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21 Keep one another in 21 Keep one another in the constant the love of God, expect- exercise of love to God, and, in that ing the
mercy of method only, expelt pardon from our Lord Jesus Chrift (815, Lord Jesus Christ, together with 143.) with eternal life. eternal life, as the consequence of
pardon. 22 And making a dif- 22 And making a difference in ference' have compailion your methods of reclaim ng finners, indeed on some. 2
have compasion indeed on some who have erred through ignorance and weakness, and reclaim them by the gentle method of persuasion.
“ her to spring up to God. We should not think it always necessiry “ to be either in a church or in our closer, to expreis joy, lov te“ fire, trust, reverence, or complacency, in the fervor of a hient ejacu. “ lation. Adoration, hope, and even a petition, 'nay be conceived in
a moment ; and the detire of the heart may ascend, without words, to Him by whom our thoughts are known afar off
He who con. “ fiders himself as perpetually in the presence of the dliniglaty, need “ not fear that gratitude or homage can ever be ill timed, or that it is
prophane thus to worship in any circumstances that are not crimi. < nal.
“ There is no preservative from vice, equal to this habitual and o constant intercourse with God; neither does any thing equally al“ leviate distress, or heighten prosperity. In diitress, it suitains us “ with hope ; aud in prosperity, it adds to every other enjoyment the “ delight of gratitude.
“ i et those, therefore, who have rejected religion, as they have “ given up incontestible advantages, try whether they cannot yet be · “ recovered ; let thein review the arguments by which their judgment " has been determined, and see whether they compel the assent of " reason : and let those, who, upon this recollection perceive, that
though they have professed infidelity, they do indeed believe " and tremble, no longer sacrifice happiness to folly, but pursue that “ wisdom, whose ways are pleasantness and peace.
Ver. 22.-1. And making a difference : nainely, in their method of reclaiming those who had fallen from their love to God, and had apfed into vice. For dimingooperos being the participle of the present of the indicative of the middle voice, fignifies to make a dirințion be, tween the lapsed, suitable to ihe nature of their offence.
2. Have compafion indeed an fome. This, being opposed to snatching others out of the fire, mentioned in the next verse, signifieth that they were to deal gently with those offenders whose situation was not so criminal and hazardous as that of others, because they had fallen, not through corruption of heart, but through ignorance, and weak. ness of understanding ; and being of a tractable disposition and open to conviction, might be reclaimed. With such, the faithful, espe.
* 23 And others fave with
23 Ους δε εν φοβω σωζεfear, pulling them out of the fire ; hating even the gar
τε, εκ τα πυρος αρπαζοντες, ment spotted by the ficth. μισ8ντες
της σαρκος εσπιλωμενον χιτωνα. . 244 Now, unto him that
24 Τω δε δυναμενω φυis able to keep you from falling, and to present you
υμας απταιςες, και faultlefs before the prefence Σησαι κατενωπιον of his glory with exceeding αυτο αμωμες εν αγαλλιαjoy,
σει, 25 To the only wise God,
25 Μονω σοφω Θεω σωour Saviour, be glory and
τηρι ημων, δοξα και μεγα
cially those who were employed in the office of teaching, were to use the mild methods of instruction and persuasion : and they were to do fo from compaffion to the lapsed.
Ver. 23. But others fave by fear. Endeavour to save others, who have erred from corruption of heart, and who are obftinate in their er.. rors and vices, by rousing their fears. Set before them a future judge ment in all its terrors. And if they continue unmoved, use the cen. sures of the church as the last remedy. These methods Jude terms, a snatching them out of the fire.
2. Snatching them out of the fire. Commentators observe that this is a proverbial expression, used Amos iv. 11. and Zechar. ii. 2. to which St. Paul alludes 1 Cor. iii. 15, and that it denotes halte in reclaiming offenders ; and even rough methods, when such are necessary, left if the opportunity be loft, the offenders should perish. --Sin is here liker. ed to fire, on account of its destructive nature; and the saving finners from their evil courses, is ftiy compared to the snatching one hastily out of a house which is on fire.-Or, the fire which the apostle here speaks of, may be the divine wrath, called fire, Heb. xii. 29. For even our God is a consuming fire.
3. Turing even the garment spotted by the flesh. This, which is a di. rection to those who snatch others out of the fire, implies that in doing them that compaffionate office, they are to avoid all familiarity with them, even as they would avoid touching a garment spotted by the filesh of one who hath died of the plague ; left they be infected by their vicinu: conversation.
4–. Now to him who is able to guard you from fumbling. So aftanlos literally signifies. The apottle's meaning is, guard you from falling into fin. For the course of one's life being in scripture represented by the metaphor of walking, finning is metaphori. cally reprefented by fumbling in walking. --Some who translate this clase, keep you rom falling, by falling, understand falling into calamity; in which fenfe they interpret, Prov. xxiv. 16 A jujt man falleth Jeven times, and rijeh upogain. But in the apoftolical writings the word 3
23 But others fave 23 But the ungodly teachers, and (Ev Ço@w) by fear, 'snatch- fuch of their disciples as have erred ing THEM out of the through corruption of heart, fove by fire, hating even the the fear of reproofs and cenfures ; garment spotted by the snatching them out of the fire of the feth.
wrath of God : and in doing them this good office, shun all familiar in. tercourse with them, as ye would
juan touching a garment spotted by the flejo
of one who hath a plague fore. 24 Now to him who is 24 Now, to inspire you w th couable to guard you from rage to persevere in the doctrine and fumbling,' and to present practice of the gospel, and to shew you faultless before the you with what assurance ye may represence of his glory? ly on the protection of God, I conwith exceeding joy,
clude with ascribing to him who is able and willing, to guard you from Stumbling either into error or into fin, 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 multi
tudes : 25 To the wise God 25 Even to God who alone is wife alone' (see Rom. xvi. 27. underivedly, and who having con
fall, commonly hath the meaning which I have affixed to it. See Rom. xi. 11. James ii. 10. iii. 2.
2. And to present you faultlefs before the presence of his glory. This being one of the characters of the person to whom this doxology is addressed, it is argued by fome, that God the Father is meant, who is said, Col. i. 20. By him (Chrift) to reconcile all things to him.-22. in the body of his flello through death, to present you (the Coloffans) boly and unblameable and unreprovable in his fio bt. - To this interpretation it is objected, that the Father cannot be meant here, because he is said to present believers faultless before the presence of his own glory: whereas it is well known that the Father is not to judge the world, having committed all judgment to the Son. Nevertheless it is replied, That the Father may truly be said to present believers faultless, at the judgment, before the presence of his own glory, because Christ himself hath told us, that he will come to judgment in the glory of the Father, as well as in his own glory, Matt. xvi. 27. that is, He will come surrounded with the glory, whereby the presence of the Father is mani: fested to the angelical hosts in heaven:-But, as Christ likewise is said Ephef. v. 27. 1o present the church to himself a glorious church, without Spot, & c. it renders the above argument doubtful.
Ver. I3 India
majcfty, dominion and pow- λωσυνη, κρατος και εξεσία, er, both now
και εις πάντας τες
Ver. 25.-1. To the wise God alone. That this is the true translation of Monaco Pu Dex, see proyed Rom. xvi 27. note 1.
2. "Our Saviour. From this appellation it is argued that ihe wise God, to whom this doxology is addressed, is Jesus Christ
, whose proper title is our Saviour, and who is called God in other passages of scripture, particularly Rom. ix. 5. where he is styled, God over all blessed for ever. Nevertheless, as in some passages of scripture, particularly Luke i. 47. 1 Tim. i. 4. Tit. i 3. the Father is styled, our Saviour, this argument likewife is doubtful.-They who contend, that the doxology in this passage of Jude belongs to the Father, observe that the fame doxology is unambiguously addressed to God the Father, Rom. xvi. 27. where it runs thus, To the wife God alone, through Jesus Chrif, be the glory for ever. Amen.
note 1.) our Saviour, : trived our salvation is our Saviour, be Be glory and majesty, ascribed the glory of infinite perAreng h and right, both fection, and the majesty of empire now and ($15 wartas 85 absolutely universal; Arength to goalwas) throughout all ages. vern that empire, and right to do Amen.
whatever seemeth to himself good; both now and through all eternity. Amen.
After the words our Saviour in this verse, some MSS. add, through Jesus Chri our Lord; and he belt copies of the Vulgate have soli Deo faluntori noftro, per Jefum Chriftum Dominum nostrum, gloria et magnificentia, imperium et pote, a: ante omne feculum, et nunc et in omnia fecuia feculorum. Amen.-See Mill on this verse.