TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jude 1:8–15. His three-level outline is real structure in the source text, so it is rendered as structure.
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,
I.The character of these deceivers is described.
1.They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, though done in and against the body, do greatly defile and grievously maim and wound the soul. Fleshly lusts do war against the soul, Pe1 2:11. and in Co2 7:1 we read of filthiness of flesh and spirit, each of which, though of different kinds, defiles the whole man.
2.They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of God, Rom 13:1. God requires us to speak evil of no man (Tit 3:2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom God has set in authority over us, by blaspheming or speaking evil of whom we blaspheme God himself. Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of God, the rule of conscience, they despise it. The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of God, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Psa 105:15. They speak evil, etc. Religion and its serious professors have been always and every where evil spoken of. Though there is nothing in religion but what is very good, and deserves our highest regards, both as it is perfective of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Act 28:22.
On this occasion the apostle brings in Michael the archangel, etc., Jde 1:9. 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 (Mat 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.
3.They speak evil of the things which they know not, etc., Jde 1:10. Observe, Those who speak evil of religion and godliness speak evil of the things which they know not; for, if they had known them, they would have spoken well of them, for nothing but good and excellent can be truly said of religion, and it is sad that any thing different or opposite should ever be justly said of any of its professors. A religious life is the most safe, happy, comfortable, and honourable life that is. Observe, further, Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, retirement screens some even from just censure. But what they know naturally, etc. It is hard, if not impossible, to find any obstinate enemies to the Christian religion, who do not in their stated course live in open or secret contradiction to the very principles of natural religion: this many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of God. The apostle likens such to brute beasts, though they often think and boast themselves, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves: the fault, whatever it is, lies not in their understanding or apprehensions, but in their depraved wills and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to mortify.
4.In Jde 1:11 the apostle represents them as followers of Cain, and in Jde 1:12, Jde 1:13, as atheistical and profane people, who thought little, and perhaps believed not much, of God or a future world - as greedy and covetous, who, so they could but gain present worldly advantages, cared not what came next - rebels against God and man, who, like Core, ran into attempts in which they must assuredly perish, as he did. Of such the apostle further says,
(1.)These are spots in your feasts of charity - the agapai or love-feasts, so much spoken of by the ancients. They happened, by whatever means or mischance, to be admitted among them, but were spots in them, defiled and defiling. Observe, It is a great reproach, though unjust and accidental, to religion, when those who profess it, and join in the most solemn institution of it, are in heart and life unsuitable and even contrary to it: These are spots. Yet how common in all Christian societies here on earth, the very best not excepted, are such blemishes! The more is the pity. The Lord remedy it in his due time and way, not in men's blind and rigorous way of plucking up the wheat with the tares. But in the heaven we are waiting, hoping, and preparing for, there is none of this mad work, there are none of these disorderly doings.
(2.)When they feast with you, they feed themselves without fear. Arrant gluttons, no doubt, there were; such as minded only the gratifying of their appetites with the daintiness and abundance of their fare; they had no regard to Solomon's caution, Pro 23:2. Note, In common eating and drinking a holy fear is necessary, much more in feasting, though we may sometimes be more easily and insensibly overcome at a common meal than at a feast; for, in the case supposed, we are less upon our guard, and sometimes, at least to some persons, the plenty of a feast is its own antidote, as to others it may prove a dangerous snare.
(3.)Clouds they are without water, which promise rain in time of drought, but perform nothing of what they promise. Such is the case of formal professors, who at first setting out promise much, like early-blossoming trees in a forward spring, but in conclusion bring forth little or no fruit. - Carried about of winds, light and empty, easily driven about this way or that, as the wind happens to set; such are empty, ungrounded professors, and easy prey to every seducer. It is amazing to hear many talk so confidently of so many things of which they know little or nothing, and yet have not the wisdom and humility to discern and be sensible how little they know. How happy would our world be if men either knew more or practically knew how little they know.
(4.)Trees whose fruit withereth, etc. Trees they are, for they are planted in the Lord's vineyard, yet fruitless ones. Observe, Those whose fruit withereth may be justly said to be without fruit. As good never a whit as never the better. It is a sad thing when men seem to begin in the Spirit and end in the flesh, which is almost as common a case as it is an awful one. The text speaks of such as were twice dead. One would think to be once dead were enough; we none of us, till grace renew us to a higher degree than ordinary, love to think of dying once, though this is appointed for us all. What then is the meaning of this being twice dead? They had been once dead in their natural, fallen, lapsed state; but they seemed to recover, and, as a man in a swoon, to be brought to life again, when they took upon them the profession of the Christian religion. But now they are dead again by the evident proofs they have given of their hypocrisy: whatever they seemed, they had nothing truly vital in them. - Plucked up by the roots, as we commonly serve dead trees, from which we expect no more fruit. They are dead, dead, dead; why cumber they the ground? Away with them to the fire.
(5.)Raging waves of the sea, boisterous, noisy, and clamorous; full of talk and turbulency, but with little (if any) sense or meaning: Foaming out their own shame, creating much uneasiness to men of better sense and calmer tempers, which yet will in the end turn to their own greater shame and just reproach. The psalmist's prayer ought always to be that of every honest and good man, "Let integrity and uprightness preserve me (Psa 25:21), and, if it will not, let me be unpreserved." If honesty signify little now, knavery will signify much less, and that in a very little while. Raging waves are a terror to sailing passengers; but, when they have got to port, the waves are forgotten as if no longer in being: their noise and terror are for ever ended.
(6.)Wandering stars, planets that are erratic in their motions, keep not that steady regular course which the fixed ones do, but shift their stations, that one has sometimes much ado to know where to find them. This allusion carries in it a very lively emblem of false teachers, who are sometimes here and sometimes there, so that one knows not where nor how to fix them. In the main things, at least, one would think something should be fixed and steady; and this might be without infallibility, or any pretensions to it in us poor mortals. In religion and politics, the great subjects of present debate, surely there are certain stamina in which wise and good, honest and disinterested, men might agree, without throwing the populace into the utmost anguish and distress of mind, or blowing up their passions into rage and fury, without letting them know what they say or whereof they affirm.
II.The doom of this wicked people is declared:
To whom is reserved the blackness of darkness for ever. False teachers are to expect the worst of punishments in this and a future world: not every one who teaches by mistake any thing that is not exactly true (for who then, in any public assembly, durst open a Bible to teach others, unless he thought himself equal or superior to the angels of God in heaven?) but every one who prevaricates, dissembles, would lead others into by-paths and side-ways, that he may have opportunity to make a gain or prey of them, or (in the apostle's phrase) to make merchandize of them, Pe2 2:3. But enough of this. As for the blackness of darkness for ever, I shall only say that this terrible expression, with all the horror it imports, belongs to false teachers, truly, not slanderously so called, who corrupt the word of God, and betray the souls of men. If this will not make both ministers and people cautious, I know not what will.
Of the prophecy of Enoch, (Jde 1:14, Jde 1:15) 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, 1. Christ's coming to judgment was prophesied of as early as the middle of the patriarchal age, and was therefore even then a received and acknowledged truth. - The Lord cometh with his holy myriads, including both angels and the spirits of just men made perfect. What a glorious time will that be, when Christ shall come with ten thousand of these! And we are told for what great and awful ends and purposes he will come so accompanied and attended, namely, to execute judgment upon all. 2. It was spoken of then, so long ago, as a thing just at hand: "Behold, the Lord cometh; he is just a coming, he will be upon you before you are aware, and, unless you be very cautious and diligent, before you are provided to meet him comfortably." He cometh, (1.) To execute judgment upon the wicked. (2.) To convince them. Observe, Christ will condemn none without precedent, trial, and conviction, such conviction as shall at least silence themselves. They shall have no excuse or apology to make that they either can or dare then stand by. Then every mouth shall be stopped, the Judge and his sentence shall be (by all the impartial) approved and applauded, and even the guilty condemned criminals shall be speechless, though at present they want not bold and specious pleas, which they vent with all assurance and confidence; and yet it is certain that the mock-trials of prisoners in the jail among themselves and the real trial at the bar before the proper judge soon appear to be very different things.
I cannot pass Jde 1:15 without taking notice how often, and how emphatically, the word ungodly is repeated in it, no fewer than four times: ungodly men, ungodly sinners, ungodly deeds, and, as to the manner, ungodly committed. Godly or ungodly signifies little with men now-a-days, unless it be to scoff at and deride even the very expressions; but it is not so in the language of the Holy Ghost. Note, Omissions, as well as commissions, must be accounted for in the day of judgment. Note, further, Hard speeches of one another, especially if ill-grounded, will most certainly come into account at the judgment of the great day. Let us all take care in time. "If thou," says one of our good old puritans, "smite (a miscalled heretic, or) a schismatic, and God find a real saint bleeding, look thou to it, how thou wilt answer it." It may be too late to say before the angel that it was an error, Ecc 5:6. I only here allude to that expression of the divinely inspired writer.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And to convict all the impious. He actually states that the seventh from Adam is Enoch, who prophesied these things, to confirm by example what he stated above: Because the impious men who long ago were designated for such judgment had slipped in at his time to subvert the faith of the pious.
And to convict (he says) all the impious of all their deeds of impiety, etc. This sentiment is indeed true, because the Lord, coming in judgment, will convict the impious not only of deeds but also of words, and will judge the wicked; however, it should be known that the book of Enoch, from which this is taken, is classified among the apocryphal Scriptures by the Church, not because the sayings of such a great patriarch can be in any way dismissed or should be considered false, but because the book offered under his name does not seem to have been truly written by him, but published by another person under his title. For if it were truly his, it would not be contrary to sound faith. But now, because it contains many incredible things, among which is the account of the giants not having human fathers but angels, it is clear to the learned that the writings that are tainted with falsehood are not those of a truthful man. Hence, this same Epistle of Jude, because it bears testimony from an apocryphal book, was rejected by many in the early times. However, due to its authority, antiquity, and use, it has merited to be counted among the holy Scriptures, especially because Jude took such testimony from an apocryphal book which is conspicuous for the clear truth of its true light rather than being apocryphal and dubious.
But the seventh from Adam, Enoch, also prophesied, saying: Behold, the Lord comes with thousands of His saints to execute judgment on all and to convict all who are ungodly among them of all their ungodly works which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against God.
Jude adds to these things Enoch, who previously prophesied the punishment reserved for them by God, in the final judgment of God. "all who are ungodly among them of all their ungodly works." The ungodly differs from the sinner in that the ungodly has sin against God, while the sinner deviates from the goal of righteousness in the actions of life.
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Summary
Jude 1:15 delivers a stark prophetic declaration of God's certain and comprehensive judgment upon all who are ungodly. This judgment, foretold by Enoch, will expose and condemn not only their impious actions but also their defiant and arrogant words spoken against God. The verse underscores the pervasive nature of ungodliness and the inescapable accountability that awaits those who live in rebellion against divine authority.
Context
Literary Context
The Epistle of Jude is a concise yet fervent call to spiritual vigilance, written to warn early Christian communities against the infiltration of false teachers and apostates. Jude's primary purpose, as stated in Jude 1:3, is to urge believers to "earnestly contend for the faith which was once delivered unto the saints." Verses 14 and 15 form a direct quotation from the apocryphal Book of Enoch (specifically, 1 Enoch 1:9), which Jude employs to bolster his argument regarding the certain judgment awaiting these ungodly individuals. This ancient prophecy serves to emphasize that the divine reckoning for impious behavior is not a new or arbitrary concept, but a long-established truth in God's plan, providing a powerful and authoritative warning against those who pervert grace into license for immorality and deny Christ.
Historical & Cultural Context
The early church faced significant internal and external pressures. Internally, various forms of heresy, often characterized by moral laxity (antinomianism) or Gnostic tendencies (claiming superior knowledge while engaging in immoral practices), threatened to corrupt the purity of the gospel and the conduct of believers. These false teachers, described by Jude as "ungodly men, who turn the grace of our God into lasciviousness, and deny the only Lord God, and our Lord Jesus Christ" (Jude 1:4), were actively undermining the faith. Jude's use of the Book of Enoch, a widely known and respected Jewish apocalyptic text in the first century, would have resonated with his audience, lending weight to his prophetic warning. The cultural context also includes a strong emphasis on honor and shame, where public speech and deeds were seen as direct reflections of one's character, making the "hard speeches" mentioned in the verse particularly egregious.
Key Themes
Jude 1:15 contributes significantly to several key themes within the epistle and broader biblical theology. The most prominent is the certainty and comprehensiveness of divine judgment. Jude repeatedly illustrates this through historical examples (e.g., Israel in the wilderness, fallen angels, Sodom and Gomorrah in Jude 1:5-7). The verse also highlights the pervasive nature of ungodliness as a state of rebellion against God, manifesting in both corrupt deeds and blasphemous words. It underscores the biblical principle of accountability, asserting that every action and utterance will be brought before God. Furthermore, by quoting Enoch, Jude emphasizes the prophetic nature of God's justice, indicating that this judgment is part of a long-foretold divine plan, serving as a timeless warning against apostasy and moral decay.
Exposition and Analysis
Key Word Analysis
From the base word meaning "to convict," this term signifies a thorough and undeniable exposure of guilt, leading to a conclusive demonstration of wrongdoing. In this context, it carries the strong implication of not just intellectual conviction but also the resultant punishment or condemnation that follows such a clear demonstration of culpability. God's judgment will leave no doubt as to the ungodly's guilt.
This adjective, used repeatedly in Jude, describes someone who is irreverent, impious, or wicked. It denotes a fundamental lack of reverence or respect for God, manifesting as a disregard for divine law and a life lived in opposition to God's will. It's not merely a lack of religious practice but an active state of rebellion and moral corruption.
This word conveys the sense of harshness, severity, or rigidity. When applied to "speeches," it describes words that are not only defiant but also arrogant, blasphemous, or even cruel. These are words that demonstrate an unyielding opposition to God, His truth, or His messengers, reflecting a hardened heart.
Verse Breakdown
"To execute judgment upon all"
This opening phrase establishes the primary purpose of Christ's coming (as prophesied by Enoch): to carry out a definitive and universal act of divine justice. The word "all" emphasizes the comprehensive scope of this judgment, indicating that no one who is ungodly will escape it. It is a declaration of God's sovereign authority and His commitment to upholding righteousness.
"and to convince all that are ungodly among them"
This clause specifies the target of the judgment: those who are "ungodly." The verb "convince" (as discussed above) implies a full exposure and demonstration of their guilt, leading to their just condemnation. It's not about persuading them to change, but about revealing their true nature and actions for all to see, justifying the impending sentence.
"of all their ungodly deeds which they have ungodly committed"
Here, the first category of offenses is detailed: actions. The repetition of "ungodly" (both as an adjective describing the deeds and an adverb describing the manner of their commission) powerfully emphasizes the pervasive nature of their impiety. Their actions are not merely sinful, but fundamentally characterized by a lack of reverence for God, reflecting a life lived in defiance of His standards.
"and of all their hard [speeches] which ungodly sinners have spoken against him"
This second category of offenses focuses on words. The "hard speeches" are arrogant, defiant, or blasphemous utterances directed "against him" (God or Christ, or even His appointed messengers, as implied by the context of Jude). This highlights that accountability extends beyond actions to include verbal expressions of rebellion, demonstrating the depth of their ungodliness.
Literary Devices
Jude 1:15 employs several powerful literary devices to convey its message. Repetition is a prominent feature, particularly with the word "ungodly" (Greek: asebēs, asebeia, asebeō). Its fourfold appearance within a single verse ("ungodly," "ungodly deeds," "ungodly committed," "ungodly sinners") serves as a strong emphasis on the pervasive and defining characteristic of those being judged. This anaphora hammers home the nature of their rebellion. The verse also utilizes parallelism by listing two distinct categories of offenses: "ungodly deeds" and "hard speeches." This structure underscores the comprehensive nature of divine judgment, which encompasses both actions and words. Furthermore, the entire verse functions as a prophecy (quoted from Enoch), lending an air of ancient authority and foreshadowing the inevitable and certain nature of God's future judgment. The phrase "execute judgment upon all" also contains an element of hyperbole or intensification, stressing the absolute and universal scope of this divine reckoning.
Theological and Thematic Connections
Jude 1:15 stands as a profound theological statement on God's unwavering justice and the certainty of accountability for sin. It affirms that God is not indifferent to human rebellion, but actively observes and will definitively judge all ungodliness, whether expressed through actions or words. This truth underscores the holiness of God, who cannot tolerate sin, and the seriousness of human sin, which incurs divine wrath. The verse connects to the broader biblical narrative of a just God who will ultimately set all things right, bringing perfect righteousness to bear upon a fallen world. It serves as a stark reminder that true faith is not merely intellectual assent but a transformative power that leads to godly living and reverent speech, contrasting sharply with the impious lifestyle of those condemned.
Reflection and Application
Jude 1:15 serves as a powerful and sobering mirror for self-examination. For believers, it is a call to live lives characterized by reverence and obedience, actively contending for the faith against any form of ungodliness, both within ourselves and in the world around us. It reminds us that our words are not inconsequential; they reveal the true condition of our hearts and will be brought into account. This verse should inspire us to cultivate a profound respect for God's holiness, leading us to guard our thoughts, actions, and speech, ensuring they align with His righteous character. For those who do not yet know Christ, it stands as an urgent warning of an inevitable day of reckoning, prompting a turning from sin and a seeking of God's grace and mercy before the final judgment arrives. It underscores the profound seriousness of rejecting God and living in defiance of His will.
Questions for Reflection
FAQ
What does "execute judgment upon all" mean in this context?
"Execute judgment upon all" signifies that God will carry out a definitive and universal act of divine justice. It means that His judgment is not partial or limited, but will encompass every individual who is ungodly, holding them accountable for their actions and words. This judgment is certain, comprehensive, and inescapable for those who live in rebellion against Him, as foretold by Enoch.
Who are "all that are ungodly among them"?
"All that are ungodly among them" refers specifically to the false teachers and apostates that Jude is warning his readers about. These are individuals who, though perhaps claiming to be part of the Christian community, demonstrate a fundamental lack of reverence for God, turning His grace into a license for immorality and denying Christ (Jude 1:4). The judgment is directed at their character and conduct, which are antithetical to true faith.
What are "hard speeches" and why are they so significant?
"Hard speeches" (Greek: sklērós) refers to words that are harsh, severe, arrogant, or blasphemous. In the context of Jude, these are defiant or scornful words spoken against God, His truth, His authority, or His appointed messengers. They are significant because they reveal the deep-seated rebellion and irreverence in the heart of the ungodly. The Bible teaches that words are not trivial but reflect the heart's condition and will be brought into account (Matthew 12:36-37).
Christ-Centered Fulfillment
Jude 1:15, with its stern declaration of judgment upon the ungodly, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Enoch's prophecy speaks of a coming Lord who will execute judgment, the New Testament reveals that this very authority has been entrusted to the Son. Jesus Himself declared, "For the Father judges no one, but has given all judgment to the Son" (John 5:22). He is the one appointed by God to judge the living and the dead (Acts 17:31). The "ungodly deeds" and "hard speeches" condemned in Jude 1:15 are precisely what Christ came to address. Through His perfect life, atoning death, and glorious resurrection, Jesus provided the only means by which humanity can escape the judgment due to ungodliness. For those who believe in Him, there is "no condemnation" (Romans 8:1), as they have been justified by His grace. Conversely, for those who reject Him, the judgment described by Enoch and reiterated by Jude will indeed be executed by Christ Himself, for "Whoever does not believe is condemned already" (John 3:18). Thus, Jude 1:15 powerfully underscores the urgency of turning to Christ, the righteous Judge and merciful Savior, to flee the wrath to come (1 Thessalonians 1:9-10).