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Jude 1:1
Jude = Rev., Judas. One of
the brethren of Jesus; not the brother of James the Apostle, the son
of Alphaeus, but of James the superintendent of the church at
Jerusalem. He is named among the brethren of the Lord. Matthew 13:55;
Mark 6:3.
Servant = He does not call
himself an apostle, as Paul and Peter in their introductions, and
seems to distinguish himself from the apostles in Jude 1:17, 18: "The
apostles of our Lord Jesus Christ, how that they said," etc. We are
told that Christ's brethren did not believe on him (John 7:5); and in
Acts 1 the brethren of Jesus (Acts 1:14) are mentioned in a way which
seems to separate them from the apostles.
Doulos [word study], Bond-servant,
occurs in the introductions to Romans, Philippians, Titus, James, and
2 Peter.
Brother of James = That Jude
does not allude to his relationship to the Lord may be explained by
the fact that the natural relationship in his mind would be
subordinate to the spiritual (see Luke 11:27, 28), and that such a
designation would, as Dean Alford remarks, "have been in harmony with
those later and superstitious feelings with which the next and
following ages regarded the Lord's earthly relatives." He would shrink
from emphasizing a distinction to which none of the other disciples or
apostles could have a claim, the more so because of his former
unbelief in Christ's authority and mission. It is noticeable that
James likewise avoids such a designation.
Kept (tereo
[word study]) = See on 1Pe 1:4-note
{Note = Lit., which has been reserved, a perfect participle,
indicating the inheritance as one reserved through God's care for his
own from the beginning down to the present. Laid up and kept is the
idea. The verb signifies keeping as the result of guarding. Thus in
John 17:11, Christ says, "keep (tereson) those whom thou hast given
me;" in Jn 17:1212, "I kept them" (eteroun); i.e., preserved by
guarding them. "Those whom thou gavest me I guarded (ephulaxa)." So
Rev., which preserves the distinction. Similarly, John 14:15, "keep (teresate)
my commandments;" preserve them unbroken by careful watching. So Peter
was delivered to the soldiers to guard him (phulassein), but he was
kept (etereito) in prison (Acts 12:4, 5). Compare Colossians 1:5,
where a different word is used: apokeimenen, lit., laid away.}.
Compare John 17:6, 12.
In Jesus Christ (Iesou
Christo) = The simple dative without preposition. Therefore for
Jesus Christ; by the Father to whom Christ committed them (John
17:11). Compare 1 Thessalonians 5:23; Philippians 1:6, 10.
Called (kletos
[word study]) = At the end of the verse, for emphasis.
Jude 1:2
Mercy (eleos
[word study])
is the outward manifestation of pity and assumes need on the
part of those who are recipients of the mercy and sufficient
resources to meet the need on the part of those who show it. The
idea of mercy is to show kindness or concern for someone in
serious need or to give help to the wretched, to relieve the
miserable. Here the essential thought is that mercy gives attention to
those in misery.
Peace (eirene
[word study])
from verb eiro = to join or
bind together that which has been separated) literally pictures the
binding or joining together again of that which had been separated or
divided and thus setting at one again, a meaning convey by the common
expression of one “having it all together”. It follows that peace is
the opposite of division or dissension. Peace as a state of concord
and harmony is the opposite of war. Peace was used as a greeting or
farewell corresponding to the Hebrew word shalom - "peace to you".
Peace
is a condition of freedom from disturbance, whether outwardly, as of a
nation from war or enemies or inwardly, as in the current context,
within the soul. Peace
implies health, well-being, and prosperity.
Love (agape
[word study]) = Peculiar to Jude in salutation.
Multiplied
(plethuno
[word study])
means to be made
full and in the active sense it means to cause to increase or to
become greater in number.
Jude 1:3
Beloved = Occurring at the beginning of an epistle only here
and 3 John 2.
When I gave all diligence (spoude
[word study]) =Lit., making all diligence;
the phrase found only here. In Hebrews 6:11, we find "shew diligence"
(endeiknusthai) ; and in 2 Peter 1:5-note,
"adding diligence." See note there {2Pe 1:5 note = Giving all
diligence - The verb occurs only here in New Testament, and means,
literally, to bring in by the side of: adding your diligence to the
divine promises. So Rev., adding on your part.}
To write
(grapho
[word study])
The common salvation (pasan spouden poioumenos) (salvation =
soteria [word study]) = The best
texts add hemon, "of us". So Rev., "our common salvation."
It was needful (anagken eschon) = Lit., I had necessity
(anagke
[word study]).
Alford, I found it necessary. Rev., I was constrained.
Earnestly contend (epagonizesthai) = Only here in New
Testament. (See
agonizomai [word study])
The faith (See "the
faith -pistis") = The sum of what Christians believe.
See on Acts 6:7 {Note =
Opinions differ greatly as to whether this (Acts 6:7 - the faith) is
to be taken as meaning faith in Jesus Christ, or faith considered as
Christian doctrine—the Gospel; the faith in the ecclesiastical sense.
This passage and Galatians 1:23 are the strong passages in favor of
the latter view; but the general usage of the New Testament, added to
the fact that in both these passages the former meaning gives a good,
intelligible, and perfectly consistent sense, go to confirm the former
interpretation.
1. In the great majority of New Testament passages faith is clearly
used in the sense of faith in Jesus Christ: "the conviction and
confidence regarding Jesus Christ as the only and perfect mediator of
the divine grace and of eternal life, through his work of atonement"
(Meyer).
2. This interpretation is according to the analogy of such expressions
as obedience of Christ (2 Corinthians 10:5), where the meaning is,
clearly, obedience to Christ: obedience of the truth (1Peter 1:22).
Accordingly, faith, though it becomes in man the subjective moral
power of the new life, regenerated through the power of the Spirit, is
regarded objectively as a power—the authority which commands
submission.
3. This interpretation is according to the analogy of the expression
hearing of faith (Galatians 3:2), which is to be rendered, not as
equivalent to the reception of the Gospel, but as the report or
message of faith; i.e., which treats of faith, akoe, hearing being
always used in the New Testament in a passive sense, and often
rendered fame, rumor, report (see Matthew 4:24; 14:1; Mark 1:28; John
12:38; Ro 10:16). Compare, also, obedience of faith (Ro 1:5; Ro
16:26), where faith is to be taken as the object, and not as the
source, of the obedience; and hence is not to be explained as the
obedience which springs from faith, but as the obedience rendered to
faith as the authoritative impulse of the new life in Christ.
The great majority of the best modern commentators hold that faith is
to be taken as the subjective principle of Christian life (though
often regarded objectively as a spiritual power), and not as Christian
doctrine.}
Once (hapax) = Not formerly, but once for all. So Rev., "No
other faith will be given," says Bengel.
Delivered (paradidomi
[word study])
Saints (hagios
[word study])
Jude 1:4
With the whole verse compare 2 Peter 2:1-see
notes.
Ungodly
(asebes
[word study]) means lack of interest in the things of God
and a behavior and lifestyle consistent with such an irreverent
attitude. See the depth study of the related word
ungodliness (asebeia
[word study]). Asebes pertains to violating norms
for a proper relation to deity, and in short means irreverent (lacking
proper respect of God) or impious. In simple terms it is choosing to
live as if God did not exist and without regard for Him.
Crept in unawares (pareisedusan) = Rev., privily. The verb
means to get in by the side, to slip in by a side-door. Only here in
New Testament.
See similar descriptive verb in
2 Peter 2:1 {= Privily shall bring in [Secretly
introduce =
pareisago [word study]] Only
here in New Testament. The kindred adjective occurs Galatians 2:4,
"false brethren privily brought in" (pareisaktous). The metaphor is of
spies or traitors introducing themselves into an enemy's camp. Compare
Jude 1:4, crept in unawares. The verb means, literally, to bring (agein)
into (eis) by the side of (para)}.
Ordained = The meaning is in dispute. The word occurs four
times in New Testament. In two of these instances pro has clearly the
temporal sense before (Ro 15:4-note;
Ephesians 3:3-note).
In Galatians 3:1, it is taken by some in the sense of openly, publicly
(see note there). It seems better, on the whole, to take it here in
the temporal sense, and to render written of beforehand, i.e., in
prophecy as referred to in Jude 1:14, 15. So the American Rev.
Lasciviousness = See on 1Peter 4:3-note.
= {Vincent's note on 1Pe 4:3 = The following enumeration of vices is
characteristic of Peter's style in its fulness and condensation. He
enumerates six forms of sensuality, three personal and three social:
(1) Aselgeiais, wantonness (aselgeia
[word study]).
See on Mark 7:22 {= Derivation unknown. It includes lasciviousness,
and may well mean that here; but is often used without this notion. In
classical Greek it is defined as violence, with spiteful treatment and
audacity. As in this passage its exact meaning is not implied by its
being classed with other kindred terms, it would seem better to take
it in as wide a sense as possible—that of lawless insolence and wanton
caprice, and to render, with Trench, wantonness, since that word, as
he remarks, "stands in remarkable ethical connection with aselgeia,
and has the same duplicity of meaning" ("Synonyms of the New
Testament"). At Ro 13:13, where lasciviousness seems to be the
probable meaning, from its association with chambering (oitais), it is
rendered wantonness in A. V. and Rev., as also at 2Pe 2:18.}.
Excesses of all kinds, with possibly an emphasis on sins of
uncleanness.
(2) Epithumiasis, lusts (epithumia
[word study]). See note on Mark 4:19 {= Lusts, not in the
limited sense of mere sexual desire, but in the general sense of
longing. The word is also used of desire for good and lawful things
(Luke 22:15; Philippians 1:23-note).}.
Pointing especially to fleshly lusts, "the inner principles of
licentiousness" (Cook).
(3) Oinophlugiais, excess of
wine. Only here in New Testament. The kindred verb occurs in the
Septuagint, Deuteronomy 21:20; Isaiah 56:12. From oinos, wine, and
phleo or phuo, to teem with abundance; thence to boil over or bubble
up, overflow. It is the excessive, insatiate desire for drink, from
which comes the use of the word for the indulgence of the
desire—debauch. So Rev., wine-bibbings. The remaining three are
revellings, banquetings, and idolatries.}
Turn
(change) (metatithemi
[word study]) literally
means to put in another place. In the figurative sense metatithemi
means to effect a change in state or condition and so to alter
something as when the priesthood is changed (Heb 7:12).
Grace (charis
[word study]) is God's unmerited favor and supernatural
enablement and empowerment for salvation and for daily sanctification.
Lord God = God is omitted in
the best texts. On Lord, see on 2 Peter 2:1-note.
{= In most cases in the New Testament the word is rendered master, the
Rev. changing lord to master in every case but two—Luke 2:29; Acts
4:24; and in both instances putting master in margin, and reserving
lord for the rendering of kurios. In three of these instances the word
is used in direct address to God; and it may be asked why the Rev.
changes Lord to Master in the text of Revelation 6:10, and retains
Lord in Luke 2:29; Acts 4:24. In five out of the ten occurrences of
the word in the New Testament it means master of the household.
Originally, it indicates absolute, unrestricted authority, so that the
Greeks refused the title to any but the gods. In the New Testament
despotes and kurios are used interchangeably of God, and of masters of
servants.}
Lord (master, owner) (kurios
[word study])
describes the supreme one, one who is sovereign and possesses absolute
authority, absolute ownership and uncontested power. Kurios is
used of the one (God) to Whom a person or thing belongs, about which
He has the power of deciding.
Jude 1:5
Ye once knew = Entirely wrong. The participle is to be rendered
as present, and the once is not formerly, but once for all, as Jude 1:3.
So Rev., rightly, though ye know all things once for all.
Destroyed
(apollumi
[word study])
conveys the basic meaning of describing that which is ruined
and is no longer usable for its intended purpose.
Believe (pisteuo
[word study]) means to
have a firm conviction as to the goodness, efficacy, or ability of
something or someone. To accept the word or evidence of.
Jude 1:6
Keep (tereo
[word study])
means to keep an eye on, keep something in view, to attend carefully,
or to watch over it. Tereo speaks of guarding something which
is in one’s possession. It means to watch as one would some precious
thing. The idea is to observe attentively and to retain in custody.
First estate (archen = The word originally signifies
beginning, and so frequently in New Testament, mostly in the Gospels,
Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a
secondary meaning of sovereignty, dominion, magistracy, as being the
beginning or first place of power. So mostly by Paul, as
principalities (Romans 8:38); rule (1Co 15:24). Compare Lk
12:11, magistrates; Rev., rulers; and Lk 20:20, power. Rev., rule. A
peculiar use of the word occurs at Acts 10:11, "the sheet knit at the
four corners (archais);" the corners being the beginnings of the
sheet. In this passage the A. V. has adopted the first meaning,
beginning, in its rendering first estate. Rev. adopts the second,
rendering principality. The Jews regarded the angels as having
dominion over earthly creatures; and the angels are often spoken of in
the New Testament as archai, principalities; as Romans 8:38; Ephesians
1:21; so that this term would be appropriate to designate their
dignity, which they forsook.
Left (abandoned)
(apoleipo
[word study])
Habitation (oiketerion = Only here and 2 Corinthians 5:2.
Everlasting (aidios
[word study]) = Only here and Ro 1:20. For a longer
form aeidios , from aei, always.
Under darkness (hupo zophon) (zophos
[word study]) Under carries the sense of
the darkness brooding over the fallen spirits. On darkness, see
on 2 Peter 2:4-note
(Peculiar to Peter and Jude. Originally of the gloom of the nether
world). Compare Hesiod:
"There the Titanian gods, to murky
gloom
Condemned by will of cloud-collecting Jove,
Lie hid in region foul."
Theogony, v., 729.
Jude 1:7
Even as (just as)
(homoios
[word study])
The cities about them = Admah and Zeboim. Deut 29:23; Hosea
11:8.
Giving themselves over to fornication (ekporneusasai) = Rev.,
more strictly, having given, etc. Only here in New Testament. The
force of ek is out and out; giving themselves up utterly. See on
followed, 2 Peter 1:16-note.
Giving
(pareisphero
[word study]) means
literally to bear in alongside or besides (to bring to bear), and so
to introduce simultaneously. This verb implies making a strong effort
to provide something. Pareisphero was at times used of
smuggling or of importing along byways.
Going after (apelthousai opiso) = The aorist participle. Rev.,
having gone. The phrase occurs Mark 1:20; James and John leaving their
father and going after Jesus. "The world is gone after him" (John
12:19). Here metaphorical. The force of ἀπό is away; turning away from
purity, and going after strange flesh.
Strange flesh = Compare 2 Peter 2:10-note; and see Romans 1:27;
Leviticus 18:22, 23. Also Jowett's introduction to Plato's "Symposium
;" Plato's "Laws," viii., 836, 841; Döllinger, "The Gentile and the
Jew," Darnell's trans., ii., 238 sq.
Flesh
(sarx
[word study])
Are set forth (prokeintai) (prokeimai
[word study]) = The verb means, literally, to lie
exposed. Used of meats on the table ready for the guests; of a corpse
laid out for burial; of a question under discussion. Thus the
corruption and punishment of the cities of the plain are laid out in
plain sight.
As an example (deigma) = Only here in New Testament. From
deiknumi, to display or exhibit; something, therefore, which is held
up to view as a warning.
Suffering the vengeance of eternal fire (puros aioniou dioko
hupechomsai) = Rev., rightly, substitutes punishment for vengeance,
since dike carries the underlying idea of right or justice, which is
not necessarily implied in vengeance. Some of the best modern
expositors render are set forth as an example of eternal fire,
suffering punishment. This meaning seems, on the whole, more natural,
though the Greek construction favors the others, since eternal fire is
the standing term for the finally condemned in the last judgment, and
could hardly be correctly said of Sodom and Gomorrah. Those cities are
most truly an example of eternal fire. "A destruction so utter and so
permanent as theirs has been, is the nearest approach that can be
found in this world to the destruction which awaits those who are kept
under darkness to the judgment of the great day" (Lumby). Suffering (hupechomsai).
Only here in New Testament. The participle is present, indicating that
they are suffering to this day the punishment which came upon them in
Lot's time. The verb means, literally, to hold under; thence to uphold
or support, and so to suffer or undergo.
Jude 1:8
Yet (mentoi) = Not rendered by A. V., but expressing that
though they have these fearful examples before them, yet they persist
in their sin.
Defile (miaino
[word study]) means
literally to dye with another color. Figuratively miaino it
describes a mind
and conscience
that is morally contaminated, corrupted, tainted, tinged and polluted.
In a ceremonial or cultic sense it means to defile or make unclean and
so unacceptable. Jude uses miaino in a physical and a moral
sense of the one's flesh defiled by licentiousness and so to corrupt
morally.
Reject (set aside, nullify) (atheteo
[word study]) means to
regard as nothing, to not recognize, to spurn, to despise, to do away
with what has been laid down. In Classic Greek atheteo is used
to describe setting aside of a treaty or promise.
Blaspheme (blasphemeo
[word study])
means literally to speak to harm and in general therefore means
to bring into ill repute and so to slander.
Dominion—dignities (kuriotnta- doxas) = It is not easy
to determine the exact meaning of these two terms. Kuriotes, dominion,
occurs in three other passages, Ep 1:21-note;
Col 1:16-note;
2Pe 2:10-note.
In the first two, and probably in the third, the reference is to
angelic dignities. Some explain this passage and the one in Peter, of
evil angels. In Colossians the term is used with thrones,
principalities, and powers, with reference to the orders of the
celestial hierarchy as conceived by Gnostic teachers, and with a view
to exalt Christ above all these. Glories or dignities is used in this
concrete sense only here and at 2Pe 2:10-note.
Majesties
(doxa
[word study])
Jude 1:9
Michael the archangel = Here we strike a peculiarity of this
epistle which caused its authority to be impugned in very early times,
viz., the apparent citations of apocryphal writings. The passages are
Jude 1:9, 14, 15. This reference to Michael was said by Origen to be
founded on a Jewish work called "The Assumption of Moses," the first
part of which was lately found in an old Latin translation at Milan;
and this is the view of Davidson, so far at least as the words "the
Lord rebuke thee" are concerned. Others refer it to Zechariah 3:1; but
there is nothing there about Moses' body, or Michael, or a dispute
about the body. Others, again, to a rabbinical comment on Deuteronomy
34:6, where Michael is said to have been made guardian of Moses'
grave. Doubtless Jude was referring to some accepted story or
tradition, probably based on Deuteronomy 34:6. For a similar reference
to tradition compare 2Ti 3:8-note; Acts 7:22.
Michael = Angels are described in scripture as forming a
society with different orders and dignities. This conception is
developed in the books written during and after the exile, especially
Daniel and Zechariah. Michael (Who is like God?) is one of the seven
archangels, and was regarded as the special protector of the Hebrew
nation. He is mentioned three times in the Old Testament (Daniel
10:13, 21; 12:1), and twice in the New Testament (Jude 9; Revelation
12:7). He is adored as a saint in the Romish Church. For legends, see
Mrs. Jameson, "Sacred and Legendary Art," i., 94 sq.
Archangel (archaggelos
[word study])
refers to the first
or highest angel, the leader of the angels.
Disputed
(diakrino
[word study])
Devil
(diabolos
[word study])
Notice how the root
words (diá = through + bállō = throw) picture what the
devil does. He constantly throws between seeking to divide whether it
be between a husband and wife, a child and parent, a church, etc.
Resist his divisive, condemnatory accusations firm in your faith.
A railing accusation (krisin blasphemias) (blasphemia
[word study]) = Lit., a judgment of
railing; a sentence savoring of impugning his dignity. Michael
remembered the high estate from which he fell, and left his sentence
to God.
Rebuke
(epitimao
[word study])
means literally to put honor
upon and then to mete out due measure and so then to find fault with,
to censure severely, to rebuke, to express strong disapproval of, or
to denounce (cp the incredible example in Mt 16:22).
Jude 1:10
Compare 2Peter 2:12.
They know not (ouk oidasin) = Mental comprehension and
knowledge, and referring to the whole range of invisible things; while
the other verb in this verse, also translated by A. V. know (epistantai,
originally of skill in handicraft), refers to palpable things; objects
of sense; the circumstances of sensual enjoyment. Rev. marks the
distinction by rendering the latter verb understand.
Naturally (phusikos) = Only here in New Testament. Compare
phusika, natural (phusikos
[word study]), 2 Peter 2:12-note.
Corrupt
(phtheiro
[word study] from
phthío or phthíno = waste, decay, wither, pine away) means
to cause harm to in a physical manner or in outward circumstances. To
shrivel, to wither, to spoil. It means to ruin or destroy something
with the implication of causing something to be corrupt.
Jude 1:11
Woe (ouai) = Often used by our Lord, but never elsewhere except
here and in the Apocalypse. The expression in 1 Corinthians 9:16 is
different. There the word is not used as an imprecation, but almost as
a noun: "Woe is unto me." So Hosea 9:12 (Sept.).
Ran greedily (exechuthesan) (ekcheo
[word study]) = Lit., were poured out.
Rev., ran riotously. A strong expression, indicating a reckless,
abandoned devotion of the energies, like the Latin effundi. So Tacitus
says of Maecenas, "he was given up to love for Bathyllus;" lit.,
poured out into love.
After = Better, as Rev., in; as, "in the way of Cain." The
error was their sphere of action. Similarly,
Error
(plane
[word study]) describes
a roaming or a wandering and then figuratively a going astray or a
wandering out of the right way. Vincent says plane is an
"error which shows itself in action...It may imply deceit as
accompanying or causing error"
Reward
(wage) (misthos
[word study]) literally
refers to pay which is due for labor performed or dues paid for work.
In the gainsaying (te antilogia) (antilogia
[word study]) = In the practice of
gain-saying like Korah's. Antilogia is from anti, against, and lego,
to speak. Hence, literally, contradiction. Gainsay is a literal
translation, being compounded of the Anglo-Saxon gegn, which reappears
in the German gegen, against, and say.
Perished
(apollumi
[word study])
means to destroy
utterly but not to cause to cease to exist. Apollumi is not the loss
of being per se, but is more the loss of well-being. It means to ruin
so that the person ruined can no longer serve the use for which he was
designed. His very existence in time and eternity is rendered useless!
Korah = Who spake against Moses (Nu 16:3). The water which
Moses brought from the rock at Kadesh was called the water of Meribah
(Strife), or, in Septuagint, hudor antilogias, the water of
contradiction.
Jude 1:12
Spots (spilades) = Only here in New Testament. So rendered in
A. V., because understood as kindred to spiloi (2 Peter 2:13-note); but
rightly, as Rev., hidden rocks. So Homer, ("Odyssey," iii., 298), "the
waves dashed the ship against the rocks (spiladessin)." See on
deceivings, 2Peter 2:13-note.
These men were no longer mere blots, but elements of danger and wreck.
When they feast with you = See on 2Peter 2:13-note. {Note =
The word originally conveys the idea of sumptuous feasting, and is
appropriate in view of the fact to which Peter alludes, that these
sensualists converted the love-feast into a revel. Compare Paul's
words, 1Cor 11:21, "one is hungry and another drunken." This
seems to favor the reading agapais. The word occurs only here and Jude
1:12.}
Feeding (poimainontes) (poimaino
[word study]) = See on 1Peter 5:2-note. Lit., shepherding
themselves; and so Rev., shepherds that feed themselves; further their
own schemes and lusts instead of tending the flock of God. Compare
Isaiah 56:11.
Without fear (aphobos) = Of such judgments as visited Ananias
and Sapphira. Possibly, as Lumby suggests, implying a rebuke to the
Christian congregations for having suffered such practices.
Clouds without water = Compare 2Peter 2:17-note, springs without
water. As clouds which seem to be charged with refreshing showers, but
are borne past (parapheromenai) and yield no rain.
Carried about (periphero
[word study])
Whose fruit withereth (phthinoporina) = From phthino or phthio,
to waste away, pine, and opora, autumn. Hence, literally, pertaining
to the late autumn, and rightly rendered by Rev., autumn (trees). The
A. V. is entirely wrong. Wyc., harvest trees. Tynd., trees without
fruit at gathering-time.
Without fruit (Unfruitful) (akarpos
[word study])
means barren, without fruit or unprofitable. Akarpos pictures a
tree without fruit under the most favorable of circumstances.
Twice dead (dead
=
apothnesko [word study]) = Not only the apparent death of winter, but a real
death; so that it only remains to pluck them up by the roots.
Jude 1:13
Raging (agria) = Rev., wild, which is better, as implying
quality rather than act. Waves, by nature untamed. The act or
expression of the nature is given by the next word.
Foaming out (epaphrizonta) = Only here in New Testament.
Compare Isaiah 57:20.
Shame (aischunas) (aischune
[word study]) = Lit., shames or disgraces.
Aischune describes shame
resulting from exposure of one’s weaknesses or sins. It is not a
feeling one has but an experience which comes to someone.
Wandering stars = Compare 2Peter 2:17-note.
Possibly referring to comets, which shine a while and then pass into
darkness. "They belong not to the system: they stray at random and
without law, and must at last be severed from the lights which rule
while they are ruled" (Lumby).
Blackness (zophos
[word study]) = See on 2 Peter 2:4-note. {Note =
Peculiar to Peter and Jude. Originally of the gloom of the nether
world, So Homer:
"These halls are full
Of shadows hastening down to Erebus
Amid the gloom (hupo zophon)."}
Of darkness (tou skotous) (skotos
[word study]) =
Lit., "the darkness," the article pointing back to the darkness
already mentioned, Jude 1:6. Skotos is from skia a
shadow thrown by an object. Skotos is literally that sphere in
which light is absent.
Skotos is used as another name for the place of punishment,
eternal misery and eternal separation from God (the meaning of skotos
here).
Jude 1:14
Enoch prophesied = This is the second of the apocryphal
passages referred to in notes on v. 9. It is quoted from the
apocryphal book of Enoch, directly, or from a tradition based upon it.
The passage in Enoch is as follows:
"Behold he comes with ten thousands
of his saints, to execute judgment upon them, and to destroy the
wicked, and to strive (at law) with all the carnal for everything
which the sinful and ungodly have done and committed against him."
The Book of Enoch, which was known
to the fathers of the second century, was lost for some centuries with
the exception of a few fragments, and was found entire in a copy of
the Ethiopic Bible, in 1773, by Bruce. It became known to modern
students through a translation from this into English by Archbishop
Lawrence, in 1821. It was probably written in Hebrew. It consists of
revelations purporting to have been given to Enoch and Noah, and its
object is to vindicate the ways of divine providence, to set forth the
retribution reserved for sinners, angelic or human, and "to repeat in
every form the great principle that the world—natural, moral, and
spiritual—is under the immediate government of God."
Besides an introduction it embraces five parts: 1. A narrative of the
fall of the angels, and of a tour of Enoch in company with an angel
through heaven and earth, and of the mysteries seen by him. 2.
Parables concerning the kingdom of God, the Messiah, and the Messianic
future. 3. Astronomical and physical matter; attempting to reduce the
images of the Old Testament to a physical system. 4:. Two visions,
representing symbolically the history of the world to the Messianic
completion. 5. Exhortations of Enoch to Methuselah and his
descendants. The book shows no Christian influence, is highly moral in
tone, and imitates the Old Testament myths.
With ten thousands of his saints (en hagiais muriasin ) = Lit.,
in or among holy myriads. Compare Deuteronomy 33:2; Zechariah 14:5.
Ungodly (asebeis) (asebeia
[word study]) —ungodly deeds (ergon asebeias, lit., works of
ungodliness) which they have ungodly committed (esebesan), and of all
their hard speeches which ungodly (asebeis) sinners, etc.
The evident play upon the word ungodly can be rendered but clumsily
into English. Rev., translates, All the ungodly, of all their works of
ungodliness which they have ungodly wrought, and of all the hard
things which ungodly sinners have spoken against him. The words
ungodly sinners are placed in an unusual position, at the end of the
sentence, for emphasis; ungodliness being the key-note of the writer's
thought.
Hard (ton skleron) = Speeches is supplied. Lit., hard things.
So Rev. The railing, gainsaying ; the profane and vain babblings (2Ti 2:16-note). Compare John 6:60, a hard saying, where the word means
not abusive but difficult. In James 3:4, rough, used of the winds. In
Acts 26:14, of Saul of Tarsus; "hard to kick against the pricks."
Sinners (hamartolos
[word study]) describes
those who are continually erring from the way, constantly missing
God's mark, living in opposition to His good and acceptable and
perfect will.
Jude 1:16
Murmurers (goggustai) = Only here in New Testament. Doubtless,
originally, with some adaptation of sound to sense, gongustai. It is
used of the cooing of doves.
Complainers (mempsimoiroi) = From memphomai, to find fault
with, and moira, a part or lot. Lit., blamers of their lot.
Lusts
(epithumia
[word study]) most often in the NT describes strong desires
which are perverted and unrestrained and which originate from the
Sin nature,
which is corrupt and fallen.
Great swelling words = See on 2Pe 2:18-note. {Note: Only
here and Jude 16. The word means of excessive bulk. It accords well
with the peculiar word uttering, since it denotes a kind of speech
full of high-sounding verbosity without substance. Phtheggomenoi,
uttering, is significantly applied alike to Balaam's beast and to
these empty declaimers.}
Having men's persons in admiration (thaumazontes prosopa) = The
Rev., shewing respect of persons, is neater, but the A. V. more
literal: admiring the countenances. Compare Gen 19:21, Sept., "I have
accepted thee:" lit., have admired thy face.
Because of advantage = See 2Pe 2:3-note,
2Pe 2:14-note. {Note = Make
merchandise (emporeusontai) Only here and James 4:13. Compare Jude
1:16, for the sake of advantage; their glory being in having a
multitude of followers.}
Beloved = Compare Jude 1:3.
Jude 1:17
Words
(rhema
[word study]) refers to
the spoken word, especially a word as uttered by a living voice.
Jude 1:18
Mockers = See on 2 Peter
3:3-note. {Note: Scoffers walking (eupaiktai poreuomenoi) This is
the reading followed by A. V. But the later texts have added
eupaigmone, in mockery, occurring only here, though a kindred word for
mockings (eupaigmon) is found Hebrews 11:36. This addition gives a
play upon the words; and so Rev., "Mockers shall come with mockery,
walking," etc.}
Ungodly lusts (epithumias ton asebeion) (epithumia
[word study]) (asebeia
[word study]) = Lit., lusts of
ungodlinesses.
Jude 1:19
Separate themselves (apodiorizontes) = Only here in New
Testament. Themselves is unnecessary. Better, as Rev., make
separations; i.e., cause divisions in the church. The verb is
compounded with apo, away; dia, through; pros, a boundary line. Of
those who draw a line through the church and set off one part from
another.
Sensual (psuchikoi) = See on Mark 12:30. {Note = Soul (psuches)
The word is often used in the New Testament in its original meaning of
life. See Matthew 2:20; 20:28; Acts 20:10; Romans 11:3; John 10:11.
Hence, as an emphatic designation of the man himself. See Matthew
12:18; Hebrews 10:38; Luke 21:19. So that the word denotes "life in
the distinctness of individual existence" (Cremer). See further on
psuchikos, spiritual, 1Corinthians 15:44.}
As psuche denotes life in the
distinctness of individual existence, "the centre of the personal
being, the I of each individual," so this adjective derived from it
denotes what pertains to man as man, the natural personality as
distinguished from the renewed man. So 1 Corinthians 2:14; 15:44:. The
rendering sensual, here and James 3:15, is inferential: sensual
because natural and unrenewed In contrast with this is...
The spirit = The higher spiritual life. So the adjective
pneumatikos, spiritual, is everywhere in the New Testament opposed to
psuchikos, natural. See 1Corinthians 15:44, 46.
Jude 1:20
Praying (proseuchomai
[word study]) in the NT
is always used of prayer addressed to God (to Him as the object of
faith and the One who will answer one’s prayer) and means to speak
consciously (with or without vocalization) to Him, with a definite aim
(See study of noun
proseuche).
Jude 1:21
Keep
(tereo
[word study]) - The
aorist imperative
is a command calling for effective, even urgent carrying out of this
action.
Looking for (waiting
anxiously) (prosdechomai
[word study])
means to accept favorably, to receive one into
intercourse/companionship, to give access to oneself or receive to
oneself. The
present tense
pictures this as one's habitual practice! Prosdechomai
is used of things future, in the sense of expecting and with the
meaning of accepting. This verb is virtually always is found in the
middle voice
conveying reflexive action (action directed or turned back on self)
which means that one receives to one’s self or gives another
access to one’s self.
Jude 1:22
And of some have compassion, making a difference = This follows
the reading, kai ous men eleeite (eleate) diakrinomenoi, which would
require, "On some have mercy who are in doubt. So Rev. Others, again,
for eleeite, have mercy, read elegchete, reprove, and render
diakrinomenos, who are contentious: "Some who are contentious rebuke."
The Rev. rendering better suits what follows.
Doubting (diakrino
[word study])
Jude 1:23
Snatching them out of the fire = The
writer has in mind Zechariah 3:2, a brand plucked from the burning.
Compare Amos. 4:11.
Snatching
(harpazo
[word study]) means to
snatch up or way, to seize, to steal, to pluck or to pull and to
do so suddenly, even with violence and speed and no warning. The idea
is to take by force with a sudden swoop and usually indicates a force
which cannot be resisted.
With fear (en phobo) = Lit., in fear; i.e., of the contagion of
sin while we are rescuing them.
Spotted (espilomenon) = Only here and James 3:6. See on 2 Peter
2:13-note.
Jude 1:24
Able (dunamai
[word study]) The
present tense
pictures His continual inherent ability to keep us from falling.
To keep you from falling (phulaxai humas aptaistous) =
Lit., "to keep you without stumbling. Only here in New Testament. See
the kindred word offend. Rev., stumble, James 2:10; 3:2.
Keep
(phulasso
[word study])
means to watch, to carry out the
function as a military guard or sentinel (cp Ac 23:35, 28:16), to keep
one's eye upon that he might remain safe. Phulasso is used to
describe the shepherds "keeping watch over their flock by night (Lk
2:8), which congers up the image of savage wolves seeking to devour
helpless sheep. This picture parallels our Good Shepherd Who keeps
watch over His sheep as in this verse.
Faultless (above
reproach, blameless) (amomos
[word study]) is
literally without spot or blemish. It was used to describe the absence
of defects in sacrificial animals and figuratively of the Lamb of God
as unblemished.
Glory
(doxa
[word study])
is from the verb dokeo which means to give a proper opinion or
estimate of something and thus the glory of God expresses all
that He is in His Being and in His nature, character, power and acts.
Exceeding joy (agalliasei) (See related verb -
agalliao [word study]) = See on 1 Peter 1:6-note. {Note:
The word is always employed in the New Testament for great or lively
joy. See Matthew 5:12; Luke 1:47; 10:21.}
Jude 1:25
Savior (soter
[word study]) refers to the agent of salvation or
deliverance, the one who rescues, delivers, saves and preserves.
Anyone who saves or delivers can be called a deliverer or rescuer (a
soter). Here obviously
soter is used of God
as the source of salvation - the Deliverer, the Preserver, the
Protector, the Healer, the One Who rescues us from danger and to a
state of spiritual prosperity now and throughout eternity.
Dominion
(kratos
[word study])
denotes the presence and
significance of force or strength rather than its exercise. It is the
ability to exhibit or express resident strength.
Power (authority) (exousia
[word study])
refers to authority and combines
the idea of the "right and the might".
Exousía
is the power to do something and was a technical term used in
court where it described a legal right.
Both now and ever (kai nun kai eis pantas tous aionas) = Lit.,
both now and unto all the ages. The best texts add pro pantos tou
aionos, before all time. |
