Jude 1-2 1. Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: 1. Judas Jesu Christi servus, frater autem Jacobi,, vocatis qui in Deo Patre sanctificati sunt, et in Jesu Christo custoditi, 2. Mercy unto you, and peace, and love, be multiplied. 2. Misericordia vobis et pax et dilectio augeatur.
1 Jude the servant of Jesus Christ. He calls himself the servant of Christ, not as the name applies to all the godly, but with respect to his apostleship; for they were deemed peculiarly the servants of Christ, who had some public office committed to them. And we know why the apostles were wont to give themselves this honorable name. Whosoever is not called, arrogates to himself presumptuously the right and authority of teaching. Then their calling was an evidence to the apostles, that they did not thrust themselves into their office through their own will. It was not, however, of itself sufficient to be appointed to their office, except they faithfully discharged it. And, no doubt, he who declares himself to be the servant of God, includes both these things, that is, that God is the bestower of the office which he exercises, and that he faithfully performs what has been committed to him. Many act falsely, and falsely boast to be what they are very far from being: we ought always to examine whether the reality corresponds with the profession.
And brother of James. He mentions a name more celebrated than his own, and more known to the churches. For though faithfulness of doctrine and authority do not depend on the names of mortal men, yet it is a confirmation to the faith, when the integrity of the man who undertakes the office of a teacher is made certain to us. Besides, the authority of James is not here brought forward as that of a private individual, but because he was counted by all the Church as one of the chief apostles of Christ. He was the son of Alpheus, as I have said elsewhere. Nay, this very passage is a sufficient proof to me against Eusebius and others, who say, that he was a disciple, named Oblias, [James,] mentioned by Luke, in Acts 15:13; Acts 21:18, who was more eminent than the apostles in the Church. But there is no doubt but that Jude mentions here his own brother, because he was eminent among the apostles. It is, then, probable, that he was the person to whom the chief honor was conceded by the rest, according to what Luke relates.
To them that are sanctified by God the Father, or, to the called who are sanctified, etc. By this expression, “the called,” he denotes all the faithful, because the Lord has separated them for himself. But as calling is nothing else but the effect of eternal election, it is sometimes taken for it. In this place it makes but little difference in which way you take it; for he, no doubt, commends the grace of God, by which he has been pleased to choose them as his peculiar treasure. And he intimates that men do not anticipate God, and that they never come to him until he draws them.
Of the same he says that they were sanctified in God the Father, which may be rendered, “by God the Father.” I have, however, retained the very form of the expression, that readers may exercise their own judgment. For it may be, that this is the sense, — that being profane in themselves, they had their holiness in God. But the way in which God sanctifies is, by regenerating us by his Spirit.
Another reading, which the Vulgate has followed, is somewhat harsh, “To the beloved (ἠγαπημένοις) in God the Father.” I therefore regard it as corrupt; and it is, indeed, found but in a few copies.
He further adds, that they were preserved in Jesus Christ. For we should be always in danger of death through Satan, and he might take us at any moment as an easy prey, were we not safe under the protection of Christ, whom the Father has given to be our guardian, so that none of those whom he has received under his care and shelter should perish.
Jude then mentions here a threefold blessing, or favor of God, with regard to all the godly, — that he has made them by his calling partakers of the gospel; that he has regenerated them, by his Spirit, unto newness of life; and that he has preserved them by the hand of Christ, so that they might not fall away from salvation.
2. Mercy to you. Mercy means nearly the same as grace in the salutations of Paul. Were any one to wish for a refined distinction, it may be said that grace is properly the effect of mercy; for there is no other reason why God has embraced us in love, but that he pitied our miseries. Love may be understood as that of God towards men, as well as that of men towards one another. If it be referred to God, the meaning is, that it might increase towards them, and that the assurance of divine love might be daily more confirmed in their hearts. The other meaning is, however, not unsuitable, that God would kindle and confirm in them mutual love.
Jude 3-4
Jude 3-4 3. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints. 3. Dilecti, quum omne studium adhiberem ad scribendum vobis de communi salute, necesse habui scribere vobis ad vos hortandos ut certando adjuvetis eam, quae semel tradita est sanctis, fidem. 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 4. Subingressi enim sunt quidam homines, olim praescripti judicium, impii, Dei nostri gratiam transferentes in lasciviam, et Deum, qui solus est Herus, et Dominum Jesum Christum negantes.
3. When I gave diligence. I have rendered the words σπουδὴν ποιούμενος, “Applying care:” literally they are, “Making diligence.” But many interpreters explain the sentence in this sense, that a strong desire constrained Jude to write, as we usually say of those under the influence of some strong feeling, that they cannot govern or restrain themselves. Then, according to these expounders, Jude was under a sort of necessity, because a desire to write suffered him not to rest. But I rather think that the two clauses are separate, that though he was inclined and solicitous to write, yet a necessity compelled him. He then intimates, that he was indeed glad and anxious to write to them, but yet necessity urged him to do so, even because they were assailed (according to what follows) by the ungodly, and stood in need of being prepared to fight with them.
Then, in the first place, Jude testifies that he felt so much concern for their salvation, that he wished himself, and was indeed anxious to write to them; and, secondly, in order to rouse their attention, he says that the state of things required him to do so. For necessity adds strong stimulants. Had they not been forewarned how necessary his exhortation was, they might have been slothful and negligent; but when he makes this preface, that he wrote on account of the necessity of their case, it was the same as though he had blown a trumpet to awake them from their torpor.
Of the common salvation. Some copies add “your,” but without reason, as I think; for he makes salvation common to them and to himself. And it adds not a little weight to the doctrine that is announced, when any one speaks according to his own feelings and experience; for vain is what we say, if we speak of salvation to others, when we ourselves have no real knowledge of it. Then, Jude professed himself to be (so to speak) an experimental teacher, when he associated himself with the godly in the participation of the same salvation.
And exhort you. Literally, “exhorting you;” but as he points out the end of his counsel, the sentence ought to be thus expressed. What I have rendered, “to help the faith by contending,” means the same as to strive in retaining the faith, and courageously to sustain the contrary assaults of Satan. For he reminds them that in order to persevere in the faith, various contests must be encountered and continual warfare maintained. He says that faith had been once delivered, that they might know that they had obtained it for this end, that they might never fail or fall away.
4. For there are certain men crept in unawares. Though Satan is ever an enemy to the godly, and never ceases to harass them, yet Jude reminds those to whom he was writing of the state of things at that time. Satan now, he says, attacks and harasses you in a peculiar manner; it is therefore necessary to take up arms to resist him. We hence learn that a good and faithful pastor ought wisely to consider what the present state of the Church requires, so as to accommodate his doctrine to its wants.
The word παρεισέδυσαν, which he uses, denotes an indirect and stealthy insinuation, by which the ministers of Satan deceive the unwary; for Satan sows his tares in the night, and while husbandmen are asleep, in order that he may corrupt the seed of God. And at the same time he teaches us that it is an intestine evil; for Satan in this respect also is crafty, as he raises up those who are of the flock to do mischief, in order that they may more easily creep in.
Before of old ordained. He calls that judgment, or condemnation, or a reprobate mind, by which they were led astray to pervert the doctrine of godliness; for no one can do such a thing except to his own ruin. But the metaphor is taken from this circumstance, because the eternal counsel of God, by which the faithful are ordained unto salvation, is called a book: and when the faithful heard that these were given up to eternal death, it behooved them to take heed lest they should involve themselves in the same destruction. It was at the same time the object of Jude to obviate danger, lest the novelty of the thing should disturb and distress any of them; for if these were already long ago ordained, it follows that the Church is not tried or exercised but according to the infallible counsel of God.
The grace of our God. He now expresses more clearly what the evil was; for he says that they abused the grace of God, so as to lead themselves and others to take an impure and profane liberty in sinning. But the grace of God has appeared for a far different purpose, even that, denying ungodliness and worldly lusts, we may live soberly, righteously, and godly in this world. Let us, then, know that nothing is more pestilential than men of this kind, who from the grace of Christ take a cloak to indulge in lasciviousness.
Because we teach that salvation is obtained through God’s mercy alone, the Papists accuse us of this crime. But why should we use words to refute their effrontery, since we everywhere urge repentance, the fear of God, and newness of life, and since they themselves not only corrupt the whole world with the worst examples, but also by their ungodly teaching take away from the world true holiness and the pure worship of God? Though I rather think, that those of whom Jude speaks, were like the libertines of our time, as it will be more evident from what follows.
The only Lord God, or, God who alone is Lord. Some old copies have, “Christ, who alone is God and Lord.” And, indeed, in the Second Epistle of Peter, Christ alone is mentioned, and there he is called Lord. But He means that Christ is denied, when they who had been redeemed by his blood, become again the vassals of the Devil, and thus render void as far as they can that incomparable price. That Christ, then, may retain us as his peculiar treasure, we must remember that he died and rose again for us, that he might have dominion over our life and death.