Judas 1:1-4

Jude 1:1-4

Contents:—Address, salutation (Jude 1:1-2), occasion and scope of the Epistle, warning against bold false teachers, and pressing exhortation to the champions of the faith to contend with them.

Jude, the1 servant of Jesus Christ,2 and brother of James, to them3 that are sanctified4 2by5 God the Father, and preserved6 in7 Jesus Christ, and called: Mercy unto you, and peace, and love, be multiplied. 3Beloved, when I gave all diligence to write unto you of8 the common9 salvation, it was needful10 for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once11 delivered unto the saints. 4For there are certain men crept in unawares, who were before12 of old ordained to this condemnation,13 ungodly men, turning the grace14 of our God into lasciviousness, and denying the only Lord15 God, and our Lord16 Jesus Christ.

Title:—Ιουδα του αποστολου επιστολη καθολικη Rec; επ. του αγιου αποστ. Ιουδα. L.—M.]

EXEGETICAL AND CRITICAL

Jude 1:1. Jude (from &יָדָה יְהוּדָה, the praised, the confessor), different from Judas Iscariot and Judas Lebbæus, or Thaddæus. See Introduction.

A servant of Jesus Christ.—δοῦλος; used in a restricted sense of persons intrusted with an office in the Church, cf. 2 Peter 1:1. Paul calls himself so, Romans 1:1; Titus 1:1; Philippians 1:1; and James 1:1. Paul and Peter superadd their call to the Apostolate; Jude and James omit ἀπόστολος. The simple reason of this omission is that they were no Apostles. This omission is the more remarkable in the case of Jude, because, as has been shown in the Introduction to 2 Peter, during the composition of this Epistle, he had before him the 2d Ep. of Peter, and especially also its introductory sentences. If the author of this Epistle and Judas Thaddæus, the Apostle, were identical, the silence he observes concerning his Apostleship would be unaccountable.

Brother of James.—Of that James, who was a brother of the Lord according to the flesh, and author of the Epistle that bears his name. See Introduction. Both are silent concerning their fraternal relation to the Lord. Why? Both may hare remembered His words: “Who is my mother and who are my brethren?” Matthew 12:49. A servant of Christ is really a nearer relation than a mere brother after the flesh, cf. 2 Corinthians 5:16. It is commonly said that modesty prompted Jude to call himself a brother of James and not a brother of the Lord (Bengel, Stier); but we ought not to forget that the recollection of that fraternal relation must have been very humiliating to him, for, although so nearly related to the Lord, he did not believe in Him for a long time, John 7:3-5. According to Huther, the words “brother of James” are not only intended to designate the individuality of the author (cf. John 14:22), but also to justify his writing; they possibly intimate that this Epistle was destined for the readers of that of James, seeing they are not described in more particular terms. See Introduction.

To the called—Jesus Christ.—To the called, sc., greeting; κλητοί which is the principal word of the whole clause, signifies not only persons invited or bidden, but those in whom the Divine calling out of the world has already become efficient, 1 Peter 1:15; 1Pe 2:9; 1 Peter 2:21; 1Pe 3:9; 1 Peter 5:10; 2 Peter 1:3-10; called saints, 1 Corinthians 1:2; 1 Corinthians 1:24; Romans 1:6-7; Galatians 1:6.

̔Ηγιασμένοις ἐν. To those who, in communion with God the Father, have been acquitted from the guilt and punishment of sins, and made a beginning in the sanctification of the Spirit, cf. 1 Peter 1:2.

’Iησοῦ Χριστῷ τετηρημένοις. Huther:—“The Part. Perf. simply denotes that which had taken place up to the time when the Epistle was written, but this condition must be conceived continuing according to the force of the Perfect tense.” Cf. Winer, p. 286, sq.—So Stier:—“Jude conceives his readers as having been preserved until then.” They are preserved from seduction and apostasy for Jesus Christ so that they are His possession, the reward of His sufferings, His glory and crown, enabling Him to say of them,“Thine they were and thou gavest them me; and they have kept thy word,” John 17:6; John 17:12; 1 Peter 1:5.

[Wordsworth;—“The evil angels are preserved or kept for judgment (2 Peter 2:4); the heavens are preserved or kept for fire; but ye are preserved or kept for Jesus Christ, as a peculiar people (1 Peter 2:9), and there is an everlasting inheritance preserved or kept in heaven for you.”—M.]

Jude 1:2. Mercy unto you—multiplied.—.ἔλεος. Instead of it, 1 Peter 1:2; 2 Peter 1:2 have χάρις, while ἔλεος occurs in Galatians 6:16; 2 Timothy 1:16, and in connection with χάρις 1 Timothy 1:2; 2 Timothy 1:2; 2Jn 1:3; cf. 1 Peter 1:3. It is the grace of God and Christ condescending to the helpless and miserable. Stier:—“We learn from the conclusion, Jude 1:21, that Jude refers here particularly to the mercy or grace of our Lord Jesus Christ, for he connects therewith the love of God, and appropriately assigns to the peace of the Holy Ghost the place of a living centre.” De Wette also explains ἀγάπη as the love of God to Christians, deeming the verb πληθυνθείη to be better suited to such an interpretation. On πληθυνθείη, cf. 1 Peter 1:2. Bengel’s note is: “a testimony of the Holy Trinity.”

Jude 1:3. When I gave all diligence, etc.—πᾶσαν σπουδὴν ποιεῖσθαι. To use all diligence, to be earnest in something either inwardly in mind and purpose, or outwardly in the execution of an action. Peter has σπουδὴν πᾶσαν παρεισφέρειν, 2 Peter 1:5, and σπουδάζειν, Jude 1:15. Here it denotes inward purpose. The Part. Pres., as de Wette observes, expresses the author’s action at the time he had occasion to write (cf. Winer, p. 406), but he seems to be wrong in supposing his writing to be already an action on the point of being executed. His opinion is, that Jude had been engaged on the composition of a longer and more comprehensive Epistle,(the loss of which we have to lament), when he was for the time called away from that work in order to write this present Epistle. His reference to Sherlock is inaccurate, for he only adverts to Jude’s intention of writing more fully.

Concerning our common salvation.—He had desired to write concerning its acquisition, enjoyment and preservation. This exhibits a contrast to the hortatory Epistle which circumstances (the appearance of antinomians or some other cause unknown to us) constrained him to indite.

I felt the necessity, etc.—Ἕσχον , I had with me, I felt within me the necessity, I saw myself inwardly constrained, cf. Luke 14:18; Luke 23:17; 1 Corinthians 7:37; Hebrews 7:27; παρακαλῶν denotes the character and tone, as well as the scope and matter of the Epistle.

̓Επαγωνίζεσθαι, to fight concerning and for a thing [metaphorically in the sense of earnestly contending for a thing.—M.]. Bengel: “There is a twofold duty, strenuously to fight for the faith against enemies, and to edify oneself in faith, Jude 1:20; cf. Nehemiah 4:16, etc.” [̓επαγωνίζεσθαι, supercertare, is to fight, standing upon a thing which is assaulted and which the adversary desires to take away, and it is to fight so as to defend it, and to retain it.—M.]

For the faith, πίστει, here the faith that is believed, objectively, the Gospel as Jude 1:20; Galatians 3:25; Romans 1:5. We have here a reference to 2 Peter 1:1, whence it follows that πίστει there also must be taken objectively.

Once, not=at one time, formerly, but once for all, so that it continues thus forever, that it is liable to no changes, and that no new revelation is to be looked for. [Casaubon: “To contend earnestly for the faith once for all delivered to the saints. Divine words, few in number, but rich in meaning. If rightly understood and duly obeyed, these words would put an end to all modern controversies, and restore peace to the Church. Do we desire to know what the true faith is? St. Jude here tells us—that which was once, and once for all delivered to the saints. Every doctrine which can be shown to be posterior to that faith, is new; and every doctrine that is new is false.”—M.]. “No other faith will be given.” Bengel.

Delivered (communicated) not immediately by God, as Bengel interprets, but by the Apostles, cf. 2 Peter 2:21; 1Co 11:2; 1 Corinthians 11:23; 1 Corinthians 15:3; Luke 1:2.

To the saints.—Cf. 1 Peter 2:9; 1 Peter 3:5; 2 Peter 1:21; 2 Peter 3:2; Colossians 1:2; Colossians 1:12; Colossians 3:12; Philemon 1:7; Hebrews 3:1; Hebrews 6:10; Ephesians 1:1; Ephesians 1:15; Ephesians 1:18; Ephesians 2:19; Ephesians 3:8; Ephesians 3:18. [Bengel: Sanctis omnibus ex fide sanctissima, Jude 1:20.—M.]

Jude 1:4. For certain men—condemnation.—This verse supplies the reason of that necessity and of the contest which the readers are bound to maintain.

παρεισδύνειν, to enter by the side of, to creep in stealthily by a side-door. Those deceivers passed the right door, John 10:7, and like thieves and robbers entered by some other way into the fold of the Church, John 10:1. De Wette says rightly, that “it is not said that these men did creep in from without, but only, that their sentiments and habits were foreign to those of the Christian community, and that they ought not to belong to it.” Similar are the expressions παρεισθέρειν αἱρέσεις, 2 Peter 2:1, παρεισέρχεσθαι and παρείσακτος, Galatians 2:4. Cf. 1 John 2:19; 2 Timothy 3:6.

[“Le mot τινες a quelque chose de méprisant, comme dans Galatians 2:12.” Arnaud.—M.]

̔Οι προεγραμμένοι. The Article is used emphatically with the Participle, if the participial character is to be made especially prominent, cf. Winer, p. 120. They are unknown, insignificant men, but they have long since been described in the word of God. προγράφειν, to write beforehand of one, to predict by the word and by types Cf. Romans 15:4. The pregnant term denotes,

1. That they were described beforehand, e.g., Psalms 35:16; Psalms 10:4; Psalms 36:2; Psalms 58:4; Proverbs 13:25, and typified in the people who lived at the time of the flood, in the people of Sodom, in the wicked persecutors of David.

2. They were beforehand appointed for judgment, not by an absolute predestination, but because of their wickedness, which God foresaw in the light of His omniscience. Isaiah 4:3; rendered by the LXX. οἱ γραφέντες εἰς ζωήν, might be compared with this passage and applied to the eternal purpose of God, compared with a book, as Calvin does, but Huther rightly observes that πάλαι, long since, from of old, forbids such an interpretation. It is this very word which renders all reference to the Epistles of Paul and Peter inadmissible, as Grotius sees here a particular allusion to 2 Peter 2:0; it is doubtful whether, as Bengel maintains, there is here a reference to the Book of Enoch in the sense that Enoch predicted long before what afterwards became fixed in writing. [Alford thinks that the reference is to the Book of Enoch, cf. Jude 1:17, but deems it probable that the warnings contained in the historical facts mentioned below, may also be meant.—M.]

For this condemnation, of which the Apostle [?] treats in the sequel, seeing it, as it were, already present. Κρῖμα, here a judgment of condemnation.—The corresponding passage in Peter is,“whose judgment now of a long time lingereth not, and their damnation slumbereth not,” 2 Peter 2:3. [Wordsworth: “The doom which they would incur, had been προεγραμμένον, written public beforehand in the prophecy of Enoch (Jude 1:14), and visibly displayed in the punishment of the Israelites (Jude 1:5), and in that of the rebel angels (Jude 1:6), and had been graven indelibly in letters of fire on the soil of Sodom and Gomorrah (Jude 1:7.)

Since God is unchangeably just and holy, all who sin after the manner of those thus punished, must look for like punishment to theirs. They have been publicly designated beforehand for it, by the punishment of those whom they imitate in sin. Therefore, these false teachers cannot plead ignorance of the consequences of their sin; and you will be without excuse, if you are deceived by them.The false teachers here specially noted, were the Simonians, Nicolaitans and Ebionites.”—M.]

Ungodly—lasciviousness, i.e., according to Stier’s explanation, those who refuse to know any thing of fear, submission and adoration. Men who, having torn themselves loose from God, the root of our life, show this in their life, cf. 1Pe 4:18; 2 Peter 2:5; 2 Peter 3:7; Jude 1:15; Romans 4:6; Romans 5:6; 1 Timothy 1:9. Their ungodliness is described by two exhibitions: a. They turn the grace of God into lasciviousness; χάριν not=evangelical doctrine, Christian religion (Calov, al.), nor=acquired life of grace (de Wette, who compares Galatians 5:4; 1 Peter 5:12), for the description which follows renders it highly improbable, that these men had received (although only in part, as Stier thinks) the first-fruits of the Spirit in conscious regeneration. But it is the grace offered to them in baptism, in calling, in the preaching of the word, in Holy Scripture, acquired for them by Christ and now ready for their acceptance. They take hold of it, but put it in the wrong place, viz., there where the law ought to be, this is the force of μετατιθέναι; instead of using it as an incentive to holiness, they employ it as a cloak of maliciousness, 1 Peter 2:16, as a passport of unrighteousness, Romans 6:1-2; 2 Peter 2:19; Galatians 5:13. They draw the daring conclusion: Because God is so merciful, because Christ has redeemed us from sin, because this and that sin have been passed unpunished, therefore we need not be so particular concerning sin, cf. Sir 5:3, sq.; Hebrews 7:12. Of course they thereby do not change the nature of grace, but only deprive themselves of its salutary effects. [They change the state of grace and Christian liberty into a state of moral licence and wantonness; so Alford. Bede: “Hanc ejus gratiam transferunt in luxuriam, qui nunc tanto Iicentius et liberius peccant, quanta minus se vident asperitate legis de admissis fascinoribus examinari.”—M.]

Τοῦ θεοῦ ἡμῶν. Huther: “An expression of the sense of adoption,” not exactly, as Bengel maintains, in opposition to the ungodly.

Εἰς , cf. 1 Peter 4:3; 2Pe 2:7; 2 Peter 2:18.

And deny the only Master, God and the Lord Jesus Christ.—μόνον δεσπότην Θεόν. [See note 14 in App. Crit.—M.]. If Θεόν were a genuine reading, the most natural construction would be this: They deny the Father and the Son (although even in this case the sole reference to Christ would be possible), for the want of the Article would be no objection to it, because it might be omitted on account of ἡμῶν, cf. Winer, pp. 141. 142. Even without the probably false reading Θεόν δεσπότης may be applied to the Father, κύριος to the Son, like in Titus 2:13, according to the doctrine of Paul, μέγας Θεός relates to the Father, σωτήρ to the Son; but the comparison of 2 Peter 2:1, which Jude had before him, shows that the two predicates are to be understood of Christ. While Peter declares Christ to be the Lord that bought even those deceivers with His own blood, Jude infers therefrom that He is their only legitimate Lord, not as contrasted with the other persons of the Godhead, but with foreign lords, who rule over and in them. Isaiah 26:13. This view of the passage is not affected by μόνος, which is generally attributed to the Father, and κύριος retains its ordinary and usual meaning. Huther, on the other hand, understands δεσπότην of the Father, and cites Enoch 48:11: “They denied the Lord of the spirits and His Messiah,” cf. 1 John 2:22; but this quotation is fully counterbalanced by that of 2 Peter 2:1.

[Alford applies δεσπότην to the Father, and argues:

1. That in every other place δεσπότης is used of God, cf. Luke 2:29; Acts 4:24; Revelation 6:10; Jeremiah 4:10.

2. That the addition μόνος seems to bind this meaning to it here.

3. That the denial of God by disobeying His law is the epexegetic resumption of the last clause.4. δεσπότην καὶ κύριον are hardly distinguishable if both applied to Christ. On these grounds he agrees with Huther in regarding the rejected Θεόν as having been, although a gloss, yet a true one; and would remind the reader, once for all, that the reference of any term in the parallel place of 2 Peter, is no guide for us here, seeing that it belongs to the extremely curious relation of the two passages to each other, that many common terms are used in different senses.—M.]

Deny, see 2 Peter 2:1. The reference here is according to the description of those deceivers, more especially to their practical denying (so de Wette and Huther). Even the book of Enoch (67:8. 10; 91:7) connects in the case of the ungodly the denial of the Lord of the spirits with voluptuousness.

[DOCTRINAL AND ETHICAL]

[Jude 1:3. “The faith is that system of truths revealed in the Holy Scriptures concerning the dispensations of the God, whom we adore, and into whose name we were baptized, the Father, the Son, and the Holy Spirit, three Persons, one God. These truths are proposed to us as the ground of our hope, our comfort, and our joy; as the principles on which the conduct of life is to be framed, accepted and rewarded. We receive the revelation, which contains the truths, upon that, plenary and satisfactory evidence vouchsafed us of its authenticity, and we receive the truths, which it contains, on the authority of the Revealer. The different articles of our belief, dispersed in the Scriptures, were very early collected into summaries styled creeds, recited at baptism, and constituting thenceforward the badge and test of a man’s profession. By a formulary of this kind the catechumen himself was instructed; “the faith once delivered” was transmitted down to posterity; the members of the spiritual society were kept together; the doctrines, by them believed and taught, were made known to the world, and distinguished from a multitude of heterogeneous and erroneous opinions, by them disclaimed; a connection with the maintainers of which would justly have brought discredit on themselves and their cause. For these reasons the use of creeds appears to have at first been introduced and since continued.” Home.—M.]

HOMILETICAL AND PRACTICAL

The calling of God the beginning of all His exhibitions of grace.—General and particular calling. Man’s relation thereto.—Believers the possession, the spoil, the crown and reward of the Lord Jesus.—The Christian life a state of constant warfare.—The great danger of abusing grace.—The manifold denial of the Lord that bought us.Starke:—Every Christian should be an honest Judas; i.e., a confessor, confessing Christ before the world according to the belief of his heart in word and life, that Christ may confess him before His Father. Matthew 10:32.—Would that all Jews were such, or would soon become such. Romans 10:1.—It is not enough for a man’s salvation that he receive the call of grace, he must accept it, become holy and persevere in grace, Isaiah 55:3 : Revelation 2:10; 1 Corinthians 15:1-2.—Christianity is never at a stand-still, but ever growing and progressing, 1 Thessalonians 3:12; 1 Thessalonians 4:1.—We must fight for our faith against our lusts, the world and Satan; otherwise we shall not receive the end of faith, the salvation of our souls, 1 Peter 1:9.—God has prepared His grace for the penitent that are of a broken heart, Isaiah 61:1, and namely for their consolation and amendment. This truth ungodly men reverse in that they accord grace to the impenitent, not for their amendment, but for their security.—The more secret an enemy, the more dangerous, Psalms 64:6. Psalms 64:7.—Sinning in reliance upon grace is the poison which corrupts and kills the greatest number of souls. The Gospel is to them a savour of death unto death.—Those who deny Christ that bought them with His blood, are the servants of the devil, 1 John 3:8.

K. H. Rieger:—Even evil times should neither make us evil and harsh, nor cause us to fall from our first love. Whatever remains to be done, must be done by love, 1 Thessalonians 2:7.—Contending without one’s own edification would amount to quarrelling. Edification without contending is indifference which does not sufficiently consider what edifying is. Cf. Jude 1:20.—The devil introduces his children of malice among the children of the kingdom, even as tares creep in among good wheat and at first cannot be distinguished from it. His lies always spring up under some borrowed rag of truth.

Stier:—In the accredited, sealed word of the Scriptures we have the authentic deposit of the precious jewel of the first testimony of faith, which deposit is to be preserved and necessarily becomes the permanent rule of faith.—The faith delivered to Christendom is the treasure for the unimpaired possession and enjoyment of which we must fight against hostile powers.—God has a holy purpose of justice in that He gives up to the deception of powerful error all those who would not believe in the truth with all their heart, as they ought, 2 Thessalonians 2:8-12.—Those who will not obey Christ, to the Christ whom they ought and must know as the Lord, have also no God in heaven, no gods (Psalms 82:0; Exodus 22:28) on earth, and become through and through rebels and insurrectionists.

[Barrow:—Some vehemency (some smartness and sharpness) of speech may sometimes be used in defence of truth, and impugning errors of bad consequence; especially when it concerneth the interests of truth that the reputation and authority of its adversaries should somewhat be abased or abated. If by a partial opinion or reverence toward them, however begotten in the minds of men, they strive to overbear or discountenance a good cause, their cause, so far as truth permitteth, and need requireth, may be detected and displayed. For this cause particularly may we presume our Lord (otherwise so meek in His temper, and mild in his carriage toward all men) did characterize the Jewish scribes in such terms, that their authority (being then so prevalent with the people) might not prejudice the truth, and hinder the efficacy of His doctrine. This is part of that ἐπαγωνίζεσθαι τῇ πίστει, the duty of contending earnestly for the faith, which is incumbent upon us.—M.]

Sermon-Themes:

Jude 1:1. Spiritual fellowship with Christ.

Jude 1:3. The rule of faith. Zeal for the cause of Christianity. The faith once delivered to the saints, a depositum or trust, committed to the care of the Church. Civil government and religion.

Cf. on Jude 1:4. Claget, Nicholas: The abuse of God’s grace, discovered in the kinds, causes, punishments, symptoms, cures, differences, cautions, and other practical improvements thereof. 4to., Oxford, 1659.—M.]

Footnotes: 

[1] Jude 1:1. [German:—Jude, a servant of Jesus Christ, brother of James, to the called that are sanctified in God the Father, and preserved for Jesus Christ.—M.]

[The only instance (except Philippians 1:1, where the word is in the Plural), in which E. V. prefixes the definite Article to the descriptive title of the writer. Lillie.—M.]

Jude 1:1; Jude 1:1. [δὲ, rendered and in E. V., and not translated at all in German, may have antithetical force. De Wette says that it “appends another title, different from the one preceding.” It might be rendered, “James, a servant of Jesus Christ, but brother of James.” If this Jude is one of the brothers of the Lord (Matthew 13:55; Mark 6:3), as we believe he is, this δὲ would give us a beautiful insight into the spirituality of his mind, for it might be regarded as an intimation on his part that “no longer knowing Christ after the flesh, he now gloried in the far higher relationships (Matthew 11:11; Matthew 12:48-50; Luke 11:28) of the kingdom of heaven, gladly merging the distinction of nature in the spiritual fellowship of the brethren, whose one Master is Christ (Matthew 23:8).” Lillie.—M.]

Jude 1:1; Jude 1:1. [The construction of E. V. is not countenanced by the Greek. τοῖς κλητοῖς is a Noun, qualified by the intermediate Participles ἡγιασμένοις and τετηρημένοις.—M.]

Jude 1:1; Jude 1:1. Lachmann and Tisch. [following A. B., Sin., Vulg., Syr.] read ἠγαπημένοις ἐν. This reading would require τοῖς ἐν Θεῷ πατρὶ to be taken by itself, viz.: “to those belonging to God the Father;” for to render ἐν=by or on account of would be inadmissible. De Wette considers this reading incorrect. [But A. B., Sin. recommend it as the true reading. The sense is plain, viz.: “that are beloved (that have been and are, Perf.) in God the Father.”—M.]

Jude 1:1; Jude 1:1. [ἐν=in, not by. “Non solum A, sed et In Deo Patre, ut unum cum ipso sint, John 17:21.” Witsius.—M.]

Jude 1:1; Jude 1:1. [τετηρημένοις. “The Verb τηρέω occurs 75 times in the N. T. (five times in this Epistle), and in E. V. Isaiah 58:0 times rendered to keep; only here and 1 Thessalonians 5:23, to preserve. Wherever, as in this verse, it is used of believers, I prefer to translate it by keep, not so much on the general ground of uniformity, as on account of the large use of that term in the same connection in our Lord’s high-priestly prayer (John 17:0).” Lillie.—M.]

Jude 1:1; Jude 1:1. [Ἰησοῦ Χριστῷ. Translate, not “in Jesus Christ,” as E. V., but “for Jesus Christ.” Hænlein: “Dativus subjecti, cui fideles Dei provida cura servati sunt.” Vorstius: “in eum finem, ut aliquando Christo adducantur tanquam sponsa sponso.”]

[8] Jude 1:3. [German:—Beloved, when I gave all diligence to write unto you (more fully) concerning our common salvation, I felt the necessity to write to you in a hortatory form to contend for the faith once delivered unto the saints.—M.]

[περί=concerning, touching better than of in E. V.—M.]

[Cod. Sin. reads τοῦ γράφειν.—M.]

Jude 1:3; Jude 1:3. Lachm. has ἡμῶν after κοινῆς; Syr. Vulg. ὑμῶν; Sin. κοιν. ἡμῶν σωτηρίας καὶ ζωῆς.—M.]

Jude 1:3; Jude 1:3. [ἀναγκήν ἔσχον=“I had need,” or “I felt constrained.”—M.]

[11] Jude 1:3. [ἅπαξ, stronger than once,=semel et simul, semel pro semper, i.e., once for all. See Lexica.—M.]

[Translate:—Beloved, when I gave all diligence to write unto yon concerning our common salvation, I felt constrained to write unto you, exhorting you to contend earnestly for the faith that was once for all delivered unto the saints.—M.]

Jude 1:4; Jude 1:4. [Sin. inserts καὶ before πάλαι. προγράφω=to write before, to declare, describe beforehand; ordained adopted by E. V. from Geneva V., is a very dubious rendering, and should be replaced by a leas objectionable word; either of the above have the merit of literal translations of the Greek.—M.]

Jude 1:4; Jude 1:4. [κρῖμα, condemnation, in the sense of punishment.—M.]

[14] Jude 1:4. Lach., Tisch. Read χάριτα, which is the poetic Accusative.

Griesb. and al., following the best authorities, omit Θεὸν, which is doubtless a gloss, and found its way into the text because δεσπότης is used of the Father in all passages except 2 Peter 2:1; cf. Luke 2:29; Acts 4:24; Revelation 6:10. μόνος, moreover, did not seem to suit Christ.

[15] Jude 1:4. [A. B. C., Sin. omit Θεὸν. Agreeing with this omission, translate: “For certain men have crept in privily, who have been long ago described beforehand (in the Holy Scriptures) for this condemnation, ungodly, perverting the grace of our God into lasciviousness, and denying our only Master, and Lord Jesus Christ.”—M.]

[German:—“For some have crept in stealthily, who long since have been designated beforehand for this judgment, ungodly, who pervert the grace of our God into lasciviousness, and deny the only Master, God and the Lord Jesus Christ.”—M.]

[16] Jude 1:4. [A. B. C., Sin. omit Θεὸν. Agreeing with this omission, translate: “For certain men have crept in privily, who have been long ago described beforehand (in the Holy Scriptures) for this condemnation, ungodly, perverting the grace of our God into lasciviousness, and denying our only Master, and Lord Jesus Christ.”—M.]

[German:—“For some have crept in stealthily, who long since have been designated beforehand for this judgment, ungodly, who pervert the grace of our God into lasciviousness, and deny the only Master, God and the Lord Jesus Christ.”—M.]