---
title: "Clarke"
description: "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 J"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/jude/1"
---

Verse [Jude 1:1](../../../kjv/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](../../../kjv/matthew/10/3), and collate with [Luke 6:16](../../../kjv/luke/6/16) [Matthew 13:55](../../../kjv/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.

Verse [Jude 1:2](../../../kjv/jude/1/2). ***Mercy unto you*** — For even the *best* have no *merit*, and must receive every blessing and grace in the way of *mercy*.
***Peace*** — With God and your consciences, *love* both to God and man, *be multiplied*-be unboundedly increased.

Verse [Jude 1:3](../../../kjv/jude/1/3). ***When I gave all diligence*** — This phrase, πασαν σπουδηνποιουμενος, is a Grecism for being *exceedingly intent* upon a subject; *taking it up seriously with determination to bring it* *to good effect*. The meaning of the apostle seems to be this: "Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians."
Some think that St. Jude intimates that he had at *first* purposed to write to the Church at large, on the nature and design of the Gospel; but seeing the dangers to which the Churches were exposed, because of the false teachers, he changed his mind, and wrote pointedly against those false doctrines, exhorting them strenuously to contend for the faith.
***The common salvation*** — The Christian religion, and the salvation which it brings. This is called *common* because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.

Verse [Jude 1:4](../../../kjv/jude/1/4). ***For there are certain men crept in unawares*** — παρεισεδυσαν. They had got into the Church under *specious* *pretences*; and, when in, began to sow their bad seed.
***Before of old ordained*** — Οἱ παλαι προγεγραμμενοι Such as were *long ago proscribed, and condemned in the most public manner*; this is the import of the word προγραφειν in this place, and there are many examples of this use of it in the Greek writers. See *Kypke*.
***To this condemnation*** — To a similar punishment to that immediately about to be mentioned.
In the sacred writings all such persons, false doctrines, and impure practices, have been *most openly proscribed* and *condemned*; and the apostle immediately produces several examples, viz., the disobedient *Israelites*, the unfaithful *angels*, and the impure inhabitants of *Sodom* and *Gomorrha*. This is most obviously the apostle's meaning, and it is as ridiculous as it is absurd to look into such words for a decree of eternal reprobation, c., such a doctrine being as far from the apostle's mind as from that of *Him* in whose name he wrote.
***Turning the grace of our God into lasciviousness*** — Making the grace and mercy of God a covering for crimes intimating that men might sin safely who believe the Gospel, because in that Gospel *grace abounds*. But perhaps the *goodness* of God is here meant, for I cannot see how they could believe the Gospel in any way who denied the Lord Jesus Christ; unless, which is likely, their denial refers to this, that while they acknowledged Jesus as the promised Messiah, they denied him to be the only Lord, Sovereign, and Ruler of the Church and of the world. There are many in the present day who hold the same opinion.
***The only Lord God, and our Lord Jesus Christ.*** — Μονον Δεσποτην Θεον και Κυριον ἡμων Ιησουν Χριστον αρυουμενοι. These words may be translated, Denying the only sovereign God, even our Lord Jesus Christ. But θεον GOD, is omitted by ABC, sixteen others, with Erpen's *Arabic*, the *Coptic, AEthiopic, Armenian*, and *Vulgate*, and by many of the *fathers*. It is very likely that it was originally inserted as a gloss, to ascertain to whom the title of τονμονον δεσποτην, *the only Sovereign*, belonged; and thus make *two* persons where only *one* seems to be intended. The passage I believe belongs solely to Jesus Christ, and may be read thus: *Denying the* *only sovereign Ruler, even our Lord Jesus Christ*. The text is differently arranged in the *Complutensian* Polyglot, which contains the *first edition* of the Greek Testament: Και τον μονον Θεον και Δεσποτην, τον Κυριον ἡμων Ιησουν Χριστον αρνουμενοι· *Denying the* *only God and Sovereign, our Lord Jesus Christ*. This is a very remarkable position of the words, and doubtless existed in some of the MSS. from which these editors copied. The *Simonians,* *Nicolaitans*, and *Gnostics*, denied God to be the creator of the world; and Simon is said to have proclaimed *himself* as FATHER to the *Samaritans*, as SON to the *Jews*, and as the HOLY GHOST to all other *nations*. All such most obviously denied both *Father, Son*, and *Spirit*.

Verse [Jude 1:5](../../../kjv/jude/1/5). ***I will therefore put you in remembrance*** — That is, how such persons were *proscribed*, and *condemned* to bear the punishment due to such crimes.
***Though ye once knew this*** — The word απαξ, here translated *once*, has greatly puzzled many interpreters. It has *two* meanings in the sacred writings, and indeed in the Greek writers also. 1. It signifies *once, one time*, as opposed to *twice*, or *several times*. 2. *Altogether, entirely, perfectly*, interpreted by Suidas αντι τον διολου, ολοσχερως. and of this meaning he produces a proof from Josephus; This appears to be the sense of the word in [Hebrews 6:4](../../../kjv/hebrews/6/4): τους απαξ φωτισθεντας. *those who were* FULLY *enlightened*. [Hebrews 10:2](../../../kjv/hebrews/10/2): απαξ κεκαθαρμενους. THOROUGHLY *cleansed*. See also [Hebrews 10:3](../../../kjv/hebrews/10/3) of this epistle. [Psalms 62:11](../../../kjv/psalms/62/11): απαξ ελαλησεν ο θεος. *God spoke* FULLY, *completely*, on the subject. St. Jude is to be understood as saying, *I will therefore* *put you in remembrance, though ye are* THOROUGHLY *instructed in* *this*.
***Saved the people*** — Delivered them from the Egyptian bondage.
***Afterward destroyed them*** — Because they neither believed his word, nor were obedient to his commands. This is the first example of what was mentioned [Jude 1:4](../../../kjv/jude/1/4).

Verse [Jude 1:6](../../../kjv/jude/1/6). ***The angels which kept not their first estate*** — την εαυτωναρχην *Their own principality*. The words may be understood of their having invaded the office or dignity of some others, or of their having by some means forfeited their own. This is spoken of those generally termed the *fallen angels*; but *from what they* *fell*, or *from what cause* or *for what crime*, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain; the angels who fell must have been in a state of probation, capable of either standing or falling, as Adam was in paradise. They did not continue faithful, though they *knew* *the law* on which they stood; they are therefore produced as the *second* example.
***But left their own habitation*** — This seems to intimate that they had *invaded the office and prerogatives of others*, and attempted to seize on their place of residence and felicity.
***He hath reserved in everlasting chains*** — That is, in a state of confinement from which they *cannot escape*.
***Under darkness*** — Alluding probably to those *dungeons* or *dark* *cells* in prisons where the most flagitious culprits were confined.
***The judgment of the great day,*** — The final judgment, when both angels and men shall receive their eternal doom. See note on [2 Peter 2:4](../../../kjv/2-peter/2/4). In *Sohar Exod*., fol. 8, c. 32: "Rabbi Isaac asked: Suppose God should punish any of his heavenly family, how would he act? R. Abba answered: He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the *saints* are to occupy the places from which these angels, by transgression, fell.

Verse [Jude 1:7](../../../kjv/jude/1/7). ***Even as Sodom and Gomorrha*** — What their sin and punishment were may be seen in [Genesis 19](../../../kjv/genesis/19), and the notes there. This is the *third* example to illustrate what is laid down [Jude 1:4](../../../kjv/jude/1/4).
***Are set forth for an example*** — Both of what God will do to such transgressors, and of the position laid down in [Jude 1:4](../../../kjv/jude/1/4), viz., that God has in the most *open and positive manner declared* that such and such sinners shall meet with the punishment due to their crimes.
***Suffering the vengeance of eternal fire.*** — Subjected to such a punishment as an endless fire can inflict. Some apply this to the utter subversion of these cities, so that by the action of that fire which descended from heaven they were *totally* and *eternally* *destroyed*; for as to their being *rebuilt*, that is impossible, seeing the very *ground* on which they stood is burned up, and the whole *plain* is now the immense *lake Asphaltites*. See my notes on [Genesis 19](../../../kjv/genesis/19).
The *first* sense applies to the *inhabitants* of those wicked cities; the *second*, to the cities themselves: in either case the word πυραιωνιον signifies an *eternally destructive fire*; it has no end in the punishment of the wicked Sodomites, c. it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. ln either of these senses the word αιωνιος, *eternal*, has its grammatical and proper meaning.

Verse [Jude 1:8](../../../kjv/jude/1/8). ***Likewise also these*****filthy*****dreamers*** — He means to say that these false teachers and their followers were as *unbelieving* and *disobedient* as the *Israelites* in the wilderness, as *rebellious* against the authority of God as the *fallen angels*, and as *impure* and *unholy* as the *Sodomites*; and that consequently they must expect *similar punishment*.
Our translators, by rendering ενυπνιαζομενοι *filthy dreamers*, seem to have understood St. Jude to mean *les pollutions nocturnes* *et voluntaires de ces hommes impurs, qui se livrent sans scrupule* *a toutes sortes des pensees; et salissant leur imagination pas la* *vue de toutes sortes d' objets, tombent ensuite dans les* *corsuptions honteuses et criminelles*. See *Calmet*. In plain English, self-pollution, with all its train of curses and cursed effects on body, soul, and spirit. The *idea* of our translators seems to be confirmed by the words σαρκαμενμιαινουσι, *they* *indeed pollute the flesh*. See what is said at the conclusion of the thirty-eighth chapter of Genesis.
***Despise dominion*** — κυριοτητα δε αθετουσι. *They set all* *government at nought*-they will come under no restraints; they despise all law, and wish to live as they list.
***Speak evil of dignities.*** — δοξας δε βλασφημουσιν. *They* *blaspheme or speak injuriously of supreme authority*. (See [2 Peter 2:10-11](../../../kjv/2-peter/2/10-11).) They treat *governors* and *government* with contempt, and calumniate and misrepresent all Divine and civil institutions.

Verse [Jude 1:9](../../../kjv/jude/1/9). ***Yet Michael the archangel*** — Of this personage many things are spoken in the Jewish writings "Rabbi Judah Hakkodesh says: Wherever *Michael* is said to appear, the glory of the Divine Majesty is always to be understood." *Shemoth Rabba*, sec. ii., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh.
Let it be observed that the word *archangel* is never found in the *plural* number in the sacred writings. There can be properly only one *archangel*, one chief or head of all the angelic host. Nor is the word *devil*, as applied to the great enemy of mankind, ever found in the *plural*; there can be but one monarch of all fallen spirits. *Michael* is this *archangel*, and head of all the *angelic orders*; the *devil, great dragon*, or *Satan*, is head of all the *diabolic* orders. When these two hosts are opposed to each other they are said to act under these two chiefs, as leaders; hence in [Revelation 12:7](../../../kjv/revelation/12/7), it is said: MICHAEL *and his angels fought against the* DRAGON *and his angels*. The word *Michael* מיכאל, seems to be compounded of מי *mi*, who, כ *ke*, like, and אל *El*, God; *he who is like God*; hence by this personage, in the Apocalypse, many understand the Lord Jesus.
***Disputed about the body of Moses*** — What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in *Debarim Rabba*, sec. ii., fol. 263, 1: "Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. *Rejoice not against me, O mine enemy,* *because I have fallen; for I shall rise again: when I sit in* *darkness, the Lord is my light*; [Micah 7:8](../../../kjv/micah/7/8). By the words, *because I have fallen*, we must understand the *death* of Moses; by the words, *I shall rise again*, the government of Joshua, c." See the *preface*.
Another *contention* of Michael with Satan is mentioned in *Yalcut* *Rubeni*, fol. 43, 3: "At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated but Satan endeavoured to carry off the ram, that Isaac might be slain."
The *contention* mentioned by Jude is not about the sacrifice of Isaac, nor the *soul* of Moses, but about the BODY of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites *where* Moses was buried, knowing that they would then *adore* his *body*; and that Michael was sent to resist this discovery.
***Durst not bring against him a railing accusation*** — It was a Jewish maxim, as may be seen in *Synopsis Sohar*, page 92, note 6: "It is not lawful for man to prefer ignominious reproaches, even against wicked spirits." See *Schoettgen*.
Dr. Macknight says: "In [Daniel 10:13](../../../kjv/daniel/10/13); [Daniel 10:21](../../../kjv/daniel/10/21); [Daniel 12:1](../../../kjv/daniel/12/1), Michael is spoken of as one of the chief angels who took care of the Israelites as a nation; he may therefore have been *the angel of the Lord* before whom Joshua the high priest is said, [Zechariah 3:1](../../../kjv/zechariah/3/1), to have stood, *Satan being at his right hand to resist him*, namely, in his design of restoring the *Jewish Church* and *state*, called by Jude the *body* *of Moses*, just as the Christian Church is called by Paul *the body* *of Christ*. Zechariah adds, *And the Lord*, that is, *the angel of* *the Lord*, as is plain from [Zechariah 3:1-2](../../../kjv/zechariah/3/1-2), *said unto Satan, The Lord rebuke thee, O Satan! even the Lord that* *hath chosen Jerusalem, rebuke thee*!" This is the most likely interpretation which I have seen; and it will appear the more probable when it is considered that, among the Hebrews, גוף *guph*, BODY, is often used for *a thing itself*. So, in [Romans 7:24](../../../kjv/romans/7/24), σωματης αμαρτιας, *the body of sin*, signifies *sin* itself; so the *body of* *Moses*, גוף של משה guph shel Mosheh, may signify Moses himself; or that in which he was particularly concerned, viz., his institutes, religion, c.
It may be added, that the Jews consider *Michael* and *Samael*, one as the *friend*, the other as the *enemy*, of Israel. Samael is their *accuser*, Michael their *advocate*. "Michael and Samael stand before the Lord Satan accuses, but Michael shows the merits of Israel. Satan endeavours to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, *He will speak peace to his people, and to his saints*; [Psalms 85:8](../../../kjv/psalms/85/8)." *Shemoth Rabba*, sec. xviii. fol. 117, 3.

Verse [Jude 1:10](../../../kjv/jude/1/10). ***Speak evil of those things which they know not*** — They do not understand the origin and utility of civil government; they revile that which ever protects their own persons and their property. This is true in most insurrections and seditions.
***But what they know naturally*** — They are destitute of reflection; their minds are uncultivated; they follow *mere natural* *instinct*, and are slaves to their animal propensities.
***As brute beasts*** — Ὡς τα αλογα ζωα· Like the irrational animals; but, in the indulgence of their animal propensities, *they* *corrupt themselves*, beyond the example of the brute beasts. A fearful description; and true of many in the present day.

Verse [Jude 1:11](../../../kjv/jude/1/11). ***They have gone in the way of Cain*** — They are *haters* *of their brethren*, and they that are such are *murderers*; and by their false doctrine they corrupt and destroy the souls of the people.
***The error of Balaam*** — For the sake of gain they corrupt the word of God and refine away its meaning, and let it down so as to suit the *passions* of the profligate. This was literally true of the *Nicolaitans*, who taught most impure doctrines, and followed the most lascivious practices.
***Gainsaying of Core.*** — See the account of the rebellion of Korah, Dathan, and Abiram, and their company, in [Numbers 22](../../../kjv/numbers/22). It appears that these persons *opposed the authority of the apostles* of our Lord, as Korah and his associates did that of *Moses and* *Aaron*; and St. Jude predicts them a similar punishment. In this verse he accuses them of murder, covetousness, and rebellion against the authority of God.

Verse [Jude 1:12](../../../kjv/jude/1/12). ***Spots in your feasts of charity*** — It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the Church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside, the power and authority of the real ministers of Christ; a very common case when worldly, time-serving men get into the Church.
The *feasts of charity*, the αγαπαι or *love feasts*, of which the apostle speaks, were in use in the primitive Church till the middle of the *fourth* century, when, by the council of Laodicea, they were prohibited to be held in the Churches; and, having been abused, fell into disuse. In later days they have been revived, in all the purity and simplicity of the primitive institution, among the *Moravians* or *Unitas Fratrum*, and the people called *Methodists*.
Among the ancients, the richer members of the Church made an occasional general feast, at which all the members attended, and the poor and the rich ate together. The fatherless, the widows, and the strangers were invited to these feasts, and their eating together was a proof of their love to each other; whence such entertainments were called *love feasts*. The love feasts were at first celebrated *before* the Lord's Supper; in process of time they appear to have been celebrated *after* it. But they were never considered as the Lord's Supper, nor any substitute for it. See, for farther information, *Suicer*, in his *Thesaurus*, under the word αγαπη.
***Feeding themselves without fear*** — Eating, not to suffice nature, but to pamper appetite. It seems the provision was abundant, and they ate to gluttony and riot. It was this which brought the love feasts into disrepute in the Church, and was the means of their being at last wholly laid aside. This abuse is never likely to take place among the Methodists, as they only use *bread* and *water*; and of this the provision is not sufficient to afford the tenth part of a meal.
Instead of αγαπαις, *love feasts*, απαταις, *deceits*, is the reading of the *Codex Alexandrinus*, and the *Codex Ephrem*, two MSS. of the highest antiquity; as also of those MSS. collated by *Laurentius Valla*, and of some of those in the *Medicean* library. This reading appears to have been introduced in order to avoid the conclusion that some might be led to draw concerning the state of the Church; it must be very corrupt, to have in its communion such corrupt men.
***Clouds - without water*** — The *doctrine* of God is compared to the *rain*, [Deuteronomy 32:2](../../../kjv/deuteronomy/32/2), and *clouds* are the instruments by which the rain is distilled upon the earth. In arid or parched countries the very appearance of a cloud is delightful, because it is a token of refreshing showers; but when sudden winds arise, and disperse these clouds, the hope of the husbandman and shepherd is cut off. These false teachers are represented as *clouds*; they have the *form* and *office* of the teachers of righteousness, and from such *appearances* pure doctrine may be naturally expected: but these are *clouds without water*-they distil no refreshing showers, because they have none; they are *carried away* and *about* by their *passions*, as those *light fleecy* *clouds* are carried by the winds. See the notes on [2 Peter 2:17](../../../kjv/2-peter/2/17).
***Trees whose fruit withereth*** — δενδρα φθινοπωρινα. *Galled* or *diseased trees*; for φθινοπωρον is, according to *Phavorinus*, νοσος φθινουσα οπωρας, *a disease* (in trees) *which causes their* *fruit to wither*; for although there are *blossoms*, and the *fruit* *shapes* or is *set*, the galls in the trees prevent the proper circulation of the sap, and therefore the fruit never comes to perfection. Hence the apostle immediately adds, *without fruit*; i.e. the fruit never comes to maturity. This metaphor expresses the same thing as the preceding. They have the appearance of ministers of the Gospel, but they have no fruit.
***Twice dead*** — *First, naturally* and *practically dead in sin*, from which they had been revived by the preaching and grace of the Gospel. *Secondly*, dead by *backsliding* or *apostasy* from the true faith, by which they lost the grace they had before received; and now likely to continue in that death, because *plucked up from the* *roots*, their roots of faith and love being no longer fixed in Christ Jesus. Perhaps the *aorist* is taken here for the *future*: *They* SHALL BE *plucked up from the roots*-God will exterminate them from the earth.

Verse [Jude 1:13](../../../kjv/jude/1/13). ***Raging waves of the sea, foaming out their own*** *shame*] The same metaphor as in [Isaiah 57:20](../../../kjv/isaiah/57/20): *The wicked are like the troubled sea, when it cannot rest, whose* *waters cast up mire and dirt*. These are like the sea in a storm, where the *swells* are like mountains; the *breakers* lash the shore, and sound like thunder; and the great deep, stirred up from its very bottom, rolls its muddy, putrid sediment, and deposits it upon the *beach*. Such were those proud and arrogant boasters, those headstrong, unruly, and ferocious men, who swept into their own vortex the souls of the simple, and left nothing behind them that was not indicative of their folly, their turbulence, and their impurity.
***Wandering stars*** — αστερες πλανηται. Not what we call *planets*; for although these differ from what are called the *fixed stars*, which never change their place, while the *planets* have their revolution round the sun; yet, properly speaking, there is no *irregularity* in their motions: for their appearance of *advancing,* *stationary*, and *retrograde*, are only in reference to an observer on the earth, viewing them in different parts of their orbits; for as to themselves, they ever continue a steady course through all their revolutions. But these are uncertain, anomalous meteors, *ignes fatui, wills-o'-the-wisp*; dancing about in the *darkness* which themselves have formed, and leading simple souls astray, who have ceased to walk in the *light*, and have no other guides but those oscillating and devious meteors which, if you run *after* them, will flee before you, and if you run *from* them will follow you.
***The blackness of darkness*** — They are such as are going headlong into that *outer* darkness where there is wailing, and weeping, and gnashing of teeth. The whole of this description appears to have been borrowed from [2 Peter 2](../../../kjv/2-peter/2), where the reader is requested to see the notes.

Verse [Jude 1:14](../../../kjv/jude/1/14). ***Enoch also, the seventh from Adam*** — He was the *seventh* patriarch, and is distinguished thus from *Enoch, son of* *Cain*, who was but the *third* from Adam; this appears plainly from the genealogy, [1 Chronicles 1:1](../../../kjv/1-chronicles/1/1): Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or *Enoch*, c. Of the *book of Enoch*, from which this prophecy is thought to have been taken, much has been said but as the work is *apocryphal*, and of no authority, I shall not burden my page with *extracts*. See the *preface*.
Perhaps the word προεφητευσε, *prophesied*, means no more than *preached, spoke*, made *declarations*, c., concerning these things and persons for doubtless he reproved the ungodliness of his own times. It is certain that a *book* of *Enoch* was known in the earliest ages of the primitive Church, and is quoted by *Origen* and *Tertullian*; and is mentioned by St. *Jerome* in the *Apostolical* *Constitutions*, by *Nicephorus, Athanasius*, and probably by St. *Augustine*. See *Suicer's* Thesaurus, vol. i., col. 1131. Such a work is still extant among the *Abyssinians*.
***Ten thousand of his saints*** — This seems to be taken from [Daniel 7:10](../../../kjv/daniel/7/10).

Verse [Jude 1:15](../../../kjv/jude/1/15). ***To execute judgment*** — This was originally spoken to the antediluvians; and the coming of the Lord to destroy that world was the thing spoken of in this prophecy or declaration. But as God had threatened this, it required no direct inspiration to foretell it. *To execute judgment*, c. This is a very strange verse as to its composition, and is loaded with various readings the MSS. and *versions* being at little agreement among themselves on its phraseology. αυτων, which we translate *among them*, is omitted by the best MSS. and *versions*, and is, in all probability, spurious. Many also omit ασεβειας after ργων, *ungodly deeds*. Many insert λογων, *words* or *speeches*, after σκληρων, *hard;* and this word our translators have supplied. And instead of αμαρτωλοι, *sinners*, the *Sahidic* has ανθρωποι, *men*. There are others of less note; but the frequent recurrence of ALL and UNGODLY makes the construction of the sentence very harsh.
Dr. *Macknight* supposes that Enoch's prophecy was common among the Jews; for the first words in Hebrew are *Maranatha*, and these were used by them in that form of excommunication or cursing which they pronounced against irreclaimable offenders. The doctor forgets himself here; the words *Maranatha* are not *Hebrew*, but *Syriac*. In Hebrew the form of execration begins with ארור אתה *arur attah*, "cursed art thou;" or מחרם אתה *mochoram attah*: but the *Syriac* [Syriac] *maran atha*, is literally, *our Lord is coming;* see on [1 Corinthians 16:22](../../../kjv/1-corinthians/16/22); but here, in the *Syriac*, the words are [Syriac] *atha moria*, "the Lord cometh." So it is doubtful whether this fancied analogy exists.

Verse [Jude 1:16](../../../kjv/jude/1/16). ***These are murmurers*** — Grudging and grumbling at all men, and at all things; *complainers*, μεμψιμοιροι, *complainers of* *their fate* or *destiny*-finding fault with God and all his providential dispensations, making and governing worlds in their own way; persons whom neither God nor man can please.
***Walking after their own lusts*** — Taking their wild, disorderly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles.
***Great swelling words*** — υπερογκα. See the explanation of this term in [2 Peter 2:18](../../../kjv/2-peter/2/18).
***Having men's persons in admiration*** — Time-servers and flatterers; persons who pretend to be *astonished* at the *greatness,* *goodness, sagacity, learning, wisdom*; c., of *rich* and *great* men, hoping thereby to acquire money, influence, power, friends, and the like.
***Because of advantage.*** — ωφελειας χαριν. *For the sake of lucre*. All the flatterers of the rich are of this kind and especially those who profess to be *ministers* of the Gospel, and who, for the sake of a more advantageous *settlement* or *living*, will soothe the rich even in their sins. With such persons a *rich man* is *every* *thing*; and if he have but a *grain* of grace, his *piety* is extolled to the skies! I have known several ministers of this character, and wish them all to read the *sixteenth verse of Jude*.

Verse [Jude 1:17](../../../kjv/jude/1/17). ***Remember - the words*** — Instead of following those teachers and their corrupt doctrine, remember what Christ and his apostles have said; for they foretold the coming of such false teachers and impostors.

Verse [Jude 1:18](../../../kjv/jude/1/18). ***Mockers in the last time*** — See the notes on [1 Timothy 4:1](../../../kjv/1-timothy/4/1); [2 Timothy 3:1](../../../kjv/2-timothy/3/1), c. and particularly [2 Peter 3:2-3](../../../kjv/2-peter/3/2-3), &c., to which Jude seems to refer.
*The last time*. - The conclusion of the Jewish polity.

Verse [Jude 1:19](../../../kjv/jude/1/19). ***Who separate themselves*** — From the true Church, which they leave from an affectation of *superior wisdom*.
***Sensual*** — ψυχικοι. *Animal*-living as brute beasts, guided simply by their *own lusts* and *passions*, their Bible being the manifold devices and covetousness of their own hearts; for they *have not the Spirit*-they are not spiritually minded; and have no Holy Ghost, no inspiration from God.

Verse [Jude 1:20](../../../kjv/jude/1/20). ***Building up yourselves*** — Having the most *holy* *faith-the Gospel of our Lord Jesus*, and the *writings* of his *apostles*, for your foundation; founding all your expectations on these, and seeking from the Christ who is their sum and substance; all the grace and glory ye need.
***Praying in the Holy Ghost*** — Holding fast the Divine influence which ye have received, and under that influence making prayer and supplication to God. The prayer that is not sent up through the influence of the Holy Ghost is never likely to reach heaven.

Verse [Jude 1:21](../../../kjv/jude/1/21). ***Keep yourselves in the love of God*** — By building up yourselves on your most holy faith, and praying in the Holy Ghost; for without this we shall soon lose the love of God.
***Looking for the mercy of our Lord*** — For although they were to build *themselves* up, and to *pray* in the Holy Ghost, and keep *themselves* in the love of God, yet this *building, praying*, and *keeping*, cannot *merit* heaven; for, after all their diligence, earnestness, self-denial, watching, obedience, &c., they must look for the MERCY *of the Lord Jesus Christ, to bring them to* ETERNAL LIFE.

Verse [Jude 1:22](../../../kjv/jude/1/22). ***And of some have compassion, making a difference*** — The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome *discipline*, have separated themselves from the Church, and become its inveterate enemies."
Instead of Και οὑς μεν ελεειτε διακρινομενοι, *and of some have* *compassion, making a difference*, many MSS., *versions*, and *fathers* have και οὑς μεν ελεγχετε διακρινομενους, *and some rebuke, after* *having judged them*; or, *rebuke those that differ*; or, *some that* *are wavering convince*; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

Verse [Jude 1:23](../../../kjv/jude/1/23). ***And others save with fear*** — "Some of them snatch from the fire: but when they repent, have mercy upon them in fear."-*Syriac*. "And some of them rebuke for their sins; and on others have mercy when they are convicted; and others save from the fire and deliver them."-Erpen's *Arabic*. Mr. Wesley's note has probably hit the sense. "Meantime watch over *others* as well as *yourselves*; and give them such help as their various needs require. For instance, 1. *Some that are wavering* in judgment, staggered by others' or by their own evil reasoning, endeavour more deeply to *convince* of the truth as it is in Jesus. 2. *Some* *snatch* with a swift and strong hand *out of the fire* of sin and temptation. 3. *On others* show *compassion*, in a milder and gentler way; though still *with* a jealous *fear*, lest you yourselves be infected with the disease you endeavour to cure. See therefore that, while ye love the sinners, ye retain the utmost abhorrence of their sins, and of any, the least degree of or approach to them."
***Having even the garment spotted by the flesh.*** — Fleeing from all *appearance of evil*. *Dictum sumptum, ut apparet, a mulieribus* *sanguine menstruo pollutis, quarum vestes etiam pollutae* *censebantur*: or there may be an allusion to a case of *leprosy*, for that infected the garments of the afflicted person, and these garments were capable of conveying the contagion to others.

Verse [Jude 1:24](../../../kjv/jude/1/24). ***Now unto him that is able to keep you from falling*** — Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to *present you faultless*, or, as many others read, ασπιλους, *without spot*, alluding to the *spotted garment* mentioned above.
***Before the presence of his glory*** — Where nothing can stand that does not resemble himself, *with exceeding great joy*, in finding yourselves eternally out of the reach of the possibility of falling, and for having now arrived at an eternity of happiness.

Verse [Jude 1:25](../../../kjv/jude/1/25). ***To the only wise God*** — Who alone can *teach*, who alone has declared the *truth*; that truth in which ye now stand. [Romans 16:27](../../../kjv/romans/16/27).
***Our Saviour*** — Who has by his blood washed us from our sins, and made us kings and priests unto God the Father.
***Be glory*** — Be ascribed all light, excellence, and splendour.
***Majesty*** — All power, authority, and pre-eminence.
***Dominion*** — All rule and government in the world and in the Church, in earth and in heaven.
***And power*** — All energy and operation to every thing that is wise, great, good, holy, and excellent.
***Both now*** — In the present state of life and things.
***And ever.*** — Εις παντας τους αιωνας· To the end of all states, places, dispensations, and worlds; and to a state which knows no *termination*, being that ETERNITY in which this *glory, majesty,* *dominion*, and *power* ineffably and incomprehensibly dwell.
***Amen.*** — So let it be, so ought it to be, and so it shall be.
After *to the only wise God our Saviour*, many excellent MSS. *versions*, c., add δια Ιησου Χριστου του Κυριου ἡμων, *by Jesus* *Christ our Lord* and after *dominion and power* they add προ παντος του αιωνος, *before all time*; and both these readings Griesbach has received into the text. The text, therefore, may be read thus: *To* *the only wise God our Saviour, by Christ Jesus our Lord, be glory* *and majesty, dominion and power, before all time; and now, and* *through all futurity. Amen*. Let the whole creation join in one chorus, issuing in one eternal *Amen*!
Subscriptions to this epistle in the VERSIONS: -
The Epistle of Jude the apostle, whose intercession be ever with us, Amen. The end. - SYRIAC.
The Epistle of Jude, the brother of James is finished: and glory be to God for ever and ever, Amen. - AETHIOPIC.
Nothing in the VULGATE.
Nothing in the ARABIC.
"This epistle was written A. D. 64, by the Apostle Jude, the brother of James; who is also called Lebbeus and Thaddeus; and who preached (the Gospel) to the Armenians and to the Persians." - This is found at the end of the ARMENIAN Bible, printed in 1698.
The Epistle of Jude the son of Joseph, and brother of James, is ended - A MS. copy of the SYRIAC.
The end of the catholic Epistle of St. Jude. - COMPLUTENSIAN.
The Epistle of Jude the apostle is ended. - IBID. Latin text.
In the MANUSCRIPTS: -
Jude. - *Codex Vaticanus*, B.
The Epistle of Jude. - *Codex Alexandrinus*.
The catholic Epistle of Jude. - *Codex Ephrem*.
The Epistle of the holy Apostle Jude. - *Codex G*, in Griesbach.
Of how little authority such subscriptions are, we have already had occasion to observe in various cases. Very few of them are ancient; and none of them coeval with the works to which they are appended. They are, in general, the opinions of the scribes who wrote the copies; or of the Churches for whose use they were written. No stress therefore should be laid on them, as if proceeding from Divine authority.
With the Epistle of Jude end all the apostolical epistles, and with it the canon of the New Testament, as to *gospels* and *epistles*; for the *Apocalypse* is a work *sui generis*, and can rank with neither. It is in general a collection of symbolic prophecies, which do not appear to be yet fully understood by the Christian world, and which can only be known when they are fulfilled.
*Finished for a new impression, January* 4*th*, 1832. - A. C.

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