Charles Ellicott Commentary Jude 1

Jude.—As to the Jude who here addresses us, see Introduction, I.

The servant of Jesus Christ.—Better, a servant of Jesus Christ. There is nothing to show that these words indicate an evangelist, although it is more than probable that he was one: his writing this Epistle is evidence of the fact. The words may have a side reference to the ungodly men against whom he writes, who are not “servants of Jesus Christ.” As he does not say that he is an Apostle, the inference is that he is not one. Contrast Romans 1:1 (where see Note on “servant”); 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1; 1 Timothy 1:1; 2 Timothy 1:1; 1 Peter 1:1 (where “Apostle” is used without “servant”); and Titus 1:1; 2 Peter 1:1 (where “Apostle” is added to “servant”).

Excepting St. John, whose characteristic reserve accounts for it, Apostles proclaim themselves to be such in stating their credentials. Hebrews and the Epistle of St. James must be set aside as doubtful, or be admitted as illustrations of the rule. Philippians 1:1; 1 Thessalonians 1:1; and 2 Thessalonians 1:1 are not exceptions: St. Paul is there combined with others who are not Apostles. The same may be said of Philemon 1:1. Moreover, there St. Paul naturally avoids stating credentials: he wishes to appeal to Philemon’s affection (Philemon 1:8–9), not to his own authority.

And brother of James.—This is added not merely to explain who he is, but his claim to be heard. It is almost incredible that an Apostle should have urged such a claim, and yet not have stated the much higher claim of his own office: the inference again is that the writer is not an Apostle. Only one James can be meant. After the death of James the brother of John, only one James appears in the Acts (Acts 12:17; Acts 15:13; Acts 21:18)—James the Just, brother of our Lord (Matthew 13:15), and first Bishop of Jerusalem. (See Introduction, I.) The brother of so saintly a man, one of the “pillars” of the Church (Galatians 2:9), and holding so high an office, might claim the attention of Christians.

To them that are sanctified.—A reading of very great authority compels us to substitute beloved for “sanctified”; and the whole should probably run thus: to those who are called, beloved in God the Father, and preserved for Jesus Christ. Some prefer to take “in God the Father” with both participles: beloved, and preserved for Jesus Christ, in God the Father. The love is such as has existed from the beginning and still continues.

Here, in the first verse, we have a couple of triplets: a threefold designation of the writer himself, as “Jude, the servant of Jesus Christ, and brother of James,” and a threefold designation of his readers, as “called, beloved, preserved.” In the next verse we have another triplet.

By God the Father.—Better, in God the Father. He is the sphere in which the love is displayed: it is in God that Christians love and are loved. The expression, “beloved in God,” is unique in the New Testament. St. Paul sometimes writes “God our Father” (Romans 1:7; 1 Corinthians 1:3, and others), and at first this was the more common expression; sometimes “God the Father” (Galatians 1:1; Galatians 1:3, and others).

And preserved in Jesus Christ.—Better, preserved for Jesus Christ: that is, preserved to be His in His kingdom. This preservation has gone on from the first, and continues (John 17:2; John 17:12; John 17:24).

Called.—The word is used, in St. Paul’s sense, for all Christians—all who have been called to a knowledge of God and of the gospel. (and see Note on 1 Corinthians 1:24.)

Mercy to you, and peace, and love.—Another triplet, which possibly looks back to the one just preceding: called by God’s mercy, preserved in peace, beloved in love. The addition “and love” is peculiar to this Epistle. “Mercy” and “peace” occur in the opening greetings of 1 and 2 Timothy, Titus, and 2 John. The three are in logical order here: mercy from God to man; hence peace between God and man; hence love of all towards all.

Be multiplied.—By God. The word, as used in salutations, is peculiar to 1 and 2 Peter, and Jude.

The purpose and occasion of the Letter.

(3) Beloved.—This is very unusual at the beginning of an Epistle; Jude 1:2 is the only other example. It indicates, possibly, the writer’s wish to be brief and get to his subject at once; and, as his subject is a very unpleasing one, he hastens to assure his readers of affection for them, to prevent his strong language from offending them.

When I gave all diligence.—Better, in giving all diligence: i.e., in having it much at heart. Wycliffe and Rheims are nearly right. The expression is unique in the New Testament—2 Peter 1:5 is similar, but the Greek for “giving” differs in verb and tense from the word used here.

Of the common salvation.—The best manuscripts insert “our”—of our common salvation: i.e., of those things which pertain to the salvation of us all. (Compare Titus 1:4.) Some would take these words after “it was needful for me to write to you.” The Authorized Version is better.

It was needful for me to write to you.—Better, I found it necessary to write at once to you. St. Jude had intended to write on general grounds; then the circumstances stated in Jude 1:4 made him write immediately for the special purpose of warning them against a pressing danger. The “at once” comes from the tense, which is present in the first clause, aorist in the second. That St. Jude had intended to write a longer letter is pure conjecture, for which there is no evidence.

Contend for.—The word is a graphic one, implying standing over a thing to fight in its defence. You must fight as well as build (Nehemiah 4:16 and Nehemiah 4:18).

The faith—i.e., that which is believed by Christians: not the expression of the doctrine, nor the holding of it, but the substance of it.

Once delivered.—Rather, once for all delivered. No change in it is possible. (Compare Galatians 1:8-9.) By “the saints” are meant all Christians; compare Acts 9:13 (where see Note), Acts 9:32, and Acts 9:41. The word is used advisedly here, in marked contrast to the libertines now to be denounced.

(4) Certain men crept in unawares—namely, into the Church. The “certain” shows that these men are a decided minority, and has a tinge of depreciation, as in Galatians 2:12. “Crept in unawares” is analogous to unawares brought in, who came in privily (Galatians 2:4, where see Note), and to privily bring in (2 Peter 2:1). It is this insidious invasion which constitutes the necessity for writing stated in Jude 1:3. Unfaithful Christians are sometimes regarded as an emergence from within, rather than an invasion from without (1 John 2:19).

Close similarity to 2 Peter begins here and continues down to Jude 1:18; the Notes on the parallel passages in 2 Peter 2 should be compared throughout. In this Epistle the first three and last seven verses are the only portions not intimately related to 2 Peter.

Who were before of old ordained to this condemnation.—Literally, who have been of old written down beforehand for this sentence; or, perhaps, “written up”; for the metaphor may come from the practice of posting up the names of those who had to appear in court for trial. The text is a favourite one with Calvinists; but it gives no countenance to extreme predestination views.

“Of old” cannot refer to the eternal purposes of God, but to something in history. On the other hand, it is doubtful whether it can refer to the recent warnings of St. Paul and St. Peter that false teachers should arise; otherwise one would be tempted to refer it to 2 Peter 2. Something more remote from the writer’s own day seems to be required: either the Old Testament prophets, or the Book of Enoch, quoted below. The Greek word here rendered “before ordained” is in Romans 15:4 rendered “written aforetime.” (Compare Ephesians 3:3.)

To this condemnation.—Literally, to this sentence, or judgment; but the context shows that the judgment is an adverse one. “This condemnation,” namely, the one stated in the denunciations which follow, and illustrated by the fate of those mentioned in Jude 1:5-7. Note the threefold description of the men thus written down for judgment: they are ungodly; they pervert God’s grace; they deny Christ.

Turning the grace of our God into lasciviousness.—Turning Christian liberty into unchristian license. “Our God,” not theirs; they are “without God in the world.” “Wantonness” would be better than “lasciviousness” here, as in 2 Peter 2:18. The Greek word expresses license generally, not merely sins of impurity.

Denying the only Lord God, and our Lord Jesus Christ.—Rather, denying the only Master, and our Lord Jesus Christ. “God” is an addition to the original text, and must be omitted. “Lord” represents two words in the Greek quite different one from the other. The Genevan Version is right all but the insertion of “God;” the Rheims Version is quite right—having “Dominator,” however, for “Master.”

We are once more in doubt whether one or two Persons of the Trinity are mentioned here. (Compare 2 Peter 1:1.)

Certainly 2 Peter 2:1 countenances our taking “the only Master” as meaning Christ; and the fact that the article is not repeated with “Lord” is in favour of only one Person being meant. But Luke 2:29, Acts 4:24, and Revelation 6:10 countenance our understanding these words as meaning the Father; and the absence of the article before “Lord” is not conclusive.

The insertion of “God” is, perhaps, a gloss to insist on this latter interpretation. If it is right, the clause is closely parallel to 1 John 2:22: He is Antichrist that denieth the Father and the Son. Note the emphatic insertion of “our” once more: they will not have Him for their Lord; His divine authority was precisely what they denied.

We now enter upon the main body of the Epistle. Three instances of God’s vengeance: the unbelievers in the wilderness, the impure angels, and Sodom and Gomorrah.

(5) I will therefore put you in remembrance.—Or, But I wish to remind you. The “but” indicates opposition to the impiety of those just mentioned.

Though you once knew this.—The best manuscripts and versions compel us to substitute “all things” for “this,” and we must translate, because you have once for all known all things. You have once for all been taught all that I want to say to you, so that I need only remind you; there is no need to instruct. (Compare Romans 15:14-15, where see Notes; 2 Peter 1:12; 1 John 2:21.) “All things” probably has special reference to Old Testament history, as what follows seems to show.

How that the Lord.—“How that” depends upon “remind,” not upon “have known.” There is very strong evidence in favour of substituting “Jesus” for “the Lord”—a most remarkable reading, showing how, in Christian language, the Man Jesus had become identified with the Eternal Son. The use of “Christ” in 1 Corinthians 10:4, though less striking, is similar.

Having saved the people.—Or, perhaps, having saved a people. A whole nation was rescued. The order of the three examples of signal punishment is in 2 Peter chronological: impure angels, flood, Sodom and Gomorrah; here it is not. But the order here is quite intelligible.

St. Jude’s main object is to warn his readers against that party in the Christian community who, by its abuse of Christian liberty, transformed the gospel of purity into a gospel of wantonness, and to give them a safeguard against such.

And the safeguard is this: to hold fast the faith once for all delivered to them, and to remember the consequences of being unbelieving. For this purpose, no warning could be more apposite than the fate of Jude’s own nation in the wilderness. This palmary instance given, two others follow, probably suggested by 2 Peter.

Afterward destroyed.—Better, secondly destroyed. Wycliffe, “the secunde tyme”; Rheims, “secondly.” The Lord twice manifested His power on Israel:

1. In mercy.
2. In judgment.

The reference is almost certainly to Numbers 14:35; Deuteronomy 1:35, etc. The destruction of Jerusalem can scarcely be meant, whatever date we assign to the Epistle, although the striking reading, “Jesus” for “the Lord,” gives some countenance to such an interpretation. The most obvious meaning is that the people destroyed were those who, in the first instance, were saved. Had the destruction of Jerusalem been intended, the reference would probably have been clearer.

(6) And the angels which kept not.—Rather, because they kept not. The construction is similar to that in Matthew 18:25, “Forasmuch as he had not to pay.” (See Note on Jude 1:8.) This second instance of the impure angels has nothing to do with the original rebellion of Satan, or the “fall of the angels.” The reference is either to Genesis 6:2 or (more probably) to passages in the Book of Enoch. (See Excursus at the end of this Epistle.)

Their first estate.—The Greek word has two meanings:

1. Beginning, which our translators have adopted here.
2. Rule or power, which would be better.

Wycliffe has “prinshood”; Rheims, “principalitie.” The word is translated “rule” (1 Corinthians 15:24) and “principality” (Romans 8:38; Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:10; Colossians 2:15; Titus 3:1). The term belongs to the Jewish classification of angels and here refers rather to their power over things earthly than to the beginning of their state. The two meanings are but two views of the same fact: their power or dignity was their first estate. Some explain the word as referring to the power of God over the angels, but both wording and context are against this.

Their own habitation.—Their proper home. By leaving heaven and coming down to earth, they lost their power over the earth. (Compare Milton’s Paradise Lost, Book 5)

He has reserved.—Better, He has kept, in ironical contrast to “which kept not” just above: the same Greek word is used in both cases. This ironical contrast does not exist in the parallel passage, 2 Peter 2:4. Would a writer, quite willing to copy, have failed to copy this? On the other hand, what more natural than that St. Jude should add a forcible touch?

In everlasting chains.—Speculations as to how this and 2 Peter 2:4 are to be reconciled with such texts as Luke 22:31, 1 Peter 5:8, which speak plainly of the freedom and activity of Satan, and Ephesians 6:12, Romans 8:38, Colossians 2:15, which imply numerous agents akin to him, are not very profitable.

The reality of powers of evil may be inferred, apart from Scripture, from their effects. That some of these powers are personal, some not, some free, some not, and that all are to be defeated at last, seems to be implied in Scripture; but its silence is a rebuke to curious speculation.

Enough is told us for our comfort, warning, and assurance.

It consoles us to know that much of the evil of which we are conscious in ourselves is not our own but comes from without. It puts us on our guard to know that we have such powers arrayed against us. It gives us confidence to know that we have abundant means of victory even over them.

Under darkness.—The Greek word occurs only here, Jude 1:13, 2 Peter 2:4, 2 Peter 2:17, and possibly Hebrews 12:18. A separate English word, such as “gloom,” is desirable for these passages.

The great day.—So called in Revelation 6:17 , and nowhere else in the New Testament. Perhaps it comes from Joel 2:31 or Malachi 4:5. St. John’s expression is the “last day” (John 6:39–40, John 6:44, John 6:54, John 11:24, John 12:48; and nowhere else). “The day of judgment,” “that day,” and “the day of the Lord” are other common expressions.

(7) Even as.—Or, possibly, how, like “how that” in Jude 1:5, depending upon “put you in remembrance.” Sodom and Gomorrah are typical instances of divine vengeance both in the Old and New Testaments (Isaiah 13:19; Jeremiah 50:40; Romans 9:29).

And the cities about them.—Admah and Zeboim (Deuteronomy 29:23; Hosea 11:8).

In like manner.—We must read, in like manner to these, and arrange the sentence thus: Even as Sodom and Gomorrah, and the cities about them, giving themselves over to fornication in like manner to these.

Who are meant by “these”? Not the ungodly men of Jude 1:4, which would anticipate Jude 1:8; nor the inhabitants of Sodom and Gomorrah, which would be somewhat clumsy in the Greek; but the angels of Jude 1:6. The reference is again to the impurity of certain angels in having intercourse with the daughters of men, of which there is so much in the Book of Enoch. This sin of the angels was strictly analogous to that of the people of Sodom.

Going after strange flesh.—Strictly, going astray after other flesh—i.e., other than is allowed, leaving natural for unnatural uses.

Are set forth for an example, suffering the vengeance of eternal fire.—It would be possible to take “of eternal fire” after “example,” thus: are set forth as an example of eternal fire in undergoing punishment. (Compare Wisdom 10:7.) The punishment of the submerged cities is perpetual; moreover, there are appearances as of volcanic fire under them. The Greek for “undergoing” occurs here only in the New Testament, but compare 2 Maccabees 4:48.

Application of these three instances to the libertines who are now provoking God. (8) Likewise also.—Rather, Yet in a similar manner: i.e., in spite of these warnings. These ungodly men were like the unbelievers in the wilderness in denying Christ and scoffing at His promises; they were like the impure angels in leaving that constitution which is in heaven (Philippians 3:20) for the base pleasures of earth; they were like the people of Sodom in seeking even these base pleasures by unnatural courses.

These filthy dreamers.—We must add also. “Filthy” is not in the original Greek, nor in any previous English version, but is supplied from the next clause; not correctly, for “dreamers” goes with all three clauses, not with “defile the flesh” only. This being admitted, a number of painful interpretations are at once excluded. “These dreamers also” means these ungodly men, who are deep in the slumber of sin (see Note on Romans 13:11), as well as the three classes of sinners just mentioned. Except in Acts 2:17, which is a quotation from Joel 2:28, the word for “dreamer” occurs nowhere else in the New Testament, but is found in the LXX version of Isaiah 56:10, of dogs that dream and make a noise in their sleep. St. Jude perhaps has this passage in his mind. (See below, second Note on Jude 1:12.) “Dreamers” may perhaps refer to the empty speculations of these men.

Defile the flesh.—Like the inhabitants of the cities of the plain. Some of the earliest forms of Gnosticism, on its antinomian as distinct from its ascetic side, exhibit the licentiousness denounced here; e.g., the Simonians, Nicolaitanes, Cainites, Carpocratians.

Despise dominion.—Like the impure angels. Insert “and” before “despise.” The “dominion,” or lordship, is that of Almighty God. Set aside, or reject (Mark 7:9; Luke 7:30; John 12:48), would be better than “despise,” to mark the difference between this and 2 Peter 2:10.

Speak evil of dignities.—Like the murmurers in the wilderness. By “dignities,” or glories, are meant unseen powers worthy of reverence. The Greek word is rare in the New Testament; only here, 2 Peter 2:10, and 1 Peter 1:11. Earthly dignities, whether ecclesiastical or civil, are not included. (Compare the doctrine of Menander, Irenaeus, I. xxiii. 5.)

Yet Michael the archangel.—These libertines allow themselves to use language against celestial beings which even an archangel did not venture to use against Satan. In the Old Testament Michael appears as the guardian angel of the people of Israel (Daniel 10:21; Daniel 12:1); in the New Testament he is mentioned only here and in Revelation 12:7. In the Book of Enoch his meekness is spoken of; he is “the merciful, the patient, the holy Michael” .

He disputed about the body of Moses.—To be understood quite literally: to make “the body of Moses” into a metaphor for the people of Israel, or the Mosaic law, is most unnatural. This passage is the only evidence existing of any such incident or tradition. The nearest approach to it is the Targum of Jonathan on Deuteronomy 34:6, which says that Michael was the appointed guardian of Moses’ grave.

According to Origen (De Princip. III. ii. 1) the source of it is a book called the Ascension, or Assumption of Moses. Evidently it is something supposed to be well known to those whom St. Jude is addressing, and it appears to be given as a fact which he believes, though we cannot be sure of this. In any case it does not follow that we are to believe in it as an historical fact. Reverent, and therefore cautious, theories of inspiration need not exclude the possibility of an unhistorical incident being cited as an illustration or a warning.

St. Paul makes use of the Jewish legend of the rock following the Israelites in the wilderness as an illustration (1 Corinthians 10:4). The strange question, “What did the devil want with the body of Moses?” has been asked, and answered in more ways than one:

1. To make it an object of idolatry, as the Israelites would be very likely to worship it.
2. To keep it as his own, as that of a murderer, because Moses killed the Egyptian (Exodus 2:12).

Dared not . . .—Out of respect to Satan’s original angelic nature. (Compare 1 Corinthians 6:1.)

A railing accusation.—More literally, a sentence suggesting evil-speaking. Wycliffe, “doom”; Tyndale and Cranmer, “sentence”; Rheims, “judgment.” Michael brought no sentence against the devil, but left all judgment to God.

The Lord rebuke thee.—The same rebuke is administered to Satan by the angel of Jehovah, when Satan appears as the adversary of Joshua the high priest, the restorer of the temple and of the daily sacrifice, and one of the Old Testament types of Christ (Zechariah 3:2). It is probable that the tradition here given by St. Jude is derived from this passage in Zechariah, or from a source common to both. We have another reminiscence of Zechariah 3:2 in Jude 1:23.

But these . . .—In strong contrast to the scrupulous reverence of the archangel. “Fools rush in where angels fear to tread.”

Those things which they do not know.—The “dignities” of Jude 1:8. This shows that unseen spiritual powers are meant there: these men would know earthly rulers. It is on the unseen that they show their irreverence.

What they know naturally.—The means of gratifying their desires. The two halves of the verse are in emphatic contrast. What they do not know, and cannot know, they abuse by gross irreverence: what they know, and cannot help knowing, they abuse by gross licentiousness.

If this Epistle is prior to 2 Peter, it is strange that the author of the latter should have neglected so striking an antithesis, and should (from a literary point of view) have so spoiled the passage by his mode of adaptation (2 Peter 2:12). If 2 Peter is prior, there is nothing strange in St. Jude improving upon the mode of expression.

The word for “know” is not the same in both clauses. The word used in “which they do not know” is the most general and common word of the kind in Greek, expressing mere perception, and occurring about three hundred times in the New Testament; that used in “what they know naturally” is more definite, and expresses practical experience productive of skill and science. It occurs fourteen times in the New Testament, mostly in the Acts. (Compare Paul I know,Acts 19:15.)

They corrupt themselves.—Or, perhaps, they work their own ruin. Note the tense; not future, but present. The corruption, or ruin, is not a judgment hanging over them; it is already going on.

Three examples of similar wickedness: Cain, Balaam, Korah.

Woe to them! This is an echo of Christ’s denunciations in the first three Gospels, by which the description of these evildoers momentarily takes a denunciatory form. The past tenses immediately following are used because the writer, in thought, places himself at the moment when these men reap the consequences of their sins. Their punishment is so certain that he regards it as having already come.

In the way of Cain. This refers to the first great criminal, the first to outrage the laws of nature. Explanations suggesting that these libertines followed Cain by murdering men’s souls with their corrupt doctrine, or by persecuting believers, and other, even more curious suggestions, are needlessly far-fetched.

John 8:44 and 1 John 3:15 are not strictly relevant here. While these ungodly men may have hated and persecuted the righteous, Jude does not tell us so. Sensuality is always selfish, but by no means always ill-natured or malignant.

Ran greedily after the error of Balaam for reward. The Greek for “ran greedily” literally means “they were poured out in streams;” the Greek for “error” can also mean “deception.” Hence, three renderings are possible:

1. As the Authorised Version.
2. “They ran greedily after the deception of Balaam’s reward.”
3. “They were undone by the deception of Balaam’s reward.”

The first rendering is best. “Reward” in the Greek is the genitive of price. Compare to the rewards of divination (Numbers 22:7); they hired against thee Balaam (Deuteronomy 23:4; Nehemiah 13:2).

Here, again, far-fetched explanations can be avoided. The allusion is obvious: running counter to God’s will from self-interested motives. Possibly, there is also some allusion to Balaam’s causing the Israelites to be seduced into licentiousness (Revelation 2:14).

Perished in the gainsaying of Core—that is, through rebellion like that of Korah, referring to his speaking against Moses in the revolutionary opposition he headed. These libertines, like Korah, treated sacred ordinances with contempt.

The triplet in this verse, like that in Jude 1:8, is parallel to the three examples of God’s vengeance in Jude 1:5-7. Cain, like the inhabitants of Sodom and Gomorrha, outraged the laws of nature; Balaam, like the impure angels, despised the sovereignty of God; Korah, like those who disbelieved the report of the spies, spoke evil of dignities.