Westminster Annotations, Jude 2 – Revelation 2
ANNOTATIONS On the Epistle of S. JUDE.
CHAP. I.
Vers. 1. JƲde] The name is preposed, not subscribed, as the manner then was, Acts 23. 26. Of this name was Jacobs fourth son, from whom the Jews had their name. We read also of Judas of Galilee, an authour of sedition, Acts 5. 37. Judas called Barsabas, Acts 15. 22. Judas Iscariot, Matth. 10. 4. And this Judas mentioned also, Luke 6. 16. He is called Thaddeus, Matth. 10. 3. He hath also the name of Lebbeus, Matth. 10. 3. His fathers name was Alpheus, who is called the father of James his brother, Matth. 10. 3. His mothers name seems to be Mary, Matth. 27. 56. compared with Matth. 13. 55.
the servant] See on Revel. 1. 1. He might have written himself, An apostle, as Paul doth, Rom. 1. 1. 1 Cor. 1. 1. 2 Cor. 1. 1. and Peter, 1 Pet. 1. 1. which was a more glorious title: or, a kinsman of Jesus Christ, as indeed he was, Matth. 13. 55. but in humility he chuseth the title of a servant. So doth his brother, James 1. 1.
of Jesus Christ] See on Matth. 1. 1.
brother] Christ called some pairs of brethren to be apostles. See on Matth. 4. 18, 21.
of James] The same name with Jacob. See the reason of the name, Gen. 25. 26. and 27. 36. Hos. 12. 3. He mentioneth his brother, first, because he was famous among the apostles, gave sentence in the council of Jerusalem, Acts 15. 13, 19. abode there much, Acts 21. 18. Gal. 1. 19. Secondly, to shew that he was no other Jude but the apostle, Luke 6. 16. Act. 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, &c.] A generall epistle, not directed to any particular Church, as that to the Romanes, and many other.
that are sanctified] Regenerate, and made holy by faith in Christ, Acts 26. 18.
by God] Gr. in God.
the Father] This work useth to be attributed to the holy Ghost, Joh. 3. 5. Tit. 3. 5. yet the Father hath an hand in it also, Joh. 17. 17. 1 Pet. 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, Joh. 6. 39, 40. and 10. 29. to be presented to Christ blamelesse at the day of judgement, Ephes. 5. 27. 2 Cor. 11. 2.
called] To the heavenly marriage-feast, Matth. 22. …, &c. and that externally, by the preaching of the Gospel: for internall calling is all one with sanctification mentioned before.
V. 2. Mercy unto you] Compassion, in regard of your infirmities and miseries, which ye are subject to in this world, as well as wicked men.
peace] A sensible perswasion of Gods love, or peace of conscience: for they were at peace with God before.
love] He prayeth God to shew forth the fruits of his love, in doing them good spiritually and corporally. We may be mercifull to enemies, and pitie 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.
V. 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 signifieth haste: for diligent men make haste to dispatch their work.
to write unto you] He was so carefull of them, that when he could not be present to teach them, he wrote to them. There was also an 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 worlds end.
of the common salvation] That salvation in which all the elect have a joynt part, Ephes. 4. 4. Tit. 1. 4.
it was needfull] For him, as an apostle, 1 Cor. 9. 16. for them, because false teachers rose up among them, who might seduce them, v. 4. Acts 20. 26, 27, 28, 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 perswasion.
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 Faithfulnesse, as Deut. 32. 20. nor for credulity, as James 2. 19. nor for confidence, as John 3. 16. nor for faith of miracles, as Math. 17. 20. but for the doctrine of the Gospel, which is to be believed. So hope is taken for the thing hoped for, Rom. 8. 24. Col. 1. 5.
once] Justifying faith wrought in the souls of Gods elect, is often given▪ but the doctrine of faith is once, or already given, as v. 5. and never to be changed, Eph. 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 any more, Heb. 12. 26, 27. Hence it is, that a curse is pronounced against such as adde to it, or take away from it, Rev. 22. 18, 19. Those dreamers mentioned, v. 8. might both adde and take away. Jude biddeth the Christians hold what they had, and refuse the additions and alterations of those false prophets, Gal. 1. 8.
delivered] From heaven.
to the saints] Who live in the Church of God here on earth, v. 1. Rom. 1. 7.
V. 4. crept in unawares] Beside your expectation; as souldiers, that march by a town, and suddenly return and take it: or, as pioners, who enter by a myne, while the souldiers defend the walls. Or, not sent by God, but taking the ministery upon them of their own heads, Joh. 10. 1. 2 Tim. 3. 6.
of old ordained] That no man might be offended at their sudden coming in, he sheweth, 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 judgement, 1 Cor. 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, Gen. 20. 11. Psal. 30. 1. Rom. 3. 18.
turning the grace of our God into lasciviousnesse] The grace of God inviteth us to sobriety, Tit. 2. 11, 12. but they turn it to a contrary end.
denying the onelyonly 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 houshold) and their Lord by publike authority over them. Or, by their deeds denying Christ.
V. 5. I will therefore put you in remembrance] As ministers are Gods remembrancers, Isa. 62. 6. so they are the peoples also: the former, by praying; the later, by preaching.
though ye once knew this] He conceiveth, that, being Christians, they were not ignorant of Gods judgements recorded in the Scriptures, 2 Pet. 1. 12.
how that, &c.] Three examples are given: one in the Church, in this verse; another, in heaven, v. 6. another, in the world, v. 7. shewing, that sinners can no where escape Gods judgements.
the Lord] The deliverance of the people came from God, Exod. 20. 2.
having saved] Some read, Though ye knew this, how that the Lord, having once saved. This is added, to make the judgement the greater, because it came not on them 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 speaketh 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, Exod. 1.
afterward] Gr. the second time: To wit, after he had once delivered them, he destroyed them. Or, they were once in a sort lost in Egypt, and now the second time in the wildernesse, Heb. 11. 19.
V. 6. their first estate] Gr. their beginning: The estate they were first made in. God made them good and happie, as he did men; but they, by their fall, made themselves wicked and unhappie. Or, principality: their glorious condition.
but left] Negligence is here attributed to the angels, in that they were not carefull 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; to wit, by sinning, 2 Pet. 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 are they kept by Gods power, that they cannot escape. This sheweth, their pains are not yet at greatest. It sheweth also, that they are unavoidable.
under darknesse] He hath kept them as it were in a dark dungeon, to be judged afterwards.
unto the judgement of the great day] In the end of the world, when all the world shall be judged; as v. 14, 15. Acts 17. 31. 2 Tim. 1. 18. 1 Cor. 6. 3.
V. 7. Sodom and Gomorrah] Fruitfull places, and pleasant, but very sinfull, Gen. 13. 10, 13. and 18. 20.
and the cities about them] Adma and Zeboim, Hos. 11. 8.
in like manner] Being corrupted by their bad example.
strange flesh] Gr. other flesh: Mans flesh, which they should not have used in that kinde. Or, divers flesh; not created by God to that end, Rom. 1. 26, 27. This sin hath the name of Sodomie from 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, Revel. 18. 4. 1 Cor. 10. 6, 11. Are sent to hell, as an example of Gods eternal judgement on grosse 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. Pet. 2. 6.
V. 8. Likewise also] They were like the Sodomites in uncleannesse, 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 practise it in after-times.
these filthy dreamers] They were so given to wantonnesse, that they not onelyonly practised it being awake, but also dreamed of it, and defiled themselves in their sleep. Or, dreamers, because they vented their own dreams and fancies in stead of Gods truth, Jer. 23. 25. to 28. 32.
defile the flesh] Make their bodies abominable before God and men, as swine make themselves filthy by wallowing in the mire, Gen. 49, 4. Levit. 20. 12, 13, 14. 1 Cor. 6. 18.
despise] Gr. depose. Or, abrogate. To wit, in their hearts; for they live as if there were no rulers over them, Psal. 14. 1. They do as it were reject them, or put them off the throne, Luke 10. 16. Joh. 12. 48.
dominion] Not the governours onelyonly, as some do, for their weaknesses, and abuse of their power; but the government it self: 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 honourable then others.
V. 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 then they, and devils far worse then wicked magistrates; and though he were greater then the devil, and they lesse then the magistrates whom they revile.
Michael] Jude had this history either from some canonicall book lost, as some think; or, as others, from some history not canonicall; 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 Gods Spirit here owneth it.
the arch-angel] Some conceive him to be Christ: others, to be a principal angel, Dan. 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, Zech. 3. 2. because there the devil, and the words following, are found. Others take it literally, that when God is said to bury Moses his body, Deut. 34. 6. he employed the arch-angel Michael to do it, that no man might know where it was laid; but Satan resisted him, that so the people might know where it was, and worship it in after-times; or that Moses might not be so honourably buried: or, that his body might lie above ground, out of the land of Canaan, to be abused by the enemies of Gods people.
durst not] Or, could not endure. It seemeth Michael had occasion given him to use bad language, and was much provoked by Satan; yet, out of fear of God, durst not do it. See the like in Joseph, Gen. 39. 9.
bring against him] Or, adde: to wit, to Satans words, who, as it seemeth, spared no ill language.
railing accusation] Gr. judgement of blasphemie.
the Lord, &c.] Zech. 3. 2.
rebuke thee] Stop thy foul mouth: or, put thee to silence, a… Mark 1. 25. Luke 4. 35. and 23. 40.
V. 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 naturall principles, but drown them by bad life, Rom. 1. 21. 1 Tim. 1. 7. Or, they know nothing, but what cometh within the compasse of their senses, and follow sensuall objects to their destruction.
as bruit-beasts] By naturall light and experience, which things the bruit-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 satisfie their sensuality, 2 Pet. 2. 12.
V. 11. They have gone in the way] So the Scripture useth to aggravate sinners evil courses, by comparing them with grosse wicked mens ways set out in Scripture to their perpetuall disgrace, 1 Kings 16. 26, 31.
of Cain] They persecute Gods servants for their goodnesse, as he did his brother Abel, 1 Joh. 3. 12.
ran greedily] Gr. were poured out. They made haste to sin for gain, as water runneth apace out of a bottle. Or, they lost their souls for gain, as water spilt on the ground is lost, 2 Sam. 14. 14.
the errour] Gain led them out of the right way.
of Balaam] Who would have cursed Gods people, and gave ill counsel against them, for money, Num. 31. 16.
perished] Were utterly lost in this sinfull course, without hope of amendment. For they were not yet in hell, v. 12.
in the gainsaying] Opposing magistrates, v. 8.
of Core] Others joyned with him, but he was the ringleader, Num. 16. 1.
V. 12. These are, &c.] The apostle, to shame these sinners, bringeth similitudes from feasts, where spots are bred on mens apparell, from the skie 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 mens 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 cattel, that made them unfit for peace-offerins. The sense is, that they were a blemish to their festival meetings.
in your feasts of charity] Made for the poor, as Luk. 14. 12, 13. Or, for others of the same religion with us, 1 Cor. 11. 33, 34.
when they feast with you] They came without bidding, thrust themselves in, and defiled the tables with gluttony and drunkennesse, 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 shew of great learning and pietie, whereby they might do good to others; but were empty of both, and deceived mens expectations.
carried about of windes] Unstable, and coming to nothing in the end, Eph. 4. 14.
trees whose fruit withereth] Gr. autumn-trees: Such as put out in autumn, when they should give fruit.
unfruitfull] 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 apostata's were first dead by nature, born in sin, Eph. 1. 1, 2. Secondly, having made a shew of spirituall life, by professing the true religion, they lost that also, by falling into errours and vices. Or, twice dead: that is, altogether or certainly dead, as Psal. 62. 11. 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.
V 13. raging waves of the sea] Gr. wilde. For the waves rore like wilde beasts in the wood. Hereby is fignified, men given to extreme lusts, or passion, or pride, triumphing and insulting over others, as one wave in the sea throweth down another, 2 Pet. 2. 18.
Foming out their own shame] By their vain words revealing their internal corruptions, as the raging sea casteth out dirt and mire, Isa. 57. 20. Phil. 3. 19. The Greek word is shames: that which doth 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 shew for a time.
to whom is reserved] See on v. 6.
the blacknesse of darknesse] The most black darknesse. So hell is described, Matth. 8. 12. and 22. 13.
for ever] In hell.
V. 14. And Enoch also] Or, For even Enoch. So the one particle is translated, Matth. 13. 21. and the other, Mark 3. 19. He foretold of their destruction, and therefore it is certain. Whence this history was taken, see in the like, on v. 9.
the seventh from Adam] Including Adam for one. See the like, Matth. 1. 17. This is mentioned, to shew the antiquity of this prophecie: for he lived some while with Adam. The worlds end is certain, and the day of the generall judgement; for it hath been foretold welnigh 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 sheweth the certainty and gloriousnesse of his coming, Isai. 7. 14. Hab. 1. 5.
the Lord cometh] He will as surely come, as if he were now coming, Hos. 10. 7. Revel. 14. 8. and 18. 2. That manner of curse which the apostle useth in that solemn curse, Maranatha, 1 Cor. 16. 22. seemeth to be taken from the first words of this prophecie.
with ten thousand] Divers millions, Dan. 7. 10. Revel. 5. 11.
of his saints] Holy angels to attend him, Matth. 25. 31, 32. 2 Thess. 1. 8. Or, holy men risen again, as Matth. 19. 28. 1 Cor. 6. 2. 2 Thess. 1. 10.
V. 15. To execute judgement upon all] To adjudge all wicked men, especially such as are particularly mentioned in the words following, to eternal misery, Matth. 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 reachers 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, …. 4.
of all their hard speaches] Not to be born. Bold and impudent ones, 1 Sam. 2. 3. Psal. 31, 18. and 75. 5. and 94. 4. Mal. 3. 13.
which ungodly sinners] Irreligious men, who wilfully live in the breach of Gods commandments.
have spoken against him] Against God himself, Psal. 73. 9. and 78. 19. Mal. 3. 13.
V. 16. These are murmurers] Privie whisperers, Mat. 20. 11.
complainers] Out of discontent and envie, not content with their own condition, and finding fault with other mens, Mat. 20. 12. 1 Cor. 10. 10. James 5. 9.
walking after their own lusts] After the corrupt motions of the flesh, Rom. 8. 1. 2 Pet. 3. 3.
their mouth speaketh] They not onelyonly think so, but utter it aloud, Psal. 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.
mens persons] Or, faces. Their externall shew of wealth or greatnesse, Prov. 24. 23. Acts 10. 34. Gal. 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 pie…ie a matter of gain, 1 Tim. 6. 5.
V. 17. But ye] Ye live amongst these false teachers, take heed therefore that be not seduced by them.
beloved, remember the words] Charity teacheth us to …udge, that the sins of Gods servants come, out of forgetfulnesse, not out of evil purposes. So men judge of the errours 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 sheweth, that their coming was foretold, v. 4, 14.
of the apostles] That is, by the apostles. Not which others spake of them, but which they spake. It seemeth Jude was alive, when most of the apostles were dead, and therefore he putteth them in minde of their sayings; that they might not die with them.
V. 18. mockers] A great part of the miseries of Gods people come from mockers, 2 Pet. 3. 3. Gen. 21. 9. Gal. 4. 29.
in the last time] 1 Tim. 4. 1. 2 Tim. 3. 1.
who should walk after, &c.] See on v. 16.
their own ungodly lusts] Gr. lusts of wickednesses. Most wicked ones. See the like phrase, Dan. 10. 11, 19. For the matter, see on v. 15, 16. They should live well, who deride others, lest they lay themselves open to contempt: but lightly, they themselves are evil and shamelesse.
V. 19. who separate] Themselves, as Heb. 10. 25. Or, others, as 2 Pet. 2. 1, 2. Acts 20. 30. 2 Tim. 3. 6.
sensuall] Men that follow their senses, and lose heaven for pursuing worldly objects, as v. 10. Or, naturall, or animal. Men having nothing in them more then beasts, but a reasonable soul, remaining yet in their naturall condition, and not new born, although they make much shew of godlinesse. So the word is used, 2 Cor. 2. 14. and so the opposition following seemeth to interpret it.
having not the Spirit] And therefore have no holinesse in them, nor nothing to do with Christ, Rom. 8. 9.
V. 20. But ye, beloved] They destroy the building, by separating the parts one from another; but do ye build it up, as the wise woman doeth, Prov. 14. 1.
building up your selves] It is not enough that ye have laid a right foundation, but ye must confirm and advance your selves daily in your spirituall 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 Pet. 2, 5. It may be understood of encreasing their own graces severally, as 2 Pet. 3. 18. or, of edifying one another, as v. 22, 23. Heb. 10. 25. Acts 9. 31.
on your most holy faith] Verse 3. Faith either of credulity, or of confidence, ought to have holinesse attending on it.
praying in the holy Ghost] That is, by the holy Ghost. See on v 10. Mark 12. 36. and 13. 11. Not putting up such faint petitions as flesh and blood suggesteth, but such fervent ones as Gods Spirit putteth into us, Rom. 8. 26.
V. 21. Keep your selves] See on v. 20. 1 Tim. 5. 22.
in the love of God] Whereby ye love God. Persevere constantly to love him, and do it daily more and more. Or, whereby God loveth you: by doing nothing that may make him take away the sense of his favour from you, or cause him to frown upon you.
looking for the mercy of our Lord, &c.] Looking for that mercifull sentence of Christ at the day of judgement, whereby he will bestow eternal life on us, that have deserved eternal misery, Matth. 25. 34.
V. 22. And of, &c.] It is not sufficient to look after our own salvation, but we must promote other mens also.
some] Of weak, simple, seduced persons, or men more flexible, and of a more tender nature the mothers.
have compassion] Out of mercy … admonish them gently of their duty, when ye have lovingly shewed them their errours, Gal. 6. 1. Rom. 14. 1. and 15. 1.
making a difference] Not dealing so severely with them, as with others that are more obstinate.
V. 23. And others] Hardened ones; or, perverse, or seducers themselves.
save] That is, endeavour to save. It is not in our power to save; but it is often attributed to the instruments, to perswade them to diligence, Rom. 11. 14. 1 Cor. 7. 16. and 9. 22. 1 Tim. 4. 16. James 5. 20.
with fear] Gr. in fear, or, by fear; as v. 10. 20. Out of fear of their sudden perdition, if ye should not presently help them. Or, by terrifying them with Gods judgements, unlesse they repent. Or, by sharp censures, 1 Cor. 5. 5.
pulling them] Gr. snatching. That is, pulling hastily, and with violence. As the mother, apprehending the danger of the childe fallen into the fire, more then it self doth, and fearing the death of it, though she be tender-hearted, yet pulleth it out with violence, and, it may be, paineth some member, to save the life of the childe: so do ye hastily, with a kinde of harshnesse, seek to save obstinate sinners, Tit. 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 onelyonly the pollution it self, but even the garment wherein it is.
spotted by the flesh] As cleanly 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 ye not onelyonly hate their sinfull lusts, v. 8. but also come not in their company. Or, avoid not onelyonly grosse sins, but also the very signes and tokens of them, 1 Thess. 5. 22.
V. 24. Now unto him, &c.] The apostle, after inscription, v. 1. beginneth his epistle with prayer, v. 2. Now he endeth it with the praise of God. So God must be the alpha and omega of our actions.
that is able to keep you] He commendeth Gods power, but with reference to our good, shewing 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 Cor. 9. 24. wherein men hasting to the goal, and not observing the ruggednesse of the way, may fall. God onelyonly can keep us from falling. The best have had their slips, when they trusted to their own strength, Matth. 26. 35, 70.
and to present you faultlesse] Gr. to make you stand. At the day of judgement, 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 chearfulnesse, when wicked men cannot endure the sight of his majestie, Luke 23. 30. Revel. 6. 13.
V. 25. To the onelyonly wise God] Rom. 16. 27. 1 Tim. 1. 17. Some men were wise, as Solomon; but God is onelyonly wise: First, because he onelyonly is wise originally: the wisedom of the wisest men is from him, Gen. 41. 39. Psal. 119. 98. Gods wisedom is from himself. Secondly, because he onelyonly is inseparably wise: he sheweth wisedom in all his actions, 1 Cor. 1. 25. men do not so, Eccles. 10. 1. Thirdly, he is insuperably wise: he overcometh the wisedom of the most subtill men, 1 Cor. 1. 19. but no creature can go beyond him.
our Saviour] Tit. 2. 13. and 3. 4. Gods wisedom is used for our good and salvation: and every believer hath as much right to salvation by Christ as the apostles.
be glory] Let him be honourably accounted of by all, especially by those that shall be saved by him.
majestie] Heb. 1. 3. and 8. 1. 2 Pet. 1. 16. Let him be royally attended by all, as the supreme governour of all.
dominion] Or, strength. Let all acknowledge him able to do what he will, and to over-rule all creatures, Psal. 115. 3.
power] Or, authority. Let them confesse 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 liveth still, and hath as much power over us, as he had over Adam, when he had new made him.
ever] Gr. to all the ages, of the world. His dominion will last to the end; therefore is he called Eternall, 1 Tim. 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 on Matth. 6. 13.