Annotations Upon the New Testament, Jude – Revelation
ANNOTATIONS VponUpon the Epistle of JVDE.
CHAP. I.
THE penman or writer of this Epistle was Jude or Judas the son of Alphaeus, who was brother to James, and cosin to the Lord Jesus in the flesh. He was a rare and notable Apostle to beate downe the Hereticks of that time.
The Argument of this Epistle agrees with those things which Peter hath in his second Epistle, especially in his second Chapter and beginning of the third. Pareus saith it is an epitome of that second Chapter of Peter, and paralels divers verses in his Epistle and that Chapter.
Vers. 3. Of the common salvation] In regard of the end and meanes of it, and also of the subjects called unto it.Taylor on Titus.
That you should earnestly contend for the faith which was once delivered to the Saints] Austen saith there is fides qua creditur, the habite or grace of faith, and fides quae creditur, the doctrine of faith, the latter is chiefly here understood.De Trinit. l. 13. c. 20
Vers. 4. Who were before of old] That is, from eternity which is elder than time.
Prius vel antè scripti. Vide Piscat.Ordained to this condemnation] foreign, enrolled, billed, registred; or as it were written downe by the name in a booke. So a booke is given to God, Psal. 139.16. Dan. 7.10.
Vincula haec sunt spiritualia, puta vis divina eos detinens, atque obligatio & alligatio eorum per illam ad carcerem, gehennam & poenam aeternam. à Lapide.Vers. 6. He hath reserved in everlasting chaines] 1. Of Gods justice. 2. Of his providence. There are two sorts of chaines, 1. Those which torment the Devill, Gods wrath and his owne conscience. 2. Those which restraine him, his owne Finitenesse and Gods providence.
Vers. 8. Likewise also these filthy dreamers] These surprized with dreames, the Greek word signifieth no more,foreign. See 2 Pet. 2.10.14. sopiti. Beza. Some applly it to nocturnall pollution, therefore our translation (say they) puts in the word filthie, others say, such as did pretend dreames and divine inspirations. Pareus approves of Epiphanius his opinion, who interprets it of the vanity of the thoughts.
Defile the flesh] That is, are given to carnall sinnes. Pareus.
Despise dominion] The Greek word rendred despise, signifieth to remove a thing from its place with some scorne and indignation. Dominion] That is, more than rulers, they despised not only Magistrates, but Magistracie it selfe.
Speake evill of dignities] Blaspheme *Proterviam seductorum notat, qui quasvis dignitates convitiis in cessunt; nullum agnoscentes ordinem neque ecclesiasticum neque civilem. Quod fecerunt olim Nicolaitae, Gnostici, & alij. Pareus.glories, Greek.
Vers. 9. Yet Michael the Archangell, when contending with the Devill, he disputed about the body of Moses] It was the will of God that Moses body should be buried in a secret place unknown to any man, to prevent and avoid all occasions of superstition and Idolatry among the Jews, Deut. 34.5, 6. The Devill on the contrary would discover it, that so the Israelites might fall to idolatrie before it; *Mr Perkins Fulke on Rhem. Test. Nicol. Lyra in Deut. 34.6. Et Epistolam Judae. Nomen proprium est Archangeli, compositum ex tribus vocibus Hebraeis, mi, Caph, el, quis sicut Deus. Reperitur autem Dan. 10. v. 13. & 12. v. 5. Apoc. 12. v. 7. Neque enim vera est eorum sententia, qui per Michaelem ipsum Christum designari volunt quum in 1 Thes. 4. v. 6. Christus ab Archangelo disertè distinguatur. Vorstius.herein the Archangell resisted him, and strove with him for the performance of the will of God, and the maintenance of his true worship.
This Michael was a created Angell not the Son of God, for the Devill could not contend against the second person of the Trinitie in his person immediately, for then he had not cloathed himselfe with the nature of man.
Vers. 11. Woe unto them] This woe is a short particle, but of terrible signification, denouncing eternall punishment on whom it falls as a thunder-bolt from heaven; it is vox non precantis sed prophetantis, the voyce not of one praying but prophesying here, else the Apostle should seem to transgresse his own instruction given in the 9. v.
For they have gone in the way of Cain, and rangreedily after the errour of Balaam] Those two words foreign and foreign, excellently set forth the dominion of sinne; gone in the way, an Hebrew phrase, that is, followed his course and life.
The latter word signifieth to be powred out, that is, have given themselves over for lusts sake to follow the errour of Balaam.Effusi sunt. Beza. Instar aquae diffluentis projecta est eorum intemperies. Calvinus.
Vers. 12. Trees whose fruite withereth] Or trees withered in Autumne,Dr. Fulke. foreign arbores ema…cl…ae. Beza. arbores autumnales. Vulg. Vide Parcum. when the fruit-harvest is, and so the Greeke word importeth: or trees corrupting their owne fruit.
Vers. 14. Behold the Lord commeth with ten thousands of his saints] It should rather bee rendred (saith Mr Mede *Mede on. Eccles. 5.1. Vide Estium, & Vorstium. foreign est decies millenarius numerus, certus pro incerto. Stipatus scilicet innumeris legionibus Angelorum & sanctorum. à Lapide.) with his holy myriads, or ten thousands, viz. of Angels, foreign, in sanctis myriadibus ipsius. Christ himselfe witnesseth that the Angells shall come with him to judgement. Matth. 25.31. Pareus.
Calvin saith, by these words he meanes both the Angels and Saints, for both shall attend his Throne when he comes to judge the world.
Vers. 16. Great swelling words *foreign, id est, tumida, excelsa, fastuosa, omnem modum fidemque excedentia. Syrus stupenda. à Lapide.] They bragge and boast.
Having mens persons in admiration because of advantage] Beare great respect to them by whom they may get any thing, and that onelyonly for gaines sake.
Vers. 18. Who should walke after their own ungodly lusts] Greek, the lusts of ungodlinesses,Quosi diceret, desideria eorum sunt desideria impietatum, id est, rerum impiarum & implissima. à Lapide. Vide Pareum. because in these the heart is turned away from God.
Vers. 19. These be they who separate themselves, sensuall, having not the Spirit] viz. ab ecclesia & coetu fidelium. à Lapide. Such who upon a pretended holinesse thought they might give over the hearing of the word they were so good, they had immediate teaching; there is a lawfull separation from unholy persons and things, 2 Cor. 6.17. but those separated from holy dutyes, as the words following shew.
Vers. 20. Building up your selves on your most holy faith, praying in the Holy Ghost] As if he should say, the way to edifie and build up your selves is to pray in the Holy Ghost,Dr Preston. In Spiritu Sancto quatuor significat, Primò orationem veram esse donum Spiritus sancti, & sine eo neminem posse orare sicut oportet, ad obtinendam gratiam & salutem. Rom. 8.26. Secundo in oratione postulanda esse ea quae suggerit Spiritus sanctus, quaeque Spiritui sancto grata sunt. Tertiò orationem efficere hominem spiritualem. Quartò Spiritum sanctum dirigere orationem nostram ne noxia sed salutaria petamus & impetremus. Zach. 12.10. à Lapide. that is, Spirituall prayer made through the power, assistance and strength of the Holy Ghost.
Vers. 23. Hating even the garment spotted by the flesh] Abhorre every thing that may carry a savour or suspition of uncleannesse. See Calvin.Impense edit, Dictum sumptum, ut apparetꝰ à mulieribus sanguine menstruo pollutis, quarum vestes etiam pollutae censebantur. Drus. Prov. Class. 2. l. 3. Vide Bezam.
Hee alludes (saith à Lapide) first to the rite of the old law Levit. 15. in which whosoever touched the garments of those that were polluted with the leprosie, or other wayes, were legally polluted. Secondly, to the profuse drunkenesse and filthinesse of the Gnostickes which sometimes defiled their garments.