Jude 1:16

Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, etc., Jde 1:16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.

II. He proceeds to caution and exhort those to whom he is writing, Jde 1:17-23. Here,

1. He calls them to remember how they have been forewarned: But, beloved, remember, etc., Jde 1:17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note, (1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body. (2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See Ti1 4:1, and Ti2 3:1, and Pe2 3:3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Mat 16:18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, Th2 2:2.

2. He guards them against seducers by a further description of their odious character: These are those who separate, etc., Jde 1:19. Observe, (1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom 8:9. (3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit 1:9; Ti1 3:9.

3. He exhorts them to persevering constancy in truth and holiness.

(1.) Building up yourselves in your most holy faith, Jde 1:20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, Co1 3:12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.

(2.) Praying in the Holy Ghost. Observe, [1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom 12:12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.

(3.) Keep yourselves in the love of God, Jde 1:21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."

(4.) Looking for the mercy, etc. [1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Act 4:12, compared with Act 4:10. [3.] A believing expectation of eternal life will arm us against the snares of sin (Pe2 3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts.

4. He directs them how to behave towards erring brethren: And of some have compassion, etc., Jde 1:22, Jde 1:23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen 4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated - (I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default. - "Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," Th1 5:22.

III. The apostle concludes this epistle with a solemn ascription of glory to the great God, Jde 1:24, Jde 1:25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been. - Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev 1:7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See Pe1 1:8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, Joh 6:39, with Joh 17:12, Co1 15:24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Jud_1:16

These are murmurers, complainers, walking after their own lusts.

Church disturbers

1. Insinuators. The whisper, the shrug of the shoulder, the half sentence containing a surmise of the other half, and the warning of some awful revelation to come respecting the servant of God and his character, mark these men in every age. They succeed to create distrust of the ministry, and dry up the fountain of Christian sympathy and prayer.

2. Fault-finders. Nothing is done to please them. They are on the alert to find out mistakes. They turn even the love feast into a scene of embitterment.

3. Libertines. The root of their character is a love of sin--some form of gross immorality. They hate the truth because it exposes their villainy and shame.

4. Pretenders. They are full of ostentation, fond of tall talk. To the ignorant, loud swelling words sound grandly, but to the wise, the crackling of thorns under a pot.

5. Dissemblers. They put on smiling face, and speak smooth words to persons of rank, to secure their approbation and gain their support. They subject principles to appearances. Let the mantle of Jude fall on our ministers. (T. Davies, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jdg 1:16. These are murmurers — Against God and men, never contented with the allotments of Providence, or with the conduct of any about them; complainers — Μεμψιμοιροι, literally, complainers of their fate. Some think that the two expressions, murmurers and complainers, are synonymous terms to express the same thought with more strength and emphasis. If there be any difference in their signification, the former may imply their murmuring in general, the other the subject of their murmuring; they complained of their lot and condition in the world, and of the course of Providence. Jude, in writing this, seems to have had his eye upon the murmurings and complainings of the Israelites in the wilderness, which were highly displeasing to God, 1Co 10:10. And writing, if not chiefly, yet at least in part, to such Christians as had been Jews, he might partly refer to the complaining temper prevalent among the Jews about this time, as Josephus testifies, in which the Judaizing Christians very much resemble them. Walking after their own lusts — Their own foolish and mischievous desires; the source this of their murmuring and complaining. For the plan of the divine government is in favour of piety and virtue: and vice cannot always prosper, or even hope to end well, in such a constitution of things; and their mouth speaketh great swelling words — In praise of themselves, as the only teachers who free men from the shackles of superstition. Or perhaps the apostle means that the false teachers spake in an insolent manner against the Roman magistrates for punishing them, and against the laws for prohibiting the vices in which they delighted. For they are said (Jdg 1:8) to despise government, and to revile dignities. And this they might do on pretence of maintaining the cause of the people of God, against the tyranny and oppression of the Romans; having men’s persons in admiration because of advantage — Admiring and commending them only for what they can get.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Jud_1:16-23

Contents:—Further description of the persons who were the subjects of the Apostles, prophecies, Jud_1:16-19; followed by an exhortation to edification on the foundation of faith, and to proper treatment of the deceived with a view to their salvation, Jud_1:20-23

4516These are murmurers; complainers, walking after their own lusts; and their mouth speaketh great swelling words, having men’s persons in admiration46 because of advantage.47 17But,48 beloved, remember ye the words which were spoken49before of the apostles 18of50 our Lord Jesus Christ; How51 that they told you there should52 be mockers in the last time,53 who should walk after their own ungodly lusts.54 19These be they who separated themselves, sensual,55 having not the Spirit.5620But ye, beloved, building up yourselves on your57 most holy faith, praying in the Holy Ghost, 21Keep yourselves in the love of God, looking58 for the mercy of our Lord Jesus Christ unto eternal life. 22And of59 some have compassion, making a difference:60 23And others save with61 fear, pulling62 them out of the fire; hating even the garment spotted by the flesh.63

EXEGETICAL AND CRITICAL

Jud_1:16. These are, etc.—Jude, as with uplifted finger, points once more to these ungodly men, of whom Enoch prophesied.

Murmurers.—ἅπαξ λεγόμενον from γογγύζω, to murmur or mutter, as well as μεμψίμοιροι, to which the former is nearly related. The object of their murmuring is not mentioned. Jud_1:15 seems to intimate that it was their discontent with the appointments and dispensations of Divine Providence, opposition to their superiors, especially in the Church, like the company of Korah murmured against Moses and Aaron, and like Diotrephes. 3Jn_1:9.

Complainers.—[German: Discontented with God and the world. Alford following the German versions: “Dissatisfied with their lot.”—M.]. μεμψίμοιροι, properly, fault-finders with Providence, and the lot apportioned to them. From a passage in Theophrast, cited by de Wette, it would seem to be used of censoriousness and discontent in general. Bengel explains it of discontent with God. This word denotes the outward, the former the inward. [Cf. Theophrast, char. XVII. περὶ μεμψιμοιρίας and contrast this character with St. Paul’s spirit and language in Php_4:11-12; 1Ti_6:6-8; Heb_13:5. Wordsw., Philo, Vit. Mos., p. 109, 29, says of the Jews, καὶ πάλιν ἤρξαντο μεμψιμοιρεῖν; Lucian, Sacrif., 1., τῆς ̓ ’Αρτέμιδος μεμψιμοιρούσης,ὅτι μὴ παρειλήφθη πρὸς τήν θυσίαν ἀπὸ τοῦ Οἰνέως. Hesychius explains μεμψιμοιρός thus: μεμφόμενος τὸ ἀγαθόν ἤ φιλεγκλήμων, φιλαίτιος.—M.]

Walking after their own lusts.—The same expression occurs 2Pe_3:3; cf. 2Pe_2:10; 1Pe_4:3. Calvin gives the right connection with the preceding thus: “Those who yield themselves to their evil lusts, are also murmuring and discontented, so that one can never do things right for them.”

And their mouth speaketh great swelling things.—Boastful, impudent words. Cf. notes on 2Pe_2:18. The book of Enoch contains frequent references to such vaunting speeches directed against God and His appointments; it has the peculiar expression: “and these are they that control the stars and lift up their hands against the Most High.” Jam_3:5 : Dan_7:8-20.

Admiring persons.—(German: “Flatterers to the face”); literally,“admiring the faces.” The former is to be taken as a parenthesis. Cf. Gen_19:21; Lev_19:15; Deu_10:17, rendered by LXX. θαυμάζειν πρόσωπον=פָנִים נָשָׂא, to favour one, to prefer, honour and highly esteem. So Stier, de Wette, Huther. The first and third parallel passages, however, are inapplicable, the reference in them being to God’s dealings with man, and the second relates to partiality, as in Sir_7:29. But as it is not said here whose person they regard, while in other places we have always some qualification, such as the person of the great or poor, it seems more fitting to emphasize πρόσωπα and to explain it with reference to sensuality, the leading characteristics of those deceivers, thus: they flatter the objects of their lust, extol their beauty and thus lure them to themselves in order to use them for their own purposes, not excluding pecuniary advantage. Cf. 2Pe_2:14, where sensuality and covetousness are intimately connected.—ὠφελείας χάριν should be closely connected with θαυμάζοντες. [“Calvin: “Magnilo-quentiam taxat, quod se ipsos fastuose jactent: sed interea ostendit illiberali esse ingenio, quia serviliter se dimittant.”—Fronmüller’s interpretation of θαυμάζοντες πρόσωπα is very far-fetched. The phrase is a Hebraism and signifies to respect the person in a good or bad sense, to be partial, as a judge unjustly partial or corrupted by bribes; cf. Hebrew and LXX. of Lev_19:15; Job_32:21; Job_34:19; Psa_82:2; Pro_18:5; Deu_10:17; 2Ch_19:7; Job_13:10; Mal_2:9; where it is used in a had sense. There is no need for the reference to sensuality, for the meaning that they favoured the rich and influential by accommodating their teaching to their prejudices and vicious practices is in perfect keeping with the character of those false teachers in particular, and all time-servers in general.—M.]

Jud_1:17. But ye, beloved, remember the words which were spoken before by the Apostles of our Lord Jesus Christ.—As Peter thought it necessary to remind his readers of the Apostolical word in order to protect them from deceivers, 2Pe_3:2; 2Pe_3:15-16 :, so Jude feels prompted to adopt the same course. Besides the second Epistle of Peter, Jude may here refer to passages like Act_20:29-30; 2Ti_3:1, etc. The primary reference is to their warnings, against deceivers, the secondary to their exhortations to stedfastness and perseverance in the faith.

By the Apostles.—The unprejudiced reader of these words can hardly resist the conviction that this Epistle is not that of an Apostle, even as the author does not call himself an Apostle in Jud_1:1. Sepp’s opinion that he distinguishes himself from the other Apostles by the designation “the Lord’s brother” is sophistical. [I fully concur with Alford that this text is not decisive as to whether St. Jude was, or was not, an Apostle. He might use the expression, being himself an Apostle, and he is certainly more likely to have used it, not being an Apostle. St. Peter, on the authority A. B. C. K. L., al., at 2Pe_3:3 uses the same expression without the ἡμῶν—“and whichever view is taken as to the genuineness or otherwise of 2 Peter, there could be no intention by such an expression to exclude either the real or the pretended St. Peter from the number of the Apostles.”—M.].—The contrast of Peter’s language (2Pe_3:2) is remarkable. Jude’s using in the next verse ὑμῖν and not ἡμῖν does not prove anything. [For while it is not certain that he included himself among the Apostles, it is very uncertain whether he intended to exclude himself from their number. So Alford.—M.]. The principal reason why the reference is not to the Lord’s self-own words is stated by Stier, who says that we have the account of the words and works of Jesus from the lips of the Apostles, or on the testimony confirmed by the Apostles.

Spoken before.—The term includes both the priority of their testimony and its prophetical character. [This is the reason why the rendering of E. V. is preferable to the German translation. See above in Appar. Crit. Jud_1:17. 4.—Wordsworth: “There seems also to be reference here to the description of the last days in St. Paul’s last Epistle, 2Ti_3:1-6, ἐν ἐσχάταις ἡμέραις ἔσονται ἄνθρωποι φίλαυτοι κ. τ. λ. There is a special propriety in this admonitory reference in this Epistle—one of the last of the Catholic Epistles—to the last, warning in the Epistles, of the Apostles of the Circumcision and of the Gentiles, St. Peter and St. Paul. Cf. Oecumcn. on Jud_1:1. Cf. the admonition in Heb_13:7 : “Remember your rulers, who spoke to you the word of God,” where St. Paul appears to be exhorting the Hebrews to remember especially St. James, the Bishop of Jerusalem; and St. Jude, the brother of St. James, here appears to be exhorting his readers to remember St. Peter and St. Paul.”—M.]

Jud_1:18. In the last time there shall be scoffers, etc.—Jude here evidently has an express reference to the second Epistle of Peter: for the words which he cites, are almost literally found at 2Pe_3:3, the only variation being, first: that Peter says,“there shall come”, while Jude has “there shall be.” [See above, Appar. Crit. V. 18, 9.—M.]. But the latter expression occurs also in 2Pe_2:1. The second variation is Jude’s addition of τῶν ἀσεβειῶν, it being, as we have already seen,(Jud_1:16), his aim to give special prominence to the ungodliness of those men. This verse supplies one of the chief proofs of the priority of the second Epistle of Peter. Even de Wette has to admit that such a prophecy cannot be found any where except in 2Pe_3:3. Huther’s statement that these words need not be considered as a literally exact quotation, but that they may be a compression of the various predictions of the Apostles concerning this subject, is an untenable make-shift. Consider, e.g., the peculiar word ἐμπαῖκται, which occurs only here and 2Pe_3:3.

In the last time; ἐν ἐσχάτῳ. See notes on 2Pe_3:3,[cf. Appar. Crit., Jud_1:18; Jud_1:9.—M.]

In ungodliness.—Literally: “After their lusts turned to ungodliness;” so de Wette: “Lusts of ungodliness” (Stier), because the ground of every lust is nothing but some special ungodliness, denying, mocking and rejecting the divine opposed to that lust.

Jud_1:19. These are they who separate [themselves]. Final description of these men by a third, “These are.”

Who separate [themselves].—Ἀποδιορίζειν, to set off by drawing a boundary, to separate. Lachmann and Tischendorf omit ἑαυτούς; in that case we have to translate,“who cause separations, make factions.” So de Wette, Luther.—Huther, on the other hand, justly remarks, that had Jude intended to express that idea, he would hardly have satisfied himself with this one word. He considers ἑαυτούς genuine, and expounds: “They who separate themselves from the Church.” But this hardly suits the description of those men, Jud_1:12, who boldly pressed forward to the love-feasts of the faithful. The correct explanation follows from the next verse: They tear loose from the faith of the Church, and separate themselves from the Church inwardly, although they cannot be separated outwardly by Church-discipline, and indeed all the circumstances of the case point to the impossibility of such discipline being at that time administered in those Churches. [The different readings have been considered in Appar. Crit. Jud_1:19, note 11. The interpretation of Huther is based on an argument, by no means uncommon among commentators, but most objectionable wherever and whenever advanced. I refer to the supposed intention of the sacred writers, with which these commentators seem to be fully acquainted, although I am at a loss to conjecture how or whence they get that knowledge, and suspect, that an appeal to the intention of the sacred writers is a convenient way of enforcing a peculiar view, or of evading a difficulty. Moreover, every thing depends on the fitness of things, as it appears to each particular mind. Huther and Fronmüller think that if Jude had intended to express the general idea, he would not have confined himself to the use of one word; but others, with their idea of the fitness of things, will think that he selected this one word on account of its expressiveness. The fact is, that he did use only one word, οἱ ἀποδιορίζοντες, and since the Definite Article with the Participle Present denotes a habit and state, the Noun separatists, or the verbal form “they who separate,” seem to be in exact agreement with the Greek, while the omission of ἑαυτούς, supported by high authority, leaves us free to limit the meaning of ἀποδιορίζοντες to the men themselves, to extend it to others, or to apply it to both. We incline to do the last, and are supported by Oecumen., Clement of Alexandr., Erasmus, Estius (“Potest absolute sumi, Separantes, id est, qui separationem faciunt tam in cætibus, quam in doctrina.”), Bloomf., Wordsw., Lillie and others. The ancient Catena expounds this word: “Making schisms and rending the members of the Church,” and Hooker (Serm. 5:11) specifies three kinds of separations: “Men do separate themselves either by heresy, schism, or apostasy. If they loose the bond of faith, which then they are justly supposed to do, when they frowardly expugn any principal point of Christian doctrine, this is to separate themselves by heresy. If they break the bond of unity, whereby the body of the Church is coupled and knit in one, as they do which wilfully forsake all external communion with saints in holy exercises purely and orderly established in the Church, this is to separate themselves by schism. If they willingly cast off and utterly forsake both profession of Christ and communion with Christians, taking their leave of all religion, this is to separate themselves by plain apostasy.”—M.]

Psychical (German “Seelische”); ψυχικοί, cf. 1Co_2:14-15; 1Co_15:44; 1Co_15:46. Persons in whom the earthly life of the soul rules, and the life of the Spirit with its higher powers is subjugated. Paul describes them as “fulfilling the desires of the flesh and of the mind,” Eph_2:3. They either live in open sin, or content themselves with outward propriety, while inwardly they are the slaves of pride, avarice, sensuality or other vices. [Alford: “Sensual. We have no English word for ψυχικός; and our biblical psychology is, by this defect, entirely at fault. The ψυχή is the centre of the personal being, the ‘I’ of each individual. It is in each man bound to the spirit, man’s higher part, and to the body, man’s lower part; drawn upwards by the one, downwards by the other. He who gives himself up to the lower appetites, is σαρκικός: he who by communion of his πενῦμα with God’s Spirit is employed in the higher aims of his being, is πνευματικός. He who rests midway, thinking only of self and self’s interests, whether animal or intellectual, is the ψυχικός, the selfish man in whom the spirit is sunk and degraded into subordination to the subordinate ψυχή. In the lack of any adequate word, I have retained the ‘sensual’ of the E. V., though the impression which it gives is a wrong one; ‘selfish’ would be as bad, for the ψυχικός may be an amiable and generous man: ‘animal’ would be worse: ‘intellectual,’ worse still. If the word were not so ill-looking in our language, ‘psychic’ would be a, great gain.”—‘Animal’ has some merit on account of its connection with anima; see Appar. Crit., 5:19, note 11 b. I have rendered “Seelische” ψυχικοί, by “psychical,” which sounds and looks better than “psychic,” or the Saxon “soulish.”—Irenæus I., 6. 2–4, reports certain Gnostics of the sub-Apostolic age to have said,“that animal men (ψυχικοὶ) are conversant only with animal things (ψυχικὰ), and have not perfect Gnosis: and they describe us who are of the Church, as such; and they say that as we are only such, he must do good works, in order to be saved; but, they assert, that they themselves will be saved, not by practice, but because they are spiritual (πνευματικοὶ) by nature: and that as gold, though mingled with fire, does not lose its beauty, so they themselves, though wallowing in the mire of carnal works, do not lose their own spiritual essence, and therefore, though they eat things offered to idols, and are the first to resort to the banquets which the heathen celebrate in honour of their false gods, and abstain from nothing that is foul in the eyes of God or man, they say that they cannot contract any defilement from these impure abominations; and they scoff at us who fear God, as silly dotards (cf. Jud_1:10), and hugely exalt themselves, calling themselves perfect, and the elect seed; and they even make lust a virtue, and call us mere animal men (ψυχικοὺς), and say that we stand in need of temperance, in order to come to the pleroma, but that they themselves, who are spiritual and perfect, have no need thereof.”—M.]

Having no spirit.—De Wette says the reference lies to the Holy Spirit, although the Article is wanting. Huther understands the expression of higher soul-life wrought by the Spirit. But in either case we should have a most stale summing-up of the characteristics of those animal-minded men. Surely it is self-evident that persons like those here described, cannot have the Spirit of God and the new life and nature of regeneration. The negative μή, moreover, is decidedly opposed to such a supposition. Had Jude intended to convey that idea, he necessarily ought to have used οὐ; for the writers of the New Testament are more precise in this respect than is generally supposed. Winer, p. 494, sqq. μὴ means: I might say that they have no spirit at all. We might altogether deny their possessing a rational spirit. This is the meaning of πνεῦμα, which, besides body and soul, is one of the constituents of our nature. Hence we may not conclude from this passage, with Bengel, that “the spirit is no essential part of man.” On the contrary, it is that which essentially distinguishes man from an animal, a breath from (out of) God, the noblest part of our nature; but as, in the case of all natural men, it lies concealed since the fall in carnal and animal life, it may be so effectually sunk and buried under the flesh by continual sins, as if it were no longer extant. “Conscience at last becomes blunted, almost to annihilation; the mind is dried up and killed, the higher consciousness lowered to a state of mere animal dreaming, the faculty of cognition ceases to exist.” Stier. This state of induration was the condition of those animal men without spirit; they had almost reached the level of brutes, cf. Jud_1:10. [Alford: These men have not indeed ceased to have πνεῦμα, as a part of their own tripartite nature: but they have ceased to possess it in any worthy sense: it is degraded beneath and under the power of the ψυχή, the personal life, so as to have no real vitality of its own. See Delitzsch, Biblische Psychologie, § 2,“Das neue Geistesleben;” and Beck,“Umriss der biblischen Seelenlehre, p. 35, sqq.”—M.]

As contrasted with those men who had wandered so far from the true faith, Jude now exhorts the readers of his Epistle to give the more heed to building themselves up upon their most holy faith (Jud_1:20). The principal exhortation, contained in Jud_1:21,“Keep yourselves in the love of God,” is surrounded by three participial sentences, two of which at all events are coördinated, viz.,ἐποικοδομοῦντες and προσδεχόμενοι. They indicate the manner how that keeping is to take place. The central Participle προσευχόμενοι may either be joined to the preceding ἐν πνεύματιἁγίῳ and subordinated to ἐποικοδομοῦντες, or be connected with the sequel. Against the former connection de Wette advances three reasons with which we agree: a. The propriety of the thought per se; b. The antithesis to the separatistic lusts of those men abandoned by the Holy Spirit (and their own rational spirit); c. The trinitarian arrangement of the language: to which we add, d. The infrequency of the expression “to pray in the Holy Spirit,” which Huther explains as a praying in which the Holy Spirit is the moving and leading power, and in support of which Bengel cites Eph_6:18; Zec_12:10; Joh_4:24. Should it be thought that this construction lessens the force of προσευχόμενοι, its central position admits of its being joined not only to the sequel, but also to the preceding words, provided it be not connected with ἐν πνεύματι ἁγίῳ which would be something different than praying in the Spirit.

Jud_1:20. Building up yourselves, etc.—(German: “Continue to build up yourselves with prayer on your most holy faith.”)

πίστις here, as in Jud_1:3 and 2Pe_1:1, denotes objective faith, the truths of faith considered as a whole. This follows from the predicate and the verb, by which faith is qualified. The primary reference in most holy faith is antithetical to those unholy scoffers and deceivers, the secondary reference is general, and points to its origin, object and end. “Jude thus addresses the saints just because it is a faith of the sanctified in the thrice Holy One, in whom they are and become holy.” Stier.

ἐποικοδομοῦντες, to build upon it, and to build again, cf. οἰκοδομή, 1Co_3:9. Faith in God and Christ is the foundation on which we must build ourselves up, ever more firmly in all directions, and into which we must ever root ourselves deeper and deeper. The term implies both strengthening and growth, cf. Heb_12:28; Col_2:6-7; 2Pe_1:5; 2Pe_3:18; 1Pe_2:5.

ἑαυτούς not=ἀλλήλους, although that is not excluded. Bengel:—“Who first defends himself, may also save others.”

In the Holy Spirit.—In His communion and power, not in reliance on their own wisdom and strength. [We can hardly agree with the construction advocated in the text, and see really no valid objection to προσευχόμενοι being joined with ἐν πνεύματι ἁγίῳ.—Fronmüller’s artificial arrangement strikes us as unnecessary and a distinction without a difference. “To pray in the Holy Spirit” is a clear idea, fully borne out by Bengel’s references, and in perfect keeping with the rest of the sentence. The three participles seem to be coördinated, building, praying and waiting being necessary to keeping ourselves in, the love of God; the parallelism, moreover, is perfect, 1, τῇ ἁγιωτάτῃ πίστει ἐποικοδομοῦντες, 2, ἐν πνεύματι ἁγίῳ προσευχόμενοι, 3, προσδεχόμενοι τὸ ἔλεος κ. τ. λ. In this trinitarian arrangement, moreover, we have an express reference to the Father, the Son and the Holy Spirit, and faith, love and hope grouped round “prayer in the Holy Spirit.”—M.]

Jud_1:21. Waiting for the mercy of our Lord Jesus Christ unto eternal life.—The positive expression of the concluding caution of the second Epistle of Peter,“Beware lest ye fall from your own stedfastness.” Compare here the repeated exhortations of our Lord to abiding in His love, Joh_15:4; Joh_15:9. While it is true that nothing but the power of God can preserve us unto salvation, cf. 1Pe_1:5; 2Th_3:3; Joh_17:5, it is equally true that we must do our part in this great work of God, and make faithful and good use of our gifts and graces for our sanctification. Hence John says (1Jn_5:18),“He that is begotten of God keepeth himself, and that wicked one toucheth him not.” “Man also, by exercising himself in the word of God, may strengthen his love to God, and thereby more richly enjoy the love which God has to us.” Joh_14:21. Rieger.

In the love of God.—This is the genitivus subjecti, in the love which God has to us, in which we are through faith. This explanation agrees best with the verb “keep,” and the reference to the mercy of Christ which follows it. Our love to God is kindled by His love to us. Rieger and Richter connect the two ideas.

For the mercy of our Lord.—Cf. Tit_2:13. Since προσδεχόμενοι points to the future, the allusion is to the mercy by which Christ will glorify Himself in His saints in His great day, Cf. 2Pe_3:12-15; Heb_9:28; 1Th_1:10; Jam_2:13. Its opposite is the fire (Jud_1:23), into which we belong according to our natural state. Even the most advanced Christians confess: “We ask for time and for eternity nothing but mercy.”

Unto eternal life.—This may be connected with ἔλεος, the saving mercy of Christ conducing to eternal life (de Wette), but the connection with “keep yourselves” seems more natural (Huther). [Hardly as natural as the connection with προσδεχόμενοι (Bengel).—M.]—The prominence given here to the Trinity,“Holy Spirit, God, Jesus Christ,” should not be overlooked.

Jud_1:22. And on some, indeed, have compassion, etc.—Now follows a direction for the proper treatment of the weak and deceived among the body of believers. The textual criticism of this passage is difficult [see above Appar. Crit., v. 22:16.—M.]. Adhering to the common reading, the first question relates to the meaning of διακρινόμενοι, which signifies in the Middle, to contend or dispute with one, Act_11:2; Jud_1:9, but also to be at variance with oneself, Mat_21:21; Rom_4:20; Rom_14:23; Jam_1:6; in Active sometimes to prefer, distinguish, 1Co_4:7; then to cause to differ, to discern, Act_15:9; 1Co_11:29; and lastly, to judge, 1Co_11:31. The passage under notice admits only the sense to distinguish, discern, or separate, which it also bears in classical Greek. The meaning would then be clear, as given in the translation,“Separating them from others,” i.e., if you find in some only a spark of the love of Christ, have compassion on them and separate them in your judgment and conduct from others. Stier: “On some have compassion, making a difference, i.e., treating some mildly, others severely.”—ὅς μὲν and ὅς δὲ are often used for ὁ μὲν and ὁ δὲ. Winer, p. 117. If we adopt, however, the more authentic reading: οὕς μὲν ἐλεγχετε διακρινομένους,διακρίνεσθαι cannot be taken in the sense of the Vulgate, but either in that of separation (Oecumenius), or better in that of contention. Oecumenius paraphrases: “If they separate themselves from you, before all things reveal their ungodliness.” But it is more correct to render: “when they contend with you, convict them, hold up to them their wrong and perverseness.” De Wette and Bengel make διακρινομένους=to doubt, to hesitate between fidelity to ecclesiastical order and apostasy, and explain the word of the deceived, not the deceivers. Although this distinction is not indicated here, it is evident that the reference cannot be to false teachers, who were described as incorrigible in Jud_1:12, but to weak, contentious and deceived members of the body of believers. Jude from Jud_1:20 onwards, ceases to deal with the false teachers, and refers only to believers. [The New Testament use of the word διακρίνομαι in Middle seems to preponderate in favour of “to doubt,” Act_10:20; Act_11:12; Rom_14:23; Jam_1:6; the note of Bengel on Jud_1:22-23 is as follows: “Tria genera enumerat apostolus eorum, quorum saluti consulere sancti debeant, ac primun quidem genus intellectu laborat; secundum affectuf, vehementer; tertiam affectu, minus vehementer. Itaque I. elenchus sive demonstrate boni et mali debet iis, qui eum dubitationibus conflictantur, et in medio antipitique hærent. II. Quos ignis jam prope corripuit, ii rapida vi, quacumque parte prehensi, servari debent. III. Misericorditer et leniter tractandi sunt ii, que metu solo, et benigna periculi demonstratione, in viam reduci possunt.”—M.]

Jud_1:23. But others save in fear, etc.—ἐν φόβῳ is opposed to ἐλεεῖν; attack them strongly, influence them by motives of fear and terror; delineate heaven and hell to them. Huther thinks of the fear of the persons engaged in saving them: take heed, lest in the attempt to convert them, ye be drawn over to their side, and fall a prey to their ruin. This yields a good sense, but the former explanation is preferable, the same precaution being necessary in the case of the first class of the deceived. [Doubtful whether the explanation commended by Fronmüller is tenable; the word fear seems hardly to describe the disposition of bold assailants, courage would be more apposite. Then the appeal to the fears of the deceived would require διά rather than ἐν; we prefer, therefore, the interpretation of de Wette: “with conscientious solicitude for the Church’s salvation and your own,” and Lillie’s briefer rendering: “In a spirit of fear.” Pricæus in Crit. Sacri: “Festinantes et trepidanles: eorum ritu qui aliquid ex flamma rapiunt, salvate eos: θᾶττον, ut loquitur Artemidorus.”—M.]

Plucking them out of the fire.—Huther understands πῦρ of the ruin in which they already find themselves. But this use of fire is not scriptural. Jude had spoken of eternal fire, Jud_1:7, as had Peter in 2Pe_3:7. To that he refers back. Cf. Isa_1:11. “Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire and in the sparks that ye have kindled.” ἁρπάζειν denotes, as Huther rightly observes, hasty, almost violent snatching away, and indicates that they were already in extreme peril of perdition. So Joshua, the high-priest, is called “a brand plucked out of the fire.” Zec_3:2. Cf. Amo_4:11 : “Ye were as a firebrand, plucked out of the burning.” Stier refers to wavering Lot, when the angels took him by the hand, and led him away, half by force, from the burning. [Terence, Andr. 1. 1. “Quæ sese in ignem projicere voluit, prohibui, servavi.”—M.].—The other reading is: ἐλεᾶτε (for ἐλεεῖτε, see Winer, p. 97) ἐν φόβῳ μισοῦντες, where ἐλεᾶτε is to be joined to ἐν φόβῳ, and the latter to be understood of the caution to be exerted by those engaged in saving. Bengel distinguishes the three classes as given above under Jud_1:22, although, as Stier remarks, they cannot be well distinguished.

Hating even the garment spotted by the flesh.—Their compassion and saving activity must go hand in hand with sincere hatred of evil and every thing that is even outwardly connected with it. “Let not the saving love to the sinner do detriment to the hatred of sin.” Stier. Isa_52:11.

καί, here in the sense of even. Hence v. Meyer: “Hate, flee even every outward moral impurity and its infection, not only the inward, the flesh itself, but also the seemingly innocent trace of sin.” Bengel: “Hate the contamination which may pass from the flesh of those unclean persons to your outward and consequently also to your inward conversation.”

[Oecumenius: τῷ ἐλέῳ τῷ πρὸς αὐτοὺς συνεπέσθω τὸ μῖσος τὸ πρὸς τὰ μιαρὰ αὐτῶν ἔργα, μισούντων ὑμῶν καὶ βδελλυσσομένων, καὶ τὸν ἀπὸ τῆς σαρκὸς αὐτῶν ἐσπιλωμένον, ἤτοι μεμιασμένον αὐτῶν χιτῶνα ὡς, τῇ πρὸς τὴν αὐτῶν σάρκα προσψαύσει, καὶ αὐτοῦ βδελυροῦ χρηματίζοντος.—M.]

Χιτών, the tunic or inner robe, worn next to the skin; sometimes, however, it denotes also the outer garb. Here the figure of whatever belongs to the outward appearance of men, their mode of life, habits and manner of speech. [But the inner robe, nearest to the person is soiled by the stains of the flesh, that, therefore, ye must hate (Wordsw.). “Animæ videlicet tunica maculata est spiritus concupiscentiis pollutus carnalibus.” Clem. Alex. The expression of Jude is rather hyperbolical than proverbial. Pricaeus: “Ita Apuleius, Formidans, ac procul perhorrescens etiam ipsam domum ejus: ac si diceret, non tantum abhorrens convivium ad quod vocabatur, sed et aedes ipsas in quibus, illud convivium faciendum erat.”—M.]

σπιλόω; cf. Jam_3:6.

DOCTRINAL AND ETHICAL

[1. Flattery, pride and partiality mark the hireling; sincerity, humility and impartiality the true pastor (Jud_1:16, cf. Joh_10:1-17.) “Omnis qui adulatur, aut propter avaritiam vel gloriam adulatur.”

2. The cure of souls, like the practice of medicine, requires a skilful diagnosis of every spiritual disease and judicious treatment. Medicine must be given with reference to the nature of the disease and the constitution of the patient, but the means used must in every case be adjusted to the end, viz.: the salvation of the patient. Seneca: “Aliter cum alio agendum est.” Cassiodorus: “Aegris non una causa salutis est: alter cibis reficitur, alter per abstinentia beneficia tenuatur; hic lavacra mollia, ille ferrum quærit ad vulnera.”—M.]

HOMILETICAL AND PRACTICAL

The knowledge “that thus it must be” (Mat_26:54; Joh_16:1) is an admirable support of faith in affliction.—The spirit of scoffing is here represented as rooted not in the understanding, but in the heart sold to sin. The increase of scoffers belongs to the forerunners of the anti-christian time.—“By scoffing men completely break off the sting from God’s truth, which may interfere with their life according to their own lusts.” Rieger:—“It is only by standing fast in the faith resting on Apostolical testimony that we are secure against the stormy flood of the unbelief, scoffing and ungodliness of the last times. The hard struggles of Christians at the close of the Apostolical age with the fearful power of unbelief and scoffing are typical of similar conflicts in the last days before the judgment.—Edifying oneself and others is one of the chief duties of Christianity; complaining and disclosing hurts a poor art.—[“Qui sibi jam consuluit, consulat aliis.” Bengel.—M.].—The way of separation is displeasing to God, Pro_18:1.—One of the seals of the truth of our religion is its insisting everywhere on holiness. The evangelical Church is built upon the immovable foundation of the Apostles and Prophets, and not on the quicksand of human tradition.—The edifice of Christianity must not only have a firm foundation, but ever be raised higher and firmer.—The only true progress—going to meet eternal life.—Those who want first to do good works and conduct themselves well, and afterwards to believe in God and put their trust in Him, turn the house upsido down and put the roof on the floor.—If our building is to prosper, it must not be done in our own spirit and strength, but in the Holy Spirit with unceasing prayer.—Prayer the surest and most necessary means for the building of Christianity.—If we have had any experience of the sweetness of the love of God, the monition “Keep yourselves in the love of God” is addressed to us. This is done by opening our hearts to God, by musing on His great Love to us unworthy men, by carefully noting every thing that may hinder or further us in love, and by waiting for the mercy of Christ.—The beginning and the end of evangelical Christianity are alike; every thing from first to last is the result of mercy and grace.—Christianity is an unfathomable sea of the mercies of Jesus Christ. Those who trust themselves to it in penitence and faith will surely reach the haven of eternity.—Suffer yourselves not to be deprived of your part in this life, but wait for eternal life where the treasures of the mercy of God will be fully opened to you.—If we have found salvation in Christ, we are also seized by the desire of saving others; but we should take hold of every man according to his own peculiar wants.—Take heed lest in saving others thou burn thyself!—[“But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a cast-away.” 1Co_9:27.—M.].—Divide the word rightly, classify your hearers, although some may not like it.—Our life should be nothing but a constant waiting for and desire of the life to come.

Starke:—O, the miserableness of the walk after one’s own lusts! and yet many, alas!—perhaps thyself also, reader—walk after their own lusts, 1Ti_6:9.—A teacher should deal with his hearers fairly, and, as far as possible, in love, for love often achieves more than the greatest punishment. But if the rod gentleness cannot effect any thing, then it is lawful to use the rod woe, Zec_11:7; 1Co_4:21; 2Ti_2:24; 2Ti_4:2. Scoffing is a most fearful sin, for it makes of God and His word pastime and mockery; it will rarely be seen that such scoffers attain to conversion, but in most instances they will be seen to come to a fearful end.—Would that there were not so many, even of the clergy, of whom we are constrained to say that they are carnal and have no spirit, and cannot please God, Rom_8:8-9.—[A sad reflection on the status of the German clergy in Starke’s time; thank God, things look much better there now, and it is one of the greatest blessings of this country that its clergy are conspicuous for godliness of living.—M.].—Living stones must move of their own accord to the building, 1Pe_2:5. Their architect is God, their level His word, their task-master the Holy Ghost, who dwelleth in them. Fair building, proof against fire and war! Rom_14:19.

Hedinger:—Where faith is the foundation of the Christian edifice, prayer as the fruit of hope, raises it to heaven, and love is its pinnacle and perfection, 1Co_13:13.—If the offering of incense is to waft a sweet and grateful odour to God, it must be kindled by heaven-descended fire, Act_2:2; Act_2:4; Lev_9:24; 2Ch_7:1.—Time and people must be distinguished.—The same medicine, be it never so good, does not suit every disease. Would that all sick Christian souls were treated according to their several wants! Let every one in his vocation of love do what he is able to God’s eternal praise and glory, 2Ti_2:15.—In the conversion of the ungodly and erring we require special wisdom, that different minds may be treated according to their kind, 1Co_3:1.—Fire must be removed by fire; although man with all his denunciations is not likely to accomplish much unless God clothe His word with power to strike men with fear and terror, Jer_23:29.—Sparing and waiting will not do; he that saves a soul is like an angel that plucks it from the hell-fire of Sodom, Jam_5:20.—Those who would convert others should hate and shun sin. Therefore always begin at home in thy efforts to reprove and improve others, 1Co_9:27.—How few are ashamed to walk in the eyes of God and His saints in the garb of the old Adam and of sin! Shame! Lord Jesus, clothe Thou me with the robe of Thy innocence and righteousness.

[Hooker:

Jud_1:20. As in a chain, which is made of many links, if you pull the first, you draw the rest; and as in a ladder of many staves, if you take away the lowest, all hope of ascending to the highest will be removed; so because all the precepts and promises in the law and the Gospel do hang upon this, Believe; and because the last of the graces of God doth not follow the first, that He glorifieth none but whom He hath justified, nor justifieth any but whom He hath called to a true, effectual and lively faith in Christ Jesus, therefore St. Jude exhorting us to build ourselves, mentioneth here expressly only faith, as the thing wherein we must be edified; for that faith is the ground and the glory of all the welfare of this building.—The strength of every building which is of God, standeth not in any man’s arms or legs; it is only in our faith, as the valour of Samson lay only in his hair. This is the reason why we are so earnestly called upon to edify ourselves in faith. Not as if this bare action of our minds, whereby we believe the Gospel of Christ, were able in itself, as of itself, to make us unconquerable and invincible, like stones, which abide in the building forever, and fall not out. No, it is not the worthiness of our believing, it is the virtue of Him in whom we believe, by which “we stand sure, as houses that are built upon a rock. He is a wise man which hath builded his house upon a rock; for he hath chosen a good foundation, and no doubt his house will stand. But how will it stand? Verily, by the strength of the rock which beareth it, and by nothing else.—M.]

Sermon Themes:—

Jud_1:17-18. Reason, not raillery, the proper test of religion. (Shorey).—The extreme folly and impiety of mocking at religion. (Warren).

Jud_1:20-21. The spiritual building. (J. Taylor).—The principles and prospects of a servant of Christ. (A. Fuller).

Jud_1:20-23. Religious errors arising from the abuse of ordinances. (John Miller).

Jud_1:22-23. Growth in sin, or the several states and degrees of sinners, with the manner how they are to be treated. (Jeremy Taylor).

Very valuable are R. Hooker’s two sermons upon part of St. Jude’s Epistle, Jud_1:17-21, an analysis of which may prove suggestive to the reader. He treats of the following subjects: Imperfection of Human Language; Respect of God’s Word, the Test of Love to Him; Neutrality in Religion Intolerable; Ridicule of Holy things a Token of Unbelief; Three Ways by which Men separate from Christ; Our Conduct shows whether we are of the Body; The Papists Charge us with Apostasy; Comparison of Popery with the System of Jeroboam; How the Gospel Spiritualizes our Natural Instincts; Extravagant Building; Edification must begin from Faith; Case of Israel a Warning to the Gentiles; Foolishness of the Roman Doctrine of Merit; Edification depends much on Good Pastors; etc., etc—M.]

Footnotes:

[45]Jud_1:16. [German:—“These are they, murmurers, discontented with God and the world.” The italicized words are paraphrase and comment, rather than translation. γογγυσταί, murmurers, describes their views of God, μεμψίμοιροι, complainers, denotes their discontent with their lot.—M.]

[46]Jud_1:16. German:—“Flatterers to the face” is too free, better, “admiring persons,” which adheres more closely to the Greek θαυμάζοντες πρόσωπα.—M.]

[47]Jud_1:16. [German:—“For profit’s sake.”—M.]

[48]Jud_1:17. [ὑμεῖς δὲ, but ye. So German, all the old English and foreign versions, except the Dutch.—M.]

[49]Jud_1:17. [German:—“the words which were foretold you by the Apostles;” too free, better retain the rendering of E. V.: “which were spoken before,” but substituting “by,” ὑπὸ, for “of.”—M.]

[50]Jud_1:17. [German:—“the words which were foretold you by the Apostles;” too free, better retain the rendering of E. V.: “which were spoken before,” but substituting “by,” ὑπὸ, for “of.”—M.]

[51]Jud_1:17. [The German omits “how,” which is superfluous; render, “that they told you, etc.”—M.]

[52]Jud_1:17. [ἔσονται, shall be; so German, Vulgate, Reims, al.—M.]

[53]Jud_1:17. Lachm. and Tischend. read ἐπ’ ἐσχατόυ τοῦ χρ. ἐλεύσονται. Stier considers this reading an imitation of 2Pe_3:3. [It is the reading of A. B. C. and Sin.; but B. C. omit τοῦ before χρόνου, so Meyer and Huther. ἐλεύσονται is marked * * in Cod. Sin. by Tischendorf.—M.]

[54]Jud_1:17. German:—“who walk after their own lusts in ungodlinesses.” While it is better to retain the participial construction, with Vulg., Syr., it is also better to bring out the grammatical relation of ἐπιθυμίας and ἀσεβειῶν, and to translate the whole verse: “that they told you that in the last time there shall be scoffers, walking according to their own lusts in ungodliness.”—M.

[55] Jud_1:19. [a. ἐαυτούς, B. C., Vulg., Griesb., al.; A., Sin., Tischend., Lachm., al. omit it. Lillie suggests “separate” without the Pronoun; the sense is hardly affected by the omission, for ἀποδιορίζοντες may be taken with the reflexive force which transitive verbs sometimes do bear (Winer, p. 266), and signifies “separatists,” both in doctrine and Church fellowship.—M.]

[b. ψυχικοί, German:—“Seelische;” the English “animal” on account of its connection with the Latin anima, the French âme, respectively answering to the Greek ψυχή. has something to recommend it, but is not as expressive and correct as “psychical” or “soulish.”—M.]

[56]Jud_1:19. [πνεῦμαμὴ ἔχοντες. German: “That have no spirit,” or retaining the Participal construction: “having no spirit.”—M.]

[57] Jud_1:20. C. reads ἡμῶν for ὑμῶν. [Sin. observes the following order: ἐποικοδομοῦντες ἑαυτοὺς τῇ ἁγιωτάτῃ ῦμῶν πίστει.—M.]

[German: “ …. build yourselves further up on your most holy faith in the Holy Ghost with prayer,” better render with closer adherence to the Greek: “building up yourselves on your most holy faith praying in the Holy Ghost.”—M.]

[58]Jud_1:21. [προσδεχόμενοι, “waiting for” (German) better than “looking for”.—M.]

[59]Jud_1:22. [“οὓςμέν et οὓςδε rite sibi invicem opponuntur.” Laurmann. The opposition should be marked, and I adopt accordingly Lillie’s rendering: “On some, indeed, have compassion”—M.]

[60] Jud_1:22. C. reads; οὓς μὲν ἐλέγχετε διακρινομένου0ς; οὓς δὲ σώζετε ἐκ πυρὸς ἁρπάζοντες ἐν φόβῳ. A. B., followed by Lachmann and Tischendorf, have three members. 1. ἐλέγχετε (B. ἐλεᾶτε); 2. σώζετε. … ἐκ πυρὸς ἁρπάζοντες; 3. ἐλεᾶτε ἐν φόβῳ μισοῦντες. De Wette ascribes the last ἐλεᾶτε to a gloss, or the mistake of a transcriber. Vulgate: “hos quidem arguite judicatos.”

[Sin., ἐλεᾶτε διακρινομένους. On the different interpretations of this difficult verse see below in Exegetical and Critical, where the whole subject is discussed.—M.]

[61]Jud_1:23. [ἐνφόβῳ, “in fear”, not “with fear” as E. V.—Sin. reads: “ … σώζετεἐκ—πυρὸς ἁρπάζοντες οὓς δὲ ἐλεᾶτε ἐν φόβῳ.” See more below in Exegetical and Critical.—M.]

[62]Jud_1:23. [“Snatch” or “pluck” better than “pull.”—M.]

[63]Jud_1:23. [The whole verse according to the Sinaitic reading would run thus: “But others save, plucking them out of the fire; and on others have compassion in fear.” So substantially Lachmann, Tischendorf, Wordsworth, Alford.—M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Chapter 36

THE DESCRIPTION CORRESPONDING TO BALAAM: IMPIOUS DISCONTENT AND GREED OF THE LIBERTINES-THE APOSTOLIC WARNING RESPECTING THEM.

Jud_1:16-18.

THESE words form the second part of the threefold description of the libertines; and just as the first part was balanced by a prophetic warning quoted from the "Book of Enoch," so this part is balanced by a quotation of the prophetic warning given by the Apostles, to the effect that persons like these ungodly men would certainly arise. This second division more clearly corresponds to the case of Balaam mentioned in Jud_1:11 than the first division of the description corresponds to the case of Cain. This will appear when we come to examine the details.

"These are murmurers." For the second time St. Jude points to the intruders who are disturbing the Church, and shows his readers another group of characteristics by which these dangerous persons, who disgrace the name of Christian, may be known. This second group hangs on closely to what immediately precedes. It seems to have been suggested by the last words of the prophecy quoted from Enoch, "the hard things which ungodly sinners have spoken against Him." The way m which the libertines spoke hard things against God was by murmuring against His decrees and complaining of the dispensations of His Providence. This is the exact meaning of the word which is rendered "complainers" (μεμψιμοιροι) and which occurs nowhere else in the New Testament; "finding fault with their lot," i.e., discontented with the condition of life which God had assigned to them, and not only blaming Him for this, but for the moral restrictions which He had imposed upon them and upon all mankind. Men who "walk after their lusts," and shape their course in accordance with these (κατα ταας αυτων πορευομενοι), cannot be contented, for the means of gratifying the lusts are not always present, and the lusts themselves are insatiable: even when gratification is possible, it is only temporary; the unruly desires are certain to revive and clamour once. more for satisfaction. This was notably the ease with Balaam, whose grasping cupidity chafed against the restraints which prevented it from being gratified. As Bishop Butler says of him, "He wanted to do what he knew to be very wicked, and contrary to the express command of God; he had inward checks and restraints, which he could not entirely get over; he therefore casts about for ways to reconcile this wickedness with his duty" ("Sermon," 7). From a somewhat different point of view J. H. Newman says much the same thing of him: Balaam "would have given the world to have got rid of his duties; and the question was, how to do so without violence" ("Plain Sermons," Rivingtons, 1868, vol. 4. p. 28). Isaac Williams, who has a sermon on the same subject, puts the matter in yet an other way. Balaam "knew what was holy and good, and it may be that he loved it also, but he loved riches more: his knowledge was with God; his will was with Satan He wished to proceed together with God and Mammon-God on his lips, and Mammon in his heart" ("The Characters of the Old Testament," Rivingtons, 1869, pp. 128, 130). The way in which the libertines seem to have set about the impossible task of getting rid of their duties and reconciling the service of God with the service of Satan appears to have been that of roundly declaring that Christian liberty included freedom to gratify ones desires: if it did not do so, it was an empty delusion. In this way they "turned the grace of God into lasciviousness" (Jud_1:4), and "their mouth spoke great swelling words." In the parallel passage in 2 Peter an explanation of this kind is given of the "great swelling words." By means of them these evil men "enticed others in the lusts of the flesh by lasciviousness promising them liberty". {2Pe_2:18-19} According to them, it was the magnificent privilege of Christians to be freed from righteousness and become the slaves of sin. Irenaeus attributes doctrine of this kind to Simon Magus and his followers, who, "as being free, live as they please; for men are saved through His grace, and not through their own righteous acts. For righteous actions are not such in the nature of things, but accidentally" ("Haer.," I 23. 3).

"Showing respect of persons for the sake of advantage." This, again, is exactly what Balaam did. He had regard to Balak and the princes whom he sent as ambassadors; and he did this because he hoped to gain the large reward which they were told to promise him if he would but exercise his prophetic power in solemnly cursing Israel. In like manner these blatant profligates, who were loud in their complaints against the treatment which they received from Providence, and equally loud in protesting that the Gospel allowed them and others the license which they desired, nevertheless became mean flatterers and parasites when there was any chance of getting anything from persons of wealth and distinction. This apparently incongruous combination of arrogant self-assertion with groveling sycophancy is common enough in men without principle, as Calvin remarks. "When there is no one to check their insolence, or when there is nothing which stands in their way, their pride is intolerable, so that they imperiously arrogate everything to themselves; but they meanly flatter those whom they fear, and from whom they expect some advantage." While they refuse submission where it is due, they give it where it is not due. They rebelliously reject the plain commands of God, and yet servilely cringe to the humors and caprices of their fellow-men.

"But ye, beloved, remember ye the words which have been spoken before by the Apostles of our Lord Jesus Christ." The Revisers have done well to restore the "ye"-"But ye, beloved"-which was in all English versions previous to that of 1611, just as in Jud_1:20. In both cases the pronoun is emphatic, and places the persons addressed in marked contrast to the ungodly men against whom they are being warned. "Whatever they may do, do not you be deceived by their arrogant language and timeserving conduct, for these are the scoffing sensualists against whom you have already been warned beforehand by the Apostles. Their behavior is amazing, but it ought not to take you by surprise." St. Jude evidently takes for granted that the Apostolic warning which he quotes is well known to his readers. Such an appeal to the authority of the Apostles would certainly be more natural in one who was himself not an Apostle, but it must not be regarded as quite decisive, as if St. Jude had written "how that they said to us." Other reasons, however, support the impression which this passage conveys, that the writer is not an Apostle. On the other hand, there is nothing in these words to warrant the conclusion that the writer regards the Apostles as persons who lived long ago, or who gave this warning long ago. All that is implied is that before these ungodly men "crept in privily" into the Church, Apostles had foretold that such persons would arise. "In the last time" is not St. Judes expression, but theirs; and by it the Apostles certainly did not mean an age remote from their own: the "last time" had already begun when they wrote. {see on 2Ti_3:1-2, in "The Pastoral Epistles," and comp. 1Jn_2:18; Heb_1:2; 1Pe_1:20}

"How that they said to you" may mean "how that they used to say to you" (ελεγον υμιν) and may refer to oral teaching; but we cannot be at all certain of this. Still less can we be certain that, if written warnings are included or specially meant, the reference is to 2Pe_3:3 : "knowing this first, that in the last days mockers shall come with mockery, walking after their own lusts." Both passages may have a common source, or that in 2 Peter may be modeled upon this one. The word for "mockers" is the same in both (εμπαικται), and it is a very unusual word, not used by profane writers, nor anywhere else in the New Testament; in the Septuagint it occurs only once, {Isa_3:4} and there apparently in thesense of "childish persons." The Authorized Version unfortunately obscures this close connection between the wording of 2Pe_3:3, and that of this passage, by having "scoffers" in the one, and "mockers" in the other. The particular in which the two passages really differ must not pass without notice. St. Jude writes, "walking after their own ungodly lusts," or more literally, "their own lusts of ungodlinesses," (των ασεβειων). Most probably the genitive here is descriptive, as in Jam_1:24 and Jam_2:4; andtherefore the substitution of the adjective "ungodly" for it in the English versions is justifiable. But it is possible that "lusts of ungodlinesses" means that they lusted after impieties, and therefore the rendering given in the margin of the Revised Version should not be left unheeded. Wiclif, Purvey, and the Rhemish here differ from other English versions, being made from later texts of the Vulgate, which read, "secundum desideria sua ambulantes in impietatibus" or "in impierate," whereas the better text has "impietatum." However we translate the genitive case, we may regard the word as an echo of the prophecy quoted from the "Book of Enoch," in which "ungodly" or "ungodliness" occurs with persistent iteration (Jud_1:15).

The fact that this expression (των ασεβειων) occurs here, but not in the parallel verse in 2 Peter, is an indication of a much more important difference between the two passages. In spite of the great similarity of wording, the meaning is very different. The mockers in each case mock at totally different things. In 2 Peter we are expressly told that they scoffed at the belief that Christ was coming to judge the world. "What has become of the promise of His coming? Everything goes on just as it has done for generations." There is not a hint of any such notion here; on the contrary, it is implied that these libertines mocked at Gods dealings with themselves, and at the belief that the Gospel did not give them full liberty to gratify their sensual desires. They were among those of whom it is written that "fools make a mock at sin". {Pro_14:9} By scoffing at things sacred, and ridiculing the notion that there is any harm in licentiousness, or anything estimable in holiness, they created a moral atmosphere in which men sinned with a light heart, because sin was made to look as if it were a matter of no moment, a thing to be indulged in without anxiety or remorse. It would be more reasonable and less reprehensible to make a mock at carnage or pestilence, and teach men to go with a light heart into a desolating war or plague-stricken neighborhood. In such cases experience of the manifest horrors would soon cure the light-heartedness. But the horrible nature of sin is not so manifest, and with regard to that experience teaches its lesson more slowly. It is like a poisoning of the blood rather than a wound in the flesh, and may have done incalculable mischief before any serious pain is felt, or any grave alarm excited. Hence it is quite easy for many to "walk after their own ungodly lusts," and at the same time "mock at sin" and its consequences. And then the converse of the proverb becomes true, and "sin mocks at the fools" that mocked at it-a meaning which the Hebrew may very well have. In the margin of the Revised Version we read, "Guilt mocketh at the foolish." As Delilah mocked at Samson, so does sin mock at those who have been taken captive by it. There is no folly equal to the foolhardiness of those who make light, either to themselves or to others, of the deadly character of any form of sin. They thereby save the tempter all trouble, and do his work themselves. "His own iniquities shall take the wicked, and he shall be holden with the cords of his sin. He shall die for lack of instruction; and in the greatness of his folly he shall go astray," {Pro_5:22-23}

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:16 The Kenites were a southern desert tribe associated with Moses’ in-laws, who were also called Midianites (Exod 18:1; Num 10:29). Moses offered them a share in the covenant blessing (Num 10:29-32). At least one clan of Kenites accepted the offer and was adopted into Judah, though members of the clan later shifted allegiance to King Jabin of Hazor (Judg 4:11, 17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jud 1:16. Γογγυσταὶ, murmurers) against men.—μεμψίμοιροι, complainers) against God.—πορευόμενοι, walking) with respect to themselves, Jud 1:18.—θαυμάζοντες πρόσωπα) having men’s persons in admiration. So the Septuagint translates נשא פנים and הדר פנים, on either side [either in a bad or a good sense].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jud_1:16. A further description of the false teachers attached to the concluding words of the prophetic saying: τῶν σκληρῶν ὧν ἐλάλησαν κατʼ αὐτοῦ; comp. 2Pe_2:18-19.

οὗτοί εἰσι] as in Jud_1:10; Jud_1:19 with special emphasis.

γογγυσταί] ἅπ. λεγ. in N. T.; the verb is of frequent occurrence; Oecumenius interprets it: οἱ ὑπʼ ὀδόντα καὶ ἀπαῤῥησιάστως τῷ δυσαρεστουμένῳ ἐπιμεμφόμενοι. Jude does not say against whom they murmur; it is therefore arbitrary to think on it as united to a definite special object as rulers (de Wette), or, still more definitely, ecclesiastical rulers (Estius, Jachmann). Brückner correctly observes that the idea is not to be precisely limited. Everything which was not according to their mind excited them to murmuring. The epithet μεμψίμοιροι (ἅπ. λεγ.), dissatisfied with their lot, gives a more precise statement; denoting that they in their pretensions considered themselves entitled to a better lot than that which was accorded to them. The participial clause, κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόμενοι, is added to the substantive, which, whilst it unfolds the reason of their dissatisfaction and murmuring, at the same time expresses a kind of contrast: they were dissatisfied with everything but themselves. Calvin: qui sibi in pravis cupiditatibus indulgent, simul difficiles sunt ac morosi, ut illis nunquam satisfiat. The view of Grotius is entirely mistaken, that Jude has here in view the dissatisfaction of the Jews of that period with their political condition.

καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα] ὑπέρογκα only here and in the parallel passage, 2Pe_2:18. Luther: proud words (verba tumentia, in Jerom. contra Jovian, Jud_1:24); comp. Dan_11:36, LXX.: καὶ λαλήσει ὑπέρογκα; such words are meant which proceed from pride, in which man exalts himself, in contrast to the humility of the Christians submitting themselves to God. To this the parallel passage (2Pe_2:18) also points, where the expression ὑπέρογκα refers to boasting of ἐλευθερία. A participial clause is again added to this assertion, as in the former clause, likewise expressing a kind of contrast: θαυμάζοντες πρόσωπα ὠφελείας χάριν. The expression θαυμάζειν πρόσωπα is in the N. T. ἅπ. λεγ.; in the O. T. comp. Gen_19:21, LXX.: ἐθαύμασά σου τὸ πρόσωπον; Heb. נָשָׂא פְנֵי; in other passages the LXX. have λαμβάνειν τὸ πρ. In Lev_19:15 the LXX. translate נָשָׂא פְנֵי by λαμβ. τὸ πρ.; on the other hand, הָדַר פְּנֵי by θαυμάζειν τὸ πρόσωπον. Whilst in the first passage the friendly attitude of God toward Abraham is expressed, in the second passage it has the bad meaning of partiality. It has also this meaning here: it is to be translated to render admiration to persons (Herder: to esteem; Arnaud: admirer, honorer). In this sense θαυμάζειν occurs in Sir_7:29 (comp. Lysias, Orat. 31, where it is said of death: οὔτε γὰρ τοὺς πονηροὺς ὑπερορᾷ, οὔτε τοὺς ἀγαθοὺς θαυμάζει, ἀλλʼ ἶσον ἑαυτὸν παρέχει πᾶσιν). This partial treatment of persons consisted in the flattering homage of those who hoped for some advantage from them, as ὠφελείας χάριν shows. It is unwarranted, with Hofmann, to interpret θαυμάζειν πρόσωπα: to gratify and to please a person. Proud boasting and cringing flattery form indeed a contrast, but yet are united together. Calvin: magniloquentiam taxat, quod se ipsos fastuose jactent: sed interea ostendit liberali esse ingenio, quia serviliter se dimittant.

θαυμάζοντες is not parallel with πορευόμενοι, but refers in a loose construction to αὐτῶν; by this construction the thought gains more independence than if θαυμαζόντων were written.

ὠφελείας χάριν] belongs not to the finite verb, but to the participle.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jud 1:16 . οὖτοί εἰσιν γογγυσταί , μεμψίμοιροι . Charles thinks that we have here another case of borrowing from the Assumption of Moses , see his Introd. on Apocryphal Quotations. The word γογγυστής is used in the LXX, Exo 16:8 , Num 11:1 ; Num 11:14-27 ; Num 11:29 . The verb γογγύζω is found in Joh 7:32 of the whispering of the multitude in favour of Jesus, but is generally used of smouldering discontent which people are afraid to speak out, as in 1Co 10:10 , of the murmurings of the Israelites in the wilderness; Mat 20:11 (where see Wetst.) of the grumbling of the labourers who saw others receiving a day’s pay for an hour’s labour; Joh 6:41-43 of the Jews who took offence at the preaching of the Bread of Life. It is found in Epict. and M. Aur. but not in classical authors. γογγυσμός is used in 1Pe 4:9 . See further in Phrynichus, p. 358 Lob. For the word μεμψίμοιρος see Lucian, Cynic. 17, ὑμεῖς δὲ διὰ τὴν εὐδαιμονίαν οὐδενὶ τῶν γιγνομένων ἀρέσκεσθε , καὶ παντὶ μέμφεσθε , καὶ τὰ μὲν παρόντα φέρειν οὐκ ἐθέλετε , τῶν δὲ ἀπόντων ἐφίεσθε , χειμῶνος μὲν θέρος εὐχόμενοι , θέρους δὲ χειμῶνα … καθάπερ οἱ νοσοῦντες , δυσάρεστοι καὶ μεμψίμοιροι ὄντες , and Theophr. Char. 17. It is used of the murmuring of the Israelites by Philo, Vit. Mos. 1. 109 M. See other examples in Wetst. The same spirit is condemned in Jas 1:13 .

κατὰ τὰς ἐπιθυμίας αὐτῶν πορευόμενοι . cf. 2Pe 3:3 ; 2Pe 2:10 , below Jud 1:18 , and see my notes on Jas 4:1-2 . Plumptre notes “The temper of self-indulgence recognising not God’s will, but man’s desires, as the law of action, is precisely that which issues in weariness and despair … cf. Ecc 2:1-20 ”.

τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα . See Enoch Jud 1:4 , quoted on Jud 1:15 , also Enoch Son 3 , “ye have spoken insolent words against His righteousness,” Psa 12:4 , Psa 73:8 , Dan 7:8 , στόμα λαλοῦν μεγάλα and Jud 1:20 of the little horn; compare above Jud 1:4 ; Jud 1:8 ; Jud 1:11 , and Jas 3:5 foll. In classical writers ὑπέρογκα is generally used of great or even excessive size, in later writers it is also used of “big” words, arrogant speech and demeanour, see Alford’s note on 2Pe 2:18 and Plut. Mor. 1119 B (Socrates), τὴν ἐμβροντησίαν ἐκ τοῦ βίου καὶ τὸν τῦφον ἐξήλαυνε καὶ τὰς ἐπαχθεῖς καὶ ὑπερόγκους κατοιήσεις καὶ μεγαλαυχίας , 2Pe 2:7 A, where ἡ θεατρικὴ καὶ παρατράγῳδος λέξις is styled ὑέρογκος in contrast with ἰσχνὴ λέξις , Plut. Vitae 505 B, τοῦ βασιλέως τὸ φρόνημα τραγικὸν καὶ ὑπέρογκον ἐν ταῖς μεγάλαις εὐτυχίαις ἐγεγόνει . It is found in 2Pe 2:18 and in Dan 11:36 , ὁ βασιλεὺς ὑψωθήσεται καὶ μεγαλυνθήσεται ἐπὶ πάντα θεόν , καὶ λαλήσει ὑπέρογκα .

θαυμάζοντες πρόσωπα ὠφελίας χάριν .The phrase occurs with the same force in Lev 19:15 , οὐ μὴ θαυμάσῃς πρόσωπον , Job 13:10 , see my note on Jas 2:1 , μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν Ἰ . Χ ., and cf. 1Ti 3:8 , quoted above on Jud 1:11 . As the fear of God drives out the fear of man, so defiance of God tends to put man in His place, as the chief source of good or evil to his fellows. For the anacoluthon ( τὸ στόμα αὐτῶν λαλεῖ θαυμάζοντες ) compare Col 2:2 , ἵνα παρακληθῶσιν αἱ καρδίαι ὑμῶν συμβιβασθέντες ἐν εἰρήνῃ , where a similar periphrasis ( αἱ καρδίαι ὑμῶν = ὑμεῖς ) is followed by a constructio ad sensum , also Winer, p. 716. Perhaps the intrusion of the finite clause into a participial series may be accounted for by a reminiscence of Psa 17:10 , τὸ στόμα αὐτῶν ἐλάλησεν ὑπερηφανίαν , or Psa 144:8 ; Psa 144:11 , where a similar phrase occurs.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

murmurers--in secret: muttering murmurs against God's ordinances and ministers in Church and state. Compare Jde 1:8, "speak evil of dignities"; Jde 1:15, "hard speeches"; against the Lord.

complainers--never satisfied with their lot (Num 11:1; compare the penalty, Deu 28:47-48).

walking after their own lusts-- (Jde 1:18). The secret of their murmuring and complaining is the restless insatiability of their desires.

great swelling words-- (Pe2 2:18).

men's persons--their mere outward appearance and rank.

because of advantage--for the sake of what they may gain from them. While they talk great swelling words, they are really mean and fawning towards those of wealth and rank.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. These are murmurers] Grudging and grumbling at all men, and at all things; complainers, μεμψιμοιροι, complainers of their fate or destiny-finding fault with God and all his providential dispensations, making and governing worlds in their own way; persons whom neither God nor man can please.

Walking after their own lusts] Taking their wild, disorderly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles.

Great swelling words] υπερογκα. See the explanation of this term in 2Pe 2:18.

Having men's persons in admiration] Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, sagacity, learning, wisdom; c., of rich and great men, hoping thereby to acquire money, influence, power, friends, and the like.

Because of advantage.] ωφελειας χαριν. For the sake of lucre. All the flatterers of the rich are of this kind and especially those who profess to be ministers of the Gospel, and who, for the sake of a more advantageous settlement or living, will soothe the rich even in their sins. With such persons a rich man is every thing; and if he have but a grain of grace, his piety is extolled to the skies! I have known several ministers of this character, and wish them all to read the sixteenth verse of Jude.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

16. These are murmurers. They who indulge their depraved lusts, are hard to please, and morose, so that they are never satisfied. Hence it is, that they always murmur and complain, however kindly good men may treat them. He condemns their proud language, because they haughtily made a boast of themselves; but at the same time he shews that they were mean in their disposition, for they were servilely submissive for the sake of gain. And, commonly, this sort of inconsistency is seen in unprincipled men of this kind. When there is no one to check their insolence, or when there is nothing that stands in their way, their pride is intolerable, so that they imperiously arrogate everything to themselves; but they meanly flatter those whom they fear, and from whom they expect some advantage. He takes persons as signifying eternal greatness and power.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

16. These are murmurers, complainers …] The first noun is not found elsewhere in the New Testament, but the use of cognate verbs and nouns in Mat_20:11; Luk_5:30; 1Co_10:10; Act_6:1 and elsewhere, suggests that it refers primarily to the temper of a rebellious murmuring against human authority; in this case, probably, against that of the apostles and other appointed rulers of the Church. The Greek word for “complainers” has a more specific meaning, and means strictly blamers of fate, or, in modern phrase, finding fault with Providence. They took, as it were, a pessimist view of their lot of life, perhaps of the order of the world generally. The same word is used by Philo (Vit. Mos. p. 109) to describe the temper of the Israelites in the wilderness, and appears in the Characters of Theophrastus (c. xvii.) as the type of the extremest form of general discontent, which complains even of the weather.

walking after their own lusts] This stands in connexion with the foregoing as cause and effect. The temper of self-indulgence, recognising not God’s will, but man’s desires, as the law of action, is precisely that which issues in weariness and despair. The Confessions of the Preacher present the two elements often in striking combination (Ecc_2:1-20).

their mouth speaketh great swelling words] For the latter words and what they imply, see notes on 2Pe_2:18.

having men’s persons in admiration] Literally, admiring persons. The phrase, which is a somewhat stronger form of the more familiar “accepting persons” (Jas_2:1; Gal_2:6; Mat_22:16) occurs in the LXX. of Gen_19:21; Lev_19:15. The temper characterised is that which fawns as in wondering admiration on the great, while all the time the flatterer is simply seeking what profit he can get out of him whom he flatters.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

These are murmurers,.... That is, at others; secretly, inwardly, in a muttering way, grunting out their murmurs like swine; to which, for their filthiness and apostasy, false teachers may be filly compared: and their murmurs might be both against God and men; against God, against the being of God, denying, or at least wishing there was no God, and uneasy because there is one; against the perfections of God, particularly his sovereignty over all, his special goodness to some, his wisdom, justice, truth, and faithfulness; against his purposes and decrees, both with respect to things temporal, spiritual, and eternal; against the providence of God and his government of the world, and the unequal distribution of things in it; and especially against the doctrines of free grace, and the ordinances of the Gospel: and not only are they murmurers against God, and all divine things and persons, but also against men; particularly against civil magistrates, who restrain them, and are a terror to them; and against the ministers of the Gospel, whose gifts and usefulness they envy; and indeed against all men, their neighbours, and what they enjoy, and at everything that goes besides themselves: it follows,

complainers; some join the above character and this together, and read, as the Vulgate Latin version, "complaining murmurers"; others, as the Syriac version, place not only a comma, but a copulative between them; and as the former may design secret and inward murmuring, this may intend outward complaining in words; not of their own sins and corruptions, nor of the sins of others, with any concern for the honour of religion; or of the decay of powerful godliness in themselves or others; or of the failure of the Gospel, and the decrease of the interest of Christ; but either of God, that he has not made them equal to others in the good things of life, as the Arabic version renders it, "complaining of their own lots"; or that he lays so much affliction upon them more than on others; or of men, that their salaries are not sufficient, and that they are not enough respected according to their merit; and indeed, as the Syriac version reads, "they complain of everything", and are never satisfied and easy:

walking after their own lusts; which are carnal and worldly; see Gill on Pe2 3:3,

and their mouth speaketh great swelling words; both against God and men; and this may point at their boast of knowledge, their great ostentation of learning, their vain and empty doctrines, their high flights, their rhetorical style, and bombast language:

having men's persons in admiration because of advantage; crying up men of their own stamp for the advantage of the party; and giving flattering titles to men of wealth and riches, for the sake of their money: so the Ethiopic version, "they studied to please persons, to make gain of them"; they were respecters of persons; so the phrase is used by the Septuagint in Deu 10:17, and in Job 22:8, and in Pro 18:5 and in Isa 9:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

These are murmurers - The word here used does not elsewhere occur, though the word “murmur” is frequent, Mat 20:11; Luk 5:30; Joh 6:41, Joh 6:43, Joh 6:61; Joh 7:32; 1Co 10:10. Compare Joh 7:12; Act 6:1; Phi 2:14; 1Pe 4:9. The sense is that of repining or complaining under the allotments of Providence, or finding fault with God’s plans, and purposes, and doings.

Complainers - Literally, finding fault with one’s own lot (μεμψίμοιροι mempsimoiroi.) The word does not elsewhere occur in the New Testament; the thing often occurs in this world. 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; the enslaved that they are not free; the bereaved that they are deprived of friends; the ugly that they are not beautiful; those in humble life that their lot was not cast among the great and the frivolous. The virtue that is opposed to this is “contentment” - a virtue of inestimable value. See the notes at Phi 4:11.

Walking after their own lusts - Giving unlimited indulgence to their appetites and passions. See the notes at 2Pe 3:3.

And their mouth speaketh great swelling words - Notes at 2Pe 2:18.

Having men’s persons in admiration - Showing great respect to certain persons, particularly the rich and the great. The idea is, that they were not “just” 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 - Because they hoped to derive some benefit to themselves.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Speaketh proud things, admiring persons for gain’s sake. It is a part of the character of these heretics to seem to admire and flatter others when they can gain by it. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Murmurers, complainers; either these two words signify the same thing; or murmurers may be meant with relation to God’s decrees, laws, providences, and his ordinations in the church or state, 1Co 10:10; and complainers, with respect to their own condition, with which they were discontented.

Walking after their own lusts; minding neither the law of God nor man, but making their lusts their law, and being wholly subject to them, led by them, 2Pe 2:10.

And their mouth speaketh great swelling words: though they were mere slaves to their own lusts, yet they would speak big, and use high and exotic strains in their language, that they might be applauded and admired: see 2Pe 2:18.

Having men’s persons in admiration because of advantage; flattering and magnifying the greater and richer sort of men, not considering what they were, so they could gain them to their party, or get gain by them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. The utterers of these hard speeches, as such, are now more fully described. They are, namely, the seditious Korahs of the Church.

Murmurers—Croakers against the apostolic doctrines and institutions.

Complainers—Literally, fate-blamers; malcontents who rebel against their own rank and condition in the order of things and the organization of the Church.

Lusts—Impulses of the natural man, whether sexual, ambitious, or belligerent.

Great swelling words—The utterances of arrogance, and of assumption to being much greater and higher personages than they truly are.

Having… admiration—Admiring, flattering men to their faces, for whom they, perhaps, have no real respect.

Because of advantage—For the sake of profit. Their admiration is a hypocrisy, for the purpose of gaining position, power, or compensation, through the influence of their beguiled victims.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As in 2Pe_2:18, 2Pe_2:19, the men are further stigmatized for the gross and profane selfishness to which they gave vent in speech. The present verse enlarges on the particular vice which the writer adds to the more general statement given in the Book of Enoch the vice of uttering hard things against God. 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. The words rendered "murmurers" and "complainers" occur nowhere else in the New Testament. It is doubtful whether any clear distinction can be drawn between them, except that the former term is the more general, and the latter the more specific, expressing one particular direction which the murmuring spirit takes, namely, that of discontent with their circumstances (so Huther, etc.). The clause, "walking after their own lusts," then declares the secret cause of their discontent. They made themselves, their own notions of things, their own ambitions and appetites, the one rule of their life. They therefore judged the lot which was assigned them by God unworthy of them and railed against it. We may gather from the parallel passage in 2 Peter that they forswore in especial the restraints put upon them by the providence or by the grace of God, and asserted a liberty which meant unbridled self-indulgence. The arrogant selfishness which refused to be fettered by Divine law naturally expressed itself also in "great swelling words," in loud protestations, perhaps, that nothing should interfere with their liberty. The phrase (which in the New Testament occurs again only in 2Pe_2:18) is the same as is rendered "speak marvelous things" in Daniel"s description of the king who "shall do according to his will; and he shall exalt himself and magnify himself above every god, and shall speak marvelous things against the God of gods," etc. (Dan_11:36, Dan_11:37) In the last clause we have a phrase similar to, but not quite the same as, the one which usually expresses the idea of having respect of persons. The Authorized Version, therefore, seems to do better than the Revised Version here in adopting a rendering which indicates that there is some difference from the usual form. The point of this difference may be that Jude"s phrase expresses not merely the partial and unprincipled conduct which is one thing to the poor and another to the rich, but the open and unconcealed adulation with which these men hung upon those to whom it might be of advantage to attach themselves. The proud repudiation of the submission which was due to God and the Divine disposal of their lot was accompanied by a cringing, unblushing submission of their manhood to those of their fellow-men who had favours to bestow. Arrogance and servility are near of kin. The boaster is half-brother to the parasite.

The cynical and dissatisfied temper of these self-indulgent flatteries.

I THEY WERE LOUD IN THE EXPRESSION OF THEIR DISCONTENT, "These are murmurers, complainers." It was natural they should be so if they "walked after their own lusts," because these lusts were insatiable, and the means of their gratification were not always accessible.

1. The habit of murmuring argues unbelief and distrust in the Lord. When men can say, "The Lord is my Portion," they will be likely to add, "The lines are fallen to me in pleasant places.". (Psa_16:5, Psa_16:6) No fullness of earthly blessing can still the complaints of an unbelieving heart. The lesson of contentment is not to be learnt in the school of great prosperity.

2. It argues unthankfulness. The humble believer, as he receives his blessings, says, "I am less than the least of thy mercies.

3. It argues a high estimate of the murmurer"s worth. "He counts God a hard master and himself a good servant." He seems to say, too, that if he had the ordering of human destiny, he could dispose it to better account.

1. The lesson for murmurers is that their habit

1. cannot relieve or benefit them,

2. but rather fills their life with still deeper anxiety and unrest.

2. The lesson for believers is

1. to cultivate a contented mind; (1Ti_6:8)

2. to seek for submissiveness of heart;

3. to be thankful that their lot is better than that of many others in the world.

II THEY WERE SINFULLY SELF-INDULGENT. "Walking after their lusts.

1. The lusts of men are from within. "Out of the heart proceed" all evil things. (Mat_15:18) "The wars and the fightings" of life come of the lusts of men. (Jam_4:1) They are

1. deceitful; (Eph_4:22)

2. entangling; (2Ti_3:6)

3. defiling;

4. disquieting. (2Pe_2:11)

2. The course of the wicked is usually very persistent.

3. The servitude of the sinner to lust is miserable in its end. "The wages of sin is death.

III THEY WERE GIVEN TO VAIN AND BOASTFUL EXAGGERATION. "And their month speaketh great swelling words." Either of themselves or others. The beast in the Apocalypse had a "mouth speaking great things". (Rev_13:5)

1. None are so ready to boast of themselves as those possessing the least merit.

2. It is a folly to boast of ourselves. The Apostle Paul "became a fool in glorying". (2Co_12:11) "Let another man"s lips praise thee, and not thine own." Our worth should commend us, not our words.

3. We should not allow swelling words to seduce us from the truth. There are those "who with feigned words make merchandise of you", (2Pe_2:3) who "by good words and fair speeches deceive the hearts of the simple". (Rev_16:18)

IV THEY WERE PARASITES AND FLATTERERS. "Showing respect of persons for the sake of advantage.

1. It is right to show respect to persons worthy of honour, but wrong to show respect to persons of evil character. It is wrong to "glory in men," but above all to "think of men above what is meet," and to be puffed up for one against another. We are not to have "the faith of our Lord Jesus Christ with respect of persons" (Jam_2:1) wickedness in robes is magnified, and holiness in rags is contemned." The Lord says, "Thou shalt not respect the person of the poor, nor honour the person of the mighty". (Lev_19:15)

2. It is peculiarly base to act in this matter with a view to our personal advantage.

(1) It is sinful and hypocritical to flatter the wicked because they are great or powerful.

(2) We must learn to know the true glory of man, which is "the hidden man of the heart. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These are murmurers - Against men. Complainers - Literally, complainers of their fate, against God. Walking - With regard to themselves. After their own foolish and mischievous desires. Having men's persons in admiration for the sake of gain - Admiring and commending them only for what they can get.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle having asserted in the former verse, that Christ will at the great day convince and judge all the ungodly; in this verse he declares that these seducers were of the number of the ungodly, whom Christ will certainly judge, because they were murmurers, complainers, discontented with, and always complaining of, their lot and present condition; because they had not as much as they desired, they murmured against God, as if they had nothing; walking after their own lusts, contrary to the restraint of nature, and the laws of God: their mouth speaking great swelling words.

It has been the constant course of heretics to speak high, and talk big, like mountebanks, hoping thereby to set off and put off the better their counterfeited and false wares; he is no wise man, whom great swelling words will seduce from the ways of wisdom. Not the words of the speaker, but the weight of what is spoken, is to be minded; yet though they talked these swelling words to their inferiors, at the same time they could flatteringly admire the passions and actions of others, from whom they expected any benefit or advantage: having men’s persons in admiration because of advantage.

Now from the whole of this large character, which St. Jude here gives of these heretical seducers and false teachers, we learn that miserable and most deplorable is the condition of the misled followers of seducing teachers; the seducer follows his lust, and the follower is led by the seducer. Here the blind leads the blind; God pity them both; When teachers offer themselves to us, we should consider who leads them who are so officious to lead us, and follow them only as they follow Christ; no wise man will set his watch by the clock, but by the sun.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

16. “These are querulous murmurers.” They are never satisfied with their appointments. They want something better and think they ought to have at. “Walking according to their own desires.” They lay their own plans, have their own way, utterly ignorant of the wonderful triple divine leadership, i.e., God’s Word, Providence, and Spirit. They constrain others to conform to their carnal plans. “Their mouth speaketh great swelling words.” Oh, how eloquent they are! How they tickle the ears of their carnal members. They study all the week on thirty-minute degospelized and despiritualized sermons for Sunday. Oh, how very little Gospel truth do we this day hear from the popular pulpits! “Holding persons in admiration for the sake of gain.” This needs no comment. Nothing but entire sanctification prepares a man to preach to the millionaire as to the hod-carrier. The arduous study of many preachers is to fix up a sermon to please the rich and influential, instead of preaching to please God. None can do without the Holy Ghost, of whom these poor counterfeits are utterly ignorant. We see why Jesus forbade His own Apostles, and all others, to preach the Gospel till they received the Holy Ghost. Without this blessed Illuminator and Comforter, we are almost sure to deflect more or less to please the people. True preaching makes good people feel good and the bad feel miserable. As the good spiritual are few and generally poor, the temptation to please the carnal multitude and the rich and influential comes against a preacher like an avalanche. If not well fortified by the Holy Ghost it will sweep him away.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

16–19. These are murmurers. They murmur at God's providence and complain of his laws. Having men's persons in admiration. Being respecters of persons for the sake of self-interest.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. Largely from the Assumption of Moses: see Introd. pp. xliv, xlv.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] Continuation of the description, especially with reference to the concluding words of the prophecy. These are murmurers (γογγυσταί, οἱ ὑπʼ ὀδόντα καὶ ἀπαῤῥησιάστως τῷ δυσαρεστουμένῳ ἐπιμεμφόμενοι, Œc. Murmurers against what, is not said: probably, against the appointments and ordinances of God. Bengel’s distinction between the two words, “γογγ. adversus homines, μεμψ. contra Deum,” does not appear justified) dissatisfied with their lot (see on μεμψιμοιρία, Theophrastus, Char. xvii. Wetst. and Elsner give examples: e. g. Philo, Vit. Mos. i. 33, vol. ii. p. 109, of the Israelites, καὶ πάλιν ἤρξαντο μεμψιμοιρεῖν: Lucian, Sacrif. 1, τῆς Ἀρτέμιδος μεμψιμοιρούσης, ὅτι μὴ παρειλήφθη πρὸς τὴν θυσίαν ὑπὸ τοῦ Οἰνεως. μεμψίμοιρος is interpreted by Hesych., μεμφόμενος τὸ ἀγαθόν· ἢ φιλεγκλήμων, ἢ φιλαίτιος, walking according to their lusts (this is closely connected with the preceding: “quia sibi in pravis cupiditatibus indulgent, simul difficiles sunt ac morosi, ut illis nunquam satisfiat: hinc fit ut semper obmurmurent ac querantur.” Calv.), and their mouth speaking great swelling things (see 2Pe 2:18 note), admiring (the nom. part. belongs not to εἰσίν above, but to αὐτῶν immediately preceding, being joined to it by a loose construction: see reff.) (men’s) persons (see reff.: holding mere outward appearances, dignities, of men in admiration. In ref. Gen., it is God who says to Abraham, ἰδού, ἐθαύμασά σου τὸ πρόσωπον, “Behold, I have regarded (E. V., accepted) thee.” In the ref. Levit., the word imports as here, and is parallel with οὐ λήψῃ πρόσωπον in the preceding clause. The Commentators quote Lysias, Orat. 31, οὔτε γὰρ τοὺς πονηροὺς ὑπερορᾷ, οὔτε τοὺς ἀγαθοὺς θαυμάζει, ἀλλʼ ἶσον ἑαυτὸν παρέχει πᾶσιν, said of death. In 4 Kings 5:1 Naaman is said to have been a man τεθαυμασμενος τεοσώπῳ, of high dignity) for the sake of advantage (“magniloquentiam taxat, quod se ipsos fastuose jactent: sed interea ostendit illiberali esse ingenio, quia serviliter se dimittant.” Calv. Compare μισθοῦ, ver. 11).

17,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. γογγυσταί. The substantive occurs here only in the New Testament. In the LXX. γογγύζειν and διαγογγύζειν are used of the Israelites who complained against God and Moses, Exo 15:24, Exo 15:17:3; Num 14:29. So here these false brethren murmur not against the trials of life, but against their superiors, God and the δόξαι.

μεμψίμοιρος (this word again is ἅπαξ λεγόμενον) means “complaining of one’s lot,” “querulous.” But here again we must understand, not that the false teachers lacked the spirit of resignation, but that they were recalcitrant and grumbled against authority. Ἀμεμψαμοίρητας occurs, apparently in the sense of “uncomplaining,” in a letter found on a papyrus of the second century b.c.; see Deissmann, Bibelstudien, p. 211; omitted in Eng. tr.

καὶ τὸ οτόμα αὐτῶν λαλεῖ ὑπέρογκα. Cf. 2Pe 2:18, ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι. Jude’s phrase bears resemblance to Psa 143.(144.) 8, 11, ὧν τὸ στόμα ἐλάλησε ματαιότητα. But it is probable that here again he is quoting from the Assumption of Moses vii. 21, “et os eorum loquetur ingentia” (the Greek text is not extant). Θαυμάζειν πρόσωπον (the phrase does not occur elsewhere in the New Testament, though we find βλέπειν εἰς πρόσωπον, Mat 22:16: λαμβάνειν πρόσωπον, Luk 20:21) may come from Gen 19:21; Lev 19:15, or from the Assumption of Moses v. 16, “qui enim magistri sunt doctores eorum illis temporibus erunt mirantes personas cupiditatum (Fritzsche corrects nobilitatum) et acceptiones munerum et peruendent iustitias accipiendo poenas.” It has been observed that Jude does not attack the covetousness of the false teachers except here and in the word μισθοῦ, ver. 11.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Murmurers [γογγυσται] . Only here in New Testament. Doubtless, originally, with some adaptation of sound to sense, gongustai. It is used of the cooling of doves.

Complainers [μεμψιμοιροι] . From memfomai, to find fault with, and moira, a part or lot. Lit., blamers of their lot.

Great swelling words. See on 2Pe 2:18.

Having men's persons in admiration [θαυμαζοντες προσωπα] . The Rev., shewing respect of persons, is neater, but the A. V. more literal : admiring the countenances. Compare Gen 19:21, Sept., "I have accepted thee :" lit., have admired thy face.

Because of advantage. See 2Pe 2:3, 14.

Beloved. Compare ver. 3.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.