1:1 Jude, the servant of Jesus Christ, and a brother of James, to them that are sanctified b by God the Father, and preserved in Jesus Christ, [and] called:
(a) This is to distinguish between him and Judas
(b) By God the Father.
Beloved, when I gave all diligence to write unto you of the d
common salvation, it was needful for me to write unto you, and exhort [you] that
ye should e earnestly contend for the
faith which was f once delivered unto
(1) The goal of this epistle, is to affirm the
godly as opposed to certain wicked men both in true doctrine and good conduct.
(d) Of those things that pertain to the salvation
of all of us.
(e) That you should defend the faith with all the
strength you can muster, both by true doctrine and good example of life.
(f) Which was once given, that it may never be
1:4 2 For
there are certain men crept in unawares, who were before of old ordained to this
condemnation, 3 ungodly men, turning the
grace of our God into lasciviousness, and denying the only Lord God, and our
Lord Jesus Christ.
(2) It is by God's providence and not by
chance, that many wicked men creep into the Church. (3)
He condemns this first in them, that they take opportunity or occasion to wax
wanton, by the grace of God: which cannot be, but the chief empire of Christ
must be cancelled, in that such men give themselves up to Satan, whom they
1:5 4 I
will therefore put you in remembrance, though ye once knew this, how that the
Lord, having saved the people out of the land of Egypt, afterward destroyed them
that believed not.
(4) He presents the horrible punishment of those
who have abused the grace of God to follow their own lusts.
1:6 5 And
the angels which kept not their first estate, but left their own habitation, he
hath reserved in everlasting chains under darkness unto the judgment of the
(5) The fall of the angels was most severely
punished, how much more then will the Lord punish wicked and faithless men?
1:7 Even as Sodom and Gomorrha, and the cities
about them in like manner, g giving
themselves over to fornication, and going after h
strange flesh, are set forth for an example, suffering the vengeance of eternal
(g) Following the steps of Sodom and Gomorrah.
(h) Thus he sets forth their horrible and wicked
1:8 Likewise also these i
[filthy] dreamers defile the flesh, 6
despise k dominion, and speak evil of
i Who are so stupid and void of reason
as if all their fears and wits were asleep. (6)
Another most destructive doctrine of theirs, in that they take away the
authority of the government and slander them.
(k) It is a greater matter to despise government
than the governors, that is to say, the matter itself than the persons.
1:9 7 Yet
Michael the archangel, when contending with the devil he disputed about the body
of Moses, durst not bring against him a railing accusation, but said, The Lord
(7) An argument of comparison: Michael one of the
chiefest angels, was content to deliver Satan, although a most accursed enemy,
to the judgment of God to be punished: and these perverse men are not ashamed
to speak evil of the powers who are ordained of God.
1:10 8 But
these speak evil of those things which they know not: but what they know
naturally, as brute beasts, in those things they corrupt themselves.
(8) The conclusion: These men are doubly at
fault, that is, both for their rash folly in condemning some, and for their
impudent and shameless contempt of that knowledge, which when they had gotten,
yet nonetheless they lived as brute beasts, serving their bellies.
1:11 9 Woe
unto them! for they have gone in the way of Cain, and ran greedily after the
error of Balaam for reward, and perished in the gainsaying of Core.
(9) He foretells their destruction, because they
resemble or proclaim Cain's shameless malice, Balaam's filthy
covetousness, and to be short, Core's seditious and ambitious head.
These are spots in your l feasts of
charity, when they feast with you, feeding themselves without m
fear: clouds [they are] without water, carried about of winds; trees whose fruit
withereth, without fruit, twice dead, plucked up by the roots;
(10) He rebukes most sharply with many other
notes and marks, both their dishonesty or filthiness, and their sauciness, but
especially, their vain bravery of words and vain pride, joining with it a
grave and heavy threatening from an ancient prophecy of Enoch concerning the
judgment to come.
(l) The feasts of charity were certain banquets,
which the brethren who were members of the Church kept altogether, as
Tertullian sets them forth in his apology, chap. 39.
(m) Impudently, without all reverence either to
God or man.
1:13 Raging waves of the sea, foaming out their
own shame; wandering stars, to whom is reserved the n
blackness of darkness for ever.
(n) Most gross darkness.
1:14 And Enoch also, the seventh from Adam,
prophesied of these, saying, Behold, the Lord o
cometh with ten thousands of his saints,
(o) The present time, for the time to come.
11 But, beloved, remember ye the words
which were spoken before of the apostles of our Lord Jesus Christ;
(11) The rising up of such monsters was spoken of
before, that we should not be troubled at the newness of the matter.
These be they who separate themselves, sensual, having not the Spirit.
(12) It is the habit of antichrists to separate
themselves from the godly, because they are not governed by the Spirit of God:
and contrariwise it is the habit of Christians to edify one another through
godly prayers, both in faith and also in love, until the mercy of Christ
appears to their full salvation.
13 And of some have compassion, making a
(13) Among those who wander and go astray, the
godly have to use this choice, that they handle some of them gently, and that
others being even in the very flame, they endeavour to save with severe and
sharp instruction of the present danger: yet so, that they do in such sort
abhor the wicked and dishonest, that they avoid even the least thought of
1:23 And others save with p
fear, pulling [them] out of the fire; hating even the q
garment spotted by the flesh.
(p) By fearing them and holding them back with
(q) An amplification, taken from the forbidden
things of the law which did defile.
Now unto him that is able to keep you from falling, and to present [you]
faultless before the presence of his glory with exceeding joy,
(14) He commends them to the grace of God,
declaring sufficiently that it is God only that can give us that constancy
which he requires of us.