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 1:1–2. His three-level outline is real structure in the source text, so it is rendered as structure.
Here we have the preface or introduction, in which,
I.We have an account of the penman of this epistle, Jude, or Judas, or Judah.
He was name-sake to one of his ancestors, the patriarch - son of Jacob, the most eminent though not the first-born of his sons, out of whose loins (lineally, in a most direct succession) the Messiah came. This was a name of worth, eminency, and honour; yet 1. He had a wicked name-sake. There was one Judas (one of the twelve, surnamed Iscariot, from the place of his birth) who was a vile traitor, the betrayer of his and our Lord. The same names may be common to the best and worst persons. It may be instructive to be called after the names of eminently good men, but there can be no inference drawn thence as to what we shall prove, though we may even thence conclude what sort of persons our good parents or progenitors desired and hoped we should be. But, 2. Our Judas was quite another man. He was an apostle, so was Iscariot; but he was a sincere disciple and follower of Christ, so was not the other. He was a faithful servant of Jesus Christ, the other was his betrayer and murderer; therefore here the one is very carefully distinguished from the other. Dr. Manton's note upon this is, that God takes great care of the good name of his sincere and useful servants. Why then should we be prodigal of our own or one another's reputation and usefulness? Our apostle here calls himself a servant of Jesus Christ, esteeming that a most honourable title. It is more honourable to be a sincere and useful servant of Christ than to be an earthly king, how potent and prosperous soever. He might have claimed kindred to Christ according to the flesh, but he waives this, and rather glories in being his servant. Observe, (1.) It is really a greater honour to be a faithful servant of Jesus Christ than to be akin to him according to the flesh. Many of Christ's natural kindred, as well as of his progenitors, perished; not from want of natural affection in him as man, but from infidelity and obstinacy in themselves, which should make the descendants and near relatives of persons most eminent for sincere and exemplary piety jealous over themselves with a godly jealousy. A son of Noah may be saved in the ark from a flood of temporal destruction, and yet be overwhelmed at last in a deluge of divine wrath, and suffer the vengeance of eternal fire. Christ himself tells us that he that heareth his word and doeth it (that is, he only) is as his brother, and sister, and mother, that is, more honourably and advantageously related to him than the nearest and dearest of his natural relatives, considered merely as such. See Mat 12:48-50. (2.) In that the apostle Jude styles himself a servant, though an apostle, a dignified officer in Christ's kingdom, it is a great honour to the meanest sincere minister (and it holds proportionably as to every upright Christian) that he is the servant of Christ Jesus. The apostles were servants before they were apostles, and they were but servants still. Away then with all pretensions in the ministers of Christ to lordly dominion either over one another or over the flocks committed to their charge. Let us ever have that of our dear Redeemer in actual view, It shall not be so among you, Mat 20:25, Mat 20:26. - And brother of James, to wit, of him whom the ancients style the first bishop of Jerusalem, of whose character and martyrdom Josephus makes mention, ascribing the horrible destruction of that city and nation to this wicked cruelty, as one of its principal causes. Of this James our Jude was brother, whether in the strictest or a larger (though very usual) acceptation I determine not. He however reckons it an honour to him that he was the brother of such a one. We ought to honour those who are above us in age, gifts, graces, station; not to envy them, yet neither to flatter them, nor be led merely by their example, when we have reason to think they act wrong. Thus the apostle Paul withstood his fellow-apostle Peter to the face, notwithstanding the high esteem he had for him and the affectionate love he bore to him, when he saw that he was to be blamed, that is, really blameworthy, Gal 2:11, and following verses.
II.We are here informed to whom this epistle is directed; namely, to all those who are sanctified by God the Father, and preserved in Jesus Christ, and called. I begin with the last - called, that is, called Christians, in the judgment of charity, further than which we cannot, nor in justice ought to go, in the judgments or opinions we form or receive of one another; for what appears not is not, nor ought to come into account in all our dealings with and censures of one another, whatever abatements the divine goodness may see fit to make for an honest though misguided zeal. The church pretends not (I am sure it ought not) to judge of secret or hidden things (things drawn into the light before time), lest our rash and preposterous zeal do more harm than good, or I am afraid ever will do. The tares and wheat (if Christ may be Judge) must grow together till the harvest (Mat 13:28-30); and then he himself will, by proper instruments, take timely care to separate them. We ought to think the best we can of every man till the contrary appear; not being forward to receive or propagate, much less invent, disadvantageous characters of our brethren. This is the least we can make of the apostle's large and excellent description of charity (Co1 13:1-13), and this we ought to make conscience of acting up to, which till we do, the Christian churches will be (as, alas! they are at this day) filled with envying and strife, confusion and every evil work, Jam 3:16. Or, the apostle may speak of their being called to be Christians, by the preaching of the word, which they gladly received, and professed cordially to believe, and so were received into the society and fellowship of the church - Christ the head, and believers the members; real believers really, professed believers visibly. Note, Christians are the called, called out of the world, the evil spirit and temper of it, - above the world, to higher and better things, heaven, things unseen and eternal, - called from sin to Christ, from vanity to seriousness, from uncleanness to holiness; and this in pursuance of divine purpose and grace; for whom he did predestinate those he also called, Rom 8:30. Now those who are thus called, are,
1.Sanctified: Sanctified by God the Father. Sanctification is usually spoken of in scripture as the work of the Holy Spirit, yet here it is ascribed to God the Father, because the Spirit works it as the Spirit of the Father and the Son. Note, All who are effectually called are sanctified, made partakers of a divine nature (Pe2 1:4); for without holiness no man shall see the Lord, Heb 12:14. Observe, Our sanctification is not our own work. If any are sanctified, they are so by God the Father, not excluding Son or Spirit, for they are one, one God. Our corruption and pollution are of ourselves; but our sanctification and renovation are of God and his grace; and therefore if we perish in our iniquity we must bear the blame, but if we be sanctified and glorified all the honour and glory must be ascribed to God, and to him alone. I own it is hard to give a clear and distinct account of this, but we must not deny nor disregard necessary truth because we cannot fully reconcile the several parts of it to each other; for, on that supposition, we might deny that any one of us could stir an inch from the place we are at present in, though we see the contrary every day and hour.
2.The called and sanctified are preserved in Christ Jesus. As it is God who begins the work of grace in the souls of men, so it is he who carries it on, and perfects it. Where he begins he will perfect; though we are fickle, he is constant. He will not forsake the work of his own hands, Psa 138:8. Let us not therefore trust in ourselves, nor in our stock of grace already received, but in him, and in him alone, still endeavouring, by all proper and appointed means, to keep ourselves, as ever we would hope he should keep us. Note,
(1.)Believers are preserved from the gates of hell, and to the glory of heaven.
(2.)All who are preserved are preserved in Jesus Christ, in him as their citadel and stronghold, no longer than they abide in him, and solely by virtue of their union with him.
III.We have the apostolical benediction:
Mercy to you, etc. From the mercy, peace, and love of God all our comfort flows, all our real enjoyment in this life, all our hope of a better.
1.The mercy of God is the spring and fountain of all the good we have or hope for; mercy not only to the miserable, but to the guilty.
2.Next to mercy is peace, which we have from the sense of having obtained mercy. We can have no true and lasting peace but what flows from our reconciliation with God by Jesus Christ.
3.As from mercy springs peace, so from peace springs love, his love to us, our love to him, and our brotherly love (forgotten, wretchedly neglected, grace!) to one another. These the apostle prays may be multiplied, that Christians may not be content with scraps and narrow scantlings of them; but that souls and societies may be full of them. Note, God is ready to supply us with all grace, and a fulness in each grace. If we are straitened, we are not straitened in him, but in ourselves.
Historical interpretation
Five Centuries of Reception
2 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.
Jude includes a reference to love here because he has noticed that there is a lack of it among his people.
"Those who are beloved in God the Father, and who are called, are saved by Jesus Christ." The Lord's word, in which He said, "No one comes to me unless the Father draws him," (Jn. 6:44) this blessed man now shows to be true. For those who are beloved by the Father, Jude says, have been saved by Jesus Christ. Therefore, he also calls them the called: for they do not have it from themselves, but from the Father, in that they are drawn, so that they may also be called. He truly prays for them that mercy, peace, and love be multiplied to you.
Indeed mercy, for we have been recalled and taken by Him into ministry because of the bowels of the mercy of God: peace, however, because God the Father Himself has granted this to us, bringing us who had sinned back to His friendship through His Son Jesus Christ: and love, indeed, because of the love He had for us, His only-begotten Son was exposed to death for us. Therefore, he prays that these may be abundantly granted to them, saying in harmony with blessed David, who says: "Extend your mercy to those who know you." (Ps. 36:10)
Continue studying Jude 1:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Jude 1:2 serves as a profound opening salutation in the Epistle of Jude, extending a fervent prayer for the recipients. Far from a mere formality, this verse expresses Jude's earnest desire that God's divine mercy, inner peace, and sacrificial love would not merely be present in the lives of believers, but would be abundantly increased and overflow, equipping them for the spiritual challenges and doctrinal conflicts that the letter will subsequently address. It establishes a tone of grace and divine provision as the foundation for standing firm in the faith.
Context
Literary Context
This verse immediately follows the identification of the author, Jude, as a servant of Jesus Christ and brother of James, and the recipients as those "called, sanctified by God the Father, and preserved in Jesus Christ." As such, Jude 1:2 functions as a traditional apostolic greeting, common in New Testament epistles (1 Peter 1:2). However, Jude's unique addition of "be multiplied" elevates it beyond a standard wish, transforming it into an earnest prayer for an overflowing abundance of these divine virtues. This multiplication is crucial given the letter's urgent purpose: to exhort believers to "contend earnestly for the faith" (Jude 1:3) against the insidious influence of false teachers who had infiltrated the church. The blessings of mercy, peace, and love are presented as essential spiritual resources for navigating the impending doctrinal and moral challenges.
Historical & Cultural Context
The Epistle of Jude was likely written in the latter half of the first century, a period marked by the nascent church's struggle against internal heresies. The specific threats Jude addresses—antinomianism (claiming freedom from moral law), libertinism (sexual immorality), and a rejection of authority—were prevalent in various forms of early Gnosticism or other syncretistic movements. Such teachings often undermined the foundational truths of the Gospel and led to spiritual decay. In this environment, a prayer for multiplied mercy, peace, and love was not abstract; it was a vital petition for the spiritual resilience and moral integrity of believers facing intense pressure to compromise their faith. The Greco-Roman world, while familiar with greetings of goodwill, would have recognized the profound spiritual depth of Jude's specific invocation of these virtues as divine gifts.
Key Themes
Jude 1:2 introduces several key themes that resonate throughout the epistle. Firstly, it underscores the theme of divine provision and preservation, emphasizing that God is the ultimate source of these essential blessings. The recipients are already "preserved in Jesus Christ" (Jude 1:1), and this prayer reinforces God's ongoing work in their lives. Secondly, the multiplication of mercy, peace, and love is directly linked to the overarching theme of contending for the faith. These virtues are not merely passive states but active forces that empower believers to stand firm against apostasy and to live righteously. True mercy enables compassion even amidst stern warnings, true peace provides stability in turmoil, and true love motivates obedience and unity. Finally, the verse implicitly highlights the holistic nature of Christian well-being, encompassing forgiveness (mercy), inner tranquility and reconciliation (peace), and benevolent affection (love), all of which are indispensable for spiritual maturity and effective witness in a challenging world.
Exposition and Analysis
Key Word Analysis
This term refers to compassion, both human and divine, with a strong emphasis on its active manifestation. In the context of Jude 1:2, it specifically denotes God's active compassion towards humanity, particularly in light of sin and weakness. It is the divine pity that leads to forgiveness and relief from distress, a fundamental aspect of God's character that undergirds salvation and ongoing sustenance for believers.
Derived from a verb meaning "to join," eirḗnē signifies a state of wholeness, harmony, and reconciliation. It encompasses not only the absence of conflict but also a profound sense of well-being and tranquility. For believers, it is primarily the peace with God achieved through Christ's atonement, leading to inner serenity and harmonious relationships within the community.
This word denotes a self-sacrificial, benevolent affection, distinct from mere emotional attachment. It is the highest form of love, characteristic of God Himself, as demonstrated in His giving of His Son. For believers, agápē is both God's unconditional love for them and the divine love they are called to manifest towards God and one another, often requiring conscious choice and action.
Verse Breakdown
"Mercy unto you"
This initial blessing underscores God's compassionate disposition towards the recipients. It is a prayer that God's active pity and forgiveness, especially in their fallen state and in the face of their struggles, would be abundantly poured out upon them. It sets the tone for divine grace as the starting point for all spiritual blessings.
"and peace"
Following mercy, the prayer extends to peace, signifying a comprehensive state of well-being. This includes reconciliation with God, inner tranquility amidst external turmoil, and harmonious relationships within the Christian community. It is a petition for the deep, abiding peace that only God can provide, enabling stability and confidence.
"and love"
The third blessing requested is love, specifically agápē, which is God's own self-giving love. This is a prayer for the recipients to experience God's profound love for them and, consequently, to be empowered to extend that same sacrificial love towards God and their fellow believers, fostering unity and spiritual vitality.
"be multiplied"
The culminating phrase, employing an optative verb, expresses an earnest wish or prayer for these three divine virtues to increase, abound, and overflow in the lives of the believers. It is not merely a wish for their presence but for their exponential growth, indicating that an ever-increasing supply of God's mercy, peace, and love is essential for navigating the challenges of faith and life.
Literary Devices
Jude 1:2 employs several effective literary devices. The most prominent is Tricolon, where the three distinct but related blessings—mercy, peace, and love—are presented in a list of three, creating a sense of completeness and emphasis on their collective importance. This rhythmic grouping enhances the prayer's impact and memorability. Furthermore, the use of the Optative Mood for the verb "be multiplied" (Greek: plēthynthēē) clearly signals that this is a fervent wish or prayer, not a command or a statement of fact. This grammatical choice highlights Jude's earnest desire for the recipients' spiritual flourishing. Finally, the verse functions as an Apostolic Greeting Formula, a common epistolary convention in the New Testament, yet Jude's unique addition of "be multiplied" transforms it into a distinctive and powerful invocation, setting it apart from more standard salutations and foreshadowing the letter's urgent message.
Theological and Thematic Connections
Jude's opening prayer for the multiplication of mercy, peace, and love is deeply rooted in biblical theology, reflecting the very character of God and the essential components of a thriving Christian life. These three virtues are not merely human sentiments but divine attributes that flow from the triune God, enabling believers to live righteously and stand firm in their faith. God's mercy is the fount of salvation and ongoing forgiveness, His peace is the reconciliation offered through Christ and the inner tranquility of the Spirit, and His love is the ultimate expression of His being and the motivating force for all true obedience and fellowship. The desire for their multiplication underscores the Christian journey as one of continuous growth in grace and spiritual abundance, particularly vital when facing external pressures or internal temptations to stray from sound doctrine. This prayer serves as a reminder that spiritual strength is not self-generated but divinely supplied in ever-increasing measure.
Reflection and Application
Jude's prayer in verse 2 offers a profound template for our own spiritual aspirations and intercessions. It reminds us that the fundamental blessings of our faith—God's compassion, inner tranquility, and Christ-like affection—are not static endowments but dynamic graces intended for continuous growth. In a world often characterized by harshness, anxiety, and division, the multiplication of mercy empowers us to extend forgiveness and understanding, the multiplication of peace anchors our souls in Christ amidst turmoil, and the multiplication of love compels us to serve, sacrifice, and unite with fellow believers. This verse calls us to actively seek more of God's character in our lives, recognizing that an overflow of these virtues is not just for personal comfort but for equipping us to live faithfully and contend for the truth in an increasingly challenging spiritual landscape. It encourages a posture of dependence on God for spiritual abundance, enabling us to reflect His nature more fully to a watching world.
Questions for Reflection
FAQ
Why does Jude specifically pray for mercy, peace, and love to be "multiplied" rather than just given?
Jude's use of "multiplied" (Greek: plēthýnō) is a deliberate and significant emphasis. It elevates the greeting from a mere wish for the presence of these blessings to an earnest prayer for their abundant increase and overflow in the lives of the believers. This multiplication is crucial because Jude is about to address severe challenges posed by false teachers who threaten the very foundation of the church's faith and morality. An ordinary measure of mercy, peace, and love might not be sufficient to withstand the insidious influence of these individuals. Therefore, Jude prays for an extraordinary, overflowing supply of these divine virtues, recognizing that an abundance of God's grace, spiritual stability, and Christ-like affection is essential for believers to "contend earnestly for the faith" (Jude 1:3) and to remain steadfast in their walk with God. It underscores the dynamic and progressive nature of the Christian life, where spiritual resources are continually needed and supplied in increasing measure.
Christ-Centered Fulfillment
Jude's prayer for the multiplication of mercy, peace, and love finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment and source of these divine attributes, making their multiplication possible for believers. God's mercy is supremely demonstrated in Christ's atoning sacrifice on the cross, where He bore the penalty for sin, offering forgiveness and compassion to all who believe (Romans 5:8). Our peace with God is established solely through Christ, who "made peace by the blood of His cross" (Colossians 1:20), reconciling humanity to God and providing an inner tranquility that "surpasses all understanding" (Philippians 4:7). And love, specifically agápē, is perfectly exemplified in Christ's life, death, and resurrection, demonstrating God's unconditional, self-sacrificial affection for humanity (John 3:16). Through the indwelling Holy Spirit, who is given by Christ, these virtues are not only imparted but actively multiplied within the believer, enabling them to live out the divine life and to stand firm in the truth, reflecting the very character of the Lamb of God who takes away the sin of the world (John 1:29).