Comentario crítico, práctico y explicativo sobre el Antiguo y el Nuevo Testamento, por Robert Jamieson, A. R. Fausset y David Brown

speaketh evil of the law--for the law in commanding, "Love thy neighbor as thyself" (Jam 2:8), virtually condemns evil-speaking and judging [ESTIUS]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [CALVIN]. Such a one acts as though the law could not perform its own office of judging, but he must fly upon the office [BENGEL]. This is the last mention of the law in the New Testament. ALFORD rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty."

if thou judge the law, thou art not a doer . . . but a judge--Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.

James 4:12

jam 4:12

There is one lawgiver--The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God.

who art thou, &c.--The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike!

another--The oldest authorities read, "thy neighbor."

James 4:13

jam 4:13

Go to now--"Come now"; said to excite attention.

ye that say--boasting of the morrow.

To-day or to-morrow--as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow."

such a city--literally, "this the city" (namely, the one present to the mind of the speaker). This city here.

continue . . . a year--rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [BENGEL].

buy and sell--Their plans for the future are all worldly.

James 4:14

jam 4:14

what--literally, "of what nature" is your life? that is, how evanescent it is.

It is even--Some oldest authorities read, "For ye are." BENGEL, with other old authorities, reads, "For it shall be," the future referring to the "morrow" (Jam 4:13-15). The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority.

and then vanisheth away--"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [ALFORD].

James 4:15

jam 4:15

Literally, "instead of your saying," &c. This refers to "ye that say" (Jam 4:13).

we shall live--The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.

James 4:16

jam 4:16

now--as it is.

rejoice in . . . boastings--"ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you (Jam 4:13).

rejoicing--boasting [BENGEL].

James 4:17

jam 4:17

The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: James: James Chapter 5

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James Chapter 5

James 5:1

jam 5:1

WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20)

Go to now--Come now. A phrase to call solemn attention.

ye rich--who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jam 5:7), knowing that God will speedily avenge them on their oppressors [BENGEL].

miseries that shall come--literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jam 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

James 5:2

jam 5:2

corrupted--about to be destroyed through God's curse on your oppression, whereby your riches are accumulated (Jam 5:4). CALVIN thinks the sense is, Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten in your chests.

garments . . . moth-eaten--referring to Mat 6:19-20.

James 5:3

jam 5:3

is cankered--"rusted through" [ALFORD].

rust . . . witness against you--in the day of judgment; namely, that your riches were of no profit to any, lying unemployed and so contracting rust.

shall eat your flesh--The rust which once ate your riches, shall then gnaw your conscience, accompanied with punishment which shall prey upon your bodies for ever.

as . . . fire--not with the slow process of rusting, but with the swiftness of consuming fire.

for the last days--Ye have heaped together, not treasures as ye suppose (compare Luk 12:19), but wrath against the last days, namely, the coming judgment of the Lord. ALFORD translates more literally, "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see on Jam 5:5).

James 5:4

jam 5:4

Behold--calling attention to their coming doom as no vain threat.

labourers--literally "workmen."

of you kept back--So English Version rightly. Not as ALFORD, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud," because the poor laborers were not immediately paid. The phrase is therefore not, "kept back by you," but "of you"; the latter implying virtual, rather than overt, fraud. James refers to Deu 24:14-15, "At this day . . . give his hire, neither shall the sun go down upon it, lest he CRY against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice [BENGEL]. Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all.

cries of them--a double cry; both that of the hire abstractly, and that of the laborers hired.

the Lord of sabaoth--here only in the New Testament. In Rom 9:29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reminds the rich who think the poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (Jam 5:7).

James 5:5

jam 5:5

Translate, "Ye have luxuriated . . . and wantoned." The former expresses luxurious effeminacy; the latter, wantonness and prodigality. Their luxury was at the expense of the defrauded poor (Jam 5:4).

on the earth--The same earth which has been the scene of your wantonness, shall be the scene of the judgment coming on you: instead of earthly delights ye shall have punishments.

nourished . . . hearts--that is glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live.

as in a day of slaughter--The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "the last days," Jam 5:3, which favors ALFORD'S translation there, "in," not "for."

James 5:6

jam 5:6

Ye have condemned . . . the just--The Greek aorist expresses, "Ye are accustomed to condemn . . . the just." Their condemnation of Christ, "the Just," is foremost in James' mind. But all the innocent blood shed, and to be shed, is included, the Holy Spirit comprehending James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, the same "as the righteous (just) man" (Jam 5:16). The justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world.

he doth not resist you--The very patience of the Just one is abused by the wicked as an incentive to boldness in violent persecution, as if they may do as they please with impunity. God doth "resist the proud" (Jam 4:6); but Jesus as man, "as a sheep is dumb before the shearers, so He opened not His mouth": so His people are meek under persecution. The day will come when God will resist (literally, "set Himself in array against") His foes and theirs.

James 5:7

jam 5:7

Be patient therefore--as judgment is so near (Jam 5:1, Jam 5:3), ye may well afford to be "patient" after the example of the unresisting Just one (Jam 5:6).

brethren--contrasted with the "rich" oppressors, Jam 5:1-6.

unto the coming of the Lord--Christ, when the trial of your patience shall cease.

husbandman waiteth for--that is, patiently bears toils and delays through hope of the harvest at last. Its "preciousness" (compare Psa 126:6, "precious seed") will more than compensate for all the past. Compare the same image, Gal 6:3, Gal 6:9.

hath long patience for it--"over it," in respect to it.

until he receive--"until it receive" [ALFORD]. Even if English Version be retained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain that shall precede the coming spiritual harvest, will probably be another Pentecost-like effusion of the Holy Ghost.

James 5:8

jam 5:8

coming . . . draweth nigh--The Greek expresses present time and a settled state. Pe1 4:7, "is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always nigh. Nothing can more "stablish the heart" amidst present troubles than the realized expectation of His speedy coming.

James 5:9

jam 5:9

Grudge not--rather "Murmur not"; "grumble not." The Greek is literally, "groan": a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offenses given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous.

lest . . . condemned--The best manuscript authorities read, "judged." James refers to Mat 7:1, "Judge not lest ye be judged." To "murmur against one another" is virtually to judge, and so to become liable to be judged.

judge . . . before the door--referring to Mat 24:33. The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand" (Gen 4:7), which in the oldest interpretations [Targums of Jonathan and Jerusalem] is explained, "thy sin is reserved unto the judgment of the world to come." Compare "the everlasting doors" (Psa 24:7, whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately, His coming again visibly to judgment.

James 5:10

jam 5:10

the prophets--who were especially persecuted, and therefore were especially "blessed."

example of suffering affliction--rather, simply, "of affliction," literally, "evil treatment."

James 5:11

jam 5:11

count them happy-- (Mat 5:10).

which endure--The oldest authorities read, "which have endured," which suits the sense better than English Version: "Those who in past days, like the prophets and Job, have endured trials." Such, not those who "have lived in pleasure and been wanton on the earth" (Jam 5:5), are "happy."

patience--rather, "endurance," answering to "endure": the Greek words similarly corresponding. Distinct from the Greek word for "patience" Jam 5:10. The same word ought to be translated, "endurance," Jam 1:3. He here reverts to the subject which he began with.

Job--This passage shows the history of him is concerning a real, not an imaginary person; otherwise his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission.

and have seen--(with the eyes of your mind). ALFORD translates from the old and genuine reading, "see also," &c. The old reading is, however, capable of being translated as English Version.

the end of the Lord--the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to "endure to the end."

that--ALFORD and others translate, "inasmuch as," "for."

pitiful . . . of tender mercy--The former refers to the "feeling"; the latter, to the act. His pity is shown in not laying on the patient endurer more trials than he is able to bear; His mercy, in His giving a happy "end" to the trials [BENGEL].

James 5:12

jam 5:12

But above all--as swearing is utterly alien to the Christian meek "endurance" just recommended.

swear not--through impatience, to which trials may tempt you (Jam 5:10-11). In contrast to this stands the proper use of the tongue, Jam 5:13. James here refers to Mat 5:34, &c.

let your yea be yea--Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.

condemnation--literally, "judgment," namely, of "the Judge" who "standeth before the doors" (Jam 5:9).

James 5:13

jam 5:13

afflicted--referring to the "suffering affliction" (Jam 5:10).

let him pray--not "swear" in rash impatience.

merry--joyous in mind.

sing psalms--of praise. Paul and Silas sang psalms even in affliction.

James 5:14

jam 5:14

let him call for the elders--not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [BENGEL].

anointing him with oil--The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in Co1 6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, Co1 11:4-15; Co1 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [WHITAKER]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. CARDINAL CAJETAN [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.

in the name of the Lord--by whom alone the miracle was performed: men were but the instruments.

James 5:15

jam 5:15

prayer--He does not say the oil shall save: it is but the symbol.

save--plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "made (thee) whole," Mat 9:21-22.

and if . . . sins--for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.

have committed--literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.

they--rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Isa 33:24; Mat 9:2-5; Joh 5:14. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses (Jam 5:16) and repents of, whereby outward scandal has been given to the Church and the cause of religion; not to sins in their relation to God, the only Judge.

James 5:16

jam 5:16

The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.

faults--your falls and offenses, in relation to one another. The word is not the same as sins. Mat 5:23-24; Luk 17:4, illustrate the precept here.

one to another--not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [BENGEL]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession.

that ye may be healed--of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually.

effectual--intense and fervent, not "wavering" (Jam 1:6), [BEZA]. "When energized" by the Spirit, as those were who performed miracles [HAMMOND]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit. ALFORD translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (Jam 2:24).

James 5:17

jam 5:17

Elias . . . like passions as we--therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.

prayed earnestly--literally, "prayed with prayer": Hebraism for prayed intensely. Compare Luk 22:15, "With desire I have desired," that is, earnestly desired. ALFORD is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In Kg1 17:1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor (Kg1 19:10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in Kg1 18:39-42; compare Luk 4:25.

three years, &c.--Compare Kg1 18:1, "The third year," namely, from Elijah's going to Zarephath; the prophecy (Jam 5:1) was probably about five or six months previously.

James 5:18

jam 5:18

prayed . . . and--that is, "and so." Mark the connection between the prayer and its accomplishment.

her fruit--her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."

James 5:19

jam 5:19

The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.

do err--more literally, "be led astray."

the truth--the Gospel doctrine and precepts.

one--literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [BENGEL].

James 5:20

jam 5:20

Let him--the converted.

know--for his comfort, and the encouragement of others to do likewise.

shall save--future. The salvation of the one so converted shall be manifested hereafter.

shall hide a multitude of sins--not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pro 10:12 refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Jude: Jude Introduction

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Jude Introduction

Jude

jde 0:0

AUTHOR.--He calls himself in the address "the servant of Jesus Christ, and brother of James." See Introduction to the Epistle of James, in proof of James the apostle, and James the Lord's brother, the bishop of Jerusalem, being one and the same person. Gal 1:19 alone seems to me to prove this. Similarly, Jude the brother of our Lord, and Jude the apostle, seem to be one and the same. JEROME [Against Helvidius], rightly maintains that by the Lord's brethren are meant his cousins, children of Mary and Cleophas (the same as AlphÃ&brvbr;us). From Co1 9:5 (as "brethren of the Lord" stands between "other apostles" and "Cephas"), it seems natural to think that the brethren of the Lord are distinguished from the apostles only because all his brethren were not apostles, but only James and Jude. Jude's reason for calling himself "brother of Jesus," was that James, as bishop of Jerusalem, was better known than himself. Had he been, in the strict sense, brother of our Lord, he probably would have so entitled himself. His omission of mention of his apostleship is no proof that he was not an apostle; for so also James omits it in his heading; and Paul, in his Epistles to the Philippians, Thessalonians, and Philemon, omits it. Had the writer been a counterfeiter of the apostle Jude, he would doubtless have called himself an "apostle." He was called also LebbÃ&brvbr;us and Thaddeus, probably to distinguish him from Judas Iscariot, the traitor. LebbÃ&brvbr;us, from Hebrew "leeb," "heart," means courageous. Thaddeus is the same as Theudas, from Hebrew "thad," the "breast." Luke and John, writing later than Matthew, when there would be no confusion between him and Judas Iscariot, give his name Judas. The only circumstance relating to him recorded in the Gospels occurs in Joh 14:22, "Judas saith unto Him, not Iscariot, Lord, how is it that Thou wilt manifest Thyself unto us, and not unto the world?" JEROME [Commentary on Matthew] says that he was sent to Edessa, to Abgarus, king of Osroene, or Edessa, and that he preached in Syria, Arabia, Mesopotamia, and Persia, in which last country he suffered martyrdom. The story is told on EUSEBIUS' authority, that Abgarus, on his sickbed, having heard of Jesus' power to heal, sent to beg Him to come and cure him, to which the Lord replied, praising his faith, that though he had not seen the Saviour, he yet believed; adding, "As for what thou hast written, that I should come to thee, it is necessary that all those things for which I was sent should be fulfilled by Me in this place, and that having filled them I should be received up to Him that sent Me. When, therefore, I shall be received into heaven, I will send unto thee some one of My disciples who shall both heal thy distemper and give life to thee and those with thee." Thomas is accordingly said to have been inspired to send Thaddeus for the cure and baptism of Abgarus. The letters are said to have been shown Thaddeus among the archives of Edessa. It is possible such a message was verbally sent, and the substance of it registered in writing afterwards (compare 2Ki. 5:1-27; and Mat 15:22). HEGESIPPUS (in EUSEBIUS [Ecclesiastical History, 3.20]) states that when Domitian inquired after David's posterity, some grandsons of Jude, called the Lord's brother, were brought into his presence. Being asked as to their possessions, they said that they had thirty-nine acres of the value of nine thousand denarii, out of which they paid him taxes, and lived by the labor of their hands, a proof of which they gave by showing the hardness of their hands. Being interrogated as to Christ and His kingdom, they replied that it was not of this world, but heavenly; and that it would be manifested at the end of the world, when He would come in glory to judge the living and the dead.

AUTHENTICITY.--EUSEBIUS [Ecclesiastical History, 3.25], reckons it among the Antilegomena or controverted Scriptures, "though recognized by the majority." The reference to the contest of Michael, the archangel, with the devil, for the body of Moses, not mentioned elsewhere in the Old Testament, but found in the apocryphal "Book of Enoch," probably raised doubts as to its authenticity, as JEROME [On Illustrious Men, 4] says. Moreover, its not being addressed to one particular Church, or individual, caused it not to be so immediately recognized as canonical. A counterfeiter would have avoided using what did not occur in the Old Testament, and which might be regarded as apocryphal.

As to the book of Enoch, if quoted by Jude, his quotation of a passage from it gives an inspired sanction only to the truth of that passage, not to the whole book; just as Paul, by inspiration, sanctions particular sentiments from ARATUS, EPIMENIDES, and MENANDER, but not all their writings. I think, rather as there is some slight variation between Jude's statement and that of the book of Enoch, that Jude, though probably not ignorant of the book of Enoch, stamps with inspired sanction the current tradition of the Jews as to Enoch's prophecies; just as Paul mentions the names of the Egyptian magicians, "Jannes and Jambres" (Ti2 3:8), not mentioned in the Old Testament. At all events, the prophecy ascribed to Enoch by Jude was really his, being sanctioned as such by this inspired writer. So also the narration as to the archangel Michael's dispute with Satan concerning the body of Moses, is by Jude's inspired authority (Jde 1:9) declared true. The book of Enoch is quoted by JUSTIN MARTYR, IRENÆUS, CLEMENT OF ALEXANDRIA, &c. Bruce, the Abyssinian traveller, brought home three copies of it in Ethiopic, from Alexandria, of which Archbishop Lawrence, in 1821, gave an English translation. The Ethiopic was a version from the Greek, and the Greek doubtless a version from the Hebrew, as the names of the angels in it show. The Apostolic Constitutions, ORIGEN [Against Celsus], JEROME, and AUGUSTINE, pronounce it not canonical. Yet it is in the main edifying, vindicating God's government of the world, natural and spiritual, and contradicting none of the Scripture statements. The name Jesus never occurs, though "Son of man," so often given to Messiah in the Gospels, is frequent, and terms are used expressive of His dignity, character, and acts, exceeding the views of Messiah in any other Jewish book. The writer seems to have been a Jew who had become thoroughly imbued with the sacred writings of Daniel. And, though many coincidences occur between its sentiments and the New Testament, the Messianic portions are not distinct enough to prove that the writer knew the New Testament. Rather, he seems to have immediately preceded Christ's coming, about the time of Herod the Great, and so gives us a most interesting view of believing Jews' opinions before the advent of our Lord. The Trinity is recognized (Enoch 60:13,14). Messiah is "the elect One" existing from eternity (Enoch 48:2,3,5); "All kings shall fall down before Him, and worship and fix their hopes on this Son of man" (Enoch 61:10-13). He is the object of worship (Enoch 48:3,4); He is the supreme Judge (Enoch 60:10,11; 68:38,39). There shall be a future state of retribution (Enoch 93:8,9; 94:2,4; 95; 96; 99; 103); The eternity of future punishment (Enoch 103:5). VOLKMAR, in ALFORD, thinks the book was written at the time of the sedition of Barchochebas (A.D. 132), by a follower of Rabbi Akiba, the upholder of that impostor. This would make the book Antichristian in its origin. If this date be correct, doubtless it copied some things from Jude, giving them the Jewish, not the Christian, coloring.

EUSEBIUS [Demonstration of the Gospel, 3.5] remarks, it accords with John's humility that in Second and Third John he calls himself "the elder." For the same reason James and Jude call themselves "servants of Jesus Christ." CLEMENT OF ALEXANDRIA [Adumbrations, in Epistle of Jude, p. 1007] says, "Jude, through reverential awe, did not call himself brother, but servant, of Jesus Christ, and brother of James."

TERTULLIAN [On the Apparel of Women, 3] cites the Epistle as that of the apostle James. CLEMENT OF ALEXANDRIA in Miscellanies [3.2.11] quotes Jde 1:8, Jde 1:17 as Scripture, in The Instructor [3.8.44], Jde 1:5. The MURATORI fragment asserts its canonicity [ROUTH, Sacred Fragments, 1.306]. ORIGEN [Commentary on Matthew 13:55] says, "Jude wrote an Epistle of few lines, but one filled full of the strong words of heavenly grace." Also, in his Commentary on Matthew 22:23, ORIGEN quotes Jde 1:6; and on Matthew 18:10, he quotes Jde 1:1. He calls the writer "Jude the apostle," in the Latin remains of his works (compare DAVIDSON, Introduction to the New Testament, vol. 3, p. 498). JEROME [On Illustrious Men, 4] reckons it among the Scriptures. Though the oldest manuscripts of the Peschito omit it, EPHREM THE SYRIAN recognizes it. WORDSWORTH reasons for its genuineness thus: Jude, we know, died before John, that is, before the beginning of the second century. Now EUSEBIUS [Ecclesiastical History, 3.32] tells us that James was succeeded in the bishopric of Jerusalem by Symeon his brother; and also that Symeon sat in that see till A.D. 107, when as a martyr he was crucified in his hundred twentieth year. We find that the Epistle to Jude was known in the East and West in the second century; it was therefore circulated in Symeon's lifetime. It never would have received currency such as it had, nor would Symeon have permitted a letter bearing the name of an apostle, his own brother Jude, brother of his own apostolical predecessor, James, to have been circulated, if it were not really Jude's.

TO WHOM ADDRESSED.--The references to Old Testament history, Jde 1:5, Jde 1:7, and to Jewish tradition, Jde 1:14, &c., make it likely that Jewish Christians are the readers to whom Jude mainly (though including also all Christians, Jde 1:1) writes, just as the kindred Epistle, Second Peter, is addressed primarily to the same class; compare Introduction to First Peter and Introduction to Second Peter. The persons stigmatized in it were not merely libertines (as ALFORD thinks), though no doubt that was one of their prominent characteristics, but heretics in doctrine, "denying the only Lord God, and our Saviour Jesus Christ." Hence he urges believers "earnestly to contend for the faith once delivered unto the saints" (Jde 1:3). Insubordination, self-seeking, and licentiousness, the fruit of Antinomian teachings, were the evils against which Jude warns his readers; reminding them that, to build themselves in their most holy faith, and to pray in the Holy Ghost, are the only effectual safeguards. The same evils, along with mocking skepticism, shall characterize the last days before the final judgment, even as in the days when Enoch warned the ungodly of the coming flood. As Peter was in Babylon in writing Pe1 5:13, and probably also in writing Second Peter (compare Introduction to First Peter and Introduction to Second Peter), Jude addressed his Epistle primarily to the Jewish Christians in and about Mesopotamian Babylon (a place of great resort to the Jews in that day), or else to the Christian Jews dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithynia (Pe1 1:1), the persons addressed by Peter. For Jude is expressly said to have preached in Mesopotamia [JEROME, Commentary on Matthew], and his Epistle, consisting of only twenty-five verses, contains in them no less than eleven passages from Second Peter (see my Introduction to Second Peter for the list). Probably in Jde 1:4 he witnesses to the fulfilment of Peter's prophecy, "There are certain men crept in unawares, who were before of old ordained (rather as Greek, "forewritten," that is, announced beforehand by the apostle Peter's written prophecy) to this condemnation, ungodly men denying the only Lord God, and our Lord Jesus Christ." Compare Pe2 2:1, "There shall be false teachers among you who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Also Jde 1:17-18 plainly refers to the very words of Pe2 3:3, "Remember the words which were spoken before of the apostles of our Lord Jesus; how they told you there should be mockers in the last time who should walk after their own ungodly lusts." This proves, in opposition to ALFORD, that Jude's Epistle is later than Peter's (whose inspiration he thus confirms, just as Peter confirms Paul's, Pe2 3:15-16), not vice versa.

TIME AND PLACE OF WRITING.--ALFORD thinks, that, considering Jude was writing to Jews and citing signal instances of divine vengeance, it is very unlikely he would have omitted to allude to the destruction of Jerusalem if he had written after that event which uprooted the Jewish polity and people. He conjectures from the tone and references that the writer lived in Palestine. But as to the former, negative evidence is doubtful; for neither does John allude in his Epistles, written after the destruction of Jerusalem, to that event. MILL fixes on A.D. 90, after the death of all the apostles save John. I incline to think from Jde 1:17-18 that some time had elapsed since the Second Epistle of Peter (written probably about A.D. 68 or 69) when Jude wrote, and, therefore, that the Epistle of Jude was written after the destruction of Jerusalem.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments: Jude: Jude Chapter 1

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] at sacred-texts.com

Jude Chapter 1

Jude 1:1

jde 1:1

servant of Jesus Christ--as His minister and apostle.

brother of James--who was more widely known as bishop of Jerusalem and "brother of the Lord" (that is, either cousin, or stepbrother, being son of Joseph by a former marriage; for ancient traditions universally agree that Mary, Jesus' mother, continued perpetually a virgin). Jude therefore calls himself modestly "brother of James." See my Introduction.

to them . . . sanctified by God the Father--The oldest manuscripts and versions, ORIGEN, LUCIFER, and others read, "beloved" for sanctified. If English Version be read, compare Col 1:12; Pe1 1:2. The Greek is not "by," but "in." God the Father's love is the element IN which they are "beloved." Thus the conclusion, Jde 1:21, corresponds, "Keep yourselves in the love of God." Compare "beloved of the Lord" Th2 2:13.

preserved in Jesus Christ--"kept." Translate not "in," but as Greek, "FOR Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Christ," against the day of His coming. Jude, beforehand, mentions the source and guarantee for the final accomplishment of believers' salvation; lest they should be disheartened by the dreadful evils which he proceeds to announce [BENGEL].

and called--predicated of "them that are beloved in God the Father, and preserved in Jesus Christ: who are called." God's effectual calling in the exercise of His divine prerogative, guarantees their eternal safety.

Jude 1:2

jde 1:2

Mercy--in a time of wretchedness. Therefore mercy stands first; the mercy of Christ (Jde 1:21).

peace--in the Holy Ghost (Jde 1:20).

love--of God (Jde 1:21). The three answer to the divine Trinity.

be multiplied--in you and towards you.

Jude 1:3

jde 1:3

Design of the Epistle (compare Jde 1:20-21).

all diligence-- (Pe2 1:5). As the minister is to give all diligence to admonish, so the people should, in accordance with his admonition, give all diligence to have all Christian graces, and to make their calling sure.

the common salvation--wrought by Christ. Compare Note, see on Pe2 1:1, "obtained LIKE precious faith," This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears.

it was needful for me--rather, "I felt it necessary to write (now at once; so the Greek aorist means; the present infinitive 'to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason why he felt it necessary "to write with exhortation," he states, Jde 1:4, "For there are certain men crept in," &c. Having intended to write generally of "the common salvation," he found it necessary from the existing evils in the Church, to write specially that they should contend for the faith against those evils.

earnestly contend--Compare Phi 1:27, "striving together for the faith of the Gospel."

once, &c.--Greek, "once for all delivered." No other faith or revelation is to supersede it. A strong argument for resisting heretical innovators (Jde 1:4). Believers, like Nehemiah's workmen (Neh 4:17), with one hand "build themselves up in their most holy faith"; with the other they" contend earnestly for the faith" against its foes.

the saints--all Christians, holy (that is, consecrated to God) by their calling, and in God's design.

Jude 1:4

jde 1:4

certain men--implying disparagement.

crept in unawares--stealthily and unlawfully. See on Pe2 2:1, "privily shall bring in damnable heresies."