,·igorous mPasurcs are t.A.kcn with them. dischnrge of Cln·islian duty to others may It is generRlly supposP.d that Jude has in invoke. Recognizing how short the way view here the figure of the "brand plucked is that brotherly counsel or personnl effort from the burning," whioh occurs in Zech. ca.n Mrry one in these solemn and arduous iii. 2. If so, the position in which this obligations, he now reminds his readers seoond cless stands is represented as one of a higher power that is avo.ilable for of the lest possible peril. The terms are their help and protection, and commends strong and ,ivid enough for this. They them to th1tt as their best, their only mean that there is no time to lose, that all security. The risk of falling or stumbling, depends upon the prompt use of efficient as it rather means, is great. Only tbe measures, however forcible and unwelcome. omnipotence of God can "keep" them from The third clanse then runs, "And some it or protect them against it, the word for compassionate with fear." It points to a class "keeping" being one which expresses the who are to be dealt with in the same way idea of "guarding." And to present you ns the finat clA.Bs. Yet there is a difference faultless before the presenoe of his glory between them. This third class of persons with exceeding joy. The terms here aguin are is more dangerous to those who seek their exceedingly vivid, the one which is rendered good. They too a.re to be tried with active, "present" meaning to "set one up" or helpful pity; but this is to be done "with "make one stand," and the "faultless" fe.ar." In their case the life is so treacherous, being the edjeotive "witliout blemiBh" the error so insidious, that their Clll'istian which is applied to the Levitical offerings in benefactors incur grave risk in coming the Old Testament, and to Christ himself in to close terms with them, and require to 1 Pet. i. 19, The " glory" here in view is practise an anxions vigilance lest they be that of the last day, when he to whom e.11 themselves led astray. Hating even the judgment is committed returns to execute garment spotted by the fiesh. The idea of that judgment in his own glory and that of "filthy germents" occurs in the same pas- his Father (Luke ix. 26 ; Titus ii. 13). The B&ge of Zeche.riah already referred to, and "exceeding joy" expresses the feeling the term " garment" (here the t.unic, or inner with which it shall be given to the faithful robe) is elsewhere nsed in a figurative sense to meet that day. The Revised Version, (Rev. iii 4). Here it points to everything therefore, more correctly renders it, "And 1 hat is in contact with pollution. Tue to set you before the presence of his glory clause seems to be added in order to give without blemish in f3Xceeding joy." Weak greater emphasis to the need of "fear" in and vulnerable as they are, God's grace dealing with .:::en of the kind in question. is mighty to do these two things for them Kot only a.re their impurities to be zealously - to protect them through time, and at avoided, but all the accessories of these the end of time to make them stand the impuritics.-verything, in short, that is in scrutiny of the Judge like men in whom no e.ny way connected with them. If this is blemish is discovered, and to whom that day the case, then this last is the most danger- brings exultant joy, To the only God our ous and hopeless of the three clauses men- Saviour, through J'esu.s Christ our Lord, be tioned. '.l'hey are those "on whom profound glory, majesty, dominion, and power, before pity is all that we dare bestow, and that in all time, and now, and for evermore (or, fear and trembling, lest by contact with unto all the ages). So the Revised Version them we may be brought within tl.ie in- renders it, in accordance with the best- fluence of the deadly contamination that authenticated text. Documentary evidence clings to all their surroUILdings" (Plummer). renders it necessary to omit the "wise" Only the pity which is to be shown them is in the "only wise God" of the Authorized uot mere feeling, but a compassion which im- Version, to insert the clause, " through our plies some active, though anxious interest in Lord J esue Christ," to omit the " and " their rescue. before the "majesty," and to adopt thl' Ycrs. 24, 25.-The Epistle closes with a extended expression of duration in the doxology of a high e.nd solemn strain, closing sentence. Thus the largest possible resembling in some respects that with which ascription of praise is made to God. It is the Epistle to the Romans concludes, and the ascription of an honour which is con- couched in terms befitting what he.a just fessed to belong to him eternally, before the been said of danger and duty. Now unto him world was, as well as in the present, and on that is able to keep you from falling. The to the eternity which is yet to enter. This writer has counselled the readers to keep is his in his character of Savioor-Preserver themselve.9 in the love of God. He has also of them that are tending to fall, Redee~~r set before them the attitude they ought to of the weak and sinful ; and, therefore, it 18 adopt toward different classes, and has not " through Jesus Christ." collO(,aled the peril to themselves which the 1-25.J Tm: GENERAL EPISTLE OF JUDE. 17
HOMILETICS. Vcrs. 1, 2.-" Called, beloved in God the Father, pre.,ervedfor Jesus Ohrisl." Three designations expressing the three great facts of grace which make the honour of God's saints. There is the call-the act of God which takes us out of the world of evil and brings us into the kingdom of Christ. But this call implies that we are the subjects of nn eternal love which holds us within its unfailing arms, and of a protective power which keeps us for Christ whose possession we are designed to be. To these three facts of grace wo owe the good which enriches our life. In virtue of these the three great blessings of mei·cy, peace, and love are ours by right, and form the proper subjects of prayer in our behalf. Tbis selecting and separating operation of the Spirit, that infallible purpose of the Father's love, these rights which the Son has in us and in consequence of which we are destined to be his servants and his possession,-these are the immovable founda- tions of our security. But the same high facts of grace are likewise the measure of our responsibility, and the irresistible argument for a life which should be superior t<:> whatever evil may threaten or tempt it.