4

against him a reviling accusation, but said,
The Lord rebuke thee.

10 (A, 100.) Yet these MEN revile those things which indeed they do not know. But what things they know naturally as animals void of reason, by these they destroy themselves.

11 Wo Is to them; for they have gone in the way of Cain, and have run far in the error of Balaam's hire, and have perished in the rebellion of Korah.4

12 These MEN are spots in your lovefeasts; when they feast with you, feeding themselves without fear. They are clouds without water, carried about of winds;6

JUDE.

Though that malicious spirit was clothed with no authority of office, he did not attempt to bring against him a reviling accusation, but mildly said, The Lord rebuke thee, Satan.

10 Yet these ungodly teachers, notwithstanding their pretensions to superior illumination and knowledge, revile laws and magistrates, whose origin and usefulness, indeed, they do not know. But the use of the members of their body, which they know only by instinct, as animals void of reason, by perverting these to gluttony, drunkenness, and lust, they destroy both their soul and their body.

thren by their false doctrine, they have followed Cain in the murder of his brother; and, by misrepresenting the oracles of God for the sake 11 Wo is their portion; for, in destroying the souls of their breof gain, they have run far in the error which Balaam followed for hire; and, on pretence of superior illumination, opposing the apostles of Christ, they shall perish, as the men who perished in the rebellion of Korah.

they feast with you, eating and drinking to excess, without any dread of the baneful consequences of their intemperance, or of the punish12 These ungodly teachers are a disgrace to your love-feasts; when ment which God will inflict upon gluttons and drunkards. They

transaction, which was given long ago by Ephraim the Syrian, (see
Lardner, Canon, iii. c. 21. p. 345, 346.) is now adopted by many.

3. Did not attempt to bring against him.]-In the common Eng-
lish translation it is durst not bring, as if Michael had been afraid
of the devil, which certainly is an improper idea. The translation
of oux Toxμn which I have given, is supported by Blackwall,
Sacr. Classics, vol. ii. p. 155.-Tillotson's remark (Posthum. Serm.
31.) on this verse, deserves a place here :-Michael's "duty restrain-
ed him, and probably his discretion too. As he durst not offend God
in doing a thing so much beneath the dignity and perfection of his
nature, so he could not but think that the devil would have been
too hard for him at railing, a thing to which, as the angels have no
disposition, so I believe they have no talent, no faculty at it:-the
cool consideration whereof should make all men, especially those
who call themselves divines, and especially in controversies about
religion, ashamed and afraid of this manner of disputing."

4. A reviling accusation.]— Κρισιν επενεγκείν βλασφημίας, liter ally, to bring against him a sentence of reviling;' a form of expression founded on this, that whoever reviles or speaks evil of another, doth in effect judge and condemn him. Doddridge thinks the translation might run, did not venture to pass a judgment upon his blasphemy,' but referred him to the judgment of God by saying, 'The Lord rebuke thee.' But this translation requires the addition of two words not in the text, and without any necessity. That author, in his note on the passage, saith, "If the angels do not rail even against the devil, how much less ought we against men in authority, even supposing them in some things to behave amiss? Wherefore, to do it when they behave well, must be a wickedness much more aggravated."

Ver. 10. What things they know naturally as animals void of reason, by these they destroy themselves.]-Here Jude insinuates, that these ungodly teachers, notwithstanding they made high pretensions to knowledge, had no knowledge, at least concerning the use of their body, but what they derived from natural instinct as brute animals: that they made their lusts the only rule of their actions; that they coupled with women promiscuously like the brute beasts; and that, instead of using the knowledge they derived from instinct rightly, they thereby destroyed both their soul and their body. In this passage the apostle strongly condemned the lascivious practices of the Nicolaitans, and of all the ungodly teachers who defended the promiscuous use of women; and confuted the argument taken from natural appetite, by which they vindicated their common whoredoms. If these teachers had had any true knowledge, they would have known, that reason is given to enable men to restrain the excesses of their natural appetites, and to lead them to the right use of the members of their body, as well as of the fa culties of their mind.

Ver. 11.-1. Wo is to them.]-The substantive verb wanting in this sentence may be taken either from the present of the indicative, or from the present of the optative mood. In the second way, OUR UTDI must be translated as in our Bible, Wo be to them,' and is a curse. But in the first way it should be translated as I have done, Wo is to them,' and is only a declaration of the misery which was to come on them. Accordingly the phrase is thus used by our Lord, Matt. xxiv. 19. Wo unto them who are with child, and to them who give suck in those days.' For certainly this is no wish of punishment, since to be with child, and to give suck in those days, was no crime. But it was a declaration of the misery which was coming on persons in that helpless condition. See Luke vi. 24. for another example of this use of cu

2. And have run far in the error of Balaam's hire.]-The word Sav, which I have translated have run far, literally signifies effusi sunt, vagantur, in allusion to the rnnning of liquors, which follow no certain course when they are poured out. The apostle's meaning is, They have gone far in the sin which Balaam committed for hire, when he counselled Balak to tempt the Israelites to commit fornication and idolatry. age, strongly actuated by Balaam's passion for riches, drew money from their disciples, by allowing them to indulge their lusts withThe ungodly teachers, in the first out restraint. Hence what is here called the error of Balaam's hire, is called, Rev. ii. 14. his doctrine; and 2 Pet. ii. 15. his way.

And the ungodly teachers are there said to have followed in it. See notes 1, 2. on that passage of Peter.

3. And have perished.]-Here, as in many passages of scripture, a thing is said to have happened, which was only to happen. This manner of expression was used to shew the absolute certainty of the thing spoken of. Have perished, therefore, means, shall certainly perish. See Ess. iv. 10. 2.

people.-By declaring that the ungodly teachers were to perish in
4. In the rebellion of Korah.]-Literally, avroya signifies con-
tradiction. But when princes and magistrates are contradicted, it
is rebellion. Wherefore avroya here may very properly be
translated rebellion; and Aov auTIXEY OFT, Rom. x. 21. a rebelling
the rebellion of Korah, Jude insinuated that these men, by opposing
the apostles of Christ, were guilty of a rebellion similar to that of
Korah and his companions, who opposed Moses and Aaron, on pre-
tence that they were no more commissioned by God, the one to be
a prince, and the other a priest, than the rest of the congregation,
who were all holy, Numb. xvi. 3. 13.-By comparing the ungodly
teachers to Cain, to Balaain, and to Korah, Jude hath represented
them as guilty of murder, covetousness, and ambition.

parallel passage, 2 Pet. ii. 13. the ungodly teachers are called
Ver. 12-1. These men are (dis) spots.]-The word eλ.
Sis properly signifies rocks in the sea, which, when they rise above
which hath macula.-Jude's meaning is, that the excesses which
its surface, appear like spots. For this reason, and because in the
the ungodly teachers were guilty of in their love-feasts, brought
GINIKO MOMs, spots, and causes of reproach, Beza hath trans.
lated the word ass, spots, in which he followed the Vulgate,
disgrace on the whole body of Christians.

about the meaning of this word. Some think Jude is speaking of
2. In your love-feasts.]-Ayas. Commentators are not agreed
the ancient love suppers, which Tertullian hath described, Apolog.
c. 39. and which do not seem to have been accompanied with the
eucharist.-Others think they were those suppers which the first
Christians ate previous to their eating the Lord's supper, and of
which St. Paul hath spoken, 1 Cor. xi. 21. But being afterwards
perverted to the purposes of carnal love by the ungodly teachers, 2
feasts or suppers, because the richer Christians brought in a
Pet. ii. 14. they were in time disused. The love suppers, however,
which Tertullian describes, were continued in the church to the
middle of the fourth century, when they were prohibited to be kept
in the churches.-As Benson observes, "they were called love-
variety of provisions to feed the poor, the fatherless, the widows,
and strangers, and ate with them to shew their love to them."

3. When they feast with you.]-For the meaning of evvivaxoupe-
vo, see 2 Pet. ii. 13. note 3.-In the common edition of the Greek
Testament, the word v is wanting. But several MSS. have it, for
which reason our translators have adopted it.

is emphatical, containing an allusion to the name given to the min-
isters of religion, both under the old and the new dispensation.
4. Feeding themselves without fear.]-IVOTAS. This word
ishment from God, or of disgrace from the world. I suppose Jude had
These were called us, shepherds or feeders, because their of-
fice was to feed the people with the spiritual food of true doctrine.
The false teachers, instead of feeding the people in that manner, fed
themselves with meat and drink to excess, without any fear of pun-
in his eye here, Ezek. xxxiv. 2. Wo be to the shepherds of Israel
that do feed themselves: Should not the shepherds feed the flocks?'
their time, will display itself in vivid colours when it is recollected,
5. They are clouds without water.]-The propriety of the compa-
presented by water, because sound doctrine beautifies and invigo-
rison by which Jude in this passage, and Peter, 2 Epist. ii. 17. have
shewed the emptiness and unprofitableness of the false teachers of
that in scripture good doctrine and sound knowledge are often re-
rates the mind, as effectually as rain, in the hot eastern climes, ren-
ders the earth verdant and fruitful. Deut. xxii. 2. 'My doctrine
shall drop as the rain,' &c.

6. Carried about of winds.]-False doctrine is compared to wind,
Eph. iv. 14. on account of its variableness. Having no foundation
in truth, it is changed as it suits the passions and interests of men.
The teachers of false doctrine, therefore, may fitly be compared to

are clouds without rain, which intercept the genial rays of the sun, and being carried about of winds, render men's habitations gloomy: (see 2 Pet. ii. 17.) They are withered autumnal trees without fruit, although they ought to produce the best: They have died twice; once in the Jewish, and a second time in the Christian vineyard; and are rooted out on that account.

13 They are as unstable in their doctrine, and as turbulent in their manners, as raging waves of the sea, so that they make their own shume apparent to all. Having renounced the true doctrines of the gospel, instead of being the lights of the world, they are wandering meteors, which are quickly to be extinguished in perpetual darkness. 14 Now Enoch, the seventh in descent from Adam, prophesied even concerning these ungodly teachers, when he foretold the destruction of the wicked at the general judgment, saying, Behold the Lord cometh, surrounded with his holy myriads of angels,

15 To pass sentence on all, and to make all the impious and profane among mankind sensible of all the impious actions which they have impiously committed, and of all the impious atheistical scoffing speeches which profane sinners have impiously uttered against Christ, as if he were an impostor who was justly punished with an ignominious death.

16 These ungodly teachers are murmurers against God, and complainers that their lot is not what they deserve, who gratify their own lusts to the utmost; and their mouth speaketh great swelling words in praise of themselves, as the only teachers who free men from the antediluvians. Though Enoch prophesied immediately to the wicked men of his own age, what he said concerning or to them, was intended for the wicked in every age.

1

the sake of gain.

7 But, beloved, remember ye the words which were before spoken by the apostles of our Lord Jesus Christ;'

18 That they said to you, that in the last time there would be scoffers, walking according to their own ungodly lusts.'

19 These be they who separate themselves from OTHERS; (fuxia) animal MEN,2 not having the Spirit.3

20 But ye, beloved, building (UTSS, 65. 1.) one another on your most holy faith,' AND praying ( Пvaria) by the Holy Spirit,2

JUDE.

shackles of superstition. They admire and praise persons, not for their good qualities, but for their riches, that they may get money from them for their flattery.

speeches of these deceivers, continually recollect the words which were 17 But, beloved, to prevent you from giving heed to the vain spoken prophetically by the apostles of our Lord Jesus Christ;

the destruction of the Jewish commonwealth, there would be scoffers 18 That they foretold to you, that in the last time, namely after in the church, who, ridiculing the strictness of the precepts of the gospel, would walk according to the impulses of their own impure lusts.

19 These be the teachers, who, opposing the apostles as void of the Spirit because they condemn their errors, separate themselves from the true disciples of Christ. But they are what they call us, mere animal men, who neither have the Spirit of God, nor the spirit of right reason.

building one another in knowledge and holiness on the foundation of your most holy faith, and praying in your public assemblies by 20 But ye, beloved, by conversation and mutual exhortation, the inspiration of the Holy Ghost, which the false teachers and their disciples cannot do,

4. They admire persons for the sake of gain.]-The false teach
ers of that age greatly admired the rich on account of their riches,
thereby feeding their vanity. They flattered them likewise with the
hope of salvation; and by so doing hardened them in their sins. In
short, they never opposed the will of their rich disciples in any
thing: And this servility they shewed towards the rich, merely to
draw money from them.

Ver. 17. Remember ye the words which were before spoken by
the apostles of our Lord Jesus Christ.J-In ver. 18. Jude cites the
words spoken by Peter in particular, concerning the coming of
scoffers in the last time. Yet Jude's exhortation being general, it
comprehends the words spoken by the other apostles concerning
the coming of false teachers: Such as Paul's words, 1 Tim. iv. 1-
5. 2 Tim. iii. and iv.: Nay, it comprehends the words spoken by Jude
himself in the preceding part of this epistle. For we have shewed,
Pref. sect. 2. that Jude was an apostle, and that he asserted his title
to that office by calling himself the brother of James. Dr. Symonds,
in his observations upon the expediency of revising the present
English version, &c. thinks this clause should be translated, 'Re-
member ye the words which were formerly spoken by the apostles.'
Ver. 18. That they said to you, that in the last time there would
be scoffers, walking according to their own ungodly lusts.-Though
it be allowed that Jude in this verse transcribed 2 Pet. iii. 3. it will
not follow, from his using Peter's words, that the two apostles wrote
of the same persons. Peter, in the passage quoted by Jude, evi-
dently speaks of scoffers who were to arise in the age in which
Christ was to come to judge mankind, and put an end to this mun-
dane system. For he represents them as ridiculing the promise of
Christ's coming, as a thing not likely to happen after being so long
delayed: Whereas Jude speaks of his scoffers as already come, ver.
4.; and the account which he gives of them is, that they perverted
the grace of God to lasciviousness; denied God and Christ; de-
spised government; reviled dignities; led most immoral lives; imi-
tated Cain and Balaam in their wickedness; and were to share in
the punishment of Korah: but said nothing of their scoffing at the
promise of Christ's coming; or indeed of their scoffing at any of the
doctrines or promises of the gospel. He calls them scoffers on ac-
count of their reviling dignities, and perhaps of their ridiculing those
precepts of the gospel which prohibited lasciviousness. If, however,
the reader is of opinion that Jude, like Peter, speaks of the scoffers
who are to arise about the end of the world, his exhortation to re-
member the words which Peter spake concerning them was highly
proper, because the recollection of Peter's prophecy would put the
faithful in every age on their guard against such false teachers as
might arise in any future period.

Ver. 19.-1. These be they who separate themselves from others;] -namely, on account of their pretended great illumination. In the common text it is amodioe.govTIS, who separate from. But many MSS. add the word ixurous, a reading which our translators have followed, and which is warranted by the Vulgate, where we find, Qui segregant semetipsos. I likewise have followed that reading, and have supplied the word others, because the preposition in SCOTES requires it.-From Rom. xvi. 17. it appears, that the heretical teachers very early began to set up separate assemblies for worship. See Rom. xvi. 17. note 2. Perhaps they founded their practice on Isa. lii. 11.

2. Animal men.]-Some are of opinion that by uxixo, animal men, the apostle means those who are governed by the lusts which properly belong to the animal part of the human nature, and who place their whole happiness in sensual enjoyments. Others, by animal men, understand those who in religion admit of nothing as true but what is consonant to their own preconceived opinions, and can be explained upon what they call the principles of reason. In this sense of the word uxxos veos is used 1 Cor. ii. 14. See note 1. there.-I think the apostle calls the false teachers animal men, because they were neither inspired by the Spirit of God, nor guided by right reason.

3. Not having the Spirit.]-The ungodly teachers boasted of having an illumination from the Spirit superior to that of the apostles, and that of the disciples of the apostles. And on this pretence they se parated themselves and their disciples from the others. But their

boasting was without foundation: these men were truly what they called others, mere animal men, not having the Spirit, either of God or of right reason.

Here faith is put for the objects of faith, namely, the doctrines, preVer. 20.-1. Building one another on your most holy faith.]all kinds, and to make men holy both in mind and body: Whereas cepts, and promises of the gospel. This faith the apostle terms sect, was a most unholy faith, as it encouraged men in all manner most holy, because its design and tendency is to discourage vice of the faith of the ungodly teachers, especially those of the Nicolaitan of licentiousness.

2. And praying by the Holy Spirit.]-From 1 Cor. xiv. 15. Heoσευξομαι τῳ Πνεύματι, I will pray with the Spirit, ψαλώ τω Πνευ HT, I will sing with the Spirit,' it appears that the spiritual men only because they would thereby keep themselves in the love of in the first age uttered prayers and psalms in their public assemblies by an immediate inspiration of the Holy Ghost. To this exercise of their spiritual gift Jude exhorted the faithful to whom he wrote, not they were not animal, but spiritual men: Whereas the ungodly God, and in the firm expectation of pardon from Christ, as mentioned in the subsequent verse, but because it was a clear proof that teachers being incapable of praying by inspiration, they were thereby demonstrated to be mere animal men, who had not the Spirit.

Although in this passage Jude speaks only of inspired prayer, it
example of all the good men whose history is recorded in the scrip-
is proper to observe, concerning prayer in general, That it is a duty
tures, but chiefly by the example of Christ, who often prayed, not
expressly enjoined by Christ himself, Luke xviii. 1. xxi. 36. and by
his apostles, 1 Thess. v. 17.: That it is recommended to us by the
pal part of the duty which, as the creatures of God, men owe to
lute dependence on him for their being, and every thing they enjoy:
only with his disciples, but by himself in secret: That it is a princi-
him, being an expression of the sense which they have of their abso-
That it is not enjoined for the purpose of informing God of our wishes
and wants, since our heavenly Father knoweth what things we have
need of before we ask him; neither is it enjoined for the purpose
of constraining God by our importunity to grant us our desires, but
for inspiring us with the love of virtue and the hatred of vice, in
order that God, agreeably to the laws of his moral government, may
grant our petitions. For if he interests himself at all in human
affairs, the virtuous man must be more the object of his love and
care than the vicious; and his government must be carried on in
such a manner as finally to promote such a person's happiness,
who therefore may ask of him the things necessary thereto, and
reasonably expect to obtain them.

The influence of prayer in restraining men from sin and exciting
them to virtue, and in regulating their whole temper and conduct,
physical subtilties have been introduced, and the understanding
is excellently described in No. 28. of the Adventurer, as follows:
"I know, that concerning the operation and effects of prayer there
has been much doubtful disputation, in which innumerable meta-
acquainted with the practice.
has been bewildered in sophistry, and affronted with jargon ;-
those who have no other proofs of the fitness and advantage of
prayer than are to be found among these speculations, are but little

knows that nothing so forcibly restrains from ill, as the remem
He who has acquired an experimental knowledge of this duty,
brance of a recent address to heaven for protection and assistance.
After having petitioned for power to resist temptation, there is so
great an incongruity in not continuing the struggle, that we blush
at the thought, and persevere, lest we lose all reverence for our-
selves. After fervently devoting ourselves to God, we start with
closed our address, and a renunciation of the hope that it inspired.
horror at immediate apostasy; every act of deliberate wickedness
is then complicated with hypocrisy and ingratitude; it is a mockery
of the Father of mercy, the forfeiture of that peace in which we

sence of Him 'who searches the heart,' whether he has never been
deterred from prayer by his fondness for some criminal gratifica-
"For a proof of this, let every man ask himself, as in the pre-
punction. If prayer and immorality appear to be thus incompa
tion, which he could not afterwards repeat without greater com-

21 Keep one another in the constant exercise of love to God, and, in that method only, expect pardon from our Lord Jesus Christ, together with eternal life, as the consequence of pardon.

22 And, making a difference in your methods of reclaiming sinners, have compassion indeed on some who have erred through ignorance and weakness, and reclaim them by the gentle method of persuasion.

23 But the ungodly teachers, and such of their disciples as have erred through corruption of heart, save by the fear of reproofs and censures; snatching them out of the fire of the wrath of God: and, in doing them this good office, shun all familiar intercourse with them, as ye would shun touching a garment spotted by the flesh of one who hath a plague sore.

24 Now, to inspire you with courage to persevere in the doctrine and practice of the gospel, and to shew you with what assurance ye may rely on the protection of God, I conclude with ascribing to him who is able and willing to guard you from stumbling either into error or into sin, and to present you faultless before the manifestation of his glory at the day of judgment, with exceeding joy to yourselves and to the redeemed multitude;

25 Even to God who alone is wise underivedly, and who having contrived our salvation is our Saviour, be ascribed the glory of infinite perfection, and the majesty of empire absolutely universal; strength to govern that empire, and right to do whatever seemeth to himself good; both now and through all eternity. Amen.

END OF THE APOSTOLICAL EPISTLES.