Jude 1:1. And brother of James,— He might also have called himself the brother of our Lord, for he was nearly related to the Lord Jesus Christ, according to the flesh; but though the evangelists have given them that title, yet neither Jude, nor his brother James, have ever taken it to themselves: perhaps they avoided it out of their great humility, or to intimate that, though they had known Christ after the flesh, or valued themselves for being related to him, yet now henceforth they knew him so no more, nor valued themselves so much upon that account, as in their being his faithful servants. Preserved in Jesus Christ, means, "preserved in that hour of temptation, when so many false teachers had corrupted the gospel, and such numbers of Christians had fallen from the purity of it." As they retained their integrity, they would be preserved from the judgments which were coming upon those who had fallen away; and they might depend upon it, that, if faithful unto death, they should in due time receive their reward.

Jude 1:3. Beloved, when I gave all diligence, &c.— This verse, about the sense of which commentators have strangely disagreed, maybe thus paraphrased: "Beloved, when I was studiously thoughtful about, and earnestly applied to the work of sending an epistle to you, concerning that spiritual salvation, which is common to you and me, and all true believers, whether Jews or Gentiles, and is proposed and recommended in the gospel to the acceptance of all sinners, to whom it is preached with this assurance, that whoever cometh to Christ, he will in no wise cast him out, (John 6:37.)—I saw this to be a point of such vast importance, and so vehemently struck at in this day of sad defection and of intriguing, as well as of violent methods to overthrow it, that I thought it necessary, under divine suggestion, to write to you about it, and stir you up by every consideration relating to your own safety and comfort and the glory of Christ and of God in him, to exert yourselves, in a humble dependance on divine grace, with the utmost vigour, even, as it were, to an agony of labour and concern (επαγωνιζεσθαι ), in maintaining, defending, and practising the pure and uncorrupted doctrine of faith in its full extent, with respect to the person, offices, grace, and government of the Lord Christ, which was once delivered by him to his holyapostles, and, by them to the church, consisting of believers that are holy in heart and life; and which was committed as a trust and treasure to them, that they might keep it faithfully, and transmit it to posterity, and not suffer it to be altered, or wrested out of their hands, by any means whatever. I say there is great need that I should write to you about this."

Jude 1:4. For there are certain men crept in, &c.— The creeping in unawares, in St. Jude, has a plain resemblance and reference to the privily bringing in mentioned by St. Peter, 2 Peter 2:1. Both the words in the original are formed upon the same sentiment, and are meant to describe the craft and subtle insinuation of the new false teachers. The turning the grace of God into lasciviousness in St. Jude, answers to the damnable heretics in St. Peter. Instead of ordained, the word,
προγεγραμμενοι rather signifies described, or set forth of old. Doddridge observes well upon this verse, that προγεγραμμενοι may well signifydescribed, or put upon record; that is, "whose character and condemnation may be considered as described in the punishment of other notorious sinners, who were a kind of representatives of them:" which interpretation, says he, I prefer to any other, as it tends to clear God of that heavy imputation which it must bring upon his moral attributes, to suppose that he appoints men to sin against him, and then condemns them for doing what they could not but do, and what they were, independent on their own freedom of choice, fated to: a doctrine so pregnant with gloom, and, as I should fear, with fatal consequences, that I think it part of the duty I owe to the word of God, to rescue it from the imputation of containing such a tenet. Dr. Benson very justly observes, that the word κριμα does not denote their sin, but the condemnation of them because of their sin; and that παλαι, of old, does not signify "from all eternity," but "from a former time, or a time long since past:" and I would propose it as a query, says he, whether they have not, in later ages, turned the grace of God into licentiousness, who have held that men are decreed unto salvation, absolutely and unconditionally, or without any regard to their virtue and piety; that God sees no sin in believers; that good works are in no sense necessary to salvation; that God loves men never the better because of their holiness, nor ever the worse because of their unholiness. I do not suppose that all who have professed these, and the like opinions, have held the consequences, or even perceived them; but the query is, Whether the opinions do not tend to licentiousness? The last clause of this verse affords a strong proof of the Divinity of our Saviour.

Jude 1:5. Though ye once knew this,— Though ye fully, or perfectly. See Jude 1:3. The Christians to whom St. Jude writes, had formerly been of the Jewish religion, and were therefore well acquainted with the Old Testament, from their hearing it read in the synagogue every Sabbath-day. It is intimated in the latter clause, that the grand corrupters of the gospel referred to, were guilty of unbelief or disobedience to God; in which if they persisted, all their Christian privileges would not prevent their destruction.

Jude 1:6. And the angels which kept not, &c.— St. Peter, 2nd Epistle, 2Pe 2:4 speaks of the angels that sinned; St. Jude gives it as an account of their sin, that they kept not their first estate, but left their own habitation. This account of the angels' sin is recorded only in this passage of sacred writ. The very same difference may be observed in setting forth the example of Sodom and Gomorrha; which is common to both epistles. St. Peter speaks only of their judgment, and of their being made an example to sinners: St. Jude adds an account of their crime, and, though the images and ideas are the same, yet the turn of expression is very different. Instead of their first estate (αρχην ), Dr. Heylin, after Cudworth, renders it their principality. Instead of their own habitation, some would understand the word οικητηριον in the same sense wherein it is used 2Co 5:2 for the vestment of glory wherewith the saints are clothed in the future state. Hence it was, very probably, that Dr. Cudworth was led to interpret it of the celestial body of the angels, which they changed when they fell, for an airy and obscure one. However, be this as it may, St. Jude might design to intimate, either that they left the peculiar Presence, which was their proper habitation; orthat they lost their glory with their innocence, as all of them did. OEcumenius says, "They left the honour of the angelic dignity." By this instance St. Jude designed to condemn the pride and apostacy of those false teachers and corrupt Christians.

Jude 1:7. And the cities about them in like manner, &c.— That is, "In like manner with their neighbours in Sodom and Gomorrha." Dr. Heylin gives the passage a very just turn: and the adjacent cities who were guilty of the same prostitution, in following unnatural lusts. The whole verse may be thus paraphrased: "Utter destruction shall certainly and suddenly come from the Lord upon all such: even as it did on the infamously wicked people of Sodom and Gomorrah, and of the neighbouring cities of Adma and Zeboim, in storms of fire and brimstone, rained down from heaven upon them for the flagitious crimes which they greedily committed. The perpetual desolation of that wicked people, and of their cities, the evident marks of which remain to this day, is exhibited in the sacred history, and in providence, to open view, as an example of God's tremendous vengeance, which carries a lively emblem of the everlasting destruction of all the wicked and ungodly in hell-fire."

Jude 1:8. Likewise also— Nevertheless these dreamers also, &c.] The connection is, "Though there are so many examples upon record of God's just displeasure against the wicked; nevertheless, these dreamers also, in like manner with the ancient inhabitants of Sodom, defile the flesh with their lewd practices, despise government, and rail against the persons who are exalted to power and dignity." Vicious persons are represented in scripture as being asleep, Romans 13:11. 1Co 15:34. 1Th 5:6 and here, as dreaming idle dreams; turning the grace of God into licentiousness, and promising themselves and their disciples security and lasting happiness in those courses which the gospel condemned. St. Jude had given three instances of God's inflicting punishment upon his rational creatures for their sin; namely, those of the Israelites, wicked angels, and Sodomites: the crimes were different; ingratitude and reproachful complaints against their supreme Governor, in the Israelites; pride in the fallen angels; and sensuality in the Sodomites. Here he seems to charge all those crimes upon these corrupt Christians; first, sensuality, then pride, and lastly, reproachful insults and reflections upon the higher powers. Instead of these filthy dreamers defile the flesh, Heylin has it, These men, indulging their filthy imaginations, pollute themselves.

Jude 1:9. Michael the archangel,— St. Peter, 2 Eph 2:11 in reproof of the presumptuous and self-willed, who speak evil of dignities, says, that angels, which are greater in power and might, bring not railing accusation against them before the Lord; but here St. Jude has given us the history to which this belongs. See on Jude 1:6. What the ground of the controversy between the devil and Michael was, may, in the opinion of Archbishop Tillotson and others, be explained by Deu 34:6 where it is said that God took particular care concerning the burying of Moses in a certain valley; and it is added, But no man knoweth of his sepulchre unto this day. Had the devil been able to discover to the Jews the place where Moses was interred, they would afterwards most probably have paid an idolatrous honour to his remains; and it would have gratified his malice to have made him an occasion of idolatry after his death, who had been so great an enemy to it during his life. To prevent this, Michael buried his body secretly; and this was the thing about which he contended with the devil. Some have supposed that the contention was not about the body of Moses after his death, but when it was exposed upon the water. Instead of durst not bring against him, the Greek might be rendered, did not allow himself to bring against him. There is no reason to think that Michael was afraid of the devil, when he himself was so much superior in power and dignity. "But his duty restrained himfromit,(saysArchbishopTillotson,)and probably his discretion too. As he would not offend God, in doing a thing so much beneath the dignity and perfection of his nature; so he could not but think that the devil would be too hard for him at railing; a thing, to which as the angels have no disposition, so I believe they have no talent, no faculty at it; the cool consideration whereof should make all men, especially those who call themselves divines, and more particularly in controversies about religion, ashamed and afraid of this manner of disputing."

Jude 1:10. But these speak evil, &c.— Whereas these men rail against things which they do not indeed understand; but what things they understand naturally, like animals destitute of reason, in these things they are corrupted. See 2 Peter 2:11-12; 2 Peter 2:22.

Jude 1:11. And ran greedily after the error— And have been poured out in the error; εξεχυθησαν : which seems to have much the same sense as the Latin word palari, to ramble, or keep no certain path; as liquor when poured out of a vessel, spreads itself, and keeps no direct course. And the proper sense of πλανη, error, is a wandering out of the right way. St. Jude speaks of their havingalready perished, which affords us a genuine trait of the prophetic spirit, speaking of things certainly future, as if they were past. There is a manifest gradation in the three members of this verse: first, the crime, and then the punishment. See Psalms 22:14. Instead of gainsaying, Doddridge reads contradiction; and others opposition.

Jude 1:12. These are spots in your feasts of charity,— The first writer who describes these love-feasts is Tertullian, in his Apologies, ch. 39. Having given an account of the public worship and discipline of the Christians, their great charity and holy lives, and having taken notice of some luxurious suppers among the Heathens, he adds, "The nature of our supper may be known by its name; it is called by a Greek word which signifies love; whatever we spend therein, we look upon it as so much gain, seeing we thereby refresh all our poor: nothing vile or immodest isthere admitted; we do not sit down before we have prayed to God; every one eats what is sufficient, and drinks with sobriety, as remembering that in the night he must engage in the adoration of God. They converse together, as they who know that the Lord heareth them. After washing their hands, and lighting candles, they sing divine songs, either taken out of the scriptures, or of their own composing, as every one is able. The feast is concluded with prayer." The reader will find more on this subject in Cave's or Fleury's account of the primitive Christians, or in Hallett's Notes, vol. 3: p. 235. Respecting the word σπιλαδες, spots, see Parkhurst and Wetstein. The meaning of the next clause, Feeding themselves without fear, which Heylin renders well, indulging their appetites without restraint, seems to be, that they fed themselves in a voluptuous manner, without the fear of God, or of any scandal or disgrace which they might bring upon the Christian name. In St. Peter it is εντρυφωντες, they lived luxuriously, 2 Ephesians 2:13. They indulged to excess both in eating and drinking, and so were spots and blemishes, or a scandal to the Christian name. Instead of whose fruit withereth, some render the Greek word by in the decline of autumn: the word φθινοπωρινον properly signifies, "the latter end of autumn," when it verges towards the winter. St. Jude therefore says, that those corrupt Christians were like trees in the decline of autumn, when they have shed their leaves, and are in a withering condition. Dr. Heylin renders it withered trees. Some fig-trees had fruits upon them when they had no leaves: but to shew that these differed from good trees, St. Jude adds, without fruit. Here is a remarkable gradation; first, they are trees in the decline of autumn, stripped of their leaves and withering; secondly, they are without fruit, as well as without leaves; successive summers and winters have passed over them, and they have been continually, growing more and more fit for fuel: thirdly, they are twice dead, or, they are spiritually dead a second time by making shipwreck of their faith: therefore, fourthly, they are plucked up by the roots, as hopeless and irrecoverable. See Parkhurst on the word φθινοπωρινος .

Jude 1:13. Raging waves of the sea,— The word Αγρια, raging or wild, is applied to such herbs or trees as grow up of themselves in the desarts or mountains, by way of opposition to those which are in gardens, or cultivated by the care and industry of man. So several animals are called αγρια, wild, to distinguish them from those which are tame, or manageable by man: and because wild fruits are more bitter and less mild; and wild animals commonly less gentle than others, hence the word, by a metaphor, is used for any thing that is intractable, fierce or raging; accordingly here, and Wis 14:1 the word is used for the intractable and enraged waves of a stormy sea; and the corrupt Christians are compared to those troubled unmanageable waves, to intimate their restless, turbulent temper and behaviour among their brethren. See Ephesians 4:14.—foaming out their own shame, that is, "as the raging waves of a tempestuous sea cast out foam, and mire, and dirt; so they, out of their wicked hearts, cast forth wicked words and actions, proclaiming aloud their vices, and glorying in those filthy deeds of darkness, of which they ought to have been ashamed." The apostle seems to have had his eye upon the words of Isaiah 57:20. See also Romans 6:21.Philippians 3:19; Philippians 3:19. He adds, Stars that are planets, or that wander. The Jews used to call those who took upon them to be teachers, by the name of stars; and the same word is applied to teachers in the Christian church, Revelation 1:20. But those false teachers were only planets or wandering stars. There are several interpretations of this phrase: some, by wandering stars, understand those vapours which run along the surface of the earth, called ignes fatui, or false and delusive lights: this would have well suited the delusive light of those false teachers, as it is described by Milton, in his Paradise Lost, b. 9: 50: 634, &c. But the grand objection to this interpretation is, that those delusive vapours are never called stars. Some understand by wandering stars, the comets; which may be so called, though that is not the most usual sense of the phrase; for by αστερες πλανηται, stars that are planets, the Greeks most commonly meant those five wandering stars which we call planets, (they knew of no more,) all which are dark bodies in themselves, and are perpetually in motion from place to place; in both which things they probably differ from the fixed stars: and the false teachers might be compared to them as they were dark in themselves, and as unsteady and wandering from truth and holiness. "As the planets (says Doddridge,) seem to have a very irregular motion, being sometimes stationary, and sometimes retrograde, they are proper emblems of persons so unsettled in their principles, and so irregular in their behaviour as these men were." See Cic. De Nat. Deor. lib. 2: 100: 20 and Parkhurst on the word Πλανητης .

Jude 1:14. And Enoch—the seventh from Adam, &c.— Enoch is called the seventh from Adam, to distinguish him from another of the same name, who was the son of Cain, Genesis 4:17. A remarkable fragment of antediluvian history is here preserved to us. Our translation has it, Enoch—prophesied of these. In the old English version it is, Enoch—prophesied before of such. Blackwell takes notice that the words may be translated, He prophesied against them; but the word προφετευω, with a dative case after it, signifies to prophesy to: so that the Syriac and others have well translated the words, but Enoch prophesied also unto these men. He prophesied immediately unto the men of his own age, who were abandoned to violence and lust; and foretold, that if they did not repent, God would bring on the flood, and overtake them with his righteous judgments, both temporal and eternal. But there was no occasion for confining the benefit of his prophesy to his own age. The και, even or also, here, is emphatical; he prophesied ALSO unto these Christians, so called, or said what they might improve to their own advantage, if they pleased. See Romans 15:4. Here we may see in what sense they were said to have been described beforehand, Jud 1:4 as persons who would fall under condemnation; for in the punishment of sinners of former times, they might have read their own doom.

Jude 1:15. To execute judgment, &c.— God will come to execute judgment upon all men, but he will punish none but the ungodly; and then every mouth shall be stopped, not by might, but by evidence and conviction. Enoch prophesied that God would come, and, with a flood, punish that impious race among whom he lived, as well as punish the impenitent with everlasting destruction. By a parity of reason, St. Jude intimates, that the wicked of his and of all ages may also expect to meet with the due reward of their deeds. This prophesy of Enoch is a remarkable testimony to a future state, given previous to the Mosaic oeconomy.

Jude 1:16. These are murmurers, complainers, &c.— Having in the former verse finished the prophesy of Enoch, St. Jude now goes on in other phrases to describe those corrupt Christians. Some think that the two words, murmurers and complainers are synonymous terms, to express the same thought with more strength and vehemence. If there be any differencein their signification, the former may imply theirmurmuring in general, the other the subject of their murmuring; they complained of their lot and condition in the world, and of the course of Providence. St. Jude, in writing to such Christians as had been Jews, seems to have had his eye upon the murmurings and complainings of that nation in former ages, which were highly displeasing to God. See 1 Corinthians 10:10. The complaining temper of the Jews about this time, appears abundantly from Josephus; and the Judaizing Christians very much resembled them. A sufficient reason for their murmuring is added in the next clause; since it is no wonder that they should murmur and complain, who walked after their own lusts; for the plan of divine government is in favour of holiness and virtue; and vice cannot always prosper, or even hope to end well, in such a constitution of things. But further, they were not content to be wicked themselves, they were zealous and active in making proselytes: one of the arts which they made use of for this purpose, was speaking in magnificent phrases, υπερογκα, which had no good meaning, if any meaning at all: however, it served to amuse unthinking people, and make them imagine, that those false teachers were let into the mysteries of the gospel, and were acquainted with the deep things of God. See 2 Peter 2:18. Further, they had persons in admiration, through the hope of gain: they soothed rich men in their prejudices, and flattered them in their vices, that they might make a prey of them; for they sought not them but theirs. See 2 Peter 3:14. 1 Timothy 6:5. Instead of swelling words, Dr. Doddridge reads extravagant things.

Jude 1:17. The words which were spoken before of the apostles, &c.— Many eminent writers believe that the apostles hada meeting upon the great case of the new false teachers, and that they gave jointly, by common consent and deliberation, precepts proper to the occasion, to be communicated to all churches. No single apostle would or could, in this case, call the common injunction his commandment; but would certainly call it, in the language of St. Peter, the commandment of the apostles of our Lord. St. Paul was an apostle, yet was it no disparagement to him to carry the decree of the council of Jerusalem to the churches of his plantation; and, in writing or speaking, he could not but have called it the decree of the apostles. The case might be the same here. We have some evidence to shew that this was the case. That there was a tradition at least in the church, is evident from the Apostolical Constitutions; in which there is mention made of a meeting of the apostles upon the very account of these false teachers, so particularly described by St. Peter and St. Jude. In Book 6: ch. 13 these false teachers are described to be such as fight against Christ and Moses, pretending at the same time to value both: and thus the false teachers, as described both in St. Peter's and St. Jude's Epistles, communicated with the church, while they corrupted its faith. They were spots in the church's feasts, Jude 1:12. They are ordered to be expelled in the Apostolical Constitutions, that the lambs might be preserved sound and without spot. They are represented in the Apostolical Constitutions as the false Christians, and false prophets foretold in the gospel, blaspheming God, and trampling his Son under foot; which agrees exactly with St. Jude's account, that they had been foretold of by the apostles,—that they denied the only Lord God and our Lord Jesus Christ, Jud 1:4 and 2 Peter 2:1. At this meeting, it is said, instructions were given, to be communicated to all churches by their respective apostles and bishops. There were probably then many circular letters sent upon this occasion: the second Epistle of St. Peter, and St. Jude's Epistle, may have been of this sort; and being drawn up on the same occasion, and upon the same instructions, it is no wonder that they are so similar in their expressions. There are in the epistles themselves some marks which seem to confirm the foregoing account. The veryword commandment used by St. Peter, when he makes mention of the apostles' authority, points out some particular and distinguished precept: for he does not seem to refer to the general preaching or doctrines of the apostles; but to some special command, or form of doctrine, relating to the false teachers. But to come nearer our point, the agreement of the two epistles in the description of the false teachers,—it is to be observed, that both St. Peter and St. Jude profess to write as reminding their churches of things with which they had before been acquainted (Jud 1:5 and 2 Peter 3:2.). St. Jude says expressly, that the very subject of this letter had once already been known unto them; "I will therefore put you in remembrance, though ye once knew this," &c. The Greek word used here, is the same we met with before, "the faith once delivered;" and the words, "though ye once knew this," are relative to the same matter; and it appears that the warning against the false teachers, and the prophetic description of them, were sent to the churches, together with the commandment. It appears likewise, that both St. Peter and St. Jude wrote their epistles after this commandment had been delivered to the several churches; for they write to them reminding them of what they had before received. This being the case, it is most probable that both St. Jude and St.Peter wrote from the common plan communicated to the churches, anddrew their description of the false teachers from the same source, but still under the infallible direction of the Holy Spirit of God.

Jude 1:18. After their own ungodly lusts.— Ungodly lusts may denote such a life of sensuality, as argues that a man has not the fear of God.

Jude 1:19. These be they who separate themselves, &c.— "These are the very men, of whom our blessed Lord and his apostles warned you; men that make factions and divisions in the church, alienating themselves from the true apostles, servants, disciples, and doctrines of Christ, and forming separate parties of their own sortment; whilethey are mere sensualists, governed by animal appetites, lusts, and passions, and are entirely destitute of the enlightening, purifying, and sanctifying gifts of the Holy Spirit."

Jude 1:20. But ye, beloved, &c.— The false teachers corrupted the faith, turned the grace of God into lasciviousness, and would have made parties, tearing in pieces the church of God. The Christians, therefore, both here and Jude 1:3; Jud 1:17 are exhorted to preserve one another through divine grace in that true, pure, unmixed faith, as it was taught them by the apostles of our Lord. Their faith was called most holy, as it did not lead to licentiousness, like the corrupt doctrine of the false teachers, but promoted the most holy tempers and conversation. See 2 Peter 2:21. The Christian faith, which makes Christ the All in All, is here considered as the foundation of a building, and they were to build up each other on that foundation, the architect style is often made use of in the New Testament. They were to pray in the Holy Ghost, and, by his influences vouchsafed in answer to their prayers, were to make swifter advances in the divine life. The false teachers were sensual, and had not the Spirit: most probably they had once had the Spirit, but by departing from the true faith, and falling into vice, they had quenched the Spirit, and it was withdrawn from them. But the true Christians, building up one another upon their most holy faith; that is, not having quenched the Spirit by departing from the truth, or falling into vice, were to assemble together frequently, and make use of their spiritual gifts.

Jude 1:21. Keep yourselves in the love of God,— The word 'Εαυτους is put for αλληλου, one another, both here and in Jude 1:20. See 1 Thessalonians 5:11; 1 Thessalonians 5:13. The meaningand connection is, that bybuilding up one another upon their most holy faith, and praying by the aid or inspiration of the Spirit, they should preserve one another in a sincere love to God and goodness, and in that way they might expect the mercy of our Lord Jesus Christ unto eternal life.

Jude 1:22. And of some have compassion, &c.— "Moreover, you are not to deal alike with all who are seduced by the false teachers; for some are weak, and easily imposed upon. Towards them you are to shew great lenity and tenderness; making a difference between them and others." There were two sorts of Christians led aside by the false teachers: the one through mere weakness and imprudence: they being meek and tractable, might easily be reclaimed; they therefore were to be treated with mildness and tenderness, and a difference was to be made between them, and the more vicious and stubborn, mentioned in the next verse; which see.

Jude 1:23. And others save with fear,— Those who were more deeply immersed in the errors of the false teachers, and more corrupted with their vices, were to be saved, or reformed by fear; especially if they were also stubborn and intractable. The Christians were to set before them the terrors of the Lord: to denounce against them the judgments of God, which were over their heads, just ready to fall upon them if they did not repent, and that speedily. They were to make this difference between them and the meek and tractable. Pulling, or snatching them out of the fire, is a proverbial expression made use of, Amos 4:11. Zec 3:2 and alluded to 1 Corinthians 3:15. Just as one would hastily take a brand out of the burning, or snatch one's most valuable treasure or dearest friend out of a house on fire; in like manner must notorious sinners be treated to prevent their perishing. Not that men are to punish the incorrigible by legal penalties, unless they disturb the peace of civil society; but they are to be threatened with the divine displeasure. This method of saving men denotes, first, That they were to be speedy in attempting to reform them, for fear of losing the opportunity. Secondly, They were to use some more rough and disagreeable methods, rather than suffer them to perish. Fear may be of service to deter men from vice, and make them look for pardon, and attend to holiness and piety. But, when the love of God is shed abroad in men's hearts by the Holy Ghost given unto them, they will act from the nobler principle of love to God and goodness. Some have taken pains to shew, that by the word garment, in the next clause, we are to understand the human body; which is often called a garment, or compared to a garment: others have given different interpretations of this passage; but whoever reads Leviticus, Leviticus 13-15; Isaiah 30:22; Isa 64:6 and considers that they were Jewish Christians to whom St. Jude primarily wrote, will easily discern, that this is a fine allusion to the garments which were polluted by touching the body of a person who is unclean. The meaning is, that the Jews of old were carefully to avoid every legal pollution, or ceremonial impurity, which rendered them odious to, and avoided by their neighbours; so Christians were most carefully to avoid every moral impurity (1 Thessalonians 5:22.Revelation 3:4; Revelation 3:4.). While they endeavoured under grace to save some by gentle methods, and others by fear, they were to take care, lest they themselves should be polluted by their bad example, or infected by coming near them. Hebrews 12:15.James 1:27; James 1:27. A physician who attempts to cure the plague, should take care, lest he himself be infected by the persons whom he endeavours to cure.