because its teaching is against the kind of life they are following.

Jude 1:20

Jude 1:20. Building up means to edify themselves by the word which is the source of the most holy faith (Romans 10:17). Praying in the Holy Ghost (or Spirit) means to pray according to its teachings in the scriptures.

Jude 1:21

Jude 1:21. All who keep the commandments will have the love of God, and such persons may expect the mercy of the Lord when he comes to judge tyre world.

Jude 1:22

Jude 1:22. People should be dealt with according to their ability, and also their opportunity for knowing right from wrong. (See Galatians 6:1.)

Jude 1:23

Jude 1:23. Save with fear denotes a feeling of terror over the wilful doing of wrong by others. Those deserve no mercy especially and should be dealt with sternly in the hopes they may possibly be rescued, just as we would snatch a person from drowning even if we had to grasp him by the hair of his head. Hating even the garment denotes that we should abhor anything that has been near fleshly sin. James 1:27 says that pure religion consists in one’s keeping himself unspotted from the world.

Jude 1:24

Jude 1:24. This and the next verse are a form of praise to the Lord that is most impressive. Keep you from falling will be done according to 2 Peter 1:10. Christ will present us faultless if we serve him in this life (Luke 12:8), and He will do this with exceeding joy to Him and us.

Jude 1:25

Jude 1:25. Transferring the praise to God directly Jude says He is only wise. That means that God is the First Cause of wisdom as He is of all things. Glory means grandeur and majesty means greatness. Dominion means domain and power means authority. Jude ascribes these dignities to God to last now and ever.