Judas 1:3,4

(3, 4) The purpose and occasion of the Letter.
(3) Beloved. — “Very unusual at the beginning of an Epistle; Judas 1:2, is the only other example It indicates, possibly, the writer’s wish to be brief and get to his subject at once; and, as his subject is a very unpleasing one, he hastens to assure his readers of affection for them, to prevent his strong language from offending them.

When I gave all diligence. — Better, in giving all diligence: i.e., in having it much at heart. Wiclif and Rheims are nearly right. The expression is unique in the New Testament — 2 Pedro 1:5 is similar, but the Greek for “giving” differs in verb and tense from the word used here.

Of the common salvation. — The best MSS. insert “our” — of our common salvation: i.e., of those things which pertain to the salvation of us all. (Comp. Tito 1:4.) Some would take these words after “it was needful for me to write unto you.” The Authorised version is better.

It was needful for me to write unto you. — Better, I found it necessary to write at once to you, St. Jude had intended to write on general grounds; then the circumstances stated in Judas 1:4 made him write immediately for the special purpose of warning them against a pressing danger. The “at once” comes from the tense, which is present in the first clause, aorist in the second. That St. Jude had intended to write a longer letter is pure conjecture, for which there is no evidence.

Contend for. — The word is a graphic one, implying standing over a thing to fight in its defence. You must fight as well as build (Neemias 4:16; Neemias 4:18).

The faith — i.e., that which is believed by Christians: not the expression of the doctrine, nor the holding of it, but the substance of it.

Once delivered. — Rather, once for all delivered. No change in it is possible. (Comp. Gálatas 1:8.) By “the saints” are meant all Christians; comp. Atos 9:13 (where see Note), Atos 9:32; Atos 9:41. The word is used advisedly here, in marked contrast to the libertines now to be denounced.

(4) Certain men crept in unawares — viz., into the Church. The “certain” shows that these men are a decided minority, and has a tinge of depreciation, as in Gálatas 2:12. “Crept in unawares” is analogous to “unawares brought in, who came in privily” (Gálatas 2:4, where see Note), and to “privily bring in (2 Pedro 2:1). It is this insidious invasion which constitutes the necessity for writing stated in Judas 1:3. Unfaithful Christians are sometimes regarded as an emergence from within, rather than an invasion from without (1 João 2:19).

Close similarity to 2 Peter begins here and continues down to Judas 1:18; the Notes on the parallel passages in 2 Pedro 2 should be compared throughout. In this Epistle the first three and last seven verses are the only portions not intimately related to 2 Peter.

Who were before of old ordained to this condemnation. — Literally, who have been of old written down beforehand for this sentence; or, perhaps, “written up”; for the metaphor may come from the practice of posting up the names of those who had to appear in court for trial. The text is a favourite one with Calvinists; but it gives no countenance to extreme predestination views. “Of old” cannot refer to the eternal purposes of God, but to something in history. On the other hand, it is doubtful whether it can refer to the recent warnings of St. Paul and St. Peter that false teachers should arise: otherwise one would be tempted to refer it to 2 Pedro 2 Something more remote from the writer’s own day seems to be required: either the Old Testament prophets, or the Book of Enoch, quoted below. The Greek word here rendered “before ordained” is in Romanos 15:4 rendered “written aforetime.” (Comp. Efésios 3:3.)

To this condemnation. — Literally, to this sentence, or judgment; but the context shows that the judgment is an adverse one. “This condemnation,” viz., the one stated in the denunciations which follow, and illustrated by the fate of those mentioned in Judas 1:5. Note the three-fold description of the men thus written down for judgment: they are ungodly; they pervert God’s grace; they deny Christ.

Turning the grace of our God into lasciviousness. — Turning Christian liberty into unchristian license. “Our God,” not theirs; they are “without God in the world.” “Wantonness” would be better than “lasciviousness” here, as in 2 Pedro 2:18. The Greek word expresses license generally, not merely sins of impurity.

Denying the only Lord God, and our Lord Jesus Christ. — Rather, denying the only Master, and our Lord Jesus Christ. “God” is an addition to the original text, and must be omitted. “Lord” represents two words in the Greek quite different one from the other. The Genevan version is right all but the insertion of “God;” the Rhemish quite right — having “Dominator,” however, for “Master.” We are once more in doubt whether one or two Persons of the Trinity are mentioned here. (Comp. 2 Pedro 1:1.) Certainly 2 Pedro 2:1 countenances our taking “the only Master” as meaning Christ; and the fact that the article is not repeated with “Lord” is in favour of only one Person being meant. But Lucas 2:29; Atos 4:24; Apocalipse 6:10 countenance our understanding these words as meaning the Father; and the absence of the article before “Lord” is not conclusive. The insertion of “God” is, perhaps, a gloss to insist on this latter interpretation. If it be right, the clause is closely parallel to 1 João 2:22 : “He is Antichrist that denieth the Father and the Son.” Note the emphatic insertion of “our” once more: they will not have Him for their Lord; His divine authority was precisely what they denied.