25 to the only God our Saviour, through Jesus Christ our Lord, [be] glory, majesty, might, and authority, from before the whole age, and now, and to all the ages. Amen.
How can ye believe, who receive glory one of another, and seek not the glory which [comes] from God alone?
And every creature which is in the heaven and upon the earth and under the earth, and [those that are] upon the sea, and all things in them, heard I saying, To him that sits upon the throne, and to the Lamb, blessing, and honour, and glory, and might, to the ages of ages. And the four living creatures said, Amen; and the elders fell down and did homage.
For of him, and through him, and for him [are] all things: to him be glory for ever. Amen.
And when the living creatures shall give glory and honour and thanksgiving to him that sits upon the throne, who lives to the ages of ages, the twenty-four elders shall fall before him that sits upon the throne, and do homage to him that lives to the ages of ages; and shall cast their crowns before the throne, saying, Thou art worthy, O our Lord and [our] God, to receive glory and honour and power; for *thou* hast created all things, and for thy will they were, and they have been created.
awaiting the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ;
and made us a kingdom, priests to his God and Father: to him [be] the glory and the might to the ages of ages. Amen.
Simon Peter, bondman and apostle of Jesus Christ, to them that have received like precious faith with us through [the] righteousness of our God and Saviour Jesus Christ:
If any one speak -- as oracles of God; if any one minister -- as of strength which God supplies; that God in all things may be glorified through Jesus Christ, to whom is the glory and the might for the ages of ages. Amen.
But when the kindness and love to man of our Saviour God appeared,
not robbing [their masters], but shewing all good fidelity, that they may adorn the teaching which [is] of our Saviour God in all things.
but has manifested in its own due season his word, in [the] proclamation with which *I* have been entrusted, according to [the] commandment of our Saviour God; to Titus, my own child according to [the] faith common [to us]: Grace and peace from God [the] Father, and Christ Jesus our Saviour.
for this is good and acceptable before our Saviour God,
in order that now to the principalities and authorities in the heavenlies might be made known through the assembly the all-various wisdom of God,
[the] only wise God, through Jesus Christ, to whom be glory for ever. Amen.
Ye worship ye know not what; we worship what we know, for salvation is of the Jews.
Now I Nebuchadnezzar praise and extol and honour the King of the heavens, all whose works are truth, and his paths judgment: and those that walk in pride he is able to abase.
Declare and bring [them] near; yea, let them take counsel together: who hath caused this to be heard from ancient time? [who] hath declared it long ago? Is it not I, Jehovah? And there is no God else beside me; a just ùGod and a Saviour, there is none besides me.
Great is our Lord, and of great power: his understanding is infinite.
How manifold are thy works, O Jehovah! in wisdom hast thou made them all: the earth is full of thy riches.
Blessed be Jehovah Elohim, the God of Israel, who alone doeth wondrous things! And blessed be his glorious name for ever! and let the whole earth be filled with his glory! Amen, and Amen.
Thine, Jehovah, is the greatness, and the power, and the glory, and the splendour, and the majesty; for all that is in the heavens and on the earth is thine: thine, Jehovah, is the kingdom, and thou art exalted as Head above all;
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Jude 1
Commentary on Jude 1 Matthew Henry Commentary
An Exposition, With Practical Observations, of
The General Epistle of Jude
Chapter 1
We have here,
Jud 1:1-2
Here we have the preface or introduction, in which,
Jud 1:3-7
We have here,
Now what are these things which we Christians need to be put in remembrance of?
Jud 1:8-15
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,
On this occasion the apostle brings in Michael the archangel, etc., 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, etc. 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. 20:7-14. 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 (Mt. 4:10), 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.
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,
Jud 1:16-25
Here,