TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jude 1:16–25. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, etc., Jde 1:16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.
II.He proceeds to caution and exhort those to whom he is writing, Jde 1:17-23. Here,
1.He calls them to remember how they have been forewarned: But, beloved, remember, etc., Jde 1:17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note,
(1.)Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body.
(2.)The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself.
(3.)We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See Ti1 4:1, and Ti2 3:1, and Pe2 3:3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Mat 16:18.
(4.)The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, Th2 2:2.
2.He guards them against seducers by a further description of their odious character: These are those who separate, etc., Jde 1:19. Observe,
(1.)Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism.
(2.)Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom 8:9.
(3.)The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit 1:9; Ti1 3:9.
3.He exhorts them to persevering constancy in truth and holiness.
(1.)Building up yourselves in your most holy faith, Jde 1:20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, Co1 3:12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.
(2.)Praying in the Holy Ghost. Observe,
[1.]Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom 12:12.
[2.]Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.
(3.)Keep yourselves in the love of God, Jde 1:21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."
(4.)Looking for the mercy, etc.
[1.]Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of.
[2.]It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Act 4:12, compared with Act 4:10.
[3.]A believing expectation of eternal life will arm us against the snares of sin (Pe2 3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts.
4.He directs them how to behave towards erring brethren: And of some have compassion, etc., Jde 1:22, Jde 1:23. Observe,
(1.)We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen 4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us.
(2.)This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful.
[1.]Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this.
[2.]Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated - (I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default. - "Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," Th1 5:22.
III.The apostle concludes this epistle with a solemn ascription of glory to the great God, Jde 1:24, Jde 1:25. Note,
1.Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with.
2.God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been. - Before the presence of his glory. Observe,
(1.)The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev 1:7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See Pe1 1:8.
(2.)All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, Joh 6:39, with Joh 17:12, Co1 15:24.
(3.)When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.
Historical interpretation
Four 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.
These people have no confidence in their own teaching. For how can it not be dangerous to spread it with such wickedness and blasphemy?
These are murmurers, grumblers, etc. The more anyone murmurs and grumbles about the present labors of the Church, the less they have extinguished the desires of the flesh within themselves. But on the contrary, holy Daniel and other men of heavenly desires, as diligently as they only desire the things above, so much more scornfully do they despise all passing things that seem adverse.
These are grumblers, complainers, walking according to their own lusts; and their mouth speaks great swelling words, flattering people to gain advantage.
After this, however, having been freed from the accommodation of these ungodly ones, Jude now also addresses the matter itself, accusing their vices, calling them grumblers and complainers. There is indeed a grumbler, one who, under his breath and without speaking out, complains to the one who is displeased. The complainer, on the other hand, always and constantly engages in contempt.
These wretched ones are murmurers and complainers, Jude says. For they do not have the boldness to engage in their teaching through shameful means. For it is not without danger to publicly proclaim recklessness with wickedness and blasphemy. And they are complainers, slandering both other people and the truth, in order to set up their own evils and obscenity as if they were something good. As he has said concerning Balaam, that they have poured themselves out for profit just like him, he now states more clearly that they flattering people to gain advantage, admiring indeed, by flattering those in authority, but the profit is actually the gain.
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Summary
Jude 1:16 vividly exposes the character and conduct of false teachers who infiltrated the early church, describing them as discontented grumblers driven by their own carnal desires. Their speech is characterized by arrogant, empty rhetoric, and their actions are motivated by self-serving flattery, showing partiality to others solely for personal gain or advantage rather than out of genuine respect or spiritual discernment. This verse serves as a stark warning, urging believers to recognize and resist those whose outward displays of piety mask a corrupt and self-centered agenda.
Context
Literary Context
Jude's epistle is a concise, urgent polemic against apostasy. The author, Jude, the brother of James, writes to believers to "earnestly contend for the faith which was once delivered unto the saints" (Jude 1:3). Having initially intended to write about their common salvation, Jude felt compelled to address the immediate threat posed by "certain men crept in unawares" (Jude 1:4). Verses 5-16 form a central section where Jude presents a series of historical examples—from the Israelites in the wilderness to the fallen angels and the cities of Sodom and Gomorrah—to illustrate the certain judgment awaiting these ungodly individuals. Verse 16, therefore, is part of a detailed indictment, describing the specific behaviors and motivations of these false teachers, echoing the warnings found in 2 Peter 2.
Historical & Cultural Context
The early Christian communities were vulnerable to internal corruption, as new converts from diverse backgrounds were still learning the tenets of the faith. False teachers often emerged from within, or infiltrated from without, bringing with them Gnostic tendencies, antinomianism (the belief that moral laws are not binding on Christians), or other deviations from apostolic teaching. These individuals frequently leveraged charismatic personalities, eloquent speech, and a willingness to compromise moral standards to gain influence and followers. The Greco-Roman world valued rhetoric and public speaking, making "great swelling words" a powerful tool for manipulation. Furthermore, patronage systems were common, where individuals gained status and advantage by flattering or aligning with powerful figures, a practice these false teachers exploited within the church for their own "advantage."
Key Themes
This verse significantly contributes to several key themes within Jude's epistle. Primarily, it underscores the theme of apostasy and spiritual deception, detailing the insidious nature of those who corrupt the faith from within. Their "murmuring" and "complaining" connect to the broader theme of rebellion against divine authority, reminiscent of the Israelites' grumbling in the wilderness (Numbers 14:2). The emphasis on "walking after their own lusts" highlights moral depravity and self-indulgence as a hallmark of false teaching, contrasting sharply with the call to live godly lives. Finally, their "great swelling words" and flattery for "advantage" expose the theme of hypocrisy and mercenary motives, revealing that their outward show is not for God's glory but for personal gain, a warning echoed throughout the New Testament against those who preach for profit (Titus 1:11).
Exposition and Analysis
Key Word Analysis
From the verb gongyzō, meaning to grumble or complain, often in a low, discontented tone. This word specifically describes those who voice their dissatisfaction and resentment, frequently against God or those in authority. It evokes the image of the Israelites' constant grumbling against Moses and God during their wilderness journey, a behavior that led to divine judgment.
This unique Greek term literally means "blaming fate" or "finding fault with one's lot." It describes individuals who are discontented with their circumstances and prone to blaming others or external factors for their dissatisfaction, rather than taking personal responsibility or trusting in God's providence. It signifies a querulous, discontented spirit.
Derived from hyper (over) and onkos (a bulk, mass, or swelling), this adjective describes something that is "bulging over" or "excessive." When applied to words, it refers to pompous, arrogant, or bombastic speech that is inflated and lacks substance. These are empty, boastful utterances designed to impress, deceive, or intimidate, rather than to convey truth or edify.
Verse Breakdown
"These are murmurers, complainers"
This opening clause immediately identifies the core disposition of the false teachers. They are characterized by a pervasive spirit of discontentment and fault-finding. Their "murmuring" suggests a deep-seated dissatisfaction, often expressed covertly, while "complainers" indicates an open, querulous attitude, always finding fault with circumstances, leadership, or even God Himself. This reveals a lack of faith, humility, and gratitude.
"walking after their own lusts"
This phrase exposes the driving force behind their discontent and behavior. Their actions and choices are not guided by divine will, spiritual principles, or the well-being of others, but by their own selfish desires, carnal appetites, and unbridled passions. This highlights their moral bankruptcy and self-centeredness, indicating a life lived in pursuit of personal gratification rather than God's glory.
"and their mouth speaketh great swelling [words]"
This clause describes their deceptive communication style. Their speech is not truthful or edifying but is characterized by "great swelling words"—pompous, arrogant, and empty rhetoric. These are boastful utterances designed to impress, mislead, or assert a false authority, lacking genuine spiritual substance or integrity. The bracketed "[words]" in the KJV indicates it's supplied for clarity, as the Greek term itself implies "pompous things" or "boastful utterances."
"having men's persons in admiration because of advantage"
This final clause reveals their mercenary motives and hypocrisy. They do not genuinely respect or admire others based on character or godliness. Instead, they show favoritism, flatter, or give undue deference to individuals (especially those with wealth, status, or influence) solely for their own "advantage"—whether it be financial gain, power, recognition, or a more comfortable position. This exposes their self-serving and manipulative nature, contrasting sharply with the impartiality expected of believers.
Literary Devices
Jude 1:16 employs several potent literary devices to paint a vivid and damning portrait of the false teachers. Characterization is central, as Jude directly describes their inherent nature and motivations rather than merely their actions. The terms "murmurers" and "complainers" are not just behaviors but defining traits, immediately establishing their negative disposition. Contrast is subtly used; their self-serving "lusts" and pursuit of "advantage" stand in stark opposition to the selfless love and truth that should characterize genuine Christian leadership. The phrase "great swelling words" is a form of hyperbole or exaggeration, emphasizing the emptiness and bombast of their rhetoric. This also borders on irony, as their "great" words are ultimately hollow. Finally, the entire verse functions as a powerful indictment, systematically laying out the charges against these individuals, serving as a warning to the faithful.
Theological and Thematic Connections
Jude 1:16 offers a profound theological insight into the nature of spiritual deception and the character of those who propagate it. It underscores that false teaching is not merely an intellectual error but is deeply rooted in a corrupt moral character, driven by self-interest and a rebellious spirit. The grumbling and complaining reflect a heart discontent with God's sovereignty and provision, while the pursuit of "lusts" and "advantage" reveals a fundamental rejection of Christ's call to self-denial and service. This verse highlights the danger of outward appearances and eloquent speech, reminding believers that true spiritual authority is demonstrated by humility, integrity, and genuine love, not by bombast or flattery. It connects to the broader biblical theme that those who claim to speak for God but live for themselves will face divine judgment, serving as a timeless warning against spiritual hypocrisy and the misuse of spiritual influence for personal gain.
Reflection and Application
Jude 1:16 serves as a powerful diagnostic tool for discerning spiritual authenticity in our own lives and in the leaders we follow. It challenges us to look beyond outward charisma, impressive rhetoric, or perceived success and to examine the underlying character and motivations. If our hearts are prone to constant complaint, discontentment, or blaming others, we are walking in the footsteps of those Jude condemns. Similarly, if our actions are driven by selfish desires, a craving for personal advantage, or a willingness to flatter others for gain, we are compromising our integrity. This verse calls us to cultivate a spirit of gratitude, humility, and contentment, to speak words that build up rather than tear down, and to pursue genuine love and service rather than self-serving ambition. It encourages us to be discerning, to test the spirits, and to value truth and integrity above all else, ensuring that our faith is rooted in Christ's character, not in the fleeting allure of human flattery or worldly gain.
Questions for Reflection
FAQ
What does "murmurers" and "complainers" signify in Jude 1:16?
These terms signify a deep-seated dissatisfaction and rebellious spirit. "Murmurers" (Greek: gongystḗs) refers to those who grumble or complain, often in a low, discontented tone, reminiscent of the Israelites' constant grumbling against God and Moses in the wilderness (e.g., Exodus 16:7). "Complainers" (Greek: mempsímoiros) describes those who find fault with their circumstances or lot in life, often blaming others or fate rather than taking responsibility or trusting in divine providence. Together, they paint a picture of individuals lacking faith, humility, and gratitude, constantly discontented with God's provision and authority.
What are "great swelling words" and why do the false teachers use them?
"Great swelling words" (Greek: hypéronkos) refers to pompous, arrogant, or bombastic speech that is inflated, empty, and lacks genuine substance. These are boastful utterances designed to impress, deceive, or intimidate, rather than to convey truth or edify. False teachers use them as a tool for manipulation, to appear knowledgeable or authoritative, to gain influence, or to mislead others into following their ungodly ways, as also described in 2 Peter 2:18.
Christ-Centered Fulfillment
Jude 1:16, in its stark portrayal of the false teachers, implicitly points to the perfect antithesis found in Jesus Christ. While these apostates are "murmurers" and "complainers," Christ perfectly submitted to the Father's will, even to the point of death on the cross, never uttering a word of complaint despite immense suffering (Isaiah 53:7). Unlike those "walking after their own lusts," Jesus consistently sought to do the will of His Father, stating, "I seek not my own will, but the will of the Father which hath sent me" (John 5:30). Their "great swelling words" stand in stark contrast to the words of Christ, which were full of grace and truth, bringing life and light, not empty boasts (John 1:14). Furthermore, while the false teachers flattered "men's persons in admiration because of advantage," Jesus consistently showed impartiality, welcoming all who came to Him regardless of status or wealth, and condemning hypocrisy and self-serving ambition (Luke 20:21 and Matthew 23:1-12). Thus, Jude's condemnation of these self-serving individuals serves to magnify the unparalleled humility, integrity, and selfless love of Christ, who is the ultimate standard against which all true spiritual leadership and teaching must be measured, embodying the very opposite of every vice described in this verse.