Jude 1:20–1:21

Jude 20-25 20. But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, 20. Vos autem dilecti, sanctissim? vestr? fidei vosmet superstruentes, in Spiritu Sancti precantes, 21. Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 21. Vosmet in charitate servate, expectantes misericordiam Domini nostri Jesu Christi in vitam eternam. 22. And of some have compassion, making a difference. 22. Et hos quidem miseramini, dijudicantes; 23. And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh. 23. Illos ver? per timorem servate, ex incendio rapientes, odio prosquentes etiam maculatam a' carne tunicam. 24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, 24. Ei autem qui servare potest vos (vel, eos) ? peccato immunes, et statuere in conspectu gloriae suae reprehensibiles cum exultatione, 25. To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen. 25. Soli sapienti Deo, Servatori nostro, gloria et magnificentia et perium et potestas, nunc, et in omnia secula. Amen. 20. But ye, beloved. He shews the manner in which they could overcome all the devices of Satan, that is, by having love connected with faith, and by standing on their guard as it were in their watch-tower, until the coming of Christ. But as he uses often and thickly his metaphors, so he has here a way of speaking peculiar to himself, which must be briefly noticed. He bids them first to build themselves on faith; by which he means, that the foundation of faith ought to be retained, but that the first instruction is not sufficient, except they who have been already grounded on true faith, went on continually towards perfection. He calls their faith most holy, in order that they might wholly rely on it, and that, leaning on its firmness, they might never vacillate. But since the whole perfection of man consists in faith, it may seem strange that he bids them to build upon it another building, as though faith were only a commencement to man. This difficulty is removed by the Apostle in the words which follow, when he adds, that men build on faith when love is added; except, perhaps, some one may prefer to take this meaning, that men build on faith, as far as they make proficiency in it, and doubtless the daily progress of faith is such, that itself rises up as a building. [202] Thus the Apostle teaches us, that in order to increase in faith, we must be instant in prayer and maintain our calling by love. Praying in the Holy Ghost. The way of persevering is, when we are endued with the power of God. Hence whenever the question is respecting the constancy of faith, we must flee to prayer. And as we commonly pray in a formal manner, he adds, In the Spirit; as though he had said, that such is our sloth, and that such is the coldness of our flesh, that no one can pray aright except he be roused by the Spirit of God; and that we are also so inclined to diffidence and trembling, that no one dares to call God his Father, except through the teaching of the same Spirit; for from him is solicitude, from him is ardor and vehemence, from him is alacrity, from him is confidence in obtaining what we ask; in short, from him are those unutterable groanings mentioned by Paul ( Romans 8:26 .) It is not, then, without reason that Jude teaches us, that no one can pray as he ought without having the Spirit as his guide. 21. Keep yourselves in the love of God. He has made love as it were the guardian and the ruler of our life; not that he might set it in opposition to the grace of God, but that it is the right course of our calling, when we make progress in love. But as many things entice us to apostasy, so that it is difficult to keep us faithful to God to the end, he calls the attention of the faithful to the last day. For the hope of that alone ought to sustain us, so that we may at no time despond; otherwise we must necessarily fail every moment. But it ought to be noticed that he would not have us to hope for eternal life, except through the mercy of Christ: for he will in such a manner be our judge, as to have no other rule in judging us than that gratuitous benefit of redemption obtained by himself. 22. And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. [203] This is the difference which he mentions. The participle diakrinomenoi, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot he saved. Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, "Rebuke the judged," (Arguite dijudicatos.) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation. 23. Hating even the garment. This passage, which otherwise would appear obscure, will have no difficulty in it, when the metaphor is rightly explained. He would have the faithful not only to beware of contact with vices, but that no contagion might reach them, he reminds them that everything that borders on vices and is near to them ought to be avoided: as, when we speak of lasciviousness, we say that all excitements to lusts ought to be removed. The passage will also become clearer, when the whole sentence is filled up, that is, that we should hate not only the flesh, but also the garment, which, by a contact with it, is infected. The particle kai even serves to give greater emphasis. He, then, does not allow evil be cherished by indulgence, so that he bids all preparations and all accessories, as they say, to be cut off. 24 Now unto him that is able to keep you. He closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them. [204] Some copies have "them" instead of "you." If we receive this reading, the sense will be, "It is, indeed, your duty to endeavor to save them; but it is God alone who can do this" However, the other reading is what I prefer; in which there is an allusion to the preceding verse; for after having exhorted the faithful to save what was perishing, that they might understand that all their efforts would be vain except God worked with them, he testifies that they could not be otherwise saved than through the power of God. In the latter clause there is indeed a different verb, phulaxai, which means to guard; so the allusion is to a remoter clause, when he said, Keep yourselves END OF THE EPISTLE OF JUDE Footnotes: [202] It is better to take "faith" here metonymically for the word or doctrine of faith, the gospel; and the sense would be more evident, were we to render heautous, "one another," as it means in 1 Thessalonians 5:13 20. "But ye, beloved, building one another on your most holy faith, (on the most holy doctrine which you believe,) praying by the 21. Holy Spirit, keep one another in love to God, waiting for the mercy of our Lord Jesus Christ to eternal life. And on some, indeed, have compassion, making a difference; but others save with fear," etc. The whole passage would read thus better, when their duty towards one another is specifically pointed out. -- Ed. [203] Though most agree that by "fear" here is meant terror, that is, that the persons referred to are to be terrified by the judgment which awaited them; yet what follows seems favorable to another view, that fear means the care and caution with which they were to be treated; for the act of saving them is compared to that of a man snatching anything from the fire, in doing which he must be careful lest he himself should be burnt; and then the other comparison, that of a man shunning an infected garment lest he should catch the contagion, favors the same view. Hence our version seems right -- "with fear." -- Ed. [204] The doxology is as follows, -- "To the only wise God (or, to the wise God alone) our Savior, be glory and greatness, might and dominion, both now and through all ages." "Dominion" (exousia) is the right to govern, imperial authority or power; "might" (kratos) is strength to effect his purpose, omnipotence; "greatness" (megalosune) comprises knowledge, wisdom, holiness, and everything that constitutes what is really great and magnificent; and (doxa) is the result of all these things which belong to God; all terminate in his glory. The ultimate issue is first mentioned, then the things which lead to it. It is by acknowledging his sovereign power, his capacity to exercise that power -- his omnipotence, and his greatness in everything that constitutes greatness, that we give him the glory, the honor, and the praise due to his name. -- Ed.

But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,

But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, Building up — By holy conference, a singular help, a most needful but too much neglected duty. Praying in the Holy Ghost — Whose creature fervent prayer is.

Building up yourselves; he compares them to a house, which is to be built up, whereof faith is the foundation: the same metaphor is used, 1 Corinthians 4:9 Ephesians 2:20-22 1 Peter 2:5 . Most holy; so he calls faith, as being the means of purifying their hearts, and working holiness in them; and in opposition to the false faith of the heretics he warns them against, which did consist with so much impurity. Faith; this may be understood either: 1. Of the grace of faith; and then that is compared to the foundation, as being the first and principal grace in a Christian, and of greatest necessity and use; and then they are here bid to build themselves up in other graces which follow upon faith, as 2 Peter 1:5 . Or: 2. Of the doctrine of faith, that on which their faith itself is founded; and then the meaning is, that they should not rest satisfied in what measure of faith they had already attained, but still be improving it, and making further progress in it, not only hold fast the truth of the gospel, the right foundation on which they had begun to be built, but get themselves, by the due study and meditation of the word, more and more confirmed in the belief of it. Praying in the Holy Ghost; i.e. by the assistance of the Spirit, who teacheth what to pray for, and how; from whom faith, fervency, and all praying graces do proceed. Romans 8:26 ,27 : The Spirit maketh intercession (prays) in us, to note the excitations of his grace; here we are said to pray in the Holy Ghost, to note the concurrence of our faculties.

But ye, beloved,.... See Gill on , building up yourselves on your most holy faith; some copies, and the Complutensian edition, read, "our most holy faith"; meaning the doctrine of faith in all its branches, which is holy, a most holy doctrine; which displays the holiness of God, and is a means of beginning and increasing internal holiness in the saints, and of encouraging and exciting them to external holiness of life and conversation: this phrase, , "holy faith", is in use with the Jews (k): and it becomes the saints to build up one another upon this; the doctrine of faith, is a foundation to build upon, particularly what regards the person, offices, and grace of Christ, and is itself of an edifying nature; and they should not content themselves with their present knowledge of it, but seek for an improvement in it; and though they were passive when first built on Christ and his doctrines, and though ministers are greatly instruments in building of them up more and more; yet they are capable of building up themselves, and one another, by attending on the ministry of the word, and by private conversation, with each other, and particularly by praying in the Holy Ghost; which is a special means of increase and establishment in the doctrine of faith; the Holy Ghost is the author and enditer of prayer, and an assister in it; without him saints cannot call God their Father, nor pray with faith and fervency, or with freedom and liberty, (k) Zohar in Gen. fol. 47. 4.

Sensual men separate from Christ, and his church, and join themselves to the devil, the world, and the flesh, by ungodly and sinful practices. That is infinitely worse than to separate from any branch of the visible church on account of opinions, or modes and circumstances of outward government or worship. Sensual men have not the spirit of holiness, which whoever has not, does not belong to Christ. The grace of faith is most holy, as it works by love, purifies the heart, and overcomes the world, by which it is distinguished from a false and dead faith. Our prayers are most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with faith, fervency, and earnestness; this is praying in the Holy Ghost. And a believing expectation of eternal life will arm us against the snares of sin: lively faith in this blessed hope will help us to mortify our lusts. We must watch over one another; faithfully, yet prudently reprove each other, and set a good example to all about us. This must be done with compassion, making a difference between the weak and the wilful. Some we must treat with tenderness. Others save with fear; urging the terrors of the Lord. All endeavours must be joined with decided abhorrence of crimes, and care be taken to avoid whatever led to, or was connected with fellowship with them, in works of darkness, keeping far from what is, or appears to be evil.

20. Resuming Jude 17. building up yourselves—the opposite to the "separate themselves" (Jude 19): as "in the Holy Ghost" is opposed to "having not the Spirit." on—as on a foundation. Building on THE FAITH is equivalent to building on Christ, the object of faith. praying in the Holy Ghost—(Ro 8:26; Eph 6:18). The Holy Spirit teaches what we are to pray for, and how. None can pray aright save by being in the Spirit, that is, in the element of His influence. Chrysostom states that, among the charisms bestowed at the beginning of the New Testament dispensation, was the gift of prayer, bestowed on someone who prayed in the name of the rest, and taught others to pray. Moreover, their prayers so conceived and often used, were received and preserved among Christians, and out of them forms of prayer were framed. Such is the origin of liturgies [Hammond].

But ye, beloved, building up yourselves on your most holy faith - Compare the notes at Jde 1:3. On the word "building," see the 1 Corinthians 3:9-10 notes; Ephesians 2:20 note. It is said here that they were to "build up themselves;" that is, they were to act as moral and responsible agents in this, or were to put forth their own proper exertions to do it. Dependent, as we are, and as all persons with correct views will feel themselves to be, yet it is proper to endeavor to do the work of religion as if we had ample power of ourselves. See the notes at Philippians 2:12 . The phrase "most holy faith" here refers to the system of religion which was founded on faith; and the meaning is, that they should seek to establish themselves most firmly in the belief of the doctrines, and in the practice of the duties of that system of religion. Praying in the Holy Ghost - See the notes at Ephesians 6:18 .

Jude KEEPING OURSELVES IN THE LOVE OF GOD Jude 1:20-21 . Jude has been, in all the former part of the letter, pouring out a fiery torrent of vehement indignation and denunciation against ‘certain men’ who had ‘crept’ into the Church, and were spreading gross immorality there. He does not speak of them so much as heretics in belief, but rather as evil-doers in practice; and after the thunderings and lightning, he turns from them with a kind of sigh of relief in this emphatic, ‘But, ye! beloved.’ The storm ends in gentle rain; and he tells the brethren who are yet faithful how they are to comport themselves in the presence of prevalent corruption, and where is their security and their peace. You will observe that in my text there is embedded, in the middle of it, a direct precept: ‘Keep yourselves in the love of God’; and that that is encircled by three clauses, like each other in structure, and unlike it- ‘building, ‘‘praying,’ ‘looking.’ The great diamond is surrounded by a ring of lesser jewels. Why did Jude put two of these similar clauses in front of his direct precept, and one of them behind it? I think because the two that precede indicate the ways by which the precept can be kept, and the one that follows indicates the accompaniment or issue of obedience to the precept. If that be the reason for the structure of my text, it suggests also to us the course which we had best pursue in the exposition of it. I. So we hare, to begin with, the great direct precept for the Christian life. ‘Keep yourselves in the love of God.’ Now I need not spend a moment in showing that ‘ the love of God’ here means, not ours to Him, but His to us. It is that in which, as in some charmed circle, we are to keep ourselves. Now that injunction at once raises the question of the possibility of Christian men being out of the love of God, straying away from their home, and getting out into the open. Of course there is a sense in which His ‘tender mercies are over all His works.’ Just as the sky embraces all the stars and the earth within its blue round, so that love of God encompasses every creature; and no man can stray so far away as that, in one profound sense, he gets beyond its pale. For no man can ever make God cease to love him. But whilst that is quite true, on the other side it is equally true that contrariety of will and continuance in evil deeds do so alter a man’s relation to the love of God as that he is absolutely incapable of receiving its sweetest and most select manifestations, and can only be hurt by the incidence of its beams. The sun gives life to many creatures, but it slays some. There are crawling things that live beneath a stone, and when you turn it up and let the arrows of the sunbeams smite down upon them, they squirm and die. It is possible for a man so to set himself in antagonism to that great Light as that the Light shall hurt and not bless and soothe. It is also possible for a Christian man to step out of the charmed circle, in the sense that he becomes all unconscious of that Light. Then to him it comes to the same thing that the love shall be non-existent, and that it shall be unperceived. If I choose to make my abode on the northern side of the mountain, my thermometer may be standing at ‘ freezing,’ and I may be shivering in all my limbs on Midsummer Day at noontide. And so it is possible for us Christian people to stray away out from that gracious abode, to pass from the illuminated disc into the black shadow; and though nothing is ‘ hid from the heat thereof,’ yet we may derive no warmth and no enlightening from the all-pervading beams. We have to ‘keep ourselves in the love of God.’ Then that suggests the other more blessed possibility, that amidst all the distractions of daily duties, and the solicitations of carking cares, and the oppression of heavy sorrows, it is possible for us to keep ourselves perpetually in the conscious enjoyment of the love of God. I need not say how this ideal of the Christian life may be indefinitely approximated to in our daily experiences; nor need I dwell upon the sad contrast between this ideal unbrokenness of conscious sunning ourselves in the love of God, and the reality of the lives that most of us live. But, brethren, if we more fully believed that we can keep up, amidst all the dust and struggle of the arena, the calm sweet sense of God’s love, our lives would be different. Nightingales will sing in a dusty copse by the roadside, however loud the noise of traffic may be upon the highway. And we may have, all through our lives, that song, unbroken and melodious. That sub-consciousness underlying our daily work, ‘like some sweet beguiling melody, so sweet, we know not we are listening to it,’ may be ever present with each of us in our daily work, like some ‘hidden brook in the leafy month of June,’ that murmurs beneath the foliage, and yet is audible through all the wood. And what a peaceful, restful life ours would be, if we could thus be like John, leaning on the Master’s bosom. We might have a secret fortress into the central chamber of which we could go, whither no sound of the war in the plains could ever penetrate. We might, like some dwellers in a mountainous island, take refuge in a central glen, buried deep amongst the hills, where there would be no sound of tempest, though the winds were fighting on the surface of the sea, and the spindrift was flying before them. It is possible to ‘keep ourselves in the love of God.’ And if we keep in that fortress we are safe. If we go beyond its walls we are sure to be picked off by the well-aimed shots of the enemy. So, then, that is the central commandment for the Christian life. II. Now let me turn to consider the methods by which we can thus keep ourselves in the love of God. These are two: one mainly bearing on the outward, the other on the inward, life. By ‘ building up yourselves on your most holy faith’: that is the one. By ‘praying in the Holy Ghost’: that is the other. Let us look at these two. ‘Building up yourselves on your most holy faith.’ I suppose that ‘faith’ here is used in its ordinary sense. Some would rather prefer to take it in the latter, ecclesiastical sense, by which it means, not the act of belief, but the aggregate of the things believed.-’ Our most holy faith,’ as it is called by quotation-I think misquotation-of this passage. But I do not see that there is any necessity for that meaning. The words are perfectly intelligible in their ordinary meaning. What Jude says is just this: ‘Your trust in Jesus Christ has in it a tendency to produce holiness, and that is the foundation on which you are to build a great character. Build up yourselves on your most holy faith.’ For although it is not what the world’s ethics recognize, the Christian theory of morality is this, that it all rests upon trust in God manifested to us in Jesus Christ. Faith is the foundation of all supreme excellence and nobility and beauty of character; because, for one thing, it dethrones self, and enthrones God in our hearts; making Him our aim and our law and our supreme good; and because, for another thing, our trust brings us into direct union with Him, so that we receive from Him the power thus to build up a character. Faith is the foundation. Ay! but faith is only the foundation. It is ‘the potentiality of wealth,’ but it is not the reality. ‘All things are possible to him that believeth’; but all things are not actual except on conditions. A man may have faith, as a great many professing Christians have it, only as a ‘fire-escape,’ a means of getting away from hell, or have it only as a band that is stretched out to grasp certain initial blessings of the spiritual life. But that is not its full glory nor its real aspect. It is meant to be the beginning in us of ‘all things that are lovely and of good report.’ What would you think of a man that carefully put in the foundations for a house, and had all his building materials on the ground, and let them lie there? And that is what a great many of you Christian people do, who ‘ have fled for refuge,’ as you say,’ to the hope set before you in the Gospel’; and who have never wrought out your faith into noble deeds. Remember what the Apostle says, ‘Faith which worketh ‘; and worketh ‘by love.’ It is the foundation, but only the foundation. The work of building a noble character on that firm foundation is never-ending. ‘Tis a life-long task ‘ till the lump be leavened.’ The metaphor of growth by building suggests effort, and it suggests continuity; and it suggests slow, gradual rearing up, course upon course, stone by stone. Some of us have done nothing at it for a great many years. You will pass, sometimes, in our suburbs, a row of houses begun by some builder that has become bankrupt; and there are mouldering bricks and gaping empty places for the windows, and the rafters decaying, and stagnant water down in the holes that were meant for the cellars. That is like the kind of thing that hosts of people who call themselves Christians have built. ‘But ye, beloved, building up yourselves on your most holy faith . . . Keep yourselves in the love.’ Then the other way of building is suggested in the next clause, ‘praying in the Holy Ghost’-that is to say, prayer which is not mere utterance of my own petulant desires which a great deal of our ‘ prayer’ is, but which is breathed into us by that Divine Spirit that will brood over our chaos, and bring order out of confusion, and light and beauty out of darkness, and weltering sea:- ‘The prayers I make will then be sweet indeed, If Thou the Spirit give by which I pray.’ As Michael Angelo says, such prayer inspired and warmed by the influences of that Divine Spirit playing upon the dull flame of our desires, like air injected into a grate where the fire is half out, such prayers are our best help in building. For who is there that has honestly tried to build himself up ‘for a habitation of God but has felt that it must be ‘through a Spirit’ mightier than himself, who will overcome his weaknesses and arm him against temptation? No man who honestly endeavors to reform his character but is brought very soon to feel that he needs a higher help than his own. And perhaps some of us know how, when sore pressed by temptation, one petition for help brings a sudden gush of strength into us, and we feel that the enemy’s assault is weakened. Brethren, the best attitude for building is on our knees; and if, like Cromwell’s men in the fight, we go into the battle singing, ‘Let God arise, and scattered Let all His enemies be,’ we shall come out victorious. ‘Ye, beloved, building and praying, keep yourselves.’ III. Now, lastly, we have here in the final clause the fair prospect visible from our home, in the love of God. ‘Looking for the mercy of the Lord Jesus Christ unto eternal life.’ After all building and praying, we need ‘the mercy.’ Jude has been speaking in his letter about the destruction of evil-doers, when Christ the Judge shall come. And I suppose that that thought of final judgment is still in his mind, coloring the language of my text, and that it explains why he speaks here of ‘ the mercy of our Lord Jesus Christ’ instead of, as is usual in Scripture, the mercy of God.’ He is thinking of that last Day of Judgment and retribution, wherein Jesus Christ is to be the Judge of all men, saints as well as sinners, and therefore he speaks of mercy as bestowed by Him then on those who have ‘kept themselves in the love of God.’ Ah! we shall need it. The better we are the more we know how much wood, hay, stubble, we have built into our buildings; and the more we are conscious of that love of God as round us, the more we shall feel the unworthiness and imperfection of our response to it. The best of us, when we lie down to die, and the wisest of us, as we struggle on in life, realize most how all our good is stained and imperfect, and that after all efforts we have to cry ‘God be merciful to me a sinner.’ Not only so, but our outlook and confident expectation of that mercy day by day, and in its perfect form at least, depends upon our keeping ourselves ‘in the love of God.’ We have to go high up the hill before we can see far over the plain. Our home in that love commands a fair prospect. When we stray from it, we lose sight of the blue distance. Our hope of ‘the mercy of God unto eternal life’ varies with our present consciousness and experience of His love. That mercy leads on to eternal life. We get many of its manifestations and gifts here, but these are but the pale blossoms of a plant not in its native habitat, nor sunned by the sunshine which can draw forth all its fragrance and colour. We have to look forward for the adequate expression of the mercy of God to all that fullness of perfect blessedness for all our faculties, which is summed up in the one great word-’ life everlasting.’ So our hope ought to be as continuous as the manifestation of the mercy, and, like it, should last until the eternal life has come. All our gifts here are fragmentary and imperfect. Here we drink of brooks by the way. There we shall slake our thirst at the fountainhead. Here we are given ready money for the day’s expenses. There we shall be free of the treasure house, where lie the uncoined and uncounted masses of bullion, which God has laid up in store for them that fear Him. So, brethren, let us hope perfectly for the perfect manifestation of the mercy. Let us set ourselves to build up, however slowly, the fair fabric of a life and character which shall stand when the tempest levels all houses built upon the sand. Let us open our spirits to the entrance of that Spirit who helps the infirmities of our desires as well as of our efforts. Thus let us keep ourselves in the charmed circle of the love of God, that we may be safe as a garrison in its fortress, blessed as a babe on its mother’s breast. Jude’s words are but the echo of the tenderer words of his Master and ours, when He said, ‘As My Father hath loved Me, so have I loved you. Abide ye in My love. If ye keep My commandments ye shall abide in My love.’