Jude 1:24 Kommentar

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 (Jde 1:1, Jde 1:2). II. The occasion of writing this epistle (Jde 1:3). 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 (Jde 1:4). 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 (Jde 1:5-7). V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (Jde 1:8-10, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment (Jde 1:14, Jde 1:15). 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 (Jde 1:16-19). 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 (Jde 1:20, Jde 1:21). IX. Directs them how to act towards the erroneous and scandalous (Jde 1:22, Jde 1:23). And, X. Closes with an admirable doxology in the last two verses.

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, Jde 1:1, whom he salutes, and wishes a multiplication of mercy, peace, and love unto, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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, Jde 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.

"Now to Him," he says, "who is able to keep you without stumbling, and present you faultless before the presence of His glory in joy." In the presence of His glory: he means in the presence of the angels, to be presented faultless, having become angels. When Daniel speaks of the people and comes into the presence of the Lord, he does not say this, because he saw God: for it is impossible that any one whose heart is not pure should see God; but he says this, that everything that the people did was in the sight of God, and was manifest to Him; that is, that nothing is hid from the Lord.

When Jude says this, does he not show that perseverance in good to the end is a gift of God?

Having said these things, he seals the letter with a prayer.

To him who is able to keep you from stumbling, etc. It rightly says here that we will be placed in exultation before the presence of God's glory, whom he previously admonished to serve God in fear. For the more fearful we are about our actions in the present, the more we will rejoice about our deserved reward in the future.

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.

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.

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; Pe1 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, Jde 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.

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.