15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.
I cannot pass v. 15 without taking notice of how often, and how forcefully, the word ungodly is repeated in it, no fewer than four times: ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly means little with men now-a-days, unless it is to scoff at and put down even the very expressions of godliness; but it is not that way in the language of the Holy Ghost. Notice that omissions, as well as commissions, must be accounted for on the Day of Judgment. Notice, further, that unkind language when directed toward one another, especially if it is meant to be hurtful, will most certainly come into account on the Great Day of Judgment. Let us all take care to be a Good Samaritan; if we happen upon one of God’s true saints who is bleeding we ought to bind his wounds and take him to a place where he will be cared for. Let’s do it for his sake and let’s do it for the Lord’s sake.
Christ comes to execute judgment on all; this will occur after Christ’s 1,000 year reign. The rest of the verse shows that the ‘all’ here means all the ungodly. True believers will not be included. Through faith in Christ, they have been granted immunity from judgment, as promised in John 5:24: “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.” As the Son of Man to whom all judgment has been committed, the Lord Jesus will convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him. Four times in this one verse we find the word ungodly occurring. The people are ungodly, their deeds are ungodly, the manner in which they perform these deeds is ungodly, and they further manifest their ungodliness by their blasphemies against the Lord. He will convict them of the whole ungodly business, not just in the sense of making them feel a deep sense of guilt, but convicting them by pronouncing sentence as a result of their proven guilt.
He (Jesus Christ) cometh:
1. To execute judgment—He shall come to judge all the dwellers upon the earth, good and bad.
2. To convince (convict) them. We now commonly use the word convince in a somewhat limited sense, as meaning to satisfy a man's own mind either of the truth of some proposition, or of the fact that he has done wrong, and in this latter sense it is the same as the word convict. This conviction is commonly produced by argument or truth, and is not necessarily followed by any judicial condemnation. But this is clearly not the sense in which the word is used here. The purpose of the coming of the Lord will not be to convince men in that sense, though it is undoubtedly true that the wicked will see that their lives have been wrong; but it will be to pronounce a sentence on them as the result of the evidence of their guilt.
Observe, Christ will condemn no one without precedent (an action or decision that can be used subsequently as an example for a similar decision or to justify a similar action), trial, and conviction. Then every mouth shall be stopped, the Judge and his sentence shall be approved and applauded, and even the guilty condemned criminals shall be speechless, when all ungodly men are convicted of their ungodly deeds.
All that are ungodly among them. All that are not pious; all that have no religion.
Of all their ungodly deeds, etc. Of their wicked actions and words. This is the common doctrine of the Bible, that all the wicked actions and words of men will be called into judgment: “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works" (Rev. 20.13). Death (used here for the grave) gives up the bodies; hell gives up the souls. No one is said to escape or enter eternal bliss. All the unsaved will suffer their eternal doom *(cf. 20:6). Even the unsaved who have died on the seas, whose bodies have never been recovered, will not be exempt from this august tribunal--"Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (Jn 5:28, 29).
*(cf. 20:6) Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."
In regard to this passage, quoted from an ancient prophecy, we may remark.
1. That the style bears the marks of its being a quotation, or of its being preserved by Jude in the language in which it had been handed down by tradition. It is not the style of Jude. It is not so terse, pointed, and energetic.
2. It has every credible mark of its having been the actual spoken words of Enoch. The age in which he lived was corrupt. The world was ripening for the deluge. He was a good man, and, perhaps, he was almost the only good man of his generation. Nothing would be more natural than that he would be the object of ridicule and made out to be a fool. And nothing would have been more natural than for him to have pointed the men of his own age to the future judgment.
3. The doctrine of the final judgment, if it was voiced by Enoch, was one of the earliest doctrines in the world. It was well-known even in the first generations of the race. It was one of those great truths communicated early to man to restrain him from sin, and to lead him to prepare for the great events which are to occur on the earth. The same doctrine has been transmitted from age to age, and is now one of the most important and the most effective that refers to the final destiny of men.
When Jesus returns, He will execute His judgment. In the Greek text, Jude uses derivatives of the word ungodly four times in this verse. Apparently, he could not state his case strongly enough. Such people are so despicable that words cannot fully describe them. Nevertheless, Jesus will pronounce judgment on them for their godless deeds and for the abusive things they have spoken against God. These imposters have been able to fool many in the church, but they have never fooled the Lord. When Jesus returns, He will separate those who are His people from those who are not, and the hypocrites will be revealed. “When the Son of Man comes in his glory and all his angels are with him, he will sit on his glorious throne. The people of every nation will be gathered in front of him. He will separate them as a shepherd separates the sheep from the goats... These people will go away into eternal punishment, but those with God’s approval will go into eternal life” (Matthew 25:31-32, 46).
Ungodly sinners—not merely sinners, but proud despisers of God: impious.
Against him—those who speak against God's children are regarded by God as speaking against Himself.
16 These are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration because of advantage.
Their ungodly words and deeds are now described in more detail. They are grumblers, complaining about the providences (divine intervention) of God instead of being thankful for His mercies. They are always finding fault with the Lord. Why does He permit wars and suffering? Why?
A clearer translation of verse 16 would be, “These grumblers and malcontents follow their own lusts; their bloated words are nothing but flattery.” Jude continues to describe the behavior of these imposters because he wants believers to be equipped to identify them. If true believers can observe their behavior, it is less likely that they will be deceived by their outward appearance.
These are murmurers. Grudging and grumbling at all men, and at all things; complainers; complainers concerning their fate or destiny—finding fault with God and all his heaven-sent dispensations (the time during which a religious doctrine or practice is believed to be in force), making and governing worlds in their own way; persons whom neither God nor man can please. The word murmurers does not occur in any other place in the Bible, though the word murmur is used frequently, *Matthew 20:11 , **Luke 5:30
The fact that God hates such griping is proved by His punishment of Israel in the wilderness.
*(Matthew 20.11) "And when they had received it, they murmured against the goodman of the house,"
**(Luke 5.30) "But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners
Complainers. Literally, finding fault with one's own lot in life. The word does not occur anywhere else in the New Testament; today, it looks like everyone finds time to complain about something. Nothing is more common than for men to complain of their lot; to think that it is hard; to compare theirs with that of others, and to blame God for not having made their circumstances different. The poor complain that they are not rich like others; the sick that they are not well; those in prison that they are not free; the bereaved that they are deprived of friends; the ugly that they are not beautiful; those who live a humble life that their lot was not cast among the great and the famous. The virtue that is opposed to this is contentment-a virtue of inestimable value. “Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content” (Philippians 4:11). Self-sufficient, not needing outside help, able to make ends meet. Paul was totally independent of man because he was totally dependent upon God. Paul’s satisfaction and sufficiency were in Christ. “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (II Cor 12:9).
Walking after their own lusts. Taking their wild, disorderly, and impure passions for the ruling force of their conduct, and not the writings of the prophets and apostles. It follows then that they will give unlimited indulgence to their appetites and passions. “Knowing this first, that there shall come in the last days scoffers, walking after their own lusts” (2 Peter 3:3). The secret of their murmuring and complaining is the restless voraciousness of their desires. They continually mutter discontentedly with an undercurrent of ungodly talk. They are complainers, blaming some unseen fate for their unfortunate lot in life. Believers’ attitudes are to exemplify a stark contrast to that of unbelievers. Deceivers, on the other hand, are never happy and walk after their own lusts. They are always trying to satisfy their own desires, hoping vainly to achieve some measure of satisfaction. Such pursuits of material things survive only for a short time and then give birth to profound emptiness. This emptiness breeds discontent and murmuring; thus, the vicious cycle of worldly pursuits goes round and round, never achieving lasting results.
Great swelling words. “For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error” (2 Peter 2:18). Probably this means; it is by their well-modulated, authoritative, bloated vanities that they are able to lure (Gr deleazo¯, a fishing term) those that were clean escaped (rather, those who are just now barely escaping). New converts are easy prey for these slick-talking pseudo-Christians who are really false teachers.
Having men's persons (their mere outward appearance and rank.) in admiration. Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, shrewdness, learning, wisdom; etc., of rich and great men, hoping thereby to acquire money, influence, power, friends, and the like; showing great respect to certain persons, particularly the rich and the great. The idea is that they were not fair in the esteem which they had for others, or that they did not appreciate them according to their real worth, but paid special attention to one class in order to promote their selfish ends.
Because of advantage. For the sake of money and wealth, and because they hoped to derive some benefit for themselves. All the flatterers of the rich are like this kind; and especially those who profess to be ministers of the Gospel. With such persons a rich man is every thing; and if he has just a grain of grace, his godliness is extolled to the skies! I have known several ministers and many false Christians with this type of character. These people may be wealthy themselves, because they have taken advantage of others in the church. They may appear cultured, and proficient in the arts and sciences. While their talents convey eloquence and sophistication in human terms, their spiritual lives are empty and void of meaning. “They arrogantly use nonsense to seduce people by appealing to their sexual desires, especially to sexual freedom. They seduce people who have just escaped from those who live in error” (2 Peter 2:18). Nevertheless, they are admired by many people simply because they may have a position of wealth or high standing in the community. However, the believer is warned to avoid the admiration of the world because it all comes from vanity. “You unfaithful people! Don’t you know that love for this evil world is hatred toward God? Whoever wants to be a friend of this world is an enemy of God” (James 4:4).
V. Exhortations Against Apostates. 17–23.
A. Exhortation by the Apostles. 17–19.
17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ;
18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts.
Jude now turns away from the apostates (renouncers, defectors, deserters, renegades: somebody who renounces a belief or allegiance) to the believers’ role in the midst of these hireling shepherds. First he reminds them that they have been forewarned with regard to the oncoming peril. Then he encourages them to maintain themselves in a strong spiritual condition. Finally, he counsels them to use discernment in ministering to those who have been victimized by the apostates. The apostles had predicted the rise of false teachers. This can be seen in the ministry of: Paul (Acts 20.29-30) “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” Paul later wrote to Timothy who was in Ephesus concerning these grievous wolves (see I Tim 1:3–7). His warning was later fulfilled in the apostasy of such men as Hymenaeus, Alexander, and Philetus.
(2 Tim 3.1-9) “This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.”
Peter (See 2 Pet. 2:1–22)
(2 Pet. 3:1–4 ) “This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God;”
and John (1 Jn. 2:18, 19)--"Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us."
But, beloved. Jude now aserts that there is a contrast to this picture of judgment on these imposters. Jude shows that this is not the way for those who are truly redeemed by the blood of Jesus Christ. He addresses believers as “dear.”
remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; “Spoken before” has been taken to mean that Jude is a late author writing in another generation than that of the apostles; this is not a valid inference, since the word does not necessarily mean “a long time ago.” Paul often used this word to refer to his own previous statements made only weeks or months before; once, in *Galatians 1:9, he uses it to refer to his statement in the previous verse! The whole purpose of the letter is to remind them that the Word of God was given once and for all by the apostles. The words were not, of course, spoken of the apostles, but “by the apostles,” as is obvious from the next verse.
*(Galatians 1.9) "As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let himbeaccursed." Paul no doubt had warned them of the dangers of false teachers as he did the Ephesian elders (Acts 20:29–32). The perfect tense of said (Gr prolego) means that it was a certain and clear pronouncement.
There is a striking similarity between these two verses (17, 18) and 2 Peter 3:1-3--"This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance: That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,” The reminder is that, although there are false teachers among them who claim to be also representing God, believers must recognize, accept, and obey only the true word of God as found in the Old Testament (the holy prophets) and in the preaching of the apostles (meaning himself and the others). It occurs in the same connection following the description of the false and dangerous teachers against whom the apostle would guard them, and understood almost in the same words. When Jude entreats them to remember the words which were spoken by the apostles, it is not necessarily to be inferred that he was not himself an apostle, for he is speaking of what was past, and there might have been a special reason why he should refer to something that they would distinctly remember which had been spoken by the other apostles on this point. Or it might be that he meant also to include himself among them, and to speak of the apostles collectively, without particularly specifying himself.
While the pretender is despised by the faithful and will be judged by Christ, those who have been forgiven by Jesus’ sacrifice on the cross will be embraced in the bonds of love. In the midst of this gross apostasy, great comfort is provided in knowing that this kind of hypocrisy had been predicted by the apostles of Jesus Christ. The Twelve learned it at Jesus’ feet as He carefully taught them all of those things pertaining to the kingdom. “False messiahs and false prophets will appear. They will work miraculous signs and do wonderful things to deceive, if possible, those whom God has chosen. Be on your guard! I have told you everything before it happens” (Mark 13:22-23).
Remember…the words. Instead of following those teachers and their corrupt doctrine, remember what Christ and his apostles have said; for they foretold the coming of such false teachers and impostors. Jude is implying that his readers had been contemporaries of the apostles. Peter uses the very same formula in reminding the contemporaries of him and the other apostles.
spoken before. Spoken already; before now.
How that they told you there should be mockers in the last time. The gist of their message was that there would be mockers in the last time (the end of the Jewish nation as a political entity), following their own ungodly lusts. There are close verbal correlations with II Peter3.3--"Knowing this first, that there shall come in the last days scoffers, walking after their own lusts;" and I Timothy 4:1--"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.” To some it seems harsh to attribute false teaching as coming from Satan, and one must be careful not to attribute everything with which he disagrees to Satan--which seems to hint at some kind of oral formula in apostolic times.
Mockers. The word rendered mockers is the same which in the parallel place in 2 Peter 3:3 is rendered scoffers. Peter has stated more fully what was the particular subject on which they scoffed, and has shown that there was no reason for it: “And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation” (2 Peter 3:4).
who should walk after their own ungodly lusts. Drawing on the apostles’ teachings, Jude describes the barren cultural environment that will be prevalent in the last days. Matthew, one of Christ’s apostles, wrote a gospel account that provides confirmation of Jesus’ teaching concerning such rebelliousness. “Many false prophets will appear and deceive many people. And because there will be more and more lawlessness, most people’s love will grow cold” (Matthew 24:11-12). Peter, the leader of Jesus’ apostles, also warned of this approaching apostasy. “First, you must understand this: In the last days people who follow their own desires will appear. These disrespectful people will ridicule God’s promise” (2 Peter 3:3). Paul, an apostle appointed by God after Christ’s death, further affirmed the mockery that would become the distinguishing characteristic of the last days: “This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, Traitors, heady, highminded, lovers of pleasures more than lovers of God; Having a form of godliness, but denying the power thereof: from such turn away. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, Ever learning, and never able to come to the knowledge of the truth” (2 Timothy 3:1-7). “The last days” includes the whole church age. Paul stated these conditions would be prevalent in Timothy’s day, for he said to him, “from such turn away” (vs. 5). Perilous times are evident today as well. Other predictions by Paul are:
1. Men will be Lovers of their own selves. Everyone does that which is right in his own eyes. Selfishness abounds. Covetous is a normal characteristic. People must keep up with the Joneses. Few are content with what they have.
2. Children are disobedient to parents. Juvenile delinquency is a familiar term in this generation, but now it is more common and rampant.
3. There is no loyalty or thankfulness for anything but only wanting more.
4. Unholy people are without natural affection. Romans 1:26 is accepted as a way of life—“For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature.” The gay crowd, who practice sex out of bounds from God’s limits, is accepted by much of society.
5. Nations have become Trucebreakers. One only has to look at Korea and Vietnam to see blatant truce breaking. I can truthfully say that today many people are incontinent (Gr akrate¯s) meaning “no power” or “restraint” over oneself. Senseless killings and atrocious sex crimes give evidence to this today.
6. The all-American boy is not emulated, but the radicals and immoral celebrities are. The honest, wholesome teenager is so often ridiculed! Those who do good and act good are greatly in the minority.
7. Both men and women are lovers of pleasures. One would have to be blind not to see that pleasure-seeking is skyrocketing today. The cry of first-century Rome was, “Give us bread and the circus.” The two “necessities” of life were welfare and entertainment. The situation hasn’t changed a bit.
8. There is a form of godliness. Church attendance is at an all-time high, but powerless. No longer are God and His teaching considered in matters of divorce, sex, or abortion. Most Christians and churches are powerless in the community. Many so-called Christians only appear to be godly. Inwardly they are impotent because of sin.
Silly women are lead captive. Eve was the first to be deceived: “And Adam was not deceived, but the woman being deceived was in the transgression” (I Tim 2:14). A sad fact of life is that Satan consistently attacks the women in the area of discernment. Christian women must be especially dependent upon God to give them doctrinal direction and understanding. Many cults today are directed and dominated by women who have had their discernment taken captive by Satan. A Christian woman must be wise enough to seek the counsel and advice of the pastor and church leaders so that she does not fall prey to the snares of the devil in the areas of doctrine and conduct.
19 These be they who separate themselves, sensual, having not the Spirit.
To this testimony (vs. 17, 18) Jude now adds the explanation that these scoffers have three prominent characteristics, and he further identifies how these people operate within the body of Christ’s church. They are sensual persons, which means that they think and act as natural men. They are totally motivated by their carnal appetites and, therefore, cause divisions in the church. This would not be true if they were under the authority of the Spirit. Jude identifies these men as sensual, translated from Greek words that literally refer to those things that pertain to the natural man. They cause divisions, drawing disciples after themselves and perhaps dividing people into various classes according to their progress in apostasy. This is the same terminology that the Gnostic heretics applied to describe the Christians, and as such, Jude turns the tables on these ungodly men by using their own epithets against them. These frauds were strictly carnal, driven by the world system and completely immersed in its enticements.
Additionally, such imposters are void of the Holy Spirit. “A person who isn’t spiritual doesn’t accept the teachings of God’s Spirit. He thinks they’re nonsense. He can’t understand them because a person must be spiritual to evaluate them” (1 Corinthians 2:14). “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” (Romans 8:9).or, more literally, to men who do not have the Spirit. They do not have the Spirit. They were never born from above and therefore have a total incapacity to understand the things of God.
These be they who separate themselves. That is, from their brethren, and from the work of benevolence and truth. “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Romans 16:17). Paul’s admonition and warning to his friends at Rome concerns those who would cause divisions among the brethren. He commands two things; mark (Gr skopeo¯) them as to who they are, and then avoid them (Gr ekklino¯). Those who cause divisions may have been antinomians who pushed their liberty in Christ to the “nth” degree. They may have been the ubiquitous Judaizers who seemed to incessantly plague Paul. But Paul characterizes them as those which cause divisions and offenses contrary to the doctrine which ye have learned. This may mean any group which denied the teachings of the apostle.
These be they -- showing that their characters are the same as Peter and Paul had foretold.
Who separate themselves—from the true Church, which they leave after being affected by the Holy Spirit. “Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Hebrews 10:25) They do not participate in Church communion in its vital, spiritual reality: for outwardly they took part in Church ordinances, but they lack the Spirit, so it becomes a useless act done for the eyes of the brethren. Arrogant setting up of themselves, as having greater sanctity and a wisdom and peculiar doctrine, distinct from others, is implied.
Sensual— literally, "animal-souled": —living as brute beasts, guided simply by their own lusts and passions, their Bible being the manifold devices and covetousness of their own hearts; for they do not have the Spirit—they are not spiritually minded; and have no Holy Ghost, no inspiration from God. They are sensual -- as opposed to the spiritual, or "having the Spirit." It is translated, "the natural man," in1Co 2:14. In the threefold division of man's being, body, soul, and spirit, the due state in God's design is, that "the spirit," which is the recipient of the Holy Spirit uniting man to God, should be first, and should rule the soul, which stands intermediate between the body and spirit: but in the animal, or natural man, the spirit is sunk into subservience to the animal soul, which is earthly in its motives and aims. The "carnal" sink somewhat lower, for in these the flesh, the lowest element and corrupt side of man's bodily nature, reigns paramount.
having not the Spirit -- In the animal and natural man the spirit, his higher part, which ought to be the receiver of the Holy Spirit, is not so; and therefore, his spirit not being in its normal state, he is said not to have the spirit *(compare John 3:5, 6) . In the completion of redemption the parts of redeemed man shall be placed in their due relation: whereas in the ungodly, the soul severed from the spirit shall have for ever animal life without union to God and heaven -- a living death.
*(John 3:5, 6) “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” To be a part of God’s kingdom, one must be born of water and of the Spirit. There are three interpretations as to the meaning of water: it refers to the washing of the water of God’s Word (I Pet 1:23); it refers to baptism; or it refers to physical birth. The first of the three seems to be the most logical. Christ contrasts physical birth and spiritual birth. The flesh produces flesh while the Spirit produces that which is spiritual.
Notes/Applications
Immersed in Christ’s sustaining love, believers can look to the future with bright and joyous confidence because they know how things will turn out. Jesus Christ is the source and goal of their faith: " Looking unto Jesus the author and finisher of ourfaith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God" (Hebrews 12:2 ). In John’s gospel, Jesus repeatedly informed both His followers and His detractors that this was the whole purpose for the Father sending Him into the world. "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me” (John 5:24-30).
There is no viable reason for the Christian to live in fear—fear of heresy, fear of ridicule, fear of the future, or fear of this earthly life. Instead, Christians rest securely in the hands of a loving God Who gave His Son, Whose power and authority holds our future. Then, everyone will know the truth as He ascends the throne and as the kingdoms of this world become the kingdom of our Lord and His Christ
A. Exhortation by Warning. 20–21.
20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,
21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
The believer’s resource, of course, is to stay close to the Lord and live in unbroken fellowship with Him. But how is this done? Jude gives four steps.
The first is building yourselves up on your most holy faith, that is, the Christian faith. We build up ourselves on it by studying and obeying the Bible. Constant familiarity with the word guides us positively in the way of righteousness, and warns us against the perils along the way. I firmly believe, “Men may belittle doctrine, but it is faith that produces character and not character that produces faith.”
The second step is praying in the Holy Spirit. This means to pray as guided by the Spirit, in accordance with the will of God as revealed in the Bible or as privately revealed by the Spirit in a subjective way to the believer. It is in contrast to prayers which are recited mechanically or spun off without any real spiritual involvement.
Third, keep yourselves in the love of God—by building up yourselves on your most holy faith, and praying in the Holy Ghost; for without this we shall soon lose the love of God.
Finally, we must be looking for the mercy of our Lord—For although they were to build themselves up, and to pray in the Holy Ghost, and keep themselves in the love of God, yet this building, praying, and keeping, cannot merit heaven; for, after all their diligence, earnestness, self-denial, watching, obedience, etc., they must look for the MERCY of the Lord Jesus Christ, to bring them to ETERNAL LIFE.
But ye, beloved (esteemed, dear, favorite, worthy of love).
building up yourselves on your most holy faith.
Building up yourselves refers to having the most holy faith—the Gospel of our Lord Jesus, and the writings of his apostles, for your foundation; establishing, all your expectations on these, and seeking from the Christ who is their sum and substance; all the grace and glory you need.
The apostle Paul wrote this to the Colossians, "Building up" Rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving” (Colossians 2:7). A Christian must be permanently rooted in Christ and firmly anchored in Him. This is what God does; through the process of sanctification. This is a continual process; we being built up constantly like an ever-expanding building.
Stablished in the faith. This means to make firm or stable.
Abounding. The natural consequence
praying in the Holy Ghost--Holding on to the Divine influence which you have received, and under that influence making prayer and supplication to God. The prayer that is not sent up through the influence of the Holy Ghost is never likely to reach heaven. “Praying always with all prayer and *supplication **in the Spirit, and ***watching thereunto with all perseverance and supplication ****for all saints” (Ephesians 6:18). “Pray without ceasing” (I Thess 5:17) as you engage in battle. Keep the lines of communication open with the Captain of our salvation:
(Josh 5:13–15) "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the LORD’S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.”
(Heb 2:10) “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.”
“Supplication” refers to making specific requests.
**"Praying in the Spirit" does not mean that we pray for the Spirit. It is the Holy Spirit who prays in us, through us, and for us (Rom 8:26–27).
(Rom. 8.26, 27) “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.”
Likewise the Spirit also helpeth our infirmities. The great consolation we have during this period of waiting for the Lord’s return is the presence of the Holy Spirit. He is the One who helps our infirmities which is better translated in the singular. We have one great infirmity while waiting for the Lord to return to us, and that is we know not what we should pray for as we ought. The only thing our Lord’s disciples asked Him to teach them was how to pray. Each believer encounters that same difficulty in knowing how to pray and for what to pray. Consequently, God has given His Holy Spirit to make intercession for us with groaninges which cannot be uttered. Even when we do not know what to say to God, the Holy Spirit interprets our innermost feelings and intercedes in our behalf. These inarticulate sounds are heard by God when intercession is made for us by the Holy Spirit.
And he that searcheth the hearts knoweth what is the mind of the Spirit. The Scriptures frequently speak of God as One who searches the heart (cf. I Chr 28:9; Ps 139:1, 23; Jer 17:10; I Cor 4:5; Heb 4:12–13). As the omniscient eye of God searches even the inarticulate groanings of Our hearts, the Spirit of God makes intercession for the saint of God. Thus, intercession is made for us not only by God the Son, who sits at the right hand of God the Father, but also by God the Spirit who dwells within the believer.
**“Watching” means we are to be on guard, vigilant, wide awake (Mt 26:41)
(Mt. 26.41) “Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.”Man’s regenerated spirit may have good intentions, but it must control his body (cf. Rom 12:1) in order to gain spiritual victory.
***"For all saints" is an admonition for believers to pray for all Christians.
But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. Jude admonishes believers to behave in a way that is sharply different from the way that the lawless intruders behave. The word “faith” is used in the same way as it is in verse three. Christians are to establish their personal faith on the sure foundation of the testimony of the God-breathed Scriptures--(1 John 5:4) “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” Overcometh denotes gaining victory over; it is used four times in verses (4–5). Its first occurrence is present tense in the original, giving the sense: “The true believer is always victorious over the world.” Victory is normal and natural, and that is why His commandments are not difficult. This is the victory that overcometh the world, even our faith. This could be put, “Our faith is the key to victory over the world.” Faith, in verse 4, is defined as “believing” that Jesus is the Son of God; This faith, saving faith, is what makes us true children of God, which in turn assures us of victory over the world."
Those false teachers must firmly establish their relationship with God through Jesus Christ by faithful, consistent devotion to His Word by which they were brought to the throne of grace and received their eternal salvation. Using the adjective “holy,” Jude was reminding the early Christians of his original opening statement that declared that God had called them, separated them, and will preserve them.
Only by the work of the Holy Spirit can the lost be found, the sinner saved, and the believer confirmed in his faith. Once the believer is firmly established within the community of those who are faithful to their calling in Jesus Christ, then the Spirit also gives to him the ability to discern what is true from what is false—the brother in Christ from the fraud, and faithful teaching from heresy “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;” (Ephesians 6:18).
Keep yourselves in the love of God--Believers are urged to keep themselves in the love of God. Again, the word used here for love signifies the kind of love that God showed to man when He gave His only Son as the only acceptable sacrifice for sin. Man did not reach out to God and ask Him for this forgiveness. The heavenly Father initiated the act of redemption and gave to mankind the mediation for its sin. “This is love: not that we have loved God, but that he loved us and sent his Son to be the payment for our sins. Dear friends, if this is the way God loved us, we must also love each other” (1 John 4:10-11). Only within the context of this love can the believer be sustained in the midst of the conflicts and trials that come his way throughout the course of this life. The only hope any believer has to endure these conflicts and trials while on life’s highway is to keep ourselves in the love of God. Here the love of God can be compared to the sunshine. The sun is always shining. But when something comes between us and the sun, we are no longer in the sunshine. That’s the way it is with the love of God. It is always beaming down upon us. But if sin comes between us and the Lord, then we are no longer enjoying His love in practice. We can keep ourselves in His love, first of all by lives of holiness and godliness. And if sin should come between us and that Godly love, then we should confess and forsake that sin immediately. The secret is to let nothing come between us and God.
According to the apostle, we have a duty to love God; "As the Father hath loved me, so have I loved you: continue ye in my love." (John 15:9). The phrase "the love of God" (v 21) may mean either God's love for us, or our love for him. The latter appears, however, to be the sense here, because it is not a subject which could be ordered; that we should keep up God's love to us. That is a point over which we can have no success unless we are led to love God by the Holy Spirit rather than listening to these false prophets who do not have the Spirit at all (vs. 19). And, keep yourselves by looking for (anticipating) the mercy of our Lord Jesus Christ unto eternal life.
looking for the mercy of our Lord Jesus Christ unto eternal life.
Finally, we should be eagerly looking for (in hope) the mercy of our Lord Jesus Christ unto eternal life. The mercy of our Lord here refers to His imminent return to take His people home to heaven. In days of darkness and apostasy, we are to keep the light of the blessed hope burning in our hearts. It will prove a comforting and purifying hope: (1 Thess. 4:18) "Wherefore comforte one another with these words.” (1Jn.3:3 ) "And every man that hath this hope in him purifieth himself, even as he is pure."
B. Exhortation by Example. 22–23.
22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.
As Jude ends his short epistle, he addresses a vitally important aspect for Christians who are surrounded by unbelievers, some who openly oppose them and others who have infiltrated their fellowship through deception. How are believers to respond? How can they avoid conforming to the world’s culture and to the imposters’ false teachings? Most important, how are the ones who are redeemed by God’s grace to conduct themselves toward those who would seek to destroy their relationship with God through Jesus Christ?
First, believers are to conduct themselves with compassion toward those who have not accepted the gift of salvation through Jesus Christ. To display true compassion, one must have genuine empathy. Believers can truly understand the plight of unbelievers because they remember that they, too, are sinners who, but for the grace of God, would not have received the forgiveness of their sins-- “And you hath he quickened, who were dead in trespasses and sins; Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Ephesians 2:1-10 ). Believers can truly understand the unbeliever’s quandary because they were called by God while in that same state of rebellion. However, true compassion goes one step further. Just as God reached out to us, we must take the initiative toward others who do not believe. True compassion involves action that will make a difference.
However, there is a qualification to the exercise of compassion toward those who have not received forgiveness of their sins. Believers are charged to make a distinction, meaning to exercise discernment or to make a difference between those who are openly hostile toward God and His people and those who are simply struggling with doubt. Not all people are moved by the act of compassion. Some are so hostile toward the Christian message that it is best to avoid them entirely. “If anyone comes to you and doesn’t bring these teachings, don’t take him into your home or even greet him” (2 John 10). This type of spiritual discernment has been encouraged by Christ in the Gospels and by the apostolic teaching.
“Don’t give what is holy to dogs or throw your pearls to pigs. Otherwise, they will trample them and then tear you to pieces” (Matthew 7:6).
Jude seems to have some mercy himself for the false teachers (more likely, for some of the brethren who may have been influenced by them) and we would translate, “Have mercy on those who waver in doubt; save those you can by snatching them, as it were, from the flames. Show mercy in godly fear, although you hate the clothes they wear, stained as they are by the flesh.”
And of some have compassion. That is, we should show a compassionate interest in them and try to guide them out of doubts and disputes into a firm conviction of divine truth.
This cannot be intended to teach that they were not to have compassion for all men, or to regard the salvation of all with concern, but that they were to have special compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is that the particular feeling to be shown towards a certain class of persons when seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them with such words as love would prompt. Others were to be approached in a different manner, indicated by the phrase, "save with fear." The class that is referred to here, to whom pity was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous sins, but who might be exposed to them; those, who would be more likely to be influenced by kind words and a gentle manner than by reprimand. The objective then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. “For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.” (1 Corinthians 9:19). When understood in the context of his Christian liberty, Paul was indeed free. But when understood in the light of his Christian responsibility, yet have I made myself servant unto all. With all die freedom in the world open to him, why did the apostle restrict himself so severely? The answer is that I might gain the more. His foremost interest was to preach the gospel and win men to Jesus Christ. Whatever it took in terms of personal freedom, he was prepared to pay the price. It is only fair to point out here that the apostle is not teaching that the end justifies the means. Or that compromise is in order. Certainly if there was anyone who was prepared to stand rigidly upon matters of principle, it was the Apostle Paul.
Making a difference. Making a distinction between them, not in regard to your desires for their salvation, or your efforts to save them, but to the manner in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavors to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, and the hardened. This wisdom was shown by the Savior in all his preaching; it was eminent in the preaching of Paul.
And others. Another class; those who were of such a character, or in such circumstances, that a more bold, earnest, and determined manner would be better adapted to them.
Save with fear. That is, by appeals adapted to produce fear. The idea seems to be that the arguments to be used were to be drawn from the dangers faced by these persons, or from their dread of future wrath. It is undoubtedly true, that while there is a class of persons who can be won for Christ by mild and gentle persuasion, there is another class who can be aroused only by the terrors of the law and the possibility of spending an eternity in hell. Every method is to be employed, at the proper time and in its proper place, so that we by all means may save some. “Some of them are snatched from the fire: but when they repent, they have mercy upon them. And some of them are scolded for their sins; and on others have mercy when they are convicted; and others save from the fire and deliver them."—Erpen's Arabic. Mr. Wesley's note has probably hit the true sense of it. "Meantime watch over others as well as yourselves; and give them such help as their various needs require. For instance,
1. Some that are wavering in judgment, staggered by others' or by their own evil reasoning; endeavor more deeply to convince them of the truth as it is in Jesus.
2. Some are snatched with a swift and strong hand out of the fire of sin and temptation.
3. On others show compassion, in a milder and gentler way; though still with a jealous fear, lest you yourselves become infected with the disease you endeavor to cure. See therefore that, while ye love the sinners, ye retain the utmost abhorrence of their sins.
Pulling them out of the fire. For example: just as you would snatch persons out of the fire; or as you would grab hold of a person that was walking into a volcano. Then, a man would not use the mild and gentle language of persuasion, but by every word and gesture show that he was deeply concerned, and that concern would turn into action intended to save the person.
*Hating even the garment spotted by the flesh. The allusion here is not quite certain, though the idea which the apostle meant to convey is not difficult to be understood. By "the garment spotted by the flesh" there may be an allusion to a garment worn by one who had the plague or some offensive disease which might be communicated to others by touching even the clothing which they had worn. Or there may be an allusion to the ceremonial Law of Moses, by which all those who came in contact with dead bodies were regarded as unclean:
Leviticus 21:11--“Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;”
Numbers 6:6 , 9:6 , 19:11--“All the days that he separateth himself unto the LORD he shall come at no dead body.”...“And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:”...“And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:”
*Hating—Even hatred has its legitimate field of exercise. Sin is the only thing which God hates: so should we.
Or there may be an allusion to the case mentioned in Leviticus 15:4,10,17--“Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean…And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even… And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.”
Or perhaps the allusion is to a case of leprosy. In all such instances, there would be the idea that the thing referred to by which the garment had been spotted was polluting, contagious, or loathsome, and that it was good not even to touch such a garment, or to come in contact with it in any way. To something of this kind the apostle compares the sins of the persons referred to here. While the utmost effort was to be made to save them, they were in no way to participate in their sins; their conduct was to be regarded as disgusting and contagious; and those who attempted to save them were to take every precaution to preserve their own purity. There is a good deal of wisdom in this counsel. While we try to save the sinner, we cannot loathe his sins too deeply; and when approaching some classes of sinners there is the need of taking as much care to avoid being defiled by them, as there would be to escape the plague if we had any contact with one who had it. The writer of Hebrews concurs: "What do you think a person who shows no respect for the Son of God deserves? That person looks at the blood of the promise (the blood that made him holy) as no different from other people’s blood, and he insults the Spirit that God gave us out of his kindness. He deserves a much worse punishment. We know the God who said, “I alone have the right to take revenge. I will pay back.”God also said, “The Lord will judge his people. Falling into the hands of the living God is a terrifying thing" (Hebrews 10:29-31).
Some will be persuaded to repent of their sin when reminded of the judgment that awaits those who have despised the grace of God.
This method of contending with the forces of unbelief has its inherent dangers. As believers snatch some from the fire of hell, they must take great care that they are not singed by the flames of that fire. As they move onward in their journey of faith, believers must confront the world with all of its allure. Jesus knew that these circumstances were a very real threat to those who were called to be His. Therefore, on the night before He was crucified, Jesus interceded on behalf of those who followed Him. “I have given them your message. But the world has hated them because they don’t belong to the world any more than I belong to the world. I’m not asking you to take them out of the world but to protect them from the evil one. They don’t belong to the world any more than I belong to the world. Use the truth to make them holy. Your words are truth. I have sent them into the world the same way you sent me into the world” (John 17:14-18).
Flesh: "Flesh," in the ethical sense, is the whole natural or unregenerate man, spirit, soul, and body, as centered upon self, prone to sin, and opposed to God-- “For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.” (Rom 7:18). The regenerate man is not "in [the sphere of] the flesh, but in [the sphere of] the Spirit--“But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” (Rom 8:9), but the flesh is still in him, and he may, according to his choice, "walk after the flesh" or "in the Spirit" :
(1Co 3:1-4) "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?”
(Gal. 5.16, 17) “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.”
In the first case (1Co 3:1-4) he is a "carnal," in the second (Gal. 5.16, 17) he is "spiritual," Christian. Victory over the flesh will be the habitual experience of the believer who walks in the Spirit:
(Rom 8:2, 4) “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death…That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.”
I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh."
Walk in the Spirit. Have the habit of continually walking by the energizing power and under the divine direction of the Holy Spirit. This is the only way of deliverance from selfish lusts.
And ye shall not fulfill the lust of the flesh. You will never gratify the sinful desires originating in and overflowing from the lower nature. When God saved us, He did not eradicate the old nature, neither did He reform the old life; He gave us an absolutely new life--"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit' (John 3.6). The old nature is “not subject to the law of God, neither indeed can be” (Rom 8:7). The Christian can conquer the self-life and have continual victory by walking by the Holy Spirit.
VI. Conclusion. 24–25.
24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy,
In closing and after the turmoil and passion of this short letter, Jude gives one of the most balanced and beautiful benedictions in the New Testament. It is a prayer fitting for his readers who are threatened both with falling and with fault because of the false teachers who are trying to lure them into sin with claims of false revelation. Only by recalling the Word of God, i.e., the Old Testament, and especially the preaching of the apostles which showed it to be fulfilled in Jesus Christ, can they be “kept” from falling, and “presented” faultless before the presence of his glory with exceeding joy. This verse can be changed to modern language to clarify the great message found there: “God can guard you so that you don’t fall and so that you can be full of joy as you stand in his glorious presence without fault.” This glorious doxology expresses praise that truly springs from the Spirit of God.
Here, the redeemed are taken by the eye of the mind, into the very courts of God and before the throne of the King of kings and Lord of lords. The stress of the letter fades from their minds and hearts as they are confronted with this glorious picture of the Lord Jesus Christ, Who has saved them. The imposters and frauds that surround them seem less threatening. Their salvation is secure. They can never be lost amid the confusion and strife that ungodly people have caused among the churches. This truth is absolute and irrevocable. This is the most substantive fact of the believer’s life. This is unalterable not because of their strength but because of Christ’s power--“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us.” (Ephesians 3:20 ). It is immutable because of the faithfulness of God. Their hearts soar with Jude’s in this glorious outpouring of praise to the Sovereign God.
Truly, the Lord has given His Son and has called His own into fellowship with Him. In this life, believers can be certain of their redemption. In the life to come, they may be equally certain that their sin is blotted from God’s record. They shall be found blameless when they stand before the Lord on that great day when they shall see Him face-to-face. “I give them eternal life. They will never be lost, and no one will tear them away from me” (John 10:28). We are His and have been held in the hollow of His hand from the beginning to the end of time. “Before the creation of the world, he chose us through Christ to be holy and perfect in his presence” (Ephesians 1:4). This love exceeds human comprehension, and will remain so for all eternity. The redeemed can only bow before the Lord of glory and sing His endless praise.
Now unto him that is able to keep you from falling. Jude closes with a beautiful benediction. It is the assigning of praise and worship to Him who is able. He is able to save—“Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them” (Heb. 7:25); able to establish—“ Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Rom. 16:25); able to aid—“ For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (Heb. 2:18); able to subdue—“Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself” (Phil. 3:21); and here He is able to keep. He is able to keep us in perfect peace—“Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Isa. 26:3); He is able to keep that which we have committed to Him until that Day—“For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day” (2 Tim. 1:12); He is able to do exceedingly abundantly above all that we ask or think—“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Eph. 3:20); and He is able to keep us from stumbling. This latter promise is especially timely for the days of apostasy to which Jude is referring.
Now (But) unto him (God) that is able (to work out our full salvation) to keep you from falling—Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to present you faultless, or, as many others read, without spot, alluding to the spotted garment mentioned above.
This acclamation to one who was able to keep them from failing is made in view of the facts referred to in the epistle-the dangers of being led away by the skill and the example of these false teachers. “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ” ( Jude 1:3, 4).
The phrase "to keep from falling" means here to preserve from falling into sin, from yielding to temptation, and dishonoring their religion. It is God only who, amidst the temptations of the world, can keep us from falling; but, blessed be his name, he can do it, and if we trust in him he will.
and to present you faultless before the presence of his glory with exceeding joy.
But the promise doesn’t stop with “He will keep you from falling.” He is able to make us stand faultless in the presence of His glory with exceeding joy. This is truly stupendous! When we think of what we were—dead through our trespasses and sins; when we think of what we are—poor, weak, failing servants; and then to think that one day we will stand absolutely faultless in the Throne Room of the universe, rejoicing with exceeding joy—what grace is this!
Faultless—"blameless." The same word is rendered “unblameable” in Colossians 1:22 .
before the (glorious) presence of his glory—that is, before Himself (Jesus Christ), when He shall be revealed in glory. It is where nothing can stand that does not resemble Christ, with exceeding great joy, in finding yourselves eternally out of the reach of the possibility of falling, and for having now arrived at an eternity of happiness. The saints are to be presented there as redeemed and sanctified, and as made worthy by grace to dwell there for ever.
with exceeding joy—literally, "with exultation" like those who leap for joy. They will leap with abounding joy because they are redeemed, and because they are rescued from sorrow, sin, and death, and that heaven is to be their eternal home. Who now can form an adequate idea of the happiness of that hour?
25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
He is not only our Keeper and Perfecter—He is God our Savior. It is an amazing thing that God would be so interested in us that He would also become our Savior, in the sense that He devised the plan whereby we are saved and He provided His sinless Son as the sacrificial Lamb.
To the only wise God—Who alone can teach, who alone has declared the truth; that truth in which ye now stand. “To God only wise, be glory through Jesus Christ for ever. Amen” (Romans 16:27). Ultimately all wisdom comes from God--"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” (Jas. 1:5).Our wisdom is merely derived from the fount of wisdom, the only wise God--“Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.” (1 Timothy 1:17 ).
Our Savior—who has by his blood washed us from our sins, and made us kings and priests unto God the Father. The word Savior may be appropriately applied to God as such, because he is the great Author of salvation, though it is commonly applied to the Lord Jesus Christ. It may be that the author’s intention was that it should be applied here to the Lord Jesus, certainly no one can deny that, nor can it be denied that the language may be applied to God as such, it is most natural to give the phrase that interpretation. Be glory and majesty.
Jude’s doxology concludes with this final outpouring of praise to “God, our Savior.” The most important perspective for all true Christians is the full revelation of the Lord Jesus Christ. Like Isaiah, we see God, our Father and Redeemer, high and lifted up. “In the year King Uzziah died, I saw the Lord sitting on a high and lofty throne. The bottom of his robe filled the temple. Angels were standing above him. Each had six wings: With two they covered their faces, with two they covered their feet, and with two they flew. They called to each other and said, ‘Holy, holy, holy is the Lord of Armies! The whole earth is filled with his glory’” (Isaiah 6:1-3).
be glory and majesty, dominion and power, both now and ever. If worship (Old English “worth-ship”) means ascribing to God what He is worthy of, it will be glory, and majesty, dominion, and power. It is common in the Scriptures to ascribe power, dominion, and glory to God, expressing the feeling that all that is great and good belongs to him, and the desire of the heart that he may rein in heaven and on earth. With the expression of such a desire it was not inappropriate that this epistle should be closed with the utterance of the same wish. In all our affections and aspirations, may God be supreme; in all the sin and woe which prevail here below, may we look forward with strong desire to the time when his dominion shall be set up over all the earth; in all our own sins and sorrows. It is our pleasure to look onward to the time when in a purer and happier world his reign may be set up over our own souls, and when we may cast every crown at his feet and say, "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.-Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God," ( Revelation 4:11, 19:1).
Glory—the superlative honor He deserves for all He is and all He has done for us.
Majesty—the dignity and splendor He deserves as the Supreme Monarch of the universe.
Dominion—the unchallenged authority which is His by sovereign right. All rule and government in the world and in the Church, in earth and in heaven.
And power or liberty —the might and prerogative to rule all that His hands have made. He was worthy of such praise in the past, He is worthy at the present time, and He will be worthy of it throughout eternity. Apostates and false teachers may seek to rob Him of glory, detract from His majesty, grumble against His dominion, and challenge His power.
Both now—In the present state of life and things.
And ever—To the end of all states, places, dispensations, and worlds; and to a state which knows no termination, being that ETERNITY in which this glory, majesty, dominion, and power indescribably and incomprehensibly dwell.
Note: But all true believers find their greatest fulfillment in glorifying and enjoying Him both now and forever.
Amen. So let it be, so ought it to be, and so it shall be.
There seems no more fitting conclusion for this letter, or to the General Epistles as a whole, than this final verse of Jude’s letter. Nothing can be added to this expression of praise for God, our Savior. We can only echo Jude’s words and acknowledge that God alone is wise and that His glory, majesty, power, and authority are for eternity. Before such love and majesty, we bow our human frames to the dust and shed great tears of joy because He has revealed Himself to us, lifted us up, and shared His glory with us. Amen!
