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Commentary on Jude 1 verses 16–25
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.
But you, beloved, building up yourselves on your most holy faith, etc. We pray in the Holy Spirit when, pierced by divine inspiration, we seek heavenly aid to receive the goods which we cannot possess by ourselves. Therefore, the blessed Jude instructs us to build ourselves up on the foundation of holy faith, to thus join ourselves as living stones to the house of God, which is the Church; he thus commands us to keep ourselves in the love of God, so that we never presume on our own strength, but hope in the aid of divine protection. Let no one according to the dogma of Pelagius declare that he can be saved by himself, but let us all seek the coming of the Holy Spirit into us, by which inspired we may be able to pray more fervently, lest perhaps we be separated from the society of the Holy Church with those who do not have the Spirit and therefore continue to be sensual.
But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh. Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.
"But you, beloved." Therefore, Jude says, but you building yourselves up in your most holy faith and praying in the Holy Spirit, that is, making your own gatherings according to the teaching of the Holy Spirit in your prayers. "keep yourselves in the love of God," that is, safeguard yourselves, waiting for the mercy of our Lord that leads to eternal life. And those, if they separate from you (for this is what "to distinguish" means), rebuke them, that is, make their wickedness evident to all.
If they are aimed at healing, do not reject them, but receive them with your love, snatching them out of the fire that threatens them. But receive them with caution and with fear, considering that the reception of these may become a cause of distress for you if you are careless in your dealings with them, leading to the theft of those already established into the same overflow of their wickedness. For wickedness is very zealous. Therefore, let their reception be, Jude says. But approach them with fear, either with careful consideration, and let the hatred towards their small deeds be accompanied by mercy, hating and detesting them, and the garment stained by their flesh, or their defiled garment, as it touches their flesh and becomes disgusting. Those who receive them with the fear of the coming punishment, Jude says, should see mercy granted to them, preparing for repentance. Having said these things, he seals the letter with a prayer.
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SUMMARY
Jude 1:20 serves as a powerful exhortation to believers, shifting from the epistle's preceding warnings against apostasy and false teachers to a constructive call for spiritual perseverance and growth. It outlines three essential and interconnected practices for maintaining spiritual vitality and defending the truth: active self-edification on the foundation of the objective Christian faith, and Spirit-empowered prayer. This verse provides a vital pathway for God's beloved to stand firm and thrive amidst spiritual deception and moral decay, emphasizing personal responsibility in spiritual development through divine enablement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jude 1:20 employs several significant literary devices to convey its powerful message. The most prominent is Metaphor, specifically the Building Metaphor, evident in the phrase "building up yourselves." This imagery vividly portrays spiritual growth as a continuous construction project, with believers actively adding to their spiritual structure upon a solid foundation. This metaphor implies intentional effort, careful planning, and a progressive process of maturity, contrasting with the destructive nature of the false teachers. Another device is Superlative, used in "most holy faith." The Greek word hágios (holy) is used here in its superlative sense, emphasizing the supreme purity, sanctity, and divine origin of the Christian faith. This highlights its unassailable truth and serves as a bulwark against the unholy and corrupt teachings of the apostates. Finally, the phrase "praying in the Holy Ghost" utilizes Agency or Instrumentality, where the Holy Spirit is depicted as the active agent or empowering force behind effective prayer. This underscores the divine enablement necessary for genuine spiritual life and growth, moving beyond mere human effort to Spirit-led communion with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jude 1:20 is deeply theological, affirming the Trinitarian nature of Christian spiritual life and the essential resources for believers to persevere in faith. It underscores the active role of the believer in their sanctification ("building up yourselves"), yet simultaneously highlights the divine provision and enablement through the objective truth of the gospel ("most holy faith") and the indwelling power of the Holy Spirit ("praying in the Holy Ghost"). This verse encapsulates the balance between human responsibility and divine grace in the Christian walk, particularly in times of spiritual attack. It teaches that spiritual maturity is not passive but requires diligent engagement with God's revealed truth and consistent, Spirit-empowered communion with Him. This holistic approach to spiritual vitality is crucial for maintaining doctrinal purity and moral integrity in a world prone to deception.
REFLECTION AND APPLICATION
Jude 1:20 offers timeless and practical guidance for every believer seeking to navigate a world filled with spiritual challenges and competing ideologies. In an era where subjective feelings often overshadow objective truth, the call to build ourselves "on your most holy faith" is a powerful reminder to ground our lives in the unchangeable, revealed truths of God's Word. This requires diligent study, careful discernment, and unwavering commitment to orthodox doctrine. Furthermore, the exhortation to be "praying in the Holy Ghost" emphasizes that our spiritual endeavors are not to be accomplished in our own strength. It calls us to cultivate a deep, dependent relationship with the Holy Spirit, allowing Him to guide our prayers, intercede for us, and empower us for righteous living. This means moving beyond rote prayers to a Spirit-led communion that aligns our desires with God's will, fostering intimacy and spiritual power. Living out this verse means actively engaging in personal spiritual disciplines, embracing sound doctrine, and consistently yielding to the Spirit's leading, thereby fortifying our faith against all forms of spiritual compromise and deception.
Questions for Reflection
FAQ
What does "most holy faith" mean in this verse?
Answer: The phrase "most holy faith" refers to the objective body of Christian truth, the unadulterated gospel, and the doctrines revealed by God and delivered through the apostles. It is "most holy" because it originates from a holy God, is pure and undefiled, and leads to holiness in those who embrace it. It's not merely a subjective personal belief, but the sacred, fixed content of what Christians believe, serving as the unshakeable foundation upon which all genuine spiritual growth and understanding must be built. This concept is crucial for distinguishing true doctrine from the false teachings Jude was warning against, emphasizing the need to adhere to the faith "once for all delivered to the saints".
How does one "pray in the Holy Ghost"?
Answer: "Praying in the Holy Ghost" signifies prayer that is empowered, guided, and inspired by the Holy Spirit. It's not necessarily about speaking in tongues (though that can be a manifestation of the Spirit's work) but about a deeper spiritual connection where the Spirit enables believers to pray according to God's will, intercedes on their behalf, and infuses their prayers with divine power and understanding. This kind of prayer is characterized by alignment with God's purposes, spiritual insight, and a sense of divine enablement rather than solely human effort. It involves yielding to the Spirit's prompting and allowing Him to shape our petitions and intercessions, as described in Romans 8:26-27.
CHRIST-CENTERED FULFILLMENT
Jude 1:20, while focused on the believer's responsibility, finds its ultimate fulfillment and enablement in Jesus Christ. The "most holy faith" upon which believers are to build themselves is fundamentally centered on the person and work of Christ. He is the very object of this faith, the one in whom all truth resides and through whom salvation is accomplished. As the "author and perfecter of our faith" (Hebrews 12:2), Jesus is the cornerstone of this spiritual edifice, without whom no true building can occur (Ephesians 2:20). Furthermore, the ability to "pray in the Holy Ghost" is a direct result of Christ's finished work. It was Jesus who promised and sent the Holy Spirit to indwell believers (John 14:16-17), making Spirit-empowered prayer possible. Through His sacrifice, Christ opened the way for believers to have direct access to the Father "through the Spirit" (Ephesians 2:18). Thus, our capacity to build ourselves up in faith and pray effectively is entirely dependent on our union with Christ, who provides both the foundation (the "most holy faith") and the enabling power (the Holy Spirit) for our spiritual growth and perseverance.