Verse-by-Verse Bible Commentary
Jude 1:1

Clarke's Commentary

THE GENERAL EPISTLE OF JUDE.

Chronological Notes relative to this Epistle.

-Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5573.

-Year of the Alexandrian era of the world, 5567.

-Year of the Antiochian era of the world, 5557.

-Year of the world, according to Archbishop Usher, 4069.

-Year of the world, according to Eusebius, in his Chronicon, 4291.

-Year of the minor Jewish era of the world, or that in common use, 3825.

-Year of the Greater Rabbinical era of the world, 4424.

-Year from the Flood, according to Archbishop Usher, and the English Bible, 2413.

-Year of the Cali yuga, or Indian era of the Deluge, 3167.

-Year of the era of Iphitus, or since the first commencement of the Olympic games, 1005.

-Year of the era of Nahonassar, king of Babylon, 814.

-Year of the CCXIth Olympiad, 1.

-Year from the building of Rome, according to Fabius Pictor, 812.

-Year from the building of Rome, according to Frontinus, 816.

-Year from the building of Rome, according to the Fasti Capitolini, 817.

-Year from the building of Rome, according to Varro, which was that most generally used, 818.

-Year of the era of the Seleucidae, 377.

-Year of the Caesarean era of Antioch, 113.

-Year of the Julian era, 110.

-Year of the Spanish era, 103.

-Year from the birth of Jesus Christ, according to Archbishop Usher, 69.

-Year of the vulgar era of Christ's nativity, 85.

-Year of Gessius Florus, governor of the Jews, 1.

-Year of Domitius Corbulo, governor of Syria, 5.

-Year of Matthias, high priest of the Jews, 2.

-Year of Vologesus, king of the Parthians, 16.

-Year of the Dionysian period, or Easter Cycle, 66.

-Year of the Grecian Cycle of nineteen years, or Common Golden Number, 9; or the year after the third embolismic.

-Year of the Jewish Cycle of nineteen years, 6; or the second embolismic.

-Year of the Solar Cycle, 18.

-Dominical Letter, it being the first year after the Bissextile, or Leap Year, F.

-Day of the Jewish Passover, the seventh of April, which happened in this year on the Jewish Sabbath.

-Easter Sunday, the fourteenth of April.

-Epact, or age of the moon on the 22d of March, (the day of the earliest Easter Sunday possible,) 28.

-Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 6.

-Monthly Epacts, or age of the moon on the Calends of each month respectively, (beginning with January,) 6, 8, 7, 8, 9, 10, 11, 13, 13, 14, 16, 16.

-Number of Direction, or the number of days from the twenty-first of March to the Jewish Passover, 17.

-Year of the Emperor Caius Tiberius Claudius Nero Caesar, 12.

-Roman Consuls, A. Licinius Nerva Silanus, and M. Vestinius Atticus. Vestinius was succeeded by Anicius Cerealis on the first of July.

JUDE.

The address and apostolical benediction, 1, 2.

The reasons which induced Jude to write this epistle, to excite

the Christians to contend for the true faith, and to beware of

false teachers, lest, falling from their steadfastness, they

should be destroyed after the example of backsliding Israel,

the apostate angels, and the inhabitants of Sodom and Gomorrha,

3-7.

Of the false teachers, 8.

Of Michael disputing about the body of Moses, 9.

The false teachers particularly described: they are like brute

beasts, going the way of Cain, run after the error of Balaam,

and shall perish, as did Korah in his gainsaying, 10, 11.

Are impure, unsteady, fierce, shameless, c., 12, 13.

How Enoch prophesied of such, 14, 15.

They are farther described as murmurers and complainers, 16.

We should remember the cautions given unto us by the apostles

who foretold of these men, 17-19.

We should build up ourselves on our most holy faith, 20, 21.

How the Church of Christ should treat such, 22, 23.

The apostle's farewell, and his doxology to God, 24, 25.

NOTES ON THE EPISTLE OF JUDE.

Verse Jude 1:1. Jude, the servant of Jesus Christ — Probably Jude the apostle, who was surnamed Thaddeus and Lebbeus, was son to Alpheus, and brother to James the less, Joses, and Simon. See Matthew 10:3, and collate with Luke 6:16 Matthew 13:55. See the preface.

Brother of James — Supposed to be James the less, bishop of Jerusalem, mentioned here, because he was an eminent person in the Church. See the preface to St. James.

To them that are sanctified by God — Instead of ηγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, AEthiopic, and Vulgate, with several of the fathers, have ηγαπημενοις, to them that are beloved; and before εν τω θεω, in God, some MSS., with the Syriac and Armenian, have εθνεσιν, to the Gentiles, in God the Father: but although the first is only a probable reading, this is much less so. St. Jude writes to all believers everywhere, and not to any particular Church; hence this epistle has been called a general epistle.

Sanctified signifies here consecrated to God through faith in Christ.

Preserved in (or by) Jesus Christ — Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in the faith that do not continue in union with Christ, by whose grace alone they can be preserved and called. This should be read consecutively with the other epithets, and should be rather, in a translation, read first than last, to the saints in God the Father, called and preserved by Christ Jesus. Saints is the same as Christians; to become such they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety.

Bridgeway Bible Commentary

CONTENTS OF THE LETTER

Condemnation of the false teachers (1-16)

Jude had intended to write about more general matters concerning the Christian faith, but when he heard of the activities of evil teachers he changed his mind. He now feels that it is more important to encourage the Christians to hold firmly to the truth they first heard and to fight against those who want to destroy it. Punishment is certain for those who distort the true teaching of the gospel in order to give themselves the freedom to practise immorality (1-4).

People may belong to a Christian community, or even be known as Christian teachers, but that is no guarantee of their salvation. If they do not truly believe, they will suffer God’s condemnation. Three examples are given to illustrate this fact. First, all the people of Israel were delivered from Egypt, but those who did not believe were destroyed (5; cf. Numbers 14:26-35). Second, angels have high status, but those who rebelled met a terrifying judgment (6; cf. Genesis 6:1-4). Third, Sodom and Gomorrah were great cities, but they were destroyed because of their immorality (7; cf. Genesis 19:12-25).

Controlling neither their passions nor their words, these false teachers commit immoral sexual acts and insult both God and his angels. Yet the chief angel himself refused to condemn the devil with insulting words (even though he may have had good cause to), for he would not claim for himself the authority of judgment that belongs to God alone (8-9). (This story is taken from the apocryphal ‘Assumption of Moses’. Apocryphal writings are certain recognized books written in the era of the Old Testament but not included in the Old Testament. They are grouped into two collections, the Apocrypha and the Pseudepigrapha.)

The ungodly teachers have no understanding of spiritual things, but act according to their physical instincts, like animals. They have Cain’s jealousy, Balaam’s greed, and Korah’s spirit of rebellion against authority (10-11; cf. Genesis 4:3-8; Numbers 16:1-50; Numbers 22:1-40; Numbers 25:1-9; Numbers 31:16). Their behaviour at Christian fellowship meals is a disgrace. Like rainless clouds they bring no good; like fruitless trees they are useless and should be destroyed; like the restless sea they are without control; like falling stars they will be swallowed up in the darkness, the darkness of God’s eternal punishment (12-13).

Enoch’s prophecy confirms the certain punishment of people characterized by such ungodliness. Whether they criticize or flatter, whether they grumble or boast, their actions are always motivated solely by what is going to benefit them personally (14-16). (The prophecy of Enoch is taken from the apocryphal ‘Book of Enoch’.)

Coffman's Commentaries on the Bible

Jude, 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]),<note> Delbert R. Rose, Beacon Bible Commentary, Vol. 10 (Kansas City, Missouri: Beacon Hill Press, 1967), p. 428.</note> 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." Alfred Plummer, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 508. 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." David H. Wheaton, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1275. 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." David H. Wallace, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1040.

Barnes' Notes on the Whole Bible

Jude, the servant of Jesus Christ - If the view taken in the Introduction to the Epistle is correct, Jude sustained a near relation to the Lord Jesus, being, as James was, “the Lord’s brother,” Galatians 1:19. The reasons why he did not advert to this fact here, as an appellation which would serve to designate him, and as showing his authority to address others in the manner in which he proposed to do in this Epistle, probably were,

(1)That the right to do this did not rest on his mere “relationship” to the Lord Jesus, but on the fact that he had called certain persons to be his apostles, and had authorized them to do it; and,

(2)That a reference to this relationship, as a ground of authority, might have created jealousies among the apostles themselves. We may learn from the fact that Jude merely calls himself “the servant of the Lord Jesus,” that is, a Christian,

(a)That this is a distinction more to be desired than, would be a mere natural relationship to the Saviour, and consequently.

(b)That it is a higher honor than any distinction arising from birth or family. Compare Matthew 12:46-50.

And brother of James - See the introduction, Section 1.

To them that are sanctified by God the Father - To those who are “holy,” or who are “saints.” Compare the Romans 1:7 note; Philippians 1:1 note. Though this title is general, it can hardly be doubted that he had some particular saints in his view, to wit, those who were exposed to the dangers to which he refers in the Epistle. See Introduction, Section 3. As the Epistle was probably “sent” to Christians residing in a certain place, it was not necessary to designate them more particularly, though it was often done. The Syriac version adds here: “To the Gentiles who are called, beloved of God the Father,” etc.

And preserved in Jesus Christ - See the notes, 1 Peter 1:5. The meaning is, that they owed their preservation wholly to him; and if they were brought to everlasting life, it would be only by him. What the apostle here says of those to whom he wrote, is true of all Christians. They would all fall away and perish if it were not for the grace of God keeping them.

And called - Called to be saints. See Romans 1:7 note; Ephesians 4:1 note.

Calvin's Commentary on the Bible

1Jude the servant of Jesus Christ. He calls himself the servant of Christ, not as the name applies to all the godly, but with respect to his apostleship; for they were deemed peculiarly the servants of Christ, who had some public office committed to them. And we know why the apostles were wont to give themselves this honorable name. Whosoever is not called, arrogates to himself presumptuously the right and authority of teaching. Then their calling was an evidence to the apostles, that they did not thrust themselves into their office through their own will. It was not, however, of itself sufficient to be appointed to their office, except they faithfully discharged it. And, no doubt, he who declares himself to be the servant of God, includes both these things, that is, that God is the bestower of the office which he exercises, and that he faithfully performs what has been committed to him. Many act falsely, and falsely boast to be what they are very far from being: we ought always to examine whether the reality corresponds with the profession.

And brother of James. He mentions a name more celebrated than his own, and more known to the churches. For though faithfulness of doctrine and authority do not depend on the names of mortal men, yet it is a confirmation to the faith, when the integrity of the man who undertakes the office of a teacher is made certain to us. Besides, the authority of James is not here brought forward as that of a private individual, but because he was counted by all the Church as one of the chief apostles of Christ. He was the son of Alpheus, as I have said elsewhere. Nay, this very passage is a sufficient proof to me against Eusebius and others, who say, that he was a disciple, named Oblias, [James,] mentioned by Luke, in Acts 15:13; Acts 21:18, who was more eminent than the apostles in the Church. ⁽¹⁸⁷⁾ But there is no doubt but that Jude mentions here his own brother, because he was eminent among the apostles. It is, then, probable, that he was the person to whom the chief honor was conceded by the rest, according to what Luke relates.

To them that are sanctified by God the Father, or, to the called who are sanctified, etc. ⁽¹⁸⁸⁾ By this expression, “the called,” he denotes all the faithful, because the Lord has separated them for himself. But as calling is nothing else but the effect of eternal election, it is sometimes taken for it. In this place it makes but little difference in which way you take it; for he, no doubt, commends the grace of God, by which he has been pleased to choose them as his peculiar treasure. And he intimates that men do not anticipate God, and that they never come to him until he draws them.

Of the same he says that they were sanctified in God the Father, which may be rendered, “by God the Father.” I have, however, retained the very form of the expression, that readers may exercise their own judgment. For it may be, that this is the sense, — that being profane in themselves, they had their holiness in God. But the way in which God sanctifies is, by regenerating us by his Spirit.

Another reading, which the Vulgate has followed, is somewhat harsh, “To the beloved (ἠγαπημένοις) in God the Father.” I therefore regard it as corrupt; and it is, indeed, found but in a few copies.

He further adds, that they were preserved in Jesus Christ. For we should be always in danger of death through Satan, and he might take us at any moment as an easy prey, were we not safe under the protection of Christ, whom the Father has given to be our guardian, so that none of those whom he has received under his care and shelter should perish.

Jude then mentions here a threefold blessing, or favor of God, with regard to all the godly, — that he has made them by his calling partakers of the gospel; that he has regenerated them, by his Spirit, unto newness of life; and that he has preserved them by the hand of Christ, so that they might not fall away from salvation.

(187) Some have held, that James, mentioned in the forecited places in Acts, was not James the apostle, but another James, a disciple, and one of the seventy, who was also called Oblias: but this is not correct. — Ed.

(188) So Beza renders the words, “To the called, sanctified by God the Father, and preserved by Jesus Christ:” that is, to the effectually called, (as the word commonly means,) set apart and separated by God from the ungodly world, and kept by Christ, having been committed to his care and protection. — Ed.

Smith's Bible Commentary

Shall we go to the general epistle of Jude. Jude introduces himself as...

A servant of Jesus Christ, and brother of James ( Jude 1:1 ),

The word servant in Greek is doulos, bondslave of Jesus Christ. But also adding this identification as brother of James, which leads to a very interesting speculation, which is in all probability correct. In Matthew's gospel, chapter thirteen, when Jesus was attracting great multitudes, there were those that were offended because of Him. They said, "Hey, we know who this is! This is the son of Joseph, the carpenter! Aren't his brothers still around here? James, and Simon, and Jude?" So he is named as the brother of James, but also would make him a stepbrother to Jesus. In Mark's gospel also, James and Jude are named as brothers of Jesus.

It is a fallacy and invention of the Catholic church that Mary remained a perpetual virgin. That's just one of the added benefits that they tacked on to Mary, the perpetual virginity of Mary. Not scriptural. In fact, we are told that Jesus' brothers really didn't believe in Him, and that's why He said, "A prophet is not without honor except in his own country among those in his own household" ( Matthew 13:57 ). Once when Jesus was ministering at Capernaum and the crowds were pressing and He really wasn't able to rest, almost twenty-four hours a day being compelled by the needs of the people, Mary and His brothers came down to rescue Him! They thought He'd flipped; the pressure of so many people had gotten to Him. So Mary and His brothers came to rescue Him from the crowd. Once Jesus was raised from the dead, His brothers became believers. James became one of the leaders of the church. James, the brother of John, exited from the church very early in its history. He was one of the church, after Stephen, he was the next martyr. Herod stretched forth his hand against the church, and he had James beheaded. When he saw that it pleased the Jews, he had Peter put in prison, intending to bring him forth the next day and execute him. But that night, as Peter was asleep, the angel came and woke him up and let him out of the prison. You know the story. So James, the brother of John, was beheaded very early in church history.

This other James became one of the leaders of the early church, and one of the spokesmen. When, in the fifteenth chapter of the book of Acts, the question came up as far as the Gentiles' relationship to the law, the Gentile leaders in Christ, their relationship to the law. It was James who made the final proclamation that was accepted by the church and sent to the Gentile church in Antioch, encouraging them in their faith in Christ, and freeing them from the responsibility of obedience to the Mosaic Law.

So the identity, then, of Jude becomes very interesting: a servant, the bondslave of Jesus Christ, but a brother of James. He is writing to those who are first of all sanctified by God. The word sanctified means to be "set apart" for exclusive purposes.

Now, when in the Old Testament they built the tabernacle to worship God, they built the instruments that were to be used in the worship: the cup, the tables, and the plates and so forth, and they sanctified them. That is, they set them apart to be used exclusively in the worship of God, and therefore, were not to be used just in an ordinary sense. In other words, if you were thirsty, you weren't to grab one of these cups and get yourself a drink out of it. They were set aside for the worship of God. It was to be used exclusively in the worship of God. So they were said to be sanctified unto God.

So when we commit our life completely unto God, sanctified, what it means is that your life has been set apart for God's use and you're really not to use it for your own purposes. So...

those that have been sanctified by God the Father, and preserved in Jesus Christ, [or kept in Jesus Christ,] and called: [A typical greeting] Mercy unto you, and peace, and love, be multiplied. [So rather than grace, mercy and peace, and love. Now he said] Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and to exhort you that you should earnestly contend for the faith which was once delivered unto the saints ( Jude 1:1-3 ).

Now, his original intention in writing to them was to just write to them concerning the common salvation that they had. But as he sat down to write to them about the common salvation, that which was upon his heart, the Holy Spirit changed the subject, and the Holy Spirit pressed upon him to write to them encouraging them to earnestly contend for the faith that was delivered to them. So here's an interesting thing where the Holy Spirit superceded that which Jude was intending to write, the subject upon which he was intending to write. The Holy Spirit superceded and he writes to them concerning the necessity of holding on to the faith and to the truth that they had received. For again, the deceivers and the false prophets were a problem to the church. So "it was needful" or "it was impressed upon me to write unto you and to exhort you that you should earnestly contend for the faith which was once delivered unto the saints."

For there are certain men who have crept in unaware, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ ( Jude 1:4 ).

So into the church had come these men. Now the same thing is true today. There are men in the church, garbed in the robes of ministry, who deny our Lord God and the Lord Jesus Christ.

I am appalled at what some so-called reverends have to say about the issues of the day, or about spiritual matters. I'm appalled when ministers sue President Reagan for declaring the Year of the Bible saying that, "That's unconstitutional. He has no right to do so!" Ministers sued him! Rather than rejoicing that a president is pointing the people to the right direction, for guidance for the nation. But they are the same kind that had crept into the early church. Hey, this has been the curse of the church from the beginning! Those who purport to speak for the Lord, or those who purport to be servants of Christ, planted really by Satan to undermine the faith of the simple people.

You see, Satan found that he could not destroy the church by a frontal, so he decided to destroy it from within, and he joined the church. The danger to the church today really doesn't lie from communism or outside forces. The danger in the church lies from within the corrupting leaven within the church. That's the real danger! That's the danger I fear. That corruption from within. Not the outside attacks of the enemy. That only makes the church stronger. But the church is weakened by these forces within. You think I'm bad, wait until we find out what he has to say about them! "They were ordained," he said, "to this condemnation, before ordained, before of old ordained to this condemnation. They are ungodly men who turned the grace of God into lasciviousness." "Well listen, God's grace will cover. It doesn't matter, God's grace, His undeserving favor is ours, and so we can do what we please. You know we can live like we want! It doesn't matter. God will forgive us. God's grace will cover it!" So they use it as a cloak to cover their own lascivious lives, and life's standards, and desires. "Well, the grace of God will cover." Peter warned about those also who had twisted the words of Paul. "Unstable, unlearned persons wresting the scriptures to their own destruction, turning the grace of our God into lasciviousness." Paul spoke about them in Romans. He said, "Where grace" or "where sin abounds, grace does much more abound" or "grace overflows. What shall we say then? Shall we sin freely that grace may overflow? God forbid!" He talked about those who were in the church who were saying, "Hey, my rotten lifestyle is only proving God's grace and love. I'm just a good example to people to how God can love such rotten persons! So it's bringing glory to God; my evil vicious living brings glory to God because people say, 'Look God forgives, and God loves even a person like that!'" They were saying, "Now how can God condemn me when my life is really bringing glory to Him?" Paul said, "whose damnation is just." They denied the only Lord God, our Lord and our Lord Jesus Christ.

I will therefore put you in remembrance, that though you once knew this ( Jude 1:5 ),

It's interesting how we need to be, needed to be reminded often of the things we already know. Peter said, "Now I know that you know these things, but I feel it is necessary to write them unto you and to bring you into constant remembrance of them. Knowing that I'm gonna be leaving this tent; I'm gonna be moving out of my body pretty soon. I'm now gonna write them to you so that even after I'm gone you might be reminded." Certain things of which we need constant reminding. So Jude said much the same, "I'm gonna put you in remembrance of these things that you already know."

how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not ( Jude 1:5 ).

So God brought the children of Israel out of the bondage of Egypt. It was the intention of God, the desire of God, to bring them into the land that He had promised to their father Abraham. To bring them into a rich land that they could call their own, that they could possess as their own. No longer be slaves in a foreign country, but now to have your own land, and to possess your own land, build your own houses, plant your own vineyards, eat of the fruit of your own labor. God's intention to bring them into the land that was well-watered, flowing with milk and honey.

But they came into the wilderness, to the border of the new land, Kadesh-Barnea; and when the spies brought back a discouraging report, "Giants in the land! Huge cities with high walls, we can't go! We can't take it!" the people lost faith. They did not believe that God would keep His word and deliver the land to them. Their lack of faith, their lack of entering in, kept them from all that God had for them. They said to Moses, "Why did you bring us out here to perish in the wilderness? If we try and go in there, they'll kill our kids and we'll be wiped out!" So God said, "Alright that's it. Moses, I will not allow them to go into the land now. But they will wander here in the wilderness for forty years until they all die off. And their children that they were worried about being slain, they will go in and take the land." Unbelief kept them from all that God had for them. God, in His love, was wanting to bless them, wanting to bring them into this land of promise.

God in His love wants to bring you into a glorious life of fellowship and relationship with Him. Jesus said, "I have come that you might have life, and that more abundantly!" The Lord wants to bring you into an abundant life! But unbelief will rob you of the things that God desires to do for you! It's amazing how unbelief can rob you of the work of God and of the blessings of God!

In the Old Testament we have the story of the king who, Jehoram, it was the king in Samaria. The city of Samaria was being besieged by Benhadad in the Syrian forces. They had cut off the food supplies. They had encircled the city and they were starving the people out. They almost succeeded. The donkey's skull was selling for sixty-five pieces of silver. People began to boil their own children and eat them. That's how desperate they were! When the king decided that Elijah was at fault for this whole problem, and he said, "I'll have the head of that fellow!" He ordered the guy to go down and behead him.

Now Elisha was sitting in his house with his friends, and he had an extremely strong gift of discernment. He just knew what was going on. In fact, when Benhadad was having his secret meetings of war with his generals, Elisha was reporting to the king everything that Benhadad had planned! So the king was there to ambush every sortie that was sent against him, until Benhadad came to one of his generals and said, "Okay, one of you guys is a fink! I intend to find out which one! You know it's impossible that that king could know all that we're planning to do unless one of you guys were telling!" So the General said, "That's not so. We're, all of us, loyal to you, but there's a guy over there in Israel and he knows what you tell your wife in the bedchamber. I mean, you can't even talk to your wife without that guy knowing what you're saying!" He had a very keen gift of discernment!

So he was sitting with his friends, and he said, "Look what that son of a murderer is planning to do now! He's sending a guy down here to get my head! Can you beat that?" He said, "When the guy knocks on the door, open the door hard and hold him fast. Pin him, for behold, his master is right behind him!" So the knock came on the door and the guy opened it and pinned the guy behind the door, and here came up king Jehoram and his head of state, and he said, "Ah, we've got you now. You've been troubling Israel!" Elisha said, "Come on, you're the one that's brought on the problems. You're the one that's introduced the worship of Baal and turned the people after these other gods, and it's because of you that the problems have come! But," he said, "tomorrow in the gate of the city of Samaria, they'll be selling a bushel of fine flour for sixty-five cents."

Now the man on whom the king leaned said, "Oh crazy! If God would open up windows in heaven such a thing couldn't be!" He didn't believe the promise of God. Elisha said to him, "Fellow, you will see it, but you won't eat it." That night God caused the Syrians to hear a noise that they interpreted as chariots of the king of Egypt, and they fled, leaving their camp and all of their supplies intact!

In the morning, they opened the gates so that the people of Samaria could go out, (who had been starving to death, remember) to go out and to get all of the booty and all of the loot that was out there. The king said to this guy who had said the night before, "God would open up the windows in heaven," and the prophet said, "You'll see it; you won't eat it." He said, "You go down there and stand in the gate and keep order." The people were so hungry they trampled this guy to death. He saw it, God provided it, but he didn't eat it. That's the price of unbelief.

Even when God keeps His word, you're not able to partake of it. Unbelief can hold you back from what God has given, what God desires to give, from the blessings of God. The children of Israel through unbelief, and we read in the Psalms, "They limited the Holy One of Israel through unbelief." It holds back.

Now you see our unbelief comes from looking at ourselves instead of looking at God. I look at the circumstances. I look at the situations and I say, "Oh, I don't see how that could be! Just can't be man! I've tried everything, there's no way!" I give my testimony of unbelief. I've looked at myself, I've looked at my resources, I've looked at my abilities, and I've concluded that there's no way. But you see, that's because I've looked at me instead of looking at God. Unbelief always comes from looking at myself and the situation in light of myself. Faith always comes from looking at God! Turns away from the situation. Abraham considered not his own age, about a hundred years old, or yet the deadness of Sara's womb, about ninety years old. He staggered not at the promises of God through unbelief. But being strong in the faith he gave glory to God, believing that what God had promised He was able to perform.

So the children of Israel, the first example of those who did not enter into God's full blessings because of unbelief.

Second example...

The angels which kept not their first estate, but left their own habitation, he has reserved in everlasting chains under darkness unto the judgment of the great day ( Jude 1:6 ).

The Bible indicates that perhaps as many as a third of the angels rebelled with Satan against the authority and the government of God. In the book of Revelation, "John saw the dragon being cast out of heaven with his tail he drew a third part of the stars," and stars are often used in the scripture as a reference to the angels. We know that there are angels which did not keep their first estate. They are mentioned here. It was this co-mingling of angels with men before the flood that brought the flood upon the world. The sons of God saw the daughters of men that they were fair, and they went unto them, and their offspring were giants. Genetic manipulation before the flood.

So these no doubt are the angels kept not their first estate that God has now in chains of darkness awaiting the day of judgment. Angels dwelt in the very presence of God. They were servants of God, messengers of God, doing and bidding His work. These glorious creatures, higher in creation order than man, unredeemed man; they will be lower than us in our redeemed state. In our glorified state we will be judging them. But in the natural state, "God made Jesus a little lower than the angels for the suffering of death." You see, angels can't suffer death. But He made Jesus a little lower than the angels for the suffering of death. We see Him now crowned with glory and honor according to Hebrews.

These creatures of God, dwelling there in the presence of God, the glory of God, kept not their first estate, their first principles, and now are reserved in everlasting chains under darkness until the judgment of the great day.

Third example...

Sodom and Gomorrah, cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth as an example, suffering the vengeance of eternal fire ( Jude 1:7 ).

God sent fire and brimstone and destroyed the cities of the plains, Sodom and Gomorrah, and those cities of the plains. Cities that existed in this beautiful fervent valley that was well-watered. Tropical climate, great soil, produced food without any effort. You see, as cultures develop, the first thing is in the primitive cultures a person is usually capable of producing enough food to keep himself alive. With primitive tools, primitive cultures, and this is what you find in areas where you really don't have any cultural, any culture kind of a development. The reason why is that people can only, they have to work all day just to provide food. I mean that's basic if you, you've got to have food.

Now, it is not until the means of supplying food develop to the extent that one person can produce more food than what he needs for his own use. The surplus of agriculture is the necessity for the development of any kind of society, or social structure within a community. So you have a fellow who's busily engaged in providing his own food; he has to make his own tools. He has to make his own hoes, he has to make his own plows, and he has to, you know his whole effort is into providing the food for himself, for his family.

Now as you begin to develop, here's a fellow who is especially skilled in making plows. So he starts making plows because others are able to produce more food than what they themselves need for their own personal use, and now they can trade their food for his plows. He's particularly adept at making plows, so he spends his time now making plows and he trades his plows for food, because they can now produce more than what they need for themselves. That's how your society develops is through an agricultural surplus.

Now they were able to develop the agricultural surplus in this Jordan valley because it was so rich and verdant, so productive. You didn't have to work so hard to create enough food for your needs. So we are told in Ezekiel that, "In Sodom they had an abundance of bread, and idleness of time." Because it was such a productive area. So that really, natural advantage. I mean, you live in an area like that where you don't have to work so hard to provide the food for what you need, you can develop now a beneficial social structure. But instead, they used their idleness of time and just following after the flesh. Homosexuality became a very prominent thing, "strange flesh" he calls it here. It's homosexuality that really developed there in Sodom. Kinky sex you might say, "strange flesh". Using their idleness of time, the abundance of bread, bringing about the idleness of time, using it then for these corrupt purposes. They serve as an example as they suffered the destruction of the fire and brimstone sent by God. The eternal fire, the vengeance of eternal fire.

And in the same way these filthy dreamers [That is the apostate teachers] they defile the flesh, they despise dominion [or authority] and they speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, and dared not to bring against him a railing accusation, but said, The Lord rebuke thee ( Jude 1:8-9 ).

Now here is an interesting insight that the Bible doesn't give us anyplace but right here. And that is, we are told in the Old Testament that the Lord buried Moses. Moses went off from the camp and God buried him. They never found his grave; they never found his body. The Lord buried him. He died somewhere in the area of Moab, Mount Nebo, able to look over and see the land that God promised, not able to go over. "And the Lord buried Moses." Well, Michael was the instrument, no doubt, that God sent to bury him. God said, "Michael, go down and bury him." Satan met him there and began to dispute with him over the body of Moses!

Now, Michael didn't even make a railing accusation against the devil. He didn't say, "Oh you dirty scum! You can't have him!" or whatever. He didn't make any railing accusation against him, he just said, "The Lord rebuke thee."

I am a little wary about these people who are always railing on the devil. I'll personally tell you, I don't want any confrontation with the devil! In fact I always want the Lord between me and the devil. I don't want any personal confrontation with him; I want the Lord between us. In dealing with him, I want to deal with him only through the Lord, "The Lord rebuke thee." I wouldn't say, "I rebuke thee Satan!" Who am I to rebuke him? He'd say, "Who are you? Jesus I know, and Paul I know, but who are you?" But, "The Lord rebuke thee." Yeah that's all right, I can handle that. Get the Lord between him and me! That I can handle.

So even Michael, hey, one of the greatest angels in heaven didn't make railing accusations against Satan, but said, "The Lord rebuke thee." But these filthy dreamers, these false teachers that were perverting the truth within the truth. They were speaking evil of the dignity; they were speaking evil of the church leadership, of the apostles. How many times they would come in and run Paul down! "Ah, he's not a real apostle! Paul's a renegade, Paul's a..." And here he was anointed of God and doing such a great work, and these false teachers, though, they always try to improve their stock by running down someone that God is using. You know, it makes them look better if they can find flaws in someone, so people take pot shots at Billy Graham, you see. If I can find fault in Billy Graham, hey, I'm able to judge him! If he would only do this, and that, and the other, then he can be a successful... You know it's, but people do that, they try to raise. Well, someone said, "You'll never gain ground by throwing mud." But yet that seems to be the philosophy of many people. They try to increase their stock by tearing down someone else.

They speak evil of things that they don't even know about ( Jude 1:10 ):

This is so true and it's crazy, but there are people who have spoken evil of the work that God is doing here, and they don't even know about it! They've never been here! I'm amazed at some of the articles I've read in some of the magazines and papers and so forth about things that are supposedly happening here at Calvary Chapel. In the days when the hippies were around, you know, someone with great authority said I was at one of those houses and the kids climbing up nude in the trees to read their Bible, smoking a joint. Crazy stuff! "They speak evil of things they don't even know about!" Have never bothered to examine!

but one thing they do know naturally, as brute beasts, [I mean, you have a certain innate natural knowledge.] they even corrupt that. Woe to them! for they've gone the way of Cain, [The way of hatred, the way of bitterness, the way of the works of the flesh, rather than relying upon the work of God.] they've run greedily after the error of Balaam, [Filled with greed they looked to better their own position using the things of God, or their knowledge of the things of God.] they perished in the gainsaying of Core ( Jude 1:10-11 ).

As Core came to Moses and said, "You've taken too much upon yourself. Put in Aaron, your brother, in the position of going in before the Lord. We're Levites, we have as much right as Aaron." He perished when the ground opened up and swallowed him.

Now here's what He has to say about these false teachers and apostles, apostate teachers:

They are spots in your feast of love, when they feast with you, they are feeding themselves without fear: they are clouds without water, carried about with the winds; they are trees whose fruit withers, without fruit, twice dead, plucked up by the roots ( Jude 1:12 );

Now rain, of course, was always a welcome thing in that land. It's a desert area. The clouds form and you have the promise, "Oh, it's gonna be great we're gonna get some rain!" You know, they give great swelling words of promise, "We're gonna do this, we're gonna do that." But there's no substance, no rain, clouds without water. They're carried about with every wind. They are fruit that withers, it doesn't really come to maturity; it doesn't really develop fully. Again, it gives the promise, "Oh, there's a blossom." I've got an apricot tree, the rottenest tree. I swear I'm gonna cut it down! In the springtime, it blossoms out. It even sets some little apricots, but they always fall off, never develop. Every year, I think "Oh, this year!" I told the tree, I said, "Look, if you give me one apricot, I'll let you live." That tree's got to go! It gives the promise, but it never produces. Apostate teachers, they give all kinds of promises; they never produce. The fruit withers, it dries up.

They are like raging waves of the sea, foaming out their own shame; [Just driven, no real purpose, just raging waves foaming.] wandering stars, to whom is reserved the blackness of darkness for ever ( Jude 1:13 ).

Now Gehenna is described as the place of the eternal abode of Satan and his followers. Jesus described Gehenna as existing in outer darkness. Our scientists have discovered galaxies that they estimate to be some twelve billion light years from the earth. But they, at the present time, believe that that is the edge of the universe. They do believe that they have discovered the edge of the universe some twelve billion light years away. They just recently funded for a new microscope. I mean, not a new microscope, a new telescope that will probe the heavens: seventy million dollars. It'll be set up in Hawaii. They are hoping to maybe catch the light of galaxies that are so far away that it has not yet reached the earth.

Now, out beyond the furthest galaxy, say twelve billion light years away for the sake of argument, what if you continued out beyond that galaxy for another, say, a hundred billion light years distance? Because it would seem to me that space would be impudent, I mean, I can't imagine a sign out there, "This is the end of space." So imagine being able to travel beyond the furthest galaxy, say, another hundred billion light years. But they wouldn't really be light years, because light wouldn't get out that far yet. You'd be in total darkness. Have you ever been in total darkness? I mean totally darkness. Down in the Oregon caves, you're way down there in the caves and then they turn off the lights and they say, "You can now experience total darkness." It's so dark you can feel it. A total darkness you feel. It says that there was a darkness in Egypt that they could feel. You can actually feel total darkness. I mean it's an awesome sensation to be in total darkness. It's something that's very rare. But to get out that far into the universe, you would get out into total darkness. What a fitting place for God to put the people who hate the light! Jesus said, "They will not come to the light, because they hate the light." Outer darkness, to whom is reserved the blackness of darkness forever. Now that would be awesome.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints ( Jude 1:14 ),

Now this reference to Enoch prophesying, "Behold, the Lord cometh with ten thousands of His saints," is found in the book of Enoch, which is known as an apocryphal book. An apocryphal book is a book whose authorship is questioned and has not been brought in and accepted as a part of the cannon of scripture. There are doubts as to its authenticity, or its inspiration. The book of Enoch, the apocryphal book of Enoch, is such.

Now Jude, no doubt, was aware of this statement of Enoch from somewhere. The book of Enoch does have the statement in it, but the book of Enoch that we have, the apocryphal book of Enoch, didn't show up until about the second century. So whoever wrote that book of Enoch could have known that Jude made reference to it, and so included it in the book of Enoch so that it looked like it was a very authentic book. But that book of Enoch, the apocryphal book, did not turn up until the second century. It was not, of course, one of the books that was copied by the Hebrew scholars that wanted to put the scriptures in the Greek language, the Septuagint, so that the Jews of Jesus they could understand the scriptures, or read them for themselves.

So he does make reference to this prophecy of Enoch. So Enoch was a prophet. He was a man that we know walked with God, was not, for God took him. But before God took him, he had this testimony that he pleased God. But "without faith it is impossible to please God, for he who comes to God must believe that He is, and a rewarder of those that diligently seek Him" ( Hebrews 11:6 ). So, he was a man who was raptured before his time. He experienced the rapture several thousand years before Christ. Actually, he was raptured before the flood! He was the tenth from Adam, tenth generation from Adam. Or seventh was it? Seventh from Adam. Seventh generation from Adam. So Enoch testified that the Lord was going to come with ten thousand of His saints.

Now when Jesus comes, we're gonna be coming with Him. "When Christ who is our life shall appear, then shall we also appear with Him in glory." In the nineteenth chapter of the book of Revelation, as Jesus mounts the white horse to come back to the earth, "and the armies that came with Him riding on white horses," the church returning with Christ in power and glory to establish the kingdom of God upon the earth. So Enoch prophesied of these things, "Behold the Lord cometh with ten thousands of His saints, to execute judgment upon all."

Now in the prophecy of Isaiah, chapter sixty-one, of the coming of Jesus Christ, the one that Jesus read in the synagogue in Nazareth, the prophecy of Isaiah said, "To execute judgment, to proclaim the day of the Lord." Jesus did not read this portion of the prophecy, but He closed the scroll of Isaiah before He got to this portion. Because His first coming was not to include the judgment; that's to be in the second coming and in Matthew's gospel, twenty-four, twenty-five, when he talks to them about His second coming, "then when He comes, He will gather together the nations for judgment and He will separate them as a shepherd separates the sheep from the goats."

Behold, the Lord cometh with ten thousands of His saints to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all of their hard speeches which ungodly sinners have spoken against Him ( Jude 1:14-15 ).

The day of judgment is coming.

These are murmurers, complainers, walking after their own lusts; and their mouths speak great swelling words, having persons in admiration because of advantage ( Jude 1:16 ).

So these are the typical politicians! Having persons in admiration because of advantage. The politicking of man.

But beloved, remember ye the words which were spoken before by the apostles of our Lord Jesus Christ; How that they told you that there would be mockers in the last times, who would walk after their ungodly lusts ( Jude 1:17-18 ).

This is probably a reference to Peter. In Peter's epistle he said, "In the last days scoffers will come saying, 'Where is the promise of His coming?'"

These are they who separate themselves, they are sensual, they do not have the Spirit. But you, [in contrast], beloved, building up yourselves on your most holy faith ( Jude 1:19-20 ),

Our faith should be increasing. Our faith should be growing. The longer you walk with the Lord, the greater your faith should be. "Faith comes by hearing, hearing by the Word of God" ( Romans 10:17 ). What advantage of coming out on Sunday night? Your faith is growing, because you're learning about God. Because we're doing nothing but just going through the Word of God. Even as we go through it and read it, what we read is gonna be an advantage and benefit to you, though what I may say may never make any impression at all. Just the reading and the hearing of the Word is gonna build your faith! Because you're gonna begin to understand more and more about God, and the more you understand Him, the more you'll trust Him and learn to trust Him. Building up yourself in a most holy faith. Praying in the Holy Spirit. Asking the Holy Spirit to direct your prayer, in cases, groaning in the Spirit because of situations, or in other cases, if you have the gift, praying in an unknown tongue.

Keep yourselves in the love of God ( Jude 1:21 ),

That's the important thing! You see, God loves you and because He loves you, He wants to bless you. He wants to bestow His goodness upon your life. But is able, it is possible for you to get out of the place of God's blessing. As the children of Israel, who through unbelief, did not enter into the full blessings that God had intended for them. So you can keep yourselves from the full blessings that God wants to bestow upon you because of His love. Even as the angels, which kept not their first estate, lifted up with pride, rebelled against God, so you, through pride and rebellion against God, can put yourself outside the place of God's blessings upon your life. God won't do for you those things He desires to do in His love for you.

So as though the Sodom and Gomorrah, who used their idleness of time in the pursuit of their own lusts, so you, giving yourself over in this day of idleness of time, an abundance of opportunities of going after your own lustful desires. If you use the idleness of time, and the pursuit of the lust of your flesh, you're gonna move yourself away from the place of God's love and God's blessing. That is, God can't do for you. It doesn't cause, God says, "Well, I don't love him anymore. Look at the way he's living!" No! No, God still loves you, but He weeps. He can't do for you what He wants to do, because your life is inconsistent with Him. Like Cain, if you allow hatred to fill your heart, God can't bless you. Like Balaam, if you allow greed to fill your heart, God can't bless you. Like Core, if you allow jealousy to master your life, God can't bless you, can't do for you what He wants to do. Keep yourself in the love of God, keep yourself in that place where God can do all He is wanting to do for you because of His infinite love.

As we look for the mercy of our Lord Jesus Christ unto eternal life. Looking for the Lord to come again at any time. Looking for the glorious appearing of our great God and Savior, realizing that this could happen tonight! All of these things in the material realm that we've been working on, building up and so forth, poof, they're gonna burn! Then the only thing of value you're going to possess are the spiritual things. The whole material gain will all be gone.

Some of you who may be materially very rich could be spiritual poppers. So you're rich for a few years and you're a popper for eternity. Oh yeah, you'll be in the kingdom, but barely. The Bible says that we should pray that we might have an abundant interest in the kingdom of God. You say, "Oh, I thought salvation wasn't my works!" Of course it isn't. You can't work to receive a gift! Salvation is a gift, but we will be judged according to our works and our place in eternity will be determined by our works. Not salvation, that's a gift of God. But there will be positions within the kingdom, ranks within the kingdom, determined by our faithfulness and our stewardship now. Looking for the mercy of our Lord Jesus Christ unto eternal life!

Several years ago a fellow came up to me in the church, said, "Chuck, I want you to have a new car." I laughed! I said, "I never buy a new car! Too much depreciation of it, someone else take the loss." He said, "I own a dealership here in Orange County, and I want you to come over and pick out the car you want, and I'm gonna take the depreciation off the price." He said, "I'll give it to you at my cost, and you can pick all the options that you want; I'll put them on." So I went over to the dealership and I picked out my dream car! All the options that General Motors offered, the color I wanted. They sent the order into Detroit, and they manufactured the car and then he called me up and said, "Your car is here." So I went over to pick it up. Turned in my old used car, drove out of the dealership with this brand new car. First time I'd ever had a brand new car and the smell was all mine. Belonged to me, you know, that special new car smell!

As I drove out of the dealership I knew that everybody was watching me. Admiring that car! You know as I drove down the street I could see people's heads, at least I thought I did, turn and look at that fancy car. Oh man it was nice to drive! All the way home I was praising the Lord, worship the Lord, "You're so good. Wow! Lord! You're, ah this is outrageous Lord! I love it! So good to me, I love you Lord!"

My wife had said, "Honey, would you pick up some milk on your way home?" So I went to Alpha Beta. While I was in the store wheeling the cart around the store getting the few things my wife wanted, just praising the Lord. Cause I knew as I got out of that car in the parking lot everyone was just, you know, looking at that thing. Man was I enamored by it! "Oh Lord, you're so good. I love you so much! Oh my Lord, this is glorious!" Got to the check stand, checked out, came out to the car and there in the driver's side, my door some stupid, inconsiderate nincompoop had opened up their car door carelessly, recklessly, put a ding, a dent! I hadn't even gotten home yet! I was so mad! I quickly tried to see if there was any paint sample there, play detective, see if I can get the color of the car. Maybe it's still here in the parking lot and I can pound on somebody! Boy was I upset! All the way home from the store I was just miserable! "Rotten people, rotten world! I hate, hate, hate people!" Inconsiderate! Boy, you're glad, you can be glad I'm not God; I'd have sent half the world to hell in a moment!

Took the groceries into the house, my son Chuck Junior was there. Said, "Hey, Dad, you get your new car?" I said, "Yeah." "Oh I want to see it!" I said, "Sure." So I went out and it was a convertible, and he put the top up and down he, you know, did all the push button things, windows, seats, the whole ten yards. Then as he was standing back and looking at it, he said, "Oh, Dad, what's that?" I said, "Would you believe while I was in the market some stupid dirty, rotten..." I started to get into my little thing again. Chuck said to me, "Hey, Dad, it's all gonna burn." I said, "Thank you son, I needed that!" I had lost perspective! You know, the shininess of the new car, the luxury points and all; I'd lost the perspective. I forgot that this whole thing was gonna burn! Hey, the thing did burn I guess on the highway. I got a thing from the DMV the other day wanting to know if I knew anything about that car. I said, "Hey, I sold that car years ago." "Well it's been abandoned on the highway; the engine's blown up." It's all gonna burn! I could hear the Lord in a sense saying to me when I was on my way home from the market, "Where's all the joy and the glory and the blessing and the love that you were talking about a few moments ago?" All dissipated over one little ding. From "Oh Lord, you're so good! I love You so much," to "God, I hate people!" One little ding! "Looking for the mercy of our Lord Jesus Christ," as we look for the return of the Lord, hey, it keeps your perspective. It's all the material world, it'll burn. Seeing then that all these things: pulpit, mike, stereos, television, buildings. Seeing that all these things are gonna be dissolved, what matter of persons are you to be? Spiritual!

Now on some have compassion, making a difference: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh ( Jude 1:22-23 ).

You can't witness to everybody alike. I mean this pattern witness, or this little can witness, it is not really good. People are different, people are different temperaments. Some you've got to scare the hell out of them. Others are drawn by love. Some with compassion making a difference, others, by fear, pulling them out of the fire. I mean, what's that mean? Now, it means that we have got to be led by the Spirit as we deal with people, hating even the garment that has been spotted by the flesh, pull them out of the fire. But hate the garment spotted by the flesh.

The close of the epistle is with a benediction, a beautiful benediction, one that is used quite often within the church.

Now unto him who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy ( Jude 1:24 ),

Hey, that's exactly how the Lord's gonna present me, faultless before the presence of His glory! That's how He's gonna present you! "There is therefore now no condemnation to those that are in Christ Jesus" ( Romans 8:1 ). Jesus bore the sins of the world. Every sin you have ever or will ever commit, Jesus died for, all covered by the blood.

Now we don't take the grace of God and use it as a cloak for lasciviousness. He who does evil, doesn't really know God. But thank God for those who believe and are trusting in Jesus Christ and seeking to walk. We may stumble, we may fall, but He's gonna present us faultless when He presents us to the Father. "

Now unto him who is able to keep you from falling, and present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, [Reference to Jesus Christ] be glory and majesty, dominion and power, both now and for ever. Amen ( Jude 1:24-25 ).

When the Lamb takes the scroll out of the right hand of Him who sits upon the throne there in glory, the angels will declare, "Worthy is the Lamb to receive dominion and glory and might and power!" "To the only wise God our Savior, be glory and majesty, dominion and power, both now and forever. Amen."

Next week we start the exciting book of Revelation, an overview of the book. Now, may you be doers of the Word and not hearers only, deceiving yourselves. May you go forth and practice the injunctions. Basically they are, walk in truth, and the truth is, we are to love one another. So may God's love just dwell in your hearts richly through faith. May you walk in love and increase in love, and increase in your knowledge and understanding of God's love for you. May you keep yourself in the love of God so that this week God can do all the wonderful things He wants to do for you, just because He loves you so much. May you experience the touch of God's love in a new and special way, in Jesus' name! "

Contending for the Faith

Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Jude, the servant of Jesus Christ, and brother of James: The name Jude appears as Judas in the Greek. The James mentioned here is the James of Jerusalem who was an overseer of the church there.

Jude identifies himself as a servant of Jesus Christ and a brother of James rather than as a brother of the Lord and an apostle. His not saying that he was a brother of the Lord gives more emphasis to his spiritual than to his natural relationship with Jesus. People generally prefer emphasizing their earthly relatives rather than their spiritual ties. For example, in Matthew 13:55 the people said, "Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?"

A "servant" is "a slave, bondman, man of servile condition;...those whose service is used by Christ in extending and advancing his cause among men" (Thayer 158-1-1401).

to them that are sanctified by God the father: The term "sanctified" means to be set apart, that is, those who obey the gospel are sanctified or set apart to the service of God. They are dedicated to God through their faith in Christ.

preserved in Jesus Christ: The word "preserved" means properly "to guard; to keep in, that is, cause one to persevere or stand firm in a thing" (Thayer 622-1-5083). Those who remain in union with Christ will continue to be unshaken in their faith.

and called: People are "called" to Christ when the gospel is preached. They hear, accept its terms of salvation, and obey. As Paul taught in 2 Thessalonians 2:14, "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." Since the beginning of the Christian age, people have been called by the gospel, God’s power to save.

Dr. Constable's Expository Notes

"On the very threshold of a book written about apostasy appears a name which brings to mind a traitor who stands forever as the worst apostate the world has ever known." [Note: S. Maxwell Coder, Jude: The Acts of the Apostates, p. 7.]

The writer identified himself in a humble way. He could have mentioned that he was the half-brother of Jesus Christ, but he preferred to describe his relationship with Jesus as spiritual rather than physical (cf. James 1:1). "Bond-servant" or "servant" (Gr. doulos) means "slave."

"The author’s designation of himself as ’brother of James’ is unique. No other New Testament writer introduces himself by identifying his family connections." [Note: Hiebert, Second Peter . . ., p. 192.]

"It is probable that since Jude is not mentioned within the Acts of the Apostles nor in any of the other books of the New Testament, he was not a leader in the early church. Therefore, it was quite natural to identify himself with one who was a leader in the church-his brother James." [Note: Paul A. Cedar, James , 1, 2 Peter, Jude, p. 244.]

Jude’s threefold description of his readers is the first of many triads that distinguish the style of this letter. They present an impression of completeness and well-rounded thought. The Holy Spirit called Christians in the past (cf. Judges 1:3), God the Father loves them in the present (cf. Judges 1:21), and the Son will keep them secure for the future (cf. Judges 1:14; Judges 1:21).

"The knowledge of God’s calling, loving, and keeping brings believers assurance and peace during times of apostasy.

"Each of these points in Jude’s address seem to be alluded to later in the epistle: the calling may be hinted at in the words ’the salvation we share’ (Judges 1:3), the love of God is mentioned in Judges 1:21, and the keeping power of Jesus may be implied in the words, ’as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life’ (Judges 1:21; cf. Judges 1:24)." [Note: Pentecost, p. 919.]

"Kept" is a key word in this epistle occurring five times (Judges 1:1; Judges 1:6 [twice], 13, 21).

"Spiritually we are simply that which we have received, and Jude does not lose sight of this for a moment, even when he is insisting upon the importance of the human co-operation by which the work of grace is made complete." [Note: R. Duane Thompson, "Jude," in The Wesleyan Bible Commentary, 6:389.]

Dr. Constable's Expository Notes

I. INTRODUCTION 1:1-2

Jude began his epistle by identifying himself and by wishing God’s blessing on his readers to prepare them for what follows.

Barclay's Daily Study Bible

Chapter 1

WHAT IT MEANS TO BE A CHRISTIAN ( Jude 1:1-2 )

1:1-2 Jude, the servant of Jesus Christ and the brother of James, sends this letter to the called who are beloved in God and kept by Jesus Christ. May mercy and peace and love he multiplied to you.

Few things tell more about a man than the way in which he speaks of himself; few things are more revealing than the titles by which he wishes to be known. Jude calls himself the servant of Jesus Christ and the brother of James. At once this tells us two things about him.

(i) Jude was a man well content with the second place. He was not nearly so well known as James; and he is content to be known as the brother of James. In this he was the same as Andrew. Andrew is Simon Peter's brother ( John 6:8). He, too, was described by his relationship to a more famous brother. Jude and Andrew might well have been resentful of the brothers in whose shadow they had to live; but both had the great gift of gladly taking the second place.

(ii) The only title of honour which Jude would allow himself was the servant of Jesus Christ. The Greek is doulos ( G1401) , and it means more than servant, it means slave. That is to say, Jude regarded himself as having only one object and one distinction in life--to be for ever at the disposal of Jesus for service in his cause. The greatest glory which any Christian can attain is to be of use to Jesus Christ.

In this introduction Jude uses three words to describe Christians.

(i) Christians are those who are called by God. The Greek for to call is kalein ( G2564) ; and kalein ( G2564) has three great areas of use. (a) It is the word for summoning a man to office, to duty, and to responsibility. The Christian is summoned to a task, to duty, to responsibility in the service of Christ. (b) It is the word for summoning a man to a feast or a festival. It is the word for an invitation to a happy occasion. The Christian is the man who is summoned to the joy of being the guest of God. (c) It is the word for summoning a man to judgment. It is the word for calling a man to court that he may give account of himself The Christian is in the end summoned to appear before the judgment seat of Christ.

(ii) Christians are those who are beloved in God. It is this great fact which determines the nature of the call. The call to men is the call to be loved and to love. God calls men to a task, but that task is an honour, not a burden. God calls men to service, but it is the service of fellowship, not of tyranny. In the end God calls men to judgment, but it is the judgment of love as well as of justice.

(iii) Christians are those who are kept by Christ. The Christian is never left alone; Christ is always the sentinel of his life and the companion of his way.

THE CALL OF GOD ( Jude 1:1-2 continued)

Before we leave this opening passage, let us think a little more about this calling of God and try to see something of what it means.

(i) Paul speaks about being called to be an apostle ( Romans 1:1; 1 Corinthians 1:1). In Greek the word is apostolos ( G652) ; it comes from the verb apostellein ( G649) , to send out, and an apostle is therefore, one who is sent out. That is to say, the Christian is the ambassador of Christ. He is sent out into the world to speak for Christ, to act for Christ, to live for Christ. By his life he commends, or fails to commend, Christ to others.

(ii) Paul speaks about being called to be saints ( Romans 1:7; 1 Corinthians 1:2). The word for saint is hagios ( G40) , which is also very commonly translated holy. Its root idea is difference. The Sabbath is holy because it is different from other days; God is supremely holy because he's different from men. To be called to be a saint is to be called to be different. The world has its own standards and its own scale of values. The difference for the Christian is that Christ is the only standard and loyalty to Christ the only value.

(iii) The Christian is called according to the purpose of God ( Romans 8:28). God's call goes out to every man, although every man does not accept it; and this means that for every man God has a purpose. The Christian is the man who submits himself to the purpose God has for him.

Paul has much to say about this calling of God, and we can set it down only very summarily. It sets before a man a great hope ( Ephesians 1:18; Ephesians 4:4). It should be a unifying influence binding men together by the conviction that they all have a part in the purpose of God ( Ephesians 4:4). It is an upward calling ( Php_3:14 ), setting a man's feet on the way to the stars. It is a heavenly calling ( Hebrews 3:1), making a man think of the things which are invisible and eternal. It is a holy calling, a call to consecration to God. It is a calling which covers a man's ordinary every-day task ( 1 Corinthians 7:20). It is a calling which does not alter because God does not change his mind ( Romans 11:29). It knows no human distinctions and cuts across the world's classifications and scale of importances ( 1 Corinthians 1:26). It is something of which the Christian must be worthy ( Ephesians 4:1; 2 Thessalonians 1:11); and all life must be one long effort to make it secure ( 2 Peter 1:10).

The calling of God is the privilege, the challenge and the inspiration of the Christian life.

DEFENDING THE FAITH ( Jude 1:3 )

1:3 Beloved, when I was in the midst of devoting all my energy to writing to you about the faith which we all share, I felt that I was compelled to write a letter to you to urge you to engage upon the struggle to defend the faith which was once and for all delivered to God's consecrated people.

Here we have the occasion of the letter. Jude had been engaged on writing a treatise about the Christian faith; but there had come news that evil and misguided men had been spreading destructive teaching. The conviction had come to him that he must lay aside his treatise and write this letter.

Jude fully realized his duty to be the watchman of the flock of God. The purity of their faith was threatened and he rushed to defend both them and the faith. That involved setting aside the work on which he had been engaged; but often it is much better to write a tract for the times than a treatise for the future. It may be that Jude never again got the chance to write the treatise he had planned; but the fact is that he did more for the church by writing this urgent little letter than he could possibly have done by leaving a long treatise on the faith.

In this passage there are certain truths about the faith which we hold.

(i) The faith is something which is delivered to us. The facts of the Christian faith are not something which we have discovered for ourselves. In the true sense of the word they are tradition, something which has been handed down from generation to generation until it has come to us. They go back in an unbroken chain to Jesus Christ himself.

There is something to be added to that. The facts of the faith are indeed something which we have not discovered for ourselves. It is, therefore, true that the Christian tradition is not something handed down in the cold print of books; it is something which is passed on from person to person through the generations. The chain of Christian tradition is a living chain whose links are men and women who have experienced the wonder of the facts.

(ii) The Christian faith is something which is once and for all delivered to us. There is in it an unchangeable quality. That is not to say that each age has not to rediscover the Christian faith; but it does say that there is an unchanging nucleus in it--and the permanent centre of it is that Jesus Christ came into the world and lived and died to bring salvation to men.

(iii) The Christian faith is something which is entrusted to God's consecrated people. That is to say, the Christian faith is not the possession of any one person but of the church. It comes down within the church, it is preserved within the church, and it is understood within the church.

(iv) The Christian faith is something which must be defended. Every Christian must be its defender. If the Christian tradition comes down from generation to generation, each generation must hand it on uncorrupted and unperverted. There are times when that is difficult. The word Jude uses for to defend is epagonizesthai ( G1864) , which contains the root of our English word agony. The defence of the faith may well be a costly thing; but that defence is a duty which falls on every generation of the Church.

THE PERIL FROM WITHIN ( Jude 1:4 )

1:4 For certain men have wormed their way into the Church--long before this they were designated for judgment impious creatures they are--who twist the grace of God into a justification of blatant immorality and who deny our only Master and Lord, Jesus Christ.

Here is the peril which made Jude lay aside the treatise he was about to write and take up his pen to write this burning letter. The peril came from within the church.

Certain men, as the King James Version has it, had crept in unawares. The Greek (pareisduein, G3921) is a very expressive word. It is used of the spacious and seductive words of a clever pleader seeping gradually into the minds of a judge and jury; it is used of an outlaw slipping secretly back into the country from which he has been expelled; it is used of the slow and subtle entry of innovations into the life of state, which in the end undermine and break down the ancestral laws. It always indicates a stealthy insinuation of something evil into a society or situation.

Certain evil men had insinuated themselves into the church. They were the kind of men for whom judgment was waiting. They were impious creatures, godless in their thought and life. Jude picks out two characteristics about them.

(i) They perverted the grace of God into an excuse for blatant immorality. The Greek which we have translated blatant immorality is a grim and terrible word (aselgeia, G766) . The corresponding adjective is aselges ( G766) . Most men try to hide their sin; they have enough respect for common decency not to wish to be found out. But the aselges ( G766) is the man who is so lost to decency that he does not care who sees his sin. It is not that he arrogantly and proudly flaunts it; it is simply that he can publicly do the most shameless things, because he has ceased to care for decency at all.

These men were undoubtedly tinged with Gnosticism and its belief that, since the grace of God was wide enough to cover any sin, a man could sin as he liked. The more he sinned, the greater the grace, therefore, why worry about sin? Grace was being perverted into a justification for sin.

(ii) They denied our only Lord and Master, Jesus Christ. There is more than one way in which a man can deny Jesus Christ. (a) He can deny him in the day of persecution. (b) He can deny him for the sake of convenience. (c) He can deny him by his life and conduct. (d) He can deny him by developing false ideas about him.

If these men were Gnostics, they would have two mistaken ideas about Jesus. First, since the body, being matter, was evil, they would hold that Jesus only seemed to have a body and was a kind of spirit ghost in the apparent shape of a man. The Greek for "to seem" is dokein ( G1380) ; and these men were called Docetists. They would deny the real manhood of Jesus Christ. Second, they would deny his uniqueness. They believed that there were many stages between the evil matter of this world and the perfect spirit which is God; and they believed that Jesus was only one of the many stages on the way.

No wonder Jude was alarmed. He was faced with a situation in which there had wormed their way into the church men who were twisting the grace of God into a justification, and even a reason, for sinning in the most blatant way; and who denied both the manhood and the uniqueness of Jesus Christ.

THE DREADFUL EXAMPLES ( Jude 1:5-7 )

1:5-7 It is my purpose to remind you--although you already possess full and final knowledge of all that matters--that, after the Lord had brought the people out of Egypt in safety, he subsequently destroyed those who were unbelieving; and that he has placed under guard in eternal chains in the abyss of darkness, to await the judgment which shall take place on the great day, the angels who did not keep their own rank but left their own proper habitation. Just so Sodom and Gomorrah and the surrounding cities, who in the same way as these took their fill of sexual sin and strayed after perverted sexual immorality, are a warning by the way in which they paid the penalty of eternal fire.

(1) The Fate Of Israel

Jude issues a warning to the evil men who were perverting the belief and conduct of the church. He tells them that he is, in fact, doing nothing other than remind them of things of which they are perfectly well aware. In a sense it is true to say that all preaching within the Christian church is not so much bringing to men new truth as confronting them with truth they already know, but have forgotten or are disregarding.

To understand the first two examples which Jude cites from history we must understand one thing. The evil men who were corrupting the church did not regard themselves as enemies of the church and of Christianity; they regarded themselves as the advanced thinkers, a cut above the ordinary Christian, the spiritual elite. Jude chooses his examples to make clear that, even if a man has received the greatest privileges, he may still fall away into disaster, and even those who have received the greatest privileges from God cannot consider themselves safe but must be on constant watch against the mistaken things.

The first example is from the history of Israel. He goes for his story to Numbers 13:1-33; Numbers 14:1-45. The mighty hand of God had delivered the people from slavery in Egypt. What greater act of deliverance could there be than that? The guidance of God had brought the people safely across the desert to the borders of the Promised Land. What greater demonstration of his Providence could there be than that? So, at the very borders of the Promised Land, at Kadesh-Barnea, spies were sent out to spy out the land before the final invasion took place. With the exception of Caleb and Joshua, the spies came back with the opinion that the dangers ahead were so terrible and the people so strong, that they could never win their way into the Promised Land. The people rejected the report of Caleb and Joshua, who were for going on, and accepted the report of those who insisted that the case was hopeless. This was a clear act of disobedience to God and of complete lack of faith in him. The consequence was that God gave sentence that of these people, with the exception of Joshua and Caleb, all over twenty would never enter the Promised Land but would wander in the wilderness until they were dead ( Numbers 14:32-33; Numbers 32:10-13).

This was a picture which haunted the mind of both Paul and the writer to the Hebrews ( 1 Corinthians 10:5-11; Hebrews 3:18-19; Hebrews 4:2). It is the proof that even the man with the greatest privilege can meet with disaster before the end, if he falls away from obedience and lapses from faith. Johnstone Jeffrey tells of a great man who absolutely refused to have his life-story written before his death. "I have seen," he said, "too many men fall out on the last lap." John Wesley warned, "Let, therefore, none presume on past mercies, as if they were out of danger." In his dream John Bunyan saw that even from the gates of heaven there was a way to hell.

Jude warns these men that, great as their privileges have been, they must still have a care lest disaster come upon them. It is a warning which each of us would do well to heed.

(2) The Fate Of The Angels

The second dreadful example which Jude takes is the fallen angels.

The Jews had a very highly developed doctrine of angels, the servants of God. In particular the Jews believed that every nation had its presiding angel. In the Septuagint, the Greek version of the Hebrew Scriptures, Deuteronomy 32:8 reads, "When the Most High divided the nations, when he separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God." That is to say, to each nation there was an angel.

The Jews believed in a fall of the angels and much is said about this in the Book of Enoch which is so often behind the thought of Jude. In regard to this there were two lines of tradition.

(i) The first saw the fall of the angels as due to pride and rebelliousness. That legend gathered especially round the name of Lucifer, the light-bringer, the son of the morning. As the King James Version has it, Isaiah writes, "How art thou fallen from heaven, O Lucifer, son of the morning!" ( Isaiah 14:12). When the seventy returned from their mission and told Jesus of their successes, he warned them against pride, "I saw Satan fall like lightning from heaven" ( Luke 10:18). The idea was that there was civil war in heaven. The angels rose against God and were cast out; and Lucifer was the leader of the rebellion.

(ii) The second stream of tradition finds its scriptural echo in Genesis 6:1-4. In this line of thought the angels, attracted by the beauty of mortal women, left heaven to seduce them and so sinned.

In the first case the fall of the angels was due to pride; in the second case it was due to lust for forbidden things.

In effect Jude takes the two ideas and puts them together. He says that the angels left their own rank; that is to say, they aimed at an office which was not for them. He also says that they left their own proper habitation; that is to say, they came to earth to live with the daughters of men.

All this seems strange to us; it moves in a world of thought and traditions from which we have moved away.

But Jude's warning is clear. Two things brought ruin to the angels--pride and lust. Even although they were angels and heaven had been their dwelling-place, they none the less sinned and for their sin were reserved for judgment. To those reading Jude's words for the first time the whole line of thought was plain, for Enoch had much to say about the fate of these fallen angels. So Jude was speaking to his people in terms that they could well understand and telling them that, if pride and lust ruined the angels in spite of all their privileges, pride and lust could ruin them. The evil men within the church were proud enough to think that they knew better than the church's teaching and lustful enough to pervert the grace of God into a justification for blatant immorality. Whatever be the ancient background of his words, Jude's warning is still valid. The pride which knows better than God and the desire for forbidden things are the way to ruin in time and in eternity.

(3) Sodom And Gomorrah

The third example Jude chose is the destruction of Sodom and Gomorrah. Notorious for their sins, these cities were obliterated by the fire of God. Sir George Adam Smith in The Historical Geography of the Holy Land points out that no incident in history ever made such an impression on the Jewish people, and that Sodom and Gomorrah are time and time again used in Scripture as the examples par excellence of the sin of man and the judgment of God; they are so used even by Jesus himself ( Deuteronomy 29:23; Deuteronomy 32:32; Amos 4:11; Isaiah 1:9; Isaiah 3:9; Isaiah 13:19; Jeremiah 23:14; Jeremiah 49:18; Jeremiah 50:40; Zephaniah 2:9; Lamentations 4:6; Ezekiel 16:46; Ezekiel 16:49; Ezekiel 16:53; Ezekiel 16:55; Matthew 10:15; Matthew 11:24; Luke 10:12; Luke 17:29; Romans 9:29; 2 Peter 2:6; Revelation 11:8). "The glare of Sodom and Gomorrah is flung down the whole length of Scripture history."

The story of the final wickedness of Sodom and Gomorrah is told in Genesis 19:1-11, and the tragic tale of their destruction in the passage immediately following ( Genesis 19:12-28). The sin of Sodom is one of the most horrible stories in history. Ryle has called it a "repulsive incident." The real horror of the incident is cloaked a little in the King James and English Revised Versions by a Hebrew turn of speech. Two angelic visitors had come to Lot. At his pressing invitation they came into his house to be his guests. When they were there, the inhabitants of Sodom surrounded the house, demanding that Lot should bring out his visitors that they should know them. In Hebrew to know is the word for sexual intercourse. It is said, for instance, that Adam knew his wife, and she conceived, and bore Cain ( Genesis 4:1). What the men of Sodom were bent on was homosexual intercourse with Lot's two visitors--sodomy, the word in which their sin is commemorated.

It was after this that Sodom and Gomorrah were obliterated from the face of the earth. The neighbouring cities were Zoar, Admah and Zeboim ( Deuteronomy 29:23; Hosea 11:8). This disaster was localized in the dreadful desert in the region of the Dead Sea, a region which Sir George Adam Smith calls, "This awful hollow, this bit of the infernal regions come to the surface, this hell with the sun shining into it." It was there that the cities were said to have been; and it was said that under that scorched and barren earth there still smouldered an eternal fire of destruction. The soil is bituminous with oil below, and Sir George Adam Smith con-lectures that what happened was this: "In this bituminous soil took place one of these terrible explosions and conflagrations which have broken out in the similar geology of North America. In such soil reservoirs of oil and gas are formed, and suddenly discharged by their own pressure or by earthquake. The gas explodes, carrying high into the air masses of oil which fall back in fiery rain, and are so inextinguishable that they float afire on water." It was by such an eruption of fire that Sodom and Gomorrah were destroyed. That awful desert was only a day's journey from Jerusalem and men never forgot this divine judgment on sin.

So, then, Jude reminds these evil men of the fate of those who in ancient times defied the moral law of God. It is reasonable to suppose that those whom Jude attacks had also descended to sodomy and that they were perverting the grace of God to cover even this.

Jude is insisting that they should remember that sin and judgment go hand in hand, and that they should repent in time.

CONTEMPT FOR THE ANGELS ( Jude 1:8-9 )

1:8-9 In the same way these, too, with their dreams, defile the flesh, and set at naught the celestial powers, and speak evil of the angelic glories. When the archangel Michael himself was disputing with the devil about the body of Moses, he did not venture to launch against him an evil-speaking accusation, but said, "The Lord rebuke you!"

Jude begins this passage by comparing the evil men with the false prophets whom Scripture condemns. Deuteronomy 13:1-5 sets down what is to be done with "the prophet or the dreamer of dreams" who corrupts the nations and seduces the people, from their loyalty to God. Such a prophet is to be mercilessly killed. These men whom Jude attacks are false prophets, dreamers of false dreams, seducers of the people, and must be treated as such. Their false teaching issued in two things.

(i) It made them defile the flesh. We have already seen the twofold direction of their teaching on the flesh. First, the flesh was entirely evil, and, therefore, of no importance; and so the instincts of the body could be given their way without control. Second, the grace of God was all-forgiving and all-sufficient and therefore, sin did not matter since grace would forgive every sin. Sin was only the means whereby grace was given its opportunity to operate.

(ii) They despised angels. Celestial powers and angelic glories are names for ranks of angels within the angelic hierarchy. This follows immediately after the citing of Sodom and Gomorrah as dreadful examples; and part of the sin of Sodom was the desire of its people to misuse its angelic visitors ( Genesis 19:1-11). The men Jude attacks spoke evil of the angels. To prove how terrible a thing that was Jude cites an instance from an apocryphal book, The Assumption of Moses. One of the strange things about Jude is that he so often makes his quotations from these apocryphal books. Such quotations seem strange to us; but these books were very widely used at the time when Jude was writing and the quotations would be very effective.

The story in The Assumption of Moses runs as follows. The strange story of the death of Moses is told in Deuteronomy 34:1-6. The Assumption of Moses goes on to add the further story that the task of burying the body of Moses was given to the archangel Michael. The devil disputed with Michael for possession of the body. He based his claim on two grounds. Moses' body was matter; matter was evil; and, therefore, the body belonged to him, for matter was his domain. Second, Moses was a murderer, for had not he slain the Egyptian whom he saw smiting the Hebrew ( Exodus 2:11-12). And, if he was a murderer, the devil had a claim on his body. The point Jude is making is this. Michael was engaged on a task given him by God; the devil was seeking to stop him and was making claims he had no right to make. But even in a collection of circumstances like that Michael spoke no evil of the devil but simply said, "The Lord rebuke you!" If the greatest of the good angels refused to speak evil of the greatest of the evil angels, even in circumstances like that, surely no human being may speak evil of any angel.

What the men Jude is attacking were saying about the angels we do not know. Perhaps they were saying that they did not exist; perhaps they were saying they were evil. This passage means very little to us, but no doubt it would be a weighty rebuke to those to whom Jude addressed it.

THE GOSPEL OF THE FLESH ( Jude 1:10 )

1:10 But these people speak evil of everything which they do not understand, whereas they allow themselves to be corrupted by the knowledge which their instincts give them, living at the mercy of their instincts, like beasts without reason.

Jude says two things about the evil men whom he is attacking.

(i) They criticize everything which they do not understand. Anything which is out of their orbit and their experience they disregard as worthless and irrelevant. "Spiritual things are spiritually discerned" ( 1 Corinthians 2:14). They have no spiritual discernment, and, therefore, they are blind to, and contemptuous of, all spiritual realities.

(ii) They allow themselves to be corrupted by the things they do understand. What they do understand are the fleshly instincts which they share with the brute beasts. Their way of life is to allow these instincts to have their way; their values are fleshly values. Jude describes men who have lost all awareness of spiritual things and for whom the things demanded by the animal instincts are the only standards.

The terrible thing is that the first condition is the direct result of the second. The tragedy is that no man is born without a sense of the spiritual things but can lose that sense until for him the spiritual things cease to exist. A man may lose any faculty, if he refuses to use it. We discover that with such simple things as games and skills. If we give up playing a game, we lose the ability to play it. If we give up practising a skill--such as playing the piano--we lose it. We discover that in such things as abilities. We may know something of a foreign language, but if we never speak or read it, we lose it. Every man can hear the voice of God; and every man has the animal instincts on which, indeed, the future existence of the race depends. But, if he consistently refuses to listen to God and makes his instincts the sole dynamic of his conduct, in the end he will be unable to hear the voice of God and will have nothing left to be his master but his brute desires. It is a terrible thing for a man to reach a stage where he is deaf to God and blind to goodness; and that is the stage which the men whom Jude attacks had reached.

LESSONS FROM HISTORY ( Jude 1:11 )

1:11 Woe to them because they walk in the way of Cain; they fling themselves into the error of Balaam; they perish in Korah's opposition to God.

Jude now goes to Hebrew history for parallels to the wicked men of his own day; and from it he draws the examples of three notorious sinners.

(i) First, there is Cain, the murderer of his brother Abel ( Genesis 4:1-15). In Hebrew tradition Cain stood for two things. (a) He was the first murderer in the world's history; and, as The Wisdom of Solomon has it, "he himself perished in the fury wherewith he murdered his brother" ( Wis_10:3 ). It may well be that Jude is implying that those who delude others are nothing other than murderers of the souls of men and, therefore, the spiritual descendants of Cain. (b) But in Hebrew tradition Cain came to stand for something more than that. In Philo he stands for selfishness. In the Rabbinic teaching he is the type of the cynical man. In the Jerusalem Targum he is depicted as saying: "There is neither judgment nor judge; there is no other world; no good reward will be given to the good and no vengeance taken on the wicked; nor is there any pity in the creation or the government of the world." To the Hebrew thinkers Cain was the cynical, materialistic unbeliever who believed neither in God nor in the moral order of the world and who, therefore, did exactly as he liked. So Jude is charging his opponents with defying God and denying the moral order of the world. It remains true that the man who chooses to sin has still to reckon with God and to learn, always with pain and sometimes with tragedy, that no man can defy the moral order of the world with impunity.

(ii) Second, there is Balaam. In Old Testament thought, in Jewish teaching and even in the New Testament ( Revelation 2:14) Balaam is the great example of those who taught Israel to sin. In the Old Testament there are two stories about him. One is quite clear, and very vivid and dramatic. The other is more shadowy, but much more terrible; and it is it which left its mark on Hebrew thought and teaching.

The first is in Numbers 22:1-41; Numbers 23:1-30; Numbers 24:1-25. There it is told how Balak attempted to persuade Balaam to curse the people of Israel, for he feared their power, five times offering him large rewards. Balaam refused to be persuaded by Balak, but his covetousness stands out and it is clear that only the fear of what God would do to him kept him from striking a dreadful bargain. Balaam already emerges as a detestable character.

In Numbers 25:1-18 there is the second story. Israel is seduced into the worship of Baal with dreadful and repulsive moral consequences. As we read later ( Numbers 31:8; Numbers 31:16), it was Balaam who was responsible for that seduction, and he perished miserably because he taught others to sin.

Out of this composite story Balaam stands for two things. (a) He stands for the covetous man who was prepared to sin in order to gain reward. (b) He stands for the evil man who was guilty of the greatest of all sins--that of teaching others to sin. So Jude is declaring of the wicked men of his own day that they are ready to leave the way of righteousness to make gain; and that they are teaching others to sin. To sin for the sake of gain is bad; but to teach another to sin is the worst of all.

(iii) Third, there was Korah. His story is in Numbers 16:1-35. The sin of Korah was that he rebelled against the guidance of Moses when the sons of Aaron and the tribe of Levi were made the priests of the nation. That was a decision which Korah was not willing to accept; he wished to exercise a function which he had no right to exercise; and when he did so he perished terribly and all his companions in wickedness with him. Korah stands for the man who refuses to accept authority and reaches out for things which he has no right to have. So Jude is charging his opponents with defying the legitimate authority of the church, and of, thereto re, preferring their own way to the way of God. We should remember that if we take certain things which pride incites us to take, the consequences can be disastrous.

THE PICTURE OF WICKED MEN ( Jude 1:12-16 )

1:12-16 These people are hidden rocks which threaten to wreck your Love Feasts. These are the people who at your feasts revel with their own cliques without a qualm. They have no feeling of responsibility to anyone except themselves. They are clouds which drop no water but are blown past by the wind. They are fruitless trees in autumn's harvest time, twice dead and torn up by the roots. They are wild sea waves, frothing out their own shameless deeds. They are wandering stars and the abyss of darkness has been prepared for them for ever. It was of these, too, that Enoch, who was the seventh from Adam, prophesied when he said:

This is one of the great passages of invective of the New Testament. It is blazing moral indignation at its hottest. As Moffatt puts it: "Sky, land and sea are ransacked for illustrations of the character of these men." Here is a series of vivid pictures, every one with significance. Let us take them one by one.

(i) They are like hidden rocks which threaten to wreck the Love Feasts of the Church. This is the one case in which there is doubt about what Jude is actually saying but of one thing there is no doubt--the evil men were a peril to the Love Feasts. The Love Feast, the Agape ( G26) , was one of the earliest features of the Church. It was a meal of fellowship held on the Lord's Day. To it everyone brought what he could, and all shared alike. It was a lovely idea that the Christians in each little house church should sit down on the Lord's Day to eat in fellowship together. No doubt there were some who could bring much and others who could bring only little. For many of the slaves it was perhaps the only decent meal they ever ate.

But very soon the Agape ( G26) began to go wrong. We can see it going wrong in the church at Corinth, when Paul declares that at the Corinthian Love Feasts there is nothing but division. They are divided into cliques and sections; some have too much, and others starve; and the meal for some has become a drunken revel ( 1 Corinthians 11:17-22). Unless the Agape ( G26) was a true fellowship, it was a travesty, and very soon it had begun to belie its name.

Jude's opponents were making a travesty of the Love Feasts. The Revised Standard Version says that he calls them "blemishes on your love feasts" ( Jude 1:12); and that agrees with the parallel passage in Second Peter--"blots and blemishes" ( 2 Peter 2:13). We have translated Jude's expression "hidden rocks."

The difficulty is that Peter and Jude do not use the same word, although they use words which are very similar. The word in Second Peter is spilos ( G4696) , which unquestionably means a blot or spot; but the word in Jude is spilas ( G4694) , which is very rare. Just possibly it may mean a blot, because in later Greek it could be used for the spots and markings on an opal stone. But in ordinary Greek by far its most common meaning was a submerged, or half-submerged, rock on which a ship could be easily ship-wrecked. We think that here the second meaning is much more likely.

In the Love Feast people were very close together in heart and there was the kiss of peace. These wicked men were using the Love Feasts as a cloak under which to gratify their lusts. It is a dreadful thing, if men enter into the church and use the opportunities which its fellowship gives for their own perverted ends. These men were like sunken rocks on which the fellowship of the Love Feasts was in danger of being wrecked.

THE SELFISHNESS OF WICKED MEN ( Jude 1:12-16 continued)

(ii) These wicked men revel in their own cliques and have no feeling of responsibility for anyone except themselves. These two things go together for they both stress their essential selfishness.

(a) They revel in their own cliques without a qualm. This is exactly the situation which Paul condemns in First Corinthians. The Love Feast was supposed to be an act of fellowship; and the fellowship was demonstrated by the sharing of all things. Instead of sharing, the wicked men kept to their own clique and kept to themselves all they had. In First Corinthians Paul actually goes the length of saying that the Love Feast could become a drunken revel in which every man grabbed at all that he could get ( 1 Corinthians 11:21). No man can ever claim to know what church membership means, if in the church he is out for what he can get and remains within his own little group.

(b) We have translated the next phrase: "They have no feeling of responsibility for anyone except themselves." The Greek literally means "shepherding themselves." The duty of a leader of the Church is to be a shepherd of the flock of God ( Acts 20:28). The false shepherd cared far more for himself than for the sheep which were supposed to be within his care. Ezekiel describes the false shepherds from whom their privileges were to be taken away: "As I live, says the Lord God, because my sheep have become a prey and my sheep have become food for all the wild beasts, since there was no shepherd; and because my shepherds have not searched for my sheep, but the shepherds have fed themselves, and have not fed my sheep.... Behold I am against the shepherds; and I will require my sheep at their hand, and put a stop to their feeding the sheep" ( Ezekiel 34:8-10). The man who feels no responsibility for the welfare of anyone except himself stands condemned.

So, then, Jude condemns the selfishness which destroys fellowship and the lack of the sense of responsibility for others.

(iii) The wicked men are like clouds blown past by the wind, which drop no rain and like trees in harvest time which have no fruit. These two phrases go together, for they describe people who make great claims but are essentially useless. There were times in Palestine when people would pray for rain. At such a time a cloud might pass across the sky, bringing with it the promise of rain. But there were times when the promise was only an illusion, the cloud was blown on and the rain never came. In any harvest time there were trees which looked as if they were heavy with fruit but which, when men came to gather from them, gave no fruit at all.

At the heart of this lies a great truth. Promise without performance is useless and in the New Testament nothing is so unsparingly condemned as uselessness. No amount of outward show or fine words will take the place of usefulness to others. As it has been put: "If a man is not good for something, he is good for nothing."

THE FATE OF DISOBEDIENCE ( Jude 1:12-16 continued)

Jude goes on to use a vivid picture of these evil men. "They are like wild sea waves frothing out their own shameless deeds." The picture is this. After a storm, when the waves have been lashing the shore with their frothing spray and their spume, there is always left on the shore a fringe of seaweed and driftwood and all kinds of unsightly litter from the sea. That is always an unlovely scene. But in the case of one sea it is grimmer than in any other. The waters of the Dead Sea can be whipped up, into waves, and these waves, too, cast up driftwood on the shore; but in this instance there is a unique circumstance. The waters of the Dead Sea are so impregnated with salt that they strip the bark of any driftwood in them; and, when such wood is cast up on the shore, it gleams bleak and white, more like dried bones than wood. The deeds of the wicked men are like the useless and unsightly litter which the waves leave scattered on the beach after a storm and resemble the skeleton-like relics of Dead Sea storms. The picture vividly portrays the ugliness of the deeds of Jude's opponents.

Jude uses still another picture. The wicked men are like the wandering stars that are kept in the abyss of darkness for their disobedience. This is a picture directly taken from the Book of Enoch. In that book the stars and the angels are sometimes identified; and there is a picture of the fate of the stars who, disobedient to God, left their appointed orbit and were destroyed. In his journey through the, earth Enoch came to a place where he saw, "neither a heaven above nor a firmly founded earth, but a place chaotic and horrible." He goes on: "And there I saw seven stars of the heaven bound together in it, like great mountains and burning with fire. Then I said, 'For what sin are they bound, and on account of what have they been cast in hither?' Then said Uriel, one of the holy angels, who was with me and who was chief over them, 'Enoch, why dost thou ask and why art thou eager for the truth? These are the numbers of the stars of heaven which have transgressed the commandment of the Lord, and are bound here till ten thousand years, the time entailed by their sins, are consummated'" (Enoch 21: 1-6). The fate of the wandering stars is typical of the fate of the man who disobeys God's commandments and, as it were, takes his own way.

Jude then confirms all this with a prophecy; but the prophecy is again taken from Enoch. The actual passage runs: "And behold! He cometh with ten thousands of his holy ones to execute judgment upon all, and to destroy all the ungodly; and to convict all flesh of all the works of their ungodliness which they have ungodly committed, and of all the hard things which ungodly sinners have spoken against him" (Enoch 1: 9).

This quotation has raised many questions in regard to Jude and Enoch. There is no doubt that in the days of Jude, and in the days of Jesus, Enoch was a very popular book which every pious Jew would know and read. Ordinarily, when the New Testament writers wish to confirm their words, they do so with a quotation from the Old Testament, using it as the word of God. Are we then to regard Enoch as sacred Scripture, since Jude uses it exactly as he would have used one of the prophets? Or, are we to take the view of which Jerome speaks, and say that Jude cannot be Scripture, because it makes the mistake of using as Scripture a book which is, in fact, not Scripture?

We need waste no time upon this debate. The fact is that Jude, a pious Jew, knew and loved the Book of Enoch and had grown up in a circle where it was regarded with respect and even reverence; and he takes his quotation from it perfectly naturally, knowing that his readers would recognize it, and respect it. He is simply doing what all the New Testament writers do, as every writer must in every age, and speaking to men in language which they will recognize and understand.

THE CHARACTERISTICS OF EVIL MEN ( Jude 1:12-16 continued)

In Jude 1:16 Jude sets down three last characteristics of the evil men.

(i) They are grumblers, for ever discontented with the life which God has allotted to them. In this picture he uses two words, one which was very familiar to his Jewish readers and one which was very familiar to his Greek readers.

(a) The first is goggustes ( G1113) . (gg in Greek is pronounced ng). The word describes the discontented voices of the murmurers and is the same as is so often used in the Greek Old Testament for the murmurings of the children of Israel against Moses as he led them through the wilderness ( Exodus 15:24; Exodus 17:3; Numbers 14:29). Its very sound describes the low mutter of resentful discontent which rose from the rebellious people. These wicked men in the time of Jude are the modern counterparts of the murmuring children of Israel in the desert, people full of sullen complaints against the guiding hand of God.

(b) The second is mempsimoiros ( G3202) . It is made up of two Greek words, memphesthai, which means to blame and moira, which means one's allotted fate or life. A mempsimoiros ( G3202) was a man who was for ever grumbling about life in general. Theophrastus was the great master of the Greek character sketch, and he has a mocking study of the mempsimoiros ( G3202) , which is worth quoting in full:

Querulousness is an undue complaining about one's lot; the

querulous man will say to him that brings him a portion from his

friend's table: "You begrudged me your soup or your collops, or

you would have asked me to dine with you in person." When

his mistress is kissing him he says, "I wonder whether you kiss me

so warmly from your heart." He is displeased with Zeus, not

because he sends no rain, but because he has been so tong about

sending it. When he finds a purse in the street, it is: "Ah! but I

never found a treasure." When he has bought a slave cheap with

much importuning the seller, he cries: "I wonder if my bargain's

too cheap to be good." When they bring him the good news

that he has a son born to him, then it is: "If you add that I

have lost half my fortune, you'll speak the truth." Should this

man win a suit-at-law by a unanimous verdict, he is sure to find

fault with his speech-writer for omitting so many of the pleas.

And if a subscription has been got up for him among his friends,

and one of them says to him: "You can cheer up now," he will say:

"What? when I must repay each man his share, and be beholden

to him into the bargain?"

Here, vividly drawn by Theophrastus' subtle pen, is the picture of a man who can find something to grumble about in any situation. He can find some fault with the best of bargains, the kindest of deeds, the most complete of successes, the richest of good fortune. "There is great gain in godliness with contentment" ( 1 Timothy 6:6); but the evil men are chronically discontented with life and with the place in life that God has given to them. There are few people more unpopular than chronic grumblers and all such might do well to remember that such grumbling is in its own way an insult to God.

(ii) Jude reiterates a point about these wicked men, which he has made again and again--their conduct is governed by their desires. To them self-discipline and self-control are nothing; to them the moral law is only a burden and a nuisance; honour and duty have no claim upon them; they have no desire to serve and no sense of responsibility. Their one value is pleasure and their one dynamic is desire. If all men were like that, the world would be in complete chaos.

(iii) They speak with pride and arrogance, yet at the same time they are ready to pander to the great, if they think that they can get anything out of it. It is perfectly possible for a man at one and the same time to be a bombastic creature towards the people he wishes to impress and a flattering lick-spittle to the people whom he thinks important. Jude's opponents are glorifiers of themselves and flatterers of others, as they think the occasion demands; and their descendants are sometimes still among us.

THE CHARACTERISTICS OF ERROR (1) ( Jude 1:17-19 )

1:17-19 But you, beloved, you must remember the words which were once spoken by the apostles of our Lord Jesus Christ; you must remember that they said to us: "In the last time there will be mockers, whose conduct is governed by their own impious desires." These are the people who set up divisions--fleshly creatures, without the Spirit.

Jude points out to his own people that nothing has happened which they might not have expected. The apostles had given warning that in the last times just such evil men as are now among them would come. The actual words of Jude's quotation are not in any New Testament book. He may be doing any one of three things. He may be quoting some apostolic book which we no longer possess. He may be quoting, not a book, but some oral tradition of the apostolic preaching; or some sermon which he himself had heard from the apostles. He may be giving the general sense of a passage like 1 Timothy 4:1-3. In any event he is telling his people that error was only to be expected in the church. From this passage we can see certain of the characteristics of these evil men.

(i) They mock at goodness and their conduct is governed by their own evil desires. The two things go together. These opponents of Jude had two characteristics, as we have already seen. They believed the body, being matter, was evil; and that, therefore, it made no difference if a man sated its desires. Further, they argued that, since grace could forgive any sin, sin did not matter. These heretics had a third characteristic. They believed that they were the advanced thinkers; and they regarded those who observed the old moral standards as old-fashioned and out of date.

That point of view is by no means dead. There are still those who believe that the once--accepted standards of morality and fidelity, especially in matters of sex, are quite out of date. There is a terrible text in the Old Testament: "The fool says in his heart, There is no God" ( Psalms 53:1). In that text fool does not mean the brainless man; it means the man who is playing the fool. And the fact that he says there is no God is entirely due to wishful thinking. He knows that, if there is a God, he is wrong and can look for judgment; therefore, he eliminates him. In the last analysis those who eliminate the moral law and give free rein to their passions and desires, do so because they want to do as they like. They listen to themselves instead of listening to God--and they forget that there will come a day when they will be compelled to listen to him.

THE CHARACTERISTICS OF ERROR (2) ( Jude 1:17-19 continued)

(ii) These evil men have a second characteristic. They set up divisions--they are fleshly creatures, without the Spirit. Here is a most significant thought--to set up divisions within the church is always sin. These men set up divisions in two ways.

(a) As we have already seen, even at the Love Feasts they had their own little cliques. By their conduct they were steadily destroying fellowship within the church. They were drawing a circle to shut men out instead of drawing a circle to take them in.

(b) But they went further. There were certain thinkers in the early church who had a way of looking at human nature which essentially split men into two classes. To understand this we must know something of Greek psychology. To the Greek man was body (soma, G4983) , soul (psuche, G5590) and spirit (pneuma, G4151) . Soma ( G4983) was simply man's physical construction. Psuche ( G5590) is more difficult to understand. To the Greeks soul, psuche ( G5590) , was simply physical life; everything that lived and breathed had psuche ( G5590) . Pneuma ( G4151) , spirit, was quite different, it belonged to man alone, and was that which made him a thinking creature, kin to God, able to speak to God and to hear him.

These thinkers went on to argue that all men possessed psuche ( G5590) , but very few really possessed pneuma ( G4151) . Only the really intellectual, the elite, possessed pneuma ( G4151) ; and, therefore, only the very few could rise to real religion. The rest must be content to walk on the lower levels of religious experience.

They, therefore, divided men into two classes. There were the psuchikoi ( G5591) , who were physically alive but intellectually and spiritually dead. We might call them the fleshly creatures. All they possessed was flesh and blood life; intellectual progress and spiritual experience were beyond them. There were the pneumatikoi ( G4152) , who were capable of real intellectual knowledge, real knowledge of God and real spiritual experience. Here was the creation of an intellectual and spiritual aristocracy over against the common herd of men.

Further, these people who believed themselves to be the pneumatikoi ( G4152) , believed that they were exempt from all the ordinary laws governing a man's conduct. Ordinary people might have to observe the accepted standards but they were above that. For them sin did not exist; they were so advanced that they could do anything and be none the worse. We may well remember that there are still people who believe that they are above the laws, who say in their hearts that it could never happen to them and believe that they can get away with anything.

We can now see how cleverly Jude deals with these people who say that the rest of the world are the psuchikoi ( G5591) , while they are the pneumatikoi ( G4152) . Jude takes their words and reverses them. "It is you," he thunders at them, "who are the psuchikoi ( G5591) , the flesh-dominated; it is you who possess no pneuma ( G4151) , no real knowledge and no experience of God." Jude is saying to these people that, although they think themselves the only truly religious people, they have no real religion at all. Those whom they despise are, in fact, much better than they are themselves.

The truth about these so-called intellectual and spiritual people was that they desired to sin and twisted religion into a justification for sin.

THE CHARACTERISTICS OF GOODNESS ( Jude 1:20-21 )

1:20-21 But you, beloved, must build yourselves up on the foundation of your most holy faith; you must pray in the Holy Spirit; you must keep yourselves in the love of God; while you wait for the mercy of our Lord Jesus Christ which will bring you to life eternal.

In the previous passage Jude described the characteristics of error, here he describes the characteristics of goodness.

(i) The good man builds up his life on the foundation of the most holy faith. That is to say, the life of the Christian is founded, not on something which he manufactured himself, but on something which he received. There is a chain in the transmission of the faith. The faith came from Jesus to the apostles; it came from the apostles to the church; and it comes from the church to us. There is something tremendous here. It means that the faith which we hold is not merely someone's personal opinion; it is a revelation which came from Jesus Christ and was preserved and transmitted within his church, always under the care and the guidance of the Holy Spirit, from generation to generation.

That faith is a most holy faith. Again and again we have seen the meaning of this word holy. Its root meaning is different. That which is holy is different from other things, as the priest is different from other worshippers, the Temple different from other buildings, the Sabbath different from other days and God supremely different from men.

Our faith is different in two ways. (a) It is different from other faiths and from philosophies in that it is not man-made but God-given, not opinion but revelation, not guessing but certainty. (b) It is different in that it has the power to make those who believe it different. It is not only a mind-changer but also a life-changer; not only an intellectual belief but also a moral dynamic.

(ii) The good man is a man of prayer. It has been put this way: "Real religion means dependence." The essence of religion is the admission of our total dependence on God; and prayer is the acknowledging of that dependence, and the going to God for the help we need. As Moffatt has it in a magnificent definition: "Prayer is love in need appealing to love in power." The Christian must be a man of prayer for at least two reasons. (a) He knows that he must test everything by the will of God and, therefore, he must take everything to God for his approval. (b) He knows that of himself he can do nothing but that with God all things are possible and, therefore, he must ever be taking his insufficiency to God's sufficiency.

Prayer, says Jude, is to be in the Holy Spirit. What he means is this. Our human prayers are at least sometimes bound to be selfish and blind. It is only when the Holy Spirit takes full possession of us that our desires are so purified that our prayers are right. The truth is that as Christians we are bound to pray to God, but he alone can teach us how to pray and what to pray for.

(iii) The good man keeps himself in the love of God. What Jude is thinking of here is the old covenant relationship between God and his people as described in Exodus 24:1-8. God came to his people promising that he would be their God and they would be his people; but that relationship depended on their accepting and obeying the law which he gave them. "God's love," Moffatt comments, "has its own terms of communion." It is true in one sense that we can never drift beyond God's love and care; but it is also true that, if we desire to remain in close communion with God, we must give him the perfect love and the perfect obedience which must ever go hand in hand.

(iv) The good man waits with expectation. He waits for the coming of Jesus Christ in mercy, love and power; for he knows that Christ's purpose for him is to bring him to life eternal, which is nothing other than the life of God himself.

RECLAIMING THE LOST ( Jude 1:22-23 )

1:22-23 Some of them you must argue out of their error, while they are still wavering. Others you must rescue by snatching them out of the fire. Others you must pity and fear at the same time, hating the garment stained by the flesh.

Different translators give differing translations of this passage. The reason is that there is much doubt as to what the true Greek text is. We have given the translation which we believe to be nearest to the sense of the passage.

Even to the worst heretics, even to those most far gone in error and to those whose beliefs are most dangerous, the Christian has a binding duty not to destroy but to save. His aim must be, not to banish them from the Christian church, but to win them back into the Christian fellowship. James Denney said that, to put the matter at its simplest, Jesus came to make bad men good. Sir John Seeley said: "When the power of reclaiming the lost dies out of the church, it ceases to be the church." As we have taken this passage, Jude divides the troublers of the church into three classes, to each of whom a different approach is necessary.

(i) There are those who are flirting with falsehood. They are obviously attracted by the wrong way and are on the brink of committing themselves to error, but are still hesitating before taking the final step. They must be argued out of their error while there is time. From this two things emerge as a duty.

(a) We must study to be able to defend the faith and to give a reason for the hope that is in us. We must know what we believe so that we can meet error with truth; and we must make ourselves able to defend the faith in such a way that our graciousness and sincerity may win others to it. To do this we must banish all uncertainty from our minds and all arrogance and intolerance from our approach to others.

(b) We must be ready to speak in time. Many a person would have been saved from error of thought and of action, if someone else had only spoken in time. Sometimes we hesitate to speak, but there are many times when silence is cowardly and can cause more harm than speech could ever cause. One of the greatest tragedies in life is when someone comes to us and says, "I would never have been in the mess I am now in, if someone--you, perhaps--had only spoken to me."

(ii) There are those who have to be snatched from the fire. They have actually started out on the wrong way and have to be stopped, as it were, forcibly, and even against their will. It is all very well to say that we must leave a man his freedom and that he has a right to do what he likes. All these things are in one sense true, but there are times when a man must be even forcibly saved from himself.

(iii) There are those whom we must pity and fear at one and the same time. Here Jude is thinking of something which is always true. There is danger to the sinner; but there is also danger to the rescuer. He who would cure an infectious disease runs the risk of infection. Jude says that we must hate the garment stained by the flesh. Almost certainly he is thinking here of the regulations in Leviticus 13:47-52, where it is laid down that the garment worn by a person discovered to be suffering from leprosy must be burned. The old saying remains true--we must love the sinner but hate the sin. Before a man can rescue others, he must himself be strong in the faith. His own feet must be firm on the dry land before he can throw a lifebelt to the man who is likely to be swept away. The simple fact is that the rescue of those in error is not for everyone to attempt. Those who would win others for Christ must themselves be very sure of him; and those who would fight the disease of sin must themselves have the strong antiseptic of a healthy faith. Ignorance can never be met with ignorance, nor even with partial knowledge; it can be met only by the affirmation, "I know whom I have believed."

THE FINAL ASCRIPTION OF PRAISE ( Jude 1:24-25 )

1:24-25 Unto him who is able to keep you from slipping and to make you stand blameless and exultant in the presence of his glory, to the only God, our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, at this present time, and for all time. Amen.

Jude comes to an end with a tremendous ascription of praise.

Three times in the New Testament praise is given to the God who is able. In Romans 16:25 Paul gives praise to the God who is able to strengthen us. God is the one person who can give us a foundation for life which nothing and no one can ever shake. In Ephesians 3:20 Paul gives praise to the God who is able to do far more than we can ever ask or even dream of. He is the God whose grace no man has every exhausted and on whom no claim can ever be too much.

Here Jude offers his praise to the God who is able.

(i) God is able to keep us from slipping. The word is aptaistos ( G679) . It is used both of a sure-footed horse which does not stumble and of a man who does not fall into error. "He will not let your foot be moved," or as the Scottish metrical version has it, "Thy foot he'll not let slide" ( Psalms 121:3). To walk with God is to walk in safety even on the most dangerous and the most slippery path. In mountaineering climbers are roped together so that even if the inexperienced climber should slip, the skilled mountaineer can take his weight and save him. Even so, when we bind ourselves to God, he keeps us safe.

(ii) He can make us stand blameless in the presence of his glory. The word for blameless is amomos ( G299) . This is characteristically a sacrificial word; and it is commonly and technically used of an animal which is without spot or blemish and is therefore fit to be offered to God. The amazing thing is that when we submit ourselves to God, his grace can make our lives nothing less than a sacrifice fit to offer to him.

(iii) He can bring us into his presence exultant. Surely the natural way to think of entry into the presence of God is in fear and in shame. But by the work of Jesus Christ and in the grace of God, we know that we can go to God with joy and with all fear banished. Through Jesus Christ, God the stern Judge has become known to us as God the loving Father.

We note one last thing. Usually we associate the word Saviour with Jesus Christ, but here Jude attaches it to God. He is not alone in this, for God is often called Saviour in the New Testament ( Luke 1:47; 1 Timothy 1:1; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4). So we end with the great and comforting certainty that at the back of everything there is a God whose name is Saviour. The Christian has the joyous certainty that in this world he lives in the love of God and that in the next world he goes to that love. The love of God is at once the atmosphere and the goal of all his living.

-Barclay's Daily Study Bible (NT)

FURTHER READING

Jude

C. Bigg, St. Peter and St. Jude (ICC; G)

C. E. B. Cranfield, 1 and 2 Peter and Jude (Tch; E)

J. B. Mayor, The Second Epistle of St. Peter and the Epistle of St. Jude (MmC; G)

J. Moffatt, The General Epistles: James, Peter and Jude (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Book Comment:

Judges 1:1

Walking Thru The Bible

JUDE

(see also 2PETER)

1.    Author: Several men in the NT bear the name “Judas,” a name quite common among the Jews. In English his name is shortened to Jude. Among the twelve there are two - Luke 6:16, John 14:22.

    Jude calls himself “brother of James.” At the time he wrote this no James other than the Lord’s brother was so well known. - Acts 15:13 f; Galatians 1:19; 1 Corinthians 15:7.

    Jesus had four half-brothers, James, Joseph, Simon, and Judas - Matthew 13:55; Mark 6:3.

    The brothers of the Lord were not disciples during his earthly ministry (John 7:5). Jude was present in Jerusalem with the disciples in Acts 1:14 which indicates that the resurrection of Jesus made his brothers believers– and strong ones. Jude and his wife must have done some evangelistic traveling - 1 Corinthians 9:5.

    (Eusebius quotes the father of church history, Hegesippus, c. AD 150 concerning the grandchildren of Jude and their persecution by the Roman Emperor Domitian, p. 120.)

    Strong external evidence caused the book to be accepted by the early church as written by Jude the brother of the Lord, and brother of James.

2.    Jude and Second Peter: There are many similarities between these two books. Both deal with the same subject matter, giving similar warnings, and sometimes employ the same words and phrases.

3.    Date: Probably late AD 60s ( AD 65 - 70 ). It seems that by 1 John 2:19 these false teachers had already separated themselves from the church. I take it that these were the last two NT books written.

4.    Recipients: Many think it was written to the same people to whom Peter wrote.

5.    Contents: This epistle furnishes us information about some of the problems which the first century churches had to deal. Jude treats the subject boldly and sternly. He shows concern for true doctrine and right living. True doctrine is the basis for morality, perversion of doctrine for immorality and apostasy.

SERMON OUTLINE

The Unchanging Faith In A Changing World

Judges 1:3

Introduction:

1.    Out world is in a state of change. Aircraft and missiles are outmoded before they are off the assembly line. Textbooks and technologies are outdated by the time they are in print. It is “change” that sells automobiles, etc., year by year.

2.    The opinion is widespread that a modern age demands an updated religion. Science has made old beliefs taboo. Society rebels against traditional and obsolete modes of worship and service.

I.    The Realm Of The Changeable

A.    There have been bast changes in Physical Expedients from the first to the 21 centuries. Transportation; communication (Ephesians 6:21-22); conveniences.

B.    Social customs have changed considerably in 20 centuries. Slavery (cf. Philemon and Onesimus, Ephesians 6:5-9); dress has radically changed (Acts 21:11; 1 Cor. 11); methods of greeting (Romans 16:16).

C.    There were temporary necessities in the early church that were to pass away because they would no longer be needed when the faith was established. Inspiration of apostles and prophets, Ephesians 1:1; miracles to confirm the spoken word (Mark 16:17, Mark 16:20; Hebrews 2:3-4); community of goods (Acts 2:44 ff).

II.    The Realm of the Unchangeable

A.    The Godhead is the same today as ever. God changes not (Malachi 3:6); Christ remains the same (Hebrews 13:8); the Holy Spirit abides forever (John 14:26).

B.    Satan and sin have remained unchanged. (1 John 2:16). The same works of the flesh are practiced (Galatians 5:19-21). The same type of people live.

C.    Man is basically the same today as always. He is still body-soul-and spirit. (1 Thessalonians 5:23). He stills needs 4-fold growth (Luke 2:52). His choice are still two masters to serve, two roads to travel.

D.    Principles of faith and right have not and cannot change. (cf. Judges 1:3).

    1.     Principles behind changing customs and temporary necessities of the 1st century are still obligatory. (Submission to husbands; modesty, brotherly affection; humility and hospitality, love).

    2.    Principles of ethics and morals are unchanged. Matt 5-7 still relevant.

    3.    Principles of faith are still binding. Hebrews 11:6; John 8:24; James 2:24

III.    Changing the Unchangeable

A.    There are efforts to change the unchangeable.

    1. New theology -- God is dead. (Psalms 14:1);

    2. New Christology - Christ’s deity, miracles & resurrection denied (Matthew 22:42; 2 Peter 2:1) .

    3. New soteriology;

    5. New morality.

B.    There are efforts within the church to change the unchangeable. New hermeneutics; new rapport with error. These are not new, but centuries old.

Conclusion:

1. Change is permissible only in the area of expedients. (1 Corinthians 9:19 f)

2. In matters of faith and doctrinal truth we much preach the unchanging gospel (Galatians 1:6-9) and stand for the old paths (Jeremiah 6:16).

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Study of Jude - wg notes

Barnes has some full notes and studies, particularly on Judges 1:9 about ref to apocryphal books, etc.

Good sermon in Pulpit Commentary by T.C.

Can Read Jude in @ 2.5 minutes.

The writer has an affinity for 3’s.

DATE: Probably AD 65-70

    Jude and 2Peter has many similarities, and written close to the same time. Jude seems to be slightly later.    (2Peter speaks of false teachers as "coming" and Jude speaks of them as already here, Judges 1:4; Judges 1:12. )

Recipients: Probably the same people to whom 2Peter was written (2 Peter 2:1)

Purpose: To exhort Christians to steadfastness in contending for the faith which was threatened by false teachers.

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Verse Comments:

Judges 1:1

Jude -- Matthew 13:55; Mark 6:3; John 7:5; Acts 15:13; 1 Corinthians 9:5; -- Galatians 1:19; 1 Corinthians 15:7

Jude -- The Greek name Ioudas derives from the Hebrew name Judah and was a popular name among Jewish men. The name Judah recalls the tribal founder and son of the patriarch Jacob. This Jude is likely Jesus’ brother, but another Jude is a possibility. - FSB

a servant of Jesus Christ -- The author calls himself a servant (doulos, also translated “slave”) of Jesus Christ. He does not claim authority to write because he is the earthly brother of the Lord, but because, like others (Romans 1:1, Philippians 1:1, James 1:1, 2 Peter 1:1), he is the slave of the Messiah.

Christ -- The Greek word used here literally means “anointed one” and serves as Jesus’ title, not His personal name—emphasizing Jesus’ role as the promised one of Israel. - FSB

brother of James -- Jude is the only NT writer to introduce himself by identifying his family connections. The James here is likely Jesus’ brother (Matthew 13:55), but it could be another James. If Jude is the brother of the former James, then he is also Jesus’ brother. James and Jude may be Mary and Joseph’s children or just Joseph’s (if Joseph was a widower prior to his marriage with Mary; compare Mark 15:40 and note) - FSB

and brother of -- It is unusual in the ancient near-east and Graeco-Roman world to designate oneself “brother of”; usually it is “son of.”

    It is possible that both James and Jude were uncomfortable with the exalted title “brother of the Lord.” Others in the church may have used this designation for them (cf. Matthew 13:55; John 7:3-10; Acts 1:14; 1 Corinthians 9:5; and Galatians 1:19). - Utley

to all who have been called -- It is unclear who the specific recipients of Jude’s letter were. - NLTSB

sanctified -- (loved ) -- The TR (and majority text) has "sanctified", some MSS has "beloved". The grammatical forms of “beloved” (ēgapēmenois) and “sanctified” (ēgiasmenois) are very similar in Greek.

preserved -- in Christ (Romans 8:38) as long as we remain "sanctified" in God, and faithful to "the faith". [Misuse of John 10:27-29; Romans 8:38-39]

preserved -- (kept) God not only initiates salvation but He also completes it through Christ, thus preserving or keeping the believer secure for eternal life (cf. John 6:37-44; John 10:28-30; John 17:11, John 17:15; Romans 8:31-39; 2 Timothy 4:18; Hebrews 7:25; Hebrews 9:24; 1 Peter 1:3-5). - MSB

preserved (kept) -- This could mean “guarded” or “preserved.” Believers have been and continue to be guarded by God (cf. 1 Peter 1:4-5). This is the emphasis of the closing prayer in vv. Judges 1:24-25. Paul often used the terms “called” and “beloved” in his greetings but never the term “kept!” - Utley

Gill's Exposition of the Whole Bible

Jude, the servant of Jesus Christ,.... The author of this epistle is the same who is elsewhere called Judas, Luke 6:16, who was one of the twelve apostles of Christ, whose name was also Lebbaeus, and whose surname was Thaddaeus, Matthew 10:3, the name is the same with Judah, Genesis 29:35, which comes from a word that signifies "to praise" or "confess"; and in the Rabbinical dialect is called יודא, "Juda" e, as here. He styles himself "the servant of Jesus Christ"; Genesis 29:35- :; though this is a title common to all believers, yet here, and in some other places, it is peculiar to an apostle, or minister of the Gospel; and therefore is used not merely in humility, and to acknowledge obedience to Christ, but as a title of dignity and honour: and the apostle goes on to describe himself by his natural relation,

and brother of James; not the son of Zebedee, but of Alphaeus,

Matthew 10:2; and this he mentions partly to distinguish himself from others of that name, as Judas Iscariot, and Judas called Barsabas; and partly for the sake of honour and credit, James being a very great man, a man of great note and esteem, and who seemed to be a pillar in the church, and was called the brother of our Lord, Galatians 2:9; an account of the persons to whom this epistle is inscribed next follows,

to them that are sanctified by God the Father; which is to be understood not of internal sanctification, which is usually ascribed to the Spirit of God, but of the act of eternal election, which is peculiar to God the Father; in which sense Christ is said to be sanctified by the Father, and men ordained and appointed to an office, and vessels are set apart the owner's use; John 10:36 Jeremiah 1:5; the language is taken from the ceremonial law, by which persons and things were sanctified, or set apart for sacred use and service; see Exodus 13:2; and so the elect of God are by God the Father sanctified and set apart in the act of election, which is expressed by this word; partly because of its separating nature, men being by it separated from the rest of the world, to the use and service of God, and for his glory, so that they are a distinct and peculiar people; and partly because such are chosen through sanctification of the Spirit, and unto holiness both in this world and that which is to come; so that the doctrine of election is no licentious doctrine; for though holiness is not the cause of it, yet is a means fixed in it, and is certain by it, and an evidence of it; the Alexandrian copy, and some others, and the Vulgate Latin and Syriac versions, read, "to them that are loved by God the Father": election is the fruit and effect of love; those that are sanctified or set apart by the Father in election, are loved by him. The Ethiopic version renders it quite otherwise, "to them that love God the Father"; which flows from the Father's love to them:

and preserved in Jesus Christ; those who are sanctified, or set apart by God the Father in election, are in Christ, for they are chosen in him; they have a place in his heart, and they are put into his hands, and are in him, and united to him as members to an head, and were represented by him in the covenant of grace; and being in him, they are preserved by him, and that before they are called, as well as after; wherefore this character is put before that of being called, though the Syriac version puts that in the first place: there is a secret preservation of them in Christ before calling, from condemnation and the second death; they were not preserved from falling in Adam, with the rest of mankind, nor from the corruption of human nature, nor from actual sins and transgressions; yet, notwithstanding these, were so preserved that the law could not execute the sentence of condemnation on them, nor sin damn them, nor Satan, who led them captive, hale them to prison; and after calling, they are preserved not from indwelling sin, nor from the temptations of Satan, nor from doubts and fears and unbelief, nor from slips and falls into sin; but from the tyranny and dominion of sin, from being devoured by Satan, and from a total and final falling away; they are preserved in the love of God, and of Christ; in the covenant of grace; in a state of justification and adoption; and in the paths of truth, faith, and holiness; and are preserved safe to the heavenly kingdom and glory: their other character follows,

[and] called; not merely externally by the ministry of the word, but internally by the Spirit and grace of God; so that this is to be understood of a special and effectual call, whereby souls are called out of darkness into light, and from bondage to liberty; and from a dependence on themselves to the grace and righteousness of Christ; and from society with the men of the world to fellowship with him; and to eternal glory, so as to have faith and hope concerning it.

e Yalkut Simeoni, par. 2. fol. 50. 2.

Henry's Complete Commentary on the Bible

      1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:   2 Mercy unto you, and peace, and love, be multiplied.

      Here we have the preface or introduction, in which,

      I. We have an account of the penman of this epistle, Jude, or Judas, or Judah. He was name-sake to one of his ancestors, the patriarch--son of Jacob, the most eminent though not the first-born of his sons, out of whose loins (lineally, in a most direct succession) the Messiah came. This was a name of worth, eminency, and honour; yet 1. He had a wicked name-sake. There was one Judas (one of the twelve, surnamed Iscariot, from the place of his birth) who was a vile traitor, the betrayer of his and our Lord. The same names may be common to the best and worst persons. It may be instructive to be called after the names of eminently good men, but there can be no inference drawn thence as to what we shall prove, though we may even thence conclude what sort of persons our good parents or progenitors desired and hoped we should be. But, 2. Our Judas was quite another man. He was an apostle, so was Iscariot; but he was a sincere disciple and follower of Christ, so was not the other. He was a faithful servant of Jesus Christ, the other was his betrayer and murderer; therefore here the one is very carefully distinguished from the other. Dr. Manton's note upon this is, that God takes great care of the good name of his sincere and useful servants. Why then should we be prodigal of our own or one another's reputation and usefulness? Our apostle here calls himself a servant of Jesus Christ, esteeming that a most honourable title. It is more honourable to be a sincere and useful servant of Christ than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waives this, and rather glories in being his servant. Observe, (1.) It is really a greater honour to be a faithful servant of Jesus Christ than to be akin to him according to the flesh. Many of Christ's natural kindred, as well as of his progenitors, perished; not from want of natural affection in him as man, but from infidelity and obstinacy in themselves, which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety jealous over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be overwhelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal fire. Christ himself tells us that he that heareth his word and doeth it (that is, he only) is as his brother, and sister, and mother, that is, more honourably and advantageously related to him than the nearest and dearest of his natural relatives, considered merely as such. See Matthew 12:48-50. (2.) In that the apostle Jude styles himself a servant, though an apostle, a dignified officer in Christ's kingdom, it is a great honour to the meanest sincere minister (and it holds proportionably as to every upright Christian) that he is the servant of Christ Jesus. The apostles were servants before they were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another or over the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, It shall not be so among you,Matthew 20:25; Matthew 20:26. --And brother of James, to wit, of him whom the ancients style the first bishop of Jerusalem, of whose character and martyrdom Josephus makes mention, ascribing the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes. Of this James our Jude was brother, whether in the strictest or a larger (though very usual) acceptation I determine not. He however reckons it an honour to him that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merely by their example, when we have reason to think they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstanding the high esteem he had for him and the affectionate love he bore to him, when he saw that he was to be blamed, that is, really blameworthy, Galatians 2:11, and following verses.

      II. We are here informed to whom this epistle is directed; namely, to all those who are sanctified by God the Father, and preserved in Jesus Christ, and called. I begin with the last--called, that is, called Christians, in the judgment of charity, further than which we cannot, nor in justice ought to go, in the judgments or opinions we form or receive of one another; for what appears not is not, nor ought to come into account in all our dealings with and censures of one another, whatever abatements the divine goodness may see fit to make for an honest though misguided zeal. The church pretends not (I am sure it ought not) to judge of secret or hidden things (things drawn into the light before time), lest our rash and preposterous zeal do more harm than good, or I am afraid ever will do. The tares and wheat (if Christ may be Judge) must grow together till the harvest (Matthew 13:28-30); and then he himself will, by proper instruments, take timely care to separate them. We ought to think the best we can of every man till the contrary appear; not being forward to receive or propagate, much less invent, disadvantageous characters of our brethren. This is the least we can make of the apostle's large and excellent description of charity (1 Corinthians 13:1-13), and this we ought to make conscience of acting up to, which till we do, the Christian churches will be (as, alas! they are at this day) filled with envying and strife, confusion and every evil work,James 3:16. Or, the apostle may speak of their being called to be Christians, by the preaching of the word, which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of the church--Christ the head, and believers the members; real believers really, professed believers visibly. Note, Christians are the called, called out of the world, the evil spirit and temper of it,--above the world, to higher and better things, heaven, things unseen and eternal,--called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this in pursuance of divine purpose and grace; for whom he did predestinate those he also called,Romans 8:30. Now those who are thus called, are, 1. Sanctified: Sanctified by God the Father. Sanctification is usually spoken of in scripture as the work of the Holy Spirit, yet here it is ascribed to God the Father, because the Spirit works it as the Spirit of the Father and the Son. Note, All who are effectually called are sanctified, made partakers of a divine nature (2 Peter 1:4); for without holiness no man shall see the Lord,Hebrews 12:14. Observe, Our sanctification is not our own work. If any are sanctified, they are so by God the Father, not excluding Son or Spirit, for they are one, one God. Our corruption and pollution are of ourselves; but our sanctification and renovation are of God and his grace; and therefore if we perish in our iniquity we must bear the blame, but if we be sanctified and glorified all the honour and glory must be ascribed to God, and to him alone. I own it is hard to give a clear and distinct account of this, but we must not deny nor disregard necessary truth because we cannot fully reconcile the several parts of it to each other; for, on that supposition, we might deny that any one of us could stir an inch from the place we are at present in, though we see the contrary every day and hour. 2. The called and sanctified are preserved in Christ Jesus. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Where he begins he will perfect; though we are fickle, he is constant. He will not forsake the work of his own hands,Psalms 138:8. Let us not therefore trust in ourselves, nor in our stock of grace already received, but in him, and in him alone, still endeavouring, by all proper and appointed means, to keep ourselves, as ever we would hope he should keep us. Note, (1.) Believers are preserved from the gates of hell, and to the glory of heaven. (2.) All who are preserved are preserved in Jesus Christ, in him as their citadel and stronghold, no longer than they abide in him, and solely by virtue of their union with him.

      III. We have the apostolical benediction: Mercy to you, c. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment in this life, all our hope of a better. 1. The mercy of God is the spring and fountain of all the good we have or hope for mercy not only to the miserable, but to the guilty. 2. Next to mercy is peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ. 3. As from mercy springs peace, so from peace springs love, his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected, grace!) to one another. These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. If we are straitened, we are not straitened in him, but in ourselves.

Kelly Commentary on Books of the Bible

We enter now on the last of those letters as they stand in the common Bible , THE EPISTLE OF JUDE. I will take this opportunity of instituting briefly a comparison with part of the second Epistle of Peter, which, you may remember, I passed over with a partial notice when discoursing on that subject. Doubts have been entertained, as most are aware, by men of some learning. From their similarity in various ways they have conceived that Peter must have borrowed from Judas or Judas from Peter; and that, in point of fact, if one is inspired, the other cannot be.

Brethren, this sort of thought and speech is the result of nothing but unbelieving speculation. And I will go even farther (for it is a serious thing thus to treat scripture): I say that the speculation is as shallow as it is unbelieving. Although no doubt there are those who consider themselves to show their superior wisdom by their doubts, I must take the liberty of saying that to dispute the inspiration of either 2 Peter or Judas demonstrates their ignorance of both. I do not mean at all to affirm that those guilty of such license are ignorant on every subject. Far from it. A person drawn into such views may be possessed of large and superior information in what has occupied his life, and there may be even certain portions of the word of God in which he is really taught of the Spirit of God. But for all that these doubts are as unfounded as they are dangerous, and dishonouring to the Holy Ghost. I am aware that some names of great weight among Protestants, as well as others quite opposed in position, have yielded to these unworthy questionings of scripture. To this I refer that those who are present may understand that it is not for want of examining their objections, and weighing well what they say against the truth, that I have ventured to express a severe judgment on their opinion.

I hope to show that Judas has not borrowed from Peter any more than Peter from Judas, but that both were inspired men, who wrote in the direct order and power of the Holy Spirit. I do not at all mean to imply by this that one did not write before the other, and that one may not have read what the other wrote. Whether this were so or not matters little really to the question. It is plain and demonstrable that the Spirit of God, if one did know of the other's communication, has taken good care, while giving a great deal that is common to both, to give points of difference of the most essential kind. In point of fact, therefore, the criticism that comes to the conclusion that the one is borrowed from the other simply betrays its own blind incompetence. The differences are as striking at least as the resemblances, and abundantly show that Judas has not borrowed from Peter, and that Peter has a line as peculiarly his own as that of Judas, and not more so.

We have seen in the Epistles of Peter that the leading truth, besides the bringing out of the grace of Christ, is the righteous government of God under which the saints are placed. We have seen that this righteous dealing does not merely affect the saints, but will most seriously bring the world under its weight before God has closed the matter. Thus in the second Epistle of Peter, naturally, where we see the future judgment carried on even to the end of the thousand years, with the new heavens and the new earth wherein dwelleth righteousness, the point from which the Holy Ghost views matters is men judged according to the principles of God's righteous government. In the case of Christians all of course flows from and through grace; but those that have despised the grace of God will not be able longer to despise His government.

The second Epistle, accordingly takes this up, and shows that as among the Jews there were false prophets, so now there are false teachers. Of these the Spirit of God gives some very solemn traits. It is said that they have brought in damnable heresies, even denying the sovereign Master that bought them. A word on this may relieve the minds of persons, to whom it often seems harsh that the Lord had bought false teachers avid heretics. You must distinguish between being bought and being redeemed.

It is never taught in Scripture that the Lord redeemed a heretic, or any other man that was not saved. There is not a syllable in God's word that enfeebles the certainty of eternal life for the believer; but it is none the less clearly taught there that the Lord has "bought" every man whatever, saved or not, and believer or not. The result for man has nothing to do with the Lord's purchase. He has bought the world and everything that belongs to it. This is the doctrine everywhere, whether in parable or in doctrine, whether in gospel or epistle; and this is the constant statement of the Spirit. Of course, therefore, these bad people were bought as well as the rest.

But redemption is another thought, and so far from purchase being the same as redemption, the two things are decidedly in contrast. The object of redemption is to deliver a person from the power of the adversary, to bring one who is a captive out of slavery, to set him free by the ransom paid. This is only true of the believer; he alone is brought out of captivity and made free. It is an efficacious not a nominal deliverance, and belongs only to faith. It is not merely that there is purchase-money; this is not enough for redemption, which is a question of setting a slave or prisoner free, and this is never the case unless a soul believes in Christ. But it is a different thing with purchase: you may buy that which is inanimate, and that which is bought belongs to you indeed, but possibly for harm and shame. Supposing you could purchase a person, what is the effect of the transaction

You make him a slave: thus it is the very reverse of redemption. Redemption makes the slave free, but purchase makes what you buy your property or your slave.

These two facts are both true of Christians, and meet in Christ's blood. The Christian is both redeemed and purchased., but he alone is redeemed. But besides being redeemed, he is bought by the blood of Christ, and therefore it is that he becomes Christ's slave. He is a bondman of Christ Jesus. Perfectly freed by redemption, he is made thoroughly a slave by purchase; and this is precisely the anomaly the natural man never understands. As for the theologians, some of them are not natural men; but one might ask in despair, what it is they ever seem to understand? The fact is that they have so confused the two things as to make the subject hopeless in their hands.

It is clear that the dispute between those called Calvinists and the so-called Arminians turns much on this point, which is then very important. Both of them agree in the error that redemption and purchase mean the same thing. The consequence is that they never can settle the question. The Calvinist is quite right in his premise that redemption belongs solely to the household of faith; the Arminian is no less right in his premise that purchase belongs to every creature under the effects of sin. But they are both equally mistaken in assuming them to be the same thing; and there they wrangle, as they might for ever, without advancing an inch toward settling the matter, because each holds a truth that the other denies. The truth in this question, as in many others which have distracted Christendom, is that faith receives that which the contending parties lose in the dispute; faith bows to the whole truth, instead of being shut up to a part of it. Here then in 2 Peter 2:1-22 it will be seen that it is only a question of purchase, which does not imply that these men were ever born of God.

In the next place we are given to see the effects of their teaching and conduct: "And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of." Next their covetousness is brought before us, and, more than this, the certainty that sure judgment awaits them that their destruction does not slumber, but is near and sure. Then Peter says (mark the expression), "For if God spared not angels that sinned" it is simply a question of sinning in this epistle, of righteousness and unrighteousness "but cast them down to hell, and delivered them to chains of darkness, to be reserved for judgment; and spared not the old world, but saved Noah, one of eight, a preacher of righteousness, bringing in the flood upon the world of the ungodly," etc. These are the topics with Peter, even sin and unrighteousness. Hence he speaks of God who, "turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly; and delivered just Lot" (it is righteousness again), "distressed with the filthy conversation of the godless: (for the righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their lawless deeds)." Nor is this more than the beginning, not the end. They were accordingly reserved for a still greater punishment by and by. This is what is traced more particularly throughout the Epistle on the vastest scale, and finally in the next chapter.

But in Judas we may see a wholly different character of evil. "Jude, the servant of Jesus Christ, and brother of James, to the called that are sanctified by God the Father, and preserved in Jesus Christ mercy to you, and peace, and love, be multiplied." Though professedly the epistle of Judas is to the saints at large, the Holy Ghost brings in the same wish of mercy as is more usually addressed to an individual soul. In fact this Epistle does individualize the saints, and it is of the utmost importance to look at truth for the individual in this place, and to lay hold of it for our own souls. "Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write to you, and exhort you that ye should earnestly contend for the faith which was once delivered to the saints." This is not so much the case with Peter; he does not speak of any such contention. "For there are certain men crept in unawares, who were before of old marked out for this sentence, ungodly men." Mark, it is not merely sin, or unrighteousness: here are seen "ungodly men, turning the grace of our God;" for it is not men's righteousness here, nor His righteous government. The evil is "turning the grace of our God into lasciviousness, and denying" the only Sovereign Master, "and our Lord Jesus Christ."

Thus the measure of likeness makes the real difference between the Epistles far more striking than if this Epistle had been written without any points of contact with the other. Of one thing we may be sure, that whether or not Peter referred to Judas, or Judas to Peter, the Holy Ghost had both in view, and distributed to each as He would; and there are no finer samples of the action of the Holy Ghost in the touching of similar lines of truth, and at the same time of converging with the most consummate wisdom, and the most admirable delicacy of expression as well as of truth, than these two Epistles, that treat of the existent and coming evil under different points of view. Supposing two persons take totally different lines, it is evident that nothing is easier than for each to pursue his own line; but supposing they come continually close together, it is plain that there is far more difficulty to preserve intact the truth that is given to each. The latter is the case with Peter and Judas: but the Holy Ghost has done the work to perfection.

"I will therefore put you in remembrance, though once for all knowing all things, how that the Lord, having saved a people out of the land of Egypt, in the second place destroyed them that believed not."

There is not a word about this in Peter. Why here? Because what the apostle Judas is showing is not merely unrighteousness in conduct, but the abandonment of a position of grace, and the virtual turning it into lasciviousness. In fact the grand subject of Peter in his second Epistle is unrighteousness; the distinctive subject of Judas is not this but apostacy (that is, a departure from the place that the grace of God gives at any given time to His own people). Accordingly the warning is founded on a saved people in the next place destroyed, as with Israel brought out of Egypt. It was not persons that behaved badly, but a deadlier evil; they did not believe; they abandoned His truth and ways. "And angels who kept not their first estate, but left their own habitation, he hath in keeping in everlasting chains under darkness unto the judgment of the great day."

There again it is the same principle. This makes it all the more striking, inasmuch as Peter speaks of angels too, but not at all from the same point of view. In Peter's case it is simply said that God spared not the angels who sinned, without a word about leaving their first estate or not keeping it. Judas speaks of "angels which kept not their first estate, but left their own habitation." They apostatized also, and in this case the terms are excessively strong, as the guilt is yet worse.

And now comes another example from among men, and this too used by Peter. When I say used by Peter, I do not pretend to attempt to decide the time when the two Epistles were written; nor does it signify that I am aware of. Peter says, "And turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly." Whereas Judas has it: "Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after other flesh, are set forth for an example, suffering the judgment of eternal fire." In this case it is evident that it is a breaking out, not merely into sin, but into that which was beyond measure flagrant, not evil alone, but contrary even to fallen nature. This is what is spoken of here. The very same persons are described in a different manner, according to the object of the Holy Ghost.

So again as to the conduct of the angels. By Peter it is said, "Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord." Judas gives us the more specific charge rather than their general delinquency: "Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee."

Thus it is evident that in every instance Peter takes up the broad ground of righteousness and unrighteousness, while Judas singles out the special character of departure from the truth and perversion of the grace of God (that is, apostacy in short).

But there is another difference too. They both treat of the coming of the Lord: only Peter, true to his character, takes the largest and most expansive aspect possible. He, and he alone, embraces within the day of the Lord the whole of the millennium, and even that which is just before the millennium, and that which is just after it. He looks at what immediately precedes the millennium, because that day really includes divine judgments in Jerusalem and neighbouring and even distant lands, as various steps of the preliminary judgment of the quick (or men found in more or less open rebellion against the Lord, and despite of His people) before the reign for a thousand years, properly speaking, begins. The millennium follows this epoch, it may be only a little while after, but still it is after. So again the dissolution of the heavens and the earth does not fall within the millennium but afterwards. There will be a short subsequent space, during which Satan will muster all born during the thousand years who are not born of God. Fire will devour the assembled rebels, the bursting forth of divine judgment once more on man, until the eternal judgment takes its final course, and the heavens and the earth, then completely consumed, have given place to the new heavens and the new earth in their fullest sense. All these vast events are comprehended within (not the millennium, but) the day of the Lord, either a little before it in the one case, or a little after it in the other.

This illustrates the immense breadth of Peter. So he treats moral questions and dispensational changes, regarding all in this extensive way. But it is otherwise with Judas, whose pen makes every thing precise, just as he, and he alone, gives us in a few brief words the very gall and venom, as it were, of the apostacy. "Woe to them! for they have gone in the way of Cain, and run greedily after the error of Balaam for reward, and. perished in the gainsaying of Core."

The only part of this evil that Peter takes up, because he merely looks at it broadly and as a question of righteous government, is the following of Balaam, who loved the wages of unrighteousness. But here, although Judas seems to give us more, it is in point of fact all defined with the greatest possible nicety, the brief moral history of the apostacy. "These are spots (more probably, sunken rocks) in your feasts of love, when they feast with you, feeding themselves without fear: clouds they are without water, carried along by winds; trees of late autumn, without fruit, twice dead, plucked up by the roots: raging waves of the sea, foaming out their own shames: wandering stars, to whom is reserved the blackness of darkness for eternity. And Enoch also, the seventh from Adam, prophesied as to these, saying, Behold, the Lord came with his holy myriads, to execute judgment upon all, and to convince all the ungodly among them of all their ungodly deeds which they have ungodlily committed, and of all the hard speeches which ungodly sinners have spoken against him. These are murmurers, complainers, walking after their lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. But ye, beloved, remember the words spoken before of the apostles of our Lord Jesus Christ; that they told you there should be mockers in the last time, walking after their own lusts of ungodliness."

Thus it is not the day of the Lord as in the very comprehensive application of Peter; but the fact of His coming and executing judgment on those seized as it were in flagrant sin, caught in the very act. Judas looks at a dealing suited and due to apostates.

But there is another point of precision that, absent from 2 Peter, is peculiar to Judas. He does not merely resent the mocking taunt, "Where is the promise of his presence?" nor explain the delay by His long suffering and saving of sinners; he does not merely call on the saints to walk becomingly in holy conversation and godliness, waiting for the new and eternal scene wherein dwells righteousness. The characteristic word of Judas savours of special grace. "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ unto eternal life." This is distinct Christian privilege, and not merely the necessary godliness which is always binding.

"And of some have compassion, making a difference."* Some complain if there be a making a difference. I believe, brethren, that, though grace and wisdom be eminently needed for it, yet there can be no sounder principle than this. I repeat, however, that necessarily spiritual discrimination is wanted for each case. God is faithful, who withholds no good thing, and to the humble gives more grace. In the long run divinely-given wisdom becomes more and more apparent in these matters. "But others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh."

*It is right to notice, if only in a note, that the manuscripts here are singularly in conflict as to the readings. The Sinai and the Vatican, with the corrector of the Rescript of Paris, read ἐλεᾶτε , which is only another form of the common reading ἐλεεῖτε , "compassionate." But there is the awkward repetition of the same word again as a later clause; for the older manuscripts present a threefold division in the sentence. According to the weightiest authorities, it would seem, on the whole, that it should stand thus: καὶ οὓς μὲν ἐλέγχετε διακρινομένους , οὓς δὲ σώζετε ἐκ πυρὸς ἁρπάζοντες , οὓς δὲ ἐλεᾶτε ἐν φόβῳ , μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶμα . "And some convict when contending, but others save, snatching them from the fire, and others compassionate in fear, hating even the garment that is spotted by the flesh." It is curious that Dr. E. Wells, in his "Help for the more easy and clear understanding of the Holy Scriptures" (the part containing these Epistles being published at Oxford, in 1715), adopted this text substantially, which he thus translated: "And some being wavering, rebuke; and others save, pulling them out of the fire; and of others have compassion with fear," etc. he rejected the twofold division, and. corrected the form of single words mainly on the authority of the Alexandrian MS., with some others of less weight, confirmed by the Vulgate, the Syriac, and the Ethiopic Versions. With the exception of the error already pointed out, the oldest uncials agree, we may say, in the text here presented, save that the Vatican makes, to my mind, a mess by omitting the first οὓς δὲ , which seems to have been an unintentional slip, as the clause is thereby rendered scarce translatable or intelligible. Insert the words with the Sinai and other ancient MSS., and all is plain. Hence this is the form of the sentence preferred by Tischendorf and other modern editors. The nom. διακρινόμενοι of the received text (which the English Version follows) can hardly be traced higher than the ninth century: if it were preferable, the meaning would be as given there. But if the more ancient reading in the accusative stand, verse 9 of this Epistle supplies the probable sense here.

In verse 25 μόνῳ (without σόφῳ brought in from Rom. 16: 29) is the right reading, with the very important additions of δ . ὰ Ἰ . Χ . τ . κ . ἡ ., and πρὸ π . τ . αἰ . Copyists are apt to enlarge and assimilate; they do not so often, as here, omit.

Then he winds all up by bringing before us our own blessed position in a manner altogether different from Peter. "But to him that is able to keep you* from falling." It is not merely that He is able to bring us into the new heavens and the new earth, which of course is common to all the people of God, to the righteous of all times; but here we have the special inner blessedness of those that wait for Christ, and are caught up to be with Him where He is. "But to him that is able to keep you (?) from falling, and to present faultless before his glory with exultation, to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, might, and authority, from before all eternity, and now and to all the ages. Amen."

*Those who idolise a few of the most ancient MSS., to the practical exclusion of other witnesses and internal evidence, would do well to ponder the fact that the Sinai MS. here joins the Parisian Rescript, and the Passionei MS. with very many cursives and most versions in reading ὑμᾶς , "you;" whilst the Alexandrian reads ἡμᾶς , "us," and the Vatican and the Moscow MS. of Matthaei with more than thirty cursives give αὐτοὺς , "them," to which modern editors. incline.

This is the Lord, not coming to deal with the wicked, but to take us up to be with Himself. It is not the judgment of the unrighteous, nor the righteous government of the nations on the earth, but specifically the coming of our Lord Jesus for His saints. Now he understood how Jesus could manifest Himself to His own as He does not to the world, not only in the power. of the Holy Ghost while He is away (compare John 14:22), but when He comes again to receive us to Himself, to be where He is in the Father's house.

I have thus closed this sketch of the so-called Catholic or general Epistles, which, I may be allowed to say, seems a not very appropriate classification; for James expressly addressed the twelve tribes who are in the dispersion, as Peter the elect sojourners scattered in Asia Minor, his second Epistle being expressly said to be written to the same as the first. Then what is called the first Epistle general of John has more the air of a treatise than of an epistle; nor is it clear that it too did not primarily contemplate believers from among the Jews, though undoubtedly, like the rest, meant for the direct instruction of the entire assembly of God. His second and third Epistles are as distinctly personal in address as the Epistle of Paul to Philemon. This may have been Calvin's reason for not including them in his exposition of the Catholic Epistles: why he did not write on them at all is less intelligible. It is certainly not because they are not worthy in themselves, or of slight value to the Christian, not to speak of the homage due to the revealed word of our God. Why he did not write on the Revelation is plain enough: neither he nor any of the Reformers had any real understanding of the book as a whole, though they were not wrong in applying Babylon to Rome, and this in good earnest. The Epistle of Judas is in itself at least as general as any of those so classed; but there seems no reason to doubt that he, like his brother James, and like Peter, had the circumcision for the immediate circle of his ministry. John affords most ground for the inference that the Lord employed him to be the vehicle of divine messages among the Gentiles also. (See Revelation 1:1-20; Revelation 2:1-29; Revelation 3:1-22)

May the Lord bless His own word, and enable us to prize every tittle of it; and may it have both attraction and authority over our souls, who desire to grow in grace and in the knowledge of Himself!

The Heavenly Witnesses.

1 John 5:7.

W. Kelly (Int. Cath Ep.)

It is much to be regretted that excellent persons in all ages have been prone to rest some of their defences of the truth on untenable ground. The danger is that when any of these mistakes in proof are set aside, especially by foes of the truth, not only are such uninformed and incautious disputants apt to fight stubbornly for what is indefensible (i.e., really for self), but others, partly through timidity, partly through ignorance, may dread that the truth itself is imperilled, or be even disposed to stand in doubt of it, confounding the ill-conduct of its advocates with its own impregnable evidence.

Thus one hears with humiliation that any man of learning should seek to shelter the famous passage of the three heavenly witnesses from the reprobation which to say the least an interpolated gloss deserves, and from none so heartily as from pious men jealous for the divine glory of the Lord Jesus. Truth is itself too sacred to admit of giving quarter to that which is spurious, the continued sanction of which is hostile to the authority of the Bible, and in particular to the very point which the suspicious article is meant to support. Let us remember that the study of the authorities on which the Greek Testament rests has greatly developed during the last seventy years, and especially perhaps the last thirty. During this time many fresh manuscripts, some of great value and antiquity, have been brought to light, along with a fuller and more exact collation of all that had been previously known; and this makes an error of the kind less excusable and more painful, if it be in a quarter one respects.

I will not cite, however, from any volume of the day, but confront a sentence of the famous J. Calvin with the facts, that every intelligent Christian who may want information, but values nothing but the truth, may be enabled to judge for himself. " Since, however, the passage flows better when this clause [from "in heaven" to "in earth" inclusively] is added (!) and as I see that it is found in the best and most approved copies (!!) I am inclined to receive it as the true reading."* (Calvin, Translation Soc. Comment. on the Cath. Epistles, p. 257. Edinburgh, 1855.) Then, again, Beza, who ought to have known more of the manuscripts, follows in the wake of his leader. Such statements, I confess, are inexplicable, save on the supposition both of strong prejudice and of surprising inattention to the facts of the case. For so decisive is the testimony of ancient documents (whether manuscripts, versions, or citations by the earliest ecclesiastical writers), that if this portion can be allowed to be scripture against their testimony, a fatal blow is inflicted on all certainty of evidence for the rest of the New Testament; for all the uncials preserve a dead silence as to it, more than 160 cursives, all the lectionaries, all the ancient versions except the Latin, and even of the Latin more than fifty of the oldest and best copies, and of the rest it is in some cases inserted by a later hand, and with that uncertainty of position which often accompanies an interpolation; while it is not once quoted in any genuine remains of the early Greek or even Latin fathers, even where the occasions seem most to call for it. Its supposed citation by Tertullian, Cyprian, Jerome, &c. is an illusion.

* "Quia tamen optime fluit contextus si hoc membrum addatur, et video in optimis ac probatissimis fidei codicibus haberi, ego quoque libenter amplector." Comm. in loc. Ed. Genev. p. 74.

Hence Erasmus, in his first (1516) and second (1519) editions of the Greek New Testament, so far faithfully followed his MS., and did not print verse 7. It would seem that the Complutensian editors must have boldly translated the Latin version as it stands in the majority of the extant copies; for in the captious attack now before me (Annotationes Jacobi Lopidis Stunicae contra Erasmus Rot. in defens. translationis N. T. Complut. 1520), the ablest of them does not pretend to diplomatic authority for the Greek they venture to print, but arraigns the Greek MSS. as corrupted, and backs up the common text of the Vulgate by a quotation from Jerome's (?) Prologue to the Canonical Epistles. "Sciendum est hoc loco graecorum codices apertissime esse corruptos: nostros (!) vero veritatem ipsam ut a prima origine traducti sunt continere. Quod ex prologo beati Hieronymi super epistolas canonicas manifeste apparet. Ait enim Quae si sic ut ab eis digestae sunt ita quoque ab interpretibus fideliter in latinum verterentur eloquium: nec ambiguitatem legentibus facerent: nec sermonum sese varietas impugnaret illo praecipue loco ubi de unitate trinitatis in prima Ioannis epistola positum legimus. In qua etiam ab infidelibus translatoribus multum erratum esse a fidei veritate comperimus trium tantummodo vocabula hoc est aquae sanguinis et spiritus in ipsa sua editione ponentibus et patris verbique ac spiritus testimonium ommittentibus in quo maxime et fides catholica roboratur et patris et filii et spiritus sancti una divinitatis substantia comprobatur." [I give the quotation as S. cites it, not as it stands in the Benedictine edition of Jerome's works.]

Erasmus had already replied to our notorious countryman, Edward Lee (afterwards Popish archbishop of York), that he did not find in the Greek what was so common in the Latin, and edited accordingly, without expressing approval or blame; that he had at different times seen seven manuscripts, in none of which was anything that answered to the ordinary Vulgate. "Porro quod Hieronymus in Praefatione sua testatur hunc locum ab haereticis depravatum, si velim uti jure meo, possem appellare ab Hieronymi auctoritate, quod Leus facit quoties ipsi commodum est." And then he proceeds to expose the exaggeration of Lee, and to propose a conjectural correction in the citation from the prologue. (Desid. Erasmi. Opp. tom. ix., coll. 275, 276.) The truth is, that, by the common consent of the learned, including the Benedictine and other editors of Jerome's writings, this prologue is confessed not to be his production, but of a much later age, and by an inferior hand. To his Spanish critic he answers, "Hic ex auctoritate Hieronymi [which we have just seen is no authority at all, being a forgery], docet Stunica Graecos codices palam esse depravatos. Sed interim ubi dormit codex ille Rhodiensis? Porro nos non susceperamus negotium emendandi Graecos codices, sed quod in illis esset, bona fide reddendi." Then, after a long argument intended to neutralize the alleged statement of Jerome's (which Erasmus says, and no wonder, he does not quite understand), he adds, "Cum Stunica meus toties jactet Rhodiensem codicem, cui tantum tribuit auctoritatis, mirum est, non hic adduxisse illius oraculum, praesertim cum ita fere consentiat cum nostris codicibus, ut videri possit Lesbia requla. Veruntamen ne quid dissimulem, repertus est apud Anglos Graecus codex unus, in quo habetur, quod in vulgatis deest. Scriptum est enim hunc ad modum: Ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν τῳ οὐρανῳ , Πατὴρ , Λόγος , καὶ Πνεῦμα [ ἅγιον is omitted], καὶ οὗτοι οἱ τρεῖς ἓν εἰσίν . καὶ τρεῖς εἰσὶν [ οἱ is omitted] μαρτυροῦντες ἐν τῃ γῃ , πνεῦμα , ὕδωρ , καὶ αἷμα , εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων , &c. Quanquam hand scio an casu factum sit, ut hoc loco non repetatur, quod est in Graecis nostris, καὶ οἱ τρεῖς εἰς τὸ ἓν εἰσίν . Ex hoc igitur codice Britannico reposuimus, quod in nostris dicebatur deesse: ne cui sit causa calumniandi. Quanquam et hunc suspicor ad Latinorum codices fuisse castigatum. Posteaquam enim Graeci concordiam inierunt cum Ecclesia Romana, studuerunt et hac in parte cum Romanis consentire." (Ib. coll. 351-353.)

Therefore Erasmus in his third edition (1522) inserted verse 7, correcting two errors and supplying the omission at the end of verse 8 in what he called the Cod. Brit. (or Montfort MS.), which probably had the Acts and Epistles added about this very time to the Gospels written a few years before, as the Revelation was added by another hand later still copied, it would seem, from the well-known Leicester MS. Erasmus put in the passage to keep his promise, not because he counted it genuine. Is it too strong to fear that a document so framed, which cannot be traced beyond a friar named Froy, and which came in so opportunely to supply an apparent authority for a Greek text (of which more presently) for the three heavenly witnesses, points to a dishonest source?

It is remarkable too, as Sir I. Newton noticed long ago, that there is a marginal note by the side of this passage in the Complut. Polyglot, as in1 Corinthians 15:51; 1 Corinthians 15:51 and Matthew 6:13, where the Vulgate is in conflict with the Greek MSS. It is a pity, however, that they were not as explicit on 1 John 5:7 as there, and that they did not cleave to the Greek against the Latin, as they did in rejecting its absurd misrepresentation of 1 Corinthians 15:51. They do indeed cite Thomas Aquinas for1 John 5:7; 1 John 5:7. "Now to make Thomas thus in a few words do all the work was very artificial" (says Sir I. N., Works, vol. v. p. 522); "and in Spain, where Thomas is of apostolical authority, it might pass for a very judicious and substantial defence of the printed Greek. But to us Thomas Aquinas is no apostle. We are seeking for the authority of Greek manuscripts."

To what then is the passage due? It is as clear as anything of the sort can be, that what we call verse 7 sprang from Augustine's remarks on what now stands as verse 8, possibly suggested by words of Cyprian to a similar effect. Compare his treatise contra Maximinum Arian. Episcop. 1. ii. c. 22. (Tom. viii. col. 725, ed. Ben.) Not that the celebrated bishop of Hippo cites the passage: what he says is professedly his comment or gloss on the words spirit, water, and blood. "Si vero ea, quae his significata sunt, velimus inquirere, non absurde occurrit ipsa Trinitas, qui unus, solus, verus, summus est Deus, Pater, et Filius et Spiritus sanctus, do quibus verissime dici potuit, Tres sunt testes, et tres unum sunt: ut nomine Spiritus significatum accipiamus Deum Patrem: de ipso quippe adorando loquebatur Dominus ubi ait, Spiritus est Deus. (Id. iv. 24.) Nomine autem sanguinis Filium quia , verbum caro factum est. (Id. i. 14.) Spiritum sanctum," etc. From the reputation of Augustine this fanciful idea at first gained currency and acceptance, though not always in precisely the original shape; then it seems to have been inserted in the margin as a gloss, till at length, through the ignorance of the transcribers and the clergy in general, it positively crept* into that text which the Council of Trent, with a temerity as amazing as the lack of knowledge it betrays, pronounced authentic. Hence the danger of demoralising Roman Catholic scholars, some of whom, like R. Simon, were doomed to do a perpetual violence to their conscience, while others, bolder in evil, misdirect every weapon that ingenuity can devise to make the worse appear the better reason. Most, no doubt, entrench themselves with a sort of blind honesty in their last stronghold: they believe what the church believes a pitiful answer where it is a question of revealed truth.

* Jerome (Epist. cvi. ad Sunn. et Fret.) speaks of a similar course of mistake in copying his own version. "Et miror quomodo e latere Adnotationem nostram nescio quis temerarius scribendam in corpore putaverit, quam nos pro eruditione legentis scripsimus hoc modo," etc. (S. Hieronymi Opp. tom. i. p. 659, Ed. Ben.) But we need not go outside the commonly received text of the Greek Now Testament in order to find another instance of what was first, a marginal gloss, which at length crept into the text; for such seems to be the history ofActs 8:37; Acts 8:37. It is curious that here the conditions are reversed as between Erasmus and the Complutensian editors; for he owns the verse wanting in his Greek copies, yet inserts it in deference to the Latin, whilst they follow the Greek spite of the Latin.

As to internal evidence, it is equally conclusive against the passage foisted in. To bear witness "in heaven" is nonsense; to say "on earth" is superfluous; for earth is the constant scene of testimony. Again, the Father and the Son are the true scriptural correlatives never the Father and the Word, which last is in correlation with God, as we see in John 1:1-51. Further, since Pentecost the Holy Ghost is distinctively said to be sent down from heaven, and this with a view to the testimony of the gospel, instead of bearing record in heaven with the Father and the Son. Lastly, those who adopt the passage as it stands in the vulgar Latin copies are led to lower the character of the witness borne; for as they of course treat the first three as divine, so they regard the last three as earthly and created witnesses, making the πνεῦμα to be no other than "the created soul of Christ which he breathed forth on the cross, thus witnessing that he was true man." It would be awkward to make the same Spirit witness both in heaven and on earth.

Objections to the omission of verse 7 have been imagined, as many are aware, for various reasons, all of which seem to me weakness itself. 1. As to the supposed breach of connection, one has only to read verse 6 in order to be convinced that, on the contrary, the three heavenly witnesses come in most strangely between the water and the blood and the Spirit, of which that verse treated, and verse 8, which pursues the same subject. Internally therefore, as much as externally, verse 7 can only be viewed as an intrusion. The Trinity (fundamental a truth as it is, and without it Christianity is a myth) has no possible link with the context. Christ in death, yet withal life eternal, is the point on which the three witnesses converge with their one testimony. 2. The expression οἱ μαρτυροῦντες , said of the Spirit, the water, and the blood, is no difficulty without verse 7, because they are evidently personified. 3. The wonder is great how Bishop Middleton, the able investigator of the usage of the Greek article, could have so palpably erred as to say that the τὸ before ἕν in verse 8 presupposes ἕν in verse 7, and therefore that both verses stand or fall together. Previous reference is only one of the sources of the article. Ἕν , I grant, might be used of the persons in the Trinity (compare John 10:30 for the Father and the Son); but τὸ ἕν is absolutely necessary for the Spirit, the water, and the blood, where identity of nature is not in question but unity of scope. Compare Philippians 2:2. Other arguments, such as that founded on two editions of the Epistle, or on the influence of Arians, or on the negligence of transcribers, do not call for a detailed consideration in this place if at all.

Of the state and manner in which the passage is found in the few real or factitious Greek manuscripts that contain it, we may observe,

(1) that both in the Graeco-Latin Cod. Ottobon. (Vat. 298) and in the Greek Cod. Montfort. (Trin. Coll. Dubl. G. 97) the three heavenly witnesses are set down without the Greek article to any one of them ( πατὴρ , λόγος , καὶ πνεῦμα ἅγιον ) ! a construction which indicates not obscurely the hand of one used to Latin (which has no article) and grossly ignorant of Greek;

(2) that the same Cod. Ottobon. gives ἀπὸ τοῦ οὐρανοῦ , translated in the corresponding Latin by in celo, though not ἀπὸ , as Scholz has strangely read, but, ἐπὶ τῆς γῆς ;

(3) that whilst the Cod. Ottobon. represents that the Father, Word, and Holy Spirit ( εἰς τὸ ἓν σἰσὶ ) "are to one purpose," or agree in one, (translated by itself unum sunt!) Cod. Montfort. says ἓν εἰσὶ , "are one;" and both (like the Complut. Polyglot) leave out the grand point of the genuine scripture ; for neither gives the smallest hint of the revelation that the three witnesses, the Spirit and the water and the blood, conspire in one testimony. I may say that the Montfort MS. unquestionably Latinizes elsewhere in 1 John, and in the immediate context, in opposition to all other Greek manuscripts.

As for the only other documents as yet produced in favour of the amplified text, suffice it to say that the Codex Ravianus of Berlin is now (as well as one of those at Wolfenbüttel) acknowledged to be a forgery, copying the very characters (in themselves peculiar) of the Complutensian Polyglot, and even repeating some of its misprints! That which Scholz cited as 173 in his list is the Codex Regius Neapolitanus, which in the text really confirms the truth, but adds on the margin in more recent characters the disputed clause. Here only, as compared with Codd. Ottobon. and Montfort., the article is duly inserted; but there is this unfortunate flaw in its value, that while the manuscript was written in the eleventh century, the edition cannot claim a higher antiquity than the sixteenth, if indeed so high. Such evidence as this might be easily multiplied by dishonest hands; but the weight of it all would be nil.

It may be worth while to mention, as corroborating the testimony to the source of this mistake, not without fraud, that its earliest known occurrence in Greek is in the Greek version of the Acts of the fourth Lateran Council (in 1215), where it stands thus: ὅτι τρεῖς εἰσὶν οἱ μαρτυροῦντες ἐν οὐρανῳ ὁ πατὴρ , λόγος , καὶ πνεῦμα ἅγιον · καὶ τοῦτοι (sic!) οἱ τρεῖς ἓν εἰσίν . εὐθύς τε προστίθησι . . . . καθῶς ἐν τισὶ κώδηξιν (sic! = ἀντιγράφοις ) εὑρίσκεται . So the passage stands both in Hardouin's Collection (tom. vii. p. 18) and in Mansi's (tom. xxii. p. 984). I can hardly doubt that this it was which encouraged the Complutensian editors to venture on their daring importation into the Greek New Testament of a passage which, however well meant doctrinally, bears the indelible trace of human infirmity, even after Stunica and his companions did their best to make decent Greek of it by inserting τῳ before οὐρανῶ , ὁ before λόγος , and τὸ before (not πν . but) ἅγιον πνεῦμα ,* correcting also τοῦτοι , which was no doubt a blunder for οὗτοι . But they went a little too far when they changed ἓν into εἰς τὸ ἓν after the first three, and left out εἰς τὸ ἓν after τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα where these words beyond controversy ought to be. No doubt they were guided by Latin copies made since Th. Aquinas' day and that council. They refer in their marginal note to the perverse doctrine of Joachim on the Trinity, which was condemned at this very council of the Lateran.

* Hence Calecas in the fourteenth century, and Bryennius in the fifteenth, as Bishop Marsh noticed, being native Greeks, and feeling the deficiency of the Lateran Acts in Greek, wrote ὁ λόγος καὶ τὸ πνεῦμα τὸ ἅγιον , The copyist of the Montfort MS. omitted the article even before πατὴρ , not to speak of the other words which require it.

If we turn to Thomas Aquinas, as referred to, the erroneous statement is sufficiently startling. He cites verse 7 as it stands in the later Latin copies, and reasons on the heterodoxy of Joachim, who applied the unity there, not to essence, but to affection and consent. Then, quoting verse 8, he says, "In quibusdam Libris attexitur: et hi tres unum sunt; sed hoc in veris exemplaribus non habetur (!), sed in quibusdam Libris dicitur esse appositum ab haereticis Arianis ad pervertendum intellectum sanum auctoritatis praemissae de unitate essentiali trium personarum (!!)." (Divi Thomae Aquinatis. Opera, tom. viii., p. 83, Venetiis, 1776.) This probably accounts for the omission of the clause that concludes verse 8 in the Complutensian Polyglot, as well as in some of the Greek copies manufactured after the fourth Lateran Council. Some excuse may be allowed for one like the "angelic doctor," who was unacquainted with the Greek scriptures; but why then did he dogmatise on so serious a subject? Total ignorance is the only conceivable palliation of his assertions, which are notoriously opposed to truth. And what can one think of the deliberate sanction given to all this by Cardinal Ximenes and his editors in the renowned Polyglot of Alcala? Are we to shelter them also under such a plea? If not, what then?

Again, what can one judge of the knowledge or the moral integrity of keeping up such a note to1 John 5:7; 1 John 5:7 in modern reprints of Jerome's works ( e.g. the Abbé Migne's, Paris, 1845) as the following? "Caeterum nota sunt pro ejus versiculi germanitate testimonia Patrum Africanorum, Tertulliani, Cypriani, Eugenii, Fulgentii, Vigilii, Victoris, e[t]quatuor centum Episcoporum in fidei professione, quam Vandalorum regi obtulerunt. Major omni exceptione est Cassiodorus," etc. (Patrologiae Curs., tom. xxix., coll. 846.) Not to speak of the silence of the Greek fathers on a question of the Greek text, it has been proved repeatedly and minutely that not one of these could have read the passage in the Greek as it now appears in the Vulgate. All that can be fairly drawn from Victor Vitensis' story of the symbol of faith presented by the African bishops to Hunneric is that the three heavenly witnesses must have been then read in their Latin copies. But it is certainly not so in the oldest and best Latin manuscripts that are extant, as all intelligent Romanists must know.