Jude
ANNOTATIONS
ON THE EPISTLE OF ST. JUDE
THE ARGUMENT
This apostle surviving many of his colleagues, as it seems (verse 17), writes this general epistle, wherein after he has wished much good to all God’s people, he exhorts them to maintain truth of doctrine with purity of life and conversation, lest they should be seduced by false teachers, whose manners he describes, and threatens damnation to them. Afterwards, he exhorts them to remember the apostles’ doctrine, though they were dead; to build up themselves in grace, to stick close to God, to seek to save others, and concludes all with the praise of God.
CHAPTER 1
Verse 1. {Jude} The name is preposed, not subscribed, as the manner then was (Acts 23:26). Of this name was Jacob’s fourth son, from whom the Jews had their name. We read also of Judas of Galilee, an author of sedition in Acts 5:37, Judas called Barsabbas in Acts 15:22, Judas Iscariot in Matthew 10:4, and this Judas is mentioned also in Luke 6:16. He is called Thaddaeus in Matthew 10:3. He also has the name of Lebbeus in Matthew 10:3. His father’s name was Alpheus, who is called the father of James his brother (Matthew 10:3). His mother’s name seems to be Mary (Matthew 27:56 compared with Matthew 13:55).
{the servant} See Revelation 1:1. He might have written himself, an apostle, as Paul does (Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1) and Peter (1 Peter 1:1), which was a more glorious title. Or, a kinsman of Jesus Christ, as indeed he was (Matthew 13:55). But in humility he chooses the title of a servant. So does his brother (James 1:1).
{of Jesus Christ} See Matthew 1:1.
{brother} Christ called some pairs of brothers to be apostles. See Matthew 4:18–21.
{of James} The same name with Jacob. See the reason of the name in Genesis 25:26, 27:36, and Hosea 12:3. He mentions his brother, first, because he was famous among the apostles, gave sentence in the council of Jerusalem (Acts 15:13, 19), and abode there much (Acts 21:18; Galatians 1:19). Secondly, to show that he was no other Jude but the apostle (Luke 6:16; Acts 1:13). Thirdly, to distinguish him from Judas Iscariot, who betrayed Christ and was also an apostle, and from the other Judes mentioned before.
{to them, etc.} A general epistle, not directed to any particular church as that to the Romans and many others.
{that are sanctified} Regenerate and made holy by faith in Christ (Acts 26:18).
{by God} Gr. in God.
{the Father} This work used to be attributed to the Holy Spirit (John 3:5; Titus 3:5) yet the Father has a hand in it also (John 17:17; 1 Peter 1:3).
{preserved in Jesus Christ} As v. 11, “in the way.” Kept true members of Jesus Christ. Or, preserved to Jesus Christ. Kept by God the Father (John 6:39–40, 10:29) to be presented to Christ blameless at the day of judgment (Ephesians 5:27; 2 Corinthians 11:2).
{called} To the heavenly marriage feast (Matthew 22:2, etc.), and that externally by the preaching of the gospel, for internal calling is all one with sanctification mentioned before.
Verse 2. {Mercy unto you} Compassion, in regard to your infirmities and miseries which you are subject to in this world, as well as wicked men.
{peace} A sensible persuasion of God's love, or peace of conscience. For they were at peace with God before.
{love} He prays that God would show forth the fruits of his love, in doing them good spiritually and corporally. We may be merciful to enemies and pity them in their miseries. We may be at peace with strangers and do them no harm. But to those we love, we do all the good we can.
{be multiplied} In the abundant fruits of each of them.
Verse 3. {Beloved} His love moved him to write this epistle and should move them to heed it. Good ministers love their people.
{when I gave all diligence} Or, giving all diligence. Not as if the apostle were one while diligent and another while negligent, but he waited always for a fit occasion to write to them. The same Greek word signifies haste, for diligent men make haste to dispatch their work.
{to write unto you} He so cared for them that when he could not be present to teach them, he wrote to them. There was also a hand of God in it, as in all the other epistles of the apostles, that such in after-ages as could not hear them preach might enjoy the benefit of their doctrine to the world’s end.
{of the common salvation} That salvation in which all the elect have a joint part (Ephesians 4:4; Titus 1:4).
{it was needful} For him, as an apostle (1 Corinthians 9:16). For them, because false teachers rose up among them who might seduce them (v. 4; Acts 20:26, 27–29).
{and exhort you} Not to praise you or reprove you, or barely to intimate to you what you have to do, but to seek to work on your affections by persuasion.
{that ye should earnestly contend} As wrestlers do for the victory.
{for the faith} His care to save their souls made him write to them to keep the faith, which is the way to salvation. Faith is not here taken for faithfulness as in Deuteronomy 32:20, nor for credulity as in James 2:19, nor for confidence as in John 3:16, nor for faith of miracles as in Matthew 17:20, but for the doctrine of the gospel which is to be believed. So hope is taken for the thing hoped for (Romans 8:24; Colossians 1:5).
{once} Justifying faith wrought in the souls of God’s elect is often given, but the doctrine of faith is once, or already, given (as in v. 5) and never to be changed (Ephesians 4:5), but must be kept in purity and integrity as it was first delivered, without any alteration. Or, once for all, not to be delivered anymore (Hebrews 12:26–27). Hence it is that a curse is pronounced against such as add to it or take away from it (Revelation 22:18–19). Those dreamers mentioned in v. 8 might both add and take away. Jude bids the Christians hold what they had and refuse the additions and alterations of those false prophets (Galatians 1:8).
{delivered} From heaven.
{to the saints} Who live in the church of God here on earth (v. 1; Romans 1:7).
Verse 4. {crept in unawares} Beside your expectation. As soldiers that march by a town and suddenly return and take it. Or, as pioneers who enter by a mine while the soldiers defend the walls. Or, not sent by God but taking the ministry upon them of their own heads (John 10:1; 2 Timothy 3:6).
{of old ordained} That no man might be offended at their sudden coming in, he shows that God knew it before and did ordain them to destruction.
{to this condemnation} To hell, as the angels that fell (v. 6) and the Sodomites (v. 7). Or, to this judgment (1 Corinthians 11:29, 31–32). To be permitted to fall into these sins that bring damnation.
{ungodly men} Such as worship not God aright, or have no fear of God at all (Genesis 20:11; Psalm 36:1; Romans 3:18).
{turning the grace of our God into lasciviousness} The grace of God invites us to sobriety (Titus 2:11–12), but they turn it to a contrary end.
{denying the only Lord God, and our Lord Jesus Christ} Denying Christ to be God, who was their master by profession (for they professed themselves to be of his household), and their Lord by public authority over them. Or, by their deeds denying Christ.
Verse 5. {I will therefore put you in remembrance} As ministers are God's remembrancers (Isaiah 62:6), so they are the people’s also—the former by praying, the latter by preaching.
{though ye once knew this} He conceives that, being Christians, they were not ignorant of God’s judgments recorded in the Scriptures (2 Peter 1:12).
{how that, etc.} Three examples are given—one in the church, in this verse, another in heaven (v. 6), another in the world (v. 7)—showing that sinners can nowhere escape God’s judgments.
{the Lord} The deliverance of the people came from God (Exodus 20:2).
{having saved} Some read, “Though ye knew this, how that the Lord, having once saved.” This is added to make the judgment even greater because it came upon them not while they were slaves in Egypt but after they were set at liberty. To this purpose the angels’ first condition is mentioned (v. 6).
{the people} Of Israel. He speaks to them as men conversant in Scripture who knew what people he meant, though he did not name them.
{Out of the land of Egypt} From captivity and misery (Exodus 1).
{afterward} Gr. the second time: To wit, after he had once delivered them, he destroyed them. Or, they were once, in a way, lost in Egypt, and now the second time in the wilderness (Hebrews 11:19).
Verse 6. {their first estate} Gr. their beginning: The estate they were first made in. God made them good and happy, as he did men. But they, by their fall, made themselves wicked and unhappy. Or, principality: their glorious condition.
{but left} Negligence is here attributed to the angels in that they were not careful to keep so glorious a condition. They are not said to be put out of heaven, but not to keep it and to leave it, namely, by sinning (2 Peter 2:4).
{their own habitation} Gr. their proper habitation: Which God had prepared for them as fit for such glorious creatures.
{He hath reserved in everlasting chains} As prisoners are kept in prison bound till the assizes come, so they are kept by God's power that they cannot escape. This shows that their pains are not yet at their greatest. It also shows that they are unavoidable.
{under darkness} He has kept them, as it were, in a dark dungeon to be judged afterwards.
{unto the judgment of the great day} In the end of the world when all the world shall be judged, as in vv. 14–15, Acts 17:31, 2 Timothy 1:18, and 1 Corinthians 6:3.
Verse 7. {Sodom and Gomorrah} Fruitful and pleasant places, but very sinful (Genesis 13:10, 13, and 18:20)
{and the cities about them} Admah and Zeboim (Hosea 11:8).
{in like manner} Being corrupted by their bad example.
{strange flesh} Gr. other flesh: Man’s flesh which they should not have used in that kind. Or, divers flesh: not created by God to that end (Romans 1:26, 27). This sin has the name of Sodomy because of them.
{are set forth for an example} Not to imitate but to instruct others to take heed of their sins lest they perish like them (Revelation 18:4; 1 Corinthians 10:6, 11), are sent to hell as an example of God's eternal judgment on gross sinners, or, being destroyed by fire from heaven, lie still in the dust as a type of eternal destruction in hell, so that those cities, being drowned in the dead sea, can be built no more (2 Peter 2:6).
Verse 8. {Likewise also} They were like the Sodomites in uncleanness (v. 7), like the angels that fell in despising dominion (v. 6), like the Israelites who murmured against Moses and Aaron in speaking evil of dignities (v. 5). No sin is recorded in Scripture but some practice it in after-times.
{these filthy dreamers} They were so given to wantonness that they not only practiced it being awake, but also dreamed of it and defiled themselves in their sleep. Or, dreamers because they vented their own dreams and fancies instead of God’s truth (Jeremiah 23:25–28, 32).
{defile the flesh} Make their bodies abominable before God and men as swine make themselves filthy by wallowing in the mire (Genesis 49:4; Leviticus 20:12–14; 1 Corinthians 6:18).
{despise} Gr. depose or abrogate. To wit, in their hearts, for they live as if there were no rulers over them (Psalm 14:1). They do, as it were, reject them or put them off the throne (Luke 10:16; John 12:48).
{dominion} Not the governors only, as some do, for their weaknesses and abuse of their power, but the government itself. They would have no authority to be in the world.
{speak evil of} Gr. blaspheme. They hurt their fame by reproaches and slanders.
{dignities} Magistrates who were more honorable than others.
Verse 9. {Yet} Though these be thus bold to rail upon magistrates, yet the arch-angel would not rail on the devil though he were greater than they, and devils far worse than wicked magistrates. And though he were greater than the devil and they less than the magistrates whom they revile.
{Michael} Jude had this history either from some canonical book lost, as some think, or, as others, from some history not canonical, for such are cited in Scripture sometimes. Or, by tradition, which was in use before the Scripture was written. Or, by inspiration. No doubt it was true, because God’s Spirit here owns it.
{the arch-angel} Some conceive him to be Christ. Others, to be a principal angel (Daniel 10:13).
{when contending with the devil, he disputed} That is, he used might in deeds as well as reason in words. Or, he disputed earnestly.
{about the body of Moses} Some understand it figuratively, of that contention about the deliverance of the people from captivity (Zechariah 3:2) because there the devil, and the words following, are found. Others take it literally, that when God is said to bury Moses’ body (Deuteronomy 34:6) he employed the arch-angel Michael to do it, that no man might know where it was laid. But Satan resisted him so that the people might know where it was and worship it in after-times. Or that Moses might not be so honorably buried. Or that his body might lie above ground, out of the land of Canaan, to be abused by the enemies of God’s people.
{durst not} Or, could not endure. It seems Michael had occasion given him to use bad language and was much provoked by Satan, yet, out of fear of God, dared not do it. See the like in Joseph (Genesis 39:9).
{bring against him} Or, add, to wit, to Satan’s words, who, as it seems, spared no ill language.
{railing accusation} Gr. judgment of blasphemy.
{the Lord, etc.} Zechariah 3:2.
{rebuke thee} Stop thy foul mouth: or, put thee to silence, as in Mark 1:25, Luke 4:35, and 23:40.
Verse 10. {speak evil of those things which they know not} Ignorance should keep them from censuring especially such persons as are above them, or such things as are above their reach. But they are impudent and speak evil of the greatest persons on earth and the greatest mysteries of religion.
{what they know naturally} They live not according to natural principles but drown them by bad life (Romans 1:21; 1 Timothy 1:7). Or, they know nothing but what comes within the compass of their senses and follow sensual objects to their destruction.
{as brute-beasts} By natural light and experience, which things the brute-beasts in part know.
{in those things} Or, by those things. So, in the holy Ghost (v. 20), that is, by the holy Ghost.
{they corrupt themselves} Gr. they are corrupted. Such things they without choice abuse to satisfy their sensuality (2 Peter 2:12).
Verse 11. {They have gone in the way} So the Scripture uses [tends] to aggravate sinners’ evil courses, by comparing them with gross wicked men’s ways set out in Scripture, to their perpetual disgrace (1 Kings 16:26, 31).
{of Cain} They persecute God’s servants for their goodness, as he did his brother Abel (1 John 3:12).
{ran greedily} Gr. were poured out. They made haste to sin for gain as water runs apace out of a bottle. Or, they lost their souls for gain as water spilled on the ground is lost (2 Samuel 14:14).
{the error} Gain led them out of the right way.
{of Balaam} Who would have cursed God’s people, and gave ill counsel against them for money (Numbers 31:16).
{perished} Were utterly lost in this sinful course without hope of amendment. For they were not yet in hell (v. 12).
{in the gainsaying} Opposing magistrates (v. 8).
{of Core} Others joined with him but he was the ringleader (Numbers 16:1).
Verse 12. {These are, etc.} The apostle, to shame these sinners, brings similitudes from feasts, where spots are bred on men’s apparel, from the sky in the clouds, from the earth in the trees, from the sea in the waves, from the heaven in the planets.
{spots} Such as pollute men’s garments in feasts, arising out of fat or liquor falling on them. Others take it to be an allusion to spots on the body, which disgrace it. Others, to the spots on cattle that made them unfit for peace offerings. The sense is that they were a blemish to their festival meetings.
{in your feasts of charity} Made for the poor, as in Luke 14:12–13. Or, for others of the same religion with us (1 Corinthians 11:33–34).
{when they feast with you} They came without bidding, thrust themselves in, and defiled the tables with gluttony and drunkenness, evil doctrine, wanton words, gestures, looks.
{feeding themselves without fear} Impudent persons, not fearing to offend God by intemperance, nor regarding what men might say of them therefore (Luke 18:4).
{clouds they are without water} Promising rain to the husbandman but giving none, so these made a show of great learning and piety, whereby they might do good to others, but were empty of both and deceived men’s expectations.
{carried about of winds} Unstable and coming to nothing in the end (Ephesians 4:14).
{trees whose fruit withereth} Gr. autumn-trees. Such as put out in autumn when they should give fruit.
{unfruitful} Because blowing so late, the fruit cannot ripen.
{twice dead} Having neither fruit nor leaves. Or, first losing their fruit and then dying themselves, as trees blowing so late use to do. So, these apostates were first dead by nature, born in sin (Ephesians 2:1–2). Secondly, having made a show of spiritual life by professing the true religion, they lost that also by falling into errors and vices. Or, twice dead, that is, altogether or certainly dead as in Psalm 62:11 and Job 33:14. So these were sure to go to hell (v. 4).
{plucked up by the roots} Past all hope of springing up again. It is a bad condition for a tree to blossom and yet bear no fruit. It is worse to die and have no hope of ever bearing any fruit hereafter. Worst of all, to be plucked up by the roots. Then it is good for nothing but the fire. Such was the condition of these false teachers.
Verse 13. {raging waves of the sea} Gr. wild. For the waves roar like wild beasts in the wood. Hereby is signified men given to extreme lusts, passion, or pride, triumphing and insulting over others as one wave in the sea throws down another (2 Peter 2:18).
{Foaming out their own shame} By their vain words revealing their internal corruptions, as the raging sea casts out dirt and mire (Isaiah 57:20; Philippians 3:19). The Greek word is shames, that which does most of all shame them.
{wandering stars} Not constant like the fixed stars but passing from one course of religion or life to another, as planets remove. Or rather, as blazing stars which have no regular motion and quickly vanish away, notwithstanding their glorious show for a time.
{to whom is reserved} See v. 6.
{the blackness of darkness} The most black darkness. So hell is described in Matthew 8:12 and 22:13.
{forever} In hell.
Verse 14. {And Enoch also} Or, For even Enoch. So the one particle is translated in Matthew 13:21 and the other in Mark 3:19. He foretold of their destruction and therefore it is certain. Whence this history was taken, see the like on v. 9.
{the seventh from Adam} Including Adam for one. See the like in Matthew 1:17. This is mentioned to show the antiquity of this prophecy, for he lived some while with Adam. The world’s end is certain and the day of the general judgment, for it has been foretold well nigh from the beginning of the world.
{prophesied of these} Of such men as these that should trouble the church in future times. Or, to these, that is, to such as these in his time whose destruction he foretold. So will these be destroyed now also.
{behold} This shows the certainty and gloriousness of his coming (Isaiah 7:14; Habakkuk 1:5).
{the Lord cometh} He will as surely come as if he were now coming (Hosea 10:7; Revelation 14:8, 18:2). That manner of curse which the apostle uses in that solemn curse, “Maranatha” (1 Corinthians 16:22), seems to be taken from the first words of this prophecy.
{with ten thousand} Diverse millions (Daniel 7:10; Revelation 5:11).
{of his saints} Holy angels to attend him (Matthew 25:31–32; 2 Thessalonians 1:8). Or, holy men risen again (Matthew 19:28; 1 Corinthians 6:2; 2 Thessalonians 1:10).
Verse 15. {To execute judgment upon all} To adjudge all wicked men—especially such as are particularly mentioned in the words following—to eternal misery (Matthew 25:32, 34, 41, 46).
{to convince} To prove them not to be such as they pretend and to make them acknowledge the justice of their condemnation (Luke 19:22).
{of all their ungodly deeds} These false teachers did much hurt by bad life as well as by evil words, and must answer for both.
{ungodly committed} Ungodlily: after a wicked manner, without all fear of God (v. 4).
{of all their hard speeches} Not to be borne. Bold and impudent ones (1 Samuel 2:3; Psalm 31:18, 75:5, 94:4; Malachi 3:13).
{which ungodly sinners} Irreligious men who willfully live in the breach of God’s commandments.
{have spoken against him} Against God himself (Psalm 73:9, 78:19; Malachi 3:13).
Verse 16. {These are murmurers} Privy whisperers (Matthew 20:11).
{complainers} Out of discontent and envy, not content with their own condition, and finding fault with other men’s (Matthew 20:12; 1 Corinthians 10:10; James 5:9).
{walking after their own lusts} After the corrupt motions of the flesh (Romans 8:1; 2 Peter 3:3).
{their mouth speaketh} They not only think so, but utter it aloud (Psalm 73:9, 11).
{great swelling words} Vainglorious words, rising like bubbles in the water.
{having in admiration} Looking on them as on miracles or high things.
{men’s persons} Or, faces. Their external show of wealth or greatness (Proverbs 24:23; Acts 10:34; Galatians 2:6).
{because of advantage} They respected not godly wise men but flattered great men in the world to raise or enrich themselves (v. 11), and made the profession of piety a matter of gain (1 Timothy 6:5).
Verse 17. {But ye} You that live among these false teachers, take heed, therefore, that you are not seduced by them.
{beloved, remember the words} Charity teaches us to judge that the sins of God’s servants come out of forgetfulness, not out of evil purposes. So men judge of the errors of them they love.
{which were spoken before} That they might not be offended at the rising up of these wicked ones in the church, he shows that their coming was foretold (vv. 4, 14).
{of the apostles} That is, by the apostles. Not which others spoke of them, but which they spoke. It seems Jude was alive when most of the apostles were dead, and therefore he puts them in mind of their sayings, that they might not die with them.
Verse 18. {mockers} A great part of the miseries of God’s people come from mockers (2 Peter 3:3; Genesis 21:9; Galatians 4:29).
{in the last time} 1 Timothy 4:1; 2 Timothy 3:1.
{who should walk after, etc.} See v. 16.
{their own ungodly lusts} Gr. lusts of wickednesses. Most wicked ones. See the like phrase in Daniel 10:11, 19. For the matter, see vv. 15–16. They should live well, who deride others, lest they lay themselves open to contempt: but lightly, they themselves are evil and shameless.
Verse 19. {who separate} Themselves, as in Hebrews 10:25. Or, others, as in 2 Peter 2:1–2, Acts 20:30, and 2 Timothy 3:6.
{sensual} Men that follow their senses and lose heaven for pursuing worldly objects, as in v. 10. Or, natural or animal. Men having nothing in them more than beasts but a reasonable soul, remaining yet in their natural condition and not new born, although they make much show of godliness. So the word is used (1 Corinthians 2:14) and so the opposition following seems to interpret it.
{having not the Spirit} And therefore have no holiness in them nor nothing to do with Christ (Romans 8:9).
Verse 20. {But ye, beloved} They destroy the building by separating the parts one from another. But do you build it up, as the wise woman does (Proverbs 14:1).
{building up yourselves} It is not enough that you have laid a right foundation, but you must confirm and advance yourselves daily in your spiritual estate on the foundation of faith in Christ, as a building ascends. For Christian men are not dead but living stones, and help to build themselves (1 Peter 2:5). It may be understood as increasing their own graces severally [each by itself], as in 2 Peter 3:18. Or, as edifying one another, as in vv. 22–23, Hebrews 10:25, and Acts 9:31.
{on your most holy faith} Verse 3. Faith either of credulity or of confidence ought to have holiness attending on it.
{praying in the holy Ghost} That is, by the holy Ghost (see v. 10; Mark 12:36; and 13:11). Not putting up such faint petitions as flesh and blood suggested, but such fervent ones as God’s Spirit puts into us (Romans 8:26).
Verse 21. {Keep yourselves} See v. 20 (1 Timothy 5:22).
{in the love of God} Whereby you love God. Persevere constantly to love him, and do it daily more and more. Or, whereby God loves you: by doing nothing that may make him take away the sense of his favor from you or cause him to frown upon you.
{looking for the mercy of our Lord, etc.} Looking for that merciful sentence of Christ at the day of judgment, whereby he will bestow eternal life on us that have deserved eternal misery (Matthew 25:34).
Verse 22. {And of, etc.} It is not sufficient to look after our own salvation but we must promote other men’s also.
{some} Of weak, simple, seduced persons, or men more flexible, and of a more tender nature than others.
{have compassion} Out of mercy admonish them gently of their duty when you have lovingly shown them their errors (Galatians 6:1; Romans 14:1, 15:1).
{making a difference} Not dealing so severely with them as with others that are more obstinate.
Verse 23. {And others} Hardened ones; or, perverse or seducers themselves.
{save} That is, endeavor to save. It is not in our power to save, but it is often attributed to the instruments to persuade them to diligence (Romans 11:14; 1 Corinthians 7:16, 9:22; 1 Timothy 4:16; James 5:20).
{with fear} Gr. in fear, or, by fear (as vv. 10, 20). Out of fear of their sudden perdition, if you should not presently help them. Or, by terrifying them with God’s judgments unless they repent. Or, by sharp censures (1 Corinthians 5:5).
{pulling them} Gr. snatching. That is, pulling hastily and with violence. As the mother, apprehending the danger of the child fallen into the fire more than the child himself does, and fearing the death of him, though she be tenderhearted, yet pulls him out with violence, and, it may be, pains some member to save the life of the child: so do you hastily, with a kind of harshness, seek to save obstinate sinners (Titus 1:13).
{out of the fire} Out of that danger which is as great as if they were in the fire. Terrifying them with the threats of hell fire.
{hating even the garment} Not only the pollution itself but even the garment wherein it is.
{spotted by the flesh} As clean persons cannot endure spots of grease or blood on their garments (v. 12), or as under the law men might not touch a menstruous cloth, or as God in the law would not accept a spotted peace-offering, so do you not only hate their sinful lusts (v. 8) but also come not in their company. Or, avoid not only gross sins but also the very signs and tokens of them (1 Thessalonians 5:22).
Verse 24. {Now unto him, etc.} The apostle, after inscription (v. 1), begins his epistle with prayer (v. 2). Now he ends it with the praise of God. So God must be the alpha and omega of our actions.
{that is able to keep you} He commends God’s power but with reference to our good, showing that we have cause to praise him for it and thank him for the good we get by it.
{from falling} A metaphor from runners (1 Corinthians 9:24) wherein men hasting to the goal and not observing the ruggedness of the way may fall. God only can keep us from falling. The best have had their slips when they trusted to their own strength (Matthew 26:35, 70).
{and to present you faultless} Gr. to make you stand. At the day of judgment, to make you stand without guilt or filth of sin.
{before the presence of his glory with exceeding joy} Being free from sin, to look upon Christ sitting on his glorious throne without any fear, yea with great cheerfulness, when wicked men cannot endure the sight of his majesty (Luke 23:30; Revelation 6:16).
Verse 25. {To the only wise God} Romans 16:27; 1 Timothy 1:17. Some men were wise as Solomon, but God is only wise. First, because he only is wise originally: the wisdom of the wisest men is from him (Genesis 41:39; Psalm 119:98). God’s wisdom is from himself. Secondly, because he only is inseparably wise: he shows wisdom in all his actions (1 Corinthians 1:25). Men do not so (Ecclesiastes 10:1). Thirdly, he is insuperably wise: he overcomes the wisdom of the most subtle men (1 Corinthians 1:19) but no creature can go beyond him.
{our Savior} Titus 2:13, 3:4. God’s wisdom is used for our good and salvation, and every believer has as much right to salvation by Christ as the apostles.
{be glory} Let him be honorably accounted of by all, especially by those that shall be saved by him.
{majesty} Hebrews 1:3, 8:1; 2 Peter 1:16. Let him be royally attended by all as the supreme governor of all.
{dominion} Or, strength. Let all acknowledge him able to do what he will and to overrule all creatures (Psalm 115:3).
{power} Or, authority. Let them confess his just authority over all.
{now} At this very present. We that now live are subject to him. The kings that had power over us, when they die, have no more. But God lives still and has as much power over us as he had over Adam when he had newly made him.
{ever} Gr. to all the ages, of the world. His dominion will last to the end, therefore is he called Eternal (1 Timothy 1:17) which in the Greek there is, The King of ages, to distinguish him from all other kings who rule but in one age, as David (Acts 13:36).
{Amen} See Matthew 6:13.