Jude Commentary:
I. Greeting (1-2)
II. The Purpose of Writing (3-4)
III. Judgment of the Intruders (5-16)
IV. Exhortation to Believers (17-23)
V. Closing (24-25)
Beloved. Occurring at the beginning of an epistle only here and 3 Jn 1:2.
When I gave all diligence (πᾶσαν σπουδὴν ποιούμενος). Lit., making all diligence; the phrase found only here. In Heb 6:11, we find “shew diligence” (ἐνδεικνυσθαι); and in 2 Pet 1:5, “adding diligence.” See note there.
It was needful (ἀνάγκην ἔσχον). Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.
Earnestly contend (ἐπαγωνίζεσθαι). Only here in New Testament.
The faith. The sum of what Christians believe. See on Acts 6:7.
Once (ἅπαξ). Not formerly, but once for all. So no other faith will be given.
With the whole verse compare 2 Pet 2:1.
Crept in unawares (παρεισέδυσαν). Privily. See on 2 Pet 2:1. The verb means to get in by the side (παρά), to slip in by a side-door. Only here in New Testament.
Ordained (προγεγραμμένοι). The meaning is in dispute. The word occurs four times in New Testament. In two of these instances πρό has clearly the temporal sense before (Rom 15:4; Eph 3:3). In Gal 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jude 1:14, Jude 1:15. So the American Rev.
Lasciviousness. See on 1 Pet 4:3.
Jude calls believers "to contend earnestly for the faith which was once for all delivered to the saints." It is to the Old and New Testaments that we must continually go to for guidance and for the content of our faith: Take heed lest the novelty or the reputation of truth and godliness take you with it, rather than the solid evidence of their excellency and scriptural support, and leave your religion to wither away and consume you when the novelty and reputation are gone.
It is said of John the Baptist and the Jews by Christ, "He was a burning and a shining light, and ye were willing for a season to rejoice in his light" (John 5:35). All men are affected most with things that seem new and strange to them. It is not only the infirmity of children, that are pleased with new clothes, and new toys and games; but even to graver, wiser persons, new things are most affecting, and commonness and custom dulls delight. Our habitations, and possessions, and honours, are most pleasing to us at the first; and every condition of life doth most affect us at the first: if nature were not much for novelty, the publishing of news-books would not have been so gainful a trade so long, unless the matter had been truer and more desirable. Hence it is that changes are so welcome to the world, though they prove ordinarily to their cost. No wonder then, if religion be the more acceptable, when it comes with this advantage.
When men first hear the doctrine of godliness, and the tidings of another world, by a powerful preacher opened and set home, no wonder if things of so great moment affect them for a time: it is said of them that received the seed of God's word as into stony ground, that "forthwith it sprung up," and they "anon with joy received it" (Matt. 13:5,20); but it quickly withered for want of rooting. These kind of hearers can no more delight still in one preacher, or one profession, or way, than a glutton in one dish, or an adulterer in one harlot: for it is but a kind of sensual or natural pleasure that they have in the highest truths; and all such delight must be fed with novelty and variety of objects. The Athenians were inquisitive after Paul's doctrine as novelty, though after they rejected it, as seeming to them incredible: "`May we know what this new doctrine whereof thou speakest is? For thou bringest certain strange things to our ears: we would know therefore what these things mean.' For all the Athenians and strangers which were there, spent their time in nothing else, but to tell or hear some new thing" (Acts 17:19-21).
To this kind of professor, the greatest truths grow out of fashion, and they grow weary of them, as of dull and ordinary things; they must have some new light, or new way of religion that lately came in fashion; their souls are weary of that manna that at first was acceptable to them, as angels' food. Old things seem low, and new things high to them; and to entertain some novelty in religion, is to grow up to more maturity: and too many such at last so far overthrive their old apparel, that the old Christ and old gospel are left behind them.
The light of the gospel is speedilier communicated, than the heat; and this first part being most acceptable to them, is soon received; and religion seemeth best to them at first. At first they have the light of knowledge alone; and then they have the warmth of a new and prosperous profession: there must be some time for the operating of the heat, before it burneth them; and then they have enough, and cast it away in as much haste as they took it up. If preachers would only lighten, and shoot no thunderbolts, even a Herod himself would hear them gladly, and do many things after them; but when their Herodias is meddled with, they cannot bear it.
If preachers would speak only to men's fancies or understandings, and not meddle too smartly with their hearts, and lives, and carnal interests, the world would bear them, and hear them as they do stageplayers, or at least as lecturers in philosophy or physic. A sermon that hath nothing but some general toothless notions in a handsome dress of words, doth seldom procure offence or persecution: it is rare that such men's preaching is distasted by carnal hearers, or their persons hated for it. "It is a pleasant thing for the eyes to behold the sun" (Eccl. 11:7); but not to be scorched by its heat. Christ Himself at a distance as promised, was greatly desired by the Jews; but when He came, they could not bear Him; His doctrine and life were so contrary to their expectations:
"The Lord, whom ye seek, shall suddenly come into His temple, even the messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fullers' soap" (Mal. 3:1-3).
Many when they come first (by profession) to Christ, do little think that He would cast them into the fire, and refine them, and purge away their dross, and cast them anew into the mould of the gospel (see Rom. 6:17). Many will play a while by the light, that will not endure to be melted by the fire. When the preacher cometh once to this, he is harsh and intolerable, and loseth all the praise which he had won before, and the pleasing novelty of religion is over with them. The gospel is sent to make such work in the soul and life, as these tender persons will not endure; it must captivate every thought to Christ, and kill every lust and pleasure which is against His will, and put a new and heavenly life into the soul; it must possess men with deep and lively apprehensions of the great things of eternity; it is not wavering dull opinions, that will raise and carry on the soul to such vigorous, constant, victorious action, as is necessary to salvation.
When the gospel cometh to the heart, to do this great prevailing work, then these men are impatient of the search and smart, and presently have done with it. They are like children, that love the book for the gilding and fineness of the cover, and take it up as soon as any; but it is to play with, and not to learn; they are weary of it when it comes to that. At first many come to Christ with wonder, and will needs be His servants for something in it that seemeth fine; till they hear that the Son of man hath not the accommodation of the birds or foxes; and that His doctrine and way hath an enmity to their worldly, fleshly interest, and then they are gone. They first entertained Christ in compliment, thinking that He would please them, or not much contradict them; but when they find that they have received a guest that will rule them, and not be ruled by them, that will not suffer them to take their pleasure, nor enjoy their riches, but hold them to a life which they cannot endure, and even undo them in the world, He is then no longer a guest for them. Whereas if Christ had been received as Christ, and truth and godliness deliberately entertained for their well-discerned excellency and necessity, the deep rooting would have prevented this apostasy, and cured such hypocrisy.
But, alas! poor ministers find by sad experience, that all prove not saints that flock to hear them, and make up the crowd; nor "that for a season rejoice in their light," and magnify them, and take their parts. The blossom hath its beauty and sweetness; but all that blossometh or appeareth in the bud, doth not come to perfect fruit: some will be blasted, and some blown down; some nipped with frosts, some eaten by worms; some quickly fall, and some hang on till the strongest blasts do cast them down; some are deceived and poisoned by false teachers; some by worldly cares, and the deceitfulness of riches, become unfruitful and are turned aside; the lusts of some had deeper rooting than the word; and the friends of some had greater interest in them than Christ, and therefore they forsake Him to satisfy their importunity; some are corrupted by the hopes of preferment, or the favour of man; some feared from Christ by their threats and frowns, and choose to venture on damnation to escape persecution; and some are so worldly wise, that they can see reason to remit their zeal, and can save their souls and bodies too; and prove that to be their duty, which other men call sin (if the end will but answer their expectations); and some grow weary of truth and duty, as a dull and common thing, being supplied with that variety which might still continue the delights of novelty.
Yet mistake not what I have said, as if all the affection furthered by novelty, and abated by commonness and use, were a sign that the person is but a hypocrite. I know that there is something in the nature of man, remaining in the best, which disposeth us to be much more passionately affected with things when they seem new to us, and are first apprehended, than when they are old, and we have known or used them long. There is not, I believe, one man of a thousand, but is much more delighted in the light of truth, when it first appeareth to him, than when it is trite and familiarly known; and is much more affected with a powerful minister at first, than when he hath long sat under him. The same sermon that even transported them at the first hearing, would affect them less, if they had heard it preached a hundred times. The same books which greatly affected us at the first or second reading, will affect us less when we have read them over twenty times. The same words of prayer that take much with us when seldom used, do less move our affections when they are daily used all the year. At our first conversion, we have more passionate sorrow for our sin, and love to the godly, than we can afterwards retain.
And all this is the case of learned and unlearned, the sound and unsound, though not of all alike. Even heaven itself is spoken of by Christ, as if it did participate of this, when He saith, that "joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, that need no repentance" (Luke 15:7,10). And I know it is the duty of ministers to take notice of this disposition in their hearers, and not to dull them with giving them still the same, but to profit them by a pleasant and profitable variety: not by preaching to them another Christ, or a new gospel: it is the same God, and Christ, and Spirit, and Scripture, and the same heaven, the same church, the same faith, and hope, and repentance, and obedience, that we must preach to them as long as we live; though they say, we have heard this a hundred times, let them hear it still, and bring them not a new creed. If they hear so oft of God, and Christ, and heaven, till by faith, and love, and fruition, they attain them as their end, they have heard well. But yet there is a grateful variety of subordinate particulars, and of words, and methods, and seasonable applications, necessary to the right performance of our ministry, and to the profiting of the flocks: though the physician use the same apothecary's shop, and dispensatory, and drugs, yet how great a variety must he use of compositions, and times, and manner of administration.
But for all this, though the best are affected most with things that seem new, and are dulled with the long and frequent use of the same expressions, yet they are never weary of the substance of their religion, so as to desire a change. And though they are not so passionately affected with the same sermons, and books, or with the thoughts or mention of the same substantial matters of religion, as at first they were; yet do their judgments more solidly and tenaciously embrace them, and esteem them, and their wills as resolvedly adhere to them, and use them, and in their lives they practise them, better than before. Whereas, they that take up their religion but for novelty, will lay it down when it ceaseth to be new to them, and must either change for a newer, or have none at all.
And as unsound are they that are religious, only because their education, or their friends, or the laws or judgment of their rulers, or the custom of the country, hath made it necessary to their reputation: these are hypocrites at the first setting out, and therefore cannot be saved by continuance in such a carnal religiousness as this. I know law, and custom, and education, and friends, when they side with godliness, are a great advantage to it, by affording helps, and removing those impediments that might stick much with carnal minds. But truth is not your own, till it be received in its proper evidence; nor your faith divine, till you believe what you believe, because God is true who doth reveal it; nor are you the children of God, till you love Him for Himself; nor are you truly religious, till the truth and goodness of religion itself be the principal thing that maketh you religious.
It helpeth much to discover a man's sincerity, when he is not only religious among the religious, but among the profane, and the enemies, and scorners, and persecutors of religion; and when a man doth not pray only in a praying family, but among the prayerless, and the deriders of fervent constant prayer; and when a man is heavenly among them that are earthly, and temperate among the intemperate and riotous, and holdeth the truth among those that reproach it and that hold the contrary; when a man is not carried only by a stream of company, or outward advantages, to his religion, nor avoideth sin for want of a temptation, but is religious though against the stream, and innocent when cast (unwillingly) upon temptations; and is godly where godliness is accounted singularity, hypocrisy, faction, humour, disobedience, or heresy; and will rather let go the reputation of his honesty, than his honesty itself.
Richard Baxter's A Christian Directory, Pt 1, Ch 2.
This epistle is addressed to all believers in the gospel. Its design is to guard believers against the false teachers who had begun to creep into the Christian church, and to scatter dangerous tenets, by attempting to lower all Christianity into a merely nominal belief and outward profession of the gospel. Having thus denied the obligations of personal holiness, they taught their disciples to live in sinful courses, at the same time flattering them with the hope of eternal life. The vile character of these seducers is shown, and their sentence is denounced, and the epistle concludes with warnings, admonitions, and counsels to believers.
Jude first appeals to believers to contend for the faith (ver. 3) because ungodly intruders had crept into the church (ver. 4).
Ver 3. Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints.
Beloved, while I was very eager to write to you. He was indeed glad and anxious to write to them, but yet necessity urged him to do so, even because they were assailed (according to what follows) by the ungodly, and stood in need of being prepared to fight with them. Had they not been forewarned how necessary his exhortation was, they might have been slothful and negligent; but when he makes this preface, that he wrote on account of the necessity of their case, it was the same as though he had blown a trumpet to awake them from their torpor.
About our common salvation. The Gospel our salvation, Jesus Christ our salvation, and eternal salvation are the common possesion of all believers.
The Gospel is sometimes called our salvation in opposition to the law, which is a ministration of condemnation; and because it is a declaration of salvation, and a means of it; and may be said to be "common," because preached to all, Jews and Gentiles.
Jesus Christ the Saviour himself, who is also sometimes called "salvation," because he was called and appointed to it, and undertook it, and is become the author of it; and may be said to be a "common" Saviour, not of all men, but of all his people; of his whole body, the church, and every member of it, and of all sorts of men, in all nations. He is the one way of salvation, but that is not confined to any nation, family, community, or sect among men.
That spiritual and eternal salvation wrought out by him, which is common, not to all men, for all are not saved with it, but to all the elect of God, and true believers in Christ; the love of God is common to them all alike; the choice of them to eternal salvation is the same; the covenant of grace, the blessings and promises of it, are equally shared by them; and they are bought with the same price of Christ's blood, and are justified by the same righteousness, and are regenerated, sanctified, and called by the same grace, and shall possess the same glory.
I was constrained to write to you exhorting you to contend earnestly. The persons to be contended with on account of it, are such who deny, or depreciate any of the Persons in the Godhead, the assertors of the purity and power of human nature, and the deniers of sovereign, efficacious, and persevering grace: the persons who are to contend with them are all the saints in general, to whom it is delivered; which they may do by bearing an external testimony to it, by praying for the continuance and success of it, by standing fast in one spirit in it, and by dying for it; and particularly the ministers of the Gospel, by preaching it boldly, openly, fully, and faithfully, by disputing for it, and writing in the defence of it, and by laying down their lives, when called for. The manner in which this is to be done, is "earnestly," heartily, in good earnest, and without deceit, zealously, and constantly.
For the faith which was once for all delivered to the saints. By the "faith" is meant the doctrine of faith, in which sense it is used whenever faith is said to be preached, obeyed, departed, or erred from, or denied, or made shipwreck of, or when exhortations are made to stand fast, and continue in it, or to strive and contend for it, as here; and which is sometimes called the word of faith, the faith of the Gospel, the mystery of faith, or most holy faith, the common faith, and, as here, faith only; and designs the whole scheme of evangelical truths to be believed; such as the doctrine of the Trinity, the deity and sonship of Christ, the divinity and personality of the Spirit; what regards the state and condition of man by nature, as the doctrines of the imputation of Adam's sin to his posterity, the corruption of nature, and the impotence of men to that which is good; what concerns the acts of grace in the Father, Son, and Spirit, towards, and upon the sons of men; as the doctrines of everlasting love, eternal election, the covenant of grace, particular redemption, justification by the imputed righteousness of Christ, pardon and reconciliation by his blood, regeneration and sanctification by the grace of the Spirit, final perseverance, the resurrection of the dead, and the future glory of the saints with Christ.
This is said to be "delivered to the saints." It was delivered by God the Father to Christ as Mediator, and by him to his apostles, who may more especially be meant by "the saints," or holy men; who were chosen to be holy, and to whom Christ was made sanctification, and who were sanctified by the Spirit of God; and this faith, being a most holy faith, is fit for holy men, and only proper to be delivered to them, and preached by them; and by them it was delivered to the churches, both by word and writing; and this delivery of it supposes that it is not an invention of men, that it is of God, and a gift of his, and given in trust in order to be kept, held forth, and held fast; and it was but "once" delivered, in opposition to the sundry times and divers manners in which the mind of God was formerly made known; and designs the uniformity, perfection, and continuance of the doctrine of faith;
There is no alteration to be made in it, or addition to it; no new revelations are to be expected, it has been delivered all at once: and therefore should be "earnestly contended for"; for could it be lost, another could not be had; and the whole of it is to be contended for; not only the fundamentals, but the lesser matters of faith; and not things essential only, but also what are circumstantial to faith and religion; every truth, ordinance, and duty, and particularly the purity of faith, and its consistency: and this contention includes a care and solicitude for it, to have it, own it, and hold it fast, and adorn it; and for the preservation of it, and for the spread of it, and that it might be transmitted to posterity: and it denotes a conflict, a combat, or a fighting for it, a striving even to an agony.
Ver 4. For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the grace of our God into indecency, and denying our only Master, God, and Lord, Jesus Christ.
For there are certain men who crept in secretly. These words contain a reason why the doctrine of faith should be contended for, because of false teachers, who are described as being then upon the spot; the Apostles Peter and Paul had foretold that they would come, but Jude here speaks of them as being there; wherefore present rigour and vigilance were necessary to be used: their names are not mentioned, nor their number, only that there were "certain", or "some men"; which is done to stir up the saints to self-examination, whether they were in the faith; to diligence, in finding out these men; to vigour, in opposing them; and to care, to nip error and heresy in the bud.
These certain men "crept in secretly" either into private houses to lead people astray; or into the churches, being the tares the enemy sows among the wheat; or into the ministry, assuming that office to themselves, without being called and sent of God; and so into the public assemblies of the saints, spreading their poisonous doctrines among them; and also into their affections, until discovered; and all this was done secretly, without any thought about them, or suspicion of them.
Even those who were long ago written about for this condemnation. Meaning either judicial blindness of heart, they were given up to, in embracing and spreading errors and heresies; so that these fall under the ordination and decree of God, which does not make God the author of them, nor excuse the men that hold them; and they are ordained and ordered for many valuable ends; on the part of God, to show his power and wisdom; and on the part of truth, that it might be tried and appear the brighter, and to manifest his people and their graces: or else punishment is designed, even everlasting condemnation, to which some are preordained of God; for this act of preordination respects persons, and not mere actions and events; and is not a naked prescience, but a real decree, and which is sure, certain, and irrevocable. It is God's act, and springs from his sovereignty, is agreeably to his justice and holiness; nor is it contrary to his goodness, and is for his glory.
The date of this act is "of old," that is, from eternity (2 Thes 2:13); Reprobation is of the same date with election; if the one is from eternity, the other must be so too, since there cannot be one without the other: if some were chosen before the foundation of the world, others must be left or passed by; and if some were appointed unto salvation from the beginning, others must be foreordained to condemnation from the beginning also.
These words cannot be understood of any prophecy of old, in which it was forewritten, or prophesied of these men, that they should be condemned for their ungodliness; not in Matthew 24:1, in which no such persons are described as here, nor any mention made of their punishment or condemnation; nor in 2 Peter 2:1; for then the apostle would never have said that they were "of old", a long while ago, before written, or prophesied of, since according to the common calculation, that epistle of Peter's, and this of Jude's, were written in the same year; nor in the prophecy of Enoch, Judges 1:14; for Enoch's prophecy was not written, as we know of; and therefore these men could not be said to be before written in it; besides, that prophecy is spoken of as something distinct from these persons being before written, to condemnation; and after all, was a prophecy referred to, the sense would be the same, since such a prophecy concerning them must be founded upon an antecedent ordination and appointment of God; the word here used does not intend their being forewritten in any book of the Scriptures, but in the book of God's eternal purposes and decrees.
Ungodly men. All men are by nature ungodly, some are notoriously so, and false teachers are generally such; here it signifies such who are destitute of the fear of God, and of all internal devotion, and powerful godliness; and who did not worship God externally, according to his institutions and appointments, and much less sincerely, and in a spiritual manner; and who even separated themselves from the true worshippers of God, and gave themselves up to sensuality, and therefore their condemnation was just.
Turning the grace of our God into indecency. Not the love and favour of God, as in his own heart, or as shed abroad in the hearts of others; for that can never, be turned to such a purpose, it always working in a contrary way; nor the principle of grace wrought in the soul, which being of a spiritual nature, lusteth against the flesh, and cannot be turned into it; more likely the goodness of God in his providential dispensations, which is despised by some, and abused by others; but rather the doctrine of grace, which though lasciviousness is not in its nature, nor has it any natural tendency to it, yet wicked men turn or transfer it from its original nature, design, and use, to a foreign one: and they may be said to turn it into lasciviousness, either by asserting it to be a licentious doctrine, when it is not; or by treating it in a wanton and ludicrous manner, scoffing at it, and lampooning it; or by making the doctrine of grace universal, extending it equally alike to all mankind, and thereby harden and encourage men in sin.
And denying our only Master, God, and Lord, Jesus Christ. Who is the only sovereign Lord, both in providence and grace; and the only God, not to the exclusion of the Father and Spirit, but in opposition to nominal and fictitious deities, or Heathen gods; and he was denied by these men, if not in words, yet in works.
Denying Jesus' deity, or sonship, or humanity, or that he was the Messiah, or the alone Saviour, or his sacrifice, satisfaction, and righteousness; with respect to either of which he may be said to be denied doctrinally, as he is also practically, when men do not walk worthy of their profession of him; and both might be true of these men, and therefore their condemnation was righteous.