Jude 1:1-2

THE ENEMIES OF THE CHRISTIAN FAITH

CRITICAL AND EXEGETICAL NOTES

Jude 1:1. The servant.—Better, “a servant.” As he does not call himself an apostle, we cannot, without adequate reason assigned, identify him with the apostle Judas. Brother of James.—Which James is uncertain. Probably the James who wrote the epistle. Perhaps he wished, by this indication, to distinguish himself from others, like Judas, not Iscariot (John 14:22, Luke 6:16); the Lebbæus or Thaddeus of Matthew 10:3; Judas, surnamed Barsabas (Acts 15:22), and others. Perhaps Jude claimed authority as the brother of one so honoured as James the Just. Sanctified.—Perhaps “beloved” is the better reading. If “sanctified” is kept, the idea in the word must be “separated”; not “made holy.” To Jude the Christian disciples are

(1) designated or separated in the Father’s love, and
(2) preserved until the time when they could be
(3) called in Christ Jesus. It was a favourite thought of the early teachers that the disciples were chosen, separated, and preserved by God, before their conscious life of discipleship began, in the personal call of the Lord Jesus.

Jude 1:2. Mercy, peace, love.—Compare 1 Peter 1:2; 2 Peter 1:2. Sometimes “grace” is used for “mercy.” All three may be taken as Divine bestowments. Love as the Divine personal affection, finding ever gracious expression. Or the three may be regarded as in logical order; mercy from God to man; hence peace between God and man; hence love of all towards all. Be multiplied.—πληθυνθείν, peculiar, in salutation, to Jude 1:1 and 2 Peter.

MAIN HOMILETICS OF THE PARAGRAPH.— Jude 1:1

True Believers.—The salutation slightly differs from those of the epistles generally, but in the main both the disposition and the expressions of the writer are of the usual apostolic form. Compare 1 Corinthians 1:2, ἡγιασμένοις ἐν Χριστῷ. Manuscripts A, B, seven cursives, Vulgate, Syriac, Coptic, and some others have ἠγαπημένοις, which also both Lachman and Tischendorf have adopted. Having weighed all the arguments, we do not see a sufficient reason for the alteration. Besides, the appellation ἡγιασμένοι is more distinguishing when the Church is regarded in relation to the world. Jude was writing to the dispersed Christian Jews, who kept themselves separate from the world. With this the meaning of τετηρημένοις agrees. It was difficult for them, being few and poor, to preserve that degree of independent life which their profession of Christ demanded; by the power and grace of God they were enabled to do so. In the Syriac version we have the addition, “To the Gentiles who are called, beloved of God the Father,” etc. Evidently this cannot be a part of the text, although a very good exposition of it, inasmuch as possibly this apostle intended the epistle for the edification of the Gentile converts as well as the Jewish Christians. The terms ἔλεος, εἰρήνη and ἀγάπη are as comprehensive as any, if not more so, which the other apostles have used. In both his epistles St. Peter only use grace and peace. This also proves that St. Jude was not a slavish copyist or imitator of St. Peter. A very profitable introduction might be worked out from the thought that the apostles regarded their own cordial feelings towards, and their fervent prayers for, those to whom they wrote, and whom they hoped to influence by their writings, of primary importance. To the Christian teacher it is of the utmost importance to stand in the best possible relations to those whom he intends to benefit.

I. Characteristics of the true believers.—There are three, and they include all which pertain to godliness.

1. A Divine act in the soul. The idea of consecration is here intended. But we cannot be acceptable to God without the impartation of purity. When we are set apart for the service and glory of Christ, it must be after the washing of regeneration. Sanctification implies the twofold operation of partaking of the Divine nature and being set apart for the Master’s use.

2. Divine guardianship over the soul. The idea of preservation here is limited to the faith of believers. They were preserved in the holy state which we have before mentioned. We are preserved in the matter of possession—what God has given us, and in the matter of condition—what God has made us.

3. Divine leadership before the soul. This is the call to service, activity, and suffering. Whatever we have to do or suffer, there is a voice which calls us thereto.

II. The blessings of true believers.—The apostolic prayer is that the threefold condition before described might be sustained by a triple stream of goodness.

1. God’s mercy to maintain their purity. The very idea of weakness and imperfection is here implied. By the constant supply of grace the saints are kept from falling.

2. God’s peace to maintain their preservation. Commotion, strife, perturbation of soul invariably lead to loss and disaster. The godly are safe in tumults because the peace of God rules in their heart.

3. God’s love to inspire their life. To work and die for the Saviour, there is only one incentive—the love of Jesus in the breast. There are other considerations, but this is the mainspring.—W. P.