Jude 1:20 MEANING

(20, 21) Exhortation to strengthen themselves in the faith by prayer, godliness, and hope.

(20) But ye, beloved.--Exactly as in Jude 1:17 : "ye" in emphatic contrast to these sensuous and unspiritual men.

Building up yourselves.--Making yourselves firm on the sure foundation of faith, in contradistinction to those "who separate," and fancy themselves firm in their impious conceits. The notion is not so much that of increasing and completing an edifice as of strengthening its foundations. Faith and its object are here almost identified. To have faith as one's foundation is the same as having Christ as one's foundation. "Your faith," that which has been "once for all delivered" to you (Jude 1:4). "Most holy faith," as opposed to the most unholy quick sands of the doctrines condemned in this Epistle.

Praying in the Holy Ghost.--Only in this way can Christians make firm their foundation. The Greek admits of "in the Holy Ghost" being taken with the previous clause; but our version is better. The expression "praying in the Holy Ghost" is not found elsewhere. It means that we pray in His strength and wisdom: He moves our hearts and directs our petitions. (See Notes on Romans 8:26.)

(21) Keep yourselves in the love of God.--Not our love of God, but His love of us. Consequently it is not the case that the three great Christian virtues--Faith, Hope, and Charity--are inculcated here, although at first sight we are tempted to think so. God's love is the region in which those who are built up on faith, and supported by prayer, may continually dwell.

The mercy of our Lord Jesus Christ.--The mercy which He will show as Judge at the Last Day. By prayer in the Spirit we are kept in the love of the Father for the mercy of the Son.

Unto eternal life.--These words may be taken either with "keep yourselves," or with "looking," or with "mercy": best with "keep yourselves."

Verses 20-23. - From these corrupters of the Church, who have occupied his pen so long and so painfully, Jude now turns direct to his readers and brings his 'subject to a fitting close, with a couple of exhortations full of a wise and tender concern. One of the two counsels deals with what they should do for the protection of their own Christian position against the insidious evils of which he has written in words of passion. The other deals with what they should do for the preservation of others exposed to the same seductive perils. But ye, beloved, building up yourselves on your most holy faith. The tone of pleading affection appears in the grave and earnest words by which he reminds his readers of the necessity of looking carefully to their own perseverance. As the condition of all else, he names the great duty of personal edification or up-building. They must strengthen themselves on their foundation, and that foundation is their "most holy faith." By this apparently Jude does not mean simply the subjective grace or virtue of faith. Peter, indeed, speaks of the strengthening and development of that as the secret of being neither barren nor unfruitful. But the idea and the phrase seem somewhat different here; for any spiritual gift of their own would be all too weak a security. It is rather the "faith" which has been already mentioned as "once delivered unto the saints" (verse 3), and is now conceived as possessed by the readers. In this faith, of which Christ himself is the Sum, they have a secure foundation for their renewed life, and on this faith they are to establish themselves more and more. Praying in the Holy Ghost. These words go best together, though some attach the term, "in the Holy Ghost," to the former clause. They express a second condition which must be made good, if the readers are to be safe from the seductions which threaten them. Their Christian life, if it is to be proof against these evils, must be fed by prayer, and by prayer of the deepest and most effectual order - prayer which takes its life and power from the Holy Spirit (cf. Ephesians 6:18; Romans 8:26). Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. The "love of God" must have a sense parallel to that of the "mercy of Christ." It is, therefore, not our love to God, but his love to us. The love which God is revealed in Christ to have to us is that in which they are to keep themselves. So long as they live within its grace they cannot but be secure against the corruptions of men. If they fall away from it, they become an easy prey. And keeping themselves in this love, they are to "look for mercy." They are then entitled to expect that mercy, and the attitude of expectation will itself be an aid to the keeping of themselves in the love. The mercy of the future is here spoken of as specifically the mercy of our Lord Jesus Christ; Jude having in view that advent of Christ which filled the immediate horizon of the early Christians, and to which they looked with an intensity of expectation to us very partially realizable, as the event which would speedily reveal every man's work and in which mercy would triumph over judgment for the faithful. And this mercy, or, as it also maybe, this expectation, is further described as having nothing less than eternal life for its object and its certain end. So the central idea in this counsel is the necessity of holding by the revealed fact of God's love in Christ. The first two clauses point to the means by which this is to be made good, and the last clause expresses an attitude of soul which is at once an extension of the central duty and a help to it. And of some have compassion, making a difference: and others save with fear, pulling them out of the fire. The readings here are so diverse, and so difficult to determine, that some of our best critics take this to be one of the passages in which we have to recognize a corruption of the primitive text now past certain correction. The Received Text is clearly in error at least in one important term. The word which it renders "making a difference," as if it referred to the readers, is in the same case with the "some," and refers to the persons who are to be dealt with. It is doubtful, too, whether we have three different classes of persons referred to in three distinct hortatory sentences, or only two such classes. The most recent and best of our English students of the text, Messrs. Westcott and Hort, adopt readings which differ in some respects from those of the Authorized, but agree with it in presenting only two classes of persons. The Revised Version, following many good authorities, both ancient and modern, prefers another form of text with a triple division. Accepting this, we have still more than one uncertainty to take account cf. In the first of the three clauses there is the difficulty of deciding between two readings, one of which gives us "on some have mercy," while the other yields the sense "some convict," that is to say, bring their sin home to them, or refute their error. The preference is to be given, on the whole, though with some hesitation, to the former of these readings, which is also the more difficult of the two. There is also the difficulty of determining the precise idea expressed by the participle in the same clause. It appears clear enough that it cannot have the sense assigned it by the Authorized Version, namely, that of "making a difference." But setting this aside, we have still to choose between two ways of taking it. It may have the sense of hesitating or doubting; in which case the class of persons referred to will be those who are not wholly gone in unbelief, but are on the way to it. Such persons are to be regarded as fit objects for anxious, considerate, pitiful treatment. This is a sense which the word undoubtedly bears in several passages of the New Testament (James 1:6; also Matthew 21:21; Mark 11:22; Romans 4:20). It has also the sanction of the Revised Version, which renders it, "And on some have mercy, who are in doubt." But it may also have the sense of contending, and the fact that it has already been so used in the present Epistle (verse 9) is a weighty consideration in favour of this view. The rendering then might be, "Some compassionate, when they contend with you" (so Alford, etc.). In tide case the class referred to will be the contentious, of whom there might be different kinds, some more hopeful and reasonable, others less so. Men of this spirit are to be tried first with kindness and consideration. Even when they oppose you and draw off from you, be pitiful toward them; take a compassionate, helpful interest in them. The second clause is best rendered with the Revised Version, "And some save, snatching them out of the fire." This brings a different class of persons into view - those who have sunk into corrupt courses which will soon undo them, who are already, indeed, in the penal fires of wrong, but yet are not beyond the possibility of rescue if quick and vigorous measures are taken with them. It is generally supposed that Jude has in view here the figure of the "brand plucked from the burning," which occurs in Zechariah 3:2. If so, the position in which this second class stands is represented as one of the last possible peril. The terms are strong and vivid enough for this. They mean that there is no time to lose, that all depends upon the prompt use of efficient measures, however forcible and unwelcome. The third clause then runs, "And some compassionate with fear." It points to a class who are to be dealt with in the same way as the first class. Yet there is a difference between them. This third class of persons is more dangerous to those who seek their good. They too are to be tried with active, helpful pity; but this is to be done "with fear." In their case the life is so treacherous, the error so insidious, that their Christian benefactors incur grave risk in coming to close terms with them, and require to practice an anxious vigilance lest they be themselves led astray. Hating even the garment spotted by the flesh. The idea of "filthy garments" occurs in the same passage of Zechariah already referred to, and the term" garment" (here the tunic, or inner robe) is elsewhere used in a figurative sense (Revelation 3:4). Here it points to everything that is in contact with pollution. The clause seems to be added in order to give greater emphasis to the need of "fear" in dealing with men of the kind in question. Not only are their impurities to be zealously avoided, but all the accessories of these impurities - everything, in short, that is in any way connected with them. If this is the case, then this last is the most dangerous and hopeless of the three clauses mentioned. They are those "on whom profound pity is all that we dare bestow, and that in fear and trembling, lest by contact with them we may be brought within the influence of the deadly contamination that clings to all their surroundings" (Plummet). Only the pity which is to be shown them is not mere feeling, but a compassion which implies some active, though anxious interest in their rescue.

1:17-23 Sensual men separate from Christ, and his church, and join themselves to the devil, the world, and the flesh, by ungodly and sinful practices. That is infinitely worse than to separate from any branch of the visible church on account of opinions, or modes and circumstances of outward government or worship. Sensual men have not the spirit of holiness, which whoever has not, does not belong to Christ. The grace of faith is most holy, as it works by love, purifies the heart, and overcomes the world, by which it is distinguished from a false and dead faith. Our prayers are most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with faith, fervency, and earnestness; this is praying in the Holy Ghost. And a believing expectation of eternal life will arm us against the snares of sin: lively faith in this blessed hope will help us to mortify our lusts. We must watch over one another; faithfully, yet prudently reprove each other, and set a good example to all about us. This must be done with compassion, making a difference between the weak and the wilful. Some we must treat with tenderness. Others save with fear; urging the terrors of the Lord. All endeavours must be joined with decided abhorrence of crimes, and care be taken to avoid whatever led to, or was connected with fellowship with them, in works of darkness, keeping far from what is, or appears to be evil.But ye, beloved,.... See Gill on ,

building up yourselves on your most holy faith; some copies, and the Complutensian edition, read, "our most holy faith"; meaning the doctrine of faith in all its branches, which is holy, a most holy doctrine; which displays the holiness of God, and is a means of beginning and increasing internal holiness in the saints, and of encouraging and exciting them to external holiness of life and conversation: this phrase, , "holy faith", is in use with the Jews (k): and it becomes the saints to build up one another upon this; the doctrine of faith, is a foundation to build upon, particularly what regards the person, offices, and grace of Christ, and is itself of an edifying nature; and they should not content themselves with their present knowledge of it, but seek for an improvement in it; and though they were passive when first built on Christ and his doctrines, and though ministers are greatly instruments in building of them up more and more; yet they are capable of building up themselves, and one another, by attending on the ministry of the word, and by private conversation, with each other, and particularly by

praying in the Holy Ghost; which is a special means of increase and establishment in the doctrine of faith; the Holy Ghost is the author and enditer of prayer, and an assister in it; without him saints cannot call God their Father, nor pray with faith and fervency, or with freedom and liberty,

(k) Zohar in Gen. fol. 47. 4.