17 But, G1161 beloved, G27 remember G3415 ye G5210 the words G4487 which G3588 were spoken before G4280 of G5259 the apostles G652 of our G2257 Lord G2962 Jesus G2424 Christ; G5547
That ye may be mindful G3415 of the words G4487 which were spoken before G4280 by G5259 the holy G40 prophets, G4396 and G2532 of the commandment G1785 of us G2257 the apostles G652 of the Lord G2962 and G2532 Saviour: G4990
I have shewed G5263 you G5213 all things, G3956 how that G3754 so G3779 labouring G2872 ye ought G1163 to support G482 the weak, G770 and G5037 to remember G3421 the words G3056 of the Lord G2962 Jesus, G2424 how G3754 he G846 said, G2036 It is G2076 more G3123 blessed G3107 to give G1325 than G2228 to receive. G2983
And G2532 he G846 gave G1325 some, G3303 apostles; G652 and G1161 some, prophets; G4396 and G1161 some, evangelists; G2099 and G1161 some, pastors G4166 and G2532 teachers; G1320
We G2249 are G2070 of G1537 God: G2316 he that knoweth G1097 God G2316 heareth G191 us; G2257 he that G3739 is G2076 not G3756 of G1537 God G2316 heareth G191 not G3756 us. G2257 Hereby G1537 G5127 know we G1097 the spirit G4151 of truth, G225 and G2532 the spirit G4151 of error. G4106
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Jude 1
Commentary on Jude 1 Matthew Henry Commentary
An Exposition, With Practical Observations, of
The General Epistle of Jude
Chapter 1
We have here,
Jud 1:1-2
Here we have the preface or introduction, in which,
Jud 1:3-7
We have here,
Now what are these things which we Christians need to be put in remembrance of?
Jud 1:8-15
The apostle here exhibits a charge against deceivers who were now seducing the disciples of Christ from the profession and practice of his holy religion. He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and inlet to, all manner of filthiness. Note, Sin is filthiness; it renders men odious and vile in the sight of the most holy God, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them. These filthy dreamers dream themselves into a fool's paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries. Here,
On this occasion the apostle brings in Michael the archangel, etc., v. 9. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil contended that Moses might have a public and honourable funeral, that the place where he was interred might be generally known, hoping thereby to draw the Jews, so naturally prone thereto, to a new and fresh instance of idolatry. Dr. Scott thinks that by the body of Moses we are to understand the Jewish church, whose destruction the devil strove and contended for, as the Christian church is called the body of Christ in the New-Testament style. Others bring other interpretations, which I will not here trouble the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defence. It is said, he durst not bring, etc. Why durst he not? Not that he was afraid of the devil, but he believed God would be offended if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of God and man which of them should out-scold or out-rail the other: a memorandum to all disputants, never to bring railing accusations into their disputes. Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a railing accusation against the devil as knowing beforehand that he would be too hard for him at that weapon. Some think the apostle refers here to the remarkable passage we have, Num. 20:7-14. Satan would have represented Moses under disadvantageous colours, which he, good man, had at that time, and upon that occasion, given but too much handle for. Now Michael, according to this account, stands up in defence of Moses, and, in the zeal of an upright and bold spirit, says to Satan, The Lord rebuke thee. He would not stand disputing with the devil, nor enter into a particular debate about the merits of that special cause. He knew Moses was his fellow-servant, a favourite of God, and he would not patiently suffer him to be insulted, no, not by the prince of devils; but in a just indignation cries out, The Lord rebuke thee: like that of our Lord himself (Mt. 4:10), Get thee hence, Satan. Moses was a dignity, a magistrate, one beloved and preferred by the great God; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of how high an order soever. So the lesson hence is that we ought to stand up in defence of those whom God owns, how severe soever Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright magistrates, upon every slip in their behaviour, may expect to hear, The Lord rebuke thee; and divine rebukes are harder to be borne than careless sinners now think for.
Of the prophecy of Enoch, (v. 14, 15) we have no mention made in any other part or place of scripture; yet now it is scripture that there was such prophecy. One plain text of scripture is proof enough of any one point that we are required to believe, especially when relating to a matter of fact; but in matters of faith, necessary saving faith, God has not seen fit (blessed be his holy name he has not) to try us so far. There is no fundamental article of the Christian religion, truly so called, which is not inculcated over and over in the New Testament, by which we may know on what the Holy Ghost does, and consequently on what we ought, to lay the greatest stress. Some say that this prophecy of Enoch was preserved by tradition in the Jewish church; others that the apostle Jude was immediately inspired with the notice of it: be this as it may, it is certain that there was such a prophecy of ancient date, of long standing, and universally received in the Old-Testament church; and it is a main point of our New-Testament creed. Observe,
Jud 1:16-25
Here,