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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 some," he says, "save, plucking them from the fire;" "but of some have compassion in fear," that is, teach those who fall into the fire to free themselves. "Hating," he says, "that spotted garment, which is carnal:" that of the soul, namely; the spotted garment is a spirit polluted by carnal lusts.
What if, even here, you should conceive to reply that communion is indeed denied to sinners, very especially such as had been "polluted by the flesh," but (only) for the present; to be restored, to wit, as the result of penitential suing: in accordance with that clemency of God which prefers a sinner's repentance to his death? -for this fundamental ground of your opinion must be universally attacked.
If someone can use the word of God to rescue those who have already fallen into the all-embracing fire set alight by the flaming arrows of the devil, he will snatch the most promising ones from the fire. For this person is not called to snatch back those who have been condemned by God.
What is meant by “a cloak stained by corrupted flesh”? This is said of those who have a life stained by the lusts of the flesh. We all have clothes which bear the marks of our life, whether we are righteous or not. The person who has a clean cloak is one who leads a pure life, whereas the one who has a soiled one has got mixed up with evil deeds. Or a cloak may be soiled by the flesh if the latter is formed in its conscience by the memory of those evil deeds which spring from the flesh and which still work on the soul. Just as the Spirit can make a cloak for the soul out of the virtues which come from the principle of incorruptibility, so by analogy the flesh can produce an unclean and soiled cloak from the lusts which belong to it.
And of some have compassion, making a difference: others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh, etc. What he said with fear must be joined to all three things he proposed. Because whoever reproves apostates and shows them as damnable must act in fear, lest perhaps he or his loved ones suffer something similar. And whoever rescues another from the fire of vices by chastising him, must consider himself lest he also be tempted. And whoever shows mercy to a penitent neighbor must also do this carefully, lest perhaps he becomes more severe or more lenient than is just.
Hating even the garment stained by the flesh. By "garment of the flesh" he means our body. However, we should not hate our body, but we should hate this stained condition in every way, and as much as we can act to make it spotless, so that what is carnal may deserve to become spiritual. Since this is not achieved by our own will, but must be accomplished by the grace of God, it is rightly added:
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 1:23 issues an urgent and multifaceted call to action for believers, instructing them on how to respond to those imperiled by sin and false teaching. It distinguishes between different approaches to intervention, advocating for a compassionate yet firm rescue of those on the brink of spiritual destruction, likened to snatching them from a consuming fire. Simultaneously, the verse emphasizes the non-negotiable imperative for believers to maintain their own spiritual purity, radically separating themselves from anything tainted by the corrupting influence of the world and the flesh.
CONTEXT
Literary Context: Jude 1:23 stands as a pivotal instruction within Jude's urgent epistle, immediately following his exhortation to "contend earnestly for the faith" found in Jude 1:3. The letter's primary purpose is to warn believers against insidious false teachers who had infiltrated the church, distorting grace and promoting immorality. After describing the judgment awaiting these ungodly individuals (Jude 1:4-16) and reminding believers to build themselves up in the faith (Jude 1:20-21), Jude shifts to practical guidance on how to minister to those who have been swayed or are at risk. Verse 22 instructs believers to "have mercy on those who doubt," implying a gentler approach for those wavering in faith. Verse 23, however, addresses a more dire situation, calling for a forceful, fear-filled rescue from immediate spiritual peril, highlighting the varying degrees of spiritual danger and the appropriate responses. The epistle concludes with a magnificent doxology in Jude 1:24-25, emphasizing God's power to keep believers from stumbling and present them blameless.
Historical & Cultural Context: The epistle of Jude was likely written in the late first century, a period when early Christian communities faced significant internal threats from antinomian (anti-law) and perhaps proto-Gnostic influences. These false teachers, described as ungodly persons who "pervert the grace of our God into sensuality" and "deny our only Master and Lord, Jesus Christ" (Jude 1:4), advocated for moral license under the guise of Christian freedom. This context explains Jude's intense concern for purity and his vivid imagery of defilement. The concept of a "spotted garment" would have resonated deeply with Jewish believers, who were familiar with Old Testament ceremonial laws regarding ritual purity and defilement. Contact with anything unclean, including certain bodily discharges or dead things, would render a person ritually impure, often requiring washing or separation. This cultural understanding of defilement underscores the severity of spiritual contamination by sin and false teaching, emphasizing the need for radical separation from anything that could compromise one's holiness.
Key Themes: Jude 1:23 contributes significantly to several key themes within the epistle and broader biblical theology. Foremost is the Urgency of Rescue, vividly portrayed by the image of "pulling them out of the fire," which underscores the severe and eternal consequences of spiritual deception and unrepentant sin. This theme aligns with the biblical emphasis on evangelism and discipleship as life-saving missions, reflecting the heart of God who "desires all people to be saved and to come to a knowledge of the truth" (1 Timothy 2:4). Another crucial theme is Discerning Ministry, as Jude differentiates between those who need compassion (verse 22) and those who require a more forceful intervention, highlighting the need for wisdom in approaching individuals caught in sin. Finally, the verse powerfully conveys the theme of Uncompromising Holiness and Purity. The command to "hate even the garment spotted by the flesh" is a radical call to personal sanctification, demanding not just the avoidance of overt sin but also a complete separation from anything associated with its defiling influence. This echoes the call for God's people to be holy as He is holy, a theme found throughout Scripture, from Leviticus 11:44 to 1 Peter 1:16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jude 1:23 is rich in Imagery and Metaphor, creating a potent and memorable call to action. The central metaphor of "pulling them out of the fire" vividly portrays the extreme spiritual peril of those entangled in sin and false teaching, likening their condition to being consumed by a literal blaze of judgment. This evokes a sense of urgency and desperation for intervention. Complementing this, the phrase "hating even the garment spotted by the flesh" employs another powerful Metaphor, where the "garment" symbolizes one's spiritual integrity or character, and "spotted by the flesh" represents defilement by sin. This imagery draws from Old Testament concepts of ritual purity, emphasizing the need for radical separation from anything that contaminates. The verse also employs Contrast, setting the act of saving the imperiled against the imperative of maintaining personal purity, highlighting the tension and balance required in ministry. The forceful verb "pulling" (Hyperbole or intense verb choice) underscores the decisive and urgent nature of the rescue operation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jude 1:23 encapsulates a profound theological tension: the imperative to engage actively in the spiritual rescue of others while simultaneously maintaining an uncompromising standard of personal holiness. It highlights the reality of spiritual warfare and the destructive power of sin, echoing the biblical narrative of humanity's fallen state and the urgent need for salvation. The "fear" associated with saving can be understood as a reverent dread of God's judgment and a sober recognition of the eternal stakes, motivating believers to act decisively. This verse underscores the church's missional mandate to reach the lost, but with a critical caveat: this engagement must not lead to compromise or defilement. It calls for a discerning compassion that recognizes varying degrees of spiritual danger and applies appropriate, sometimes forceful, intervention, all while upholding the sanctity of God's people.
REFLECTION AND APPLICATION
Jude 1:23 challenges believers to embody a robust and discerning faith that is both outwardly missional and inwardly pure. It compels us to look beyond mere compassion for those struggling with doubt (as in Jude 1:22) and recognize that some are in such grave spiritual danger—ensnared by sin or false doctrine—that they require immediate, forceful intervention, as if being snatched from a burning building. This calls for a profound sense of urgency and a willingness to engage in difficult, perhaps even confrontational, conversations or actions for the sake of another's soul. However, this rescue mission is not without its perils. The command to "hate even the garment spotted by the flesh" serves as a stark warning: while reaching into the "fire" to save others, we must vigilantly guard our own hearts and lives against contamination. This means cultivating a radical aversion to sin in all its forms, avoiding not just overt immorality but also anything that might compromise our spiritual integrity, witness, or relationship with God. It's a call to proactive holiness, recognizing that even subtle associations with ungodliness can defile. This verse ultimately encourages a balanced approach to ministry: zealous for the salvation of others, yet uncompromising in personal purity.
Questions for Reflection
FAQ
What does it mean to "save with fear"?
Answer: To "save with fear" (Greek phóbos) implies a multifaceted reverence and caution. It's not about being afraid of the people you're trying to save, nor is it a fear that paralyzes action. Instead, it encompasses a profound reverence for God's holiness and His impending judgment on sin, which motivates urgent action. It also signifies a sober awareness of the extreme spiritual danger faced by those being rescued, recognizing the eternal stakes involved. Furthermore, it suggests a cautious approach to the rescue mission itself, acknowledging the potential for spiritual contamination or defilement (as highlighted by the subsequent phrase about the "spotted garment") even as one seeks to help others. This "fear" is a holy awe that prompts both zealous effort and careful self-preservation in ministry, ensuring that the rescuer remains pure while engaging with the defiled.
What is the "garment spotted by the flesh" and why should we hate it?
Answer: The "garment spotted by the flesh" is a powerful metaphor for anything tainted by sin, immorality, or the corrupting influences of fallen human nature. The "garment" (Greek chitṓn) refers to an undergarment worn close to the body, symbolizing one's inner character, spiritual integrity, or even the pervasive influence of sin in one's life or environment. "Spotted by the flesh" (Greek sárx) refers to defilement originating from sinful human nature. To "hate" (Greek miséō) this garment means to have a radical, uncompromising aversion to all forms of sin and its defiling effects, not just overt acts but even the subtle associations or residual influences of ungodliness. It's a call to extreme spiritual hygiene, ensuring that while believers engage with the world to rescue the lost, they do not allow themselves to be contaminated by its pervasive sinfulness. This reflects a commitment to personal holiness and a clear separation from anything that would dishonor God or compromise one's witness, echoing the biblical call to be "unspotted from the world" as found in James 1:27.
CHRIST-CENTERED FULFILLMENT
Jude 1:23, with its urgent call to rescue and its emphasis on purity, finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is the preeminent Rescuer, who, motivated by divine love and a holy zeal, descended into the "fire" of a fallen world to "save" humanity from the consuming flames of sin and judgment. His mission was precisely to "seek and to save the lost" (Luke 19:10), pulling us out of the spiritual abyss. Moreover, Christ perfectly exemplified the command to "hate even the garment spotted by the flesh." Though He entered our defiled world and associated with sinners, He remained utterly without sin, His "garment" (His very being and character) always unspotted (Hebrews 4:15). He was the Lamb of God, pure and spotless, whose sacrifice cleanses us from our defilement, making us holy and blameless before God (Ephesians 5:27). Through His atoning work, we are not only snatched from the fire but also clothed in His righteousness (2 Corinthians 5:21), enabling us to pursue the holiness that Jude commands, empowered by His Spirit. Thus, Christ is both the model for our rescue efforts and the source of our ability to maintain purity in a defiled world.