Judas 1:1,2
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(1, 2) Address and greeting.
(1) Jude. — As to the Jade who here addresses us see Introduction, I.
The servant of Jesus Christ. — Better, a servant of Jesus Christ. There is nothing to show that these words indicate an evangelist, although it is more than probable that he was one: his writing this Epistle is evidence of the fact. The words may have a side reference to the ungodly men against whom he writes, who are not “servants of Jesus Christ.” As he does not say that he is an Apostle, the inference is that he is not one. Contrast Romanos 1:1 (where see Note on “servant”); 1 Coríntios 1:1; 2 Coríntios 1:1; Gálatas 1:1; Efésios 1:1; Colossenses 1:1; 1 Timóteo 1:1; 2 Timóteo 1:1; 1 Pedro 1:1 (where “Apostle” is used without “servant”); and Tito 1:1; 2 Pedro 1:1 (where “Apostle” is added to “servant”). Excepting St. John, whose characteristic reserve accounts for it, Apostles proclaim themselves to be such in stating their credentials. Hebrews and the Epistle of St. James must be set aside as doubtful, or be admitted as illustrations of the rule. Filipenses 1:1; 1 Tessalonicenses 1:1; and 2 Tessalonicenses 1:1 are not exceptions: St. Paul is there combined with others who are not Apostles. The same may be said of Filemom 1:1. Moreover, there St. Paul naturally avoids stating credentials: he wishes to appeal to Philemon’s affection (Filemom 1:8), not to his own authority.
And brother of James. — This is added not merely to explain who he is, but his claim to be heard. It is almost incredible that an Apostle should have urged such a claim, and yet not have stated the much higher claim of his own office: the inference again is that the writer is not an Apostle. Only one James can be meant. After the death of James the brother of John, only one James appears in the Acts (Atos 12:17; Atos 15:13; Atos 21:18) — James the Just, brother of our Lord (Mateus 13:15), and first Bishop of Jerusalem. (See Introduction, I.) The brother of so saintly a man, one of the “pillars” of the Church (Gálatas 2:9), and holding so high an office, might claim the attention of Christians.
To them that are sanctified. — A reading of very great authority compels us to substitute beloved for “sanctified”; and the whole should probably run thus: to those who are called, beloved in God the Father, and preserved for Jesus Christ. Some prefer to take “in God the Father” with both participles: beloved, and preserved for Jesus Christ, in God the Father. The love is such as has existed from the beginning and still continues.
Here, in the first verse, we have a couple of triplets: a three-fold designation of the writer himself, as “Jude, the servant of Jesus Christ, and brother of James,” and a three-fold designation of his readers, as “called, beloved, preserved.” In the next verse we have another triplet.
By God the Father. — Better, in God the Father. He is the sphere in which the love is displayed: it is in God that Christians love and are loved. The expression, “beloved in God,” is unique in the New Testament. St. Paul sometimes writes “God our Father” (Romanos 1:7; 1 Coríntios 1:3, et al.), and at first this was the more common expression; sometimes “God the Father” (Gálatas 1:1; Gálatas 1:3, et al.).
And preserved in Jesus Christ. — Better, preserved for Jesus Christ: i.e., preserved to be His in His kingdom. This preservation has gone on from the first, and continues (João 17:2; João 17:12; João 17:24).
Called. — The word is used, in St. Paul’s sense, for all Christians — all who have been called to a knowledge of God and of the gospel. (Comp. Romanos 1:7; and see Note on 1 Coríntios 1:24.)
(2) Mercy unto you, and peace, and love. — Another triplet, which possibly looks back to the one just preceding: called by God’s mercy, preserved in peace, beloved in love. The addition “and love” is peculiar to this Epistle. “Mercy” and “peace” occur in the opening greetings of 1 and 2 Timothy, Titus, and 2 John. The three are in logical order here: mercy from God to man; hence peace between God and man; hence love of all towards all.
Be multiplied. — By God. The word, as used in salutations, is peculiar to 1 and 2 Peter, and Jude.