John Calvin Commentary Jude 1

Jude the servant of Jesus Christ. He calls himself the servant of Christ, not as the name applies to all the godly, but with respect to his apostleship; for they were regarded as uniquely the servants of Christ, who had some public office committed to them. And we know why the apostles were accustomed to give themselves this honorable name.

Whoever is not called, presumptuously claims for himself the right and authority of teaching. Therefore, their calling was evidence to the apostles that they did not thrust themselves into their office of their own accord. It was not, however, sufficient in itself to be appointed to their office, unless they faithfully discharged it.

And, undoubtedly, he who declares himself to be the servant of God includes both these things: that is, that God is the bestower of the office which he exercises, and that he faithfully performs what has been committed to him. Many act falsely and falsely boast of being what they are very far from. We should always examine whether the reality corresponds with the profession.

And brother of James. He mentions a name more celebrated than his own and more known to the churches. For though faithfulness of doctrine and authority do not depend on the names of mortal men, it is still a confirmation to the faith when we are assured of the integrity of the man who undertakes the office of a teacher. Besides, the authority of James is not brought forward here as that of a private individual, but because he was regarded by the entire Church as one of the chief apostles of Christ.

He was the son of Alpheus, as I have said elsewhere. Indeed, this very passage is sufficient proof to me against Eusebius and others, who say that he was a disciple named Oblias [James], mentioned by Luke in Acts 15:13; Acts 21:18, who was more eminent than the apostles in the Church. But there is no doubt that Jude mentions his own brother here because he was eminent among the apostles. It is, therefore, probable that he was the person to whom the chief honor was granted by the others, according to what Luke relates.

To them that are sanctified by God the Father, or, to the called who are sanctified, etc. By this expression, “the called,” he denotes all the faithful, because the Lord has separated them for Himself. But as calling is nothing but the effect of eternal election, it is sometimes taken as referring to it. In this context, it makes little difference how you interpret it; for he undoubtedly commends the grace of God, by which He has been pleased to choose them as His special treasure. And he intimates that men do not anticipate God, and that they never come to Him until He draws them.

He also says of them that they were sanctified in God the Father, which may be rendered “by God the Father.” I have, however, retained the exact wording so that readers may exercise their own judgment. For it may be that this is the meaning—that being profane in themselves, they had their holiness in God. But the way in which God sanctifies is by regenerating us by His Spirit.

Another reading, which the Vulgate has followed, is somewhat harsh: “To the beloved (ἠγαπημένοις) in God the Father.” I therefore regard it as corrupt; and it is, indeed, found only in a few copies.

He further adds, that they were preserved in Jesus Christ. For we would always be in danger of death through Satan, and he might take us at any moment as an easy prey, were we not safe under the protection of Christ, whom the Father has given to be our guardian, so that none of those whom He has received under His care and shelter should perish.

Jude then mentions here a threefold blessing, or favor of God, with regard to all the godly—that He has made them by His calling partakers of the gospel; that He has regenerated them, by His Spirit, unto newness of life; and that He has preserved them by the hand of Christ, so that they might not fall away from salvation.

Mercy to you. Mercy means nearly the same as grace in the salutations of Paul. If anyone were to wish for a refined distinction, it could be said that grace is properly the effect of mercy; for there is no other reason why God has embraced us in His love, except that He pitied our miseries.

Love may be understood as God's love towards people, as well as the love of people for one another. If this love refers to God, the meaning is that His love might increase towards them, and that the assurance of divine love might be confirmed more each day in their hearts. The other meaning, however, is not unsuitable: that God would kindle and confirm mutual love in them.

When I gave diligence. I have translated the words σπουδὴν ποιούμενος as “Applying care.” Literally, they are “Making diligence.” Many interpreters explain the sentence in this sense: that a strong desire compelled Jude to write, just as we usually say of those under the influence of some powerful emotion, that they cannot control or restrain themselves. Therefore, according to these commentators, Jude was under a kind of necessity, because a desire to write gave him no rest.

But I am more inclined to think that the two clauses are separate: that although he was disposed and eager to write, a necessity nevertheless compelled him. He then indicates that he was indeed glad and anxious to write to them, but that necessity still urged him to do so, precisely because they were being assailed (as will be explained later) by the ungodly, and needed to be prepared to contend with them.

So, in the first place, Jude testifies that he felt so much concern for their salvation that he himself wished, and was indeed anxious, to write to them. Secondly, to rouse their attention, he says that the state of affairs required him to do so. For necessity provides strong motivation. If they had not been forewarned how necessary his exhortation was, they might have been inactive and negligent. But when he makes this preface—that he wrote because of the necessity of their situation—it was as if he had blown a trumpet to awaken them from their lethargy.

Of the common salvation. Some copies add “your,” but without reason, in my opinion, for he makes salvation common to them and to himself. And it adds considerable weight to the doctrine being proclaimed when anyone speaks from their own feelings and experience; for what we say is futile if we speak of salvation to others when we ourselves have no true knowledge of it. Thus, Jude presented himself as (so to speak) an experimental teacher, by associating himself with the godly in sharing the same salvation.

And exhort you. Literally, it is “exhorting you;” but since he points out the purpose of his counsel, the sentence should be expressed this way. What I have translated as “to help the faith by contending” means the same as to strive in retaining the faith and courageously to withstand the opposing assaults of Satan. For he reminds them that in order to persevere in the faith, they must face various struggles and maintain continual warfare. He says that faith had been once delivered so that they might know they had obtained it for this purpose: that they might never fail or fall away.

For there are certain men crept in unawares. Though Satan is always an enemy to the godly, and never ceases to harass them, Jude reminds those to whom he was writing of the state of things at that time. Satan now, he says, attacks and harasses you in a peculiar manner; it is therefore necessary to take up arms to resist him. We learn from this that a good and faithful pastor ought wisely to consider what the present state of the Church requires, so as to accommodate his doctrine to its needs.

The word παρεισέδυσαν, which he uses, denotes an indirect and stealthy insinuation, by which the ministers of Satan deceive the unwary; for Satan sows his tares in the night, and while husbandmen are asleep, so that he may corrupt the seed of God. And at the same time he teaches us that it is an internal evil; for Satan in this respect also is crafty, as he raises up those who are of the flock to do mischief, so that they may more easily creep in.

Before of old ordained. He calls that judgment, or condemnation, or a reprobate mind, by which they were led astray to pervert the doctrine of godliness; for no one can do such a thing except to his own ruin. But the metaphor is taken from this circumstance, because the eternal counsel of God, by which the faithful are ordained to salvation, is called a book.

And when the faithful heard that these were given up to eternal death, it was necessary for them to take heed so that they would not involve themselves in the same destruction. It was at the same time the object of Jude to prevent danger, so that the novelty of the thing would not disturb and distress any of them; for if these were already long ago ordained, it follows that the Church is not tested or exercised except according to the infallible counsel of God.

The grace of our God. He now expresses more clearly what the evil was; for he says that they abused the grace of God, so as to lead themselves and others to take an impure and profane liberty in sinning. But the grace of God has appeared for a far different purpose, even that, denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this world. Let us, then, know that nothing is more pernicious than men of this kind, who from the grace of Christ take a cloak to indulge in lasciviousness.

Because we teach that salvation is obtained through God’s mercy alone, the Papists accuse us of this crime. But why should we use words to refute their shameless audacity, since we everywhere urge repentance, the fear of God, and newness of life, and since they themselves not only corrupt the whole world with the worst examples, but also by their ungodly teaching take away from the world true holiness and the pure worship of God? Though I am more inclined to think that those of whom Jude speaks were like the libertines of our time, as it will be more evident from what follows.

The only Lord God, or, God who alone is Lord. Some old copies have, “Christ, who alone is God and Lord.” And, indeed, in 2 Peter, Christ alone is mentioned, and there he is called Lord. But He means that Christ is denied when those who had been redeemed by his blood become again the slaves of the Devil, and thus render void as far as they can that incomparable price. So that Christ, then, may retain us as his peculiar treasure, we must remember that he died and rose again for us, so that he might have dominion over our life and death.

I will therefore put you in remembrance, or, remind you. He either modestly excuses himself, for fear that he might seem to be teaching the ignorant, as it were, things unknown to them; or, indeed, he openly declares in an emphatic manner (which I prefer), that he presented nothing new or previously unheard of, so that what he was going to say might gain more credit and authority. I only recall, he says, to your mind what you have already learned.

Just as he credits them with knowledge, he also says that they needed warnings, so they would not think the effort he undertook for them was unnecessary. For the purpose of God’s word is not only to teach what we could not have otherwise known, but also to stir us to serious meditation on those things we already understand, and not to allow us to become lethargic in a cold knowledge.

Now, the meaning is that after being called by God, we should not carelessly glory in his grace but, on the contrary, walk watchfully in his fear. For if anyone thus trifles with God, contempt for his grace will not go unpunished.

And this he proves by three examples. He first refers to the vengeance God executed on those unbelievers, whom he had chosen as his people and delivered by his power. A similar reference is made by Paul in 1 Corinthians 10. The significance of what he says is that those whom God had honored with the greatest blessings, whom he had exalted to the same degree of honor as we enjoy today, he afterwards severely punished. Therefore, their pride in God’s grace was in vain, as they did not live in a manner suitable to their calling.

The word people is used honorifically for the holy and chosen nation, as if he had said that it benefited them nothing that by a special favor they had been brought into covenant. By calling them unbelieving, he indicates the fountain of all evils; for all their sins, mentioned by Moses, were due to this: they refused to be ruled by God’s word. For where there is the submission of faith, obedience towards God necessarily appears in all the duties of life.