1 Judas, of Jesus Christ a servant, and brother of James, to those sanctified in God the Father, and in Jesus Christ kept -- called,
who, in the power of God are being guarded, through faith, unto salvation, ready to be revealed in the last time,
Judas saith to him, (not the Iscariot), `Sir, what hath come to pass, that to us thou are about to manifest thyself, and not to the world?'
Paul, a servant of Jesus Christ, a called apostle, having been separated to the good news of God --
I do not ask that Thou mayest take them out of the world, but that Thou mayest keep them out of the evil.
that he might sanctify it, having cleansed `it' with the bathing of the water in the saying,
And certain of you were these! but ye were washed, but ye were sanctified, but ye were declared righteous, in the name of the Lord Jesus, and in the Spirit of our God.
And we -- we ought to give thanks to God always for you, brethren, beloved by the Lord, that God did choose you from the beginning to salvation, in sanctification of the Spirit, and belief of the truth, to which He did call you through our good news, to the acquiring of the glory of our Lord Jesus Christ;
who did save us, and did call with an holy calling, not according to our works, but according to His own purpose and grace, that was given to us in Christ Jesus, before the times of the ages,
Wherefore, holy brethren, partakers of a heavenly calling, consider the apostle and chief priest of our profession, Christ Jesus,
James, of God and of the Lord Jesus Christ a servant, to the Twelve Tribes who are in the dispersion: Hail!
and ye `are' a choice race, a royal priesthood, a holy nation, a people acquired, that the excellences ye may shew forth of Him who out of darkness did call you to His wondrous light;
And the God of all grace, who did call you to His age-during glory in Christ Jesus, having suffered a little, Himself make you perfect, establish, strengthen, settle `you';
and when they came in, they went up to the upper room, where were abiding both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James, of Alphaeus, and Simon the Zelotes, and Judas, of James;
and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alpheus, and Thaddeus, and Simon the Cananite,
and life age-during I give to them, and they shall not perish -- to the age, and no one shall pluck them out of my hand; my Father, who hath given to me, is greater than all, and no one is able to pluck out of the hand of my Father; I and the Father are one.'
if any one may minister to me, let him follow me, and where I am, there also my ministrant shall be; and if any one may minister to me -- honour him will the Father.
and no more am I in the world, and these are in the world, and I come unto Thee. Holy Father, keep them in Thy name, whom Thou hast given to me, that they may be one as we; when I was with them in the world, I was keeping them in Thy name; those whom Thou hast given to me I did guard, and none of them was destroyed, except the son of the destruction, that the Writing may be fulfilled.
Philip, and Bartholomew; Thomas, and Matthew the tax-gatherer; James of Alpheus, and Lebbeus who was surnamed Thaddeus;
and now, I commend you, brethren, to God, and to the word of His grace, that is able to build up, and to give you an inheritance among all those sanctified.
And now, having been freed from the sin, and having become servants to God, ye have your fruit -- to sanctification, and the end life age-during;
and whom He did fore-appoint, these also He did call; and whom He did call, these also He declared righteous; and whom He declared righteous, these also He did glorify.
for such our Lord Jesus Christ do not serve, but their own belly; and through the good word and fair speech they deceive the hearts of the harmless,
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,