ยูดา 1:25 วิจารณ์

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

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. Next: Revelation Introduction

Praise is given to God alone, for he is the only one who deserves our worship. He is our Savior, because “he has saved his people from their sins.” Glory is ascribed to him because he is the victor in every battle; majesty, because the praise of the heavenly virtues is so great; dominion, because he rules over all he has made; and authority, because he has the power to destroy or to set free everything in creation. He exists from the beginning, in the present and forever.

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

To the only God our Savior through Jesus Christ our Lord be glory and majesty. This clause attributes equal and co-eternal glory and kingdom to both the Father and the Son, before all and through all ages. It also refutes the error of those who believe the Son to be less or posterior to the Father, when it says that glory, majesty, dominion, and power belong to God the Father through Jesus Christ our Lord. And this not from the beginning of any time, but before all ages, and now and for all ages of ages. Amen.

Having said this, the apostle concludes his epistle with a prayer, as with a seal.

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.

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.

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.

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. Next: Revelation Introduction