The Pulpit Commentary — Jude — Section 39

poiuls to his bciug a minister of the gospel. The second design1ttion points to him as not so well known as his broLher James. He docs not take the designation of "'apostle;" and this is in favour of his being brother of the James who WW! so well known as head of the Church in Jerusalem, and therefore also brother of the Lord. Obtmsi1"f!11ess cannot be chBrgcd against Jude, He professes to write as iho Lord's servant., not as tbe Lord's brother; and when he does brina in natural relation- ship it is not to the Lord, but to James. (2) Readei·s. " 11 'l'o them that are called. beloved in God the Father, and kept for Jesus Christ." Thero is no indication giver:. of locality. 'l'he first designation (to follow tho order in tho original) points to the ovC'rflowing of love on thorn as belonging to the family of God. '!'he second desi:nrntion points to watch being kept over them for Jesus Christ who is to have satisfaction in their destiny. The third designation, following on the other two, points to their having been effectually brought within tbe family circle of God and its pri"vileges. 2. SC1lutution. "Mercy unto you a.nd peace and love be multiplied," 'l'ho first word of salutation points to their being regarded under troublous conditions. Tbe second word of salutation points to their enjoyment of the Divine protection. The third word of salutation points to their being (generally) delighted in by God. 'fhis Divine blessing is already realized: let it be realized a hundredfold. II. 'l'nE LETTEn. I. Pw'J)ose. (1) His original purpose. "Beloved, wbile I was giving all diligence to writ,e unto you of our common salvation." Jude was busily engaged in the collection of materials for a treatise, which, if we may judge from this fra;;ment, would have been masterly. It did not seem good to the Spirit to give more than the title of the contemplated treatise, which is very suggestive, viz. "Our common salvation." It is a salvation which was wrought out for men simply as sinners. Respect was had to the universal fact of sin. "For all have sinned, and come short of the alory of God." When men had common implication in sin, and could do nothing for t~em- selvcs, God in Christ wrought out for them a common salvation. It is a salvation which is enjoyed simply on the condition of fait/1,. There is not the test of social condition, nor the test of race, but the test of that disposition which is called faith. .All who humble themselves as sinners, and accept of what has, been wrought out for them by Christ, are saved. (2) His purpose as cha11ged. " I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints." His purpose was changed by a necessity arising before its full accomplish- ment, on which light is thrown in the next verse; but it was not entirely changed. His changed purpose related to the faith, Le. contents of the faith, which were essentially these-that for human salvation the Son of God became incarnate, that in human nature he endured the full desert of sin, that in enduring the full desert of sin he emitted a protest against sin as what was not to be permitted with impunity under the govern- ment of God. This faith was delivered unto the saints, i.e. Christians (one and all of them), of whom, in accordance with the faith, holiness is expected. It was delivered once for all, Le. so as to admit of elucidation, but not of addition (by deliverances from age to age). The faith is the same for Christians of all generations. Jude's purpose with reference to tbe common faith, which otherwise might have been distinctively expository, became distinctively hortatory. The common faith carried with it a common oLlif!ation, viz. to fight in its <kfence. In penning this Epistle, Jude was an earnest combatant. But the obligation was not confined to him. He wished his readers also to feel the obligation of defending as they could the faith-preserving from all attenua- tion or disparagement the entra~ of the Son of God into our nature, his satisfaction for sin, his emphatic protest against the indifference of sin. 2. Occasion. "For there are certain men crept in privily, even they who were of old set forth urrto this condem- nation, ungodly men, turuing the grace of our God into lasciviousn'3ss, and denying our only Master anc! Lord, Jesus Christ." Judo's alarm was occasioned by the presence of intruders in the Christian fold. 'l'hese crept in privily-literally, "entered in asido from," i.e. did not enter in by the door. '!'hey are described indefinitely as certain men, being not definit.ely, or all of them, false teachers. '!'hey fell back on false ideas, but more in the way of jUBtifying their immoral conduct. Jude puts to the front their c<mdem11ation, which he is to announce, and also (as he is to show) their being of old set forth unto thii! condemnation as being men of a certain character which is described. They were ungodly m.en, i.e. they wanted especially reverence toward God (want of right feeling l-21i.J 'l'HE GENERAL EPISTLE OF JUDE. 39