Judas 1:24,25
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(24, 25) Concluding Doxology.
(24) Now unto him that is able. — Comp. the conclusion Romanos 16:25. It would be rash to infer from the similarity that St. Jude must have known the Epistle to the Romans; although there is nothing incredible in the supposition that he was acquainted with it. The Epistle had been in circulation probably for some ten years before St. Jude wrote. Doxologies no doubt became elastic formulas almost from the first.
To keep you from falling. — Better, to keep you unfallen. From his own warnings, denunciations, and exhortations, which have been severe and sombre throughout, St. Jude turns in joyous, exulting confidence to Him who alone can make them effectual. “Keep you,” or, guard you: not the more general word translated “preserved” in Judas 1:1, but another more in harmony with the present context, as indicating protection against the great perils just pointed out. A reading of much authority has “them” for “you” — to keep them unfallen. If it be correct, it may be explained as being in thought, though not in form, addressed to God, so that those to whom he is writing are spoken of in the third person.
Before the presence of his glory. — The glory that shall be revealed at the day of judgment. The meaning is, “Who can bring it to pass that you stand blameless before the judgment-seat” (Colossenses 1:22; 1 Tessalonicenses 3:13).
(25) To the only wise God our Saviour. — The coupling of “Saviour” with “God” is common in the Pastoral Epistles (1 Timóteo 1:1; 1 Timóteo 2:3; Tito 1:3; Tito 2:10; Tito 3:4). “Wise” must be omitted as wanting in authority. (See Note on Romanos 16:27.) Doxologies became well-known forms with many variations: changes to something more familiar to the copyist might easily be made in transcribing.
After “Saviour” must be inserted, on the highest MS. authority, “through Jesus Christ our Lord.” Wiclif and the Rhemish have the missing clause.
Glory and majesty, dominion and power. Omit the first “and.” “Glory” and “dominion” are frequent in the New Testament doxologies: the Greek words represented by “majesty” and “power” occur here only. After “power” we must supply, on overwhelming authority, “before all time.” Consequently “is” may be substituted for “be” before “glory;” but no verb is needed.
Both now and ever. — Better, and now and to all the ages; so that the whole will run thus: To the only God our Saviour, through Jesus Christ our Lord, glory, majesty, dominion, and power, before all time, and now, and to all the ages. Thus we have a most comprehensive phrase for eternity — before time, time, after time — and thus the three-fold arrangement runs through to the very end.
Amen. — Common ending of a doxology. (Romanos 1:25; 1 Pedro 4:11; 2 Pedro 3:18.) These ungodly men may “despise dominion, and speak evil of dignities,” may utter “great swelling words” about their own knowledge and liberty, and scoff at those who walk not with them; but still, ages before they were born, and ages after they have ceased to be, glory, majesty, dominion, and power belong to Him who saves us, and would save even them, through Jesus Christ our Lord.