Ιούδα 1:21 Σχόλιο

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

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, Luk 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.

"But you, beloved." Therefore, Jude says, but you building yourselves up in your most holy faith and praying in the Holy Spirit, that is, making your own gatherings according to the teaching of the Holy Spirit in your prayers. "keep yourselves in the love of God," that is, safeguard yourselves, waiting for the mercy of our Lord that leads to eternal life.

And "keep" yourselves in the love of God, that is, preserve yourselves, awaiting mercy from the Lord, Who on the last day will grant you eternal life.

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.

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.

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.

In Jde 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.