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Michael contendeth with the

JUDE.

6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains ander darkness unto the judginent of the great day.

devil about the body of MoseES

devil he disputed about the body of Moses, durst not bring
against him a railing accusation, but said, The Lord rebuke
thee.

6 Even as Sodom and Gomorrha, and the cities about them
in like manner, giving themselves over to fornication, and
going after 'strange flesh, are set forth for an example, suffer-things they corrupt themselves.
ing the vengeance of eternal fire.

9 Likewise also these filthy dreamers defile the flesh, de-
spise dominion, and speak evil of dignities

9 Yet Michael the archangel, when contending with the John 8.44.-p Or, principality-g2 Pet 24- Rev. 1-8 Gen 19.24 Dey. 29.3. 2 Pet 2.6.- Gr. other.-u2 Fet.2 10, -v Exod 225-w Dan 10 12.& 12.1. Rev. 12.7.

6. The angels which kept not their first estate) Tηy davṛwv apyny, their own principality. The words may be understood of their having invaded the office or dignity of some others; or of their having by some means forfeited their own. This is spoken of those generally termed the fallen angels; but from what they fell, or from what cause, or for what crime, we know not. It is generally thought to have been pride; but this is mere conjecture. One thing is certain: the angels who fell must have been in a state of probation, enpaole of either standing or falling, as Adam was in Paradise. They did not continue faithful, though they knew the late on which they stood; they are therefore produced as the second example.

But left their own habitation] This seems to intimate that they had invaded the office and prerogative of others, and attempted to seize on their place of residence and felicity.

He hath reserved in everlasting chains] That is, in a state of confinement from which they cannot escape. Under darkness] Alluding, probably, to those dungeons or dark cells in prisons, where the most flagitious culprits were confined.

The judgment of the great day.] The final judgment, when both angels and men shall receive their eternal doom. See on 2 Peter ii. 4. In Sohar Exod. fol. 8. c. 32. "Rabbi Isaac asked, Suppose God should punish any of His heavenly family, how would He act?-R. Abba answered, He would send them into the flaming river, take away their dominion, and put others in their place." Some suppose that the saints are to occupy the places from which these angels, by transgression, fell.

7. Even as Sodom and Gomorrha] What their sin and punishment were, may be seen in Gen. xix. and the notes there. This is the third example to illustrate what is laid down ver. 4.

Are set forth for an example) Both of what God will do to such transgressors, and of the position laid down in ver. 4. viz. that God has in the most open and positive manner de clared, that such and such sinners shall meet with the punishment due to their crimes.

10 But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those 11 Wo unto then! for they have gone in the way of Cain, and bran greedily after the error of Balaam for reward, and perished in the gainsaying of Core.

12 These are spots in your feasts of charity, when they

x 2 Peter 2.11-y Zech.42-22 Peter 2 19 - a Gen 4. 3. 1 John 3. 12- Num. 27, 21. 2 Pet. 2 13-e Num. 16. 1, &c. Ezek. 4.5. Mall 13, 13-d 2 Pet. 2. 13, 17.e 1 Cor.11.2.

sidered Michael in some sort as those do Christ, who hold the eternal Sonship of His Divine nature.

Let it be observed, that the word archangel, is never found in the plural number in the Sacred Writings. There can be, properly, only one archangel; one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural: there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders: the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other, they are said to act under these two chiefs, as leaders; hence in Rev. xii. 7. it is said, MICHAEL and his angels fought against the DRA GoN and his angels. The word Michael, seems to be compounded of mi, who, ce, like, El, God: he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus.

Disputed about the body of Moses] What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it, in Debarim Rabba, sec. ii. fol. 263. 1. "Samael, that wicked one, the prince of the Satans, carefully kept the soul of Moses, saying, When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him, Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light, Mic. vii. 8." By the words, because I have fallen, we must understand the death of Moses: by the words, shall rise again, the government of Joshua, &c. See the Preface.

Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43. 3. "At the time in which Isaac was bound, there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated; but Satan endeavoured to carry off the ram, that Isaac might be slain."

The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul, of Moses; but about the BODY of Moses: but why, or wherefore, we know not. Some think the devil wished to show the Israelites where Moses was buried; knowing that they would then adore his body; and that Mi chael was sent to resist this discovery.

Suffering the vengeance of eternal fire.] Subjected to such a punishinent as an endless fire can inflict. Some apply this to the utter subversion of these cities; so that by the action of that fire, which descended from heaven, they were totally and eternally destroyed; for, as to their being rebuilded, that is impossible, seeing the very ground on which they stood is burnt up, and the whole plain is now the immense lake As-note 6. "It is not lawful for man to prefer ignominious re phaltiles. See my notes on Gen. xix.

The first sense applies to the inhabitants of those wicked cities; the second to the cities themselves: in either case, the word up atriov signifies an eternally destructive fire; it has no end in the punishment of the wicked Sodomites, &c. it has no end in the destruction of the cities; they were totally burnt up, and never were, and never can be, rebuilt. In either of these senses the word atov, eternal, has its grammatical and proper meaning.

8. Likewise also these filthy dreamers] He means to say, that these false teachers and their followers were as unbelier ing and disobedient as the Israelites in the wilderness; as rebellious against the authority of God, as the fallen angels; and as impure and unholy as the Sodomites; and that, consequently, they must expect similar punishment.

Durst not bring against him a railing accusation] It was a Jewish maxim, as may be seen in Synopsis Sohar, page 92. proaches, even against wicked spirits."-See Schoettgen.

Dr. Macknight says, "In Dan. x. 13, 21. xii. 1. Michael is spoken of as one of the chief angels who took care of thes Israelites as a nation: he may, therefore, have been the angel of the Lord, before whoin Joshua the high-priest, is said Zech. iii. 1. to have stood, Satan being at his right hand to resist him; namely, in his design of restoring the Jewish church and state, called by Jude, the body of Moses, just as the Christian church is called by Paul, the body of Christ.-Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from ver. 1. said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem, rebuke thee!" This is the most likely interpretation which I have seen: and it will appear the more probable when it is considered, that among the Hebrews guph, BODY, is often used for a thing itself: so in Rom. vii. 24. oua rns apaprias, the body of sin, signifies sin itself; so the body of Moses

Our translators, by rendering Evovaloμsvoi, filthy dream ers, seem to have understood St. Jude to mean, les pollutions nocturnes et voluntaires de ces hommes impurs; qui se livro guph shel Mosheh, may signify Moses himself; or that rent sans scrupule à toutes sortes des pensées; et salissant in which he was particularly concerned, viz. his institutes, leur imagination par la vue de toutes sortes d'objets, tom religion, &c. bent ensuite dans les corruptions honteuses et criminelles. See Calmet. In plain English, selfpollution, with all its train of curses, and cursed effects, on body, soul, and spirit. The idea of our translators seeins to be confirmed by the words capra per μiavovoi, they indeed pollute the flesh. See what is said at the conclusion of the xxxviiith chapter of Genesis. Despise dominion) Kypiornra de abcrops, they set all go vernment at nought: they will come under no restraints; they despise all law; and wish to live as they list.

Speak evil of dignities] Aafas de Blagonuovo, they blas pheme, or speak injuriously of supreme authority. See 2 Pet. 11. 10, 11. They treat governors and government with contempt; and calumniate, and misrepresent all Divine and civil

institutions.

9. Yet Michael the Archangel Of this personage many things are spoken in the Jewish writings. "Rabbi Judah Hakkodesh says, Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood." She math Rahba, sec. ii. fol. 104. 3. So that it seems as if they con

It may be added, that the Jews consider Michael and Samael, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. "Michael and Samael stand before the Lord; Satan accuses, but Michael shows the merits of Israel. Satan endeavours to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, He will speak peace to his people, and to his saints, Psa. lxxxv. 9.”—Shemoth Rabba, sec. 18. fol. 117. 3.

10. Speak evil of those things which they know not] They do not understand the origin and utility of civil government; they revile that which ever protects their own persons and their property. This is true in most insurrections and seditions.

But what they know naturally] They are destitute of reflection; their minds are uncultivated: they follow mere na tural instinct, and are slaves to their animal propensities. As brute beasts] s ra ahoya (wa, like the irrational animals; but, in the indulgence of their animal propensitics

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JUDE.

feast with you, feeding themselves without fear: fclouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, h plucked up by the roots; 13 Raging waves of the sea; k foaming out their own shame; wandering stars, to whom is reserved the blackness of dark

ness for ever.

14 And Enoch also, the seventh from Adam, prophesied of f Prov. 14. 2 Pet.2.17.-g Eph. 4. 14.-h Matt. 15. 13.—i Isa. 57.20-k Phil.3.19.12 Pet.2 17.- Gea,5.18.

they corrupt themselves, beyond the example of the brute beasts. A fearful description; and true of many in the present day.

11. They have gone in the way of Cain] They are haters of their brethren, and they that are such are murderers; and by their false doctrine they corrupt and destroy the souls of the people.

The error of Balaum] For the sake of gain they corrupt the word of God, and refine away its meaning, and let it down so as to suit the passions of the profligate. This was literally true of the Nicolaitans, who taught inost impure doctrines, and followed the most lascivious practices.

the false teachers these, saying, Behold, the Lord cometh with ten thousand of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among thein of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.

16 These are murmurers, complainers, walking after their

n Deut 33.2. Dan. 7.10. Zech.14.5. Matt.25.31. 2 Thess. 1.7. Rev.1.7.-o 1 Sam. 2.3. Psa.31. 19. & 94.4. Mal.3 13

of the Gospel. Secondly, dead by backsliding or apostacy from the true faith, by which they lost the grace they had be fore received: and now, likely to continue in that death, be cause plucked up from the roots, their roots of faith and love being no longer fixed in Christ Jesus. Perhaps the aorist is taken here for the future: they SHALL BE plucked up from the roots; God will exterminate them from the earth. 13. Raging waves of the sea, foaming out their own shame] The same metaphor as in Isa. Ívii. 20. The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. These are like the sea in a storm, where the sicells are like mountains, the breakers lash the shore, and sound like thunder: and the great deep, stirred up from its very bottom, rolls its muddy putrid sediment, and deposits it upon the beach. Such were those proud and arrogant boasters, those headstrong, unruly, and ferocious men, who swept into their own vortex the souls of the simple, and left nothing beco-hind them that was not indicative of their folly, their turbu lence, and their impurity.

Gainsaying of Core. See the account of the rebellion of Korah, Dathan, and Abiram, and their company, in Numb. xxii. It appears that these persons opposed the authority of the apostles of our Lord, as Korah and his associates did that of Moses and Aaron and St. Jude predicts them a similar punishinent. In this verse he accuses them of murder, vetousness, and rebellion against the authority of God.

12. Spots in your feasts of charity] It appears that these persons, unholy and impure as they were, still continued to have outward fellowship with the church! This is strange: but it is very likely that their power and influence in that place had swallowed up, or set aside the power and authority of the real ministers of Christ: a very common case, when worldly, time-serving men, get into the church.

The feasts of charity; the ayarai, or love feasts, of which the apostle speaks, were in use in the primitive church till the middle of the fourth century, when, by the council of Laodicea, they were prohibited to be held in the churches; and, having been abused, fell into disuse. In later days they have been revived, in all the purity and simplicity of the primitive institution, among the Moravians or Unitas Fratrum, and the people called Methodists.

Among the ancients, the richer members of the church made an occasional general feast, at which all the members attended; and the poor and the rich ate together. The fatherless, the widows, and the strangers, were invited to these feasts: and their eating together was a proof of their love to each other; whence such entertainments were called lovefeasts. The love-feasts were, at first, celebrated before the Lord's supper: in process of time they appear to have been celebrated after it. But they were never considered as the Lord's supper, nor any substitute for it.-See, for farther information, Suicer in his Thesaurus, under the word Ayan. Feeding themselves without fear] Eating, not to suffice nature, but to pamper appetite. It seems the provision was abundant; and they ate to gluttony and riot. It was this which brought the love-feasts into disrepute in the church; and was the means of their being at last wholly laid aside. This abuse is never likely to take place among the Methodists, as they only use bread and water; and of this the provision is not sufficient to afford the tenth part of a meal.

Instead of ayarais, love-feasts, amarais, deceits, is the read. ing of the Codex Alexandrinus, and the Coder Ephrem, two MSS. of the highest antiquity; as also of those MSS. collated by Laurentius Valia, and of some of those in the Medicean library. This reading appears to have been introduced in order to avoid the conclusion that some might be led to draw concerning the state of the church; it must be very corrupt, to have in its communion such corrupt men.

Clouds-without water] The doctrine of God is compared to the rain, Deut. xxxii. 2. and clouds are the instruments by which the rain is distilled upon the earth. In arid or parched countries, the very appearance of a cloud is delightful, because it is a token of refreshing showers: but when sudden winds arise and disperse these clouds, the hope of the husbandman and shepherd is cut off. These false teachers are represented as clouds; they have the form and office of the teachers of righteousness, and from such appearances pure doctrine may be naturally expected. But these are clouds without water; they distil no refreshing showers, be cause they have none; they are carried away, and about, by their passions, as those light fleecy clouds are carried by the winds. See the notes on 2 Pet. ii. 17.

Trees whose fruit withereth] Devopa 60ivomwpiva, galled or diseased trees; for polvonopov is, according to Phavorinus, veros pivovara oropas, a disease, (in trees) which causes their fruit to wither: for, although there are blossoms, and the fruit shapes, or is set, the galls in the trees prevent the proper circulation of the sap; and, therefore, the fruit never comes to perfection. Hence the apostle immediately adds, without fruit; i. e. the fruit never comes to maturity. This metaphor expresses the same thing as the preceding. They have the appearance of ministers of the Gospel, but they have

Wandering stars] Asepes λavnrat, not what we call pla nets; for, although these differ from what are called the fixed stars, which never change their place, while the planets have their revolution round the sun; yet, properly speaking, there is no irregularity in their motions; for their appearance of advancing, stationary, and retrograde, are only in reference to an observer on the earth, viewing them in different parts of their orbits; for, as to themselves, they ever continue a steady course through all their revolutions. But these are uncertain anomalous meteors, ignis fatui, wills-o'-the-wisp, dancing about in the darkness which themselves have formed, and leading simple souls astray; who have ceased to walk in the light, and have no other guides but those oscillating and devious meteors, which, if you run after them, will flee before you; and if you run from them, will follow you.

The blackness of darkness] They are such as are going headlong into that outer darkness where there is wailing, and weeping, and gnashing of teeth. The whole of this descrip tion appears to have been borrowed from 2 Pet. ii. where the reader is requested to see the notes.

14. Enoch also the seventh from Adam] He was the seventh patriarch; and is distinguished thus from Enoch, son of Cain, who was but the third from Adam: this appears plainly from the genealogy, 1 Chron. i. 1 Adam, Seth, Enos, Kenan, Mahalaleel, Jared, Henoch, or Enoch, &c. Of the book of Enoch, from which this prophecy is thought to have been taken, much has been said; but as the work is apocryphal, and of no authority, I shall not burthen my page with extracts.-See the Preface.

Perhaps the word poconrevae, prophesied, means no more than preached, spoke, made declarations, &c. concerning these things and persons; for, doubtless, he reproved the ungodliness of his own times. It is certain that a book of Enoch was known in the earliest ages of the primitive church, and is quoted by Origen and Tertullian; and is mentioned by St. Jerom in the Apostolical Constitutions, by Nicephorus, Athanasius, and probably by St. Augustin-See Suicer's Thesaurus, Vol. I. col. 1131. Such a work is still exant among the Abyssinians.

Ten thousand of his saints] This seems to be taken from Dan. vii. 10.

15. To execute judgment] This was originally spoken to the antediluvians; and the coming of the Lord to destroy that world was the thing spoken of in this prophecy, or declara tion. But as God had threatened this, it required no direct inspiration to foretell it. To execute judgment, &c. This is a very strange verse as to its composition, and is loaded with various readings; the MSS. and Versions being at little agree. ment among themselves, on its phraseology. Avrov, which we translate among them, is omitted by the best MSS. and Versions; and is, in all probability, spurious. Many also omit accßrias, after epywv, ungodly deeds. Many insert Aoywr, words or speeches, after oλnpov, hard; and this word our translators have supplied. And instead of sinners, auaproλo the Sahidic has avoprot, men. There are others of less note but the frequent récurrence of ALL and UNGODLY makes the construction of the sentence very harsh.

Dr. Macknight supposes that Enoch's prophecy was com mon among the Jews; for the first words in Hebrew are Maranatha, and these were used by them in that form of excommunication, or cursing, which they pronounced against irre. claimable offenders. The doctor forgets himself here: the words, Maranatha, are not Hebrew, but Syriac. In Hebrew, the form of execration begins with an arur ai tah, "cursed art thou" or, as no mecherem attah; but the Syriae, maran atha, is literally our Lord is coming: see on 1 Cor. xvi. 22. but here, in the Syriae, the words Twoice dead] First, naturally and practically dead in sin, are 121 atha moria, "the Lord cometh." So it is doubtfrom which they had been revived by the preaching and graceful whether this fancied analogy exists.

no fruit

How the followers of God

JUDE.
-wn lusts; and P their mouth speaketh great swelling words,
having men's persons in admiration because of advantage.
17 But, beloved, remember ye the words which were spo-
ken before of the apostles of our Lord Jesus Christ;

18 How that they told you, there should be mockers in the
last time, who should walk after their own ungodly lusts.
19 These be they who separate themselves, "sensual, ha-
ving not the Spirit.

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20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,

p? Pet 18-q Prov 28.21. James 2.1, 9-12 Pet 3.2-81 Tim.4.1. 2 Tim 3.1. 4.3 2 Pet.2.1. & 3.3-1 Prov 15 1. Ezek. 14.7. Hos. 4.14. & 9.10. Heb. 10.25.1 Cor.2.14. James 3.15.- Col. 2.7. 1 Tim 1.4.

16. These are murmurers] Grudging and grumbling at all men, and at all things. Complainers, eoipoi, complain. ers of their fate or destiny; finding fault with God and all His providential dispensations; making and governing worlds in their own way: persons whom neither God nor man can please.

should conduct themselves

21 Keep yourselves in the love of God, looking for the mer-
cy of our Lord Jesus Christ unto eternal life.

22 And of some have compassion, making a difference:
23 And others save with fear, pulling them out of the fire;
hating even the garment spotted by the flesh.

24 Now unto him that is able to keep you from falling, and
to present you faultless before the presence of his glory with
exceeding joy,
254 To the only wise God our Saviour, be glory and majesty,
dominion and power, both now and ever. Amen.

w Roo 8.46 Eph.6 18-x Tit. 2 13. 2 Pet 312-y Rom.11 14. 1 Tim. 4.15z Amos 4.11 Cor 15 Zech 2-a Zech 34, 5. Rev.3.4.-b Rom. 16. Eph. 3.10 - Cal.1.22-d Rom, 16:27, 1 Tim. 1.17.& 8.

time watch over others as well as yourselves; and give them such help as their various needs require. For instance-1. Some that are wavering in judgment, staggered by others, or by their own evil reasoning, endeavour more deeply to convince of the truth as it is in Jesus. 2. Some snatch with a swift and strong hand out of the fire of sin and temptation.On others show compassion, in a milder and gentler way; though still with a jealous fear, lest you yourselves be infected with the disease you endeavour to cure. See, therefore, that while ye love the sinners, ye retain the utmost abhorrence of their sins; and of any the least degree of, or approach to them."

Walking after their own lusts] Taking their wild, disorder-3. ly, and impure passions for the rule of their conduct, and not the writings of the prophets and apostles.

Great swelling words] Yεpoyka: see the explanation of this term in 2 Pet. ii. 18.

Having men's persons in admiration] Time-servers and flatterers; persons who pretend to be astonished at the greatness, goodness, sagacity, learning, wisdom, &c. of rich and great men: hoping thereby to acquire money, influence, power, friends, and the like.

Because of advantage] Opeλeias xapiv, for the sake of lucre. All the flatterers of the rich are of this kind: and especially those who profess to be ministers of the Gospel, and who, for the sake of a more advantageous settlement or living, will sooth the rich even in their sins. With such persons, a rich man is every thing; and if he have but a grain of grace, his piety is extolled to the skies! I have known several ministers of this character, and wish them all to read the sixteenth verse of Jude.

17. Remember the words] Instead of following those teachers, and their corrupt doctrine, remember what Christ and His apostles have said; for they foretold the coming of such false teachers and impostors.

18. Mockers in the last time] See the notes on 1 Tim. iv. 1. 2 Tim. iii. 1, &c. and particularly 2 Peter iii. 2, 3, &c. to which Jude seems to refer.

The last time] The conclusion of the Jewish polity. 19. Who separate themselves] From the true church; which they leave from an affectation of superior wisdom.

Sensual] Xixoi, animal; living as brute beasts, guided simply by their own lusts and passions; their Bible being the manifold devices and covetousness of their own hearts: for they have not the Spirit, they are not spiritually-minded, and have no Holy Ghost; no inspiration from God.

20. Building up yourselves] Have the most holy fuith, the Gospel of our Lord Jesus, and the writings of His apostles, for your foundation. Found all your expectations on these: and seek from the Christ, who is their sum and substance, all the grace and glory ye need.

Hating even the garment spotted by the flesh.] Fleeing from all appearance of evil. Dictum sumptum, ut apparet, à mulieribus sanguine menstruo pollutis, quarum restes etiam polluta censebantur: or, there may be an allusion to a case of leprosy, for that infected the garments of the afflicted person; and these garments were capable of conveying the contagion to others.

24. Now unto him that is able to keep you from falling] Who alone can preserve you from the contagion of sin, and preserve you from falling into any kind of error that might be prejudicial to the interests of your souls; and thus to pre sent you faultless; or, as many others read aondons, without spot, alluding to the spotted garment mentioned above;

Before the presence of his glory] Where nothing can stand that does not resemble Himself; with exceeding great joy, in finding yourselves eternally out of the reach of the possibility of falling; and for having now arrived at an eternity of happiness.

25. To the only wise God] Who alone can teach, who alone has declared the truth; that truth in which ye now stand.—

See on Rom. xvi. 27.

Our Saviour] Who has, by His blood, washed us from our sins, and made us kings and priests unto God the Father. Be glory) Be ascribed all light, excellence, and splendour. Majesty All power, authority, and pre-eminence. Dominion] All rule and government in the world, and in the church, in earth and in heaven.

And power] All energy and operation to every thing that is wise, great, good, holy, and excellent.

Both now! In the present state of life and things:

And erer.) Ets Tavras Tovs atras; to the end of all states, places, dispensatious, and worlds; and to a state which knows no termination, being that ETERNITY in which this glory, ma

dwell.

Praying in the Holy Ghost] Holding fast the Divine influ-jesty, dominion, and power, ineffably and incomprehensibly ence which ye have received; and under that influence mak ing prayer and supplication to God. The prayer that is not sent up through the influence of the Holy Ghost, is never likely to reach heaven.

21. Keep yourselves in the love of God] By building up yourselves on your most holy faith, and praying in the Holy Ghost; for without this, we shall soon lose the love of God. Looking for the mercy of our Lord] For, although they were to build themselves up, and to pray in the Holy Ghost, and keep themselves in the love of God; yet this building, pray ing, and keeping, cannot merit heaven; for, after all their diligence, earnestness, self-denial, watching, obedience, &c. they must look for the MERCY of the Lord Jesus Christ, to bring them to ETERNAL LIFE.

22. And of some hare compassion, making a difference] The general meaning of this exhortation is supposed to be "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who had been led away by weakness and imprudence; and those who in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the church, and become its inveterate ene

mies."

Instead of και ους μεν ελεείτε διακρινόμενοι, and of some have compassion, making a difference, many MSS., Versions, and Fathers, have kat ovs μe EdεyxεTε diaкpivouεvovs, and some rebuke after having judged them; or, rebuke those that differ; or, some that are wavering, convince; or what ever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and Versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

Amen.] So let it be, so ought it to be, and so it shall be. After, To the only wise God our Saviour, many excellent MS., Versions, &c. add δια Ιησού Χριςου του Κυρίου ημών, όψ Jesus Christ our Lord. And after dominion and power, they add mpo martos tov autoves, before all time; and both these readings Griesbach has received into the text. The text there fore may be read thus-To the only wise Gd our Saviour, by Christ Jesus our Lord, be glory and majesty, dominion and power, before all time; and now, and through all futu rily. --Amen." Let the whole creation form in one chorus, is suing in one eternal Amen.

Subscriptions to this epistle in the VERSIONS:

The epistle of Jude the apostle, whose intercession be ever with us: Amen. The end.-SYRIAC.

The epistle of Jude, the brother of James, is finished: and glory be to God for ever and ever, Amen.-ÆTHIOPIC. Nothing in the--VULGATE.

Nothing in the-ARABIC.

"This epistle was written A. D. 64. by the apostle Jude, the brother of Jaines; who is also called Lebbæus and Thaddeus; and who preached (the Gospel) to the Armenians and to the Persians." This is found at the end of the ARMENIAN Bible, printed in 1698.

The epistle of Jude, the son of Joseph, and brother of James, is ended.-A MS. copy of the SYRIAC. The end of the Catholic epistle of St. Jude.-COMPLUTENSIAN. The epistle of Jude the apostle is ended.-IBD. Latin text. In the MANUSCRIPTS: Jude-Coder Vaticanus. B. The epistle of Jrde.-Codex Alexandrinus. 23. And others save with fear] "Some of them snatch from The Catholic epistle of Jude.-Codez Ephrem. the fire; but when they repent, have mercy upon them in The epistle of the holy apostle Jule.-Coder G. in Griesbach. fear."-Syriac. "And some of them rebuke for their sins; Of how little authority such subscriptions are we have al and on others have mercy when they are convicted; and ready had occasion to observe in various cases. Very few of others save from the fire, and deliver them."-Erpen's Ara thein are ancient; and none of them coeval with the works to bic. Mr. Wesley's note has probably hit the sense. "Meanwhich they are appended. They are, in general, the opinions

mtroduction.

REVELATION.

Introduction.

of the scribes who wrote the copies; or of the churches for | epistles; for the Apocalypse is a work, sui generis, and can whose use they were written. No stress, therefore, should be laid on them, as if proceeding from Divine authority. With the epistle of Jude end all the apostolical epistles, and with it the canon of the New Testament, as to Gospels, and

rank with neither. It is, in general, a collection of symbolic prophecies, which do not appear to be yet fully understood by the Christian world, and which can only be known when they are fulfilled.

INTRODUCTION TO THE REVELATION OF ST. JOHN THE DIVINE

As there has been much controversy concerning the authen ticity of this book; and as it was rejected by many for a considerable time; and, when generally acknowledged, was received cautiously by the church; it will be well to examine the testimony by which its authenticity is supported, and the arguments by which its claim to a place in the Sacred Canon is vindicated. Before, therefore, I produce my own sentiments, I shall beg leave to lay before the reader those of Dr. Lardner, who has treated the subject with much judgment. "We are now come to the last book of the New Testament, the Revelation; about which there have been different sentiments among Christians; many receiving it as the writing of John the apostle and evangelist, others ascribing it to Jolin a presbyter, others to Cerinthus, and some rejecting it, without knowing to whom it should be ascribed. Ishall therefore here rehearse the testimony of ancient Christians, as it arises in several ages.

the Donatists; by the latter Arnobius about 460, and by th Arians.

"In the time of Eusebius, in the former part of the fourth century, it was by some not received at all; and therefore it is reckoned by him among the contradicted books. Nevertheless, it was generally received. Eusebius himself seems to have hesitated about it; for he says, 'It is likely the Revela tion was seen by John the elder, if not by John the apostle.' It may be reckoned probable, that the critical argument of Dionysius of Alexandria was of great weight with him, and others of that time. The Revelation was received by Athanasius, and by Epiphanius; but we also learn from him, that it was not received by all in his time. It is not in the catalogue of Cyril of Jerusalein, and seems not to have been received by him. It is also wanting in the catalogue of the council of Lao dicea, about 363.

"The Revelation is not in Gregory Nazianzen's catalogue; however it seems to have been received by him. It is in the catalogue of Amphilochius; but he says, it was not received by all. It is also omitted in Ebed-jesus's catalogue of the books of Scripture received by the Syrians; nor is it in the ancient Syriac Version.

"It is probable that Hermas read the Book of the Revelation, and imitated it; he has many things resembling it. It is referred to by the Martyrs at Lyons. There is reason to think it was received by Papias. Justin Martyr, about the year 140, was acquainted with this book, and received it as written by the apostle John; for, in his dialogue with Trypho, he expressly says, A man from among us, by name John, one of the apostles of Christ, in the revelation made to him, has prophesied that the believers in our Christ shall live a thon-ceived by all in his time. It is never quoted by Chrysostom, sand years in Jerusalem; and after that shall be the general, and, in a word, the eternal resurrection and judgment of all together. To this passage we suppose Eusebius to refer, in his ecclesiastical history, when, giving an account of Justin's works, he observes to this purpose. He also mentions the Revelation of John, expressly calling it the apostle's. Among the works of Melito, bishop of Sardis, one of the seven churches of Asia, about the year 177, Eusebius mentions one, intituled, Of the Revelation of John. It is very probable that Melito ascribed this book to the apostle of that name, and esteemed it of canonical authority. Irenæus, bishop of Lyons in Gaul, about A. D. 178, who in his younger days was acquainted with Polycarp, often quotes this book as the Revelation of John, the apostle of the Lord. And in one place he says, 'It was seen not long ago, but almost in our age, at the end of the reign of Domitian."

"It was received by Jerom; but he says, it was rejected by the Greek Christians. It was received by Rufin, by the third Council of Carthage, and by Augustine; but it was not re and probably was not received by him.' It is in the catalogue of Dionysius called the Areopagite, about 490. It is in the Alexandrian MS. It was received by Sulpicius Severus about 401; and by J. Damascenus, and by Ecninenius, and by many other authors. Andrew, bishop of Cæsarea, in Cappadocia, at the end of the fifth century, and Arethas, bishop of the same place, in the sixth century, wrote commentaries upon it. But it was not received by Severian, bishop of Gabala; nor, as it seems, by Theodoret. Upon the whole, it appears that this book has been generally received in all ages, though some have doubted of it, and rejected it; particularly the Syrians, and some other Christians in the east.

"Having thus represented the external evidence of the genuineness of the book of the Revelation, or of its being written by St. John, I should proceed to consider the internal evidence. But I need not enlarge here, but merely take no tice of a few things of principal note, which learned men insist upon as arguments, that the Revelation has the same author with the Gospel and epistles that go under the name of the evangelist and apostle John. Chap. i. ver. 1. 'The reveto his servant things which must shortly come to pass. And he sent and signified it by his angel unto his servant John.' "Hence it is argued, that John styles himself the 'servant of Christ,' in a sense not common to all believers, but pecu liarly to those who are especially employed by Him. So Paul and other apostles, call themselves servants of God and of Christ.' Particularly Rom. i. 1. 'Paul, a servant of Jesus Christ. James i. 1. 'James, a servant of God and of the Lord Jesus Christ.' 2 Peter i. 1. 'Simon Peter, a servant and an apostle of Jesus Christ. Jude v. 1. Jude, a servant of Jesus Christ.' So Moses is called 'the servant of God,' Numb. xii. 7. and Heb. iii. 2. and in like manner many of the prophets. And in this very book, chap. x. 7. is the expres sion, as he has declared unto his servants, the prophets.'

"Theophilus was bishop of Antioch about 181. Eusebius, speaking of a work of his against the heresy of Hermogenes, says, 'He therein made use of testimonies, or quoted pas sages, from John's Apocalypse.' The book of the Revelation is several times quoted by Clement of Alexandria, who flou-lation of Jesus Christ, which God gave unto him, to show un. rished about 194; and once in this manner, 'Such an one, though here on earth he is not honoured with the first seat, shall sit upon the four-and-twenty thrones judging the people, as John says in the Revelation.' Tertullian, about the year 200, often quotes the Revelation, and supposes it to have been written by St. John, the same who wrote the First Epistle of John, universally received. Again, the apostle John describes, in the Apocalypse, A sharp two-edged sword coming out of the mouth of God. He also says, 'We have churches that are the disciples of John. For though Marcion rejects the Revelation, the succession of bishops, traced to the original. will as sure us that John is the author: by John, undoubtedly meaning the apostle.

"From Eusebius we learn, that Apollonius, who wrote against the Montanists about 211, quoted the Revelation By Caius, about 212, it was ascribed to Cerinthus it was received by Hippolytus about 220, and by Origen about 230. It is often quoted by him. He seems not to have had any doubt about its genuineness. In his commentary upon St. John's Gospel, he speaks of it in this manner: Therefore John, the son of Zebedee, says in the Revelation.' Dionysins, bishop of Alexandría, about 247, or somewhat later, wrote a book against the Millenarians, in which he allows the Revelation to be written by John, a holy and divinely inspired man. But he says, 'He cannot easily grant him to be the apostle, the son of Zebedee, whose is the Gospel according to John, and the catholic epistle.' He rather thinks it may be the work of John an elder, who also lived at Ephesus in Asia, as well as the apostle. It also appears, from a conference which Dionysius had with some Millenarians, that the Revelation was about 240, and before, received by Nepos, an Egyptian bishop, and by many others in that country; and that it was in great reputation. It was received by Cyprian, bishop of Carthage, about 248, and by the church of Rome in his time, and by many Latin authors. The Revelation was received by Novatus and his followers, and by various other authors. It is also probable that it was received by the Manichees. It was received by Lactantius, and by

"This observation may be of some weight for showing that the writer is an apostle; but it is not decisive; and in the same verse, whence this argument is taken, the phrase is used in its general sense; Which God gave unto him, to show unte his servants.' Ver. 2. Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.'

"Some suppose the writer here refers to the written Gospel of St. John; and should be understood to say that he had already 'borne testimony concerning the word of God, and of Jesus Christ.' But these words may be understood of this very book, the Revelation, and the things contained in it. The writer says here, very properly at the beginning, and by way of preface, that he had performed his office in this book, hav ing faithfully recorded in it the word of God, which he had received from Jesus Christ. Certainly, if these words did clearly refer to a written Gospel, they would be decisive; but they are allowed to be ambiguous, and other senses have been given of them. By some they have been understood to contain a declaration that the writer had already borne witness to Jesus Christ before magistrates. Moreover, I think, that it St. John had intended to manifest himself in this introduction, he would more plainly have characterized himself in several

Introduction.

REVELATION.

Introduction

parts of this book than he has done. This observation, there- | Jude, about the time of the destruction of Jerusalem by Ves fore, appears to me to be of small moment for determining pasian. It is evident from many places of the Revelation, who the writer is. that there had been an open persecution in the provinces; St. John himself had been banished to the isle of Famos for the testimony of Jesus. The church of Ephests, x 3 tishops, is commended for their labour and patience, which mens to imply persecution. This is still more clear in the words directed to the church of Smyrna, ch. ii. 9. 1 know thy works and tribulation.' For the original word always dentes peralso explained in the following verse. In the thirteenth verse of the same chapter, mention is made of a martyr name, da tipas, put to death at Pergamus. Though ancient ecclesastcal history gives us no information concerning this Art pas it is nevertheless certain, that, according to all the rais a language, what is here said must be understood Literally that has been now observed concerning the persecuton, of which mention is made in the first chapters of the Reven 1, cannot relate to the time of Claudius, who did not presente the Christians, nor to the time of Nero, whose persecution dri not reach the provinces; and therefore, it must relate to De mitian, according to ecclesiastical tradition.

"Farther, it is argued in favour of the genuineness of this book, that there are in it many instances of conformity, both of sentiment and expression, between the Revelation and the uncontested writings of St. John. Our Saviour says to his disciples, John xvi. 33. Be of good cheer, I have overcome the world.' Christian firmness under trials is several times represented by overcoming, overcoming the world,' or 'over-secution, in the Scriptures of the New Testament; & it is coming the wicked one,' in St. John's first epistle, chap. ii. 13, 14. iv. 4. v. 4, 5. And it is language peculiar to St. John, being in no other books of the New Testament. And our Lord says, Rev. iii. 21. To him that overcometh will I grant to sit with me in my throne; even as I also overcame, and am set down with my Father in his throne,' comp. chap. ii. 7, 11, 17, 26. iii. 5, 12, 21. and xxi. 7.

"Concerning the time of writing this book, I need not now say much. It is the general testimony of ancient authors, that St. John was banished into Patmos in the time of Domitian, in the latter part of his reign, and restored by his successor Nerva. But the book could not be published till after John's release and return to Ephesus in Asia. As Domitian dled in 96, and his persecution did not commence till near the end of his reign, the Revelation seems to be fitly dated in the year 95 or 96. Mill places the Revelation in the year of Christ 96, and the last year of the Emperor Domitian. At first he supposed that the Revelation was written at Patmos; but after ward he altered his mind, and thought it was not written till after his return to Ephesus. He builds his opinion upon the words of Revelation i. 9. If so, I apprehend it might not be published before the year 97; or, at the soonest, near the end of 96. Basnage places the Revelation in 96. Le Clerc, like wise, who readily admits the genuineness of this book, speaks of it in the same year. Mr. Lowman supposes St. John to have had his visions in the isle of Patmos, in 95; but Mr. Wetstein favours the opinion of those who have argued that the Revelation was written before the Jewish war. He also says, that if the Revelation was written before that war, it is likely that the events of that time should be foretold in it: to which I answer, that though some interpreters have applied some things in this book to those times, I cannot say whether they have done it rightly or not, because I do not understand the Revelation. But to me, it seems, that though this book was written before the destruction of Jerusalem, there was no necessity that it should be foretold here; because our blessed Lord had, in His own preaching, frequently spoken very plainly and intelligibly concerning the calamities com. ing upon the Jewish people in general, and the city and temple of Jerusalem in particular; and his plain predictions, and symbolical prefigurations of those events, were recorded by no less than three historians and evangelists, before the war in Judea broke out.

"Grotius, who places this book in the reign of Claudius, was of opinion that the visions of this book were seen at different times, and afterward joined together in one book, in the same way as the visions and prophecies of some of the prophets of the Old Testament.

"Concerning this opinion it is not proper for me to dispute; though there appears not any foundation for it in the book it. self, as Vitringa has observed. But that the book of the Revelation in its present form, sent as an epistle to the seven churches of Asia, ch. i. ver. 4. was not composed and published before the reign of Domitian, appears to me very probable, from the general and almost universally concurring testimony of the ancients, and from some things in the book itself.

"I shall now transcribe a part of L'Enfant's and Beausobre's Preface to the Revelation, at the same time referring to Vitringa, who has many like thoughts:

"Having quoted Irenæus, Origen, Eusebius, and various other writers, placing St. John's banishment at Patmos in the latter part of the reign of Domitian, and saying that he there saw the Revelation, they say, 'To these incontestable witnesses it is needless to add a long list of others of all ages, and of the same sentiment, to whom the authority of Epiphanius is by no means comparable.' And they go on: 'We must add to so constant a tradition other reasons which farther show, that the Revelation was not written till after Claudius and Nero. It appears from the book itself, that there had neen already churches for a considerable space of time in Asia; forasmuch as St. John, in the name of Christ, reproves faults, that happen not but after a while. The church of Ephesus had left her first love.' That of Sardis 'had a name to live, but was dead.' The church of Laodicea was fallen into lukewarmness and indifference. But the church of Ephesus, for instance, was not founded by St. Paul before the last years of Claudius. When, in 61 or 62, St. Paul wrote to them from Rome, instead of reproving their want of love, he commends their love and faith, ch. i. 15. It appears from the Revelation, that the Nicolaitans made a sect, when this book was written, since they are expressly named; whereas they were only foretold, and described in general terms by St. Pe ter, in his second epistle, written after the year 60, and in St.

"The visions, therefore, here recorded, and the pulfata of them in this book, must be assigned, as far as l'case, is the years of Christ 95, and 96, or 97."

The reasoning of Dr. Lardner, relative to the date of the book, is by no means satisfactory to many other critics whe consider it to have been written before the destructia sí derusalem; and in this opinion they are supported by me mat respectable testimonies among the ancients, though the on trary was the more general opinion. Epiphanius en la John was banished to Patmos by Claudius Caesar: the mil bring back the date to about A. D. 50. Andreas, th Cæsarea, in Cappadocia, about A. D. 500,) in his Commenta this book, ch. vi. ver. 16. says, John received this Revelion under the reign of Vespasian. This date also might piste before the final overthrow of the Jewish state; though pasian reigned to A. D. 79. The Inscription to this hell the Syriac Version, first published by De Dieu, in 1827 nal afterward in the London Polyglott, is the following:-"TX Revelation which God made to John the evangelist, island of Patmos, to which he was banished by Nero Case This places it before the year of our Lord 69, and cone p ly before the destruction of Jerusalein. Of this opinis &T many eminent writers, and among them Hentenius. Azrun Grotius, Lightfoot, Hammond, Sir Isaac Newton, Big Newton, Wetstein, and others If the date could be settled, it would be of the utmost com sequence to the right interpretation of the book; but, a so many conflicting opinions, this is almost hopeless.

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Dr. Lardner, has given several proofs, from internal en dence, that the Revelation is the work of St. John: as het are found in it the same forms of expression which are found in his Gospel and epistles; and which are peculiar to the apostle. Wetstein gives a collection, which the reader ang examine at his leisure. E. g. compare

Rev. i. 1. with John xii. 33. xviii. 37. xxi. 19

5.

7.

1 John i. 7.
John xix. 37.

9.

1 John v. 10

ii. 10.

John xx. 27.

17.

John vi. 32.

iii. 4.

John vi. 66.

7, 9.

John xv. 20. xvii. 6. 1 John ii. 5

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xxi. 6. xxii. 8. 10.

John i. 29.

1 John ii. 13, 14. iv. 4. v. 5.

John xviii. 26. iii. 17.

John i. 1.

John vii. 37.

John viii. 51, 52, 55. xiv. 23. N Dr. Lardner has considered several of these with the addtion of other resemblances, in his account of Disne bishop of Alexandria, in A. D. 247. in the third volume of ta WORKS, page 121-126. This mode of proof, as it applies i most of the above references, is not entirely satisfactory

Dionysius argues, that the style of the Revelation is wel different from that of John in his acknowledged writing and it seems strange to me that this should be contested it any man of learning. Nothing more simple and unsderned than the narrative of St. John in his GOSPEL; nothing mor plain and natural than his EPISTLES; but the REVELATE on the contrary, is figurative, rhetorical, laboured, and is vated, to the highest degree. All that can be said bere at this subject, is, that if the Spirit of God choose to inspire the words and style, as well as the matter, of His commonpic tions, He may choose what variety He pleases; and speak at different times, and in divers manners, to the same persua This, however, is not His usual way.

For other matters relative to this subject, I must refer to the following Preface, and to the writers quoted above.

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