Յուդա Առաքեալի Թուղթը / Jude - 1 |

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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Թղթոյն Յուդայի Առաքելոյ

Զայս թուղթս գրէ նորոգ հաւատացելոցն. եւ ա՛յս է պատճառն։ Վասն զի եկին ոմանք՝ եւ ուսուցանէին անպատուհաս գոլ զմեղսն, եւ ա՛յս՝ էր ուրացութիւն Տեառն. հա՛րկ եղեւ վասն այսր գրել եւ ամրացուցանել զեղբարս. եւ յառաջագոյն աղաչէ զնոսա ջանալ եւ ճգնել յաւանդեալ հաւատսն. եւ ապա յանդիմանէ եւ որոշէ զմոլորեցուցիչսն. եւ պատուիրէ մի՛ իւիք ինչ հաղորդութիւն ունել ընդ նոսա. զի ո՛չ է բաւական կոչումնս միայն, եթէ ոչ արժանապէս գնասցուք կոչմանն։ Քանզի եւ զառաջինն ասէ՝ ժողովուրդն եհան յԵգիպտոսէ Տէր. եւ ո՛չ մնացեալ ՚ի հաւատս՝ կորեան. եւ ՚ի հրեշտակս որք ո՛չ պահեցին զկարգ իւրեանց՝ ո՛չ խնայեաց. պատշա՛ճ է ասէ յայսպիսեացս խորշել։ Եւ զի Միքայէլ հրեշտակապետն ո՛չ համբերեաց հայհոյութեանն Սատանայի. զկորուստ նոցա իբրեւ զՍոդոմացւոցն լինել ուսուցանէ։ Եւ ապա պատուէր տայ ՚ի բնական սովորութիւնս, եւ աղօթս առնէ նոցա սերտ մնալ ՚ի հաւատսն Տեառն. յոր եւ կատարէ զթութղթ։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Писателем последнего в каноническом порядке послания был Иуда "раб Иисуса Христа, брат Иакова" (Иуд I). Вопреки мнению некоторых западных исследователей (у нас разделяемому преосвящ. Михаилом), этот Иуда не может быть отождествляем с апостолом из числа 12-ти - Иудою Фаддеем или Леввеем (Мф 10:3), иначе называемым Иудою Иаковлевым (Лк 6:16; Деян 1:13): Апостол Иуда скорее называл бы себя сыном Иакова, а не братом Иакова. Поэтому гораздо основательнее признать, что писателем последнего Соборного послания был Иуда, брат Господа по плоти, сын Иосифа Обручника от первой его жены и брат Иакова, первого епископа Иерусалимского и писателя первого послания (ср. Мф 13:65). По свидетельству Климента Александрийского, Иуда, написавший Соборное послание, был братом сыновей Иосифа (Обручника); он мог бы указать на свое родство по плоти с Господом, но предпочитает именовать себя Его рабом, указывая только на свое отношение к Иакову: он был братом Иакова, по отцу Иосифа (Ad umbr. Megne. gr. 9:731).

Подобно другим братьям Господним, Иуда во время земной жизни Господа еще не веровал в его Божественное достоинство (Ин 7:5), но по воскресении Господа он с братьями примкнул к общине апостолов и первых уверовавших во Христа (Деян 1:14) и, занимая известное положение в первенствующей церкви, наравне с другими братьями и вместе с апостолом нес миссионерские труды по распространению Евангелия (1Кор.9:5). По свидетельству постановлений Апостольских, Иуда был преемником брата своего Иакова в епископстве церкви Иерусалимской (Const. apost. 7:46). По рассказу Евсевия (Ц. Ист. 3:19-20), в конце царствования Домициана (ок. 95: г. по Р. X.) два внука Иуды, занимавшиеся земледелием, были приведены, по наветам еретиков, к Кесарю, как потомки Давида и родственники Господа, и когда император убедился, что никакой опасности для его власти они не представляют, он отпустил их, и прекратил гонение на церковь; отпущенные же сделались предстоятелями церквей, как исповедники и вместе сродники Господа, и, наслаждаясь миром, дожили до царствования Траяна. Других сведений о жизни и смерти св. Иуды предание и церковная история не сохранили.

Подлинность послания Ап. Иуды не подлежит сомнению. Хотя древнейшие известия о нем у церковных писателей не чужды некоторого колебания, как это заметно у Оригена (Comment, in Matth. 22:23), у Евсевия, причисляющего это послание к пререкаемым (Ц. И. 2:23), и у блаж. Иеронима (De vir. illustr. 4), - равным образом отсутствует это послание в Пешито, однако уже Климент Александрийский, по свидетельству Евсевия (Ц. И. 6:14), считал послание за бесспорно подлинное и написал на него, как и на другие Соборные послания, толкование.

У Оригена, с некоторыми колебаниями, встречаем и уверенное свидетельство в пользу подлинности послания: "Иуда написал послание, состоящее из немногих стихов, но исполненное сильных словес небесной благодати" (Comm. in. Matth. t. 10:17, Migne 13:877). Тертуллиан называет послание прямо апостольским (De half. mulieh., cap. III). Всею церковью послание принято в канон в IV веке (Евсев Ц. И. 3:25), хотя упоминается оно еще в качестве соборного еще в Мураториевом каноне.

Сравнительно позднее появление послания в общецерковном употреблении объясняется частью его специальным содержанием, обусловленным поводом к написанию, частью же тем обстоятельством, что многих смущало предполагаемое пользование писателя послания апокрифами - в ст. 14-15: "Книгою Еноха" (гл. I ст. 9) - "Восхождением Моисея". Но такое пользование боговдохновенного писателя апокрифами, в которых наряду с вымыслами заключались и истинные сказания, сохраненные иудейским преданием, допустимо и не может говорить против канонического послания. Вообще же при краткости и беспритязательности содержания послания не может быть никакого серьезного основания заподозревать подлинность послания.

Послание написано вообще к христианам (ст. 1), но преимущественно к тем церковным общинам, среди которых появились обличаемые Апостолом лжеучители (ст. 4: и дал.). Лжеучение их по своему характеру близко напоминает обличаемое Апостолом Петром в его 2-м послании. Уже поэтому следует думать, что послание направлено было к тем же Асийским церквам, основанным Апостолом Павлом, к которым с своими посланиями обращался и Ап. Петр. Бесспорный же факт близкого сходства, не только по мысли, но часто и по выражению, отдела 2Пет. 2:1: - 3:3: с посланием Иуды породил в библиологической и толковательной литературе многочисленные попытки установить факт литературной зависимости одного послания от другого с признанием одного оригинальным, а другого компилятивным, заимствованным. Причем в новое время западная библейско-критическая наука чаще всего склонялась к признанию самостоятельности за посланием Иуды, а заимствования - в послании 2: Петра. Но в действительности оба послания вполне самостоятельны, и о рабской литературной зависимости одного из этих посланий от другого, с православно-церковной точки зрения, не может быть речи. Все же более приемлема мысль, что послание Иуды написано после послания 2: Петра, как видно, что собственное предсказание Ап. Петра по 2Пет. 3:3: о появлении "ругателей" воспроизводится у Ап. Иуды, ст. 17-18, именно как прежнее речение апостолов. Если же послание Иуды написано после послания 2: Петра, то оно могло появиться не раньше 66-67: гг., хотя и недолго спустя, - несомненно, до разрушения Иерусалима (70: г.), на какое событие, как на разительное проявление суда Божия, Апостол, несомненно, указал бы читателям (наряду с другими явлениями Божественного суда, приводимыми им), если бы он пережил катастрофу Иерусалима. Место написания послания Иуды определить невозможно по отсутствии необходимых для того данных.

В русской литературе, кроме перевода толкований блаженного Феофилакта и толкования Преосвящ. Михаила на послание Ап. Иуды ("Толковый Апостол" II), имеются два обширных и весьма обстоятельных ученых трактата критико-библиологического содержания - проф. прот. Д. И. Богдашевского: один - в "Богословской Энциклопедии" (Спб. 1906) т. VII, столб. 520-527: "Иуда и его послание"; другой - в "Опытах" по изучению Священного Писания Нов. Завета" вып. I (Киев 1909), с. 241-269.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS epistle is styled (as are some few others) general or Catholic, because it is not immediately directed to any particular person, family, or church, but to the whole society of Christians of that time, lately converted to the faith of Christ, whether from Judaism or paganism: and it is, and will be, of standing, lasting, and special use in and to the church as long as Christianity, that is, as time, shall last. The general scope of it is much the same with that of the second chapter of the second epistle of Peter, which having been already explained, the less will need to be said on this. It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth (evident and important truth), and that in the closest conjunction with holiness, of which charity, or sincere unbiased brotherly-love, is a most essential character and inseparable branch. The truth we are to hold fast, and endeavour that others may be acquainted with and not depart from, has two special characters:--It is the truth as it is in Jesus (Eph. iv. 21; and it is truth after (or which is according to) godliness, Tit. i. 1. The gospel is the gospel of Christ. He has revealed it to us, and he is the main subject of it; and therefore we are indispensably bound to learn thence all we can of his person, natures, and offices: indifference as to this is inexcusable in any who call themselves Christians; and we know from what fountain we are wholly and solely to draw all necessary saving knowledge. Further, it is also a doctrine of godliness. Whatever doctrines favour the corrupt lusts of men cannot be of God, let the pleas and pretensions for them be what they will. Errors dangerous to the souls of men soon sprang up in the church. The servants slept and tares were sown. But such were the wisdom and kindness of Providence that they began sensibly to appear and show themselves, while some, at least, of the apostles were yet alive to confute them, and warn others against them. We are apt to think, If we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and, if we will not believe their writings, neither should we have believed or regarded their sayings, if we had lived among them and conversed personally with them.

We have here, I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society, ver. 1, 2. II. The occasion of writing this epistle, ver. 3. III. A character of evil and perverse men, who had already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times, ver. 4. IV. A caution against hearkening to and following after such, from the severity of God towards the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah, ver. 5-7. V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (ver. 8 to 13, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment, ver. 14, 15. VII. He enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be, ver. 16-19. VIII. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life, ver. 20, 21. IX. Directs them how to act towards the erroneous and scandalous, ver. 22, 23. And, X. Closes with an admirable doxology in the last two verses.
Adam Clarke: Commentary on the Bible - 1831
Preface to the General Epistle of Jude
In the preface to the Epistle of James several things have been said relative to Jude the brother of James, the supposed author of this epistle; and to that preface the reader is requested to refer. What is farther necessary to be said on the author and the authenticity of this epistle, I shall take the liberty to borrow principally from Michaelis.
"If James and Jude, whom the evangelists call brothers of Jesus, were in fact only cousins or relations as some suppose, and were sons, not of Joseph, but of Alpheus, these two persons were the same as the two brothers James and Jude, who were apostles. And in this case Jude, the author of this epistle, was the same as the Apostle Jude, the brother of James who was son of Alpheus. On the other hand, if the James and the Jude, whom the evangelists call brothers of Jesus, were not the two brothers of this name who were apostles, but were the sons of Joseph, the reputed father of Jesus, we have then two different persons of the name of Jude, either of which might have written this epistle. And in this case we have to examine whether the epistle was written by an apostle of the name of Jude, or by Jude the brother-in-law of Christ.
"The author of the epistle himself has assumed neither the title of apostle of Jesus Christ, nor of brother of Jesus Christ, but calls himself only 'Jude, the servant of Jesus Christ, and brother of James.' Now, as the author distinguishes himself by the title 'brother of James,' and this was a common name among the Jews, he undoubtedly meant some eminent person of this name, who was well known at the time when he wrote, or the title 'brother of James' would have been no mark of distinction. We may infer, therefore, that the author of this epistle was the brother, either of the Apostle James the son of Alpheus, or of James, named the brother of Jesus, or of both, if they were one and the same person.
"The first question, therefore, to be asked is, Was the author of this epistle the Apostle Jude? or was he brother of James, the son of Alpheus? Now, I have already observed, that this question must be answered in the affirmative if James and Jude who were called brothers of Jesus, were the same as the two brothers James and Jude who were apostles. And it may be answered in the affirmative, even if they were different persons, for Jude, the author of this epistle, had in either case a brother of the name of James, and therefore might in either case call himself Jude the brother of James. I say the question may be answered in the affirmative, even if the Apostle Jude was a different person from Jude, called the brother of James. But whether it ought in this case to be answered in the affirmative, is another matter; and I really believe that it ought not: for if the Jude who wrote this epistle had been himself an apostle, and brother of an apostle, he would hardly have called himself, in an epistle written to Christians, simply 'Jude, the brother of James' without adding the title apostle. It is true that the Apostle Jude, who was brother of James, is called by St. Luke Ιουδας Ιακωβου; but St. Luke gives him this title merely to distinguish him from another apostle of this name, who was called Iscariot. Now the author of this epistle could have no motive for distinguishing himself from Judas Iscariot, who had hanged himself many years before this epistle was written. The name of Jude was very common among the Jews; and therefore the author of this epistle wished to distinguish himself from other persons who were so called. But James was likewise a very common name, and therefore if the author had been an apostle he surely would have preferred an appellation which would have removed all doubts to an appellation which left it at least uncertain whether he was an apostle or not; I grant that the omission of this title does not necessarily prove that the author of this epistle was not an apostle, for Paul has omitted it in four of his epistles: in the Epistle to the Philippians, in both Epistles to the Thessalonians, and in that to Philemon. But St. Paul was sufficiently known without this title, whereas the author of the epistle in question felt the necessity of a distinguishing appellation, as appears from the very title which he has given himself of 'brother of James.' Besides, at the time when this epistle was written, only one apostle of the name of James was then alive; for the elder James, the son of Zebedee, had been beheaded many years before. If then the author of this epistle had only given to his brother James the title of apostle, he would thus likewise have clearly ascertained who he himself was. But since he has no more given to his brother than to himself the title of apostle, I think it highly probable that neither of them were apostles.
"The next question to be asked, therefore, is, Was the Jude, who wrote this epistle, the same person as the Jude whom the evangelists call brother of Jesus? and who, according to the opinion which I think the most defensible, was in this sense brother of Jesus, that he was son of Joseph by a former wife, and therefore not his own brother, but only brother-in-law of Jesus. Now, that this epistle was written by a person of this description, appears to me highly probable; and on this supposition we may assign the reason why the author called himself 'brother of James;' for, if he was the brother-in-law of Jesus, his brother James was the person who, during so many years, had presided over the Church at Jerusalem, was well known both to Jews and Christians, and appears to have been more celebrated than either of the apostles called James. It will be objected, perhaps, that the very same reasons which I have alleged, to show that an apostle of the name of Jude would have assumed his proper title, will likewise show that a person who was called brother of Jesus would have done the same, and styled himself brother of Jesus. To this I answer, that if he was the son of Joseph, not by Mary but by a former wife, and Jude believed in the immaculate conception, he must have been sensible that though to all outward appearance he was brother-in-law to Jesus, since his own father was the husband of Jesus' mother, yet in reality he was no relation of Jesus. On the other hand, if Jude, called the brother of Jesus, was the son of Joseph, not by a former wife but by Mary, as Herder asserts, I do not see how the preceding objection can be answered; for if Jesus and Jude had the same mother, Jude might without the least impropriety, have styled himself 'brother of Jesus,' or 'brother of the Lord;' and this would have been a much more remarkable and distinguishing title than that of brother of James. A third question still remains to be asked on this subject. The apostle whom St. Luke calls Jude is called Thaddaeus by St. Matthew and St. Mark, as I have already observed. But the apostle of the Syrians, who first preached the Gospel at Edessa, and founded a Church there, was named Thaddaeus or Adaeus. It may be asked, therefore, whether the author of this epistle was Thaddaeus, the apostle of the Syrians? But the answer is decisive: the old Syriac version does not contain this epistle; consequently it is highly probable that Adai or Adaeus was not the author, for an epistle written by the great apostle of the Syrians would surely have been received into the canon of the Syrian Church."
The most accurate critics have been unable to determine the time when, and the persons to whom, this epistle was written; so that much concerning these points, as well as the author of the epistle, must remain undecided.
"I am really unable to determine," says Michaelis, "who the persons were to whom this epistle was sent; for no traces are to be discovered in it which enable us to form the least judgment on this subject; and the address with which this epistle commences is so indeterminate, that there is hardly any Christian community where Greek was spoken, which might not be denoted by it. Though this epistle has a very great similarity to the Second Epistle of Peter, it cannot have been sent to the same persons, namely, the Christians who resided in Pontus, etc., because no mention is made of them in this epistle. Nor can it have been sent to the Christians of Syria and Assyria, where Jude preached the Gospel, if he be the same person as the apostle of the Syrians; for in this case the epistle would not have been written in Greek, but in Syriac or Chaldee, and would certainly have been received into the old Syriac version.
"With respect to the date of this epistle, all that I am able to assert is, that it was written after the Second Epistle of Peter; but how many years after, whether between 64 and 66, as Lardner supposes, or between 70 and 75, as Beausobre and L'Enfant believe; or, according to Dodwell and Cave, in 71 or 72, or so late as the year 90, as is the opinion of Mill, I confess I am unable to determine, at least from any certain data. The expression, 'in the last time,' which occurs Jde 1:18, as well as in Pe2 3:3, is too indeterminate to warrant any conclusion respecting the date of this epistle; for though, on the one hand, it may refer to the approaching destruction of Jerusalem, it may, on the other hand, refer to a later period, and denote the close of the apostolic age; for in the First Epistle of St. John a similar expression occurs, which must be taken in this latter sense. The inference, therefore, that the Epistle of St. Jude was written before the destruction of Jerusalem, which some commentators have deduced from the above-mentioned expression, on the supposition that it alluded to that event then approaching, is very precarious, because it is drawn from premises which are themselves uncertain. However, there is some reason to believe, on other grounds, that this epistle was not written after the destruction of Jerusalem; for, as the author has mentioned, Jde 1:5-8, several well known instances of God's justice in punishing sinners, which Peter had already quoted in his second epistle to the same purpose, he would probably, if Jerusalem had been already destroyed at the time he wrote, have not neglected to add to his other examples this most remarkable instance of Divine vengeance, especially as Christ himself had foretold it.
"Lardner, indeed, though he admits the similarity of the two epistles, still thinks it a matter of doubt whether St. Jude had ever seen the Second Epistle of St. Peter; his reason is, that 'if St. Jude had formed a design of writing, and had met with an epistle of one of the apostles very suitable to his own thoughts and intentions, he would have forborne to write.'
"To this argument I answer: -
1. If the Epistle of St. Jude was inspired by the Holy Ghost, as Lardner admits, the Holy Ghost certainly knew, while he was dictating the epistle to St. Jude, that an epistle of St. Peter, of a like import, already existed. And if the Holy Ghost, notwithstanding this knowledge, still thought that an epistle of St. Jude was not unnecessary; why shall we suppose that St. Jude himself would have been prevented writing by the same knowledge?
"2. The Second Epistle of St. Peter was addressed to the inhabitants of some particular countries; but the address of St. Jude's is general: St. Jude therefore might think it necessary to repeat for general use what St. Peter had written only to certain communities.
"3. The Epistle of St. Jude is not a bare copy of the Second Epistle of St. Peter, for in the former, not only several thoughts are more completely unravelled than in the latter, but several additions are made to what St. Peter had said; for instance Jde 1:4, Jde 1:5, Jde 1:9, Jde 1:16.
"Eusebius, in his catalogue of the books of the New Testament, places the Epistle of St. Jude among the αντιλεγομενα, contradicted or apocryphal books, in company with the Epistle of St. James, the Second Epistle of St. Peter, and the Second and Third of John.
"But Origen, who lived in the third century, though he speaks in dubious terms of the Second Epistle of St. Peter, has several times quoted the Epistle of St. Jude, and has spoken of it as an epistle on which he entertained no doubt. In his commentary on St. Matthew, when he comes to Mat 13:55, where James, Joses, Simon, and Jude are mentioned; he says Jude wrote an epistle of few lines indeed, but full of the powerful words of the heavenly grace, who at the beginning says, 'Jude, the servant of Jesus Christ, and brother of James.' This is a very clear and unequivocal declaration of Origen's opinion; and it is the more remarkable because he says nothing of the Epistle of St. James, though the passage, Mat 13:55, afforded him as good an opportunity of speaking of this epistle, as it did of the Epistle of St. Jude. Nay, Origen carries his veneration for the Epistle of Jude so far that, in his treatise De Principiis, lib. iii. cap. 2, he quotes an apocryphal book, called the Assumption of Moses, as a work of authority; because a passage from this book had been quoted by St. Jude. In one instance, however, in his commentary on St. Matthew, Origen speaks in less positive terms, for there he says, 'If any one receive the Epistle of St. Jude,' etc. Tertullian, in whose works Lardner could discover no quotation from the Second Epistle of St. Peter, describes the Epistle of St. Jude as the work of an apostle; for in his treatise De cultu faeminarum, chap. 3, he says, 'Hence it is that Enoch is quoted by the Apostle Jude.'
"Clement of Alexandria, in whose works likewise Lardner could find no quotation from the Second Epistle of St. Peter, has three times quoted the Epistle of St. Jude without expressing any doubt whatever. It appears, then, that the three ancient fathers, Clement of Alexandria, Tertullian, and Origen, as far as we may judge from their writings which are now extant, preferred the Epistle of St. Jude to the Second Epistle of St. Peter. However, I think it not impossible that if all the writings of these authors were now extant, passages might be found in them which would turn the scale in favor of the latter; and it may be owing to mere accident that in those parts of their works which have descended to us, more passages in which they speak decidedly of St. Jude are to be found, than such as are favorable to the Second Epistle of St. Peter. For I really cannot comprehend how any impartial man who has to choose between these two epistles, which are very similar to each other, can prefer the former to the latter, or receive the Epistle of St. Jude, the contents of which labor under great difficulties, and at the same time reject, or even consider as dubious, the Second Epistle of St. Peter, the contents of which labor under no such difficulties.
"But it is much more difficult to explain Jde 1:9, in which the Archangel Michael is said to have disputed with the devil about the body of Moses. The history of this dispute, which has the appearance of a Jewish fable, it is not at present very easy to discover; because the book from which it is supposed to have been taken by the author of this epistle is no longer extant; but I will here put together such scattered accounts of it as I have been able to collect.
"Origen found in a Jewish Greek book called the Assumption of Moses, which was extant in his time, this very story related concerning the dispute of the Archangel Michael with the devil about the body of Moses. And from a comparison of the relation in his book with St. Jude's quotation, he was thoroughly persuaded that it was the book from which St. Jude quoted. This he asserts without the least hesitation; and in consequence of this persuasion he himself has quoted the Assumption of Moses as a work of authority, in proof of the temptation of Adam and Eve by the devil. But as he quoted it merely for this purpose, he has given us only an imperfect account of what this book contained, relative to the dispute about the body of Moses. One circumstance, however, he has mentioned, which is not found in the Epistle of St. Jude, viz., that Michael reproached the devil with having possessed the serpent that seduced Eve. In what manner this circumstance is connected with the dispute about the body of Moses, will appear from the following consideration: -
"The Jews imagined the person of Moses was so holy that God could find no reason for permitting him to die; and that nothing but the sin committed by Adam and Eve in paradise, which brought death into the world, was the cause why Moses did not live for ever. The same notions they entertained of some other very holy persons; for instance, of Isaiah, who they say was delivered to the angel of death merely on account of the sins of our first parents, though he himself did not deserve to die. Now, in the dispute between Michael and the devil about Moses, the devil was the accuser, and demanded the death of Moses. Michael therefore replied to him that he himself was the cause of that sin, which alone could occasion the death of Moses. How very little such notions as these agree, either with the Christian theology, or with Moses' own writings, it is unnecessary for me to declare. Besides the account given by Origen, there is a passage in the works of Ecumenius, which likewise contains a part of the story related in the Assumption of Moses, and which explains the reason of the dispute which St. Jude has mentioned concerning Moses' body. According to this passage, Michael was employed in burying Moses; but the devil endeavored to prevent it by saying that he had murdered an Egyptian, and was therefore unworthy an honorable burial. Hence it appears that some modern writers are mistaken, who have imagined that in the ancient narrative the dispute was said to have arisen from an attempt of the devil to reveal to the Jews the burial place of Moses, and to incite them to an idolatrous worship of his body.
"There is still extant a Jewish book, written in Hebrew, and intitled פטירת משה that is, 'The Death of Moses,' which some critics, especially De La Rue, supposed to be the same work as that which Origen saw in Greek. Now if it were this Hebrew book, intitled 'Phetirath Mosheh,' it would throw a great light on our present inquiry; but I have carefully examined it, and can assert that it is a modern work, and that its contents are not the same is those of the Greek book quoted by Origen. Of the Phetirath Mosheh we have two editions, which contain very different texts; the one was printed at Constantinople in 1518, and reprinted at Venice in 1544 and 1605, the other was published from a manuscript by Gilbert Gaulmyn, who added a translation of both texts, with notes."
To show that neither St. Jude, nor any inspired writer, nor indeed any person in his sober senses, could quote or in any way accredit such stuff and nonsense, I shall give the substance of this most ridiculous legend as extracted by Michaelis; for as to the Phetirath Mosheh, I have never seen it.
"Moses requests of God, under various pretences, either that he may not die at all, or at least that he may not die before he comes into Palestine. This request he makes in so froward and petulant a manner as is highly unbecoming, not only a great prophet, but even any man who has expectations of a better life after this. In short, Moses is here represented in the light of a despicable Jew begging for a continuance of life, and devoid both of Christian faith and heathen courage; and it is therefore not improbable that the inventor of this fable made himself the model after which he formed the character of Moses. God argues on the contrary with great patience and forbearance, and replies to what Moses had alleged relative to the merit of his own good works. Farther, it is God who says to Moses that he must die on account of the sin of Adam; to which Moses answers, that he ought to be excepted, because he was superior in merit to Adam, Abraham, Isaac, etc. In the meantime Samael, that is, the angel of death, whom the Jews describe as the chief of the devils rejoices at the approaching death of Moses: this is observed by Michael, who says to him, 'Thou wicked wretch, I grieve, and thou laughest.' Moses, after his request had been repeatedly refused, invokes heaven and earth, and all creatures around him to intercede in his behalf. Joshua attempts to pray for him, but the devil stops Joshua's mouth, and represents to him, really in scriptural style, the impropriety of such a prayer. The elders of the people, and with them all the children of Israel, then offered to intercede for Moses; but their mouths are likewise stopped by a million eight hundred and forty thousand devils, which, on a moderate calculation, make three devils to one man. After this, God commands the angel Gabriel to fetch the soul of Moses; but Gabriel excuses himself, saying, that Moses was too strong for him: Michael receives the same order, and excuses himself in the same manner, or, as other accounts say, under pretense that he had been the instructer of Moses, and therefore could not bear to see him die. But this latter excuse, according to the Phetirath Mosheh, was made by Zinghiel, the third angel who received this command. Samael, that is, the devil, then offers his services; but God asks him how he would take hold of Moses, whether by his mouth, or by his hands, or by his feet, saying, that every part of Moses was too holy for him to touch. The devil, however, insists on bringing the soul of Moses; yet he does not accuse him, for, on the contrary, he prizes him higher than Abraham, Isaac, or Jacob. The devil then approaches towards Moses, to execute this voluntary commission; but as soon as he sees the shining countenance of Moses, he is seized with a violent pain, like that of a woman in labor: Moses, instead of using the oriental salutation, 'Peace be with thee,' says to him, in the words of Isaiah, (for in this work Moses frequently quotes Isaiah and the Psalms), 'There is no peace to the wicked.' The devil replies that he was come, by the order of God, to fetch his soul; but Moses deters him from the attempt by representing his own strength and holiness; and saying, 'Go, thou wicked wretch, I will not give thee my soul,' he affrights the devil in such a manner that he immediately retires. The devil then returns to God, and relates what had passed, and receives an order to go a second time; the devil answers that he would go everywhere God commanded him, even into hell, and into fire, but not to Moses. This remonstrance is, however, of no avail, and he is obliged to go back again; but Moses, who sees him coming with a drawn sword, meets him with his miraculous rod, and gives him such a blow with it that the devil is glad to escape. Lastly, God himself comes; and Moses, having then no farther hopes, requests only that his soul may not be taken out of his body by the devil. This request is granted him; Zinghiel, Gabriel, and Michael then lay him on a bed, and the soul of Moses begins to dispute with God, and objects to its being taken out of a body which was so pure and holy that no fly dared to settle on it; but God kisses Moses, and with that kiss extracts his soul from his body. Upon this God utters a heavy lamentation; and thus the story in the Phetirath ends, without any mention of a dispute about the burial of Moses' body. This last scene, therefore, which was contained in the Greek book seen by Origen, is wanting in the Hebrew. But in both of these works Michael, as well as the devil, expresses the same sentiments in respect to Moses: in both works the same spirit prevails; and the concluding scene, which was contained in the Greek book, is nothing more than a continuation of the same story which is contained in the Hebrew."
Had Jude quoted a work like the above, it would have argued no inspiration, and little common sense; and the man who could have quoted it must have done it with approbation, and in that case his own composition would have been of a similar stamp. But nothing can be more dissimilar than the Epistle of Jude and the Phetirath Mosheh: the former contains nothing but manly sense, expressed in pure, energetic, and often sublime language, and accompanied, most evidently, with the deepest reverence for God; while the latter is despicable in every point of view, even considered as the work of a filthy dreamer, or as the most superannuated of old wives' fables.
"Lastly," says Michaelis, "besides the quotation which St. Jude has made in the 9th verse relative to the dispute between Michael and the devil, he has another quotation, Jde 1:14, Jde 1:15, likewise from an apocryphal book called the 'Prophecies of Enoch;' or, if not from any written book, from oral tradition. Now, should it be granted that Enoch was a prophet, though it is not certain that he was, yet as none of his prophecies are recorded in the Old Testament no one could possibly know what they were. It is manifest, therefore, that the book called the 'Prophecies of Enoch' was a mere Jewish forgery, and that too a very unfortunate one, since in all human probability the use of letters was unknown in the time of Enoch, and consequently he could not have left behind him any written prophecies. It is true that an inspired writer might have known, through the medium of Divine information, what Enoch had prophesied, without having recourse to any written work on this subject. But St. Jude, in the place where he speaks of Enoch's prophecies, does not speak of them as prophecies which had been made known to him by a particular revelation; on the contrary, he speaks of them in such a manner as implies that his readers were already acquainted with them."
From all the evidence before him, Michaelis concludes that the canonical authority of this epistle is extremely dubious; that its author is either unknown, or very uncertain; and he has even doubts that it is a forgery in the name of the Apostle Jude. Others have spoken of it in strains of unqualified commendation and praise, and think that its genuineness is established by the matters contained in it, which in every respect are suitable to the character of an inspired apostle of Christ. What has led to its discredit with many is the hasty conclusion that St. Jude quotes such a work as the Phetirath Mosheh; than which nothing can be more improbable, and perhaps nothing more false.
In almost all ages of the Church it has been assailed and defended; but it is at present generally received over the whole Christian world. It contains some very sublime and nervous passages, from the 10th to the 13th verse inclusive; the description of the false teachers is bold, happy, and energetic; the exhortation in Jde 1:20 and Jde 1:21, is both forcible and affectionate; and the doxology, in Jde 1:24 and Jde 1:25, is well adapted to the subject, and is peculiarly dignified and sublime.
I have done what I could, time and circumstances considered, to present the whole epistle to the reader in the clearest point of view; and now must commend him to God and the word of his grace, which is able to build him up, and give him an inheritance among them that are sanctified by faith in Jesus.

The address and apostolical benediction, Jde 1:1, Jde 1:2. The reasons which induced Jude to write this epistle, to excite the Christians to contend for the true faith, and to beware of false teachers, lest, falling from their steadfastness, they should be destroyed after the example of backsliding Israel, the apostate angels, and the inhabitants of Sodom and Gomorrha, Jde 1:3-7. Of the false teachers, Jde 1:8. Of Michael disputing about the body of Moses, Jde 1:9. The false teachers particularly described: they are like brute beasts, going the way of Cain, run after the error of Balaam, and shall perish, as did Korah in his gainsaying, Jde 1:10, Jde 1:11. Are impure, unsteady, fierce, shameless, etc., 12, 13. How Enoch prophesied of such, Jde 1:14, Jde 1:15. They are farther described as murmurers and complainers, Jde 1:16. We should remember the cautions given unto us by the apostles who foretold of these men, Jde 1:17-19. We should build up ourselves on our most holy faith, Jde 1:20, Jde 1:21. How the Church of Christ should treat such, Jde 1:22, Jde 1:23. The apostle's farewell, and his doxology to God, Jde 1:24, Jde 1:25.

Albert Barnes: Notes on the Bible - 1834
Introduction to Jude
Section 1. The Author of this Epistle
Little is known of the author of this brief Epistle. He styles himself Jde 1:1 "the servant of Jesus Christ, and brother of James;" but there has been some difference of opinion as to what "James" is meant. He does not call himself an "apostle," but supposes that the terms which he uses would sufficiently identify him, and would be a sufficient reason for his addressing his brethren in the manner in which he does in this Epistle. There were two of the name of "James" among the apostles Luk 6:14-15; and it has been made a question of which of them he was the brother. There were also two of the name of Judas, or Jude; but there is no difficulty in determining which of them was the author of this Epistle, for the other had the surname of Iscariot, and was the traitor. In the catalog of the apostles given by Matthew Mat 10:3, the tenth place is given to an apostle who is there called "Lebbaeus," whose surname was "Thaddeus;" and as this name does not occur in the list given by Luke Luk 6:15, and as the 10th place in the catalog is occupied by "Simon, called Zelotes," and as he afterwards mentions "Judas the brother of James," it is supposed that Lebbaeus and Judas were the same persons. It was not uncommon for persons to have two or more names. Compare Robinson's Harmony of the Gospels, Section 40; Bacon's Lives of Apostles, p. 447; and Michaelis, iv., 365.
The title which he assumes, "brother of James," was evidently chosen because the James referred to was well-known, and because the fact that he was his brother would be a sufficient designation of himself, and of his right to address Christians in this manner. The name of the elder James, who was slain by Herod Act 12:2, can hardly be supposed to be referred to, as he had been dead some time when this Epistle is supposed to have been written; and as that James was the brother of John, who was then living, it would have been much more natural for him to have mentioned that he was the brother of that beloved disciple. The other James - "James the Less," or "James the Just" - was still living; was a prominent man in Jerusalem; and was, besides, known as "the brother of the Lord Jesus;" and the fact of relationship to that James would sufficiently designate the writer. There can be little doubt, therefore, that this is the James here intended. In regard to his character and influence, see the introduction to the Epistle of James, Section 1. If the author of this Epistle was the brother of that James, it was sufficient to refer to that fact, without mentioning that he was an apostle, in order to give to his Epistle authority, and to settle its canonical character.
Of Jude little is known. His name is found in the list of the apostles, but, besides that, it is but once mentioned in the Gospels. The only thing that is preserved of him in the Evangelists, is a question which he put to the Saviour, on the eve of his crucifixion. The Saviour had said, in his parting address to his disciples, "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself unto him." In regard to the meaning of this remark, Judas is said to have asked the following question: "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" Joh 14:21-22. To this question the Saviour gave him a kind and satisfactory answer, and that is the last that is said of him in the Gospels.
Of his subsequent life we know little. In Act 15:22, he is mentioned as surnamed "Barsabas," and as being sent with Paul and Barnabas and Silas to Antioch. Paulinus says that he preached in Lybia, and that his body remained there. Jerome affirms, that after the ascension he was sent to Edessa, to king Abgarus; and the modern Greeks say that he preached in that city, and throughout Mesopotamia, and in Judea, Samaria, Idumea, Syria, and principally in Armenia and Persia - Calmet's Dictionary. Nothing certainly can be known in reference to the field of his labors, or to the place and circumstances of his death. On the question whether the Thaddeus who first preached the gospel in Syria was the same person as Jude, see Michaelis, Introduction iv., 367-371.
Section 2. The Authenticity of the Epistle
If this Epistle was written by the apostle Jude, the brother of James and of our Lord, there can be no doubt of its canonical authority, and its claim to a place in the New Testament. It is true that he does not call himself an apostle, but simply mentions himself as "a servant of Jesus Christ, and a brother of James." By this appellation, however, he has practically made it known that he was one of the apostles, for all who had a catalogue of the apostles would know "that Judas, the brother of James," was one of them. At the same time, as the relation of James to our Lord was well understood Gal 1:19, his authority would be recognized as soon as he was known to be the author of the Epistle. It may be asked, indeed, if he was an apostle, why he did not call himself such; and why he did not seek to give authority and currency to his Epistle, by adverting to the fact that he was the "Lord's brother."
To the first of these questions, it may be replied, that to have called himself "Judas, the apostle," would not have designated him so certainly, as to call himself "the brother of James;" and besides, the naked title, "Judas, the apostle," was one which he might not choose to see applied to himself. After the act of the traitor, and the reproach which he had brought upon that name, it is probable that he would prefer to designate himself by some other appellation than one which had such associations connected with it. It may be added, also, that in several of his epistles Paul himself does not make use of the name of the apostle, Phi 1:1; Th1 1:1; Th2 1:1; Plm 1:1. To the second question, it may be replied, that "modesty" may have kept him from applying to himself the title, the "Lord's brother." Even James never uses it of himself; and we only know that he sustained this relation from an incidental remark of the apostle Paul, Gal 1:19. Great honor would be attached to that relationship, and it is possible that the reason why it was not referred to by James and Jude was an apprehension that it might produce jealousy, as if they claimed some special pre-eminence over their brethren.
For the evidence of the canonical authority of this Epistle, the reader is referred to Lardner, vol. vi., pp. 304-313, and to Michaelis, Introduction vol. iv., p. 374, following Michaelis, chiefly on the internal evidence, supposes that it is not an inspired production. There were indeed, at first, doubts about its being inspired, as there were respecting the Epistle of James, and the Second Epistle of Peter, but those doubts were ultimately removed, and it was received as a canonical epistle. Clemens of Alexandria cites the Epistle under Jude's name, as the production of a prophetic mind. Origen calls it a production full of heavenly grace. Eusebius says that his predecessors were divided in opinion respecting it, and that it was not ranked among the universally acknowledged writings. It was not universally received among the Syrians, and is not found in the Peschito, the oldest Syriac version of the Scriptures. In the time of Jerome, however, it came to be ranked among the other sacred Scriptures as of Divine authority - Hug, Introduction, Section 180.
The principal ground of doubt in regard to the canonical authority of the Epistle, arose from the supposed fact that the author has quoted two apocryphal writings, Jde 1:9, Jde 1:14. The consideration of this objection will be more appropriate in the notes at those verses, for it obviously depends much on the true interpretation of these passages. I shall, therefore, reserve what I have to say on that point to the exposition of those verses. Those who are disposed to examine it at length, may consult Hug, Introduction, Section 183; Lardner, 6:309-314, and Michaelis, Introduction, iv., 378ff.
Section 3. The Question when the Epistle was Written, to Whom, and its Design
Nothing can be determined with entire certainty in regard to the persons to whom this Epistle was written. Witsius supposed that it was addressed to Christians everywhere; Hammond, that it was addressed to Jewish Christians alone, who were scattered abroad, and that its design was to secure them against the errors of the Gnostics; Benson, that it was directed to Jewish believers, especially to those of the western dispersion; Lardner, that it was written to all, without distinction, who had embraced the gospel. The principal argument for supposing that it was addressed to Jewish converts is, that the apostle refers mainly for proof to Hebrew writings, but this might be sufficiently accounted for by the fact that the writer himself was of Jewish origin.
The only way of determining anything on this point is from the Epistle itself. The inscription is, "To them that are sanctified by God the Father, and preserved in Jesus Christ, and called," Jde 1:1. From this it would appear evident that he had no particular classes of Christians in his eye, whether of Jewish or Gentile origin, but that he designed the Epistle for the general use of all who had embraced the Christian religion. The errors which he combats in the Epistle were evidently wide-spread, and were of such a nature that it was proper to warn all Christians against them. They might, it is true, be more pRev_alent in some quarters than in others, but still they were so common that Christians everywhere should be put on their guard against them.
The "design" for which Jude wrote the Epistle he has himself stated, Jde 1:3. It was with reference to the "common salvation" - the doctrines pertaining to salvation which were held by "all" Christians, and to show them the reasons for "contending earnestly for the faith once delivered to the saints." That faith was assailed. There were teachers of error abroad. They were insinuating and artful men - men who had crept in unawares, and who, while they professed to hold the Christian doctrine, were really undermining its faith, and spreading corruption through the church. The purpose, therefore, of the Epistle is to put these to whom it was written on their guard against the corrupt teachings of these men, and to encourage them to stand up manfully for the great principle, of Christian truth.
Who these errorists were, it is not easy now to determine. The leading charge against them, both by Jude and Peter Pe2 2:1, is, that they denied our Lord Jde 1:4; and yet it is said that they were numbered among Christians, and were found in their assemblies, Pe2 2:13; Jde 1:12. By this denial, however, we are not to suppose that they literally and professedly denied that Jesus was the Christ, but that they held "doctrines" which amounted to a denial of him in fact. Compare the notes at Pe2 2:1. For the general characteristics of these teachers, see Introduction to 2 Peter, Section 4.
At this distance of time, and with our imperfect knowledge of the characteristics of the early erroneous sects in the church, it is difficult to determine precisely who they were. It has been a common opinion, that reference is had by Peter and Jude to the sect of the Nicolaitanes; and this opinion, Hug remarks, is "neither improbable nor incompatible with the expressions of the two apostles, so far as we have any certain knowledge concerning this sect." "The statements of the ancients, in regard to their profligacy and their detestable course of life, are so consonant with each other and with the charges of the apostles, that the two epistles may be pertinently considered as referring to them." - Introduction, Section 182.
It is not possible to ascertain with certainty the time when the Epistle was written. There are no marks of time in it by which that can be known, nor is there any account among the early Christian writers which determines this. Benson supposes that it was written before the destruction of Jerusalem, a few weeks or months after the Second Epistle of Peter; Mill, that it was written about 90 a. d.; Dodwell and Cave, that it was written after the destruction of Jerusalem, in the year 71 or 72 a. d.; L'Enfant and Beausobre, that it was between the year 70 and 75 a. d.; Witsius and Estius, that it was in the apostle's old age; Lardner, that it was about the year 65 or 66 a. d.; Michaelis, that it was before the destruction of Jerusalem; and Macknight, that it was in the latter part of the apostolic age, and not long before the death of Jude. All this, it is manifest, is mostly conjecture. There are only "two" things, it seems to me, in the Epistle, which can be regarded as "any" indication of the time. One is the striking resemblance to the Second Epistle of Peter, referring clearly to the same kind of errors, and warning those whom he addressed against the arts of the same kind of teachers, thus showing that it was written at about the same time as that Epistle; and the other is, that it seems to have been written "before" the destruction of Jerusalem, for, as Michaelis has well remarked, 'As the author has mentioned Jde 1:5-8 several well-known instances of Divine justice in punishing sinners, he would probably if Jerusalem had been already destroyed, not have neglected to add to his other examples this most remarkable instance of Divine vengeance, especially as Christ had himself foretold it." - Introduction iv. 372. As there is reason to suppose that the Second Epistle of Peter was written about 64 or 65 a. d., we shall not probably, err in supposing that this was written not far from that time.
Section IV. The Resemblance between this Epistle and the Second Chapter of the Second Epistle of Peter
One of the most remarkable things respecting this Epistle, is its resemblance to the second chapter of the Second Epistle of Peter - a similarity so striking as to make it quite certain that one of these writers had seen the Epistle of the other, and copied from it; or rather, perhaps, adopted the language of the other as expressing his own views. It is evident, that substantially the same class of teachers is referred to by both; that they held the same errors, and were guilty of the same corrupt and dangerous practices; and that the two apostles, in describing them, made use of the same expressions, and employed the same arguments against them. They refer to the same facts in history, and to the same arguments from tradition; and if either of them quoted an apocryphal book, both have done it. On the resemblance, compare the following places: - Jde 1:8, with Pe2 2:10; Jde 1:10, with Pe2 2:12; Jde 1:16, with Pe2 2:18; Jde 1:4, with Pe2 1:2-3; Jde 1:7, with Pe2 2:6; Jde 1:9, with Pe2 2:11. The similarity between the two is so striking, both in the general structure of the argument and in the particular expressions, that it cannot have been accidental. It is not such a resemblance as would be likely to occur in two authors, if they had been writing in a wholly independent manner. In regard to this resemblance, there is but one of three ways in which it can be accounted for: either that the Holy Spirit inspired both of them to say the same thing, without the one having any knowledge of what the other said; or that they both copied from a common document, which is now lost; or that one copied from the other.
As to the first of these solutions, that the Holy Spirit inspired them both to say the same thing, it may be observed that no one can deny that this is "possible," but is by no means probable. No other instance of the kind occurs in the Bible, and the supposition would not be in accordance with what seems to have been a law in inspiration, that the sacred writers were allowed to express themselves according to the bent of their own genius. See the notes, Co1 14:32.
As to the second of these suppositions, that they both copied from a common document, which is now lost, it may be observed, that this is wholly without evidence. That such a thing was "possible," there can be no doubt, but the supposition should not be adopted without necessity. If there had been such an original inspired document, it would probably have been preserved; or there would have been, in one or both of those who copied from it, some such allusion to it that it would have been possible to verify the supposition.
The remaining way of accounting for the resemblance, therefore, is to suppose that one of them had seen the Epistle of the other, and adopted the same line of argument, and many of the same expressions. This will account for all the facts in the case, and can be supposed to be true without doing violence to any just view of their inspiration. A question still arises, however, whether Peter or Jude is the original writer from which the other has copied. This question it is impossible to determine with certainty, and it is of little importance. If the common opinion which is stated above be correct, that Peter wrote his Epistle "first," of course that determines the matter. But that is not absolutely certain, nor is there any method by which it can be determined. Hug adopts the other opinion, and supposes that Jude was the original writer. His reasons for this opinion are substantially these:
(1) That there is little probability that Jude, in so brief an epistle as his, consisting of only 25 verses, would have made use of foreign aid.
(2) that the style and phraseology of Jude is simple, unlabored, and without ornament; while that of Peter is artificial, and wears the appearance of embellishment and amplification; that the simple language of Jude seems to have been moulded by Peter into a more elegant form, and is embellished with participles, and even with rhetorical flourishes.
(3) that there is allusion in both Epistles Pe2 2:11; Jde 1:9 to a controversy between angels and fallen spirits; but that it is so alluded to by Peter, that it would not be understood without the more full statement of Jude; and that Peter evidently supposed that the letter of Jude was in the hands of those to whom he wrote, and that thus the allusion would be at once understood.
It could not be supposed that every reader would be acquainted with the fact alluded to by Peter; it was not stated in the sacred books of the Jews, and it seems probable that there must have been some book to which they had access, where the information was more full. Jude, however, as the original writer, stated it more at length, and having done this, a bare allusion to it by Peter was all that was necessary. Jude states the matter definitely, and expressly mentions the dispute of Michael with the devil about the body of Moses. But the language of Peter is so general and indefinite, that we could not know what he meant unless we had Jude in our possession. See Hug's Introduction, Section 176. It must be admitted that these considerations have much weight, though they are not absolutely conclusive. It should be added, that whichever supposition is adopted, the fact that one has expressed substantially the same sentiments as the other, and in nearly the same language, is no reason for rejecting either, any more than the coincidence between the Gospels is a reason for concluding that only one of them can be an inspired document. There might have been good reasons why the same warnings and counsels should have proceeded from two inspired men.

(1) The inscription and salutation, Jde 1:1-2.
(2) a statement of the reasons why the Epistle was written, Jde 1:3-4. The author felt it to be necessary to write to them, because certain plausible errorists had crept in among them, and there was danger that their faith would be subverted.
(3) a reference to past facts, showing that men who embraced error, and who followed corrupt and licentious practices, would be punished, Jde 1:5-7. He refers particularly to the unbelieving Hebrews whom God had delivered out of Egypt; to the apostate angels; and to the corrupt inhabitants of Sodom and Gomorrah. The object in this is to warn them from following the examples of those who would certainly lead them to destruction.
(4) he describes particularly the characteristics of these persons, agreeing substantially in the description with the statement of Peter, Jde 1:8-16. For these characteristics, compare Introduction to 2 Peter, Section 4. In general, they were corrupt, sensual, lewd, proud, arrogant, disorganizing, covetous, murmurers, complainers, wordy, windy, spots in their feasts of love. They had been and were professors of religion; they were professed reformers; they made great pretensions to uncommon knowledge of religious things. In the course of this description, the apostle contrasts their spirit with that of the archangel Michael Jde 1:9, and declares that it was with reference to such a class of men that Enoch long ago uttered a solemn prophecy, Jde 1:14-15.
(5) he calls to their remembrance the fact that it had been predicted that there would be such mockers in the last periods of the world; and the faith of true Christians, therefore, was not to be shaken, but rather confirmed by the fact of their appearance, Jde 1:17-19.
(6) in view of these facts and dangers, the apostle addresses to them two exhortations:
(a) to adhere steadfastly to the truths which they had embraced, Jde 1:20-21; and,
(b) to endeavor to recall and save those who were led astray - carefully guarding themselves from the same contamination while they sought to save others, Jde 1:22-23.
(7) the Epistle closes with an appropriate ascription of praise to him who was able to keep them from falling, and to present them faultless before his throne, Jde 1:24-25.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
St. Jude, says Origen, has written an Epistle in a few lines indeed, but full of vigorous expressions of heavenly grace - Ιουδας [Strong's G2455], μεν [Strong's G3303], εγραψεν επιστολην ολιγοστιχον μεν [Strong's G3303], πεπληρωμενην δε [Strong's G1161], ουρανιου χαριτος ερρωμενων λογων.
He briefly and forcibly represents the detestable doctrines and practices of certain false teachers, generally supposed to be the impure Gnostics, Nicolaitans and followers of Simon Magus; and reproves these profligate perverters of sound principles, and patrons of lewdness, with a holy indignation and just severity; while at the same time he exhorts all sound Christians, with genuine apostolic charity, to have tender compassion on these deluded wretches, and to endeavour vigorously to reclaim them from the ways of hell, and pluck them as brands out of the fire. There is a great similarity in sentiment and style between this Epistle and the second chapter of the second Epistle of Peter. Both writers are nearly alike in vehemence and holy indignation against impudence and lewdness, and against those who insidiously undermine chastity, purity, and sound principles.

Jde 1:1, He exhorts them to be constant in the profession of the faith; Jde 1:4, False teachers are crept in to seduce them, for whose evil doctrine and manners horrible punishment is prepared; Jde 1:20, whereas the godly, by the assistance of the Holy Spirit, and prayers to God, may persevere, and grow in grace, and keep themselves, and recover others out of the snares of those deceivers.

John Gill
INTRODUCTION TO JUDE 1
The writer of this epistle describes himself by his name, Jude; by his spiritual condition, "a servant of Christ"; and by his natural relation, "a brother of James"; and inscribes it to persons chosen of God, secured in Christ, and called by grace, Jude 1:1, whom he salutes, and wishes a multiplication of mercy, peace, and love unto, Jude 1:2, and then points at the subject matter of his epistle, "the common salvation"; and his view in writing it, which was to exhort them to contend earnestly for, the Gospel; which exhortation was necessary, since some reprobate and wicked men, abusers of the grace of God, and blasphemers of the person of Christ, had got in among them, Jude 1:3, and in order to deter them from following their pernicious ways, he lays before them various instances of divine vengeance on sinners; as the Israelites, whom God delivered out of Egypt, and yet destroyed them for their unbelief; the angels, who not content with their first estate, forsook their habitation, and are reserved in chains of darkness to the day of judgment; and the inhabitants of Sodom and Gomorrha, and the adjacent cities, who for their uncleanness suffer the vengeance of eternal fire, as an example to others, Jude 1:5, in like manner, the apostle observes, these false teachers, who were filthy dreamers, defiled themselves with such sins, and also despised and spoke evil of civil magistrates, Jude 1:8, which sin of theirs is aggravated by Michael the archangel not railing at the devil, in a contention with him about the body of Moses, but gently reproving him; by speaking evil of what they were ignorant of, and by their brutish sensuality, in corrupting: themselves in things they had natural knowledge of, Jude 1:9, and both their sin and punishment are exemplified in the cases of Cain, Balaam, and Korah; being guilty of hatred of the brethren, of covetousness, and of contradiction, Jude 1:11, and by various metaphors are set forth their intemperance, hypocrisy, instability, unfruitfulness, pride, wrath, and lust, for whom the blackest darkness is reserved for ever, Jude 1:12, the certainty of which is proved from an ancient prophecy of Enoch, concerning the coming of Christ to judgment, when vengeance will be taken on those men for their ungodly deeds and hard speeches, Jude 1:14, who are further described by their murmurs and complaints; by their pride, respect of persons, and covetousness; by their scoffs, and walking after their own lusts, as had been foretold by the apostles of Christ; by separating themselves from the saints, and by their sensuality, and not having the Spirit of God, Jude 1:17, and the apostle having thus at large described these false teachers, by reason of whom the saints were in danger, directs them to the use of means by which they might be secured from them; such as building themselves up in their most holy faith, praying in the holy Ghost, keeping themselves in the love of God, and looking for the mercy of Christ unto eternal life, Jude 1:20, and he teaches them not only to be concerned for themselves, but for others also, who were in danger from these deceivers; to deal with some in a tender and compassionate way, with others more roughly, expressing an hatred to a filthy conversation, Jude 1:22, and then the epistle is concluded with a doxology, or an ascription of glory to the only wise God our Saviour, who is able to keep his people from falling into such pernicious principles and practices, and to present them faultless before his glorious presence with exceeding joy, Jude 1:24
1:11:1: Յուդա Յիսուսի Քրիստոսի ծառա՛յ, եւ եղբայր Յակոբայ. հեթանոսաց որ յԱստուծոյ Հօրէ էք սիրեցեալք, եւ Յիսուսի Քրիստոսի պահեալք եւ ընտրեալք.
1 Յուդան՝ ծառան Յիսուս Քրիստոսի եւ եղբայրը Յակոբոսի, հեթանոսներիդ[19], որ սիրուած էք Հայր Աստծուց, պահուած եւ ընտրուած Յիսուս Քրիստոսի համար.[19] Յունարէնը չունի հեթանոսներիդ բառը:
1 Յուդա՝ Յիսուս Քրիստոսին ծառայ ու Յակոբոսին եղբայրը՝ ձեզի, որ Հայր Աստուծմէն սրբուած էք եւ Յիսուս Քրիստոսէն պահուած ու կանչուած.
Յուդա, Յիսուսի Քրիստոսի ծառայ, եւ եղբայր Յակովբայ, [1]հեթանոսաց որ`` յԱստուծոյ Հօրէ էք սիրեցեալք, եւ Յիսուսի Քրիստոսի պահեալք եւ [2]ընտրեալք:

1:1: Յուդա Յիսուսի Քրիստոսի ծառա՛յ, եւ եղբայր Յակոբայ. հեթանոսաց որ յԱստուծոյ Հօրէ էք սիրեցեալք, եւ Յիսուսի Քրիստոսի պահեալք եւ ընտրեալք.
1 Յուդան՝ ծառան Յիսուս Քրիստոսի եւ եղբայրը Յակոբոսի, հեթանոսներիդ[19], որ սիրուած էք Հայր Աստծուց, պահուած եւ ընտրուած Յիսուս Քրիստոսի համար.
[19] Յունարէնը չունի հեթանոսներիդ բառը:
1 Յուդա՝ Յիսուս Քրիստոսին ծառայ ու Յակոբոսին եղբայրը՝ ձեզի, որ Հայր Աստուծմէն սրբուած էք եւ Յիսուս Քրիստոսէն պահուած ու կանչուած.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Иуда, раб Иисуса Христа, брат Иакова, призванным, которые освящены Богом Отцем и сохранены Иисусом Христом:
1:1  ἰούδας ἰησοῦ χριστοῦ δοῦλος, ἀδελφὸς δὲ ἰακώβου, τοῖς ἐν θεῶ πατρὶ ἠγαπημένοις καὶ ἰησοῦ χριστῶ τετηρημένοις κλητοῖς·
1:1. ΙΟΥΔΑΣ (An-Ioudas) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) δοῦλος, (a-bondee,"ἀδελφὸς (brethrened) δὲ (moreover) Ἰακώβου, (of-an-Iakobos,"τοῖς (unto-the-ones) ἐν (in) θεῷ (unto-a-Deity) πατρὶ (unto-a-Father) ἠγαπημένοις ( unto-having-had-come-to-be-excessed-off-unto ) καὶ (and) Ἰησοῦ (unto-an-Iesous) Χριστῷ (unto-Anointed) τετηρημένοις ( unto-having-had-come-to-be-kept-unto ) κλητοῖς : ( unto-called )
1. Judas, a servant of Jesus Christ, and brother of James, to them that are called, beloved in God the Father, and kept for Jesus Christ:
1:1. Jude, a servant of Jesus Christ, and brother of James, to those who are beloved in God the Father, and who are guarded and called in Jesus Christ:
1:1. Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, [and] called:
Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, [and] called:

1: Иуда, раб Иисуса Христа, брат Иакова, призванным, которые освящены Богом Отцем и сохранены Иисусом Христом:
1:1  ἰούδας ἰησοῦ χριστοῦ δοῦλος, ἀδελφὸς δὲ ἰακώβου, τοῖς ἐν θεῶ πατρὶ ἠγαπημένοις καὶ ἰησοῦ χριστῶ τετηρημένοις κλητοῖς·
1:1. Jude, a servant of Jesus Christ, and brother of James, to those who are beloved in God the Father, and who are guarded and called in Jesus Christ:
1:1. Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, [and] called:
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: По глубокому смирению, св. Иуда называет себя не братом или сродником Господа по плоти, но рабом Его. Вместе с тем, именует себя братом Иакова - Праведного, первого епископа Иерусалимского, пользовавшегося высоким уважением в Церкви Христовой и даже у неверующих иудеев. "По моему мнению, замечает блаж. Феофилакт, для настоящего Апостола достаточно было в доказательство своего достоинства, после того как он назвал себя рабом Христовым, указать еще на родство свое с Иаковом, ибо Иакова все хвалили за его добродетель. Это обстоятельство должно было и этому Апостолу доставить большое доверие от слушателей слова". Читателей послания Апостол именует "освященными" (hgiasmenoV) или, по более заверенному (в код. Синайск., Ватиканск., Парижск., Сирск., Вульг. и др.) чтению, "возлюбленными" (hgaphmenoiV), "званными" (klhtoΐV), т. е. обычным апостольским приветствием в обращении к общинам, христианам (ср. Иак 1:1; 1Пет. 1:1; 1Кор.1:2). "Говорит, что любимые Отцом сохранены Иисусом Христом, почему и называет их призванными, так как они не сами собою пришли, но привлечены и призваны Отцом. Он желает, чтобы им умножились милость, и мир, и любовь: "милость потому, что мы призваны Богом и восприняты в рабы Его по благоутробию милости; "мир" потому, что и его даровал нам Сам Бог и Отец: примирив с Собою нас, оскорбивших Его, через Сына Своего Иисуса Христа; "любовь" потому, что Единородный Сын Божий предал Себя на смерть за нас по любви к нам. И так, Апостол молит, чтобы дары эти были у верующих в избытке" (блаж. Феофил.).

Предмет попечения Апостола - общее спасение людей во Христе, а нарочитая задача послания - увещание подвизаться (epagwnizesqai) за веру, т. е. со всею энергией, со всеми усилиями отстаивать сохранение и целость раз навсегда преподанной людям веры Христовой. Такое требование, обязательное для христиан по самому существу исповедуемого ими учения (ср. Гал 1:7; 2: Сол 2:15), вызывается в данном случае великою опасностью чистоте веры христиан со стороны появившихся в среде их лжеучителей (ст. 4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Benediction.A. D. 66.
1 Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 2 Mercy unto you, and peace, and love, be multiplied.

Here we have the preface or introduction, in which,

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

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

III. We have the apostolical benediction: Mercy to you, &c. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment in this life, all our hope of a better. 1. The mercy of God is the spring and fountain of all the good we have or hope for; mercy not only to the miserable, but to the guilty. 2. Next to mercy is peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ. 3. As from mercy springs peace, so from peace springs love, his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected, grace!) to one another. These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. If we are straitened, we are not straitened in him, but in ourselves.
Adam Clarke: Commentary on the Bible - 1831
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 Mat 10:3, and collate with Luk 6:16; Mat 13:55.
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 ἡγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Ethiopic, and Vulgate, with several of the fathers, have ηγαπημενοις, to them that are beloved; and before εν τῳ Θεῳ, 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.
Albert Barnes: Notes on the Bible - 1834
1:1: Jude, the servant of Jesus Christ - If the view taken in the Introduction to the Epistle is correct, Jude sustained a near relation to the Lord Jesus, being, as James was, "the Lord's brother," Gal 1:19. The reasons why he did not advert to this fact here, as an appellation which would serve to designate him, and as showing his authority to address others in the manner in which he proposed to do in this Epistle, probably were,
(1) that the right to do this did not rest on his mere "relationship" to the Lord Jesus, but on the fact that he had called certain persons to be his apostles, and had authorized them to do it; and,
(2) that a reference to this relationship, as a ground of authority, might have created jealousies among the apostles themselves. We may learn from the fact that Jude merely calls himself "the servant of the Lord Jesus," that is, a Christian,
(a) that this is a distinction more to be desired than, would be a mere natural relationship to the Saviour, and consequently.
(b) that it is a higher honor than any distinction arising from birth or family. Compare Mat 12:46-50.
And brother of James - See the introduction, Section 1.
To them that are sanctified by God the Father - To those who are "holy," or who are "saints." Compare the Rom 1:7 note; Phi 1:1 note. Though this title is general, it can hardly be doubted that he had some particular saints in his view, to wit, those who were exposed to the dangers to which he refers in the Epistle. See Introduction, Section 3. As the Epistle was probably "sent" to Christians residing in a certain place, it was not necessary to designate them more particularly, though it was often done. The Syriac version adds here: "To the Gentiles who are called, beloved of God the Father," etc.
And preserved in Jesus Christ - See the notes, Pe1 1:5. The meaning is, that they owed their preservation wholly to him; and if they were brought to everlasting life, it would be only by him. What the apostle here says of those to whom he wrote, is true of all Christians. They would all fall away and perish if it were not for the grace of God keeping them.
And called - Called to be saints. See Rom 1:7 note; Eph 4:1 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: ad 66, am 4070
Jude: Mat 10:3, Lebbeus, Thaddeus, Mar 3:18, Thaddeus, Luk 6:16; Joh 14:22; Act 1:13
the servant: Joh 12:26; Act 27:23; Rom 1:1, Rom 6:22, Rom 16:18; Jam 1:1; Pe2 1:1
them: Joh 15:16, Joh 17:17, Joh 17:19; Act 20:32; Co1 1:2, Co1 6:11; Eph 5:26; Th1 5:23; Pe1 1:2
preserved: Joh 6:39, Joh 10:28-30, Joh 17:11, Joh 17:12, Joh 17:15; Ti2 4:18; Pe1 1:5
and called: Rom 8:30, Rom 9:24; Th1 2:12; Th2 2:13, Th2 2:14; Ti2 1:9; Heb 3:1; Pe1 2:9, Pe1 5:10
Geneva 1599
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 Iscariot.
(b) By God the Father.
John Gill
1:1 Jude, the servant of Jesus Christ,.... The author of this epistle is the same who is elsewhere called Judas, Lk 6:16, who was one of the twelve apostles of Christ, whose name was also Lebbaeus, and whose surname was Thaddaeus, Mt 10:3, the name is the same with Judah, Gen 29:35, which comes from a word that signifies "to praise" or "confess"; and in the Rabbinical dialect is called "Juda" (e), as here. He styles himself "the servant of Jesus Christ"; See Gill on Rom 1:1; though this is a title common to all believers, yet here, and in some other places, it is peculiar to an apostle, or minister of the Gospel; and therefore is used not merely in humility, and to acknowledge obedience to Christ, but as a title of dignity and honour: and the apostle goes on to describe himself by his natural relation,
and brother of James; not the son of Zebedee, but of Alphaeus, Mt 10:2; and this he mentions partly to distinguish himself from others of that name, as Judas Iscariot, and Judas called Barsabas; and partly for the sake of honour and credit, James being a very great man, a man of great note and esteem, and who seemed to be a pillar in the church, and was called the brother of our Lord, Gal 2:9; an account of the persons to whom this epistle is inscribed next follows,
to them that are sanctified by God the Father; which is to be understood not of internal sanctification, which is usually ascribed to the Spirit of God, but of the act of eternal election, which is peculiar to God the Father; in which sense Christ is said to be sanctified by the Father, and men ordained and appointed to an office, and vessels are set apart the owner's use; Jn 10:36 Jer 1:5; the language is taken from the ceremonial law, by which persons and things were sanctified, or set apart for sacred use and service; see Ex 13:2; and so the elect of God are by God the Father sanctified and set apart in the act of election, which is expressed by this word; partly because of its separating nature, men being by it separated from the rest of the world, to the use and service of God, and for his glory, so that they are a distinct and peculiar people; and partly because such are chosen through sanctification of the Spirit, and unto holiness both in this world and that which is to come; so that the doctrine of election is no licentious doctrine; for though holiness is not the cause of it, yet is a means fixed in it, and is certain by it, and an evidence of it; the Alexandrian copy, and some others, and the Vulgate Latin and Syriac versions, read, "to them that are loved by God the Father": election is the fruit and effect of love; those that are sanctified or set apart by the Father in election, are loved by him. The Ethiopic version renders it quite otherwise, "to them that love God the Father"; which flows from the Father's love to them:
and preserved in Jesus Christ; those who are sanctified, or set apart by God the Father in election, are in Christ, for they are chosen in him; they have a place in his heart, and they are put into his hands, and are in him, and united to him as members to an head, and were represented by him in the covenant of grace; and being in him, they are preserved by him, and that before they are called, as well as after; wherefore this character is put before that of being called, though the Syriac version puts that in the first place: there is a secret preservation of them in Christ before calling, from condemnation and the second death; they were not preserved from falling in Adam, with the rest of mankind, nor from the corruption of human nature, nor from actual sins and transgressions; yet, notwithstanding these, were so preserved that the law could not execute the sentence of condemnation on them, nor sin damn them, nor Satan, who led them captive, hale them to prison; and after calling, they are preserved not from indwelling sin, nor from the temptations of Satan, nor from doubts and fears and unbelief, nor from slips and falls into sin; but from the tyranny and dominion of sin, from being devoured by Satan, and from a total and final falling away; they are preserved in the love of God, and of Christ; in the covenant of grace; in a state of justification and adoption; and in the paths of truth, faith, and holiness; and are preserved safe to the heavenly kingdom and glory: their other character follows,
and called; not merely externally by the ministry of the word, but internally by the Spirit and grace of God; so that this is to be understood of a special and effectual call, whereby souls are called out of darkness into light, and from bondage to liberty; and from a dependence on themselves to the grace and righteousness of Christ; and from society with the men of the world to fellowship with him; and to eternal glory, so as to have faith and hope concerning it,
(e) Yalkut Simeoni, par. 2. fol. 50. 2.
John Wesley
1:1 Jude, a servant of Jesus Christ - The highest glory which any, either angel or man, can aspire to. The word servant, under the old covenant, was adapted to the spirit of fear and bondage that clave to that dispensation. But when the time appointed of the Father was come, for the sending of his Son to redeem them that were under the law, the word servant (used by the apostles concerning themselves and all the children of God) signified one that, having the Spirit of adoption, is made free by the Son of God. His being a servant is the fruit and perfection of his being a son. And whenever the throne of God and of the Lamb shall be in the new Jerusalem, then will it be indeed that "his servants shall serve him," Rev_ 22:3. The brother of James - St. James was the more eminent, usually styled, "the brother of the Lord." To them that are beloved - The conclusion, Jude 1:21, exactly answers the introduction. And preserved through Jesus Christ - So both the spring and the accomplishment of salvation are pointed out. This is premised, lest any of them should be discouraged by the terrible things which are afterwards mentioned. And called - To receive the whole blessing of God, in time and eternity.
Robert Jamieson, A. R. Fausset and David Brown
1:1 servant of Jesus Christ--as His minister and apostle.
brother of James--who was more widely known as bishop of Jerusalem and "brother of the Lord" (that is, either cousin, or stepbrother, being son of Joseph by a former marriage; for ancient traditions universally agree that Mary, Jesus' mother, continued perpetually a virgin). Jude therefore calls himself modestly "brother of James." See my Introduction.
to them . . . sanctified by God the Father--The oldest manuscripts and versions, ORIGEN, LUCIFER, and others read, "beloved" for sanctified. If English Version be read, compare Col 1:12; 1Pet 1:2. The Greek is not "by," but "in." God the Father's love is the element IN which they are "beloved." Thus the conclusion, Jude 1:21, corresponds, "Keep yourselves in the love of God." Compare "beloved of the Lord" Th2 2:13.
preserved in Jesus Christ--"kept." Translate not "in," but as Greek, "FOR Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Christ," against the day of His coming. Jude, beforehand, mentions the source and guarantee for the final accomplishment of believers' salvation; lest they should be disheartened by the dreadful evils which he proceeds to announce [BENGEL].
and called--predicated of "them that are beloved in God the Father, and preserved in Jesus Christ: who are called." God's effectual calling in the exercise of His divine prerogative, guarantees their eternal safety.
1:21:2: ողորմութիւն ձեզ՝ խաղաղութիւն եւ սէր բազմասցի[3250]։[3250] Ոմանք. Եւ խաղաղութիւն եւ սէր։
2 թող ողորմութիւնը, խաղաղութիւնը եւ սէրը առատ լինեն ձեզ համար:
2 Ողորմութիւն ու խաղաղութիւն եւ սէր ձեր վրայ շատնան։
ողորմութիւն ձեզ եւ խաղաղութիւն եւ սէր բազմասցի:

1:2: ողորմութիւն ձեզ՝ խաղաղութիւն եւ սէր բազմասցի[3250]։
[3250] Ոմանք. Եւ խաղաղութիւն եւ սէր։
2 թող ողորմութիւնը, խաղաղութիւնը եւ սէրը առատ լինեն ձեզ համար:
2 Ողորմութիւն ու խաղաղութիւն եւ սէր ձեր վրայ շատնան։
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1:22: милость вам и мир и любовь да умножатся.
1:2  ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.
1:2. ἔλεος (a-compassion) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) καὶ (and) ἀγάπη (an-excessing-off) πληθυνθείη. (it-may-have-been-increased)
2. Mercy unto you and peace and love be multiplied.
1:2. May mercy, and peace, and love be fulfilled in you.
1:2. Mercy unto you, and peace, and love, be multiplied.
Mercy unto you, and peace, and love, be multiplied:

2: милость вам и мир и любовь да умножатся.
1:2  ἔλεος ὑμῖν καὶ εἰρήνη καὶ ἀγάπη πληθυνθείη.
1:2. May mercy, and peace, and love be fulfilled in you.
1:2. Mercy unto you, and peace, and love, be multiplied.
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Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:2: Mercy unto you, and peace, and love, be multiplied - This is not quite the form of salutation used by the other apostles, but it is one equally expressive of an earnest desire for their welfare. These things are mentioned as the choicest blessings which could be conferred on them: "mercy" - in the pardon of all their sins and acceptance with God; "peace" - with God, with their fellow-men, in their own consciences, and in the prospect of death; and "love" - to God, to the brethren, to all the world. What blessings are there which these do not include?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Rom 1:7; Pe1 1:2; Pe2 1:2; Rev 1:4-6
John Gill
1:2 Mercy unto you, and peace and love be multiplied. In this salutation the apostle wishes for a multiplication of "mercy", from God the Father, by whom these persons were sanctified: mercy is a perfection in God; and shows itself in a special manner towards the elect, in the covenant of grace, in the provision of Christ as a Saviour, in the mission of him into this world, in redemption by him, in the forgiveness of sin, in regeneration, and in their whole salvation; and the multiplication of it intends an enlarged view and fresh application of it, which they sometimes stand in need of, as under desertions, when they want the sense and manifestation of it to them; and under temptations and afflictions, when they need sympathy and compassion; and when they fall into sin they stand in need of the fresh discoveries and application of pardoning mercy to them. Moreover, herein is wished for a multiplication of "peace" from Christ, in whom these chosen ones were preserved; and may design a fresh and enlarged view of peace being made for them by his blood, and an increase of conscience peace in their own hearts, as the effect of it; and may include peace, and an abundance of it, among themselves, as well as all prosperity, both external, internal, and eternal: likewise in the salutation, "love", and a multiplication of it is wished for from the Spirit of God, by whom they were called; and may be understood of the love with which God loved them; and which may be said to be multiplied, when it is gradually shed abroad in their hearts by the Spirit, and they are by degrees led into it more and more, and the acts of it are drawn out and set before them one after another, and fresh manifestations of it are made unto them; as in afflictive providences, after the hidings of God's face, and under temptations: and it may design the love with which they love God, which may be increased and made to abound more and more.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Mercy--in a time of wretchedness. Therefore mercy stands first; the mercy of Christ (Jude 1:21).
peace--in the Holy Ghost (Jude 1:20).
love--of God (Jude 1:21). The three answer to the divine Trinity.
be multiplied--in you and towards you.
1:31:3: Սի՛րելիք՝ զամենայն փոյթ յանձին կալեալ գրե՛լ ձեզ՝ վասն մերոյ հասարակաց փրկութեանն, հա՛րկ յանձին կալայ գրե՛լ ձեզ, եւ աղաչել զի ճգնիցի՛ք ՚ի վերայ հաւատոցն որ միանգամ աւանդեցա՛ւն սրբոց[3251]։ [3251] Ոմանք. Աւանդեցաւն ՚ի սրբոցն։
3 Սիրելինե՛ր, ամէն ջանք յանձն էի առնում գրելու ձեզ մեր հասարակաց փրկութեան մասին. հարկ համարեցի գրել ձեզ եւ աղաչել, որ պայքարէք հաւատի համար, այն հաւատի, որ մի անգամ ընդմիշտ աւանդուեց սրբերին.
3 Սի՛րելիներ, բոլոր ջանքը վրաս առնելով ձեզի կը գրեմ հասարակաց փրկութեան համար, իմ անձիս պարտք սեպեցի ձեզի գրել ու յորդորել, որ մրցիք այն հաւատքին համար, որ անգամ մը սուրբերուն աւանդուեցաւ։
Սիրելիք, զամենայն փոյթ յանձին կալեալ գրել ձեզ վասն մերոյ հասարակաց փրկութեանն, հարկ յանձին կալայ գրել ձեզ, եւ աղաչել զի ճգնիցիք ի վերայ հաւատոցն, որ միանգամ աւանդեցաւն սրբոց:

1:3: Սի՛րելիք՝ զամենայն փոյթ յանձին կալեալ գրե՛լ ձեզ՝ վասն մերոյ հասարակաց փրկութեանն, հա՛րկ յանձին կալայ գրե՛լ ձեզ, եւ աղաչել զի ճգնիցի՛ք ՚ի վերայ հաւատոցն որ միանգամ աւանդեցա՛ւն սրբոց[3251]։
[3251] Ոմանք. Աւանդեցաւն ՚ի սրբոցն։
3 Սիրելինե՛ր, ամէն ջանք յանձն էի առնում գրելու ձեզ մեր հասարակաց փրկութեան մասին. հարկ համարեցի գրել ձեզ եւ աղաչել, որ պայքարէք հաւատի համար, այն հաւատի, որ մի անգամ ընդմիշտ աւանդուեց սրբերին.
3 Սի՛րելիներ, բոլոր ջանքը վրաս առնելով ձեզի կը գրեմ հասարակաց փրկութեան համար, իմ անձիս պարտք սեպեցի ձեզի գրել ու յորդորել, որ մրցիք այն հաւատքին համար, որ անգամ մը սուրբերուն աւանդուեցաւ։
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1:33: Возлюбленные! имея все усердие писать вам об общем спасении, я почел за нужное написать вам увещание--подвизаться за веру, однажды преданную святым.
1:3  ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.
1:3. Ἀγαπητοί , ( Excessed-off-unto ,"πᾶσαν (to-all) σπουδὴν (to-a-hastening) ποιούμενος ( doing-unto ) γράφειν (to-scribe) ὑμῖν (unto-ye) περὶ (about) τῆς (of-the-one) κοινῆς (of-commoned) ἡμῶν (of-us) σωτηρίας (of-a-savioring-unto,"ἀνάγκην (to-an-arming-up) ἔσχον (I-had-held) γράψαι (to-have-scribed) ὑμῖν (unto-ye) παρακαλῶν (calling-beside-unto) ἐπαγωνίζεσθαι ( to-struggle-upon-to ) τῇ (unto-the-one) ἅπαξ (to-once) παραδοθείσῃ (unto-having-been-given-beside) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) πίστει. (unto-a-trust)
3. Beloved, while I was giving all diligence to write unto you of our common salvation, I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints.
1:3. Most beloved, taking all care to write to you about your common salvation, I found it necessary to write to you in order to beg you to contend earnestly for the faith that was handed down once to the saints.
1:3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort [you] that ye should earnestly contend for the faith which was once delivered unto the saints.
Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort [you] that ye should earnestly contend for the faith which was once delivered unto the saints:

3: Возлюбленные! имея все усердие писать вам об общем спасении, я почел за нужное написать вам увещание--подвизаться за веру, однажды преданную святым.
1:3  ἀγαπητοί, πᾶσαν σπουδὴν ποιούμενος γράφειν ὑμῖν περὶ τῆς κοινῆς ἡμῶν σωτηρίας ἀνάγκην ἔσχον γράψαι ὑμῖν παρακαλῶν ἐπαγωνίζεσθαι τῇ ἅπαξ παραδοθείσῃ τοῖς ἁγίοις πίστει.
1:3. Most beloved, taking all care to write to you about your common salvation, I found it necessary to write to you in order to beg you to contend earnestly for the faith that was handed down once to the saints.
1:3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort [you] that ye should earnestly contend for the faith which was once delivered unto the saints.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Common Salvation; Monuments of Judgment.A. D. 66.
3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5 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. 6 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 great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.

We have here, I. The design of the apostle in writing this epistle to the lately converted Jews and Gentiles; namely, to establish them in the Christian faith, and a practice and conversation truly consonant and conformable thereunto, and in an open and bold profession thereof, especially in times of notorious opposition, whether by artful seduction or violent and inhuman persecution. But then we must see to it very carefully that it be really the Christian faith that we believe, profess, propagate, and contend for; not the discriminating badges of this or the other party, not any thing of later date than the inspired writings of the holy evangelists and apostles. Here observe, 1. The gospel salvation is a common salvation, that is, in a most sincere offer and tender of it to all mankind to whom the notice of it reaches: for so the commission runs (Mark xvi. 15, 16), Go you into all the world, and preach the gospel to every creature, &c. Surely God means as he speaks; he does not delude us with vain words, whatever men do; and therefore none are excluded from the benefit of these gracious offers and invitations, but those who obstinately, impenitently, finally exclude themselves. Whoever will may come and drink of the water of life freely, Rev. xxii. 17. The application of it is made to all believers, and only to such; it is made to the weak as well as to the strong. Let none discourage themselves on the account of hidden decrees which they can know little of, and with which they have nothing to do. God's decrees are dark, his covenants are plain. "All good Christians meet in Christ the common head, are actuated by one and the same Spirit, are guided by one rule, meet here at one throne of grace, and hope shortly to meet in one common inheritance," a glorious one to be sure, but what or how glorious we cannot, nor at present need to know; but such it will be as vastly to exceed all our present hopes and expectations. 2. This common salvation is the subject-matter of the faith of all the saints. The doctrine of it is what they all most heartily consent to; they esteem it as a faithful saying, and worthy of all acceptation, 1 Tim. i. 15. It is the faith once, or at once, once for all, delivered to the saints, to which nothing can be added, from which nothing may be detracted, in which nothing more nor less should be altered. Here let us abide; here we are safe; if we stir a step further, we are in danger of being either entangled or seduced. 3. The apostles and evangelists all wrote to us of this common salvation. This cannot be doubted by those who have carefully read their writings. It is strange that any should think they wrote chiefly to maintain particular schemes and opinions, especially such as they never did nor could think of. It is enough that they have fully declared to us, by inspiration of the Holy Ghost, all that is necessary for every one to believe and do, in order to obtain a personal interest in the common salvation. 4. Those who preach or write of the common salvation should give all diligence to do it well: they should not allow themselves to offer to God or his people that which costs them nothing, or next to nothing, little or no pains or thought, 2 Sam. xxiv. 24. This were to treat God irreverently, and man unjustly. The apostle (though inspired) gave all diligence to write of the common salvation. What then will become of those who (though uninspired) give no diligence, or next to none, but say to the people (even in the name of God) quicquid in buccam venerit--whatever comes next, who, so that they use scripture-words, care not how they interpret or apply them? Those who speak of sacred things ought always to speak of them with the greatest reverence, care, and diligence. 5. Those who have received the doctrine of this common salvation must contend earnestly for it. Earnestly, not furiously. Those who strive for the Christian faith, or in the Christian course, must strive lawfully, or they lose their labour, and run great hazard of losing their crown, 2 Tim. ii. 5. The wrath of man worketh not the righteousness of God, Jam. i. 20. Lying for the truth is bad, and scolding for it is not much better. Observe, Those who have received the truth must contend for it. But how? As the apostles did; by suffering patiently and courageously for it, not by making others suffer if they will not presently embrace every notion that we are pleased (proved or unproved) to call faith, or fundamental. We must not suffer ourselves to be robbed of any essential article of Christian faith, by the cunning craftiness or specious plausible pretences of any who lie in wait to deceive, Eph. iv. 14. The apostle Paul tells us he preached the gospel (mind it was the gospel) with much contention (1 Thess. ii. 2), that is (as I understand it), with earnestness, with a hearty zeal, and a great concern for the success of what he preached. But, if we will understand contention in the common acceptation of the word, we must impartially consider with whom the apostle contended, and how, the enlarging on which would not be proper for this place.

II. The occasion the apostle had to write to this purport. As evil manners give rise to good laws, so dangerous errors often give just occasion to the proper defence of important truths. Here observe, 1. Ungodly men are the great enemies of the faith of Christ and the peace of the church. Those who deny or corrupt the one, and disturb the other, are here expressly styled ungodly men. We might have truth with peace (a most desirable thing) were there none (ministers or private Christians) in our particular churches and congregations but truly godly men--a blessing scarcely to be looked or hoped for on this side heaven. Ungodly men raise scruples, merely to advance and promote their own selfish, ambitious, and covetous ends. This has been the plague of the church in all past ages, and I am afraid no age is, or will be, wholly free from such men and such practices as long as time shall last. Observe, Nothing cuts us off from the church but that which cuts us off from Christ; namely, reigning infidelity and ungodliness. We must abhor the thought of branding particular parties or persons with this character, especially of doing it without the least proof, or, as it too often happens, the least shadow of it. Those are ungodly men who live without God in the world, who have no regard to God and conscience. Those are to be dreaded and consequently to be avoided, not only who are wicked by sins of commission, but also who are ungodly by sins of omission, who, for example, restrain prayer before God, who dare not reprove a rich man, when it is the duty of their place so to do, for fear of losing his favour and the advantage they promise themselves therefrom, who do the work of the Lord negligently, &c. 2. Those are the worst of ungodly men who turn the grace of God into lasciviousness, who take encouragement to sin more boldly because the grace of God has abounded, and still abounds, so wonderfully, who are hardened in their impieties by the extent and fulness of gospel grace, the design of which is to reduce men from sin, and bring them unto God. Thus therefore to wax wanton under so great grace, and turn it into an occasion of working all uncleanness with greediness, and hardening ourselves in such a course by that very grace which is the last and most forcible means to reclaim us from it, is to render ourselves the vilest, the worst, and most hopeless of sinners. 3. Those who turn the grace of God into lasciviousness do in effect deny the Lord God, and our Lord Jesus Christ; that is, they deny both natural and revealed religion. They strike at the foundation of natural religion, for they deny the only Lord God; and they overturn all the frame of revealed religion, for they deny the Lord Jesus Christ. Now his great design in establishing revealed religion in the world was to bring us unto God. To deny revealed religion is virtually to overturn natural religion, for they stand or fall together, and they mutually yield light and force to each other. Would to God our modern deists, who live in the midst of gospel light, would seriously consider this, and cautiously, diligently, and impartially examine what it is that hinders their receiving the gospel, while they profess themselves fully persuaded of all the principles and duties of natural religion! Never to tallies answered more exactly to each other than these do, so that it seems absurd to receive the one and reject the other. One would think it were the fairer way to receive both or reject both; though perhaps the more plausible method, especially in this age, is to act the part they do. 4. Those who turn the grace of God into lasciviousness are ordained unto condemnation. They sin against the last, the greatest, and most perfect remedy; and so are without excuse. Those who thus sin must needs die of their wounds, of their disease, are of old ordained to this condemnation, whatever that expression means. But what if our translators had thought fit to have rendered the words palai progegrammenoi--of old fore-written of, as persons who would through their own sin and folly become the proper subjects of this condemnation, where had the harm been? Plain Christians had not been troubled with dark, doubtful, and perplexing thoughts about reprobation, which the strongest heads cannot enter far into, can indeed bear but little of, without much loss and damage. Is it not enough that early notice was given by inspired writers that such seducers and wicked men should arise in later times, and that every one, being fore-warned of, should be fore-armed against them? 5. We ought to contend earnestly for the faith, in opposition to those who would corrupt or deprave it, such as have crept in unawares: a wretched character, to be sure, but often very ill applied by weak and ignorant people, and even by those who themselves creep in unawares, who think their ipse dixit should stand for a law to all their followers and admirers. Surely faithful humble ministers are helpers of their people's joy, peace, and comfort; not lords of their faith! Whoever may attempt to corrupt the faith, we ought to contend earnestly against them. The more busy and crafty the instruments and agents of Satan are, to rob us of the truth, the more solicitous should we be to hold it fast, always provided we be very sure that we fasten no wrong or injurious characters on persons, parties, or sentiments.

III. The fair warning which the apostle, in Christ's name, gives to those who, having professed his holy religion, do afterwards desert and prove false to it, v. 5-7. We have here a recital of the former judgments of God upon sinners, with design to awaken and terrify those to whom warning is given in this epistle. Observe, The judgments of God are often denounced and executed in terrorem--for warning to others, rather than from immediate or particular displeasure against the offenders themselves; not that God is not displeased with them, but perhaps not more with them than with others who, at least for the present, escape. I will put you in remembrance. What we already know we still need to be put in remembrance of. Therefore there will always be need and use of a standing stated ministry in the Christian church, though all the doctrines of faith, the essentials, are so plainly revealed in express words, or by the most near, plain, and immediate consequence, that he who runs may read and understand them. There wants no infallible interpreter, really or conceitedly such, for any such end or purpose. Some people (weakly enough) suggest, "If the scriptures do so plainly contain all that is necessary to salvation, what need or use can there be of a standing ministry? Why may we not content ourselves with staying at home, and reading our Bibles?" The inspired apostle has here fully, though not wholly, answered this objection. Preaching is not designed to teach us something new in every sermon, somewhat that we knew nothing of before; but to put us in remembrance, to call to mind things forgotten, to affect our passions, and engage and fix our resolutions, that our lives may be answerable to our faith. Though you know these things, yet you still need to know them better. There are many things which we have known which yet we have unhappily forgotten. Is it of no use or service to be put afresh in remembrance of them?

Now what are these things which we Christians need to be put in remembrance of?

1. The destruction of the unbelieving Israelites in the wilderness, v. 5. Paul puts the Corinthians in mind of this, first ten verses of that chapter (as the scripture is always the best commentary upon itself) are the best explication of the fifth verse of this epistle of Jude. None therefore ought to presume upon their privileges, since many who were brought out of Egypt by a series of amazing miracles, yet perished in the wilderness by reason of their unbelief. Let us not therefore be high-minded, but fear, Rom. xi. 20. Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, Heb. iv. 1. They had miracles in abundance: they were their daily bread; yet even they perished in unbelief. We have greater (much greater) advantages than they had; let their error (their so fatal error) be our awful warning.

2. We are here put in remembrance of the fall of the angels, v. 6. There were a great number of the angels who left their own habitation; that is, who were not pleased with the posts and stations the supreme Monarch of the universe had assigned and allotted to them, but thought (like discontented ministers in our age, I might say in every age) they deserved better; they would, with the title of ministers, be sovereigns, and in effect their Sovereign should be their minister--do all, and only, what they would have him; thus was pride the main and immediate cause or occasion of their fall. Thus they quitted their post, and rebelled against God, their Creator and sovereign Lord. But God did not spare them (high and great as they were); he would not truckle to them; he threw them off, as a wise and good prince will a selfish and deceitful minister; and the great, the all-wise God, could not be ignorant, as the wisest and best of earthly princes often are, what designs they were hatching. After all, what became of them? They thought to have dared and outfaced Omnipotence itself; but God was too hard for them, he cast them down to hell. Those who would not be servants to their Maker and his will in their first state were made captives to his justice, and are reserved in everlasting chains, under darkness. Here see what the condition of fallen angels is: they are in chains, bound under the divine power and justice, bound over to the judgment of the great day; they are under darkness, though once angels of light; so horribly in the dark are they that they continue to fight against God, as if there were yet some small hope at least left them of prevailing and overcoming in the conflict. Dire infatuation! Light and liberty concur, chains and darkness how well do they agree and suit each other! The devils, once angels in the best sense, are reserved, &c. Observe, There is, undoubtedly there is, a judgment to come; the fallen angels are reserved to the judgment of the great day; and shall fallen men escape it? Surely not. Let every reader consider this in due time. Their chains are called everlasting, because it is impossible they should ever break loose from them, or make an escape; they are held fast and sure under them. The decree, the justice, the wrath of God, are the very chains under which fallen angels are held so fast. Hear and fear, O sinful mortals of mankind!

3. The apostle here calls to our remembrance the destruction of Sodom and Gomorrah, v. 7. Even as, &c. It is in allusion to the destruction of Pentapolis, or the five cities, that the miseries of the damned are set forth by a lake that burneth with fire and brimstone; they were guilty of abominable wickedness, not to be named or thought of but with the utmost abhorrence and detestation; their ruin is a particular warning to all people to take heed of, and fly from, fleshly lusts that war against the soul, 1 Pet. ii. 11. "These lusts consumed the Sodomites with fire from heaven, and they are now suffering the vengeance of eternal fire; therefore take heed, imitate not their sins, lest the same plagues overtake you as did them. God is the same holy, just, pure Being now as then; and can the beastly pleasures of a moment make amends for your suffering the vengeance of eternal fire? Stand in awe, therefore, and sin not," Ps. iv. 4.
Adam Clarke: Commentary on the Bible - 1831
1:3: When I gave all diligence - This phrase, πασαν σπουδην ποιουμενος, 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.
Albert Barnes: Notes on the Bible - 1834
1:3: Beloved - An expression of strong affection used by the apostles when addressing their brethren, Rom 1:7; Co1 4:14; Co1 10:14; Co1 15:58; Co2 7:1; Co2 12:19; Phi 2:12; Phi 4:1; and often elsewhere.
When I gave all diligence - When I applied my mind earnestly; implying that he had reflected on the subject, and thought particularly what it would be desirable to write to them. The state of mind referred to is that of one who was purposing to write a letter, and who thought over carefully what it would be proper to say. The mental process which led to writing the Epistle seems to have been this:
(a) For some reasons - mainly from his strong affection for them - he purposed to write to them.
(b) The general subject on which he designed to write was, of course, something pertaining to the common salvation - for he and they were Christians.
(c) On reflecting what particular thing pertaining to this common salvation it was best for him to write on, he felt that, in view of their peculiar dangers, it ought to be an exhortation to contend earnestly for the faith once delivered to them. Macknight renders this less correctly, "Making all haste to write to you," etc. But the idea is rather that he set himself diligently and earnestly to write to them of the great matter in which they had a common interest.
To write unto you of the common salvation - The salvation common to Jews and Gentiles, and to all who bore the Christian name. The meaning is, that he did not think of writing on any subject pertaining to a particular class or party, but on some subject in which all who were Christians had a common interest. There are great matters of religion held in common by all Christians, and it is important for religious teachers to address their fellow Christians on those common topics. After all, they are more important than the things which we may hold as peculiar to our own party or sect, and should be more frequently dwelt upon.
It was needful for me to write to you - "I reflected on the general subject, prompted by my affectionate regard to write to you of things pertaining to religion in general, and, on looking at the matter, I found there was a particular topic or aspect of the subject on which it was necessary to address you. I saw the danger in which you were from false teachers, and felt it not only necessary that I should write to you, but that I should make this the particular subject of my counsels."
And exhort you - "That I should make my letter in fact an exhortation on a particular topic."
That ye should earnestly contend - Compare Gal 2:5. The word here rendered "earnestly contend" - ἐπαγωνίζεσθαι epagō nizesthai - is one of those words used by the sacred writers which have allusion to the Grecian games. Compare the notes, Co1 9:24, following. This word does not elsewhere occur in the New Testament. It means "to contend upon" - i. e., "for or about" anything; and would be applicable to the earnest effort put forth in those games to obtain the prize. The reference here, of course, is only to contention by argument, by reasoning, by holding fast the principles of religion, and maintaining them against all opposers. It would not justify "contention" by arms, by violence, or by persecution; because:
(a) that is contrary to the spirit of true religion, and to the requirements of the gospel elsewhere Rev_ealed;
(b) it is not demanded by the proper meaning of the word, all that that fairly implies being the effort to maintain truth by argument and by a steady life;
(c) it is not the most effectual way to keep up truth in the world to attempt to do it by force and arms.
For the faith - The system of religion Rev_ealed in the gospel. It is called "faith," because that is the cardinal virtue in the system, and because all depends on that. The rule here will require that we should contend in this manner for all "truth."
Once delivered unto the saints - The word here used (ἅπαξ hapax) may mean either "once for all," in the sense that it was then complete, and would not be repeated; or "formerly," to wit, by the author of the system. Doddridge, Estius, and Beza, understand it in the former way; Macknight and others in the latter; Benson improperly supposes that it means "fully or perfectly." Perhaps the more usual sense of the word would be, that it was done once in the sense that it is not to be done again, and, therefore, in the sense that it was then complete, and that nothing was to be added to it. There is indeed the idea that it was formerly done, but with this additional thought, that it was then complete. Compare, for this use of the Greek word rendered "once," Heb 9:26-28; Heb 10:2; Pe1 3:18. The "delivering" of this faith to the saints here referred to is evidently that made by Revelation, or the system of truth which God has made known in his word. Everything which He has Rev_ealed, we are to defend as true. We are to surrender no part of it whatever, for every part of that system "is" of value to mankind. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: when: Rom 15:15, Rom 15:16; Gal 6:11; Heb 13:22; Pe1 5:12; Pe2 1:12-15, Pe2 3:1
common: Isa 45:17, Isa 45:22; Act 4:12, Act 13:46, Act 13:47, Act 28:28; Gal 3:28; Tit 1:4; Pe2 1:1
that ye: Neh 13:25; Jer 9:3; Act 6:8-10, Act 9:22, Act 17:3, Act 18:4-6, Act 18:28; Phi 1:27; Th1 2:2; Ti1 1:18, Ti1 6:12; Ti2 1:13, Ti2 4:7, Ti2 4:8; Rev 2:10, Rev 12:11
which: Deu 9:10, Deu 21:9; Act 20:27; Co1 15:3; Gal 2:5; Pe2 3:2
the saints: Eph 1:1; Phi 1:1; Col 1:2
Geneva 1599
1:3 (1) 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 the saints.
(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 changed.
John Gill
1:3 Beloved, when I gave all diligence to write unto you,.... The apostle calls the persons he writes unto "beloved"; as they were of God, and by him and other saints; and he signifies his diligence in writing to them: and the subject of his writing was,
of the common salvation; which designs either the Gospel, sometimes called 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: or 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: or else 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: there is but one way of salvation, and that is not confined to any nation, family, community, or sect among men. The Alexandrian copy and two of Beza's, and the Syriac version, read, "our common salvation"; and two other of Beza's copies and the Vulgate Latin version read, "your common salvation"; the sense is the same: it was
needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto 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: 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 experimental 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.
John Wesley
1:3 When I gave all diligence to write to you of the common salvation - Designed for all, and enjoyed by all believers. Here the design of the epistle is expressed; the end of which exactly answers the beginning. It was needful to exhort you to contend earnestly - Yet humbly, meekly, and lovingly; otherwise your contention will only hurt your cause, if not destroy your soul. For the faith - All the fundamental truths. Once delivered - By God, to remain unvaried for ever.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Design of the Epistle (compare Jude 1:20-21).
all diligence-- (2Pet 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure.
the common salvation--wrought by Christ. Compare Note, see on 2Pet 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears.
Tit was needful for me--rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jude 1:4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils.
earnestly contend--Compare Phil 1:27, "striving together for the faith of the Gospel."
once, &c.--Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jude 1:4). Believers, like Nehemiah's workmen (Neh 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes.
the saints--all Christians, holy (that is, consecrated to God) by their calling, and in God's design.
1:41:4: Քանզի սպրդեցին մտին ոմանք, որ յառաջագոյն իսկ կատարեալ էին ՚ի սո՛յն դատաստան. ամպարիշտք, որ զԱստուծոյ մերոյ շնորհսն դարձուցին յանկարգութիւն. եւ զմի միայն զԻշխանն՝ եւ զՏէր մեր Յիսուս Քրիստոս ուրացեա՛լք[3252]։ [3252] Ոմանք. Յառաջագոյն իսկ նկատեալ էին... զշնորհսն դարձուցին յանկարգութիւնն, եւ զմին միայն իշխանն։
4 քանի որ ձեր մէջ սողոսկել են ոմանք, որ վաղուց իսկ սահմանուած էին սոյն դատապարտութեան համար, ամբարիշտ մարդիկ, որ մեր Աստծու շնորհը վերածեցին անառակութեան եւ ուրացան մեր միակ Իշխանին եւ Տիրոջը՝ Յիսուս Քրիստոսին:
4 Քանզի մէկ քանի մարդիկ գաղտուկ մտան, որ առաջուընէ այս դատապարտութեանը համար որոշուած էին, ամբարիշտներ, որոնք մեր Աստուծոյն շնորհքը անառակութեան դարձուցին եւ միակ Իշխանը* ու մեր Տէր Յիսուս Քրիստոսը ուրացան։
Քանզի սպրդեցին մտին ոմանք, որ յառաջագոյն իսկ [3]կատարեալ էին ի սոյն դատաստան, ամբարիշտք, որ զԱստուծոյ մերոյ շնորհսն դարձուցին յանկարգութիւն. եւ զմի միայն [4]զԻշխանն եւ զՏէր մեր Յիսուս Քրիստոս ուրացեալք:

1:4: Քանզի սպրդեցին մտին ոմանք, որ յառաջագոյն իսկ կատարեալ էին ՚ի սո՛յն դատաստան. ամպարիշտք, որ զԱստուծոյ մերոյ շնորհսն դարձուցին յանկարգութիւն. եւ զմի միայն զԻշխանն՝ եւ զՏէր մեր Յիսուս Քրիստոս ուրացեա՛լք[3252]։
[3252] Ոմանք. Յառաջագոյն իսկ նկատեալ էին... զշնորհսն դարձուցին յանկարգութիւնն, եւ զմին միայն իշխանն։
4 քանի որ ձեր մէջ սողոսկել են ոմանք, որ վաղուց իսկ սահմանուած էին սոյն դատապարտութեան համար, ամբարիշտ մարդիկ, որ մեր Աստծու շնորհը վերածեցին անառակութեան եւ ուրացան մեր միակ Իշխանին եւ Տիրոջը՝ Յիսուս Քրիստոսին:
4 Քանզի մէկ քանի մարդիկ գաղտուկ մտան, որ առաջուընէ այս դատապարտութեանը համար որոշուած էին, ամբարիշտներ, որոնք մեր Աստուծոյն շնորհքը անառակութեան դարձուցին եւ միակ Իշխանը* ու մեր Տէր Յիսուս Քրիստոսը ուրացան։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Ибо вкрались некоторые люди, издревле предназначенные к сему осуждению, нечестивые, обращающие благодать Бога нашего в [повод к] распутству и отвергающиеся единого Владыки Бога и Господа нашего Иисуса Христа.
1:4  παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν ἰησοῦν χριστὸν ἀρνούμενοι.
1:4. παρεισεδύησαν (They-had-been-sunk-into-beside) γάρ (therefore) τινες (ones) ἄνθρωποι, (mankinds) οἱ (the-ones) πάλαι (unto-past) προγεγραμμένοι ( having-had-come-to-be-scribed-before ) εἰς (into) τοῦτο (to-the-one-this) τὸ (to-the-one) κρίμα, (to-a-separating-to," ἀσεβεῖς , ( un-reverent ) τὴν (to-the-one) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν (of-us) χάριτα (to-a-granting," μετατιθέντες ( placing-with ) εἰς (into) ἀσέλγειαν (to-an-un-restraining-of) καὶ (and) τὸν (to-the-one) μόνον (to-alone) δεσπότην (to-a-lord) καὶ (and) κύριον (to-Authority-belonged) ἡμῶν (of-us) Ἰησοῦν (to-an-Iesous) Χριστὸν (to-Anointed) ἀρνούμενοι . ( denying-unto )
4. For there are certain men crept in privily, they who were of old set forth unto this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying our only Master and Lord, Jesus Christ.
1:4. For certain men entered unnoticed, who were written of beforehand unto this judgment: impious persons who are transforming the grace of our God into self-indulgence, and who are denying both the sole Ruler and our Lord Jesus Christ.
1:4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ:

4: Ибо вкрались некоторые люди, издревле предназначенные к сему осуждению, нечестивые, обращающие благодать Бога нашего в [повод к] распутству и отвергающиеся единого Владыки Бога и Господа нашего Иисуса Христа.
1:4  παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα, ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριτα μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον ἡμῶν ἰησοῦν χριστὸν ἀρνούμενοι.
1:4. For certain men entered unnoticed, who were written of beforehand unto this judgment: impious persons who are transforming the grace of our God into self-indulgence, and who are denying both the sole Ruler and our Lord Jesus Christ.
1:4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Не давая пока подробной характеристики лжеучителей, Апостол тяжесть и гибельность заблуждений их показывает тем, что осуждение (krima) их издревле предуставлено и предсказано боговдохновенными носителями откровения. Затем, начиная обрисовывать умственный и нравственный облик лжеучителей, Апостол называет их нечестивыми, asebeiV, безбожниками и, раскрывая это понятие, характеризует лжеучителей с обеих существенных сторон: с нравственно-практической: "обращают благодать Бога нашего в повод к распутству", и - со стороны теоретических верований: "отвергаются единого Владыки Бога и Господа нашего Иисуса Христа" (ст. 4). Таково общее определение характера лжеучения появившихся ересеначальников, близко напоминающее изображение лжеучителей во 2-ом послании Ап Петра (II:1-2: и сл.). Из описания ереси Симона волхва и других ересеначальников у Евсевия (Ц. И. 2:13: сл.), равно и из прямого свидетельства св. Афанасия Великого и блаж. Феофилакта с очевидностью следует, что явившиеся лжеучители учили, что грех безразличен, и отвергали Христа" (Синопсис). Христа они считали не более, как одним из эонов, а из учения христианского о благодати выводили допустимость разврата в целях ослабления плоти (ср. Рим 6:1).
Adam Clarke: Commentary on the Bible - 1831
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, etc., 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, Ethiopic, 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 τον μονον 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.
Albert Barnes: Notes on the Bible - 1834
1:4: For there are certain men crept in unawares - The apostle now gives "reason" for thus defending the truth, to wit, that there were artful and wicked men who had crept into the church, pretending to be religious teachers, but whose doctrines tended to sap the very foundations of truth. The apostle Peter, describing these same persons, says, "who privily shall bring in damnable heresies." See the notes, Pe2 2:1. Substantially the same idea is expressed here by saying that they "had crept in unawares;" that is, they had come in "by stealth;" they had not come by a bold and open avowal of their real sentiments. They professed to teach the Christian religion, when in fact they denied some of its fundamental doctrines; they professed to be holy, when in fact they were living most scandalous lives. In all ages there have been men who were willing to do this for base purposes.
Who were before of old ordained to this condemnation - That is, to the condemnation (κρίμα krima) which he proceeds to specify. The statements in the subsequent part of the Epistle show that by the word used here he refers to the wrath that shall come upon the ungodly in the future world. See Jde 1:5-7, Jde 1:15. The meaning clearly is, that the punishment which befell the unbelieving Israelites Jde 1:5; the rebel angels Jde 1:6; the inhabitants of Sodom Jde 1:7; and of which Enoch prophesied Jde 1:15, awaited those persons. The phrase "of old" - πάλαι palai - means "long ago," implying that a considerable time had elapsed, though without determining how much. It is used in the New Testament only in the following places: Mat 11:21, "they would have repented long ago;" Mar 15:44, "whether he had been any while dead;" Luk 10:13, "they had a great while ago repented;" Heb 1:1, "spake in time past unto the fathers;" Pe2 1:9, "purged from his old sins;" and in the passage before us.
So far as this word is concerned, the reference here may have been to any former remote period, whether in the time of the prophets, of Enoch, or in eternity. It does not "necessarily" imply that it was "eternal," though it "might" apply to that, if the thing referred to was, from other sources, certainly known to have been from eternity. It may be doubted, however, whether, if the thing referred to had occurred from eternity, this would have been the word used to express it, (compare Eph 1:4); and it is certain that it cannot be proveD from the use of this word (πάλαι palai) that the "ordination to condemnation" was eternal. Whatever may be referred to by that "ordaining to condemnation," this word will not prove that it was an eternal ordination. All that is fairly implied in it will be met by the supposition that it occurred in any remote period, say in the time of the prophets.
The word here rendered "before ordained' - προγεγραμμένοι progegrammenoi, from προγράφω prographō - occurs in the New Testament only here and in the following places: Rom 15:4, twice, "Whatsoever things were written aforetime, were written for our learning;" Gal 3:1, "Jesus Christ hath been evidently set forth;" and Eph 3:3. "As I wrote afore in few words." Compare the notes, Gal 3:1. In these places there is evidently no idea implied of "ordaining, or pre-ordaining," in the sense in which those words are now commonly understood. To that word there is usually attached the idea of designating or appointing as by an arbitrary decree; but no such meaning enters into the word here used. The Greek word properly means, "to write before;" then "to have written before;" and then, with reference to time future, "to post up beforehand in writing; to announce by posting up on a written tablet," as of some ordinance, law, or requirement; as descriptive of what will be, or what should be.
Compare Robinson, Lexicon. Burder (in Rosenmuller's Morgenland, in loc.) remarks that "the names of those who were to be tried were usually posted up in a public place, as was also their sentence after their condemnation, and that this was denoted by the same Greek word which the apostle uses here. Elsner," says he, "remarks that the Greek authors use the word as applicable to to those who, among the Romans, were said to be "proscribed;" that is, those whose names were posted up in a public place, whereby they were appointed to death, and in reference to whom a reward was offered to any one who would kill them." The idea here clearly is that of some such designation beforehand as would occur if the persons had been publicly posted as appointed to death. Their names, indeed, were not mentioned, but there was such a description of them, or of their character, that it was clear who were meant.
In regard to the question what the apostle "means" by such a designation or appointment beforehand, it is clear that he does not refer in this place to any arbitrary or eternal decree, but to such a designation as was made by the facts to which he immediately refers - that is, to the Divine prediction that there would be such persons Jde 1:14-15, Jde 1:18; and to the consideration that in the case of the unbelieving Israelites, the rebel angels, and the inhabitants of Sodom, there was as clear a proof that such persons would be punished as if their names had been posted up. All these instances bore on just such cases as these, and in these facts they might read their sentence as clearly as if their names had been written on the face of the sky. This interpretation seems to me to embrace all that the words fairly imply, and all that the exigence of the case demands; and if this be correct, then two things follow logically:
(1) that this passage should not be adduced to prove that God has from all eternity, by an arbitrary decree, ordained a certain portion of the race to destruction, whatever may be true on that point; and,
(2) that all abandoned sinners now may see, in the facts which have occurred in the treatment of the wicked in past times, just as certain evidence of their destruction, if they do not repent, as if their names were written in letters of light, and if it were announced to the universe that they would be damned.
Ungodly men - Men without piety or true religion, whatever may be their pretensions.
Turning the grace of our God into lasciviousness - Abusing the doctrines of grace so as to give indulgence to corrupt and carnal propensities. That is, probably, they gave this form to their teaching, as Antinomians have often done, that by the gospel they were released from the obligations of the law, and might give indulgence to their sinful passions in order that grace might abound. Antinomianism began early in the world, and has always had a wide pRev_alence. The liability of the doctrines of grace to be thus abused was foreseen by Paul, and against such abuse he earnestly sought to guard the Christians of his time, Rom 6:1, following.
And denying the only Lord God, and our Saviour Jesus Christ - See the notes, Pe2 2:1. That is, the doctrines which they held were in fact a denial of the only true God, and of the Redeemer of men. It cannot be supposed that they openly and formally did this, for then they could have made no pretensions to the name Christian, or even to religion of any kind; but the meaning must be, that "in fact" the doctrines which they held amounted to a denial of the true God, and of the Saviour in his proper nature and work. Some have proposed to read this, "denying the only Lord God, even (καὶ kai) our Lord Jesus Christ;" but the Greek does not demand this construction even if it would admit it, and it is most in accordance with Scripture usage to retain the common translation. It may be added, also, that the common translation expresses all that the exigence of the passage requires.
Their doctrines and practice tended as really to the denial of the true God as they did to the denial of the Lord Jesus. Peter, in Pe2 2:1, has adverted only to one aspect of their doctrine - that it denied the Saviour; Jude adds, if the common reading be correct, that it tended also to a denial of the true God. The word God (Θεὸν Theon) is missing in many manuscripts, and in the Vulgate and Coptic versions, and Mill, Hammond, and Bengel suppose it should be omitted. It is also wanting in the editions of Tittman, Griesbach, and Hahn. The amount of authority seems to be against it. The word rendered "Lord," in the phrase "Lord God," is (Δεσπότης Despotē s,) and means here "Sovereign, or Ruler," but it is a word which may be appropriately applied to the Lord Jesus Christ. It is the same word which is used in the parallel passage in Pe2 2:1. See it explained in the notes at that verse. If the word "God" is to be omitted in this place, the passage would be wholly applicable, beyond question, to the Lord Jesus, and would mean, "denying our only Sovereign and Lord, Jesus Christ." It is perhaps impossible now to determine with certainty the true reading of the text; nor is it "very" material. Whichever of the readings is correct; whether the word (Θεὸν Theon,) "God," is to be retained or not, the sentiment expressed would be true, that their doctrines amounted to a practical denial of the only true God; and equally so that they were a denial of the only Sovereign and Lord of the true Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: crept: Mat 13:25; Act 15:24; Gal 2:4; Eph 4:14; Ti2 3:6; Pe2 2:1, Pe2 2:2
who: Rom 9:21, Rom 9:22; Pe1 2:8; Pe2 2:3
ungodly: Jde 1:15; Sa2 22:5; Psa 1:1; Pe1 4:18; Pe2 2:5, Pe2 2:6, Pe2 3:7
turning: Rom 6:1, Rom 6:2; Gal 5:13; Tit 2:11, Tit 2:12; Heb 12:15, Heb 12:16; Pe1 2:16; Pe2 2:10, Pe2 2:18-22
denying: Tit 1:15, Tit 1:16; Pe2 2:1; Jo1 2:22
only: Psa 62:2; Joh 17:3; Ti1 6:15, Ti1 6:16; Rev 15:4
Geneva 1599
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 call Libertines.
John Gill
1:4 For there are certain men crept in unawares,.... 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 in being; 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: and they are said to have "crept in unawares": either into private houses, as was the custom of those men; or into the churches, and become members of them 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 so the Ethiopic version reads here, "because ungodly men have entered into your hearts"; and all this was at an unawares, privily, secretly, without any thought about them, or suspicion of them:
who were before of old ordained to this condemnation; or judgment; meaning either judicial blindness of heart, they were given up to, in embracing and spreading errors and heresies; so that these are not casual things, but 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; 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"; or as the Syriac version renders it, , "from the beginning"; that is, from eternity; see Th2 2:13; for 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 as early; and if some were appointed unto salvation from the beginning, others must be foreordained to condemnation from the beginning also; for 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 Mt 24:1, in which no such persons are described as here, nor any mention made of their punishment or condemnation; nor in 2Pet 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, Jude 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; and the justice of such a preordination appears by the following characters of them,
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 lasciviousness; 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 the only Lord God; God the Father, who is the only sovereign Lord, both in providence and grace; and the only God, not to the exclusion of the Son 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: the word "God" is left out in the Alexandrian copy, and in the Vulgate Latin version,
And our Lord Jesus Christ; as his 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. The copulative "and" is omitted in the Syriac version, which seems to make this clause explanative of the former.
John Wesley
1:4 There are certain men crept in, who were of old described before - Even as early as Enoch; of whom it was foretold, that by their wilful sins they would incur this condemnation. Turning the grace of God - Revealed in the gospel. Into lasciviousness - Into an occasion of more abandoned wickedness.
Robert Jamieson, A. R. Fausset and David Brown
1:4 certain men--implying disparagement.
crept in unawares--stealthily and unlawfully. See on 2Pet 2:1, "privily shall bring in damnable heresies."
before . . . ordained--Greek, "forewritten," namely, in Peter's prophecy Jude 1:17-18; and in Paul's before that, Ti1 4:1; Ti2 3:1; and by implication in the judgments which overtook the apostate angels. The disobedient Israelites, Sodom and Gomorrah, Balaam and Core, and which are written "for an example" (Jude 1:7, and Jude 1:5-6, Jude 1:11). God's eternal character as the Punisher of sin, as set forth in Scripture "of old," is the ground on which such apostate characters are ordained to condemnation. Scripture is the reflection of God's book of life in which believers are "written among the living." "Forewritten" is applied also in Rom 15:4 to the things written in Scripture. Scripture itself reflects God's character from everlasting, which is the ground of His decrees from everlasting. BENGEL explains it as an abbreviated phrase for, "They were of old foretold by Enoch (Jude 1:14, who did not write his prophecies), and afterwards marked out by the written word."
to this condemnation--Jude graphically puts their judgment as it were present before the eyes, "THIS." Enoch's prophecy comprises the "ungodly men" of the last days before Christ's coming to judgment, as well as their forerunners, the "ungodly men" before the flood, the type of the last judgment (Mt 24:37-39; 2Pet 3:3-7). The disposition and the doom of both correspond.
the grace of our God--A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity of those who turn the Gospel state of grace and liberty into a ground of licentiousness, as if their exemption from the law gave them a license to sin.
denying the only Lord--The oldest manuscripts, versions, and Fathers omit "God," which follows in English Version. Translate as the Greek, "the only Master"; here used of Jesus Christ, who is at once Master and "Lord" (a different Greek word). See on 2Pet 2:1. By virtue of Christ's perfect oneness with the Father, He, as well as the Father, is termed "the ONLY" God and "MASTER." Greek, "Master," implies God's absolute ownership to dispose of His creatures as He likes.
1:51:5: Յիշեցուցանե՛լ ձեզ այսուհետեւ կա՛մ է ինձ՝ որ գիտէքդ զամենայն. զի Աստուած միանգամ զժողովուրդն փրկեա՛ց յԵգիպտոսէ. երկրորդ անգամ զանհաւատսն կորո՛յս[3253]։ [3253] Ոմանք. Երկրորդ անգամ զժողովուրդ անհաւատիցն կորոյս։
5 Կ’ուզենայի ձեզ յիշեցնել, - թէեւ դուք այդ բոլորը գիտէք, - որ Աստուած նախ իր ժողովրդին փրկեց Եգիպտոսից. իսկ ապա կորստեան մատնեց անհաւատներին:
5 Արդ՝ կ’ուզեմ ձեզի յիշեցնել, թէեւ գիտէք ասիկա, թէ Տէրը, որ ժողովուրդը Եգիպտոսի երկրէն ազատեց, ետքը չհաւատացողները կորսնցուց։
Յիշեցուցանել ձեզ այսուհետեւ կամ է ինձ որ գիտէքդ [5]զամենայն, զի Աստուած միանգամ`` զժողովուրդն փրկեաց յԵգիպտոսէ. երկրորդ անգամ զանհաւատսն կորոյս:

1:5: Յիշեցուցանե՛լ ձեզ այսուհետեւ կա՛մ է ինձ՝ որ գիտէքդ զամենայն. զի Աստուած միանգամ զժողովուրդն փրկեա՛ց յԵգիպտոսէ. երկրորդ անգամ զանհաւատսն կորո՛յս[3253]։
[3253] Ոմանք. Երկրորդ անգամ զժողովուրդ անհաւատիցն կորոյս։
5 Կ’ուզենայի ձեզ յիշեցնել, - թէեւ դուք այդ բոլորը գիտէք, - որ Աստուած նախ իր ժողովրդին փրկեց Եգիպտոսից. իսկ ապա կորստեան մատնեց անհաւատներին:
5 Արդ՝ կ’ուզեմ ձեզի յիշեցնել, թէեւ գիտէք ասիկա, թէ Տէրը, որ ժողովուրդը Եգիպտոսի երկրէն ազատեց, ետքը չհաւատացողները կորսնցուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Я хочу напомнить вам, уже знающим это, что Господь, избавив народ из земли Египетской, потом неверовавших погубил,
1:5  ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα, ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν,
1:5. Ὑπομνῆσαι (To-have-reminded-under) δὲ (moreover) ὑμᾶς (to-ye) βούλομαι , ( I-purpose ," εἰδότας ( to-having-had-come-to-see ) ἅπαξ (to-once) πάντα , ( to-all ,"ὅτι (to-which-a-one) Κύριος (Authority-belonged) λαὸν (to-a-people) ἐκ (out) γῆς (of-a-soil) Αἰγύπτου (of-an-Aiguptos) σώσας (having-saved,"τὸ (to-the-one) δεύτερον (to-second) τοὺς (to-the-ones) μὴ (lest) πιστεύσαντας ( to-having-trusted-of ) ἀπώλεσεν, (it-destructed-off,"
5. Now I desire to put you in remembrance, though ye know all things once for all, how that the Lord, having saved a people out of the land of Egypt, afterward destroyed them that believed not.
1:5. So I want to caution you. Those who once knew everything that Jesus did, in saving the people from the land of Egypt, afterwards perished because they did not believe.
1:5. 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.
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:

5: Я хочу напомнить вам, уже знающим это, что Господь, избавив народ из земли Египетской, потом неверовавших погубил,
1:5  ὑπομνῆσαι δὲ ὑμᾶς βούλομαι, εἰδότας [ὑμᾶς] πάντα, ὅτι [ὁ] κύριος ἅπαξ λαὸν ἐκ γῆς αἰγύπτου σώσας τὸ δεύτερον τοὺς μὴ πιστεύσαντας ἀπώλεσεν,
1:5. So I want to caution you. Those who once knew everything that Jesus did, in saving the people from the land of Egypt, afterwards perished because they did not believe.
1:5. 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.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Опровергая эту теоретическую и нравственно-практическую ложь новоявленных учителей, их дуалистическое разделение двух заветом и их нравственный антиномизм, Апостол показывает, что Христос Сын Божий и в Ветхом Завете действовал, как всемогущий праведный Судия, и с этою целью приводит три известных из Библии примера грозного суда Божия над нарушителями вечного в существе своем закона Божия. Первый разительный пример суда Божия, особенно внушительный для христиан из евреев, осуждение на гибель в пустыне Аравийской народа израильского, только что спасенного Богом из рабства египетского, но затем за неверие осужденного на гибель (Чис 14:11, 22-35; Втор 1:32; 1Кор.10:5). "Хотя Бог превосходною силою Своею и по клятве отцам их освободил их от египетского рабства, однако, когда они преступили закон, не оставил их без наказания, но воздал им должное возмездие... и те, которые перешли Черное море посуху, впоследствии за отступление от веры погибли" (блаж. Феофил.). Из этого грозного примера читатели послания и вообще христиане должны убедиться, что и дарованная им благодать не только не освобождает от обязанности свято жить и подвизаться в вере и благочестии, - что утверждали лжеучители, но, напротив, непременно требует от них этих добродетелей, в противном же случае ст. 6, из жизни мира Ангелов, именно от факта падения известной части ангельского мира (ср. 2Пет. 2:4): ангелов падших, "которые, получив честь ангельского достоинства, по нерадению не пребыли в первоначальном своем состоянии, но отринули данный им благостию небесный образ жизни" (блаж. Феофил.), Бог соблюдает в вечных узах, под мраком, на суд великого дня. Грех ангелов состоял в том, что они не сохранили своего достоинства (archn), - не остались верными тому назначению, какое определено им Богом при сотворении их, - и оставили жилище (oikhthrion) свое - небо, - высшую светоносную область мира. Вопреки мнению многих западных комментаторов, едва ли в образе выражения ст. 6: можно видеть указание на учение о падении ангелов чрез соединение их с дщерями человеческими (ср. Быт 6:2: по LXX), имеющееся в книге Еноха и других иудейских апокрифах. Третий пример Божественного суда над нечестивцами, подобными лжеучителям, о которых идет речь, - суд над жителями Содома, Гоморры и соседних с ними городов (ст. 7, см. 2Пет. 2:6; Быт ХIX:4-25; Втор XXIX:23). Приведенными примерами Апостол "показывает, что виновник Ветхого и Нового Завета есть один и тот же Бог, а не как эти гнусные говорят, будто иной Бог, гневный и жестокий, дал Ветхий Закон, а иной Бог, негневный и человеколюбивый, дал Новый Завет... Выставив упомянутые сейчас примеры, Апостол предоставил подразумевать следствие их самому слушателю. Какое же? Такое поведение: если так поступил Бог с этими, не посмотрев на прежний их хороший жребий, то ужели нынешних нечестивцев избавит то, что для людей в мир пришел Сын Божий, претерпел за них поношение и понес страдания? Никто не может сказать этого. Ибо, хотя Он человеколюбив, однако, и праведен поистине, и по истинному правосудию не пощадил согрешивших, а по человеколюбию ввел в царство блудников и мытарей (Мф 21:31). Такое вытекает следствие, но апостол опустил оное" (блаж. Феофил.).

В ст. 8: продолжается характеристика лжеучителей, начатая в ст. 4. Здесь этим "мечтателям", кроме осквернения плоти (ср. 2Пет. 2:10), приписывается еще грех: "господства отметаются, славы же хулят" (kuriothta de aqetoϋsi, doxaV de blasfhmousi. Под этими "господствами и словами" большинство новых толкователей справедливо видят ангелов двух различных чинов (ср. Еф 1:21; Кол 1:16). Возможно, что лжеучители, отвергая закон, данный при посредстве ангелов (Деян 7:53; Гал 3:19; Евр 2:2), хулили и ангелов, через которых он был получен Моисеем, - в противоположность колосским "философам", считавшим ветхозаветный закон обязательным и содержавшим культ служения ангелам (Кол 2:18) (проф. прот. Д. И. Богдашевский, с. 261-262).
Adam Clarke: Commentary on the Bible - 1831
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 ἁπαξ, 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, ὁλοσχερως· and of this meaning he produces a proof from Josephus; This appears to be the sense of the word in Heb 6:4 : τους ἁπαξ φωτισθεντας· those who were Fully enlightened. Heb 10:2 : ἁπαξ κεκαθαρμενους· Thoroughly cleansed. See also Heb 10:3. Psa 62:11 : ἁπαξ ελαλησεν ὁ 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 Jde 1:4.
Albert Barnes: Notes on the Bible - 1834
1:5: I will therefore put you in remembrance - "To show you what must be the doom of such men, I will call certain facts to your recollection, with which you are familiar, respecting the Divine treatment of the wicked in times past."
Though ye once knew this - That is, you were formerly made acquainted with these things, though they may not be now fresh in your recollection. On the different significations affixed to the word "once" in this place, see Bloomfield, "Crit. Digest, in loc." The thing which seems to have been in the mind of the apostle was an intention to call to their recollection, as bearing on the case before him, facts with which they had formerly been familiar, and about which there was no doubt. It was the thing which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case.
How that the Lord, having saved the people out of the land of Egypt - Compare the notes, Co1 10:5-12. The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not pRev_ent destruction from coming on them, so the fact that these persons seemed to be delivered from sin, and had become professed followers of God would not pRev_ent their being destroyed if they led wicked lives. It might rather be inferred from the example of the Israelites that they would be.
Afterward - τὸ δεύτερον to deuteron - "the second;" that is, the second thing in order, or again. The expression is unusual in this sense, but the apostle seems to have fixed his mind on this event as a "second" great and important fact in regard to them. The "first" was that they were delivered; the second, that they were destroyed.
Destroyed them that believed not - That is, "on account" of their unbelief. They were not permitted to enter the promised land, but were cut off in the wilderness. See the notes at Heb 3:16-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: put: Rom 15:15; Pe2 1:12, Pe2 1:13, Pe2 3:1
having: Co1 10:1-12
afterward: Num. 14:22-37, Num 26:64, Num 26:65; Deu 2:15, Deu 2:16; Psa 106:26; Heb 3:16-19, Heb 4:1, Heb 4:2
Geneva 1599
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.
John Gill
1:5 I will therefore put you in remembrance, though ye once know this,.... The Alexandrian copy, and some others, and the Vulgate Latin version, read, "knew all things"; but rather it is to be restrained by the following instance of, God's vengeance on unbelievers; which with others is produced, to vindicate the divine conduct in the condemnation of the above persons, and to show that that is certain, and may be expected, since God has always dealt thus with such persons; and this they knew by reading of the Scriptures; at least they had known it once, though it might now be forgotten by them; and they had known it once for all; they had been perfectly acquainted with it; which is said, lest the apostle should be thought to write to persons ignorant, and rude in knowledge, and to show that he wrote nothing new and unheard of, and so should have the more weight and influence upon them; and he thought fit to remind them of it, though they had known it: it is one part of the work of the ministers of the word to put people in mind of what they have known; which is necessary, because of the inattentiveness of hearers, their forgetfulness, and loss of knowledge, and the weakness of some capacities to take in, and retain things; and if the judgment is not more informed hereby, yet the affections may be afresh raised, and grace be drawn out into exercise, and the mind be established and confirmed. The instance follows,
how that the Lord, having saved the people out of the land of Egypt; that is, the people of Israel, who were the chosen people of God, a special people, above all others, and had peculiar privileges; these the Lord brought out of the land of Egypt, with an high hand, and a mighty arm, and saved them out of their bondage, and delivered out of their oppressions and afflictions: the Alexandrian copy, and some others, the Vulgate Latin, and Ethiopic versions, instead of "the Lord", read "Jesus": and yet, though they were a special people, and notwithstanding this wonderful deliverance, and great salvation, he
afterward destroyed them that believed not; their carcasses fell in the wilderness by one judgment or another upon them; so that of all that came out of Egypt, but two entered into the land of Canaan: this shows the evil nature of unbelief; and that God will not suffer sin to go unobserved in any; no outward privileges and profession will screen any from divine vengeance; God sometimes makes severe examples of mere nominal professors; nor must false teachers, deniers of Christ, and perverters of his Gospel, expect to go free: moreover, it may be observed, that God may do great things for persons, and yet after all destroy them; great riches and honours may be conferred on some, great natural gifts on others; some may seem as if they had the grace of God, and were brought out of spiritual Egypt, and enjoy great mercies and favours, and have many deliverances wrought for them, and yet at last perish.
John Wesley
1:5 He afterwards destroyed - The far greater part of that very people whom he had once saved. Let none therefore presume upon past mercies, as if he was now out of danger.
Robert Jamieson, A. R. Fausset and David Brown
1:5 (Heb 3:16; Heb 4:13.)
therefore--Other oldest manuscripts and Vulgate read, "But"; in contrast to the ungodly Jude 1:4.
though ye once--rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fathers) once for all." As already they know all the facts once for all, he needs only to "remind" them.
the Lord--The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one with the God of the Israelite theocracy.
saved--brought safely, and into a state of safety and salvation.
afterward--Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.
1:61:6: Եւ զհրեշտակս որ ո՛չ պահեցին զիւրեանց իշխանութիւնն, այլ թողին զիւրեանց բնակութիւնն, ՚ի դատաստանս մեծի աւուրն՝ մշտնջենաւո՛ր կապանօք պահեաց ՚ի խաւարի[3254]։ [3254] Ոմանք. Եւ զհրեշտակքն որ... ՚ի դատաստան մեծի ա՛՛... պահեալ ՚ի խա՛՛։
6 Եւ այն հրեշտակներին, որ չպահեցին իրենց իշխանութիւնը, այլ լքեցին իրենց բնակութեան տեղը, յաւիտենական կապանքներով խաւարի մէջ պահեց դատաստանի մեծ օրուայ համար,
6 Եւ այն հրեշտակները, որոնք իրենց իշխանութիւնը չպահեցին, հապա իրենց բնակութիւնը ձգեցին, մշտնջենաւոր կապերով խաւարի մէջ պահեց մեծ օրուան դատաստանին համար։
Եւ զհրեշտակս որ ոչ պահեցին զիւրեանց իշխանութիւնն, այլ թողին զիւրեանց բնակութիւնն, ի դատաստանս մեծի աւուրն մշտնջենաւոր կապանօք պահեաց ի խաւարի:

1:6: Եւ զհրեշտակս որ ո՛չ պահեցին զիւրեանց իշխանութիւնն, այլ թողին զիւրեանց բնակութիւնն, ՚ի դատաստանս մեծի աւուրն՝ մշտնջենաւո՛ր կապանօք պահեաց ՚ի խաւարի[3254]։
[3254] Ոմանք. Եւ զհրեշտակքն որ... ՚ի դատաստան մեծի ա՛՛... պահեալ ՚ի խա՛՛։
6 Եւ այն հրեշտակներին, որ չպահեցին իրենց իշխանութիւնը, այլ լքեցին իրենց բնակութեան տեղը, յաւիտենական կապանքներով խաւարի մէջ պահեց դատաստանի մեծ օրուայ համար,
6 Եւ այն հրեշտակները, որոնք իրենց իշխանութիւնը չպահեցին, հապա իրենց բնակութիւնը ձգեցին, մշտնջենաւոր կապերով խաւարի մէջ պահեց մեծ օրուան դատաստանին համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: и ангелов, не сохранивших своего достоинства, но оставивших свое жилище, соблюдает в вечных узах, под мраком, на суд великого дня.
1:6  ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν·
1:6. ἀγγέλους (to-messengers) τε (also) τοὺς (to-the-ones) μὴ (lest) τηρήσαντας ( to-having-kept-unto ) τὴν (to-the-one) ἑαυτῶν (of-selves) ἀρχὴν (to-a-firsting,"ἀλλὰ (other) ἀπολιπόντας ( to-having-had-remaindered-off ) τὸ (to-the-one) ἴδιον (to-private-belonged) οἰκητήριον (to-a-houserlet,"εἰς (into) κρίσιν (to-a-separating) μεγάλης (of-great) ἡμέρας (of-a-day) δεσμοῖς (unto-ties) ἀϊδίοις ( unto-along-private-belonged ) ὑπὸ (under) ζόφον (to-a-gloom) τετήρηκεν: (it-had-come-to-keep-unto)
6. And angels which kept not their own principality, but left their proper habitation, he hath kept in everlasting bonds under darkness unto the judgment of the great day.
1:6. And truly, the Angels, who did not keep to their first place, but instead abandoned their own domiciles, he has reserved with perpetual chains under darkness, unto the great day of judgment.
1:6. 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 great day.
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 great day:

6: и ангелов, не сохранивших своего достоинства, но оставивших свое жилище, соблюдает в вечных узах, под мраком, на суд великого дня.
1:6  ἀγγέλους τε τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον εἰς κρίσιν μεγάλης ἡμέρας δεσμοῖς ἀϊδίοις ὑπὸ ζόφον τετήρηκεν·
1:6. And truly, the Angels, who did not keep to their first place, but instead abandoned their own domiciles, he has reserved with perpetual chains under darkness, unto the great day of judgment.
1:6. 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 great day.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: The angels which kept not their first estate - Την ἑαυτων αρχην 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 on Pe2 2:4 (note). 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.
Albert Barnes: Notes on the Bible - 1834
1:6: And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, Pe2 2:4. The word rendered "estate" (ἀρχὴν archē n) is, in the margin, "principality." The word properly means, "beginning, commencement;" and then that which surpasses others, which is "first," etc., in point of rank and honor; or pre-eminence, priority, precedence, princedom. Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, compare Eph 1:2; Eph 3:10; Col 2:10, as applied to angels; Co1 15:24; Eph 6:12; Col 2:15, as applied to demons.
But left their own habitation - To wit, according to the common interpretation, in heaven. The word rendered "habitation" (οἰκητήριον oikē tē rion) occurs nowhere else in the New Testament. It means here that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became "dissatisfied" with their abode, and voluntarily preferred to change it for another. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. Some of the later Jews supposed that they relinquished heaven out of love for the daughters of men - "Robinson."
He hath reserved in everlasting chains - See the notes, Pe2 2:4. Peter says, "chains of darkness;" that is, the darkness encompasses them "as" chains. Jude says that those chains are "everlasting," (δεσμοῖς ἀΐ́δίοις desmois aidios. Compare Rom 1:20, "his eternal power and Godhead." The word does not elsewhere occur. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist foRev_er. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Mat 25:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: angels: Joh 8:44
first estate: or, principality, Eph 6:12
he hath: Mat 25:41; Pe2 2:4
unto: Mat 8:29; Heb 10:27; Rev 20:10
Geneva 1599
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 great day.
(5) The fall of the angels was most severely punished, how much more then will the Lord punish wicked and faithless men?
John Gill
1:6 And the angels which kept not their first estate,.... Or "principality"; that holy, honourable, and happy condition, in which they were created; for they were created in perfect holiness and righteousness, stood in the relation of sons to God, and were, for the lustre of their nature, comparable to the morning stars; they were among the thrones, dominions, principalities, and powers; were a superior rank of creatures to men, and who beheld the face, and enjoyed the presence of God; but this estate they kept not, for being mutable creatures, one of them first sinning, the rest were drawn into it by him, and so were not what they were before, nor in the same estate, or place:
but left their own habitation; by attempting to rise higher; or by quitting their station and posts of honour, being unwilling to be subject to God, and especially to the Son of God, who was to assume human nature, and in it be above them, which they could not bear; and by gathering together in a body, in another place, with Satan at the head of them; though this may be considered as a part of their punishment, and they may be said to do what they were forced to; for they were drove out of their native habitation, heaven; they were turned out of it, and cast down to hell; see 2Pet 2:4. And this their habitation, which they left, or fell from, or they were cast out of, is by the Jews frequently called the place of their holiness, or their holy place (g),
He hath reserved in everlasting chains, under darkness; by these "everlasting chains" may be meant the power and providence of God over them, which always abide upon them; or their sins, and the guilt of them upon their consciences, under which they are continually held; or the decrees and purposes of God concerning their final punishment and destruction, which are immutable and irreversible, and from which there is no freeing themselves:, the phrase, under darkness, may refer to the chains, as in 2Pet 2:4; where they are called "chains of darkness"; either because the power, providence, and purposes of God are invisible; so the Syriac version reads, "in unknown chains"; or because horror and black despair are the effects of sin, and its guilt, with which their consciences are continually filled: or it may denote the place and state where they are, either in the darkness of the air, or in the dark parts of the earth, or in hell, where is utter darkness, even blackness of darkness; or that they are under the power of sin, which is darkness, and without the light of God's countenance, or any spiritual knowledge, or comfort: and they are "reserved" in these chains, and under this darkness; or "in prison", as the Arabic version renders it; which denotes the custody of them, and their continuance in it, in which they are kept by Jesus Christ, who can bind and loose Satan at his pleasure; and it shows that they are not as yet in full torment, but are like malefactors that are kept in prison, until the assize comes: so these are laid in chains, and kept in custody
unto the judgment of the great day; that is, the future and last "judgment" of men and devils, which is certain, and will be universal, and executed with the strictest justice: this is called "a day", which is fixed by God, though unknown to men and angels; and because of the evidence and quick dispatch of things, the matters judged will be as clear as the day, and finished at once; and a great one, for the Judge will appear in great glory; great things will be done, the dead will be raised, and all nations will be gathered together, and the process will be with great solemnity; the thrones will be set, the books opened, the several sentences pronounced, and, all punctually executed; the judgment of the great day is the same the Jews call , "the day of the great judgment" (h). This account shows the imprisoned state of the devils, that they are not their own lords, and cannot do as they would; they are under restraints, and in chains, and not to be feared; which must be a great mortification to their proud and malicious spirits: and since this is the case of fallen angels, what severity may be expected from God against the opposers of the truths of the Gospel?
(g) Yalkut Simeoni, par. 2. fol. 73. 1. Pirke Eliezer, c. 14, 22, 27. Zohar in Gen. fol. 28. 1. & Sepher Bahir in ib. fol. 27. 3. (h) Targum in Psal. l. 3.
John Wesley
1:6 And the angels, who kept not their first dignity - Once assigned them under the Son of God. But voluntarily left their own habitation - Then properly their own, by the free gift of God. He reserved - Delivered to be kept. In everlasting chains under darkness - O how unlike their own habitation! When these fallen angels came out of the hands of God, they were holy; else God made that which was evil: and being holy, they were beloved of God; else he hated the image of his own spotless purity. But now he loves them no more; they are doomed to endless destruction. (for if he loved them still, he would love what is sinful:) and both his former love, and his present righteous and eternal displeasure towards the same work of his own hands, are because he changeth not; because he invariably loveth righteousness, and hateth iniquity. 2Pet 2:4.
Robert Jamieson, A. R. Fausset and David Brown
1:6 (2Pet 2:4.)
kept not their first estate--Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favors: "their own" implies that, instead of being content with the dignity once for all assigned to them under the Son of God, they aspired higher. ALFORD thinks the narrative in Gen 6:2 is alluded to, not the fall of the devil and his angels, as he thinks "giving themselves over to fornication" (Jude 1:7) proves; compare Greek, "in like manner to these," namely, to the angels (Jude 1:6). It seems to me more natural to take "sons of God" (Gen 6:2) of the Sethites, than of angels, who, as "spirits," do not seem capable of carnal connection. The parallel, 2Pet 2:4, plainly refers to the fall of the apostate angels. And "in like manner to these," Jude 1:7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as "they" did [ESTIUS and CALVIN]. Even if Greek "these," Jude 1:7, refer to the angels, the sense of "in like manner as these" will be, not that the angels carnally fornicated with the daughters of men, but that their ambition, whereby their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of the apostate angels after their kind is analogous to that of the human Sodomites after their kind. Compare the somewhat similar spiritual connection of whoremongers and covetousness. The apocryphal book of Enoch interprets Gen 6:2 as ALFORD. But though Jude accords with it in some particulars, it does not follow that he accords with it in all. The Hebrews name the fallen angels Aza and Azael.
left--on their own accord.
their own--Greek, "their proper."
habitation--heaven, all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world."
reserved--As the Greek is the same, and there is an evident reference to their having "kept not their first estate," translate, "He hath kept." Probably what is meant is, He hath kept them in His purpose; that is their sure doom; moreover, as yet, Satan and his demons roam at large on the earth. An earnest of their doom is their having been cast out of heaven, being already restricted to "the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in the bottomless pit. He means not literal chains and darkness, but figurative in this present world where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom.
1:71:7: Որպէս Սոդոմն եւ Գոմոր, եւ որ շուրջ զնոքօք քաղաքքն, որ ըստ նմին օրինակի պոռնկեցան զհե՛տ ընկերացն մարմնոց, կան առաջի օրինակ՝ զյաւիտենական հրոյն ընկալեալ զդատաստան[3255]։[3255] Ոմանք. Որպէս զՍոդովմ եւ զԳոմոր, եւ որ շուրջ զնոքօք քաղաքն... դատաստան։
7 ինչպէս Սոդոմն ու Գոմորը եւ նրանց շուրջը եղող քաղաքները, որոնք այդ նոյն ձեւով պոռնկացան՝ անբնական կրքերի յետեւից ընկնելով եւ յաւիտենական կրակի դատաստանն ընդունելու օրինակ դարձան բոլորին:
7 Ինչպէս Սոդոմ ու Գոմոր եւ անոնց բոլորտիքը եղած քաղաքները, որոնք ասոնց նման պոռնկացան ընկերներուն մարմնին ետեւէն երթալով, մեր առջեւ օրինակ կեցեր են՝ յաւիտենական կրակին դատապարտութիւնը ընդունելով։
Որպէս Սոդոմն եւ Գոմոր եւ որ շուրջ զնոքօք քաղաքքն, որ ըստ նմին օրինակի պոռնկեցան զհետ ընկերացն մարմնոց, կան առաջի օրինակ` զյաւիտենական հրոյն ընկալեալ զդատաստան:

1:7: Որպէս Սոդոմն եւ Գոմոր, եւ որ շուրջ զնոքօք քաղաքքն, որ ըստ նմին օրինակի պոռնկեցան զհե՛տ ընկերացն մարմնոց, կան առաջի օրինակ՝ զյաւիտենական հրոյն ընկալեալ զդատաստան[3255]։
[3255] Ոմանք. Որպէս զՍոդովմ եւ զԳոմոր, եւ որ շուրջ զնոքօք քաղաքն... դատաստան։
7 ինչպէս Սոդոմն ու Գոմորը եւ նրանց շուրջը եղող քաղաքները, որոնք այդ նոյն ձեւով պոռնկացան՝ անբնական կրքերի յետեւից ընկնելով եւ յաւիտենական կրակի դատաստանն ընդունելու օրինակ դարձան բոլորին:
7 Ինչպէս Սոդոմ ու Գոմոր եւ անոնց բոլորտիքը եղած քաղաքները, որոնք ասոնց նման պոռնկացան ընկերներուն մարմնին ետեւէն երթալով, մեր առջեւ օրինակ կեցեր են՝ յաւիտենական կրակին դատապարտութիւնը ընդունելով։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: Как Содом и Гоморра и окрестные города, подобно им блудодействовавшие и ходившие за иною плотию, подвергшись казни огня вечного, поставлены в пример, --
1:7  ὡς σόδομα καὶ γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι.
1:7. ὡς (as) Σόδομα (Sodoma') καὶ (and) Γόμορρα (Gomorra') καὶ (and) αἱ (the-ones) περὶ (about) αὐτὰς (to-them) πόλεις, (cities,"τὸν (to-the-one) ὅμοιον (to-along-belonged) τρόπον (to-a-turn) τούτοις (unto-the-ones-these) ἐκπορνεύσασαι ( having-harloted-out-of ) καὶ (and) ἀπελθοῦσαι ( having-had-came-off ) ὀπίσω (aback-unto-which) σαρκὸς (of-a-flesh) ἑτέρας, (of-different," πρόκεινται ( they-situated-before ) δεῖγμα (to-a-showing-to) πυρὸς (of-a-fire) αἰωνίου (of-aged-belonged) δίκην (to-a-coursing) ὑπέχουσαι . ( holding-under )
7. Even as Sodom and Gomorrah, and the cities about them, having in like manner with these given themselves over to fornication, and gone after strange flesh, are set forth as an example, suffering the punishment of eternal fire.
1:7. And also Sodom and Gomorrah, and the adjoining cities, in similar ways, having given themselves over to fornication and to the pursuing of other flesh, were made an example, suffering the punishment of eternal fire.
1:7. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire:

7: Как Содом и Гоморра и окрестные города, подобно им блудодействовавшие и ходившие за иною плотию, подвергшись казни огня вечного, поставлены в пример, --
1:7  ὡς σόδομα καὶ γόμορρα καὶ αἱ περὶ αὐτὰς πόλεις, τὸν ὅμοιον τρόπον τούτοις ἐκπορνεύσασαι καὶ ἀπελθοῦσαι ὀπίσω σαρκὸς ἑτέρας, πρόκεινται δεῖγμα πυρὸς αἰωνίου δίκην ὑπέχουσαι.
1:7. And also Sodom and Gomorrah, and the adjoining cities, in similar ways, having given themselves over to fornication and to the pursuing of other flesh, were made an example, suffering the punishment of eternal fire.
1:7. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
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Adam Clarke: Commentary on the Bible - 1831
1:7: Even as Sodom and Gomorrha - What their sin and punishment were may be seen in Genesis 19, and the notes there. This is the third example to illustrate what is laid down Jde 1:4.
Are set forth for an example - Both of what God will do to such transgressors, and of the position laid down in Jde 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 the notes on Genesis 19 (note).
The first sense applies to the inhabitants of those wicked cities; the second, to the cities themselves: in either case the word πυρ αιωνιον signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, etc.; it has no end in the destruction of the cities; they were totally burnt up, and never were and never can be rebuilt. In either of these senses the word αιωνιος, eternal, has its grammatical and proper meaning.
Albert Barnes: Notes on the Bible - 1834
1:7: Even as Sodom and Gomorrha - Notes, Pe2 2:6.
And the cities about them - Admah and Zeboim, Gen 14:2; Deu 29:23; Hos 11:8. There may have been other towns, also, that perished at the same time, but these are particularly mentioned. They seem to have partaken of the same general characteristics, as neighboring towns and cities generally do.
In like manner - "In a manner like to these," (τὸν ὅμοιον τούτοις τρόπον ton homoion toutois tropon.) The Greek word "these," is in the plural number. There has been much diversity in interpreting this clause. Some refer it to the angels, as if it meant that the cities of Sodom and Gomorrah committed sin in a way similar to the angels; some suppose that it refers to the wicked teachers about whom Jude was discoursing, meaning that Sodom and Gomorrah committed the same kind of sins which they did; some that the meaning is, that "the cities round about Sodom and Gomorrah" sinned in the same way as those cities; and some that they were punished in the same manner, and were set forth like them as an example. I see no evidence that it refers to the angels, and if it did, it would not prove, as some have supposed, that their sin was of the same kind as that of Sodom, since there might have been a resemblance in some respects, though not in all. I see no reason to believe, as Macknight holds, that it refers to "false teachers," since that would be to suppose that the inhabitants of Sodom copied their example long "before" the example was set. It seems to me, therefore, that the reference is to the cities round about Sodom; and that the sense is, that they committed iniquity in the same manner as the inhabitants of Sodom did, and were set forth in the same way as an example.
Going after strange flesh - Margin: "other." The reference seems to be to the unusual sin which, from the name Sodom, has been called "sodomy." Compare Rom 1:27. The meaning of the phrase "going after" is, that they were greatly addicted to this vice. The word "strange, or other," refers to that which is contrary to nature. Doddridge, however, explains it, "going after strange and detestable gratifications of their pampered and indulged flesh."
Are set forth for an example - They furnish a warning against all such conduct, and a demonstration that punishment shall come upon the ungodly. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning. See the notes, Pe2 2:6.
Suffering the vengeance of eternal fire - The word rendered "suffering" (ὑπέχουσαι hupechousai) means, properly, "holding under" - as, for example, the hand; then to hold toward any one, as the ear - to give attention; then it is used as denoting to hold a discourse toward or with any one, or to hold satisfaction to any one, to make atonement; and then as "undergoing, paying, or suffering punishment," when united, as it is here, with the word δίκην dikē n (punishment, or vengeance). See "Rob. Lex." Here it expresses the idea of undergoing punishment. The word properly agrees in the construction with "cities," (πόλεις poleis,) referring to Sodom and Gomorrah, and the cities around them; but the things affirmed relate to the "inhabitants" of those cities. The word "vengeance" means punishment; that is, such vengeance as the Lord takes on the guilty; not vengeance for the gratification of private and personal feeling, but like that which a magistrate appoints for the maintenance of the laws; such as justice demands. The phrase "eternal fire" is one that is often used to denote future punishment - as expressing the severity and intensity of the suffering. See the notes, Mat 25:41. As here used, it cannot mean that the fires which consumed Sodom and Gomorrah were literally eternal, or were kept always burning, for that was not true. The expression seems to denote, in this connection, two things:
(1) That the destruction of the cities of the plain, with their inhabitants, was as entire and perpetual as if the fires had been always burning - the consumption was absolute and enduring - the sinners were wholly cut off, and the cities foRev_er rendered desolate; and,
(2) that, in its nature and duration, this was a striking emblem of the destruction which will come upon the ungodly. I do not see that the apostle here means to affirm that those particular sinners who dwelt in Sodom would be punished foRev_er, for his expressions do not directly affirm that, and his argument does not demand it; but still the "image" in his mind, in the destruction of those cities, was clearly that of the utter desolation and ruin of which this was the emblem; of the perpetual destruction of the wicked, like that of the cities of the plain. If this had not been the case, there was no reason why he should have used the word "eternal" - meaning here "perpetual" - since, if in his mind there was no image of future punishment, all that the argument would have demanded was the simple statement that they were cut off by fire.
The passage, then, cannot be used to prove that the particular dwellers in Sodom will be punished foRev_er - whatever may be the truth on that point; but that there is a place of eternal punishment, of which that was a striking emblem. The meaning is, that the case was one which furnished a demonstration of the fact that God will punish sin; that this was an example of the punishment which God sometimes inflicts on sinners in this world, and a type of that eternal punishment which will be inflicted in the next.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: as: Gen 13:13, Gen 18:20, Gen 19:24-26; Deu 29:23; Isa 1:9, Isa 13:19; Jer 20:16; Jer 50:40; Lam 4:6; Eze 16:49, Eze 16:50; Hos 11:8; Amo 4:11; Luk 17:29
strange: Gr. other, Gen 19:5; Rom 1:26, Rom 1:27; Co1 6:9
are: Mat 11:24; Pe2 2:6
eternal: Deu 29:23; Isa 33:14; Mat 25:41; Mar 9:43-49
Geneva 1599
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 fire.
(g) Following the steps of Sodom and Gomorrah.
(h) Thus he sets forth their horrible and wicked perversions.
John Gill
1:7 Even as Sodom and Gomorrha, and the cities about them,.... Admah and Zeboiim, for Zoar was spared. This is a third instance of God's vengeance on sinners; and which, like that of the Israelites, and of the angels, was after great favours had been enjoyed: these places were delightfully situated, and very fruitful, as the garden of God; they were under a form of government, had kings over them, and had lately had a very great deliverance from the kings that carried them captive, being rescued by Abraham; they had a righteous Lot among them, who was a reprover in the gate, and Abraham made intercession for them with God. But they
in like manner giving themselves over to fornication; not as the angels, who are not capable of sinning in such a manner; though the Jews make this to be a sin of theirs, and so interpret Gen 6:2 (i), but rather the Israelites, among whom this sin prevailed, 1Cor 10:8; though it seems best of all to refer it to the false teachers that turned the grace of God into lasciviousness, and were very criminal this way; and then the sense is, that in like manner as they, the inhabitants of Sodom and Gomorrah, gave themselves over to the sin of fornication; wherefore these men might expect the same judgments that fell upon them, since their sin was alike; which sin is a work of the flesh, contrary to the law of God, is against the body, and attended with many evils; exposes to judgment here and hereafter, and unfits for the communion of the saints, and for the kingdom of heaven:
and going after strange flesh; or "other flesh"; meaning not other women besides their own wives, but men; and designs that detestable and unnatural sin, which, from these people, is called sodomy to this day; and which is an exceeding great sin, contrary to the light of nature and law of God, dishonourable to human nature, and scandalous to a nation and people, and commonly prevails where idolatry and infidelity do, as among the Papists and Mahometans; and arose from idleness and fulness of bread in Sodom, and was committed in the sight of God, with great impudence: their punishment follows,
are set forth for an example; being destroyed by fire from heaven, and their cities turned into a sulphurous lake, which continues to this day, as a monument of God's vengeance, and an example to all such who commit the same sins, and who may expect the same equitable punishment; and to all who live ungodly lives, though they may not be guilty of the same crimes; and to all that slight and reject the Gospel revelation, with whom it will be more intolerable than for Sodom and Gomorrah; and to antichrist, who bears the same name, and spiritually is called Sodom and Egypt; and particularly to all false teachers, who besides their strange doctrines, go after strange flesh:
suffering the vengeance of eternal fire; which may be understood of that fire, with which those cities, and the inhabitants of it, were consumed; which, Philo the (k) Jew says, burnt till his time, and must be burning when Jude wrote this epistle. The effects of which still continues, the land being now brimstone, salt, and burning; and is an emblem and representation of hell fire, between which there is a great likeness; as in the matter of them, both being fire; in the efficient cause of them, both from the Lord; and in the instruments thereof, the angels, who, as then, will hereafter be employed in the delivery of the righteous, and in the burning of the wicked; and in the circumstance attending both, suddenly, at an unawares, when not thought of, and expected; and in the nature of them, being a destruction total, irreparable, and everlasting: and this agrees with the sentiments of the Jews, who say (l), that "the men of Sodom have no part or portion in the world to come, and shall not see the world to come.
And says R. Isaac,
"Sodom is judged , "with the judgment of hell" (m).
(i) Pirke Eliezer, c. 22. Joseph. Antiqu. l. 1. c. 3. sect. 1. (k) De Abrahamo, p. 370. (l) T. Hieros. Sanhedrin, fol. 29. 3. (m) Zohar in Gen. fol. 71. 3.
John Wesley
1:7 The cities which gave themselves over to fornication - The word here means, unnatural lusts. Are set forth as an example, suffering the vengeance of eternal fire - That is, the vengeance which they suffered is an example or a type of eternal fire.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Even as--ALFORD translates, "I wish to remind you (Jude 1:5) that."
Sodom, &c.-- (2Pet 2:6).
giving themselves over to fornication--following fornication extraordinarily, that is, out of the order of nature. On "in like manner to them" (Greek), compare Note, see on Jude 1:6. Compare on spiritual fornication, "go a whoring from thee," Ps 73:27.
going after strange flesh--departing from the course of nature, and going after that which is unnatural. In later times the most enlightened heathen nations indulged in the sin of Sodom without compunction or shame.
are set forth--before our eyes.
suffering--undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea.
the vengeance--Greek, "righteous retribution."
eternal fire--The lasting marks of the fire that consumed the cities irreparably, is a type of the eternal fire to which the inhabitants have been consigned. BENGEL translates as the Greek will admit, "Suffering (the) punishment (which they endure) as an example or sample of eternal fire (namely, that which shall consume the wicked)." Ezek 16:53-55 shows that Sodom's punishment, as a nation, is not eternal. Compare also 2Pet 2:6.
1:81:8: Ըստ նմին օրինակի եւ սոքա իբրեւ քնո՛վ դանդաչեալք՝ զմարմինն պղծե՛ն, զտէրութիւնս քամահե՛ն, զփառսն հայհոյեն[3256]։ [3256] Ոմանք. Զմարմինս պղծեն։
8 Նոյն ձեւով էլ, սրանք եւս, քնի մէջ զառանցելով, մարմին են պղծում, Աստծու իշխանութիւնն արհամարհում, երկնային փառաւոր էակներին հայհոյում,
8 Նմանապէս այս ցնորածներն ալ մարմինը կը պղծեն, տէրութիւնը կ’անարգեն, մեծափառներուն դէմ կը հայհոյեն։
Ըստ նմին օրինակի եւ սոքա իբրեւ քնով դանդաչեալք` զմարմին պղծեն, զտէրութիւնս քամահեն, զփառսն հայհոյեն:

1:8: Ըստ նմին օրինակի եւ սոքա իբրեւ քնո՛վ դանդաչեալք՝ զմարմինն պղծե՛ն, զտէրութիւնս քամահե՛ն, զփառսն հայհոյեն[3256]։
[3256] Ոմանք. Զմարմինս պղծեն։
8 Նոյն ձեւով էլ, սրանք եւս, քնի մէջ զառանցելով, մարմին են պղծում, Աստծու իշխանութիւնն արհամարհում, երկնային փառաւոր էակներին հայհոյում,
8 Նմանապէս այս ցնորածներն ալ մարմինը կը պղծեն, տէրութիւնը կ’անարգեն, մեծափառներուն դէմ կը հայհոյեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: так точно будет и с сими мечтателями, которые оскверняют плоть, отвергают начальства и злословят высокие власти.
1:8  ὁμοίως μέντοι καὶ οὖτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν.
1:8. Ὁμοίως (Unto-along-belonged) μέντοι (indeed-unto-the-one) καὶ (and) οὗτοι (the-ones-these) ἐνυπνιαζόμενοι ( in-sleeping-to ) σάρκα (to-a-flesh) μὲν (indeed) μιαίνουσιν, (they-stain-belong,"κυριότητα (to-an-authority-belongness) δὲ (moreover) ἀθετοῦσιν, (they-un-place-unto,"δόξας (to-recognitions) δὲ (moreover) βλασφημοῦσιν. (they-harmfully-declare-unto)
8. Yet in like manner these also in their dreamings defile the flesh, and set at nought dominion, and rail at dignities.
1:8. Similarly also, these ones certainly defile the flesh, and they despise proper authority, and they blaspheme against majesty.
1:8. Likewise also these [filthy] dreamers defile the flesh, despise dominion, and speak evil of dignities.
Likewise also these [filthy] dreamers defile the flesh, despise dominion, and speak evil of dignities:

8: так точно будет и с сими мечтателями, которые оскверняют плоть, отвергают начальства и злословят высокие власти.
1:8  ὁμοίως μέντοι καὶ οὖτοι ἐνυπνιαζόμενοι σάρκα μὲν μιαίνουσιν, κυριότητα δὲ ἀθετοῦσιν, δόξας δὲ βλασφημοῦσιν.
1:8. Similarly also, these ones certainly defile the flesh, and they despise proper authority, and they blaspheme against majesty.
1:8. Likewise also these [filthy] dreamers defile the flesh, despise dominion, and speak evil of dignities.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Contumacious Professors.A. D. 66.
8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 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. 11 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. 12 These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries. Here,

I. The character of these deceivers is described.

1. They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul. Fleshly lusts do war against the soul, 1 Pet. ii. 11; and in 2 Cor. vii. 1 we read of filthiness of flesh and spirit, each of which, though of different kinds, defiles the whole man.

2. They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of God, Rom. xiii. 1. God requires us to speak evil of no man (Tit. iii. 2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of God, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Ps. cv. 15. They speak evil, &c. Religion and its serious professors have been always and every where evil spoken of. Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Acts xxviii. 22.

On this occasion the apostle brings in Michael the archangel, &c., v. 9. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil contended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known, hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the body of Christ in the New-Testament style. Others bring other interpretations, which I will not here trouble the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defence. It is said, he durst not bring, &c. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of God and man which of them should out-scold or out-rail the other: a memorandum to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a railing accusation against the devil as knowing beforehand that he would be too hard for him at that weapon. Some think the apostle refers here to the remarkable passage we have, Num. xx. 7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing with the devil, nor enter into a particular debate about the merits of that special cause. He knew Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just indignation cries out, The Lord rebuke thee: like that of our Lord himself (Matt. iv. 10), Get thee hence, Satan. Moses was a dignity, a magistrate, one beloved and preferred by the great God; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of those whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine rebukes are harder to be borne than careless sinners now think for.

3. They speak evil of the things which they know not, &c., v. 10. Observe, Those who speak evil of religion and godliness speak evil of the things which they know not; for, if they had known them, they would have spoken well of them, for nothing but good and excellent can be truly said of religion, and it is sad that any thing different or opposite should ever be justly said of any of its professors. A religious life is the most safe, happy, comfortable, and honourable life that is. Observe, further, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, retirement screens some even from just censure. But what they know naturally, &c. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. The apostle likens such to brute beasts, though they often think and boast themselves, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understanding or apprehensions, but in their depraved wills and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to mortify.

4. In v. 11 the apostle represents them as followers of Cain, and in v. 12, 13, as atheistical and profane people, who thought little, and perhaps believed not much, of God or a future world--as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next--rebels against God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did. Of such the apostle further says, (1.) These are spots in your feasts of charity--the agapai or love-feasts, so much spoken of by the ancients. They happened, by whatever means or mischance, to be admitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when those who profess it, and join in the most solemn institution of it, are in heart and life unsuitable and even contrary to it: These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity. The Lord remedy it in his due time and way, not in men's blind and rigorous way of plucking up the wheat with the tares. But in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings. (2.) When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, there were; such as minded only the gratifying of their appetites with the daintiness and abundance of their fare; they had no regard to Solomon's caution, Prov. xxiii. 2. Note, In common eating and drinking a holy fear is necessary, much more in feasting, though we may sometimes be more easily and insensibly overcome at a common meal than at a feast; for, in the case supposed, we are less upon our guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare. (3.) Clouds they are without water, which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who at first setting out promise much, like early-blossoming trees in a forward spring, but in conclusion bring forth little or no fruit.--Carried about of winds, light and empty, easily driven about this way or that, as the wind happens to set; such are empty, ungrounded professors, and easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know. How happy would our world be if men either knew more or practically knew how little they know. (4.) Trees whose fruit withereth, &c. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seem to begin in the Spirit and end in the flesh, which is almost as common a case as it is an awful one. The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them the profession of the Christian religion. But now they are dead again by the evident proofs they have given of their hypocrisy: whatever they seemed, they had nothing truly vital in them.--Plucked up by the roots, as we commonly serve dead trees, from which we expect no more fruit. They are dead, dead, dead; why cumber they the ground? Away with them to the fire. (5.) Raging waves of the sea, boisterous, noisy, and clamorous; full of talk and turbulency, but with little (if any) sense or meaning: Foaming out their own shame, creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The psalmist's prayer ought always to be that of every honest and good man, "Let integrity and uprightness preserve me (Ps. xxv. 21), and, if it will not, let me be unpreserved." If honesty signify little now, knavery will signify much less, and that in a very little while. Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are for ever ended. (6.) Wandering stars, planets that are erratic in their motions, keep not that steady regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a very lively emblem of false teachers, who are sometimes here and sometimes there, so that one knows not where nor how to fix them. In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely there are certain stamina in which wise and good, honest and disinterested, men might agree, without throwing the populace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say or whereof they affirm.

II. The doom of this wicked people is declared: To whom is reserved the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world: not every one who teaches by mistake any thing that is not exactly true (for who then, in any public assembly, durst open a Bible to teach others, unless he thought himself equal or superior to the angels of God in heaven?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or prey of them, or (in the apostle's phrase) to make merchandize of them, 2 Pet. ii. 3. But enough of this. As for the blackness of darkness for ever, I shall only say that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corrupt the word of God, and betray the souls of men. If this will not make both ministers and people cautious, I know not what will.

Of the prophecy of Enoch, (v. 14, 15) we have no mention made in any other part or place of scripture; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be his holy name he has not) to try us so far. There is no fundamental article of the Christian religion, truly so called, which is not inculcated over and over in the New Testament, by which we may know on what the Holy Ghost does, and consequently on what we ought, to lay the greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, it is certain that there was such a prophecy of ancient date, of long standing, and universally received in the Old-Testament church; and it is a main point of our New-Testament creed. Observe, 1. Christ's coming to judgment was prophesied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth.--The Lord cometh with his holy myriads, including both angels and the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgment upon all. 2. It was spoken of then, so long ago, as a thing just at hand: "Behold, the Lord cometh; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably." He cometh, (1.) To execute judgment upon the wicked. (2.) To convince them. Observe, Christ will condemn none without precedent, trial, and conviction, such conviction as shall at least silence themselves. They shall have no excuse or apology to make that they either can or dare then stand by. Then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence; and yet it is certain that the mock-trials of prisoners in the jail among themselves and the real trial at the bar before the proper judge soon appear to be very different things.

I cannot pass v. 15 without taking notice how often, and how emphatically, the word ungodly is repeated in it, no fewer than four times: ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions; but it is not so in the language of the Holy Ghost. Note, Omissions, as well as commissions, must be accounted for in the day of judgment. Note, further, Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the judgment of the great day. Let us all take care in time. "If thou," says one of our good old puritans, "smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it." It may be too late to say before the angel that it was an error, Eccl. v. 6. I only here allude to that expression of the divinely inspired writer.
Adam Clarke: Commentary on the Bible - 1831
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 σαρκα μεν μιαινουσι, 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 Pe2 2:10, Pe2 2:11.) They treat governors and government with contempt, and calumniate and misrepresent all Divine and civil institutions.
Albert Barnes: Notes on the Bible - 1834
1:8: Likewise also - In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practice the same kind of vices. What the apostle says is, that their character resembled that of the inhabitants of Sodom; the example which he adduces of the punishment which was brought on those sinners, leaves it to be clearly inferred that the persons of whom he was speaking would be punished in a similar manner.
These filthy dreamers - The word "filthy" has been supplied by our translators, but there is no good reason why it should have been introduced. The Greek word (ἐνυπνιάζω enupniazō) means to dream; and is applied to these persons as holding doctrines and opinions which sustained the same relation to truth which dreams do to good sense. Their doctrines were the fruits of mere imagination, foolish vagaries and fancies. The word occurs nowhere else in the New Testament, except in Act 2:17, where it is applied to visions in dreams.
Defile the flesh - Pollute themselves; give indulgence to corrupt passions and appetites. See the notes at Pe2 2:10.
Despise dominion - The same Greek word is used here which occurs in Pe2 2:10. See the notes at that verse.
And speak evil of dignities - See the notes at Pe2 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: these: Jer 38:25-28
defile: Co1 3:17; Ti1 1:10; Pe2 2:10-12
despise: Gen 3:5; Num 16:3, Num 16:12, Num 16:13, Sa1 10:27; Psa 2:1-6, Psa 12:3-4; Luk 19:14; Act 7:27, Act 7:39; Th1 4:8; Heb 13:17
speak: Jde 1:9, Jde 1:10; Exo 22:28; Pro 30:11, Pro 30:17; Ecc 10:20; Act 23:5; Pe1 2:17
Geneva 1599
1:8 Likewise also these (i) [filthy] dreamers defile the flesh, (6) despise (k) dominion, and speak evil of dignities.
(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.
John Gill
1:8 Likewise also these filthy dreamers defile the flesh,.... Which may be literally understood, either of the Jewish doctors, who pretended to be interpreters of dreams, as R. Akiba, R. Lazar, and others (n); or of the false teachers in the apostle's time, and of their filthy dreams, and nocturnal pollutions in them; which sense the Arabic and Ethiopic versions confirm; the former rendering the words thus, "so these retiring in the time of sleep, defile their own flesh"; and the latter thus, "and likewise these, who in their own sleep, pollute their own flesh"; as also of their pretensions to divine assistance and intelligence by dreams; and likewise may be figuratively understood of them; for false doctrines are dreams, and the teachers of them dreamers, Jer 23:25, as are all those doctrines of men that oppose the trinity of persons in the Godhead; that contradict the deity and sonship of Christ; that depreciate any of his offices; that lessen the glory of the person and grace of the Spirit; that cry up the purity, power, and righteousness of human nature, and are contrary to the free grace of God. These arise from the darkness of the understanding, and a spirit of slumber upon them; are the fictions of their own brain, and of their roving imagination; are illusory and deceitful, and are in themselves vanities, and like dreams pass away. And the dreamers of these dreams may be said to "defile the flesh"; since they appear to follow and walk after the dictates of corrupt nature; and because by their unclean practices, mentioned in the preceding verse, they defile the flesh, that is, the body: all sin is of a defiling nature, and all men are defiled with it; but these were notoriously so; and often so it is, that unclean practices follow upon erroneous principles,
Despise dominion; either the government of the world by God, denying or speaking evil of his providence; the Ethiopic version renders it, "they deny their own God", either his being, or rather his providence; or the dominion and kingly power of Christ, to which they cared not to be subject; or rather civil magistracy, which they despised, as supposing it to be inconsistent with their Christian liberty, and rejected it as being a restraint on their lusts; choosing rather anarchy and confusion, that they might do as they pleased, though magistracy is God's ordinance, and magistrates are God's representatives:
and speak evil of dignities; or "glories"; the Arabic version reads, "the God of glory": this is to be understood either of angels, those glorious creatures, called thrones, dominions, &c. or ecclesiastical governors, who are set in the first and highest place in the church, and are the glory of the churches; or else civil magistrates, as before, who are the higher powers, and sit in high places of honour and grandeur. False teachers are injurious to themselves, disturbers of churches, and pernicious to civil government,
(n) T. Hieros. Maaser Sheni, fol. 55. 2, 3.
John Wesley
1:8 In like manner these dreamers - Sleeping and dreaming all their lives. Despise authority - Those that are invested with it by Christ, and made by him the overseers of his flock. Rail at dignities - The apostle does not seem to speak of worldly dignities. These they had "in admiration for the sake of gain," Jude 1:16; but those holy men, who for the purity of their lives, the soundness of their doctrine, and the greatness of their labours in the work of the ministry, were truly honourable before God and all good men; and who were grossly vilified by those who turned the grace of God into lasciviousness. Probably they were the impure followers of Simon Magus, the same with the Gnostics and Nicolaitans, Rev_ 2:15. 2Pet 2:10.
Robert Jamieson, A. R. Fausset and David Brown
1:8 also--rather, "In like manner nevertheless" (notwithstanding these warning examples) [ALFORD].
these . . . dreamers--The Greek has not "filthy" of English Version. The clause, "these men dreaming" (that is, in their dreams), belongs to all the verbs, "defile," "despise," and "speak evil." All sinners are spiritually asleep, and their carnal activity is as it were a dream (Th1 5:6-7). Their speaking evil of dignities is because they are dreaming, and know not what they are speaking evil of (Jude 1:10). "As a man dreaming seems to himself to be seeing and nearing many things, so the natural man's lusts are agitated by joy, distress, fear, and the other passions. But he is a stranger to self-command. Hence, though he bring into play all the powers of reason, he cannot conceive the true liberty which the sons of light, who are awake and in the daylight; enjoy" [BENGEL].
defile the flesh-- (Jude 1:7).
dominion--"lordship."
dignities--literally, "glories." Earthly and heavenly dignities.
1:91:9: Ուր Միքայէլ հրեշտակապետն յորժամ բանսարկուն Սատանայի վիճեա՛լ տայր պատասխանի վասն Մովսիսեանն մարմնոյ, ո՛չ ժպրհեցաւ հայհոյութեանն դատաստանի հանդուրժել. այլ ասէ. Սաստեսցէ՛ ՚ի քեզ Տէր[3257]։ [3257] Ոմանք. Հրեշտակապետ, յորժամ բանսարկու Սատանայ վի՛՛... վասն Մովսիսեան մարմնոյն... հայհոյութեան դատաստանին համբերել, այլ։ Ուր Ոսկան. Յորժամ ընդ բանսարկուին Սատա՛՛։
9 այն դէպքում, երբ Միքայէլ հրեշտակապետը, բանսարկու Սատանայի հետ, Մովսէսի մարմնի մասին վիճելիս, չհամարձակուեց հայհոյալից խօսքերով դատապարտել նրան, այլ ասաց. «Թող Տէրը քեզ սաստի»:
9 Բայց Միքայէլ հրեշտակապետը, երբ Սատանային դէմ դնելով Մովսէսին մարմնին համար կը վիճէր, չհամարձակեցաւ հայհոյութեան դատապարտութիւն բերել անոր վրայ, հապա ըսաւ. «Տէրը յանդիմանէ քեզ»։
Ուր Միքայէլ հրեշտակապետն յորժամ բանսարկուն Սատանայի վիճեալ տայր պատասխանի վասն Մովսիսեանն մարմնոյ, ոչ ժպրհեցաւ հայհոյութեանն դատաստանի հանդուրժել. այլ ասէ. Սաստեսցէ ի քեզ Տէր:

1:9: Ուր Միքայէլ հրեշտակապետն յորժամ բանսարկուն Սատանայի վիճեա՛լ տայր պատասխանի վասն Մովսիսեանն մարմնոյ, ո՛չ ժպրհեցաւ հայհոյութեանն դատաստանի հանդուրժել. այլ ասէ. Սաստեսցէ՛ ՚ի քեզ Տէր[3257]։
[3257] Ոմանք. Հրեշտակապետ, յորժամ բանսարկու Սատանայ վի՛՛... վասն Մովսիսեան մարմնոյն... հայհոյութեան դատաստանին համբերել, այլ։ Ուր Ոսկան. Յորժամ ընդ բանսարկուին Սատա՛՛։
9 այն դէպքում, երբ Միքայէլ հրեշտակապետը, բանսարկու Սատանայի հետ, Մովսէսի մարմնի մասին վիճելիս, չհամարձակուեց հայհոյալից խօսքերով դատապարտել նրան, այլ ասաց. «Թող Տէրը քեզ սաստի»:
9 Բայց Միքայէլ հրեշտակապետը, երբ Սատանային դէմ դնելով Մովսէսին մարմնին համար կը վիճէր, չհամարձակեցաւ հայհոյութեան դատապարտութիւն բերել անոր վրայ, հապա ըսաւ. «Տէրը յանդիմանէ քեզ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Михаил Архангел, когда говорил с диаволом, споря о Моисеевом теле, не смел произнести укоризненного суда, но сказал: 'да запретит тебе Господь'.
1:9  ὁ δὲ μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῶ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ μωϊσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπεν, ἐπιτιμήσαι σοι κύριος.
1:9. Ὁ ( The-one ) δὲ (moreover) Μιχαὴλ ( a-Michael ) ὁ ( the-one ) ἀρχάγγελος , ( a-first-messenger ,"ὅτε (which-also) τῷ (unto-the-one) διαβόλῳ (unto-casted-through) διακρινόμενος ( separating-through ) διελέγετο (it-was-being-forthed-through) περὶ (about) τοῦ (of-the-one) Μωυσέως (of-a-Mouseus) σώματος, (of-a-body,"οὐκ (not) ἐτόλμησεν (it-ventured-unto) κρίσιν (to-a-separating) ἐπενεγκεῖν (to-have-had-beared-upon) βλασφημίας, (of-a-harmful-declaring-unto,"ἀλλὰ (other) εἶπεν (it-had-said," Ἐπιτιμήσαι ( It-may-have-upon-valuated-unto ) σοι ( unto-thee ," Κύριος . ( Authority-belonged )
9. But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.
1:9. When Michael the Archangel, disputing with the devil, contended about the body of Moses, he did not dare to bring against him a judgment of blasphemy, so instead he said: “The Lord commands you.”
1:9. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee:

9: Михаил Архангел, когда говорил с диаволом, споря о Моисеевом теле, не смел произнести укоризненного суда, но сказал: 'да запретит тебе Господь'.
1:9  ὁ δὲ μιχαὴλ ὁ ἀρχάγγελος, ὅτε τῶ διαβόλῳ διακρινόμενος διελέγετο περὶ τοῦ μωϊσέως σώματος, οὐκ ἐτόλμησεν κρίσιν ἐπενεγκεῖν βλασφημίας, ἀλλὰ εἶπεν, ἐπιτιμήσαι σοι κύριος.
1:9. When Michael the Archangel, disputing with the devil, contended about the body of Moses, he did not dare to bring against him a judgment of blasphemy, so instead he said: “The Lord commands you.”
1:9. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-13: Если Апостол Петр говорит (2Пет. 2:10-11) об ангелах вообще, что они, при всем превосходстве над людьми, не дерзают произносить укоризненного суда на власти и начальство, то Ап. Иуда это же утверждает, частнее, об одном Архангеле Михаиле (ср. Дан 12:1: сл.), при этом указывая на один лишь определенный случай - спор Архангела с диаволом о теле Моисея, когда Архангел проявил достойную подражания людей кротость (ср. Зах 3:14). Сказание о споре Архангела Михаила с диаволом о теле Моисея (причем, по сказанию, диавол пытался доказать свою власть над телом Моисея за убийство им египтянина), по свидетельству Климента Александрийского, Оригена, св. Афанасия Великого, имелась в апокрифической книге "Восхождение" или "Вознесение Моисея" (AnabasiV или AnalhyV MwusewV). Но вообще предание о необычайной смерти и погребении великого вождя и законодателя Израиля широко было распространено в иудейском предании, как устном, так и письменном (мидраши). Поэтому можно думать, что Ап. Иуда взял приводимое сказание из устного предания. Приводит же его с тою целью, чтобы - от противного - лучше показать дерзость лжеучителей в их воззрениях и суждениях. Далее, со ст. 11, лжеучители изображаются, главным образом, со стороны практической. В ст. 11: Апостол сравнивает их с первым в мире убийцею Каином (Быт 4:8) потому, что они, преподавая нечестивое учение братьям, т. е. однородным человекам, убивают их злыми своими ученьями; с Валаамом (Чис 22:1: сл. 31:16; 2Пет. 2:15; Откр 2:14), потому что они свое дело учения делают для корысти, сребролюбия и вообще личной выгоды; с Кореем (Чис 16:1: сл.) - потому что, подобно ему, будучи недостойны, похитили себе учительское достоинство (блаж. Феофил.). В ст. 12: Апостол прежде всего говорит о недостойном поведении лжеучителей на священных первохристианских вечерях любви, агапах (en taiV agapaiV), устроявшихся христианами первенствующей Церкви в связи с таинством евхаристии (ср. 1Кор.11:21-22). К этим-то священным трапезам лжеучители, видимо, относились предосудительно, без всякого страха предаваясь объядению и пьянству (ср. 2Пет. 2:21, см. 1Кор.XI. 21), и вообще бесчинствовали, оскверняли священные для христиан трапезы. Во второй половине ст. 12: и в ст. 13: Апостол для характеристики лжеучителей употребляет ряд сравнений: "это - безводные облака, носимые ветром, осенние деревья, бесплодные, дважды умершие, исторгнутые; свирепые морские волны, пенившиеся срамотами своими, заезды блуждающие, которыми блюдется мрак тьмы на веки". Первый образ "безводные облака" означает внутреннюю духовную пустоту лжеучителей, неспособных ни к какому доброму делу; как от безводных облаков, гонимых ветром, люди напрасно ожидали бы живительной влаги, так бесполезно и надутое пустословие лжеучителей без силы и благодати (ср. 2Пет. 1:17). Второй образ ("осенние деревья, бесплодные, дважды умершие") указывают на духовное омертвение лжеучителей. Они подобны осенним бесплодным деревьям, плод которых выгнил и истлел к осени, - и именно деревьям, дважды умершим, таким сухим деревьям, которые, замерзли зимою, лишены всякого зародыша жизни, и весною уже не оживут и не принесут ни цветов, ни плодов, и потому подлежат полному исторжению" (ср. Ин 15:6). Дальнейшие образы выражают всю нравственную постыдность поведения лжеучителей. Свирепым морским волнам они уподобляются потому, что беспокойное их сердце свирепо волнуется всякими чувственными похотями и, подобно волнам взбаламученного моря, выбрасывают на поверхность жизни всякую нравственную нечистоту, следствием чего может быть для некоторых кораблекрушение в вере (1Тим. 1:19). Как люди без всякой нравственной устойчивости и упорядоченности, лжеучители, наконец, сравниваются с блуждающими звездами (astereV planhtai). "С ними сходны еретики не в том, будто красуются на тверди нашей веры, и чрез них проходит Солнце правды, Христос, проводящий добродетели в зрелость и оживотворяющий преданных им верных, - но в том, что, представляясь принявшими на себя вид Ангела света, как первоначальник их злой бес (2Кор. 11:13-14), несутся только против учения Господня, чем и приближающихся к ним омрачают и самим себе приготовляют вечный мрак" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
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 Rev 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; Mic 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, etc." 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 endeavored 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 Dan 10:13, Dan 10:21; Dan 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, Zac 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 Zac 3:1, Zac 3:2, 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 Rom 7:24, σωμα της ἁμαρτιας, 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, etc.
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 endeavors 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; Psa 85:8." Shemoth Rabba, sec. xviii. fol. 117, 3.
Albert Barnes: Notes on the Bible - 1834
1:9: Yet Michael the archangel ... - This verse has given more perplexity to expositors than any other part of the Epistle; and in fact the difficulties in regard to it have been so great that some have been led to regard the Epistle as spurious. The difficulty has arisen from these two circumstances:
(1) Ignorance of the origin of what is said here of Michael the archangel, nothing of this kind being found in the Old Testament; and,
(2) the improbability of the story itself, which looks like a mere Jewish fable.
Peter Pe2 2:2 made a general reference to angels as not bringing railing accusations against others before the Lord; but Jude refers to a particular case - the case of Michael when contending about the body of Moses. The methods proposed of reconciling the passage with the proper ideas of inspiration have been various, though perhaps no one of them relieves it of all difficulty. It would be inconsistent with the design of these notes to go into an extended examination of this passage. Those who wish to see a full investigation of it may consult Michaelis' Introduction to the New Testament, vol. iv. pp. 378-393; Lardner, vol. vi. p. 312ff; Hug, Introduction Section 183; Benson, in loc.; Rosenmuller's Morgenland, iii. pp. 196, 197; and Wetstein, in loc. The principal methods of relieving the difficulty have been the following:
I. Some have supposed that the reference is to the passage in Zechariah, Zac 3:1, following "And he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan," etc. The opinion that Jude refers to this passage was held by Lardner. But the objections to this are very obvious:
(1) There is no similarity between the two, except the expression, "the Lord rebuke thee."
(2) the name Michael does not occur at all in the passage in Zechariah.
(3) there is no mention made of the "body of Moses" there, and no allusion to it whatever.
(4) there is no intimation that there was any such contention about his body. There is a mere mention that Satan resisted the angel of the Lord, as seen in the vision, but no intimation that the controversy had "any" reference to Moses in any way.
(5) the reason of the resistance which Satan offered to the angel in the vision as seen by Zechariah is stated. It was in regard to the consecration of Joshua to the office of high priest implying a return of prosperity to Jerusalem, and the restoration of the worship of God there in its purity; see Zac 3:2. To this Satan was of course opposed, and the vision represents him as resisting the angel in his purpose thus to set him apart to that office. These reasons seem to me to make it clear that Jude did not refer to the passage in Zechariah, nor is there any other place in the Old Testament to which it can be supposed he had reference.
II. Hug supposes that the reference here, as well as that in Jde 1:14, to the prophecy of Enoch, is derived from some apocryphal books existing in the time of Jude; and that though those books contained mere fables, the apostle appealed to them, not as conceding what was said to be true, but in order to refute and rebuke those against whom he wrote, out of books which they admitted to be of authority. Introduction Section 183. Arguments and confutations, he says, drawn from the sacred Scriptures, would have been of no avail in reasoning with them, for these they evaded Pe2 3:16, and there were no surer means of influencing them than those writings which they themselves valued as the sources of their special views. According to this, the apostle did not mean to vouch for the truth of the story, but merely to make use of it in argument. The objection to this is, that the apostle does in fact seem to refer to the contest between Michael and the devil as true. He speaks of it in the same way in which he would have done if he had spoken of the death of Moses, or of his smiting the rock, or of his leading the children of Israel across the Red Sea, or of any other fact in history. If he regarded it as a mere fable, though it would have been honest and consistent with all proper views of inspiration for him to have said to those against whom he argued, that on their own principles such and such things were true, yet it would not be honest to speak of it as a fact which he admitted to be true. Besides, it should be remembered that he is not arguing with them, in which case it might be admissible reason in this way, but was making statements to others about them, and showing that they manifested a spirit entirely different from that which the angels evinced even when contending in a just cause against the prince of all evil.
III. It has been supposed that the apostle quotes an apocryphal book existing in his time, containing this account, and that he means to admit that the account is true. Origen mentions such a book, called "the Assumption of Moses," (Αναληψις του Μωσεως Analē psis tou Mō seō s,) as extant in his time, containing this very account of the contest between Michael and the devil about the body of Moses. That was a Jewish Greek book, and Origen supposed that this was the source of the account here. That book is now lost. There is still extant a book in Hebrew, called פטירת משׁה paTiyret Mosheh - "the Death of Moses," which some have supposed to be the book referred to by Origen. "That" book contains many fabulous stories about the death of Moses, and is evidently the work of some Jew drawing wholly upon his imagination. An account of it may be seen in Michaelis, Introduction iv. p. 381ff. There is no reason to suppose that this is the same book referred to by Origen under the name of "the Assumption of Moses;" and there is a moral certainty that an inspired writer could not have quoted it as of authority. Further, there can be no reasonable doubt that such a book as Origen refers to, under the title of "the Assumption of Moses," was extant in "his" time, but that does not prove by any means that it was extant in the time of Jude, or that he quoted it. There is, indeed, no positive proof that it was "not" extant in the time of Jude, but there is none that it was, and all the facts in the case will be met by the supposition that it was written afterward, and that the tradition on the subject here referred to by Jude was incorporated into it.
IV. The remaining supposition is, that Jude here refers to a pRev_alent "tradition" among the Jews, and that he has adopted it as containing an important truth, and one which bore on the subject under discussion. In support of this, it may be observed,
(a) that it is well known that there were many traditions of this nature among the Jews. See the notes at Mat 15:2.
(b) That though many of these traditions were puerile and false, yet there is no reason to doubt that some of them might have been founded in truth.
(c) That an inspired writer might select those which were true, for the illustration of his subject, with as much propriety as he might select what was written; since if what was thus handed down by tradition was true, it was as proper to use it as to use a fact made known in any other way.
(d) That in fact such traditions were adopted by the inspired writers when they would serve to illustrate a subject which they were discussing. Thus Paul refers to the tradition about Jannes and Jambres as true history. See the notes at Ti2 3:8.
(e) If, therefore, what is here said was true, there was no impropriety in its being referred to by Jude as an illustration of his subject.
The only material question then is, whether it is "true." And who can prove that it is not? What evidence is there that it is not? How is it possible to demonstrate that it is not? There are many allusions in the Bible to angels; there is express mention of such an angel as Michael Dan 12:1; there is frequent mention of the devil; and there are numerous affirmations that both bad and good angels are employed in important transactions on the earth. Who can prove that such spirits never meet, never come in conflict, never encounter each other in executing their purposes? Good men meet bad men, and why is it any more absurd to suppose that good angels may encounter bad ones? It should be remembered, further, that there is no need of supposing that the subject of the dispute was about burying the body of Moses; or that Michael sought to bury it, and the devil endeavored to pRev_ent it - the one in order that it might not be worshipped by the Israelites, and the other that it might be.
This indeed became incorporated into the tradition in the apocryphal books which were afterward written; but Jude says not one word of this, and is in no way responsible for it. All that he says is, that there was a contention or dispute (διακρινόμενος διελέγετο diakrinomenos dielegeto respecting "his body." But when it was, or what was the occasion, or how it was conducted, he does "not" state, and we have no right to ascribe to him sentiments which he has not expressed. If ever such a controversy of any kind existed respecting that body, it is all that Jude affirms, and is all for which he should be held responsible. The sum of the matter, then, it seems to me is, that Jude has, as Paul did on another occasion, adopted a tradition which was pRev_alent in his time; that there is nothing necessarily absurd or impossible in the fact affirmed by the tradition, and that no one can possibly demonstrate that it is not true.
The archangel - The word "archangel" occurs only in one other place in the Scriptures. See the notes at Th1 4:16. It means "ruling or chief" angel - the chief among the hosts of heaven. It is nowhere else applied to Michael, though his name is several times mentioned, Dan 10:13, Dan 10:21; Dan 12:1; Rev 12:7.
When contending - This word (διακρινόμενος diakrinomenos) refers here to a contention or strife with words - "a disputation." Nothing farther is necessarily implied, for it is so used in this sense in the New Testament, Act 11:2, Act 11:12, ("Greek.")
He disputed - διαλέγομαι dialegomai. "This" word also would denote merely a controversy or contention of words, Mar 9:34; Act 17:2, Act 17:17; Act 18:4, Act 18:19; Act 24:12.
About the body of Moses - The nature of this controversy is wholly unknown, and conjecture is useless. It is not said, however, that there was a strife which should get the body, or a contention about burying it, or any physical contention about it whatever. That there "may" have been, no one indeed can disprove; but all that the apostle says would be met by a supposition that there was any debate of any kind respecting that body, in which Michael, though provoked by the opposition of the worst being in the universe, still restrained himself from any outbreaking of passion, and used only the language of mild but firm rebuke.
Durst not - οῦκ ἐτόλμησεν ouk etolmē sen - "Did not dare." It is not said that he did not dare to do it because he feared Satan; but all that the word implies is met by supposing that he did not dare to do it because he feared the Lord, or because in any circumstances it would be wrong.
A railing accusation - The Greek word is "blasphemy." The meaning is, he did not indulge in the language of mere reproach: and it is implied here that such language would be wrong anywhere. If it would be right to bring a railing accusation against any one, it would be against the devil.
But said, The Lord rebuke thee - The word here used (ἐπιτιμάω epitimaō) means, properly, to put honor upon; and then to adjudge or confirm. Then it came to be used in the sense of commanding or "restraining" - as, e. g., the winds and waves, Mat 8:26; Mar 4:39. Then it is used in the sense of "admonishing strongly;" of enjoining upon one, "with the idea of censure," Mat 18:18; Mar 1:25; Luk 4:35, Luk 4:41. This is the idea here - the expression of a wish that "the Lord" would take the matter of the dispute to himself, and that he would properly restrain and control Satan, with the implied idea that his conduct was wrong. The language is the same as that recorded in Zac 3:2, as used by "the angel" respecting Satan. But, as before observed, there is no reason to suppose that the apostle referred to that. The fact, however, that the angel is said to have used the language on that occasion may be allowed to give confirmation to what is said here, since it shows that it is the language which angelic beings naturally employ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Michael: It is most probable, that the Apostle took this account concerning Michael, and that of the prophesying of Enoch, from an ancient tradition preserved and well known among the Jews. Dan 10:13, Dan 10:21, Dan 12:1; Rev 12:7
archangel: Th1 4:16
the body: Deu 34:6
durst: Exo 22:28; Isa 36:13-21; Mar 15:29; Luk 23:39, Luk 23:40; Pe1 3:9; Pe2 2:11
The Lord: Ch1 12:17; Isa 37:3, Isa 37:4, Isa 37:10-20; Zac 3:2
Geneva 1599
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 rebuke thee.
(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.
John Gill
1:9 Yet Michael the archangel,.... By whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ; as appears from his name Michael, which signifies, "who is as God": and who is as God, or like unto him, but the Son of God, who is equal with God? and from his character as the archangel, or Prince of angels, for Christ is the head of all principality and power; and from what is elsewhere said of Michael, as that he is the great Prince, and on the side of the people of God, and to have angels under him, and at his command, Dan 10:21. So Philo the Jew (o) calls the most ancient Word, firstborn of God, the archangel; Uriel is called the archangel in this passage from the Apocrypha:
"And unto these things Uriel the archangel gave them answer, and said, Even when the number of seeds is filled in you: for he hath weighed the world in the balance.'' (2 Esdras 4:36)
when contending with the devil he disputed about the body of Moses; which some understand literally of the fleshly and natural body of Moses, buried by the Lord himself, partly out of respect to him; and partly, as some think, lest the Israelites should be tempted to an idolatrous worship of him; but rather it was to show that the law of Moses was to be abolished and buried by Christ, never to rise more: and they think that this dispute was either about the burying of his body, or the taking of it up again; Satan on the one hand insisting upon the taking of it up, in order to induce the Israelites to worship him, and Michael, on the other hand, opposing it, to prevent this idolatry; but then the difficulty is, where Jude should have this account, since the Scriptures are silent about it. Some have thought that he took it out of an apocryphal book, called "the Ascension of Moses", as Origen (p), which is not likely; others, that he had it by tradition, by which means the Apostle Paul came by the names of the Egyptian magicians Jannes and Jambres; and some passages are referred to in some of their writings (q), as having some traces of this dispute; but in them the discourse is not concerning the body, but the soul of Moses; not concerning burying or taking up of his body, when buried, but concerning the taking away of his soul, when he was alive; which none of the angels caring to undertake, at length Samael, the chief of devils, did, but without success, wherefore God took it away with a kiss himself: besides, the apostle produces this history as a thing well known; nor is it reasonable to suppose that such an altercation should be between Michael, and the devil, on such an account; or that it was in order to draw Israel into idolatry on the one hand, and on the other hand to prevent it; since never was the custom of the Israelites to worship their progenitors or heroes; nor did they seem so well disposed to Moses in his lifetime; nor was there any necessity of taking up his body, were they inclined to give him honour and worship; yea, the sight of his dead body would rather have prevented than have encouraged it: but this is to be understood figuratively; and reference is had to the history in Zech 3:1; as appears from the latter part of this verse: some think the priesthood of Christ is intended, which was the end, the sum and substance, of the law of Moses; and seeing that Joshua, the high priest, was a type of Christ, and the angel of the Lord contended with Satan about him, he might be said to dispute with him about the body of Moses; but this sense makes a type of a type, and Christ to contend about himself; besides, this should rather be called the body of Christ than of Moses, others think that the temple of the Jews is meant about the rebuilding of which the contention is thought to be; and which may be called the body of Moses, as the church is called the body of Christ; though it should be observed, that the temple is never so called, and that not the place where the church meets, but the church itself, is called the body of Christ: but it is best of all to understand it of the law of Moses, which is sometimes called Moses himself, Jn 5:45; and so the body of Moses, or the body of his laws, the system of them; just as we call a system of laws, and of divinity, such an one's body of laws, and such an one's body of divinity: and this agrees with the language of the Jews, who say (r), of statutes, service, purification, &c. that they are , "the bodies of the law"; and so of Misnic treatises, as those which concern the offerings of turtle doves, and the purification of menstruous women, that they are "the bodies" of the traditions (s), that is, the sum and substance of them: so the decalogue is said (t) to be "the body of the Shema", or "Hear, O Israel", Deut 6:4, so Clemens of Alexandria (u) says, that there are some who consider the body of the Scriptures, the words and names, as if they were, , "the body of Moses" (w). Now the law of Moses was restored in the time of Joshua the high priest, by Ezra and Nehemiah. Joshua breaks some of these laws, and is charged by Satan as guilty, who contended and insisted upon it that he should suffer for it; so that this dispute or contention might be said to be about the body of Moses, that is, the body of Moses's law, which Joshua had broken; in which dispute Michael, or the angel of the Lord, even the Lord Jesus Christ himself,
durst not bring against him a railing accusation; that is, not that he was afraid of the devil, but though he could have given harder words, or severer language, and which the other deserved, yet he chose not to do it, he would not do it; in which sense the word "durst", or "dare", is used in Rom 5:7,
but said, the Lord rebuke thee; for thy malice and insolence; see Zech 3:2; and this mild and gentle way of using even the devil himself agrees with Christ's conduct towards him, when tempted by him in the wilderness, and when in his agony with him in the garden, and amidst all his reproaches and sufferings on the cross. And now the argument is from the greater to the lesser, that if Christ, the Prince of angels, did not choose to give a railing word to the devil, who is so much inferior to him, and when there was so much reason and occasion for it; then how great is the insolence of these men, that speak evil of civil and ecclesiastical rulers, without any just cause at all?
(o) De Confus. Ling. p. 341. & quis. rer. divin. Haeres. p. 509. (p) , l. 3. c. 2. (q) Debarim Rabba, fol. 245. 3, 4. Abot R. Nathan, c. 12. fol. 4. 2, 3. Petirath Mosis, fol. 57. 1. &. c. (r) Misn. Chagiga, c. 1. sect. 8. (s) Pirke Abot, c. 3. sect. 18. (t) T. Hieros. Beracot, fol. 6. 2. (u) Stromat, l. 6. p. 680. (w) Vid. Chion. Disput. Theolog. par. 1. & 2. De Corpore Mosis, sub Praesidio Trigland. Lugd. Batav. 1697.
John Wesley
1:9 Yet Michael - It does not appear whether St. Jude learned this by any revelation or from ancient tradition. It suffices, that these things were not only true, but acknowledged as such by them to whom he wrote. The archangel - This word occurs but once more in the sacred writings, Th1 4:16. So that whether there be one archangel only, or more, it is not possible for us to determine. When he disputed with the devil - At what time we know not. Concerning the body of Moses - Possibly the devil would have discovered the place where it was buried, which God for wise reasons had concealed. Durst not bring even against him a railing accusation - Though so far beneath him in every respect. But simply said, (so great was his modesty!) The Lord rebuke thee - I leave thee to the Judge of all.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Michael, the archangel--Nowhere in Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New Testament where it occurs, is Th1 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confound Christ with Michael. The name means, Who is like God? In Dan 10:13 he is called "One ('the first,' Margin) of the chief princes." He is the champion angel of Israel. In Rev_ 12:7 the conflict between Michael and Satan is again alluded to.
about the body of Moses--his literal body. Satan, as having the power of death, opposed the raising of it again, on the ground of Moses' sin at Meribah, and his murder of the Egyptian. That Moses' body was raised, appears from his presence with Elijah and Jesus (who were in the body) at the Transfiguration: the sample and earnest of the coming resurrection kingdom, to be ushered in by Michael's standing up for God's people. Thus in each dispensation a sample and pledge of the future resurrection was given: Enoch in the patriarchal dispensation, Moses in the Levitical, Elijah in the prophetical. It is noteworthy that the same rebuke is recorded here as was used by the Angel of the Lord, or Jehovah the Second Person, in pleading for Joshua, the representative of the Jewish Church, against Satan, in Zech 3:2; whence some have thought that also here "the body of Moses" means the Jewish Church accused by Satan, before God, for its filthiness, on which ground he demands that divine justice should take its course against Israel, but is rebuked by the Lord who has "chosen Jerusalem": thus, as "the body of Christ" is the Christian Church, so "the body of Moses" is the Jewish Church. But the literal body is evidently here meant (though, secondarily, the Jewish Church is typified by Moses' body, as it was there represented by Joshua the high priest); and Michael, whose connection seems to be so close with Jehovah-Messiah on the one hand, and with Israel on the other, naturally uses the same language as his Lord. As Satan (adversary in court) or the devil (accuser) accuses alike the Church collectively and "the brethren" individually, so Christ pleads for us as our Advocate. Israel's, and all believers' full justification, and the accuser's being rebuked finally, is yet future. JOSEPHUS [Antiquities,4.8], states that God hid Moses' body, lest, if it had been exposed to view, it would have been made an idol of. Jude, in this account, either adopts it from the apocryphal "assumption of Moses" (as ORIGEN [Concerning Principalities, 3.2] thinks), or else from the ancient tradition on which that work was founded. Jude, as inspired, could distinguish how much of the tradition was true, how much false. We have no such means of distinguishing, and therefore can be sure of no tradition, save that which is in the written word.
durst not--from reverence for Satan's former dignity (Jude 1:8).
railing accusation--Greek, "judgment of blasphemy," or evil-speaking. Peter said, Angels do not, in order to avenge themselves, rail at dignities, though ungodly, when they have to contend with them: Jude says that the archangel Michael himself did not rail even at the time when he fought with the devil, the prince of evil spirits--not from fear of him, but from reverence of God, whose delegated power in this world Satan once had, and even in some degree still has. From the word "disputed," or debated in controversy, it is plain it was a judicial contest.
1:101:10: Իսկ սոքա զոր ինչ ո՛չն իմանան՝ հայհոյե՛ն. եւ զայլսն եւս զոր բնութեամբ իբրեւ զանխօս անասուն գիտեն, ՚ի նոսի՛ն ապականեսցին[3258]։ [3258] Ոմանք. Եւ զայլն եւս... իբրեւ զանխօսդ անասունս գի՛՛։
10 Իսկ սրանք հայհոյում են այն բանի դէմ, որ չգիտեն. եւ ինչ բաներ, որ բնազդով գիտեն, ինչպէս անբան անասունը, նրանցով էլ ապականւում են:
10 Իսկ ասոնք այն բաներուն որոնք չեն հասկնար, հայհոյութիւն կ’ընեն եւ այն բաներուն որոնք բնականաբար, անբան անասուններու պէս գիտեն, անոնց մէջ պիտի ապականին։
Իսկ սոքա զոր ինչ ոչն իմանան` հայհոյեն. եւ զայլն եւս զոր բնութեամբ իբրեւ զանխօս անասուն գիտեն, ի նոսին ապականեսցին:

1:10: Իսկ սոքա զոր ինչ ո՛չն իմանան՝ հայհոյե՛ն. եւ զայլսն եւս զոր բնութեամբ իբրեւ զանխօս անասուն գիտեն, ՚ի նոսի՛ն ապականեսցին[3258]։
[3258] Ոմանք. Եւ զայլն եւս... իբրեւ զանխօսդ անասունս գի՛՛։
10 Իսկ սրանք հայհոյում են այն բանի դէմ, որ չգիտեն. եւ ինչ բաներ, որ բնազդով գիտեն, ինչպէս անբան անասունը, նրանցով էլ ապականւում են:
10 Իսկ ասոնք այն բաներուն որոնք չեն հասկնար, հայհոյութիւն կ’ընեն եւ այն բաներուն որոնք բնականաբար, անբան անասուններու պէս գիտեն, անոնց մէջ պիտի ապականին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: А сии злословят то, чего не знают; что же по природе, как бессловесные животные, знают, тем растлевают себя.
1:10  οὖτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῶα ἐπίστανται, ἐν τούτοις φθείρονται.
1:10. Οὗτοι (The-ones-these) δὲ (moreover) ὅσα ( to-which-a-which ) μὲν (indeed) οὐκ (not) οἴδασιν (they-had-come-to-see) βλασφημοῦσιν, (they-harmfully-declare-unto) ὅσα ( to-which-a-which ) δὲ (moreover) φυσικῶς (unto-spawned-of) ὡς (as) τὰ (the-ones) ἄλογα ( un-fortheed ) ζῷα (lifelets) ἐπίστανται , ( they-stand-upon ,"ἐν (in) τούτοις (unto-the-ones-these) φθείρονται. (they-be-degraded)
10. But these rail at whatsoever things they know not: and what they understand naturally, like the creatures without reason, in these things are they destroyed.
1:10. But these men certainly blaspheme against whatever they do not understand. And yet, whatever they, like mute animals, know from nature, in these things they are corrupted.
1:10. 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.
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:

10: А сии злословят то, чего не знают; что же по природе, как бессловесные животные, знают, тем растлевают себя.
1:10  οὖτοι δὲ ὅσα μὲν οὐκ οἴδασιν βλασφημοῦσιν, ὅσα δὲ φυσικῶς ὡς τὰ ἄλογα ζῶα ἐπίστανται, ἐν τούτοις φθείρονται.
1:10. But these men certainly blaspheme against whatever they do not understand. And yet, whatever they, like mute animals, know from nature, in these things they are corrupted.
1:10. 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.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:10: But these speak evil of those things which they know not - These false and corrupt teachers employ reproachful language of those things which lie wholly beyond the reach of their vision. Notes, Pe2 2:12.
But what they know naturally - As mere men; as animals; that is, in things pertaining to their physical nature, or in which they are on a level with the brute creation. The reference is to the natural instincts, the impulses of appetite, and passion, and sensual pleasure. The idea of the apostle seems to be, that their knowledge was confined to those things. They did not rise above them to the intelligent contemplation of those higher things, against which they used only the language of reproach. There are multitudes of such men in the world. Towards high and holy objects they use only the language of reproach. They do not understand them, but they can rail at them. Their knowledge is confined to the subjects of sensual indulgence, and all their intelligence in that respect is employed only to corrupt and destroy themselves.
As brute beasts - Animals without intelligence. Notes, Pe2 2:12.
In those things they corrupt themselves - They live only for sensual indulgence, and sink deeper and deeper in sensual gratifications.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: speak: Pe2 2:12
in those: Rom 1:21, Rom 1:22
Geneva 1599
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.
John Gill
1:10 But these speak evil of those things which they know not,.... Which may more particularly refer to dignities, Jude 1:8; either angels, who are little known, and not at all, but by revelation, and yet were blasphemed, or evil spoken of by these men; either by ascribing too much to them, as the creation of the world; or by saying such things of them, as were below, and unworthy of them, as their congress with women, &c. or civil magistrates; these men were ignorant of the nature, use, and end, of magistracy and civil government, and so treated it with contempt; or the ministers of the Gospel, whose usefulness was not known, at least not acknowledged by them, and so became the object of their scorn and reproach: or it may refer more generally to the Scriptures, which false teachers are ignorant of, and yet speak evil of; either by denying them to be the Word of God, or by putting false glosses on them; and so to the several parts of the Scriptures, as to the law, the nature, use, and end of which they are not acquainted with; and therefore blaspheme it, by not walking according to it, or by denying it to be of God, and to be good, or by making the observance of it necessary to justification and salvation; and also to the Gospel, the doctrines and ordinances of it, which they speak evil of, despise and reject, not knowing the nature, value, and design of them:
but what they know naturally as brute beasts: man originally had a large share of natural knowledge, and there is in man still, notwithstanding the fall, by which his knowledge is impaired, a natural knowledge of God, and of things natural, civil, and moral; and there is a sensitive knowledge in man, which he has in common with the brutes, and which is here meant: and such was the brutish sensuality of these men, that
in those things they corrupt themselves; and act as brute beasts without shame and fear; yea, worse than brute beasts, as in the acts of unnatural lust, mentioned in Jude 1:7; whereby they corrupt both their souls and bodies, and so shall be destroyed, and perish in their corruption.
John Wesley
1:10 But these - Without all shame. Rail at the things of God which they know not - Neither can know, having no spiritual senses. And the natural things, which they know - By their natural senses, they abuse into occasions of sin.
Robert Jamieson, A. R. Fausset and David Brown
1:10 (2Pet 2:12.)
those things which--Greek, "all things whatsoever they understand not," namely, the things of the spiritual world.
but what . . . naturally--Connect thus, "Whatever (so the Greek) things naturally (by natural, blind instinct), as the unreasoning (so the Greek) animals, they know," &c. The Greek for the former "know" implies deeper knowledge; the latter "know," the mere perception of the "animal senses and faculties."
1:111:11: Վա՛յ է նոցա, զի ըստ ճանապարհին Կայենի գնացին, եւ ըստ մոլորութեանն Բաղամայ զեղխեցա՛ն զհետ վարձուց, եւ ըստ հակառակութեանն Կորխայ կորեան[3259]։ [3259] Ոմանք. Մոլորութեանն Բաղաամայ։
11 Վա՜յ նրանց, որոնք Կայէնի ճանապարհով ընթացան եւ ըստ Բաաղամի մոլորութեան՝ սայթաքեցին վարձի յետեւից ընկնելով եւ կորան Կորխի պէս իրենց ըմբոստութեան պատճառով:
11 Վա՜յ անոնց, որոնք Կայէնին ճամբովը գացին ու Բաղաամի մոլորութեանը պէս ցանկութեամբ վարձքի ետեւէ գացին ու Կորխին հակառակութեանը պէս կորսուեցան։
Վա՜յ է նոցա, զի ըստ ճանապարհին Կայենի գնացին, եւ ըստ մոլորութեանն Բաղաամայ զեղխեցան զհետ վարձուց, եւ ըստ հակառակութեանն Կորխայ կորեան:

1:11: Վա՛յ է նոցա, զի ըստ ճանապարհին Կայենի գնացին, եւ ըստ մոլորութեանն Բաղամայ զեղխեցա՛ն զհետ վարձուց, եւ ըստ հակառակութեանն Կորխայ կորեան[3259]։
[3259] Ոմանք. Մոլորութեանն Բաղաամայ։
11 Վա՜յ նրանց, որոնք Կայէնի ճանապարհով ընթացան եւ ըստ Բաաղամի մոլորութեան՝ սայթաքեցին վարձի յետեւից ընկնելով եւ կորան Կորխի պէս իրենց ըմբոստութեան պատճառով:
11 Վա՜յ անոնց, որոնք Կայէնին ճամբովը գացին ու Բաղաամի մոլորութեանը պէս ցանկութեամբ վարձքի ետեւէ գացին ու Կորխին հակառակութեանը պէս կորսուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Горе им, потому что идут путем Каиновым, предаются обольщению мзды, как Валаам, и в упорстве погибают, как Корей.
1:11  οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῶ τοῦ κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ κόρε ἀπώλοντο.
1:11. οὐαὶ (A-woe) αὐτοῖς, (unto-them,"ὅτι (to-which-a-one) τῇ (unto-the-one) ὁδῷ (unto-a-way) τοῦ (of-the-one) Καὶν (of-a-Kain) ἐπορεύθησαν, (they-were-traversed-of,"καὶ (and) τῇ (unto-the-one) πλάνῃ (unto-a-wandering) τοῦ (of-the-one) Βαλαὰμ (of-a-Balaam) μισθοῦ (of-a-pay) ἐξεχύθησαν, (they-were-poured-out,"καὶ (and) τῇ (unto-the-one) ἀντιλογίᾳ (unto-an-ever-a-one-fortheeing-unto) τοῦ (of-the-one) Κορὲ (of-a-Kore) ἀπώλοντο . ( they-had-destructed-off )
11. Woe unto them! for they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in the gainsaying of Korah.
1:11. Woe to them! For they have gone after the way of Cain, and they have poured out the error of Balaam for profit, and they have perished in the sedition of Korah.
1:11. 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.
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:

11: Горе им, потому что идут путем Каиновым, предаются обольщению мзды, как Валаам, и в упорстве погибают, как Корей.
1:11  οὐαὶ αὐτοῖς, ὅτι τῇ ὁδῶ τοῦ κάϊν ἐπορεύθησαν, καὶ τῇ πλάνῃ τοῦ βαλαὰμ μισθοῦ ἐξεχύθησαν, καὶ τῇ ἀντιλογίᾳ τοῦ κόρε ἀπώλοντο.
1:11. Woe to them! For they have gone after the way of Cain, and they have poured out the error of Balaam for profit, and they have perished in the sedition of Korah.
1:11. 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.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
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 Num. 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.
Albert Barnes: Notes on the Bible - 1834
1:11: Woe unto them! - See Mat 11:21.
For they have gone in the way of Cain - Gen 4:5-12. That is, they have evinced disobedience and rebellion as he did; they have shown that they are proud, corrupt, and wicked. The apostle does not specify the points in which they had imitated the example of Cain, but it was probably in such things as these - pride, haughtiness, the hatred of religion, restlessness under the restraints of virtue, envy that others were more favored, and a spirit of hatred of the brethren (compare Jo1 3:15) which would lead to murder.
And ran greedily after the error of Balaam for reward - The word rendered "ran greedily" - (ἐξεχύθησαν exechuthē san,) from ἐκχέω ekcheō - means to pour out; and then, when spoken of persons, that they are "poured out," or that they "rush tumultuously" on an object, that is, that they give themselves up to anything. The idea here is, that all restraint was relaxed, and that they rushed on tumultuously to any course of life that promised gain. See the notes at Pe2 2:15.
And perished - They perish, or they will perish. The result is so certain, that the apostle speaks of it as if it were already done. The thought, seems to have lain in his mind in this manner: he thinks of them as having the same character as Korah, and then at once thinks of them as destroyed in the same manner, or as if it were already done. They are "identified" with him in their character and doom. The word rendered "perish" (ἀπόλλυμι apollumi) is often used to denote future punishment, Mat 10:28, Mat 10:39; Mat 18:14; Mar 1:24; Luk 13:3, Luk 13:5; Joh 3:15-16; Joh 10:28; Th2 2:10; Pe2 3:9.
In the gainsaying of Core - Of Korah, Num. 16:1-30. The word "gainsaying" here means properly contradiction, or speaking against; then controversy, question, strife; then contumely, reproach, or rebellion. The idea here seems to be, that they were guilty of insubordination; of possessing a restless and dissatisfied spirit; of a desire to rule, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Woe: Isa 3:9, Isa 3:11; Jer 13:27; Eze 13:3; Zac 11:17; Mat 11:21, Mat 23:13-16; Luk 11:42-47
for: Gen 4:5-14; Jo1 3:12
ran: Num. 22:1-24:25, Num 31:16; Deu 23:4; Jos 24:9-11; Mic 6:5; Pe2 2:15; Rev 2:14
perished: Num. 16:1-35, Num 26:9, Num 26:10, Korah
Geneva 1599
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.
John Gill
1:11 Woe unto them,.... This may be considered as a commiseration of their case, or as a denunciation of deserved punishment, or as a prediction of what would befall them. The Arabic version prefaces these words with an address to the saints, "O my beloved": that what was about to be said might be attended to, as a caution and instruction to them,
For they have gone in the way of Cain; which was a way of envy, for Cain envied the acceptance of his brother's gift, and that notice which the Lord took of him; so these men envied the gifts bestowed on Christ's faithful ministers, and the success that attended their labours, and the honour that was put upon them by Christ, and that was given them by the churches; which shows, that they were destitute of grace, and particularly of the grace of charity, or love, which envies not, and that they were in an unregenerate estate, and upon the brink of ruin and destruction. Moreover, the way of Cain was a way of hatred, and murder of his brother, which his envy led him to; so these men hated the brethren, persecuted them unto death, as well as were guilty of the murder of the souls of men, by their false doctrine: to which may be added, as another of Cain's ways, in consequence of the former, absence from the presence of God, or the place of his worship; so these men separated themselves, and went out from the churches, forsook the assembling together with them, and so might expect Cain's punishment, to be driven from the face of God; yea, to be bid go as cursed into everlasting burnings:
and ran greedily after the error of Balaam for reward; Balaam's error, which he himself was guilty of, was covetousness, or an immoderate love of money, 2Pet 2:15; which, as it is the root of all evil, is the bane of religion, and the source of heresy, and what the false teachers were greatly addicted to; and where it prevails, it is insatiable, and not to be checked and stopped, as in these men; and is a damnable sin, and excludes from the kingdom of heaven, as well as is dishonourable to religion; hence such particular notice is taken of it, lest it be found in a minister of the word: this character exactly agrees with the followers of Simon Magus. The error which Balaam led others into, was both idolatry and adultery, Rev_ 2:14, which these false teachers were both guilty of themselves, and taught others, and indulged them therein; and which both teachers and people ran greedily after. Balaam is one of the four private persons, who, according to the Jews, shall have no part or portion in the world to come (w),
And perished in the gainsaying of Core: the same with Korah, Num 16:1. The Septuagint there call him Core, and so does Philo the Jew (x), as the apostle does here, and by Josephus he is called (y) "Cores": now the gainsaying or contradiction of these men was like Korah's; as his was against Moses, the ruler of the people, so theirs was against magistracy, Jude 1:8; which was gainsaying God's own ordinance, and a contradiction of that which is for the good of men; the ground of which contradiction was love of liberty, and their own lusts; and, generally speaking, men perish in their factions and rebellions against good and lawful magistrates: also, as Korah gainsayed Aaron, the priest of the Lord, so these men contradicted and opposed the ministers of Christ, whom they would have thrust out in order to put in themselves, and whose persons they reviled, and contradicted their doctrines, which to do is of dangerous consequence; and they might be said to perish in his gainsaying, as a type and example of their destruction, which would be swift and sudden, as his was; and to denote the certainty of it. So the Jews (z) say of Korah and his company, that they shall never ascend, or rise up and stand in judgment, and that they shall have no part or portion in the world to come (a),
(w) Misn. Sanhedrin, c. 11. sect. 2. (x) De Profugis, p. 471. (y) Antiqu. l. 4. c. 2. sect. 2. (z) Misn. Sanhedrin, ib. sect. 2. Yalkut Simeoni, par. 2. fol. 89. 3. Sanhed. ib. sect. 3. (a) T. Hieros. Sanhedrin, fol. 29. 3.
John Wesley
1:11 Woe unto them - Of all the apostles St. Jude alone, and that in this single place, denounces a woe. St. Peter, to the same effect, pronounces them "cursed children." For they have gone in the way of Cain - The murderer. And ran greedily - Literally, have been poured out, like a torrent without banks. After the error of Balaam - The covetous false prophet. And perished in the gainsaying of Korah - Vengeance has overtaken them as it did Korah, rising up against those whom God had sent.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Woe--See on 2Pet 2:14, "cursed children."
Cain--the murderer: the root of whose sin was hatred and envy of the godly, as it is the sin of these seducers.
ran greedily--literally, "have been poured forth" like a torrent that has burst its banks. Reckless of what it costs, the loss of God's favor and heaven, on they rush after gain like Balaam.
perished in the gainsaying of Core--(compare Note, see on Jude 1:12). When we read of Korah perishing by gainsaying, we read virtually also of these perishing in like manner through the same: for the same seed bears the same harvest.
1:121:12: Սոքա են ատեցեա՛լք, շոգմո՛գք, երթեա՛լ զհետ ցանկութեանց իւրեանց. ՚ի սէրս իւրեանց՝ խարդախութեամբ, լինին ընդ ձեզ ուրախակիցք. աներկեւղ զանձինս ճարակեն։ Ամպք անջրդիք, հողմակոծեա՛լք, ծառք պտղակորո՛յսք, անպտո՛ւղք, կրկնամե՛ռք, խլեա՛լք արմատաքի[3260]. [3260] Ոմանք. Շոգքմոգք երթեալք զհետ ցանկութեան իւրեանց, ընդ սէրս իւրեանց լինին ձեզ ուրախակից. աներկիւղ։ Ուր օրինակ մի. Լինին ընդ մեզ ուրա՛՛։
12 Նրանք ատելի բանսարկուներ են, որոնք ընթանում են իրենց ցանկութիւնների յետեւից՝ իրենց սէրերով եւ խարդախութեամբ, մասնակից են լինում սիրոյ ճաշին՝ անպատկառօրէն իրենք իրենց պարարտացնելու համար. սրանք հողմակոծ անջուր ամպեր են, պտղակորոյս ծառեր, անպտուղ, կրկնակի մեռած, արմատախիլ եղած.
12 Ասոնք ձեր սիրոյ խնճոյքներուն մէջ արատներ են, երբ ձեզի հետ կերուխումի կը նստին, աներկիւղ իրենց անձը կը կերակրեն։ Անջուր ամպեր են հովերէն քշուած, պտուղնին կորսնցուցած ծառեր, բերք չունեցող, երկու անգամ մեռած, արմատէն խլուած։
[6]Սոքա են ատեցեալք շոգմոգք` երթեալ զհետ ցանկութեանց իւրեանց, ի սէրս իւրեանց խարդախութեամբ, լինին ընդ ձեզ ուրախակիցք, աներկեւղ`` զանձինս ճարակեն. ամպք անջրդիք հողմակոծեալք, ծառք պտղակորոյսք, անպտուղք, կրկնամեռք, խլեալք արմատաքի:

1:12: Սոքա են ատեցեա՛լք, շոգմո՛գք, երթեա՛լ զհետ ցանկութեանց իւրեանց. ՚ի սէրս իւրեանց՝ խարդախութեամբ, լինին ընդ ձեզ ուրախակիցք. աներկեւղ զանձինս ճարակեն։ Ամպք անջրդիք, հողմակոծեա՛լք, ծառք պտղակորո՛յսք, անպտո՛ւղք, կրկնամե՛ռք, խլեա՛լք արմատաքի[3260].
[3260] Ոմանք. Շոգքմոգք երթեալք զհետ ցանկութեան իւրեանց, ընդ սէրս իւրեանց լինին ձեզ ուրախակից. աներկիւղ։ Ուր օրինակ մի. Լինին ընդ մեզ ուրա՛՛։
12 Նրանք ատելի բանսարկուներ են, որոնք ընթանում են իրենց ցանկութիւնների յետեւից՝ իրենց սէրերով եւ խարդախութեամբ, մասնակից են լինում սիրոյ ճաշին՝ անպատկառօրէն իրենք իրենց պարարտացնելու համար. սրանք հողմակոծ անջուր ամպեր են, պտղակորոյս ծառեր, անպտուղ, կրկնակի մեռած, արմատախիլ եղած.
12 Ասոնք ձեր սիրոյ խնճոյքներուն մէջ արատներ են, երբ ձեզի հետ կերուխումի կը նստին, աներկիւղ իրենց անձը կը կերակրեն։ Անջուր ամպեր են հովերէն քշուած, պտուղնին կորսնցուցած ծառեր, բերք չունեցող, երկու անգամ մեռած, արմատէն խլուած։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Таковые бывают соблазном на ваших вечерях любви; пиршествуя с вами, без страха утучняют себя. Это безводные облака, носимые ветром; осенние деревья, бесплодные, дважды умершие, исторгнутые;
1:12  οὖτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα,
1:12. οὗτοί (The-ones-these) εἰσιν (they-be) οἱ (the-ones) ἐν (in) ταῖς (unto-the-ones) ἀγάπαις (unto-excessings-off) ὑμῶν (of-ye) σπιλάδες (reefs) συνευωχούμενοι , ( goodly-holding-together-unto ,"ἀφόβως (unto-un-feareed) ἑαυτοὺς ( to-selves ) ποιμαίνοντες , ( shepherding ,"νεφέλαι (cloudings) ἄνυδροι ( un-watered ) ὑπὸ (under) ἀνέμων (of-winds) παραφερόμεναι , ( being-beared-beside ,"δένδρα (trees) φθινοπωρινὰ ( autumn-waned-belonged-to ) ἄκαρπα ( un-fruited ) δὶς (to-twice) ἀποθανόντα ( having-had-died-off ) ἐκριζωθέντα , ( having-been-en-rooted-out ,"
12. These are they who are hidden rocks in your love-feasts when they feast with you, shepherds that without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots;
1:12. These ones are defiled within their banquets, enjoying themselves and feeding themselves without fear; waterless clouds, which are tossed about by winds; autumn trees, unfruitful, twice dead, uprooted;
1:12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots:

12: Таковые бывают соблазном на ваших вечерях любви; пиршествуя с вами, без страха утучняют себя. Это безводные облака, носимые ветром; осенние деревья, бесплодные, дважды умершие, исторгнутые;
1:12  οὖτοί εἰσιν οἱ ἐν ταῖς ἀγάπαις ὑμῶν σπιλάδες συνευωχούμενοι ἀφόβως, ἑαυτοὺς ποιμαίνοντες, νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόμεναι, δένδρα φθινοπωρινὰ ἄκαρπα δὶς ἀποθανόντα ἐκριζωθέντα,
1:12. These ones are defiled within their banquets, enjoying themselves and feeding themselves without fear; waterless clouds, which are tossed about by winds; autumn trees, unfruitful, twice dead, uprooted;
1:12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds [they are] without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, Deu 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 Pe2 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.
Albert Barnes: Notes on the Bible - 1834
1:12: These are spots - See the notes at Pe2 2:13. The word used by Peter, however, is not exactly the same as that used here. Peter uses the word, σπἶλοι spiloi; Jude, σπιλάδες spilades. The word used by Jude means, properly, "a rock" by or in the sea; a cliff, etc. It may either be a rock by the sea, against which vessels may be wrecked, or a hidden rock "in" the sea, on which they may be stranded at an unexpected moment. See Hesyehius and Pollux, as quoted by Wetstein, "in loc." The idea here seems to be, not that they were "spots and blemishes" in their sacred feasts, but that they were like hidden rocks to the mariner. As those rocks were the cause of shipwreck, so these false teachers caused others to make shipwreck of their faith. They were as dangerous in the church as hidden rocks are in the ocean.
In your feasts of charity - Your feasts of love. The reference is probably to the Lord's Supper, called a feast or festival of love, because:
(1) it Rev_ealed the love of Christ to the world;
(2) it was the means of strengthening the mutual love of the disciples: a festival which love originated, and where love reigned.
It has been supposed by many, that the reference here is to festivals which were subsequently called "Agapae," and which are now known as "love-feasts" - meaning a festival immediately "preceding" the celebration of the Lord's Supper. But there are strong objections to the supposition that there is reference here to such a festival.
(1) there is no evidence, unless it be found in this passage, that such celebrations had the sanction of the apostles. They are nowhere else mentioned in the New Testament, or alluded to, unless it is in 1Co. 11:17-34, an instance which is mentioned only to reprove it, and to show that such appendages to the Lord's Supper were wholly unauthorized by the original institution, and were liable to gross abuse.
(2) the supposition that they existed, and that they are referred to here, is not necessary in order to a proper explanation of this passage. All that it fairly means will be met by the supposition that the reference is to the Lord's Supper. that was in every sense a festival of love or charity. The words will appropriately apply to that, and there is no necessity of supposing anything else in order to meet their full signification.
(3) there can be no doubt that such a custom early existed in the Christian church, and extensively pRev_ailed; but it can readily be accounted for without supposing that it had the sanction of the apostles, or that it existed in their time.
(a) Festivals pRev_ailed among the Jews, and it would not be unnatural to introduce them into the Christian church.
(b) The custom pRev_ailed among the heathen of having a "feast upon a sacrifice," or in connection with a sacrifice; and as the Lord's Supper commemorated the great sacrifice for sin, it was not unnatural, in imitation of the heathen, to append a feast or festival to that ordinance, either before or after its celebration.
(c) This very passage in Jude, with perhaps some others in the New Testament (compare Co1 11:25; Act 2:46; Act 6:2), might be so construed as to seem to lend countenance to the custom. For these reasons it seems clear to me that the passage before us does not refer to "love-feasts;" and, therefore, that they are not authorized in the New Testament. See, however, Coleman's Antiquities of the Christian church, chapter xvi., Section 13.
When they feast with you - Showing that they were professors of religion. Notes at Pe2 2:13.
Feeding themselves without fear - That is, without any proper Rev_erence or respect for the ordinance; attending on the Lord's Supper as if it were an ordinary feast, and making it an occasion of riot and gluttony. See Co1 11:20-22.
Clouds they are ... - Notes, Pe2 2:17. Compare Eph 4:14.
Trees whose fruit withereth - The idea here is substantially the same as that expressed by Peter, when he says that they were "wells without water;" and by him and Jude, when they say that they are like clouds driven about by the winds, that shed down no refreshing rain upon the earth. Such wells and clouds only disappoint expectations. So a tree that should promise fruit, but whose fruit should always wither, would be useless. The word rendered "withereth" φθινοπωρινὰ phthinopō rina occurs nowhere else in the New Testament. It means, properly, "autumnal;" and the expression here denotes "trees of autumn," that is, trees stripped of leaves and verdure; trees on which there is no fruit. - Robinson's Lex. The sense, in the use of this word, therefore, is not exactly that which is expressed in our translation, that the fruit has "withered," but rather that they are like the trees of autumn, which are stripped and bare. So the Vulgate, "arbores autumnales." The idea of their being without fruit is expressed in the next word. The "image" which seems to have been before the mind of Jude in this expression, is that of the naked trees of autumn as contrasted with the bloom of spring and the dense foliage of summer.
Without fruit - That is, they produce no fruit. Either they are wholly barren, like the barren fig-tree, or the fruit which was set never ripens, but falls off. They are, therefore, useless as religious instructors - as much so as a tree is which produces no fruit.
Twice dead - That is, either meaning that they are seen to be dead in two successive seasons, showing that there is no hope that they will Rev_ive and be valuable; or, using the word "twice" to denote emphasis, meaning that they are absolutely or altogether dead. Perhaps the idea is, that successive summers and winters have passed over them, and that no signs of life appear.
Plucked up by the roots - The wind blows them down, or they are removed by the husbandman as only cumbering the ground. They are not cut down - leaving a stump that might sprout again - but they are extirpated root and branch; that is, they are wholly worthless. There is a regular ascent in this climax. First, the apostle sees a tree apparently of autumn, stripped and leafless; then he sees it to be a tree that bears no fruit; then he sees it to be a tree over which successive winters and summers pass and no signs of life appear; then as wholly extirpated. So he says it is with these men. They produce no fruits of holiness; months and years show that there is no vitality in them; they are fit only to be extirpated and cast away. Alas! how many professors of religion are there, and how many religious teachers, who answer to this description!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: are spots: Pe2 2:13, Pe2 2:14
feasts: Co1 11:21, Co1 11:22
feeding: Psa 78:29-31; Isa 56:10-12; Eze 34:8, Eze 34:18; Luk 12:19, Luk 12:20, Luk 12:45, Luk 16:19; Luk 21:34; Phi 3:19; Th1 5:6, Th1 5:7; Jam 5:5
clouds: Pro 25:14; Hos 6:4; Pe2 2:17
carried: Eph 4:14
trees: Psa 1:3, Psa 37:2; Mat 13:6, Mat 21:19, Mat 21:20; Mar 4:6, Mar 11:21; Luk 8:6; Joh 15:4-6
twice: Ti1 5:6; Heb 6:4-8; Pe2 2:18-20
plucked: Ch2 7:20; Eze 17:9; Mat 15:13; Mar 11:20
Geneva 1599
1:12 (10) 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.
John Gill
1:12 These are spots in your feasts of charity,.... Or "love". The Jews speak , "of a feast of faith" (b). These here seem to be the Agapae, or love feasts, of the primitive Christians; the design of which was to maintain and promote brotherly love, from whence they took their name; and to refresh the poor saints, that they might have a full and comfortable meal now and then: their manner of keeping them was this; they began and ended them with prayer and singing; and they observed them with great temperance and frugality; and they were attended with much joy and gladness, and simplicity of heart: but were quickly abused, by judaizing Christians, as observing them in imitation of the passover; and by intemperance in eating and drinking; and by excluding the poor, for whose benefit they were chiefly designed; and by setting up separate meetings for them, and by admitting unfit persons unto them; such as here are said to be spots in them, blemishes, which brought great reproach and scandal upon them, being persons of infamous characters and conversations. The allusion is either to spots in garments, or in faces, or in sacrifices; or to a sort of earth that defiles; or else to rocks and hollow stones on shores, lakes, and rivers, which collect filth and slime; all which serve to expose and point out the persons designed. The Alexandrian copy and some others read, "these are in their own deceivings, spots", instead of as in 2Pet 2:13,
when they feast with you; which shows that they were among them, continued members with them, and partook with them in their solemn feasts, and were admitted to communion; and carries in it a kind of reproof to the saints, that they suffered such persons among them, and allowed them such privilege, intimacy, and familiarity with them:
feeding themselves without fear; these were like the shepherds of Israel, who fed themselves, and not the flock, and were very impious and impudent, open and bare faced in their iniquities, neither fearing God nor regarding man,
Clouds they are, without water; they are compared to clouds for their number, being many false prophets and antichrists that were come out into the world; and for their sudden rise, having at once, and at an unawares, crept into the churches; and for the general darkness they spread over the churches, making it, by their doctrines and practices, to be a dark and cloudy day, a day of darkness, and gloominess, a day of clouds, and of thick darkness, a day of trouble, rebuke, and blasphemy; and for the storms, factions, rents, and divisions they made; as also for their situation and height, soaring aloft, and being vainly puffed up in their fleshly mind; as well as for their sudden destruction, disappearing at once. And to clouds "without water", because destitute of the true grace of God, and of true evangelical doctrine; which, like rain, is from above, from heaven; and which, like that, refreshes, softens, and fructifies. Now these false teachers looked like clouds, that promised rain, boasted of Gospel light and knowledge, but were destitute of it, wherefore their ministry was uncomfortable and unprofitable,
Carried about of winds; either of false doctrines, or of their own lusts and passions, or of Satan's temptations:
trees whose fruit withereth: or "trees in autumn"; either like to them, which put forth at that season of the year, and so come to nothing; or like to trees which are bare of leaves as well as fruit, it being the time when the leaves fall from the trees; and so may be expressive of these persons casting off the leaves of an outward profession, of their going out from the churches, separating from them, and forsaking the assembling together with them, when what fruit of holiness, and good works, they seemed to have, came to nothing; and so were
without fruit, either of Gospel doctrine, or of Gospel holiness and righteousness; nor did they make any true converts, but what they made were like the Pharisees, as bad, or worse than themselves; and from their unfruitfulness in all respects, it appeared that they were not in Christ the true vine, and were not sent forth by him, nor with his Gospel, and that they were destitute of the Spirit of God,
Twice dead; that is, entirely, thoroughly, and really dead in trespasses and sins, notwithstanding their pretensions to religion and godliness; or the sense may be, that they were not only liable to a corporeal death, common to them with all mankind, but also to an eternal one, or to the death both of soul and body in hell. Homer calls (d) those "twice dead", that go to hell alive: or rather the sense is this, that they were dead in sin by nature, as all men are, and again having made a profession of religion, were now become dead to that profession; and so were twice dead, once as they were born, and a second time as they had apostatized:
plucked up by the roots; either by separating themselves from the churches, where they had been externally planted; or by the act of the church in cutting them off, and casting them out; or by the judgment of God upon them,
(b) Zohar in Exod. fol. 36. 3, 4. (d) Odyss. l. 12. lin. 22.
John Wesley
1:12 These are spots - Blemishes. In your feasts of love - Anciently observed in all the churches. Feeding themselves without fear - Without any fear of God, or jealousy over themselves. Twice dead - In sin, first by nature, and afterwards by apostasy. Plucked up by the roots - And so incapable of ever reviving.
Robert Jamieson, A. R. Fausset and David Brown
1:12 spots--So 2Pet 2:13, Greek, "spiloi"; but here the Greek is spilades, which elsewhere, in secular writers, means rocks, namely, on which the Christian love-feasts were in danger of being shipwrecked. The oldest manuscript prefixes the article emphatically, "THE rocks." The reference to "clouds . . . winds . . . waves of the sea," accords with this image of rocks. Vulgate seems to have been misled by the similar sounding word to translate, as English Version, "spots"; compare however, Jude 1:23, which favors English Version, if the Greek will bear it. Two oldest manuscripts, by the transcriber's effort to make Jude say the same as Peter, read here "deceivings" for "love-feasts," but the weightiest manuscript and authorities support English Version reading. The love-feast accompanied the Lord's Supper (1Co. 11:17-34, end). Korah the Levite, not satisfied with his ministry, aspired to the sacrificing priesthood also: so ministers in the Lord's Supper have sought to make it a sacrifice, and themselves the sacrificing priests, usurping the function of our only Christian sacerdotal Priest, Christ Jesus. Let them beware of Korah's doom!
feeding themselves--Greek, "pasturing (tending) themselves." What they look to is the pampering of themselves, not the feeding of the flock.
without fear--Join these words not as English Version, but with "feast." Sacred feasts especially ought to be celebrated with fear. Feasting is not faulty in itself [BENGEL], but it needs to be accompanied with fear of forgetting God, as Job in the case of his sons' feasts.
clouds--from which one would expect refreshing rains. 2Pet 2:17, "wells without water." Professors without practice.
carried about--The oldest manuscripts have "carried aside," that is, out of the right course (compare Eph 4:14).
trees whose fruit withereth--rather, "trees of the late (or waning) autumn," namely, when there are no longer leaves or fruits on the trees [BENGEL].
without fruit--having no good fruit of knowledge and practice; sometimes used of what is positively bad.
twice dead--First when they cast their leaves in autumn, and seem during winter dead, but revive again in spring; secondly, when they are "plucked up by the roots." So these apostates, once dead in unbelief, and then by profession and baptism raised from the death of sin to the life of righteousness, but now having become dead again by apostasy, and so hopelessly dead. There is a climax. Not only without leaves, like trees in late autumn, but without fruit: not only so, but dead twice; and to crown all, "plucked up by the roots."
1:131:13: անսա՛ստ ալիք ծովու, որ միշտ փրփրե՛ն զիւրեանց անձանցն զամօթ. աստե՛ղք մոլարք, որոց վի՛հ խաւարին յաւիտենից պահեալ է[3261]։ էզ [3261] Ոմանք. Զիւրեանց զանձանց... յաւիտեան պահեալ է։
13 ծովի կատաղի ալիքներ, որ միշտ փրփրում թափում են իրենց սեփական ամօթը. մոլոր աստղեր, որոնց համար է պահուած յաւիտենական խաւարի վիհը:
13 Ծովու կատղած ալիքներ, որոնք իրենց անձերուն ամօթը կը փրփրցնեն. մոլորուած աստղեր, որոնց համար խաւարին մէգը պահուած է յաւիտեան։
անսաստ ալիք ծովու, որ միշտ փրփրեն զիւրեանց անձանցն զամօթ. աստեղք մոլարք, որոց [7]վիհ խաւարին յաւիտենից պահեալ է:

1:13: անսա՛ստ ալիք ծովու, որ միշտ փրփրե՛ն զիւրեանց անձանցն զամօթ. աստե՛ղք մոլարք, որոց վի՛հ խաւարին յաւիտենից պահեալ է[3261]։ էզ
[3261] Ոմանք. Զիւրեանց զանձանց... յաւիտեան պահեալ է։
13 ծովի կատաղի ալիքներ, որ միշտ փրփրում թափում են իրենց սեփական ամօթը. մոլոր աստղեր, որոնց համար է պահուած յաւիտենական խաւարի վիհը:
13 Ծովու կատղած ալիքներ, որոնք իրենց անձերուն ամօթը կը փրփրցնեն. մոլորուած աստղեր, որոնց համար խաւարին մէգը պահուած է յաւիտեան։
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1:1313: свирепые морские волны, пенящиеся срамотами своими; звезды блуждающие, которым блюдется мрак тьмы на веки.
1:13  κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται.
1:13. κύματα (swellings-to) ἄγρια ( field-belonged ) θαλάσσης (of-a-sea) ἐπαφρίζοντα ( foaming-upon-to ) τὰς (to-the-ones) ἑαυτῶν (of-selves) αἰσχύνας, (to-beshamings,"ἀστέρες (stars) πλανῆται (wanderers) οἷς ( unto-which ) ὁ (the-one) ζόφος (a-gloom) τοῦ (of-the-one) σκότους (of-an-obscurity) εἰς (into) αἰῶνα (to-an-age) τετήρηται. (it-had-come-to-be-kept-unto)
13. Wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness hath been reserved for ever.
1:13. raging waves of the sea, foaming from their own confusion; wandering stars, for whom the whirlwind of darkness has been reserved forever!
1:13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever:

13: свирепые морские волны, пенящиеся срамотами своими; звезды блуждающие, которым блюдется мрак тьмы на веки.
1:13  κύματα ἄγρια θαλάσσης ἐπαφρίζοντα τὰς ἑαυτῶν αἰσχύνας, ἀστέρες πλανῆται οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται.
1:13. raging waves of the sea, foaming from their own confusion; wandering stars, for whom the whirlwind of darkness has been reserved forever!
1:13. Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
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Adam Clarke: Commentary on the Bible - 1831
1:13: Raging waves of the sea, foaming out their own shame - The same metaphor as in Isa 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, where the reader is requested to see the notes.
Albert Barnes: Notes on the Bible - 1834
1:13: Raging waves of the sea - Compare Pe2 2:18. They are like the wild and restless waves of the ocean. The image here seems to be, that they were noisy and bold in their professions, and were as wild and ungovernable in their passions as the billows of the sea.
Foaming out their own shame - The waves are lashed into foam, and break and dash on the shore. They seem to produce nothing but foam, and to proclaim their own shame, that after all their wild roaring and agitation they should effect no more. So with these noisy and vaunting teachers. What they impart is as unsubstantial and valueless as the foam of the ocean waves, and the result is in fact a proclamation of their own shame. Men with so loud professions should produce much more.
Wandering stars - The word rendered "wandering" (πλανῆται planē tai) is that from which we have derived the word "planet." It properly means one who wanders about; a wanderer; and was given by the ancients to planets because they seemed to wander about the heavens, now forward and now backward among the ether stars, without any fixed law. - Pliny, Nat. Hist. ii. 6. Cicero, however, who saw that they were governed by certain established laws, says that the name seemed to be given to them without reason. - De Nat. Deo. ii. 20. So far as the "words" used are concerned, the reference may be either to the planets, properly so called, or to comets, or to "ignes fatui," or meteors. The proper idea is that of stars that have no regular motions, or that do not move in fixed and regular orbits. The laws of the planetary motions were not then understood, and their movements seemed to be irregular and capricious; and hence, if the reference is to them, they might be regarded as not an unapt illustration of these teachers. The sense seems to be, that the aid which we derive from the stars, as in navigation, is in the fact that they are regular in their places and movements, and thus the mariner can determine his position. If they had no regular places and movements, they would be useless to the seaman. So with false religious teachers. No dependence can be placed on them. It is not uncommon to compare a religious teacher to a star, Rev 1:16; Rev 2:1. Compare Rev 22:16.
To whom is reserved the blackness of darkness for ever - Not to the stars, but to the teachers. The language here is the same as in Pe2 2:17. See the notes at that verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Raging: Psa 65:7, Psa 93:3, Psa 93:4; Isa 57:20; Jer 5:22, Jer 5:23
foaming: Phi 3:19; Ti2 3:13
wandering: Rev 8:10, Rev 8:11
to whom: Pe2 2:17; Rev 14:10, Rev 14:11, Rev 20:10, Rev 21:8
Geneva 1599
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.
John Gill
1:13 Raging waves of the sea,.... False teachers are so called, for their, swelling pride and vanity; which, as it is what prevails in human nature, is a governing vice in such persons, for knowledge without grace puffs up; and this shows that they had not received the doctrine of grace in truth, for that humbles; as also for their arrogance, boasting, and ostentation; and for their noisiness, their restless, uneasy, and turbulent spirits, for their furious and wrathful dispositions; as well as for their levity and inconstancy, and for their turpitude and filthiness:
foaming out their own shame: wrathful words, frothy and obscene language, and filthy doctrines; and which expresses the issue of their noisy and blustering ministry, which ends in uncleanness, shame, emptiness, and ruin,
Wandering stars; they are called "stars", because they have the appearance of such, and blaze for a while, in seeming light, zeal, and warmth, and in fame and reputation; and "wandering" ones, not comparable to the planets, which go their regular course, but to fiery exhalations, gliding and running stars; because they wander about from house to house, as well as from one nation to another, and being never settled in their principles, nor at a point in religion; and wander also after their own carnal lusts, and cause others to wander likewise, and at last become falling stars; not from real grace and sanctified knowledge, which they never had; but from truth to error, and from a seemingly holy life and conversation, to a vicious one; and from a profession of religion, to open profaneness; and whose fall is irrecoverable, as that of stars:
to whom is reserved the blackness of darkness for ever; or the blackest darkness, even utter darkness; which phrase not only expresses the dreadful nature of their punishment, their most miserable and uncomfortable condition; but also the certainty of it, it is "reserved" for them among the treasures of divine wrath and vengeance, by the righteous appointment of God, according to the just demerit of their sins; and likewise the duration of it, it will be for ever; there will never be any light or comfort, but a continual everlasting black despair, a worm that dieth not, a fire that will not be quenched, the smoke and blackness of which will ascend for ever and ever; hell is meant by it, which the Jews represent as a place of darkness: the Egyptian darkness, they say, came from the darkness of hell, and in hell the wicked will be covered with darkness; the darkness which was upon the face of the deep, at the creation, they interpret of hell (e),
(e) Shemot Rabba, sect. 14. fol. 99. 3.
John Wesley
1:13 Wandering stars - Literally, planets, which shine for a time, but have no light in themselves, and will be soon cast into utter darkness. Thus the apostle illustrates their desperate wickedness by comparisons drawn from the air, earth, sea, and heavens.
Robert Jamieson, A. R. Fausset and David Brown
1:13 Raging--wild. Jude has in mind Is 57:20.
shame--plural in Greek, "shames" (compare Phil 3:19).
wandering stars--instead of moving on in a regular orbit, as lights to the world, bursting forth on the world like erratic comets, or rather, meteors of fire, with a strange glare, and then doomed to fall back again into the blackness of gloom.
1:141:14: Մարգարէացա՛ւ վասն նոցա եւ եւթներո՛րդն յԱդամայ Ենովք՝ եւ ասէ. Ահաւասիկ եկն Տէր բիւրովք սրբովք հրեշտակօք[3262], [3262] Ոմանք. Եւ վասն նոցա եւթներորդն յԱ՛՛... Տէր իւրովք հրեշտակօք։
14 Նրանց մասին մարգարէացել է նաեւ Ենոքը՝ եօթներորդը Ադամից սկսած, եւ ասել. «Ահա՛ւասիկ եկաւ Տէրը բիւրաւոր սուրբ հրեշտակներով՝
14 Անոնց համար մարգարէացաւ Ենովքն ալ, որ եօթներորդն էր Ադամէն ու ըսաւ. «Ահա Տէրը իր բիւրաւոր սուրբերովը եկաւ,
Մարգարէացաւ վասն նոցա եւ եւթներորդն յԱդամայ Ենովք, եւ ասէ. Ահաւասիկ եկն Տէր բիւրովք սրբովք [8]հրեշտակօք:

1:14: Մարգարէացա՛ւ վասն նոցա եւ եւթներո՛րդն յԱդամայ Ենովք՝ եւ ասէ. Ահաւասիկ եկն Տէր բիւրովք սրբովք հրեշտակօք[3262],
[3262] Ոմանք. Եւ վասն նոցա եւթներորդն յԱ՛՛... Տէր իւրովք հրեշտակօք։
14 Նրանց մասին մարգարէացել է նաեւ Ենոքը՝ եօթներորդը Ադամից սկսած, եւ ասել. «Ահա՛ւասիկ եկաւ Տէրը բիւրաւոր սուրբ հրեշտակներով՝
14 Անոնց համար մարգարէացաւ Ենովքն ալ, որ եօթներորդն էր Ադամէն ու ըսաւ. «Ահա Տէրը իր բիւրաւոր սուրբերովը եկաւ,
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: О них пророчествовал и Енох, седьмый от Адама, говоря: 'се, идет Господь со тьмами святых Ангелов Своих--
1:14  προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ ἀδὰμ ἑνὼχ λέγων, ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ,
1:14. Ἐπροφήτευσεν (It-declared-before-of) δὲ (moreover) καὶ (and) τούτοις (unto-the-ones-these,"ἕβδομος (seventh) ἀπὸ (off) Ἀδὰμ (of-an-Adam,"Ἑνὼχ (an-Enoch,"λέγων (forthing," Ἰδοὺ ( Thou-should-have-had-seen ," ἦλθεν ( it-had-came ," Κύριος ( Authority-belonged ," ἐν ( in ) ἁγίαις ( unto-hallow-belonged ) μυριάσιν ( unto-myriads ) αὐτοῦ, (of-it,"
14. And to these also Enoch, the seventh from Adam, prophesied, saying, Behold, the Lord came with ten thousands of his holy ones,
1:14. And about these, Enoch, the seventh from Adam, also prophesied, saying: “Behold, the Lord is arriving with thousands of his saints,
1:14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints:

14: О них пророчествовал и Енох, седьмый от Адама, говоря: 'се, идет Господь со тьмами святых Ангелов Своих--
1:14  προεφήτευσεν δὲ καὶ τούτοις ἕβδομος ἀπὸ ἀδὰμ ἑνὼχ λέγων, ἰδοὺ ἦλθεν κύριος ἐν ἁγίαις μυριάσιν αὐτοῦ,
1:14. And about these, Enoch, the seventh from Adam, also prophesied, saying: “Behold, the Lord is arriving with thousands of his saints,
1:14. And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Краткое высказанное еще в ст. 4: осуждение лжеучителей на вечную гибель Апостол теперь подтверждает пророчеством о суде Божием над нечестивыми, высказанным допотопным (седьмым) патриархом Енохом. В Библии не сохранилось пророчества Еноха, а лишь краткое упоминание о праведной его жизни и внезапной кончине (Быт 5:21-24). Но в предании ветхозаветной церкви это пророческое изречение Еноха сохранялось и нашло свой отголосок, а быть может, и точное выражение в апокрифической иудейской книге "Книга Еноха". Книга эта, долго известная лишь по отрывкам у церковных писателей, сохранилась до нашего времени в эфиопском переводе и была в употреблении у абиссинских христиан. В 1853: году она появилась в полном немецком переводе с объяснениями А. Дилльмана (Лейпциг), а в 1888-ом году - в русском переводе с объяснениями проф. о. А. В. Смирнова (Казань). В одной из речей Ангела к Еноху (I:9) во время видения, когда ему был открыт будущий суд и находят те слова, которые приведены в послании Ап. Иуды и которые, быть может, ближайшее отношение имели к нечестивым каинитам (ср. ст. 11; см. Быт IV). По свидетельству блаж. Иеронима (Catal. сар. IV), именно заимствование одного свидетельства из апокрифической книги Еноха служило основанием сомнения в каноническом достоинстве послания Ап. Иуды. Но, независимо от возможности заимствования Апостолом пророчества Еноха непосредственно из устного предания, и самая ссылка на апокрифическое произведение нимало не вредит истине и достоинству послания (ср. 2Тим. 3:8; Тит 1:12: и др.). С библейским представлением о всемирном суде Божием данное пророчество вполне согласуется ( ср. Дан 7:10; Мф XXIV:31; 25:31: сл; 2: Сол 1:10: и др.).

В ст. 16: Апостол, "оставив уподобление нечестивых, уже самым делом приступает к обличению их, называя их ропотниками, укорителями. Ропотник тот, кто сквозь зубы и несмело порицает неприятное ему, а укоритель тот, кто всегда над всеми смеется. Эти гнусные суть ропотники и укорители. Они - ропотники; ибо не дерзают открыто пользоваться учением своим, по его гнусности, так как не безопасно обнародовать нечестие свое, соединенное с развратом и хулением. Они укорители, потому что клевещут на все чужое и на самую истину, чтобы тверже поставить собственное зло и разврат. Сказанное выше, что еретики, подобно Валааму, увлеклись мздою, теперь поясняет словами: они удивляются лицам для пользы. Удивляться, значит льстиво обращаться с начальниками, а пользою назвал корысть" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
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, Ch1 1:1 : Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch, etc. 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, etc., 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 Dan 7:10.
Albert Barnes: Notes on the Bible - 1834
1:14: And Enoch also, the seventh from Adam - The seventh in the direct line of descent from Adam. The line of descent is Adam, Seth, Enos, Cainan, Mahaleel, Jared, Enoch; see Gen 5:3, following. On the character of Enoch, see the notes at Heb 11:5.
Prophesied of these - Uttered prophecies applicable to these men, or respecting just such men as these. It is not necessarily meant that he had these men specifically in his eye; but all that is fairly implied is, that his predictions were descriptive of them. There is no mention made in the writings of Moses of the fact that Enoch was a prophet; but nothing is more probable in itself, and there is no absurdity in supposing that a true prophecy, though unrecorded, might be handed down by tradition. See the Ti2 3:8 note; Jde 1:9 note. The source from which Jude derived this passage respecting the prophecy of Enoch is unknown. Amidst the multitude of traditions, however, handed down by the Jews from a remote antiquity, though many of them were false, and many of a trifling character, it is reasonable to presume that some of them were true and were of importance. No man can prove that the one before us is not of that character; no one can show that an inspired writer might not be led to make the selection of a true prophecy from a mass of traditions; and as the prophecy before us is one that would be every way worthy of a prophet, and worthy to be preserved, its quotation furnishes no argument against the inspiration of Jude. There is no clear evidence that he quoted it from any book extant in his time.
There is, indeed, now an apocryphal writing called "the Book of Enoch," containing a prediction strongly resembling this, but there is no certain proof that it existed so early as the time of Jude, nor, if it did, is it absolutely certain that he quoted from it. Both Jude and the author of that book may have quoted a common tradition of their time, for there can be no doubt that the passage referred to was handed down by tradition. The passage as found in "the Book of Enoch" is in these words: "Behold he comes with ten thousand of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal, for everything which the sinful and ungodly have done and committed against him," chapter ii. Bib. Repository, vol. xv. p. 86. If the Book of Enoch was written after the time of Jude, it is natural to suppose that the prophecy referred to by him, and handed down by tradition, would be inserted in it. This book was discovered in an AEthiopic version, and was published with a translation by Dr. Laurence of Oxford, in 1821, and republished in 1832. A full account of it and its contents may be seen in an article by Prof. Stuart in the Bib. Repository for January 1840, pp. 86-137.
The Lord cometh - That is, the Lord will come. See the notes at Co1 16:22. It would seem from this to have been an early doctrine that the Lord would "descend" to the earth for judgment.
With ten thousand of his saints - Or, "of his holy ones." The word "saints" we now apply commonly to "redeemed" saints, or to Christians. The original word is, however, applicable to all who are "holy," angels as well as men. The common representation in the Scriptures is, that he would come attended by the angels Mat 25:31, and there is doubtless allusion here to such beings. It is a common representation in the Old Testament also that God, when he manifests himself, is accompanied by great numbers of heavenly beings. See Psa 68:17; Deu 33:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Enoch: Gen 5:18, Gen 5:24; Ch1 1:1-3; Heb 11:5, Heb 11:6
Behold: Deu 33:2; Job 19:25-27; Psa 50:3-5; Dan 7:9, Dan 7:10; Zac 14:5; Mat 16:27; Mat 24:30, Mat 24:31, Mat 25:31; Th1 3:13; Th2 1:7, Th2 1:8; Rev 1:7
Geneva 1599
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.
John Gill
1:14 And Enoch also, the seventh from Adam,.... This was Enoch the son of Jared; his name signifies one "instructed", or "trained up"; as he doubtless was by his father, in the true religion, in the nurture and admonition of the Lord; and was one that had much communion with God; he walked with him, and was translated by him, body and soul, to heaven, and did not see death; Gen 5:18; he is said to be "the seventh from Adam"; not the seventh man from him that was born into the world, for there were no doubt thousands born before him; but he was, as the Jews express it (f), , "the seventh generation" from him; and they have an observation (g), that all sevenths are always beloved by God; the seventh in lands, and the seventh in generations; Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, as it is written, Gen 5:24; and this is said partly to distinguish him from others of the same name, and particularly from Enoch the son of Cain, the third: from Adam in his line, as this was the seventh from Adam in the line of Seth; and partly to observe the antiquity of the following prophecy of his: for it is said, he
prophesied of these; of these false teachers, and such as they; what would be their sad state and condition at the second coming of Christ to judgment: that he had a spirit of prophecy is evident from the name he gave to his son Methuselah, which signifies, "when he dies is the emission", or the sending out of the waters of the flood, which came to pass the very year he did die. The Arabic writers (h) call him Edris the prophet; and the Jews say (i), that he was in a higher degree than Moses or Elias; they also call (k) him Metatron, the great scribe, a name which they sometimes give to the angel that went before the children of Israel in the wilderness, and which seems to belong to the Messiah: that Enoch wrote a prophecy, and left it behind him in writing, does not appear from hence, or elsewhere; the Jews, in some of their writings, do cite and make mention of the book of Enoch; and there is a fragment now which bears his name, but is a spurious piece, and has nothing like this prophecy in it; wherefore Jude took this not from a book called the "Apocalypse of Enoch", but from tradition; this prophecy being handed down from age to age; and was in full credit with the Jews, and therefore the apostle very appropriately produces it; or rather he had it by divine inspiration, and is as follows:
saying, behold, the Lord cometh with ten thousand of his saints; by the "Lord" is meant the Lord Jesus Christ, who is ordained the Judge of quick and dead, and for which he is richly qualified, being omniscient and omnipotent, and faithful and righteous, and who will certainly come again to judge the world in righteousness; for not of his first coming, which was not to judge and condemn, but to seek and save, but of his second coming at the last day is this to be understood; and this is expressed in the present tense, "cometh", in the manner of the prophets, who speak of things future as if they already were, as Isaiah does of the incarnation, sufferings, and death of Christ, and to awaken the attention of persons to it, as if it was near at hand, as also to signify the certainty of it: and when he comes, he will be attended "with ten thousand of his saints": meaning either the souls of glorified saints, even all of them, Th1 3:13, which will come with Christ, and meet the living ones, and be reunited to their own bodies, which will then be raised; or else the holy angels, as in Deut 33:2; and so some copies and the Arabic version read; which will be both for the showing forth of his glory and majesty, and for service in gathering his elect together, as well as for terror to the wicked; and a "behold" is prefixed to all this, to denote the certainty of Christ's coming, and the importance and wonderfulness of it: the ends of his coming follow,
(f) Juchasin, fol. 5. 2. Ganz. Tzemach David, par. 1. fol. 5. 1. (g) Vajikra Rabba, sect. 29. fol. 170. 1. (h) Elmacinus, p. 10. apud Hottinger. Smegma Orient. p. 240. (i) Shalshelet Hakabala, fol. 1, 2. (k) Targum Jon. in Gen. v. 24. Tosephot in T. Bab. Yebamot, fol. 16. 2. Juchasin, fol. 5. 2.
John Wesley
1:14 And of these also - As well as the antediluvian sinners Enoch - So early was the prophecy referred to, Jude 1:4. The seventh from Adam - There were only five of the fathers between Adam and Enoch, 1Chron 1:1-3. The first coming of Christ was revealed to Adam; his second, glorious coming, to Enoch; and the seventh from Adam foretold the things which will conclude the seventh age of the world. St. Jude might know this either from some ancient book, or tradition, or immediate revelation. Behold - As if it were already done, the Lord cometh!
Robert Jamieson, A. R. Fausset and David Brown
1:14 See Introduction on the source whence Jude derived this prophecy of Enoch. The Holy Spirit, by Jude, has sealed the truth of this much of the matter contained in the book of Enoch, though probably that book, as well as Jude, derived it from tradition (compare Note, see on Jude 1:9). There are reasons given by some for thinking the book of Enoch copied from Jude rather than vice versa. It is striking how, from the first, prophecy hastened towards its consummation. The earliest prophecies of the Redeemer dwell on His second coming in glory, rather than His first coming in lowliness (compare Gen 3:15 with Rom 16:20). Enoch, in his translation without death, illustrated that truth which he all his life preached to the unbelieving world, the certainty of the Lord's coming, and the resurrection of the dead, as the only effectual antidote to their skepticism and self-wise confidence in nature's permanence.
And Enoch--Greek, "Moreover, also Enoch," &c.
seventh from Adam--Seven is the sacred number. In Enoch, freedom from death and the sacred number are combined: for every seventh object is most highly valued. Jude thus shows the antiquity of the prophecies. Compare Note, see on Jude 1:4, "of old." There were only five fathers between Enoch and Adam. The seventh from Adam prophesied the things which shall close the seventh age of the world [BENGEL].
of these--in relation to these. The reference of his prophecies was not to the antediluvians alone, but to all the ungodly (Jude 1:15). His prophecy applied primarily indeed to the flood, but ultimately to the final judgment.
cometh--literally, "came." Prophecy regards the future as certain as if it were past.
saints--Holy angels (compare Deut 33:2; Dan 7:10; Zech 14:5; Mt 25:31; Heb 12:22).
1:151:15: առնել դատաստա՛ն ըստ ամենայնի, եւ յանդիմանե՛լ զամենայն ամպարիշտս վասն գործոց իւրեանց՝ զոր ամպարշտեցին. եւ վասն ամենայն խի՛ստ բանից, զոր խօսեցան զնմանէ մեղաւորք եւ ամպարիշտք։
15 դատաստան տեսնելու բոլորի հանդէպ եւ յանդիմանելու բոլոր ամբարիշտներին իրենց այն գործերի համար, որ ամբարշտութեամբ գործեցին, եւ այն բոլոր խիստ խօսքերի համար, որ նրա դէմ ասացին մեղաւորները եւ ամբարիշտները»:
15 Ամենուն դատաստան ընելու ու բոլոր ամբարիշտները յանդիմանելու իրենց ըրած բոլոր ամբարիշտ գործերուն համար եւ այն բոլոր խիստ խօսքերուն համար, որոնք ամբարիշտ մեղաւորները անոր դէմ խօսեցան»։
առնել դատաստան [9]ըստ ամենայնի``, եւ յանդիմանել զամենայն ամբարիշտս վասն գործոց իւրեանց զոր ամբարշտեցին. եւ վասն ամենայն խիստ բանից զոր խօսեցան զնմանէ մեղաւորք [10]եւ ամբարիշտք:

1:15: առնել դատաստա՛ն ըստ ամենայնի, եւ յանդիմանե՛լ զամենայն ամպարիշտս վասն գործոց իւրեանց՝ զոր ամպարշտեցին. եւ վասն ամենայն խի՛ստ բանից, զոր խօսեցան զնմանէ մեղաւորք եւ ամպարիշտք։
15 դատաստան տեսնելու բոլորի հանդէպ եւ յանդիմանելու բոլոր ամբարիշտներին իրենց այն գործերի համար, որ ամբարշտութեամբ գործեցին, եւ այն բոլոր խիստ խօսքերի համար, որ նրա դէմ ասացին մեղաւորները եւ ամբարիշտները»:
15 Ամենուն դատաստան ընելու ու բոլոր ամբարիշտները յանդիմանելու իրենց ըրած բոլոր ամբարիշտ գործերուն համար եւ այն բոլոր խիստ խօսքերուն համար, որոնք ամբարիշտ մեղաւորները անոր դէմ խօսեցան»։
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1:1515: сотворить суд над всеми и обличить всех между ними нечестивых во всех делах, которые произвело их нечестие, и во всех жестоких словах, которые произносили на Него нечестивые грешники'.
1:15  ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι πᾶσαν ψυχὴν περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.
1:15. ποιῆσαι (to-have-done-unto) κρίσιν (to-a-separating) κατὰ (down) πάντων ( of-all ,"καὶ (and) ἐλέγξαι (to-have-confuted) πάντας ( to-all ) τοὺς (to-the-ones) ἀσεβεῖς ( un-reverent ) περὶ (about) πάντων ( of-all ) τῶν (of-the-ones) ἔργων (of-works) ἀσεβείας (of-an-un-revering-of) αὐτῶν (of-them) ὧν ( of-which ) ἠσέβησαν (they-un-revered-unto) καὶ (and) περὶ (about) πάντων ( of-all ) τῶν (of-the-ones) σκληρῶν ( of-stiffened ) ὧν ( of-which ) ἐλάλησαν (they-spoke-unto) κατ' (down) αὐτοῦ (of-it," ἁμαρτωλοὶ ( un-adjusted-along ) ἀσεβεῖς . ( un-reverent )
15. to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness which they have ungodly wrought, and of all the hard things which ungodly sinners have spoken against him.
1:15. to execute judgment against everyone, and to reprove all the impious concerning all the works of their impiety, by which they have acted impiously, and concerning all the harsh things that impious sinners have spoken against God.”
1:15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him.
To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him:

15: сотворить суд над всеми и обличить всех между ними нечестивых во всех делах, которые произвело их нечестие, и во всех жестоких словах, которые произносили на Него нечестивые грешники'.
1:15  ποιῆσαι κρίσιν κατὰ πάντων καὶ ἐλέγξαι πᾶσαν ψυχὴν περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ᾽ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς.
1:15. to execute judgment against everyone, and to reprove all the impious concerning all the works of their impiety, by which they have acted impiously, and concerning all the harsh things that impious sinners have spoken against God.”
1:15. To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortation to the Faithful; Conclusion.A. D. 66.
15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men's persons in admiration because of advantage. 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they who separate themselves, sensual, having not the Spirit. 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference: 23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 24 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, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.

Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, &c., v. 16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.

II. He proceeds to caution and exhort those to whom he is writing, v. 17-23. Here,

1. He calls them to remember how they have been forewarned: But, beloved, remember, &c., v. 17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note, (1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body. (2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Tim. iv. 1, and 2 Tim. iii. 1, and 2 Pet. iii. 3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Matt. xvi. 18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, 2 Thess. ii. 2.

2. He guards them against seducers by a further description of their odious character: These are those who separate, &c., v. 19. Observe, (1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom. viii. 9. (3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit. i. 9; 1 Tim. iii. 9.

3. He exhorts them to persevering constancy in truth and holiness.

(1.) Building up yourselves in your most holy faith, v. 20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1 Cor. iii. 12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

(2.) Praying in the Holy Ghost. Observe, [1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom. xii. 12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

(3.) Keep yourselves in the love of God, v. 21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

(4.) Looking for the mercy, &c. [1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Acts iv. 12 compared with v. 10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2 Pet. iii. 14); a lively faith of the blessed hope will help us to mortify our cursed lusts.

4. He directs them how to behave towards erring brethren: And of some have compassion, &c., v. 22, 23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen. iv. 9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated--(I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default.--"Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," 1 Thess. v. 22.

III. The apostle concludes this epistle with a solemn ascription of glory to the great God, v. 24, 25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.--Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev. i. 7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1 Pet. i. 8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, John vi. 39, with ch. xvii. 12, 1 Cor. xv. 24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.
Adam Clarke: Commentary on the Bible - 1831
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, etc. 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 ἁμαρτωλοι, 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 maran atha, is literally, our Lord is coming; see on Co1 16:22 (note); but here, in the Syriac, the words are atha moria, "the Lord cometh." So it is doubtful whether this fancied analogy exists.
Albert Barnes: Notes on the Bible - 1834
1:15: To execute judgment upon all - That is, he shall come to judge all the dwellers upon the earth, good and bad.
And to convince all - The word "convince we now use commonly in a somewhat limited sense, as meaning "to satisfy" a man's own mind" either of the truth of some proposition, or of the fact that he has done wrong, as being in this latter sense synonymous with the word "convict." This "conviction" is commonly produced by argument or truth, and is not necessarily followed by any sentence of disapprobation, or by any judicial condemnation. But this is clearly not the sense in which the word is used here. The purpose of the coming of the Lord will not be to convince men in that sense, though it is undoubtedly true that the wicked will see that their lives have been wrong; but it will be to pronounce a sentence on them as the result of the evidence of their guilt. The Greek word which is here used occurs nowhere else in the New Testament.
All that are ungodly among them - All that are not pious; all that have no religion.
Of all their ungodly deeds ... - Of their wicked actions and words. This is the common doctrine of the Bible, that all the wicked actions and words of men will be called into judgment. In regard to this passage, thus quoted from an ancient prophecy, we may remark:
(1) that the style bears the marks of its being a quotation, or of its being preserved by Jude in the language in which it had been handed down by tradition. It is not the style of Jude. It is not so terse, pointed, energetic.
(2) it has every probable mark of its having been actually delivered by Enoch. The age in which he lived was corrupt. The world was ripening for the deluge. He was himself a good man, and, as would seem perhaps, almost the only good man of his generation. Nothing would be more natural than that he should be reproached by hard words and speeches, and nothing more natural than that he should have pointed the men of his own age to the future judgment.
(3) the doctrine of the final judgment, if this was uttered by Enoch, was an early doctrine in the world. It was held even in the first generations of the race. It was one of those great truths early communicated to man to restrain him from sin, and to lead him to prepare for the great events which are to occur on the earth. The same doctrine has been transmitted from age to age, and is now one of the most important and the most affecting that refers to the final destiny of men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: execute: Psa 9:7, Psa 9:8, Psa 37:6, Psa 50:1-6, Psa 98:9, Psa 149:9; Ecc 11:9, Ecc 12:14; Joh 5:22, Joh 5:23, Joh 5:27; Act 17:31; Rom 2:16, Rom 14:10; Co1 4:5, Co1 5:13; Rev 22:12-15, Rev 22:20
convince: Rom 2:5, Rom 3:19, Rom 3:20
and of all: Jde 1:16; Exo 16:8; Sa1 2:3; Psa 31:18, Psa 73:9, Psa 94:4; Isa 37:22-36; Dan 7:20; Dan 11:36; Mal 3:13-15; Mat 12:31-37; Rev 13:5, Rev 13:6, Rev 13:11
John Gill
1:15 To execute judgment upon all,.... Quick and dead, small and great, high and low, rich and poor, good and bad, righteous and wicked, sheep and goats; to pass the definitive sentence on each, that of absolution, life, and happiness, on his own people, and that of condemnation, death, and misery, on the wicked; which will be done in the most strict and righteous manner:
and to convince all that are ungodly among them; those who are without God, the fear of him love to him, or faith in him; who have lived without the worship of him, or in a false worship; and particularly false teachers are here meant, the same as in Jude 1:4; who will then be convicted in their own consciences, by that clear evidence, and full light, in which things will be set:
of all their ungodly deeds; both against law and Gospel:
which they have ungodly committed; which they lived in the commission of, and continually practised in a vile manner, publicly, and in defiance of heaven, and with seared consciences:
and of all their hard speeches, which ungodly sinners have spoken against him; either "against" God, as the Vulgate Latin version reads, against his being, his perfections, his providence, his purposes, his word, and worship; or rather against Jesus Christ the Lord, who will come to judge them, against his person and offices, his blood, righteousness, and sacrifice; his ministers and people, his truths and ordinances.
John Wesley
1:15 To execute judgment - Enoch herein looked beyond the flood. Upon all - Sinners, in general. And to convict all the ungodly, in particular, of all the grievous things which ungodly sinners (a sinner is bad; but the ungodly who sin without fear are worse) have spoken against him, Jude 1:8, Jude 1:10, though they might not think, all those speeches were against him.
Robert Jamieson, A. R. Fausset and David Brown
1:15 This verse and the beginning of Enoch's prophecy is composed in Hebrew poetic parallelism, the oldest specimen extant. Some think Lamech's speech, which is also in poetic parallelism, was composed in mockery of Enoch's prophecy: as Enoch foretold Jehovah's coming to judgment, so Lamech presumes on impunity in polygamy and murder (just as Cain the murderer seemed to escape with impunity).
convince--convict.
hard speeches--such as are noticed in Jude 1:8, Jude 1:10, Jude 1:16; Mal 3:13-14; contrast Rom 16:17.
ungodly sinners--not merely sinners, but proud despisers of God: impious.
against him--They who speak against God's children are regarded by God as speaking against Himself.
1:161:16: Սոքա են տրտնջօ՛ղք եւ շոգմո՛գք, երթեա՛լ ըստ իւրեանց անձանց ցանկութեանց. եւ բերանք նոցա զամբարտաւա՛նս բարբառին. առնուն ա՛կն երեսաց վասն օգտի[3263]։[3263] Ոմանք. Նոքա են տրտնջողք... անձանցն ցան՛՛։
16 Սրանք տրտնջացողներ են եւ բանսարկուներ, որոնք հետամուտ են իրենց սեփական ցանկութիւններին. նրանց բերանները ամբարտաւան խօսքեր են բարբառում, իսկ իրենք երեսպաշտութիւն են անում շահի համար:
16 Ասոնք տրտնջողներ ու քրթմնջողներ են, որոնք իրենց ցանկութիւններուն համեմատ կ’երթան եւ իրենց բերանները ամբարտաւան խօսքեր կը խօսին եւ շահու համար երեսպաշտութիւն կ’ընեն։
Սոքա են տրտնջողք եւ շոգմոգք, երթեալ ըստ իւրեանց անձանց ցանկութեանց, եւ բերանք նոցա զամբարտաւանս բարբառին, առնուն ակն երեսաց վասն օգտի:

1:16: Սոքա են տրտնջօ՛ղք եւ շոգմո՛գք, երթեա՛լ ըստ իւրեանց անձանց ցանկութեանց. եւ բերանք նոցա զամբարտաւա՛նս բարբառին. առնուն ա՛կն երեսաց վասն օգտի[3263]։
[3263] Ոմանք. Նոքա են տրտնջողք... անձանցն ցան՛՛։
16 Սրանք տրտնջացողներ են եւ բանսարկուներ, որոնք հետամուտ են իրենց սեփական ցանկութիւններին. նրանց բերանները ամբարտաւան խօսքեր են բարբառում, իսկ իրենք երեսպաշտութիւն են անում շահի համար:
16 Ասոնք տրտնջողներ ու քրթմնջողներ են, որոնք իրենց ցանկութիւններուն համեմատ կ’երթան եւ իրենց բերանները ամբարտաւան խօսքեր կը խօսին եւ շահու համար երեսպաշտութիւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Это ропотники, ничем не довольные, поступающие по своим похотям (нечестиво и беззаконно); уста их произносят надутые слова; они оказывают лицеприятие для корысти.
1:16  οὖτοί εἰσιν γογγυσταί, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.
1:16. Οὗτοί (The-ones-these) εἰσιν (they-be) γογγυσταί, (murmurers) μεμψίμοιροι , ( fate-complained ,"κατὰ (down) τὰς (to-the-ones) ἐπιθυμίας (to-passionings-upon-unto) αὐτῶν (of-them) πορευόμενοι , ( traversing-of ,"καὶ (and) τὸ (the-one) στόμα (a-mouth) αὐτῶν (of-them) λαλεῖ (it-speaketh-unto) ὑπέρογκα , ( to-over-bulged ," θαυμάζοντες ( marvelling-to ) πρόσωπα ( to-looked-toward ) ὠφελίας (of-a-benefitting-unto) χάριν. (to-a-granting)
16. These are murmurers, complainers, walking after their lusts ( and their mouth speaketh great swelling ), shewing respect of persons for the sake of advantage.
1:16. These ones are complaining murmurers, walking according to their own desires. And their mouth is speaking arrogance, admiring persons for the sake of gain.
1:16. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling [words], having men’s persons in admiration because of advantage.
These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling [words], having men' s persons in admiration because of advantage:

16: Это ропотники, ничем не довольные, поступающие по своим похотям (нечестиво и беззаконно); уста их произносят надутые слова; они оказывают лицеприятие для корысти.
1:16  οὖτοί εἰσιν γογγυσταί, μεμψίμοιροι, κατὰ τὰς ἐπιθυμίας ἑαυτῶν πορευόμενοι, καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα, θαυμάζοντες πρόσωπα ὠφελείας χάριν.
1:16. These ones are complaining murmurers, walking according to their own desires. And their mouth is speaking arrogance, admiring persons for the sake of gain.
1:16. These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling [words], having men’s persons in admiration because of advantage.
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Adam Clarke: Commentary on the Bible - 1831
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 - Ὑπερογκα. See the explanation of this term in Pe2 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; etc., 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.
Albert Barnes: Notes on the Bible - 1834
1:16: These are murmurers - The word here used does not elsewhere occur, though the word "murmur" is frequent, Mat 20:11; Luk 5:30; Joh 6:41, Joh 6:43, Joh 6:61; Joh 7:32; Co1 10:10. Compare Joh 7:12; Act 6:1; Phi 2:14; Pe1 4:9. The sense is that of repining or complaining under the allotments of Providence, or finding fault with God's plans, and purposes, and doings.
Complainers - Literally, finding fault with one's own lot (μεμψίμοιροι mempsimoiroi.) The word does not elsewhere occur in the New Testament; the thing often occurs in this world. Nothing is more common than for men to complain of their lot; to think that it is hard; to compare theirs with that of others, and to blame God for not having made their circumstances different. The poor complain that they are not rich like others; the sick that they are not well; the enslaved that they are not free; the bereaved that they are deprived of friends; the ugly that they are not beautiful; those in humble life that their lot was not cast among the great and the frivolous. The virtue that is opposed to this is "contentment" - a virtue of inestimable value. See the notes at Phi 4:11.
Walking after their own lusts - Giving unlimited indulgence to their appetites and passions. See the notes at Pe2 3:3.
And their mouth speaketh great swelling words - Notes at Pe2 2:18.
Having men's persons in admiration - Showing great respect to certain persons, particularly the rich and the great. The idea is, that they were not "just" in the esteem which they had for others, or that they did not appreciate them according to their real worth, but paid special attention to one class in order to promote their selfish ends.
Because of advantage - Because they hoped to derive some benefit to themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: murmurers: Num 14:36, Num 16:11; Deu 1:27; Psa 106:25; Isa 29:24; Luk 5:30, Luk 15:2, Luk 19:7; Joh 6:41, Joh 6:61; Co1 10:10; Phi 2:14
walking: Jde 1:18; Gal 5:16, Gal 5:24; Th1 4:5; Ti2 4:3; Jam 1:14, Jam 1:15; Pe1 1:14, Pe1 2:11; Pe1 4:2; Pe2 2:10, Pe2 3:3
their mouth: Jde 1:15; Job 17:4, Job 17:5; Psa 17:10, Psa 73:9-11; Pe2 2:18
having: Lev 19:15; Job 32:21, Job 34:19; Psa 15:4; Pro 28:21; Ti1 6:5; Jam 2:1-9; Pe2 2:1-3
John Gill
1:16 These are murmurers,.... That is, at others; secretly, inwardly, in a muttering way, grunting out their murmurs like swine; to which, for their filthiness and apostasy, false teachers may be filly compared: and their murmurs might be both against God and men; against God, against the being of God, denying, or at least wishing there was no God, and uneasy because there is one; against the perfections of God, particularly his sovereignty over all, his special goodness to some, his wisdom, justice, truth, and faithfulness; against his purposes and decrees, both with respect to things temporal, spiritual, and eternal; against the providence of God and his government of the world, and the unequal distribution of things in it; and especially against the doctrines of free grace, and the ordinances of the Gospel: and not only are they murmurers against God, and all divine things and persons, but also against men; particularly against civil magistrates, who restrain them, and are a terror to them; and against the ministers of the Gospel, whose gifts and usefulness they envy; and indeed against all men, their neighbours, and what they enjoy, and at everything that goes besides themselves: it follows,
complainers; some join the above character and this together, and read, as the Vulgate Latin version, "complaining murmurers"; others, as the Syriac version, place not only a comma, but a copulative between them; and as the former may design secret and inward murmuring, this may intend outward complaining in words; not of their own sins and corruptions, nor of the sins of others, with any concern for the honour of religion; or of the decay of powerful godliness in themselves or others; or of the failure of the Gospel, and the decrease of the interest of Christ; but either of God, that he has not made them equal to others in the good things of life, as the Arabic version renders it, "complaining of their own lots"; or that he lays so much affliction upon them more than on others; or of men, that their salaries are not sufficient, and that they are not enough respected according to their merit; and indeed, as the Syriac version reads, "they complain of everything", and are never satisfied and easy:
walking after their own lusts; which are carnal and worldly; see Gill on 2Pet 3:3,
and their mouth speaketh great swelling words; both against God and men; and this may point at their boast of knowledge, their great ostentation of learning, their vain and empty doctrines, their high flights, their rhetorical style, and bombast language:
having men's persons in admiration because of advantage; crying up men of their own stamp for the advantage of the party; and giving flattering titles to men of wealth and riches, for the sake of their money: so the Ethiopic version, "they studied to please persons, to make gain of them"; they were respecters of persons; so the phrase is used by the Septuagint in Deut 10:17, and in Job 22:8, and in Prov 18:5 and in Is 9:15.
John Wesley
1:16 These are murmurers - Against men. Complainers - Literally, complainers of their fate, against God. Walking - With regard to themselves. After their own foolish and mischievous desires. Having men's persons in admiration for the sake of gain - Admiring and commending them only for what they can get.
Robert Jamieson, A. R. Fausset and David Brown
1:16 murmurers--in secret: muttering murmurs against God's ordinances and ministers in Church and state. Compare Jude 1:8, "speak evil of dignities"; Jude 1:15, "hard speeches"; against the Lord.
complainers--never satisfied with their lot (Num 11:1; compare the penalty, Deut 28:47-48).
walking after their own lusts-- (Jude 1:18). The secret of their murmuring and complaining is the restless insatiability of their desires.
great swelling words-- (2Pet 2:18).
men's persons--their mere outward appearance and rank.
because of advantage--for the sake of what they may gain from them. While they talk great swelling words, they are really mean and fawning towards those of wealth and rank.
1:171:17: Բայց դուք սի՛րելիք՝ յիշեցէ՛ք զկանխասաց բանս զառաքելոցն Տեառն մերոյ Յիսուսի Քրիստոսի[3264]. [3264] Ոմանք. Բանս առաքելոցն։
17 Բայց դուք, սիրելինե՛ր, յիշեցէ՛ք մեր Տէր Յիսուս Քրիստոսի առաքեալների կողմից նախապէս ասուած խօսքերը:
17 Բայց դո՛ւք, սի՛րելիներ, յիշեցէք այն խօսքերը, որոնք մեր Տէր Յիսուս Քրիստոսին առաքեալներէն նախապէս խօսուեցան,
Բայց դուք, սիրելիք, յիշեցէք զկանխասաց բանս զառաքելոցն Տեառն մերոյ Յիսուսի Քրիստոսի:

1:17: Բայց դուք սի՛րելիք՝ յիշեցէ՛ք զկանխասաց բանս զառաքելոցն Տեառն մերոյ Յիսուսի Քրիստոսի[3264].
[3264] Ոմանք. Բանս առաքելոցն։
17 Բայց դուք, սիրելինե՛ր, յիշեցէ՛ք մեր Տէր Յիսուս Քրիստոսի առաքեալների կողմից նախապէս ասուած խօսքերը:
17 Բայց դո՛ւք, սի՛րելիներ, յիշեցէք այն խօսքերը, որոնք մեր Տէր Յիսուս Քրիստոսին առաքեալներէն նախապէս խօսուեցան,
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Но вы, возлюбленные, помните предсказанное Апостолами Господа нашего Иисуса Христа.
1:17  ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ·
1:17. Ὑμεῖς (Ye) δέ, (moreover," ἀγαπητοί , ( Excessed-off-unto ,"μνήσθητε (ye-should-have-been-memoried) τῶν (of-the-ones) ῥημάτων (of-utterings-to) τῶν (of-the-ones) προειρημένων ( of-having-had-come-to-be-uttered-before-unto ) ὑπὸ (under) τῶν (of-the-ones) ἀποστόλων (of-setees-off) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed,"
17. But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ;
1:17. But as for you, most beloved, be mindful of the words which have been foretold by the Apostles of our Lord Jesus Christ,
1:17. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ:

17: Но вы, возлюбленные, помните предсказанное Апостолами Господа нашего Иисуса Христа.
1:17  ὑμεῖς δέ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀποστόλων τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ·
1:17. But as for you, most beloved, be mindful of the words which have been foretold by the Apostles of our Lord Jesus Christ,
1:17. But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Подкрепляя сказанное выше о великой опасности для христианского общества со стороны лжеучителей, Апостол теперь напоминает ст. 17-18: читателям о подобных же предупреждениях и предсказаниях Апостолов, - Петра (2Пет. 2:10; III:2-3) и Павла (1Тим. 4:1: cл. ; 2Тим. 3:1-5) о появлении в последнее время "ругателей", ходящих по своим нечестивым похотям. Заканчивая свою характеристику нечестивцев, Апостол называет их, ст. 19, людьми, отделяющими себя (от единства веры), душевными, не имеющими духа. "Они, говорит, не только сами гибнут, но и похищают питомцев Церкви (это значит "отделяюще"), т. е. выводит их за пределы церковные, пределы веры или и самой ограды церковной. Ибо собрания свои они показали пещерами разбойников, и других отвадят от Церкви и приводят к себе. Делают же это потому, что суть люди душевные, т. е. живущие по приличию мира". Ср. 1Кор.2:14-15; Иак 3:15: (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:17: But, beloved, remember ye ... - There is a striking similarity between these two verses and Pe2 3:1-3. It occurs in the same connection, following the description of the false and dangerous teachers against whom the apostle would guard them, and couched almost in the same words. See it explained in the notes at the similar passage in Peter. When Jude (Jde 1:17) entreats them to remember the words which were spoken by "the apostles," it is not necessarily to be inferred that he was not himself an apostle, for he is speaking of what was past, and there might have been a special reason why he should refer to something that they would distinctly remember which had been spoken by the "other" apostles on this point. Or it might be that he meant also to include himself among them, and to speak of the apostles collectively, without particularly specifying himself.
Mockers - The word rendered "mockers" here is the same which in the parallel place in Pe2 3:3 is rendered "scoffers." Peter has stated more fully what was the particular subject on which they scoffed, and has shown that there was no occasion for it Pe2 3:4, following.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: remember: Mal 4:4; Act 20:35; Eph 2:20, Eph 4:11; Pe2 3:2; Jo1 4:6
Geneva 1599
1:17 (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.
John Gill
1:17 But, beloved,.... Or "my beloved", as the Syriac and Arabic versions read; or "our brethren", as the Ethiopic version; the apostle addresses the saints in this manner, to distinguish them from the false teachers, and to show that he had a different opinion of them from them; and that be would have them beware of them, and not be surprised at them, since it was no other than what was foretold; and also to engage their attention and regard to the following exhortation:
remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; these words mean not the doctrines of the apostles in general, but particularly the prophecies delivered out by them, as by the Apostles Paul and Peter, concerning the false teachers that should arise; and these being spoken of before, and by apostles, even by the apostles, of our Lord Jesus Christ, were worthy of regard, and deserved to be remembered; a remembrance of which is a preservative from error, and a relief in the worst of times, whether of persecution, or heresy. This does not suppose that Jude was not an apostle, only that there were other apostles besides him; and that these, some of them at least, had prophesied of these men, and that he had lived to see their predictions verified; nor does he exclude himself from being one of them; yea, the Ethiopic version reads, "which we the apostles of our Lord Jesus Christ have formerly declared unto you"; see 2Pet 3:2.
John Wesley
1:17 By the apostles - He does not exempt himself from the number of apostles. For in the next verse he says, they told you, not us.
Robert Jamieson, A. R. Fausset and David Brown
1:17 But; beloved . . . ye--in contrast to those reprobates, Jude 1:20, again.
remember--implying that his readers had been contemporaries of the apostles. For Peter uses the very same formula in reminding the contemporaries of himself and the other apostles.
spoken before--spoken already before now.
the apostles--Peter (see on 2Pet 3:2-3), and Paul before Peter (Acts 20:29; Ti1 4:1; Ti2 3:1). Jude does not exclude himself from the number of the apostles here, for in Jude 1:18, immediately after, he says, "they told You," not us (rather as Greek, "used to tell you" implying that Jude's readers were contemporaries of the apostles, who used to tell them).
1:181:18: զի ասէին ձեզ, եթէ ՚ի յետին ժամանակս եղիցին մարդք արհամարհօ՛ղք, երթեա՛լք ըստ իւրեանց ամպարշտութեանցն ցանկութեանց[3265]։ [3265] Ոմանք. Եթէ յետին ժա՛՛։
18 Նրանք ձեզ ասում էին, թէ՝ «Վերջին ժամանակներում պիտի լինեն ծաղրող մարդիկ, որոնք պիտի տարուեն իրենց ամբարիշտ ցանկութիւններով»:
18 Որոնք ձեզի կ’ըսէին թէ՝ «Վերջին ժամանակը ծաղր ընողներ պիտի գան, որոնք իրենց ամբարիշտ ցանկութիւններուն համեմատ պիտի երթան»։
զի ասէին ձեզ եթէ` Ի յետին ժամանակս եղիցին մարդք արհամարհողք, երթեալ ըստ իւրեանց ամբարշտութեանցն ցանկութեանց:

1:18: զի ասէին ձեզ, եթէ ՚ի յետին ժամանակս եղիցին մարդք արհամարհօ՛ղք, երթեա՛լք ըստ իւրեանց ամպարշտութեանցն ցանկութեանց[3265]։
[3265] Ոմանք. Եթէ յետին ժա՛՛։
18 Նրանք ձեզ ասում էին, թէ՝ «Վերջին ժամանակներում պիտի լինեն ծաղրող մարդիկ, որոնք պիտի տարուեն իրենց ամբարիշտ ցանկութիւններով»:
18 Որոնք ձեզի կ’ըսէին թէ՝ «Վերջին ժամանակը ծաղր ընողներ պիտի գան, որոնք իրենց ամբարիշտ ցանկութիւններուն համեմատ պիտի երթան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Они говорили вам, что в последнее время появятся ругатели, поступающие по своим нечестивым похотям.
1:18  ὅτι ἔλεγον ὑμῖν [ὅτι] ἐπ᾽ ἐσχάτου [τοῦ] χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.
1:18. ὅτι (to-which-a-one) ἔλεγον (they-were-forthing) ὑμῖν (unto-ye,"Ἐπ' (Upon) ἐσχάτου (of-most-bordered) χρόνου (of-an-interim) ἔσονται ( they-shall-be ) ἐμπαῖκται (childers-in) κατὰ (down) τὰς (to-the-ones) ἑαυτῶν (of-selves) ἐπιθυμίας (to-passionings-upon-unto) πορευόμενοι ( traversing-of ) τῶν (of-the-ones) ἀσεβειῶν. (of-un-reverings-of)
18. how that they said to you, In the last time there shall be mockers, walking after their own ungodly lusts.
1:18. who declared to you that, in the end time, there would arrive mockers, walking according to their own desires, in impieties.
1:18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts:

18: Они говорили вам, что в последнее время появятся ругатели, поступающие по своим нечестивым похотям.
1:18  ὅτι ἔλεγον ὑμῖν [ὅτι] ἐπ᾽ ἐσχάτου [τοῦ] χρόνου ἔσονται ἐμπαῖκται κατὰ τὰς ἑαυτῶν ἐπιθυμίας πορευόμενοι τῶν ἀσεβειῶν.
1:18. who declared to you that, in the end time, there would arrive mockers, walking according to their own desires, in impieties.
1:18. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: Mockers in the last time - See the notes on Ti1 4:1; Ti2 3:1 (note), etc.; and particularly Pe2 3:2 , Pe2 3:3 (note), etc., to which Jude seems to refer.
The last time. - The conclusion of the Jewish polity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: there: Act 20:29; Ti1 4:1, Ti1 4:2; Ti2 3:1-5, Ti2 3:13, Ti2 4:3; Pe2 2:1, Pe2 3:3
who: Jde 1:16; Psa 14:1, Psa 14:2
John Gill
1:18 How that they told you that there should be mockers in the last time,.... See Gill on 2Pet 3:3.
Robert Jamieson, A. R. Fausset and David Brown
1:18 mockers--In the parallel, 2Pet 3:3, the same Greek is translated, "scoffers." The word is found nowhere else in the New Testament. How ALFORD can deny that 2Pet 3:2-3 is referred to (at least in part), I cannot imagine, seeing that Jude quotes the very words of Peter as the words which the apostles used to speak to his (Jude's) readers.
walk after their own ungodly lusts--literally, "after (according to) their own lusts of ungodliness."
1:191:19: Սոքա են նշաւակեալք շնչաւո՛րք, որ զՈոգին ո՛չ ունիցին։
19 Սրանք նշաւակելի[20], մարմնասէր մարդիկ են, որ չունեն Հոգին:[20] Յունարէնն ունի՝ բաժանող:
19 Ասոնք ինքզինքնին զատող շնչաւորներ են, որոնք Հոգին չունին։
Սոքա են [11]նշաւակեալք, շնչաւորք, որ զՀոգին ոչ ունիցին:

1:19: Սոքա են նշաւակեալք շնչաւո՛րք, որ զՈոգին ո՛չ ունիցին։
19 Սրանք նշաւակելի[20], մարմնասէր մարդիկ են, որ չունեն Հոգին:
[20] Յունարէնն ունի՝ բաժանող:
19 Ասոնք ինքզինքնին զատող շնչաւորներ են, որոնք Հոգին չունին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Это люди, отделяющие себя (от единства веры), душевные, не имеющие духа.
1:19  οὖτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοί, πνεῦμα μὴ ἔχοντες.
1:19. Οὗτοί (The-ones-these) εἰσιν (they-be) οἱ (the-ones) ἀποδιορίζοντες , ( bounding-through-off-to ," ψυχικοί , ( breath-belonged-of ,"πνεῦμα (to-a-currenting-to) μὴ (lest) ἔχοντες . ( holding )
19. These are they who make separations, sensual, having not the Spirit.
1:19. These are the ones who segregate themselves; they are animals, not having the Spirit.
1:19. These be they who separate themselves, sensual, having not the Spirit.
These be they who separate themselves, sensual, having not the Spirit:

19: Это люди, отделяющие себя (от единства веры), душевные, не имеющие духа.
1:19  οὖτοί εἰσιν οἱ ἀποδιορίζοντες, ψυχικοί, πνεῦμα μὴ ἔχοντες.
1:19. These are the ones who segregate themselves; they are animals, not having the Spirit.
1:19. These be they who separate themselves, sensual, having not the Spirit.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:19: These be they who separate themselves - That is, from their brethren and from the work of benevolence and truth. Compare Rom 16:17; Jdg 5:16, Jdg 5:23.
Sensual - Under the influence of gross passions and appetites.
Having not the spirit - The Holy Spirit, or the spirit of true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: who: Pro 18:1; Isa 65:5; Eze 14:7; Hos 4:14, Hos 9:10; Heb 10:25
sensual: Co1 2:14; Jam 3:15, Gr
having: Joh 3:5, Joh 3:6; Rom 8:9; Co1 6:19
Geneva 1599
1:19 (12) 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.
John Gill
1:19 These be they who separate themselves,.... Not from sinners openly profane; such a separation is commendable, being according to the will and word of God, to the mind and practice of Christ, and which tends to the good of men, and to the glory of God; but from the saints and people of God; it is possible that a child of God may for a time leave the fellowship of the saints, but an entire and total forsaking of them, and of assembling with them, looks with an ill aspect; nor did they separate themselves from superstition and will worship, and every false way of worship, which would have been right, but from the pure worship, ordinances, and discipline of God's house, by a perversion of them, and as being above them, or unwilling to be under any notice and government; not from errors and heresies, and persons that held them, with these they herded; but from the pure doctrines of the Gospel, and ministers of the word, and made divisions and separations among the churches, for worldly ends, and through pride and affectation of vain glory, as if they were more knowing, more holy, and more spiritual than other men: when they were
sensual; such as gave themselves up to sensual lusts and pleasures; and at best were but natural men, who had only natural and rational abilities, but without spiritual and experimental knowledge: hence it follows,
having not the Spirit; though they might have some external gifts of the Spirit; or he himself dwelling in them as a spirit of conviction and illumination, as a spirit of regeneration and sanctification, as a spirit of faith and comfort, as a spirit of adoption, and as the earnest and pledge of the heavenly glory; they were not under his influence, nor did they feel the operations of his grace, nor had they communion with him: hence they appeared to be none of Christ's, nor could they claim interest in him, and were without life, and so could not persevere.
John Wesley
1:19 These are they who separate themselves, sensual, not having the Spirit - Having natural senses and understanding only, not the Spirit of God; otherwise they could not separate. For that it is a sin, and a very heinous one, "to separate from the church," is out of all question. But then it should be observed, That by the church is meant a body of living Christians, who are "an habitation of God through the Spirit:" That by separating is understood, renouncing all religious intercourse with them; no longer joining with them in solemn prayer, or the other public offices of religion: and, That we have no more authority from scripture to call even this schism, than to call it murder.
Robert Jamieson, A. R. Fausset and David Brown
1:19 These be they--showing that their characters are such as Peter and Paul had foretold.
separate themselves--from Church communion in its vital, spiritual reality: for outwardly they took part in Church ordinances (Jude 1:12). Some oldest manuscripts omit "themselves": then understand it, "separate," cast out members of the Church by excommunication (Is 65:5; Is 66:5; Lk 6:22; Jn 9:34; compare "casteth them out of the Church;" 3Jn 1:10). Many, however, understand "themselves," which indeed is read in some of the oldest manuscripts as English Version has it. Arrogant setting up of themselves, as having greater sanctity and a wisdom and peculiar doctrine, distinct from others, is implied.
sensual--literally, "animal-souled": as opposed to the spiritual, or "having the Spirit." It is translated, "the natural man," 1Cor 2:14. In the threefold division of man's being, body, soul, and spirit, the due state in God's design is, that "the spirit," which is the recipient of the Holy Spirit uniting man to God, should be first, and should rule the soul, which stands intermediate between the body and spirit: but in the animal, or natural man, the spirit is sunk into subserviency to the animal soul, which is earthly in its motives and aims. The "carnal" sink somewhat lower, for in these the flesh, the lowest element and corrupt side of man's bodily nature, reigns paramount.
having not the Spirit--In the animal and natural man the spirit, his higher part, which ought to be the receiver of the Holy Spirit, is not so; and therefore, his spirit not being in its normal state, he is said not to have the spirit (compare Jn 3:5-6). In the completion of redemption the parts of redeemed man shall be placed in their due relation: whereas in the ungodly, the soul severed from the spirit shall have for ever animal life without union to God and heaven--a living death.
1:201:20: Այլ մեք սի՛րելիք՝ եղիցուք շինել զանձինս սրբութեամբն հաւատոց ՚ի Հոգին Սուրբ. կացցո՛ւք յաղօթս[3266], [3266] Ոմանք. Այլ եւ մեք սիրելիք... սրբութեամբ հաւատոցն։
20 Իսկ մենք, սիրելինե՛ր, մեր անձերը կառուցենք հաւատի սրբութեամբ, աղօթենք Սուրբ Հոգով,
20 Բայց դո՛ւք, սի՛րելիներ, անձերնիդ շինեցէք ձեր ամենասուրբ հաւատքին վրայ եւ Սուրբ Հոգիով աղօթեցէք,
Այլ [12]մեք, սիրելիք, եղիցուք`` շինել զանձինս սրբութեամբն [13]հաւատոց, ի Հոգին Սուրբ [14]կացցուք յաղօթս:

1:20: Այլ մեք սի՛րելիք՝ եղիցուք շինել զանձինս սրբութեամբն հաւատոց ՚ի Հոգին Սուրբ. կացցո՛ւք յաղօթս[3266],
[3266] Ոմանք. Այլ եւ մեք սիրելիք... սրբութեամբ հաւատոցն։
20 Իսկ մենք, սիրելինե՛ր, մեր անձերը կառուցենք հաւատի սրբութեամբ, աղօթենք Սուրբ Հոգով,
20 Բայց դո՛ւք, սի՛րելիներ, անձերնիդ շինեցէք ձեր ամենասուրբ հաւատքին վրայ եւ Սուրբ Հոգիով աղօթեցէք,
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: А вы, возлюбленные, назидая себя на святейшей вере вашей, молясь Духом Святым,
1:20  ὑμεῖς δέ, ἀγαπητοί, ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι,
1:20. Ὑμεῖς (Ye) δέ, (moreover," ἀγαπητοί , ( Excessed-off-unto ," ἐποικοδομοῦντες ( house-building-upon-unto ) ἑαυτοὺς (to-selves) τῇ (unto-the-one) ἁγιωτάτῃ (unto-most-hallow-belonged) ὑμῶν (of-ye) πίστει, (unto-a-trust,"ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ (unto-hallow-belonged) προσευχόμενοι , ( goodly-holding-toward ,"
20. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit,
1:20. But you, most beloved, are building yourselves up by your most holy faith, praying in the Holy Spirit,
1:20. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost:

20: А вы, возлюбленные, назидая себя на святейшей вере вашей, молясь Духом Святым,
1:20  ὑμεῖς δέ, ἀγαπητοί, ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ὑμῶν πίστει, ἐν πνεύματι ἁγίῳ προσευχόμενοι,
1:20. But you, most beloved, are building yourselves up by your most holy faith, praying in the Holy Spirit,
1:20. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Оградив читателей послания от опасности со стороны лжеучителей, Апостол обращает мысль читателей на положительную сторону христианского призвания, как благодатные силы созидания верующими в самих себе храмов Святого. На твердом основании - Христе (Еф 2:20; 1Кор.3:11) духовный храм в каждом христианине должен созидаться святейшею верою, молитвою Святым Духом (ср. Рим 8:26-27), любовью Божиею и живою надеждою на милость Господа Иисуса Христа и жизнь вечную.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:20: But ye, beloved, building up yourselves on your most holy faith - Compare the notes at Jde 1:3. On the word "building," see the Co1 3:9-10 notes; Eph 2:20 note. It is said here that they were to "build up themselves;" that is, they were to act as moral and responsible agents in this, or were to put forth their own proper exertions to do it. Dependent, as we are, and as all persons with correct views will feel themselves to be, yet it is proper to endeavor to do the work of religion as if we had ample power of ourselves. See the notes at Phi 2:12. The phrase "most holy faith" here refers to the system of religion which was founded on faith; and the meaning is, that they should seek to establish themselves most firmly in the belief of the doctrines, and in the practice of the duties of that system of religion.
Praying in the Holy Ghost - See the notes at Eph 6:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: building: Act 9:31; Rom 15:2; Co1 1:8, Co1 10:23, Co1 14:4, Co1 14:5, Co1 14:26; Eph 4:12, Eph 4:16, Eph 4:29; Col 2:7; Th1 5:11; Ti1 1:4, Gr
most: Act 15:9, Act 26:18; Ti2 1:5; Tit 1:1; Jam 2:22; Pe2 1:1; Jo1 5:4; Rev 13:10
praying: Zac 12:10; Rom 8:15, Rom 8:26, Rom 8:27; Co1 14:15; Gal 4:6; Eph 6:18
John Gill
1:20 But ye, beloved,.... See Gill on ,
building up yourselves on your most holy faith; some copies, and the Complutensian edition, read, "our most holy faith"; meaning the doctrine of faith in all its branches, which is holy, a most holy doctrine; which displays the holiness of God, and is a means of beginning and increasing internal holiness in the saints, and of encouraging and exciting them to external holiness of life and conversation: this phrase, , "holy faith", is in use with the Jews (k): and it becomes the saints to build up one another upon this; the doctrine of faith, is a foundation to build upon, particularly what regards the person, offices, and grace of Christ, and is itself of an edifying nature; and they should not content themselves with their present knowledge of it, but seek for an improvement in it; and though they were passive when first built on Christ and his doctrines, and though ministers are greatly instruments in building of them up more and more; yet they are capable of building up themselves, and one another, by attending on the ministry of the word, and by private conversation, with each other, and particularly by
praying in the Holy Ghost; which is a special means of increase and establishment in the doctrine of faith; the Holy Ghost is the author and enditer of prayer, and an assister in it; without him saints cannot call God their Father, nor pray with faith and fervency, or with freedom and liberty,
(k) Zohar in Gen. fol. 47. 4.
John Wesley
1:20 But ye, beloved, not separating, but building yourselves up in your most holy faith - Than which none can be more holy in itself, or more conducive to the most refined and exalted holiness. Praying through the Holy Spirit - Who alone is able to build you up, as he alone laid the foundation. In this and the following verse St. Jude mentions the Father, Son, and Spirit, together with faith, love, and hope.
Robert Jamieson, A. R. Fausset and David Brown
1:20 Resuming Jude 1:17.
building up yourselves--the opposite to the "separate themselves" (Jude 1:19): as "in the Holy Ghost" is opposed to "having not the Spirit."
on--as on a foundation. Building on THE FAITH is equivalent to building on Christ, the object of faith.
praying in the Holy Ghost-- (Rom 8:26; Eph 6:18). The Holy Spirit teaches what we are to pray for, and how. None can pray aright save by being in the Spirit, that is, in the element of His influence. CHRYSOSTOM states that, among the charisms bestowed at the beginning of the New Testament dispensation, was the gift of prayer, bestowed on someone who prayed in the name of the rest, and taught others to pray. Moreover, their prayers so conceived and often used, were received and preserved among Christians, and out of them forms of prayer were framed. Such is the origin of liturgies [HAMMOND].
1:211:21: պահել զանձինս սիրովն Աստուծոյ. ա՛կն ունել ողորմութեանն Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի կեանսն յաւիտենական[3267]։ [3267] Բազումք. ՚Ի կեանսն յաւիտենականս։
21 պահենք մենք մեզ Աստծու սիրով՝ սպասելով մեր Տէր Յիսուս Քրիստոսի ողորմութեանը յաւիտենական կեանքի համար:
21 Անձերնիդ Աստուծոյ սիրոյն մէջ պահեցէք՝ մեր Տէր Յիսուս Քրիստոսին ողորմութեանը սպասելով՝ յաւիտենական կեանքի համար։
պահել զանձինս սիրովն Աստուծոյ ակն ունել ողորմութեանն Տեառն մերոյ Յիսուսի Քրիստոսի ի կեանսն յաւիտենական:

1:21: պահել զանձինս սիրովն Աստուծոյ. ա՛կն ունել ողորմութեանն Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի կեանսն յաւիտենական[3267]։
[3267] Բազումք. ՚Ի կեանսն յաւիտենականս։
21 պահենք մենք մեզ Աստծու սիրով՝ սպասելով մեր Տէր Յիսուս Քրիստոսի ողորմութեանը յաւիտենական կեանքի համար:
21 Անձերնիդ Աստուծոյ սիրոյն մէջ պահեցէք՝ մեր Տէր Յիսուս Քրիստոսին ողորմութեանը սպասելով՝ յաւիտենական կեանքի համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: сохраняйте себя в любви Божией, ожидая милости от Господа нашего Иисуса Христа, для вечной жизни.
1:21  ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ εἰς ζωὴν αἰώνιον.
1:21. ἑαυτοὺς (to-selves) ἐν (in) ἀγάπῃ (unto-an-excessing-off) θεοῦ (of-a-Deity) τηρήσατε (ye-should-have-kept-unto) προσδεχόμενοι ( receiving-toward ) τὸ (to-the-one) ἔλεος (to-a-compassion) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
21. keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
1:21. keeping yourselves in the love of God, and anticipating the mercy of our Lord Jesus Christ unto eternal life.
1:21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life:

21: сохраняйте себя в любви Божией, ожидая милости от Господа нашего Иисуса Христа, для вечной жизни.
1:21  ἑαυτοὺς ἐν ἀγάπῃ θεοῦ τηρήσατε, προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ εἰς ζωὴν αἰώνιον.
1:21. keeping yourselves in the love of God, and anticipating the mercy of our Lord Jesus Christ unto eternal life.
1:21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
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Adam Clarke: Commentary on the Bible - 1831
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, etc., they must look for the Mercy of the Lord Jesus Christ, to bring them to Eternal Life.
Albert Barnes: Notes on the Bible - 1834
1:21: Keep yourselves in the love of God - Still adverting to their own agency. On the duty here enjoined, see the notes at Joh 15:9. The phrase "the love of God" may mean either God's love to us, or our love to him. The latter appears, however, to be the sense here, because it is not a subject which could be enjoined, that we should keep up "God's love to us." That is a point over which we can have no control, except so far as it may be the result of our obedience; but we may be commanded to love him, and to "keep" ourselves in that love.
Looking for the mercy of our Lord Jesus Christ - Particularly when he shall come to receive his people to himself. See the Tit 2:13 note; Pe2 3:12 note; Ti2 4:8 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: Keep: Jde 1:24; Joh 14:21, Joh 15:9, Joh 15:10; Act 11:23; Jo1 4:16, Jo1 5:18, Jo1 5:21; Rev 12:11
in: Rom 5:5, Rom 8:39; Th2 3:5; Jo1 3:16, Jo1 3:17
looking: Job 14:14; Lam 3:25, Lam 3:26; Mat 24:42-51; Luk 12:36-40; Ti2 4:8; Tit 2:13, Tit 2:14; Heb 9:28; Pe2 3:12
the mercy: Joh 1:17; Ti1 1:2; Ti2 1:2, Ti2 1:16, Ti2 1:18
unto: Rom 5:21, Rom 6:23; Jo1 5:10, Jo1 5:11
John Gill
1:21 Keep yourselves in the love of God,.... By which may be meant either the grace and favour of God, that love with which God loves his people; and then the exhortation to the saints to keep themselves in it is, to set it always before them, to keep it constantly in view, to exercise faith on it, firmly believing their interest in it; as also to meditate on it, give themselves up wholly to the contemplation of it, and employ their thoughts constantly about it, which is the foundation of all grace here, and glory hereafter; or to preserve themselves by it, for so the words may be rendered, "preserve yourselves by the love of God"; against Satan's temptations, the snares of the world, and the lusts of the flesh; whenever Satan solicits to sin, and any snare is laid to draw into it, and the flesh attempts to be predominant, saints should betake themselves to the love of God, as to a strong hold and preservative against sin, and reason as Joseph did, Gen 39:9, for the love of God, and continuance in it, do not depend on anything that can be done by men; nor is there any danger of real believers falling from it, or losing it, since it is unchangeable, and is from everlasting to everlasting; or else by the love of God we are to understand that love with which his people love him and of which he is the object, Lk 11:42; and then the meaning of the exhortation is, that though this grace of love cannot be lost, yet, inasmuch as the fervour of it may be abated, and the people of God grow cold and indifferent in their expressions of it, it becomes them to make use of all proper means to maintain and increase it in themselves and others; such as are mentioned in the context, as conversing together in an edifying way about the doctrines of the Gospel, and praying either separately or together, under the influences of the Holy Spirit, and looking forward for the grace and mercy of Christ unto everlasting life; all which, with many other, things, by the blessing of God, may serve to maintain and revive the grace of love, and blow it up into a flame: though perhaps this phrase may chiefly design that love, peace, and concord, which ought to subsist among saints as brethren, and which they should be careful to preserve; and may be called the love of God, just as the same thing is styled the peace of God, Col 3:15, because it is what God requires, what he calls unto, which is of him, and is taught by him in regeneration, and what his, love engages to, and without which there is no true love to him; and he takes, love shown to his people as if shown to himself; and this sense is favoured by the context, both by the words in the preceding verse, and in the following ones:
looking for the mercy of our Lord Jesus Christ unto eternal life. The mercy of Christ may be considered either as past, which was shown in eternity, in his covenant transactions with his Father, in engaging in the cause of his people, in espousing them to himself, and in the care of their persons, grace, and glory; and in time, in assuming their nature, in his tender concern for the bodies and souls of men, in bearing the sins and sorrows of his people, in the redemption of them, and in their regeneration and calling; and there is the present mercy of Christ, in interceding for his people, in sympathizing with them under all their afflictions, in succouring them under all their temptations, in suiting himself, as the great Shepherd, to all the circumstances of his flock; and there is the future mercy of Christ, which will be shown at death, in the grave, and at the resurrection, at the day of judgment, and in the merciful sentence he will pronounce on his people; and this seems to be designed here; the consequent of which, or what is annexed to it, and in which it issues, is eternal life; which is not owing to the works of men, but to the grace of God, and mercy of Christ; eternal life is in him, and is given through him, and to his mercy should men look for it. Christ himself is to be looked for, who will certainly come a second time; and eternal life is to be looked for by him; and this is only to be expected through his grace and mercy; and this is to be looked for by faith, in the love of it, with delight and pleasure, and cheerfulness, with eagerness, and yet with patience.
John Wesley
1:21 By these means, through his grace, keep yourselves in the love of God, and in the confident expectation of that eternal life which is purchased for you, and conferred upon you, through the mere mercy of our Lord Jesus Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:21 In Jude 1:20-21, Jude combines the Father, the Son, and the Holy Ghost: and faith, hope, and love.
Keep yourselves--not in your own strength, but "in the love of God," that is, God's love to you and all His believing children, the only guarantee for their being kept safe. Man's need of watching is implied; at the same time he cannot keep himself, unless God in His love keep him.
looking for--in hope.
the mercy of our Lord Jesus Christ--to be fully manifested at His coming. Mercy is usually attributed to the Father: here to the Son; so entirely one are they.
1:221:22: Եւ ոմանց դատապարտելոց լինիջի՛ք կշտամբի՛չք[3268], [3268] Ոմանք. Լինիցիք. կամ՝ լինիցիմք կշտամբիչք։
22 Կշտամբեցէ՛ք նրանց, որ դատապարտուած են[21].[21] Յունարէնն ունի՝ ողորմեցէ՛ք երկմիտներին:
22 Եւ երկմիտներուն ողորմեցէ՛ք։
Եւ [15]ոմանց դատապարտելոց լինիջիք կշտամբիչք:

1:22: Եւ ոմանց դատապարտելոց լինիջի՛ք կշտամբի՛չք[3268],
[3268] Ոմանք. Լինիցիք. կամ՝ լինիցիմք կշտամբիչք։
22 Կշտամբեցէ՛ք նրանց, որ դատապարտուած են[21].
[21] Յունարէնն ունի՝ ողորմեցէ՛ք երկմիտներին:
22 Եւ երկմիտներուն ողորմեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: И к одним будьте милостивы, с рассмотрением,
1:22  καὶ οὓς μὲν ἐλεᾶτε διακρινομένους,
1:22. Καὶ (And) οὓς ( to-which ) μὲν (indeed) ἐλεᾶτε (ye-compassion-unto) διακρινομένους ( to-separating-through ) σώζετε (ye-should-save) ἐκ ( out ) πυρὸς ( of-a-fire ) ἁρπάζοντες , ( snatching-to ,"
22. And on some have mercy, who are in doubt;
1:22. So certainly, reprove them, after they have been judged.
1:22. And of some have compassion, making a difference:
And of some have compassion, making a difference:

22: И к одним будьте милостивы, с рассмотрением,
1:22  καὶ οὓς μὲν ἐλεᾶτε διακρινομένους,
1:22. So certainly, reprove them, after they have been judged.
1:22. And of some have compassion, making a difference:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: После пастырских наставлений ко всем верующим (ст. 20-21) Апостол в последнем своем наставлении воспоминает тех, которые в большей или меньшей степени поддались обольщению лжеучителей. При этом, соответственно неодинаковой степени падения обольщенных, Апостол указывает читателям и неодинаковые способы воздействий на них. Чтение ст. 22-23: очень спорно. Придерживаясь авторитетного кодекса Синайского, следует так передать их: "и одних милуйте - сомневающихся, других же спасайте, исторгая из огня, кого же милуйте со страхом...", т. е. к сомневающимся будьте милостивы; кого зараза со стороны лжеучителей уже значительно коснулась, тех спасайте своею христианскою любовью, - спасайте скорее, как бы из огня, пока есть возможность; будьте милостивы и к самим упорным, но "со страхом", - опасайтесь, как бы в этой своей милости самим не подвергнуться нравственной порче или опасности нравственной заразы (проф. прот. Д. И. Богдашевский, с. 259). Эта осторожность должна простираться до того, что верующий должен избегать даже прикосновения к одежде лжеучителей, как символу греховной заразы.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:22: And of some have compassion - This cannot be intended to teach that they were not to have compassion for all people, or to regard the salvation of all with solicitude, but that they were to have special and unusual compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the special feeling to be manifest toward a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as "love" would prompt. Others were to be approached in a different manner, indicated by the phrase, "save with fear." The class here referred to, to whom "pity" (ἐλεάτε eleate) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation. The direction then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. See the notes at Co1 9:19-22.
Making a difference - Making a distinction between them, not in regard to your "desires" for their salvation, or your "efforts" to save them, but to the "manner" in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavors to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, the hardened. This wisdom was shown by the Saviour in all his preaching; it was eminent in the preaching of Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: Jde 1:4-13; Eze 34:17; Gal 4:20, Gal 6:1; Heb 6:4-8; Jam 5:19, Jam 5:20; Jo1 5:16-18
Geneva 1599
1:22 (13) And of some have compassion, making a difference:
(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 them.
John Gill
1:22 And of some have compassion,.... That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs to them; expressing on all occasions a tender concern for their good; doing them all the good that can be done, both for their souls and bodies: and good reason there is why compassion should be shown them, because God is a God of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the Holy Ghost; saints should consider what they themselves were, and what they now are, and that compassion has been shown to them, and they may want it again. The Alexandrian copy, and some others, and the Vulgate Latin and Ethiopic versions, read, "reprove",
Making a difference; between one and another; using some more tenderly, others more severely, as the nature and circumstances of their case appear to be. The Syriac version renders the whole, "when they repent, have compassion on them".
John Wesley
1:22 Meantime watch over others, as well as yourselves, and give them such help as their various needs require. For instance, Some, that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavour more deeply to convince of the whole truth as it is in Jesus. Some snatch, with a swift and strong hand, out of the fire of sin and temptation. On others show compassion in a milder and gentler way; though still with a jealous fear, lest yourselves be infected with the disease you endeavour to cure.See, therefore, that while you love the sinners, ye retain the utmost abhorrence of their sins, and of any the least degree of, or approach to, them.
Robert Jamieson, A. R. Fausset and David Brown
1:22 None but those who "keep themselves" are likely to "save" others.
have compassion--So one oldest manuscript reads. But two oldest manuscripts, Vulgate, &c., read, "convict"; "reprove to their conviction"; "confute, so as to convince."
making a difference--The oldest manuscripts and versions read the accusative for the nominative, "when separating themselves" [WAHL], referring to Jude 1:19; or "when contending with you," as the Greek is translated, Jude 1:9.
1:231:23: եւ զոմանս ապրեցուցանիջի՛ք՝ յափշտակեալ ՚ի հրոյ. եւ ոմանց ողորմեսջի՛ք երկիւղիւ դատել, եւ զպատմուճանն որ ՚ի մարմնոյն իցէ աղտեղեալ[3269]։ [3269] Ոմանք. Յափշտակել ՚ի հրոյ, եւ ոմանց ողորմիջիք, երկիւղիւ դատեալ։
23 փրկեցէ՛ք նրանց՝ խլելով կրակից: Իսկ ուրիշներին ողորմեցէ՛ք երկիւղով՝ դատապարտելով նոյնիսկ այն պատմուճանը, որ աղտոտուած է նրանց մարմնից:
23 Եւ ոմանք վախով ազատեցէք՝ կրակէն յափշտակելով զանոնք, ատելով մարմնէն աղտոտուած հանդերձն ալ։
եւ զոմանս ապրեցուցանիջիք յափշտակեալ ի հրոյ. եւ ոմանց ողորմեսջիք երկիւղիւ, [16]դատել եւ զպատմուճանն որ ի մարմնոյն իցէ աղտեղեալ:

1:23: եւ զոմանս ապրեցուցանիջի՛ք՝ յափշտակեալ ՚ի հրոյ. եւ ոմանց ողորմեսջի՛ք երկիւղիւ դատել, եւ զպատմուճանն որ ՚ի մարմնոյն իցէ աղտեղեալ[3269]։
[3269] Ոմանք. Յափշտակել ՚ի հրոյ, եւ ոմանց ողորմիջիք, երկիւղիւ դատեալ։
23 փրկեցէ՛ք նրանց՝ խլելով կրակից: Իսկ ուրիշներին ողորմեցէ՛ք երկիւղով՝ դատապարտելով նոյնիսկ այն պատմուճանը, որ աղտոտուած է նրանց մարմնից:
23 Եւ ոմանք վախով ազատեցէք՝ կրակէն յափշտակելով զանոնք, ատելով մարմնէն աղտոտուած հանդերձն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: а других страхом спасайте, исторгая из огня, обличайте же со страхом, гнушаясь даже одеждою, которая осквернена плотью.
1:23  οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὓς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.
1:23. οὓς ( to-which ) δὲ (moreover) ἐλεᾶτε (ye-should-compassion-unto) ἐν (in) φόβῳ, (unto-a-fearee," μισοῦντες ( hating-unto ) καὶ (and) τὸν (to-the-one) ἀπὸ (off) τῆς (of-the-one) σαρκὸς (of-a-flesh) ἐσπιλωμένον ( to-having-had-come-to-be-en-smirched ) χιτῶνα . ( to-a-tunic )
23. and some save, snatching them out of the fire; and on some have mercy with fear; hating even the garment spotted by the flesh.
1:23. Yet truly, save them, seizing them from the fire. And have mercy on others: in fear, hating even that which is of the flesh, the defiled garment.
1:23. And others save with fear, pulling [them] out of the fire; hating even the garment spotted by the flesh.
And others save with fear, pulling [them] out of the fire; hating even the garment spotted by the flesh:

23: а других страхом спасайте, исторгая из огня, обличайте же со страхом, гнушаясь даже одеждою, которая осквернена плотью.
1:23  οὓς δὲ σῴζετε ἐκ πυρὸς ἁρπάζοντες, οὓς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα.
1:23. Yet truly, save them, seizing them from the fire. And have mercy on others: in fear, hating even that which is of the flesh, the defiled garment.
1:23. And others save with fear, pulling [them] out of the fire; hating even the garment spotted by the flesh.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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, endeavor 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 endeavor 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.
Albert Barnes: Notes on the Bible - 1834
1:23: And others - Another class; those who were of such a character, or in such circumstances, that a more bold, earnest, and determined manner would be better adapted to them.
Save with fear - That is, by appeals adapted to produce fear. The idea seems to be that the arguments on which they relied were to be drawn from the dangers of the persons referred to, or from the dread of future wrath. It is undoubtedly true, that while there is a class of persons who can be won to embrace religion by mild and gentle persuasion, there is another class who can be aroused only by the terrors of the law. Every method is to be employed, in its proper place, that we "by all means may save some."
Pulling them out of the fire - As you would snatch persons out of the fire; or as you would seize on a person that was walking into a volcano. Then, a man would not use the mild and gentle language of persuasion, but by word and gesture show that he was deeply in earnest.
Hating even the garment spotted by the flesh - The allusion here is not quite certain, though the idea which the apostle meant to convey is not difficult to be understood. By "the garment spotted by the flesh" there may be an allusion to a garment worn by one who had had the plague, or some offensive disease which might be communicated to others by touching even the clothing which they had worn. Or there may be an allusion to the ceremonial law of Moses, by which all those who came in contact with dead bodies were regarded as unclean, Lev 21:11; Num 6:6; Num 9:6; Num 19:11. Or there may be an allusion to the case mentioned in Lev 15:4, Lev 15:10, Lev 15:17; or perhaps to a case of leprosy. In all such instances, there would be the idea that the thing referred to by which the garment had been spotted was polluting, contagious, or loathsome, and that it was proper not even to touch such a garment, or to come in contact with it in any way. To something of this kind the apostle compares the sins of the persons here referred to. While the utmost effort was to be made to save them, they were in no way to partake of their sins; their conduct was to be regarded as loathsome and contagious; and those who attempted to save them were to take every precaution to preserve their own purity. There is much wisdom in this counsel. While we endeavor to save the "sinner," we cannot too deeply loathe his "sins;" and in approaching some classes of sinners there is need of as much care to avoid being defiled by them, as there would be to escape the plague if we had any transaction with one who had it. Not a few have been deeply corrupted in their attempts to reform the polluted. There never could be, for example, too much circumspection and prayer for personal safety from pollution, in attempting to reform licentious and abandoned females.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: save: Rom 11:14; Co1 5:3-5; Co2 7:10-12; Ti1 4:16
pulling: Amo 4:11; Zac 3:2; Co1 3:15
hating: Lev 13:47-59, Lev 14:47, Lev 15:17; Isa 64:6; Lam 4:14; Zac 3:3-5; Co1 5:9-11; Co1 15:33; Th2 3:14; Rev 3:4, Rev 3:18
Geneva 1599
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 godly severity.
(q) An amplification, taken from the forbidden things of the law which did defile.
John Gill
1:23 And others save with fear,.... Meaning false teachers, who lead others into errors, and such as give themselves over unto sin, whether teachers or hearers, and who are obstinate and irreclaimable; even such as these, means should be used to save, if possible, by sharp admonitions and severe language; by denouncing the awful judgments of God, which threaten them; by inflicting on them church censures in a terrible manner; by declaring the terrors of the Lord, and of hell, and of everlasting damnation:
pulling them out of the fire; of their soul destroying doctrines, and of their filthy and unnatural lusts, and as it were out of the fire of hell, of which they are in great danger:
hating even the garment spotted, by the flesh; by which may be meant the conversation of those men, even their filthy conversation, which is to be hated, though their persons are not; but all ways and means should be used to save them; and this is one way, by showing a dislike unto, and a resentment at their wicked way of living, excluding them from church communion for it, and shunning all conversation with them. The allusion is not to garments defiled by profluvious persons, or menstruous women, as some think, but to garments spotted with nocturnal pollutions, or through unnatural lusts, which these persons were addicted to (l). It was reckoned very dishonourable for religious persons, in the time of divine service, or on a sabbath day, to have on a garment spotted with any thing; if a priest's garments were spotted, and he performed service in them, that service was not right (m); and if a disciple of a wise man had any grease on his garments (on a sabbath day), he was guilty of death (n),
(l) Vid. Sueton. in Vita Neronis, c. 28. (m) T. Bab. Pesachim, fol. 65. 2. & Zebachim, fol. 18. 2. & Piske Tosephot in Yoma, art. 9. & Maimon. Cele Hamikdash, c. 8. sect. 4. (n) T. Bab. Sabbat, fol. 114. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:23 save with fear--The oldest manuscripts do not read "with fear" in this position: but after "snatching them out of the fire" (with which, compare Amos 4:11; 1Cor 3:15; Zech 3:2, said of a most narrow escape), they add the following words, forming a THIRD class, "and others compassionate with (IN) fear." Three kinds of patients require three kinds of medical treatment. Ministers and Christians are said to "save" those whom they are made the instruments of saving; the Greek for "save" is present, therefore meaning "try to save." Jude already (Jude 1:9) had reference to the same passage (Zech 3:1-3). The three classes are: (1) those who contend with you (accusative case in oldest manuscripts), whom you should convict; (2) those who are as brands already in the fire, of which hell-fire is the consummation: these you should try to save by snatching them out; (3) those who are objects of compassion, whom accordingly you should compassionate (and help if occasion should offer), but at the same time not let pity degenerate into connivance at their error. Your compassion is to be accompanied "with fear" of being at all defiled by them.
hating--Even hatred has its legitimate field of exercise. Sin is the only thing which God hates: so ought we.
even the garment--a proverbial phrase: avoiding the most remote contact with sin, and hating that which borders on it. As garments of the apostles wrought miracles of good in healing, so the very garment of sinners metaphorically, that is, anything brought into contact with their pollution, is to be avoided. Compare as to lepers and other persons defiled, Lev 13:52-57; Lev 15:4-17 : the garments were held polluted; and anyone touching them was excluded, until purified, from religious and civil communion with the sanctified people of Israel. Christians who received at baptism the white garment in token of purity, are not to defile it by any approach to what is defiled.
1:241:24: Եւ այնմ որ կարօղն իցէ պահել զձեզ անարատս եւ անբիծս, հաստատեալ առաջի իւրոց փառաց աներկեւա՛նն ցնծութեամբ[3270]. [3270] Ոմանք. Եւ այն որ կարողն է պահել... հաստատել առաջի իւրոց փառացն աներկեւան։ Յօրինակին պակասէր. Առաջի իւրոց փա՛՛։
24 Արդ, ով կարո՛ղ է պահել ձեզ անարատ ու անբիծ եւ կանգնեցնել ձեզ իր փառքի առաջ անխառն ցնծութեամբ,
24 Եւ անոր՝ որ կարող է ձեզ անբիծ պահել եւ իր փառքին առջեւ անարատ կայնեցնել ցնծութիւնով,
Եւ այնմ, որ կարողն իցէ պահել զձեզ անարատս եւ [17]անբիծս, հաստատեալ առաջի իւրոց փառաց աներկեւանն ցնծութեամբ:

1:24: Եւ այնմ որ կարօղն իցէ պահել զձեզ անարատս եւ անբիծս, հաստատեալ առաջի իւրոց փառաց աներկեւա՛նն ցնծութեամբ[3270].
[3270] Ոմանք. Եւ այն որ կարողն է պահել... հաստատել առաջի իւրոց փառացն աներկեւան։ Յօրինակին պակասէր. Առաջի իւրոց փա՛՛։
24 Արդ, ով կարո՛ղ է պահել ձեզ անարատ ու անբիծ եւ կանգնեցնել ձեզ իր փառքի առաջ անխառն ցնծութեամբ,
24 Եւ անոր՝ որ կարող է ձեզ անբիծ պահել եւ իր փառքին առջեւ անարատ կայնեցնել ցնծութիւնով,
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: Могущему же соблюсти вас от падения и поставить пред славою Своею непорочными в радости,
1:24  τῶ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,
1:24. Τῷ (Unto-the-one) δὲ (moreover) δυναμένῳ ( unto-abling ) φυλάξαι (to-have-guarded) ὑμᾶς (to-ye) ἀπταίστους ( to-un-stumbled ) καὶ (and) στῆσαι (to-have-stood) κατενώπιον (down-in-looked) τῆς (of-the-one) δόξης (of-a-recognition) αὐτοῦ (of-it) ἀμώμους ( to-un-blemished ) ἐν (in) ἀγαλλιάσει (unto-a-jumping-to-excess,"
24. Now unto him that is able to guard you from stumbling, and to set you before the presence of his glory without blemish in exceeding joy,
1:24. Then, to him who has the power to keep you free from sin and to present you, immaculate, with exultation, before the presence of his glory at the advent of our Lord Jesus Christ,
1:24. 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,
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:

24: Могущему же соблюсти вас от падения и поставить пред славою Своею непорочными в радости,
1:24  τῶ δὲ δυναμένῳ φυλάξαι ὑμᾶς ἀπταίστους καὶ στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει,
1:24. Then, to him who has the power to keep you free from sin and to present you, immaculate, with exultation, before the presence of his glory at the advent of our Lord Jesus Christ,
1:24. 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,
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Послание заканчивается величественным апостольским славословием Богу Отцу через Спасителя нашего Господа Иисуса Христа. Славословие это близко напоминает доксологию Апостола Павла в послании к Римлянам (Рим 14:24-26).

Профессор Киевской Духовной Академии, магистр богословия священник А. А. Глаголев
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
1:24: Now unto him that is able to keep you from falling - This ascription to one who was able to keep them from falling is made in view of the facts adverted to in the Epistle - the dangers of being led away by the arts and the example of these teachers of error. Compare Jde 1:3. On the ascription itself, compare the notes at Rom 16:25-27. The phrase "to keep from falling" means here to preserve from falling into sin, from yielding to temptation, and dishonoring their religion. The word used (ἀπταιστους aptaistous) occurs nowhere else in the New Testament. It means properly, "not stumbling" as of a horse; then "without falling into sin, blameless." It is God only who, amidst the temptations of the world, can keep us from falling; but, blessed be his name, he can do it, and if we trust in him he will.
And to present you faultless - The word here rendered "faultless" is the same which is rendered "unblamable" in Col 1:22. See the sentiment here expressed explained in the notes at that passage.
Before the presence of his glory - In his own glorious presence; before himself encompassed with glory in heaven. The saints are to be presented there as redeemed and sanctified, and as made worthy by grace to dwell there foRev_er.
With exceeding joy - With the abounding joy that they are redeemed; that they are rescued from sorrow, sin, and death, and that heaven is to be their eternal home. Who now can form an adequate idea of the happiness of that hour?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: able: Jde 1:21; Joh 10:29, Joh 10:30; Rom 8:31, Rom 14:4, Rom 16:25-27; Eph 3:20; Ti2 4:18
present: Co2 4:14, Co2 11:2; Eph 5:27; Col 1:22, Col 1:28, Col 3:4; Heb 13:20, Heb 13:21
faultless: Rev 14:5
the presence: Mat 16:27, Mat 19:28, Mat 25:31; Luk 9:26; Th1 4:16, Th1 4:17; Pe1 4:13
exceeding: Psa 21:6, Psa 43:4; Mat 5:12; Co2 4:17; Pe1 4:13
Geneva 1599
1:24 (14) 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.
John Gill
1:24 Now unto him that is able to keep you from falling,.... The people of God are liable to falling into temptation, into sin, into errors and mistakes, from an exercise of grace, or from a degree of steadfastness in Gospel truths, and even into a final and total apostasy, were it not for divine power; and they are not able to keep themselves. Adam, in his state of innocence, could not keep himself from falling; nor could the angels, many of whom fell, and the rest are preserved by the grace of God; wherefore, much less can imperfect sinful men keep themselves, they want both skill and power to do it; nor can any, short of Christ, keep them, and it is his work and office to preserve them; they were given to him with this view, and he undertook to do it; and sensible sinners commit themselves to him, as being appointed for that purpose; and this is a work Christ has been, and is, employed in, and he is every way qualified for it: he is "able" to do it, for he is the mighty God, the Creator and upholder of all things; and as Mediator, he has all power in heaven and in earth; instances of persons kept by him prove it; and there is such evidence of it, that believers may be, and are persuaded of it: and he is as willing as he is able; it is his Father's will he should keep them, and in that he delights; and as he has undertook to keep them, he is accountable for them; besides, he has an interest in them, and the greatest love and affection for them; to which may be added, that the glory of the Father, Son, and Spirit, in man's salvation, depends on the keeping of them: and what he keeps them from is, from falling by temptations, not from being tempted by Satan, but from sinking under his temptations, and from being devoured by him; and from falling by sin, not from the being or commission of sin, but from the dominion of it, and from the falling into it, so as to perish by it; and from falling into damnable heresies; and from the true grace of God, and into final impenitence, unbelief, and total apostasy. Instead of "you", the Alexandrian copy reads "us", and some copies "them":
and to present you faultless before the presence of his glory with exceeding joy; to himself, in this present state of things, as washed in his blood, and justified by his righteousness, and hereafter in the millennium state, and in the ultimate glory; and also to his Father, and this he died to do, and in some sense did it at his death, even in the body of his flesh, through death, and now as the representative of his people in heaven; and will at the last day, when he will deliver them up complete and perfect; all which is in consequence of his suretyship engagements: and this presentation is made "before the presence of his glory"; either before the glorious presence of Christ, or Christ himself, who is glorious, and will appear in glory, in his own, and in his Father's, and in his holy angels; or else before the glorious presence of God the Father, and who is glory itself: and the condition in which the saints are, and will be presented, is "faultless"; though they have sinned in Adam, and were so wretchedly guilty and filthy in their nature state, so prone to backslidings, and guilty of so many after conversion, and though a body of sin and death is carried by them to the grave; yet they will at last be presented by Christ in perfect holiness, in complete righteousness, and in the shining robes of immortality and, glory. The manner in which they will be presented is "with exceeding joy"; in themselves, for what they shall be delivered from, from sin and sorrow, and every enemy, and for the glory and happiness they shall then enjoy; and also in the ministers of the Gospel, who will then bring their sheaves with joy, and then will their converts be their joy and crown of rejoicing; and likewise this presentation will be with the joy of angels, for if they rejoice at the conversion of men, much more at their glorification; and even with the joy of Father, Son, and Spirit.
John Wesley
1:24 Now to him who alone is able to keep them from falling - Into any of these errors or sins. And to present them faultless in the presence of his glory - That is, in his own presence, when he shall be revealed in all his glory.
Robert Jamieson, A. R. Fausset and David Brown
1:24 Concluding doxology.
Now--Greek, "But."
you--ALFORD, on inferior authority, reads, "them." You is in contradistinction to those ungodly men mentioned above.
keep . . . from falling--rather, "guard . . . (so as to be) without falling," or stumbling.
faultless--Greek, "blameless."
before the presence of his glory--that is, before Himself, when He shall be revealed in glory.
with exceeding joy--literally, "with exultation" as of those who leap for joy.
1:251:25: միոյն Աստուծոյ եւ Փրկչին մերոյ Յիսուսի Քրիստոսի Տեառն մերոյ՝ փա՛ռք, մեծութիւն, զօրութիւն, եւ իշխանութիւն՝ յառա՛ջ քան զամենայն յաւիտեանս, եւ այժմ եւ յամենա՛յն յաւիտեանս. ա՛մէն[3271]։ Տունք կը̃[3272]։[3271] Ոմանք. Միոյն Աստուծոյ Փրկչին Յիսուսի Քրիստոսի փառք... յաւիտեանս, այժմ եւ յաւիտեանս. ամէն։ [3272] ՚Ի վախճանի ոմանք. Կատարումն ամենայն թղթոցն կաթուղիկէից։ Ուր եւ գրեթէ ամենայն գրչագիրք ընդ մերումս օրինակի, աստէն յետ Յուդայի թղթոյն դնեն զԱղերսն Եւթաղի. Ամենայն իրիք. եւ այլն. զոր մեք թողումք կարգել ՚ի յաւելուած մատենիս։ Յօրինակի մերում թէպէտ աստանօր՝ զկնի թղթոցն կաթուղիկէից եդեալ էր Յայտնութիւնն Յովհաննու՝ յառաջ քան զթուղթսն Պաւղոսի. այլ պատշաճ եւս թուեցաւ՝ համեմատ այլ ամենայն գրչագրաց մերոց, նա եւ Յունականաց իսկ՝ կարգել զայն ՚ի վախճանի բովանդակ Նոր Կտակարանացս։
25 նրան՝ միա՛կ Աստծուն եւ մեր Փրկչին՝ Յիսուս Քրիստոսին՝ մեր Տիրոջը, փա՜ռք, մեծութի՜ւն, զօրութի՜ւն եւ իշխանութի՜ւն բոլոր ժամանակներից առաջ, ե՛ւ այժմ, ե՛ւ բոլոր ժամանակներում: Ամէն:
25 Մեր Փրկչին, միմիայն Աստուծոյ*, մեր Տէր Յիսուս Քրիստոսին ձեռքով փառք ու մեծութիւն, զօրութիւն ու իշխանութիւն բոլոր դարերէն առաջ, եւ հիմա ու բոլոր դարերուն մէջ։ Ամէն։
միոյն Աստուծոյ [18]եւ Փրկչին մերոյ [19]Յիսուսի Քրիստոսի Տեառն մերոյ փառք, մեծութիւն, զօրութիւն եւ իշխանութիւն [20]յառաջ քան զամենայն յաւիտեանս``, ե՛ւ այժմ ե՛ւ յամենայն յաւիտեանս: Ամէն:

1:25: միոյն Աստուծոյ եւ Փրկչին մերոյ Յիսուսի Քրիստոսի Տեառն մերոյ՝ փա՛ռք, մեծութիւն, զօրութիւն, եւ իշխանութիւն՝ յառա՛ջ քան զամենայն յաւիտեանս, եւ այժմ եւ յամենա՛յն յաւիտեանս. ա՛մէն[3271]։
Տունք կը̃[3272]։
[3271] Ոմանք. Միոյն Աստուծոյ Փրկչին Յիսուսի Քրիստոսի փառք... յաւիտեանս, այժմ եւ յաւիտեանս. ամէն։
[3272] ՚Ի վախճանի ոմանք. Կատարումն ամենայն թղթոցն կաթուղիկէից։ Ուր եւ գրեթէ ամենայն գրչագիրք ընդ մերումս օրինակի, աստէն յետ Յուդայի թղթոյն դնեն զԱղերսն Եւթաղի. Ամենայն իրիք. եւ այլն. զոր մեք թողումք կարգել ՚ի յաւելուած մատենիս։ Յօրինակի մերում թէպէտ աստանօր՝ զկնի թղթոցն կաթուղիկէից եդեալ էր Յայտնութիւնն Յովհաննու՝ յառաջ քան զթուղթսն Պաւղոսի. այլ պատշաճ եւս թուեցաւ՝ համեմատ այլ ամենայն գրչագրաց մերոց, նա եւ Յունականաց իսկ՝ կարգել զայն ՚ի վախճանի բովանդակ Նոր Կտակարանացս։
25 նրան՝ միա՛կ Աստծուն եւ մեր Փրկչին՝ Յիսուս Քրիստոսին՝ մեր Տիրոջը, փա՜ռք, մեծութի՜ւն, զօրութի՜ւն եւ իշխանութի՜ւն բոլոր ժամանակներից առաջ, ե՛ւ այժմ, ե՛ւ բոլոր ժամանակներում: Ամէն:
25 Մեր Փրկչին, միմիայն Աստուծոյ*, մեր Տէր Յիսուս Քրիստոսին ձեռքով փառք ու մեծութիւն, զօրութիւն ու իշխանութիւն բոլոր դարերէն առաջ, եւ հիմա ու բոլոր դարերուն մէջ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: Единому Премудрому Богу, Спасителю нашему чрез Иисуса Христа Господа нашего, слава и величие, сила и власть прежде всех веков, ныне и во все веки. Аминь.
1:25  μόνῳ θεῶ σωτῆρι ἡμῶν διὰ ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν δόξα μεγαλωσύνη κράτος καὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας· ἀμήν.
1:25. μόνῳ (unto-alone) θεῷ (unto-a-Deity) σωτῆρι (unto-a-Savior) ἡμῶν (of-us) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us,"δόξα (a-recognition) μεγαλωσύνη (a-greatness) κράτος (a-securement) καὶ (and) ἐξουσία (a-being-out-unto) πρὸ (before) παντὸς (of-all) τοῦ (of-the-one) αἰῶνος (of-an-age) καὶ (and) νῦν (now) καὶ (and) εἰς (into) πάντας ( to-all ) τοὺς (to-the-ones) αἰῶνας: (to-ages) ἀμήν. (amen)
25. to the only God our Saviour, through Jesus Christ our Lord, glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.
1:25. to the only God, our Savior, through Jesus Christ our Lord: to him be glory and magnificence, dominion and power, before all ages, and now, and in every age, forever. Amen.
1:25. To the only wise God our Saviour, [be] glory and majesty, dominion and power, both now and ever. Amen.
To the only wise God our Saviour, [be] glory and majesty, dominion and power, both now and ever. Amen:

25: Единому Премудрому Богу, Спасителю нашему чрез Иисуса Христа Господа нашего, слава и величие, сила и власть прежде всех веков, ныне и во все веки. Аминь.
1:25  μόνῳ θεῶ σωτῆρι ἡμῶν διὰ ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν δόξα μεγαλωσύνη κράτος καὶ ἐξουσία πρὸ παντὸς τοῦ αἰῶνος καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας· ἀμήν.
1:25. to the only God, our Savior, through Jesus Christ our Lord: to him be glory and magnificence, dominion and power, before all ages, and now, and in every age, forever. Amen.
1:25. To the only wise God our Saviour, [be] glory and majesty, dominion and power, both now and ever. Amen.
ru▾ el▾ el-en-gloss▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:25: To the only wise God - Who alone can teach, who alone has declared the truth; that truth in which ye now stand. See on Rom 16:27 (note).
Our Savior - 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 splendor.
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 Savior, many excellent MSS. versions, etc., 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 Savior, 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 4th, 1832. - A. C.
Albert Barnes: Notes on the Bible - 1834
1:25: To the only wise God - See the Rom 16:27 note; Ti1 1:17 note.
Our Saviour - The word "Saviour" may be appropriately applied to God as such, because he is the great Author of salvation, though it is commonly applied to the Lord Jesus Christ. That it may have been designed that it should be applied here to the Lord Jesus no one can certainly deny, nor can it be demonstrated that it was; and in these circumstances, as all that is fairly implied in the language may be applied to God as such, it is most natural to give the phrase that interpretation.
Be glory and majesty - Ti1 1:17 note; Rom 16:17 note.
Dominion and power ... - See Mat 6:13. It is common in the Scriptures to ascribe power, dominion, and glory to God, expressing the feeling that all that is great and good belongs to him, and the desire of the heart that he may reign in heaven and on earth. Compare Rev 4:11; Rev 19:1. With the expression of such a desire it was not inappropriate that this Epistle should be closed - and it is not inappropriate that this volume should be closed with the utterance of the same wish. In all our affections and aspirations, may God be supreme; in all the sin and woe which pRev_ail here below, may we look forward with strong desire to the time when his dominion shall be set up over all the earth; in all our own sins and sorrows, be it ours to look onward to the time when in a purer and happier world his reign may be set up over our own souls, and when we may cast every crown at his feet and say, "Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created. - Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God," Rev 4:11; Rev 19:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: the only: Psa 104:24, Psa 147:5; Rom 11:33, Rom 16:27; Eph 1:8, Eph 3:10; Ti1 1:17
God: Psa 78:20; Isa 12:2, Isa 45:21; Joh 4:22; Ti1 2:3; Tit 1:3, Tit 1:4, Tit 2:10, Tit 2:13; Tit 3:4; Pe2 1:1
be glory: Ch1 29:11; Psa 72:18, Psa 72:19; Dan 4:37; Mat 6:13; Eph 3:21; Pe1 4:11; Pe1 5:10, Pe1 5:11; Pe2 3:18; Rev 1:6, Rev 4:9-11, Rev 5:13, Rev 5:14
John Gill
1:25 To the only wise God our Saviour,.... By whom is meant, not the Trinity of Persons in general, nor the Father in particular; but the Lord Jesus Christ, who is truly God, though not to the exclusion of the Father and Spirit; and is the wisdom of God, and the author of all wisdom, natural and spiritual; and is the only Saviour of his people; and to him may be, as is ascribed, the
glory of his deity, and divine sonship, of his mediatorial works, and of salvation:
and majesty: which belongs to him as God, and which he has in his human nature, being crowned with glory, and honour, and enthroned and set down at the right hand of God:
dominion; both natural, the kingdom of nature and providence belonging to him, and mediatorial, which is above all, reaches far and wide, and will last for ever:
and power; in making and upholding all things; in redeeming his people; in protecting and defending them, and in destroying his and their enemies; in raising the dead, and judging the world. Though the Alexandrian copy, and some others, and the Vulgate Latin version, read, "to the only God our Saviour, by Jesus Christ our Lord", and leave out the word "wise"; and so they are to be understood of God the Father; but the Ethiopic version reads, "this is the only God our Saviour Jesus Christ, to whom", &c. And all this is to be attributed to him,
both now, and ever; in the present life, and to all eternity,
Amen: which is an assent unto it, that so it should be; and a wish that so it may be; and an expression of faith, and strong asseveration, that so it shall be.
Robert Jamieson, A. R. Fausset and David Brown
1:25 To the only . . . God our Saviour--The oldest manuscripts add, "through Jesus Christ our Lord." The transcribers, fancying that "Saviour" applied to Christ alone, omitted the words. The sense is, To the only God (the Father) who is our Saviour through (that is, by the mediation of) Jesus Christ our Lord.
dominion--Greek, "might."
power--authority: legitimate power. The oldest manuscripts and Vulgate, after "power," have "before all the age," that is, before all time as to the past: "and now," as to the present; "and to all the ages," that is, for ever, as to the time to come.