Annotations on the New Testament

Annotations on S. Jude.

[ a] V. 1. Before of old ordained to this condemnation ] The way to interpret this, as almost any other difficulty in this Epistle, will be by comparing it with the second of Peter, which is almost perfectly parallel to this. There these men are spoken of c. 2. 3. and the passage that there seems parallel to 〈 in non-Latin alphabet 〉 is, 〈 in non-Latin alphabet 〉 v. 1. bringing on themselves swift destruction, and, 〈 in non-Latin alphabet 〉 , for whom judgment for some while lingreth not, and their destruction doth not nod, ver. 3. which signifies in both places the certain and quick destruction that is likely to come upon those men who, by complying with the Jews, and professing themselves to be such, to avoid their persecutions, are by the Roman destroyers taken for Jews, and so speedily (soon after this time) devoured. Only in this place is mentioned the 〈 in non-Latin alphabet 〉 , being formerly set forth, or written of, answerable to which is 2 Pet. 2. 1. 〈 in non-Latin alphabet 〉 , among you shall be false teachers, which being an affirmation that there shall be, must be grounded on some prophecy or prediction that there should. And that is clearly to be found in Christ 's prediction of the destruction of the Jews, Mat. 24. 10. before which there should come false prophets, all one with the false teachers in S. Peter (see 1 Joh. 2. 6.) by which the Gnostics are certainly to be understood; (see Note on Mat. 24. d.) And therefore at the writing of Saint Jude 's Epistle, these being actually come in, he speaks not of them by way of prophecy that they shall come, but applies to them the former prophecy, that they are the men that were before written or prophesied of by Christ in the Gospel of S. Matthew, and so capable of that title. Instead of this when S. John, 1 Joh. 2. 18. speaks of this very matter, he saith, 〈 in non-Latin alphabet 〉 , as ye have heard that Antichrist cometh, so now there are many Antichrists, by which, saith he, we know that it is the last hour: just as S. Matthew had made it a prognostic of the coming of that 〈 in non-Latin alphabet 〉 or fatal period of the Jews. By this it appears, first, that 〈 in non-Latin alphabet 〉 formerly here refers to Christ 's time, 〈 in non-Latin alphabet 〉 forewritten of, to Mat. 24. or the passage there see down, and 〈 in non-Latin alphabet 〉 judgment, or condemnation, to that great destruction that should fall about that time upon all the obdurate unbelieving Jews, and false teachers, Gnostics, or other abominable Christians, whose sin is set down in the following words, 〈 in non-Latin alphabet 〉 , impious, &c. their judgment or condemnation in these. As for the word 〈 in non-Latin alphabet 〉 itself, it signifies no more then to be set forth, or exposed to public view (as 〈 in non-Latin alphabet 〉 is anything pasted up upon a door to signify ought, 〈 in non-Latin alphabet 〉 in Phavorinus ) and so we have it used. Gal. 3. 1. 〈 in non-Latin alphabet 〉 , to whom Christ hath been set forth before their eyes; only by the 〈 in non-Latin alphabet 〉 added to it, it is here made to signify prophecy or prediction, somewhat formerly set forth, or declared of them. And that not only their sin, their false doctrine, and sly coming in was foretold, but their punishment and destruction also (by this famous coming of Christ to the destruction of his crucifiers) appears 2 Thess. 2. 8, &c. where S. Paul foretelling it, most probably refers to some prediction of Christ to this matter. And such is that of Mat. 16. 25. that they that will save their lives, shall lose them, and only they that hold out and continue constant in their confession of Christ, shall escape this ruin, Mat. 10. 22. and 24. 13. And so this is the full meaning of this phrase, 〈 in non-Latin alphabet 〉 , men whose impostures first, and then their vengeance also have been foretold by Christ. Unless we should farther add to this, that the judgments that formerly f • ll on the like wicked men, and the denuntiations of those judgments by Enoch, &c. v. 14. should here be referred to also, as emblematical and typical predictions of the punishment that is sure to fall on these men, upon that principle of divine judgment, that they who are parallel in the sins shall be also in the punishment.

[ b] Ib. Denying the only Lord God— ] The various readings in this place, some having, but the King's MS. leaving out, the word 〈 in non-Latin alphabet 〉 God, deserve to be considered. If 〈 in non-Latin alphabet 〉 God be not read, then the whole period will belong to Jesus Christ alone, without any mention of God the Father, and affirm of him, that he is our only Master and Lord, referring to his great work of our Redemption, by which he thus purchased us unto himself to be his peculiar servants, so as any other false God's or Devils, so as Simon Magus, that now set up against him, must never have any part of our honor, or worship, or obedience from him. But if 〈 in non-Latin alphabet 〉 God be read, then it will be doubtful which of these two senses is to be affixed to it. For 1. it may be thus rendered, 〈 in non-Latin alphabet 〉 , Our only Master, God and Lord, Jesus Christ, making those three the several attributes of Jesus Christ; viz. that he is, first, our only Master, secondly, our only God, and thirdly, our only Lord. And this, understood in the Catholic sense of the ancient Fathers and Councils, is a most divine truth, that Christ is our Master, by title of Redemption, and our only Master, not excluding God the Father and God the holy Ghost, (for as he and his Father are one, so he and the holy Ghost are one also) but all other pretenders, such as Simon, that thus assumed to himself to be that truly which Christ, said he, appeared to be here on earth; and so in like manner, in the same way of interpretation, that Christ is our only God, & only Lord. And this interpretation proceeds upon that way of punctation which is ordinarily retained in our Copies, no comma after 〈 in non-Latin alphabet 〉 God, but all read in one coherent sense, 〈 in non-Latin alphabet 〉 , our only master God and Lord Jesus Christ. A second rendering may also possibly belong to it, in case there were, or ought to be, a comma after 〈 in non-Latin alphabet 〉 God. For then 〈 in non-Latin alphabet 〉 God, being separated from that which follows, would denote God the Father, and consequently 〈 in non-Latin alphabet 〉 , the only master, must belong to him; which if it do, then it must be affirmed of these Gnostic-heretics, the followers and worshippers of Simon, that they did deny God the Father, our only master, as well as they denied our Lord Jesus Christ. And so indeed we read of him, that he assumed to be that God who appeared to Moses in mount Sinai, and accordingly the statue was erected to him at Rome: and that is the meaning of exalting himself above all that is called God, 2 Thess. 2. 4. and of what Irenaeus saith of him, that he affirmed himself to be sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, the sublimest virtue, that is, him who is the Father above all things, and that the Jews God was one of his Angels, and a great deal more. See 2 Thess. 2. Note e.

[ c] V. 7. Eternal fire ] The phrase 〈 in non-Latin alphabet 〉 in all other places, Mat. 18. 8. and 24. 41, 48. signifying the fire wherein the damned are tormented day and night for ever and ever, Rev. 20. 10. it is yet thought probable that in this place, being applied to these cities of Sodom, &c. it should be taken in another notion, for an utterly-destroying fire, such being the fire and brimstone that fell on those cities. But for this there appeareth no necessity; but on the other side there is a conjuncture of all circumstances of the Context to persuade the understanding it here of the fire of Hell, as in all the other places. For first, It is evident that Sodom and Gomorrah, and the cities about them, signify in this place the inhabitants of those cities; for to those only, and not to the walls and buildings of the cities, belongs the 〈 in non-Latin alphabet 〉 , having given themselves over to fornication. And then sure those that suffer the vengeance of eternal hell (and therein are set forth for an example what we Christians, falling into the like courses, are to expect) are not the walls but the inhabitants also. Now of these it is here affirmed in the Present-tense, 〈 in non-Latin alphabet 〉 , they that thus formerly sinned, are set forth a pattern, or an example (as men which are punished are) 〈 in non-Latin alphabet 〉 , suffering, or undergoing, (at the present, when Jude writes it) the vengeance of eternal fire. Of the unbelieving Israelites he had affirmed. v. 5. that God 〈 in non-Latin alphabet 〉 (in the Aorist) destroyed them: of the Angels, v. 6. that 〈 in non-Latin alphabet 〉 , having not kept but forsaken their principality, 〈 in non-Latin alphabet 〉 in the Preter-tense, he hath kept them under darkness ineverlasting chains unto the judgment of the great day, and so of these cities in the Aorist, 〈 in non-Latin alphabet 〉 , having given themselves over to fornication, 〈 in non-Latin alphabet 〉 , and having gone —But now in the latter part of the verse it is only in the Presenttense, they are proposed or set forth a pattern, or an example, 〈 in non-Latin alphabet 〉 , in the Present, undergoing, or suffering, the vengeance of eternal fire; either not at all referring by those words to their long ago past destruction by fire and brimstone, which was notorious in sacred story, and so sufficiently intimated in the very mention precedent of Sodom and Gomorrah; or if he did, yet withal considering it as a judgment still continued, then begun as an essay significative of what followed, but still protracted without any release, they still suffer, or undergo, that vengeance of fire, which fire is withal 〈 in non-Latin alphabet 〉 , never likely to have an end. And this is the exactest and properest notion of these words, which I therefore prefer before any other.

[ d] V. 8. Dignities ] What the word 〈 in non-Latin alphabet 〉 signifies in this place, and the parallel of S. Peter, 2 Pet. 2. 10. is a little uncertain. Though it be literally rendered Glories, in the Abstract, yet there is no doubt but that it denotes the persons (the subjects of that glory or greatness ) in the Concrete, as 〈 in non-Latin alphabet 〉 , powers, Rom. 13. 1. signifies rulers, or men in power and authority; and 〈 in non-Latin alphabet 〉 , 2 Pet. 2. 10. those in whom dominion is vested. But whether these be men or Angels, is not so clear. That they are Angels is made probable by these arguments; first, Because the appearance of Angels in the Old Testament is ordinarily expressed by 〈 in non-Latin alphabet 〉 , the glory of the Lord, the appearances of them being visible in bright shining clouds, as hath oft been said. And so agreeably Angels in the Plural, or the order or hierarchy of Angels considered together, may be called 〈 in non-Latin alphabet 〉 Glories, that is, those glorious creatures that attend and wait on God. Secondly, 'It is observable Col. 2. 8. that the A postle speaking of Angels, useth the phrase 〈 in non-Latin alphabet 〉 , which he, that is, man, hath not seen, expressing the Angels by that periphrasis, those that are invisible spirits, never seen, nor consequently particularly known by any man, creatures above us, out of our reach. And so in like manner this Apostle here speaking more of these 〈 in non-Latin alphabet 〉 , glories, ver. 10. expresses them by 〈 in non-Latin alphabet 〉 , those things which they know not, and 2 Pet. 2. 12. 〈 in non-Latin alphabet 〉 , those which they are ignorant of, which is an expression directly parallel to that other used by S. Paul of Angels. Thirdly, Because of other dominions their contempt had been set down before, both in S. Peter and here, by the phrase 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , setting at naught, making nothing of, and despising, scornfully behaving themselves toward their superiors, and so needed not be repeated again in these words. But yet on the other side it must be said, that what was before said of their setting dominion at naught, may refer to their doctrine of Christian liberty, or their not being subject to any ruler or Master, which is noted in them, 1 Tim. 6. 1. and then this of their practice superstructed on that doctrine, their speaking contumeliously of those that exercise that dominion, may be fit enough to be added to the former, and so may be set down in that phrase 〈 in non-Latin alphabet 〉 , they speak evil of glories. And that it doth so signify is most probable: First, because we find not in any Church-writers that the heresy of the Gnostics had anything in it of particular opposition or defiance to Angels, but on the contrary the Aeones, noting the Angels, make up a great part of their Divinity. A second argument may be taken from the mention of the gainsaying of Core, whereby this sin of these Gnostics is exemplified ver. 11. where as 〈 in non-Latin alphabet 〉 contradicting, and 〈 in non-Latin alphabet 〉 evil speaking, are of the same importance; so we know the sin of Core consisted in the murmuring and rebelling against Moses and Aaron, that were by God set over them. And for thus doing the Gnostics are (2 Tim. 3.) distinctly compared to Jannes and Jambres the Egyptian Magicians (and such was Simon and Menander, and the chief of these) who by their sorceries resisted Moses coming in God's name to the Israelites and to Pharaoh, as these did the Apostles of Christ. And so this will be the meaning of the phrase, speaking ill of those that are set over them, that is, contumelious usage of the Apostles or Governors of the Church (who are called 〈 in non-Latin alphabet 〉 , the glory of Christ, 1 Cor. 8. 23.) with whom particularly they had many controversies and disputations (referred to ver. 9.) in which those contumelious speeches on the Gnostics part would be but effects of their great daring pride (mentioned 2 Pet. 2. 10. immediately before it) and of their discriminating themselves from all others, v. 19. and so is very probable to have been observable and accusable in them. See Note on the title of 2 John a.

[ e] V. 9. Body of Moses ] What the body of Moses here signifies, will easily be discerned by comparing it with the place from whence this controversy of the Angel with the Devil is here cited, and that is undoubtedly Zach. 3. 1. There we have Joshua the High-priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him, or dispute or plead against him, as the standing at the right hand notes an accuser, impleading ano • her, ( Let Satan stand at his right hand, 'Psal. 109.) And the only words which are there mentioned from the Angel (under the name of the Lord ) to Satan are these here set down, The Lord rebuke thee. Now the matter of controversy then between the Angel and the Devil, the good and bad Angel, was (that which is the subject of that present Vision) the reedifying of the Temple, and restoring of the service of God among the Jews at Jerusalem. This is called the body of the Jews, 2 Mac. 15. 12. where we have Onias praying for the whole body of the Jews: and may as fitly be styled the body of Moses, in the same manner as the Christian Church; or assembling of Christians for the serv • ce of Christ, is called the body of Christ, 1 Cor. 12. 20, 25, 27. Eph. 1. 23. and 4. 12, 16. Col. 1. 18. Jam. 3. 2. The Judaical Temple and worship and service depending upon Moses, as the Lawgiver, or principle, or head under God, from whence it came; as Christ 's being the Lawgiver of the Christian Church, and instituting Apostles, &c. in it, is the reason why he is called the head of that, and the Church the body of Christ, as on the other side, we know he calls his body a Temple, Destroy this Temple, &c. and the Apostle of us, that our bodies are the Temples of the holy Ghost. Agreeable hereunto it is, that all Christians, as they live together in public communion, congregating together in assemblies, are called (in reference to this notion of body ) members and fellow-members, and the restoring the congregations or 〈 in non-Latin alphabet 〉 is called 〈 in non-Latin alphabet 〉 , (see Note on 2 Cor. 13. c. and Ephes. 4. 12.) And so in Ignatius 's Epistle to the Church of Smyrna, he talks of congratulating with the Church of Syria, because they are in peace, and 〈 in non-Latin alphabet 〉 , their body is restored to them; where their restitution to the free public service of God (such as here Joshua and Zerubbabel were foretold to labor for, and Satan to labor against, and the Archangel to contend with him about it) is expressed by the restoring of their own body. One difficulty here still remaineth, how this example is proper to the point in hand, speaking evil of glories, or dignities, or dominions. And that which seems most reasonable is, that the Devil here is the same that in other places is called Belzebub the Prince of Devils, the Prince of the air, and Prince of darkness, and Rev. 9. 11. in the ancient MS. in the Kings Library, 〈 in non-Latin alphabet 〉 , the Angel, the Prince of the Abyss, or Pit, who having been once a principal Angel in heaven, having lost that dignity, is now the Prince of hell, and otherwhere is noted by Principality or Power, he that hath power over the other devils. Now if Michael the Archangel in a quarrel with him, about a matter of such weight as was the restitution of the service of God among the Jews, would not use any bitterness or execration against him, then how unreasonable is it for these Gnostics, how without all excuse, thus to demean themselves toward the Apostles of Christ? That the Devil is here looked on in this notion, may be concluded by comparing it with 2 Pet. 2. 11. (which sure is parallel to this) where speaking evil of them must needs refer to the 〈 in non-Latin alphabet 〉 glories or dignities, v. 10. And therefore if the Devil be comprehended there under that phrase, (as here he is distinctly named) it must follow that he is here looked on as a 〈 in non-Latin alphabet 〉 or dignity, that is, as a Prince, though it be of devils.

[ f] V. 11. The error of Balaam ] This expression of S. Jude, 〈 in non-Latin alphabet 〉 , hath much of difficulty in it. What is meant by 〈 in non-Latin alphabet 〉 error may appear by Rom. 1. 27. where it is clearly set to signify their seduction to Idolatry, of which the Gnostics were guilty, and whereby they fell into all those unnatural sins, 〈 in non-Latin alphabet 〉 , contrary to the 〈 in non-Latin alphabet 〉 , in the beginning of that verse. Thus is the word 〈 in non-Latin alphabet 〉 used 1 Thess. 2. 3. not only for seduction in general, but particularly that of the Gnostics, being there joined with 〈 in non-Latin alphabet 〉 , uncleanness; and so perhaps Eph. 4. 14. where the cunning of the false teachers is said to be used 〈 in non-Latin alphabet 〉 , for the contriving, or designing of deceit, or seduction, that is, for the infusing this great corruption of the Gnostics, all manner of lust and filthiness: so it is clearly taken, 2 Pet. 2. 18. where 〈 in non-Latin alphabet 〉 is interpreted by the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , lusts of the flesh, and filthiness, preceding in that verse; and as clearly 2 Pet. 3. 17. 〈 in non-Latin alphabet 〉 , led away with the deceit of unruly men, referring to the seduction and abominable doctrines of the filthy Gnostics. For that this was the 〈 in non-Latin alphabet 〉 , the seduction into which Balaam brought the Israelites by his counsel to Balak (when, as the Jerusalem Targum reads, Numbers 25. 14. he advised Balak in these words, Veni nunc, consulam tibi quid populo huic facies: Fac eos peccare, Come now, I will counsel thee what thou shelt do to this people: Make them sin ) appears by Num. 25. 1. but especially by 2. Pet. 2. 15. and Rev. 2. 14. where this 〈 in non-Latin alphabet 〉 is called in one 〈 in non-Latin alphabet 〉 , in the other 〈 in non-Latin alphabet 〉 , the way, and, the doctrine of Balaam. Now for 〈 in non-Latin alphabet 〉 , some probability there is by comparing it with that place of Rom. 1. 27. (which hath much agreement with this passage) that it should be a mistake in the Copy for 〈 in non-Latin alphabet 〉 , burning, there, and denote burning in lust. And thus 'tis clear the Syriac read it, who render it 〈 in non-Latin alphabet 〉 exarserunt, or, as the new Paris Edition renders it, libidinose exarserunt, they burnt libidinously: but the word as it is, is capable of a very commodious interpretation, so as to agree with the notion given of 〈 in non-Latin alphabet 〉 , 1 Pet. 4. 4. for those unnatural sins of uncleanness and confusion of sexes. Thus when the Gloss of Phavorinus (as the printed Copies have it) renders 〈 in non-Latin alphabet 〉 by nothing but 〈 in non-Latin alphabet 〉 were destroyed, and Hesychius by 〈 in non-Latin alphabet 〉 (which must needs be false printed) that may very probably be a mistake of the Copy for 〈 in non-Latin alphabet 〉 , used instead of this word in the parallel place 2 Pet. 2. 15. (So Psal. 13. 2. 〈 in non-Latin alphabet 〉 almost gone out of the way ) noting here those great declinations and deviations from the right way, these transgressions of the Law of Nature. And so 〈 in non-Latin alphabet 〉 will signify the breaking or running out (as a vessel, Luk. 5. 37.) into all confusion of lusts and base practices, such as wherein the Gnostics transcended and exceeded all the men in the word. Lastly, the word 〈 in non-Latin alphabet 〉 hath difficulty and doubt in it, whether being used Adverbially it be to be rendered 〈 in non-Latin alphabet 〉 , by way of reward, or else 〈 in non-Latin alphabet 〉 , for reward's sake. The parallel place, 2 Pet. 2. 15. inclines to the latter of these: for there on the mention of Balaam 'tis added, 〈 in non-Latin alphabet 〉 , who loved the reward of unrighteousness, noting that what he did by his counsel for the bringing the Israelites to these sins, he did out of covetousness, or 〈 in non-Latin alphabet 〉 , to get reward from Balak. But the other place (which may pass for a parallel also) Rom. 1. 27. persuades the former: for there all their obduration of heart, v. 28. God's delivering them up to the 〈 in non-Latin alphabet 〉 , reprobate mind, in doing 〈 in non-Latin alphabet 〉 , going on senselessly in all their abominable sins, is said to be 〈 in non-Latin alphabet 〉 , a retribution, or reward, or punishment, proportioned to their Idolatrous practice; and so here it will be true of the seduction of Balaam, or that Balaamitical filthiness, that the Gnostics were permitted to fall, or by God were delivered up to it without any restraints, as a punishment to their sin in converting Christianity into Licentiousness. And this seems to be the more probable rendering of the place, thus, that they fell into those filthy libidinous burnings, or confusions of lusts, the same that Balaam seduced the Israelites into, and this by way of reward, or just punishment from God, who thus punished them with desertion, and tradition unto this stupid senseless continuing and multiplying of these sins. Thus when the Syriac renders it, 〈 in non-Latin alphabet 〉 , the Latin interpreter reads verbatim, Et post errorem Balaam in mercede exarserunt, and the Latin Paris Edition in mercedem, both joining the 〈 in non-Latin alphabet 〉 to the 〈 in non-Latin alphabet 〉 , that they by way of reward, or for their punishment and reward, did thus fall into these libidinous burnings, not referring to that of Balaam 's doing what he did in contemplation of reward.

[ g] V. 12. Trees whose fruit withereth ] 〈 in non-Latin alphabet 〉 is a season of the year; 〈 in non-Latin alphabet 〉 , saith Phavorinus, the season after the Summer, and again, 〈 in non-Latin alphabet 〉 , the season beginning from the fifteenth, or, say others, the 22. of August, continued to the same day of December. Thus is the year divided in Sextus Empiricus adv. Mathem. l. 5. c. 1. 〈 in non-Latin alphabet 〉 , making this to Winter, as the Spring is to Summer. And Olympiodorus in Meteor. p. 20. 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . By which it appears that 〈 in non-Latin alphabet 〉 begins after both parts of Summer are ended, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , after the dog-star hath done shining, when it draweth toward Winter, and the season, though it begins in August on the 15. or 22. yet reacheth out to Christmas, that is, to the sharpest and depth of Winter, and is so called, because it begins from the end of the season of ripe fruit, that is, 〈 in non-Latin alphabet 〉 . In this sense of the Substantive, 〈 in non-Latin alphabet 〉 , the derivative Adjective, must signify that which belongs to that time: and so the Arabic Interpreter in the New Paris Edition of the Bible reads 〈 in non-Latin alphabet 〉 autumnales, and so S. Jerome also; and so 〈 in non-Latin alphabet 〉 will be trees in that condition in which they use to be at that time of year, that is, bare, having lost their leaves, and having nothing desirable on them (like the waterless empty clouds precedent.) So in Cinnamus, after 〈 in non-Latin alphabet 〉 , which is the dissolving of the word 〈 in non-Latin alphabet 〉 , and description of this season, by the decaying of the beauty of trees, &c. it presently follows, 〈 in non-Latin alphabet 〉 , the leaves or shade, ( 〈 in non-Latin alphabet 〉 , saith Hesychius) had now left the trees; and this a direct emblem of the Gnostics, and quite contrary to the godly man, described Psal. 1. 3, 4. whose leaf doth not wither: and then to these is fitly added 〈 in non-Latin alphabet 〉 fruitless, trees that have neither the verdure of leaves, nor profit of fruit on them▪ trees which, beside that they bear no fruit, are deprived and naked, and bare of leaves also, and such are those that are come to the denying of Christian profession itself, as we know the Gnostics did. Another signification seems to be followed by the Syriac, who read 〈 in non-Latin alphabet 〉 quarum fructus emarcuit, or defecit, whose fruit hath withered, or failed, according to a notion of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , a disease, in Phavorinus, that disease probably such as befalls fruit and trees, 〈 in non-Latin alphabet 〉 , a blast or sut, perhaps 〈 in non-Latin alphabet 〉 , aerugo, that spoils fruit and corn; for, saith Phavorinus and Hesychius, 〈 in non-Latin alphabet 〉 , and then 〈 in non-Latin alphabet 〉 will be blasted trees: and this will also do well to signify these rotten putrid Gnostics, a blasted sort of Christians, withal 〈 in non-Latin alphabet 〉 , without any kind of fruit on them. But the former of these is most agreeable to the nature of the word, and so fittest to be adhered to.

[ h] V. 14. Cometh with ten thousands of his Saints ] What the coming of God signifies, hath oft been said (see Mat. 16. 0. and 24. b.) executing vengeance upon wicked men, and that coming of his 〈 in non-Latin alphabet 〉 , with his Angels, Mat. 16. 27. those being the ministers and executioners of his vengeance, and withal his satellitium or guard, whose presence in any place is the only thing to determine God's omnipresence to one place more then to another. And these are the 〈 in non-Latin alphabet 〉 here, (not myriads of Saints or holy men, but such as are mentioned Heb. 12. 22. 〈 in non-Latin alphabet 〉 myriads of Angels, or, as the Targum on Deut. 33. 2. Myriads angelorum sanctorum, where we read only saints, from the Hebrew which reads of holy ones, that is, Angels, but I say) his holy myriads, or hosts, of Angels, with ten thousands in each, which makes his coming so solemn and so formidable a thing. And thus in the prophecy of Zechariah, chap. 14. 5. where we read, The Lord my God shall come, and all the saints with thee, it is to be read from the Hebrew, with all his holy ones, that is, with his guard of Angels, and that (it seemeth) here, 〈 in non-Latin alphabet 〉 , to execute judgment, and rebuke, &c. That Enoch thus prophesied in his time of these Gnostics under Christ, we are not told; but that he prophesied to them, that is, that his prophecy concerning the excision of the old world, for such sins as these are now guilty of, is very pertinent to them, and fit to be considered by them. Thus we see S. Peter Ep. 2. ch. 2. applies to them all the judgments that had ever befallen sinners, particularly that in Noah 's time, of which that Enoch prophesied, there is no question, and we have these remains of it. First, the name of his son Methuselah. 〈 in non-Latin alphabet 〉 Sela in Hebrew signifies mission, sending or pouring out waters on the earth, Job 5. 10. 〈 in non-Latin alphabet 〉 , he sends out waters on the fields; to which, saith Bochart, Arphaxad related when he called his first-born Sela, in memory of the Deluge, two years after which Arphaxad was born, Gen. 11. 6. And so in like manner Enoch, that prophesied of this destruction, and foresaw by the Spirit, that it would soon follow the death of this his son, he called his name 〈 in non-Latin alphabet 〉 , his death, emission. To this it is considerable, what we find in Stephanus Byzant. in the word 〈 in non-Latin alphabet 〉 , where mentioning Enoch, or Hannoch, he saith of him, that he lived 300. years and above, and that the inhabitants asked the Oracle how long he should live, 〈 in non-Latin alphabet 〉 , and the Oracle answered, that when he was dead all men should be destroyed (or, as the word will bear, corrupted, in that sense in which we find Gen. 6. 2. soon after Enoch's death, the earth was corrupt before God, which how it belongs to filthy lusts, hath oft been shown) which he applies to Deucalion 's flood, and the universal destr ••• tion there, and adds, that the news of this Oracle was so sadly received by the inhabitants, that 〈 in non-Latin alphabet 〉 (perhaps it should be 〈 in non-Latin alphabet 〉 , for so he hath it before in the Genitive case) 〈 in non-Latin alphabet 〉 , to wail for Enoch, is proverbially used, 〈 in non-Latin alphabet 〉 , for those that mourn excessively. Here 'tis possible that the confounding the two stories of Enoch and Methuselah made up this relation: For as to the latter part, of the flood following his death, that may best belong to the son Methuselah, whose name was thus prophetical; but for the years of his life, those seem to belong to Enoch, for he lived 365. years. Soudas, lightly mistaking his name, calls him Nannac. who, saith he, is reported to be a King before the flood, and foreseeing the approach thereof, he assembled all men to the Temple, and with tears 〈 in non-Latin alphabet 〉 prayed to avert it: and Erasmus out of Hermogenes makes the same relation, and cites the Proverb, 〈 in non-Latin alphabet 〉 , out of Herodes the Iambick writer, rendering it Cannacae more plorem, as if it referred to his tears for averting the Deluge, when it more probably refers to the people's lamenting, forecited from Stephanus. See Eupolemus in Eusebius Praepar. l. 9. who speaking of Methuselah, Enoch's son, saith, that he knew all by the Angels of God, and ( Enoch being all one with Atlas) by these all Astrology came to the Greeks.

[ i] V. 16. Great swelling words ] What is meant by the 〈 in non-Latin alphabet 〉 here, may best be guest by comparing it with Dan. 11. 36. where we have the same phrase, 〈 in non-Latin alphabet 〉 there the Context will sufficiently interpret it: The King shall do according to his will, and he shall exalt himself, and magnify himself above every God, and shall speak (marvelous, we render) high swoln things against the God of God's. There doing according to his will, is casting off all fear or care of laws or justice; his exalting and magnifying himself above every God, is his Atheistical despising of all religion, whether the true or the false, the Jewish or Heathen worship; and his speaking the high swoln things against the God of God's, is undervaluing the God of Israel, the only true God, and setting up some body else, as superior to him, the same that is said of the Gnostic heresy, and their leader Simon, 2 Thess. 2. 4 that he opposeth, and exalteth himself over, or against, all that is called God, or worship. The same phrase is again used, Dan. 7. 8. 〈 in non-Latin alphabet 〉 a mouth speaking great, or swelling, or lofty things. To one or both these passages of Daniel this place of Saint Jude seems to relate, joining these two together, walking after their own lusts, and their mouth speaketh 〈 in non-Latin alphabet 〉 , high swoln words, as Dan. 11. doing according to his will, and speaking high swoln words, &c. And therefore we have here reason to take it in the same sense that there it appeareth to be used in; and though here be not mention of the God of God's, against whom these stout things are spoken, yet to supply it from thence; and so it will agree most perfectly to the character of the Gnostics, 2 Thess. 2. 4. who certainly are the persons here described. For of them it is evident (see 2 Thess. 2. Note e.) that they attributed Divinity unto Simon, made him the uppermost God, and the God of Israel but a part of his creation, worship'd him and Helena his whore with sacrifices, &c. and so did the very thing that there is said of the King in Daniel. And whereas S. Peter in setting this down 2 Pet. 2. 18. adds unto it 〈 in non-Latin alphabet 〉 of vanity, that may fitly be accorded with this in the notion of vanity for Idolatry, (see Rom. 8. Note h.) for such was their worship of Simon. See Note b.

[ k] Ib. Sensual ] 〈 in non-Latin alphabet 〉 signifies here those that have no taste of any higher principle in them but of the sensitive soul, that suffer those affections to carry them away, to rule and have dominion over them. Contrary to these are the 〈 in non-Latin alphabet 〉 spiritual, they that move by an higher principle, that having the assistance of God's Spirit, and divine revelation, do act and move accordingly. From hence it is that Heretics, that pretend to greater purity then other men, and so separate from all others also, have generally desired to discriminate themselves from all others by calling themselves 〈 in non-Latin alphabet 〉 , the spiritual, and all others 〈 in non-Latin alphabet 〉 , animales. And so particularly did the Gnostics & their followers in Irenaeus; they forsooth were the spiritual, 〈 in non-Latin alphabet 〉 naturally spiritual, and had no need of any of those graces and gracious actions which were required to other men, and by their 〈 in non-Latin alphabet 〉 , a kind of Baptism they had, became invisible to the Judge, and all the sins they could commit, could no more pollute them then the Sun-beams could be defiled by shining on a dunghill, or Gold by being in a kennel, the very character (a little improved) of these here, v. 18. walking after their godless lusts.

[ l] V. 20. Praying in the Holy Ghost ] It is sufficiently known that the Apostles, and those that were by the holy Ghost set apart for the planting of the Church, had many miraculous gifts, especially 〈 in non-Latin alphabet 〉 or graces; not everyone all, but one one, another another. Among these, saith S. Chrysostom, there was in these first times, 〈 in non-Latin alphabet 〉 , the gift of prayer, as also the gift of healing, of singing, prophesying, &c. 1 Cor. 14. 26. (see Note on Ephes. 6. g.) This, saith he, was bestowed 〈 in non-Latin alphabet 〉 , upon someone, who did pray for the rest, and ask those things which were useful for them, and teach others how to form prayers. Some of these special prayers thus conceived, and frequently used by them, which were fit for the common perpetual use of all Christians, were received and kept by those whom they thus taught, and are they which the ancients mean by the Liturgies of S. James, &c. which, or some other in that disguise (or rather those with some other later mixtures) are still used by the Greek Church on solemn days. These extraordinary 〈 in non-Latin alphabet 〉 , as long as they lasted, are here called (as other special gifts of the Spirit also are) 〈 in non-Latin alphabet 〉 the holy Ghost, and 〈 in non-Latin alphabet 〉 Spirit, Ephes. 6. 18. the immediate moderatour, as it were, of all the petitions of the Church at that time. But when those extraordinary 〈 in non-Latin alphabet 〉 ceased, it is clear there was need of somewhat else to supply that place, and that would not be (in any reason) to let every man pray as he would ( • or, for the preventing of that, and the ill consequents of it, it was that the 〈 in non-Latin alphabet 〉 gift of prayer had before been given) but set prepared forms, for the daily constant uses, and those provided by the Governors of the Church, Apostolical men, which had benefited under the prayers of those that had the 〈 in non-Latin alphabet 〉 or gift, and remembered some forms of theirs, at least the method and manner used by them. And this is the original of Liturgy among Christians.

[ m] V. 22 Making a difference] What 〈 in non-Latin alphabet 〉 in the Middle voice signifies, hath been said, Note on Jam. 2. c. and Note on c. 3. f. viz. to waver or doubt. And accordingly if it be here rendered (as in reason it must, and by Analogy with the use of the word in other places) it will be necessary to adhere to the reading of the Kings MS. (which the vulgar Latin also appears to have followed, and Nominative 〈 in non-Latin alphabet 〉 will have no sense) 〈 in non-Latin alphabet 〉 , Some indeed, viz. those that waver, though they are not yet fallen off, either 〈 in non-Latin alphabet 〉 have pity on them, and out of compassion to such weaklings do all that may tend to the settling or confirming them, or else (as the Kings MS. reads) 〈 in non-Latin alphabet 〉 , reprove them, after the manner of fraternal correption and admonition, by that means timely to reduce them to perseverance and constancy, before yet they fall off and make shipwreck of the faith: whereas others that are already fallen must be more nimbly handled, even snatched out of the fire, &c.

CHAP. I.

1. THE Revelation of Jesus Christ, which God gave unto him, to show unto his servants things that must shortly come to pass; and he sent and signified it by his Angel unto his servant John:]

[Paraphrase] 1. The prophecy, or vision, of Revelation of Jesus Christ, which (as to our great Prophet and Intercessor, or Mediator between God and us) was put into his hands by his Father, that he might, as he pleased, make known to his Apostles some things that should suddenly come to Passe (many of them in the age wherein they lived, as his dealing with his crucifiers, and their persecutors, the Jews) and (as some of them he made known to them all together, whilst he was alive, as then near at hand, Mar. 24. 34. Luk. 21. Mar. 13. so) now he hath thought fit to send a Symbolical representation of the same, and all the rest, the whole matter of this prophecy, by an Angel to John his most beloved disciple;

2. Who bare record of the word of God, of [note a] the testimony of Jesus Christ, and of all things that he saw.]

[Paraphrase] 2. That John that had preached or given in his testimony concerning the word of God, the doctrine and deeds and sufferings and resurrection of Christ (whereby he testified his to be the doctrine and will of his Father) and some particulars which he peculiarly saw, (see Joh. 19. note d. and 1 Joh. 1. 1.) not taken notice of by others.

3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are wirtten therein: for the time is at hand.]

[Paraphrase] 3. In this Revelation other prophecies there are, and predictions of things future (after this of the Jews destruction) and therein, mixed, the admirable ways of God's providence in permitting and punishing his enemies, exercising and rewarding the patience of his servants, the constant Christians. And so the prophecies here set down of the destructions of the enemies of Christ, are matter of comfort to all them are now under persecution, and are such as concern everyone that now lives to read and observe, and to perform whar herein he is admonished to perform. For the time is close at hand, wherein one after another, all those prophecies, tending all to set from God's wonderful providence in punishing his enemies and protecting his servant, shall be successively fulfilled.

4. John to the seven Churches in [note b] Asia: Grace be unto you and peace from him which is, and which was, and which is to come, and from [note c] the seven spirits which are before his throne.] 〈1 page duplicate〉 〈1 page duplicate〉

[Paraphrase] 4. These Revelations which I John thus received, I send in an Epistle to the seven Churchess of Asia, which I salute myself, and am commanded to send them greeting from the eternal God, whose name is Jehovah, which signifies, He that is, and was, and shall be, and from the Angels which attend and wait upon God eh. 4. 5. and are, as in the Sanhedrim, the officers waiting on the head of the Sanhedrim, to go on all their messages, or, as in the Church, the Deacons, to attend the commands of the Governor of the Church, and to perform them (see Mat. 18. note a.)

5. And from Jesus Christ, who is the faithful witness, and the first-begotten of the dead, and the Prince of the Kings of the earth: unto him that loved us, and washed us from our sins in his own blood,]

[Paraphrase] 5. And from Jesus Christ, him that testified and made known, being here on earth, the will of his Father with all fidelity, (see note a. and ch. 3. c.) and that being crucified rose from the dead (and so as our first-fruits, 1 Cor. 15. 20. ascertained our resurrection, wherein we his brethren shall be like him our elder brother) and hath all power given unto him in heaven and in earth, is superior to all the Princes of this world, (Dan. 4. 17.) whose power or persecutions ye may fear: to him that hath made use of that power to express the reality of his love to us, in purging us from our sins, obtaining justifica • ion and sanctification for us, by the satisfaction wrought by the shedding of his blood, and all the merits of his death (and the power of his resurrection, and the blessed consequents of it, the sending of his Spirit, and his own Intercession at the right hand of his Father) all consequents of that blood-shedding of his, upon which God so highly exalted him above all, Philip. 2. 9.

6. And hath made us [note d] Kings and Priests unto God and his Father; to him be glory and dominion forever and ever. Amen.]

[Paraphrase] 6. And all this that he might purchase to himself a Church of obedient servants (and accordingly he hath now set us apart as consecrated persons (such as Kings and Priests were of old) to perform daily service unto him, and delivered us from our persecutors that we may do so:) To this Savior and Redeemer of ours be ascribed, as to our eternal God, all glory and dominion forever and ever, Amen. (Which acknowledgment of that disciple of his, attributing the same to Christ which Christ teaches us to attribute to our Father in heaven, Mat. 6. and which belongs only to God, is a sure testimony that Christ is God: see note on Rom. 9. c.

7. Behold, he [note e] cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him: even so, Amen.

[Paraphrase] 7. Behold, this is his season wherein he cometh to protect his servants and to inflict vengeance on his enemies, (see note on Mat. 24. b.) as discernibly as when by the appearance of Angels in white clouds, or with thunder and lightning, &c. he exhibits himself (see Dan. 7. 13.) and all men shall discern his particular hand in these judgments, and all that had to do in the crucifying of him, and all the nation of the Jews, whether at Jerusalem, or wheresoever scattered (see the Premonition, and Mat. 24. b.) shall discern that these judgments are inflicted on them for their crucifying of Christ, and persecuting Christians, and shall see what cause they have to lament for their cruel usage of them, which now lights so heavy upon themselves.

8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.]

[Paraphrase] 8. The first and last letter of the Greek Alphabet is a description of me, saith Christ, who am before and after all things (and so he whose kingdom hath no beginning nor end) and am able to secure all faithful servants of mine, and to subdue and destroy mine enemies, and now mean to evidence some of my royal power in punishing my enemies, or ill subjects.

9. I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the Isle that is called Patmos for the word of God, and for the testimony of Jesus Christ.]

[Paraphrase] 9. I John, who write this Epistle to you, and who with other the faithful Christian Jews have suffered persecution, and do still hold out constant and patient, through the power of Jesus Christ (who now reigns, though once he suffered) not permitting any temptation to shake my faith, or drive me from the profession of Christianity, was in the Isle of Patmos, banished thither for preaching and promulgating the doctrine and faith of Jesus Christ. (See v. 2. note a.)

10. I was in the spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,]

[Paraphrase] 10. And being there excluded from the society of men, I was vouchafed by God to receive Revelations from him; and accordingly I fell into an ecstasy or transportation, on the day of Christ's resurrection, the first day of the week, either the annual, or the weekly festivity, set apart to commemorate his resurrection, and as upon a festivity, I heared the sound of a trumpet, Psal. 47. 5. or a voice as loud as the sound of the trumpet, and that voice behind me, Is. 30. 21. calling to me unexpectedly.

11. Saying, I am Alpha and Omega, the first and the last; and, what thou seest, write in a book, and send it unto the seven Churches which are in Asia, unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.]

[Paraphrase] 11. And that which was said, was, that he that sp • ke to me was the eternal God, and that I was commanded by him to write down what was or should be (at this or at any other time) shown me, and to send all together in an Epistle to the seven Churches of Christ in Asia, of which Ephesus was the chief Metropolis: which accordingly now I do.

12. And I turned to see the voice that spake with me: and being turned I saw seven golden Candlesticks,]

[Paraphrase] 12. And hearing the voice behind me, I turned to see who it was, from whence this voice came to me. And upon this occasion of turning, there appeared unto me in the vision the representation (in Symbols or visible Hieroglyphics) of what that voice v. 11. said unto me: To signify the seven Churches, appeared seven golden Candlesticks.

13. And in the midst of the seven Candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.]

[Paraphrase] 13. To signify Christ, that eternal God that spake to me, and said, I am Alpha and Omega, there appeared an Angel in the midst of the Candlesticks (like him described Dan. 10. 5.) in a very solemn manner, habited like the high priest, Levite. 6. 12. and 16. 4. (to signify Christ our merciful high priest, who hath compassion on our infirmities, and intercedes and prays for us, to be represented by this Angel) in an upper garment, long, such as he used to wear (see note on Mat. 5. 6.) and girt with a girdle, (as he was too) and that of gold, (as Rev. 15. 6.) after the manner of the high Priest, the curious girdle of whose Ephod was of gold, blue, purple, scarlet, and fine twined linen, Exod. 39. 5. and by that intermixture of gold, discriminated from the girdles of ordinary priests (see note on Luk. 12. b.) and this belt or girdle girt about the paps.

14, 15. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

[Paraphrase] 14. And his appearance from head to foot was like a flaming fire, nothing his coming to do vengeance, to consume with the brightness of his presence, 2 Thess. 2. 8. And his voice was like the sound of a great many waters met together, or of a multitude, Dan. 10. 6. making a huge terrible roaring noise.

15. And his feet like unto [note f] fine brass, as if they burned in a furnace; and his voice as the sound of many waters.]

16. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword, and his countenance was as the sun shineth in his strength.]

[Paraphrase] 16. And he held seven stars in his right hand (signifying his approbation and care of the seven singular Governors which were placed in those seven Churches, represented by the Candlesticks:) and there came out of his mouth, instead of a tongue or words, a sword of such a kind as betokened sudden destructions, and the same was signified by his looks, which was the resemblance of the sun when it shineth in its greatest brightness.

17. And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:]

[Paraphrase] 17. And when I saw Christ thus represented, the terr • blenesse of the vision and Christ's appearance in it was such, that it put me into a fainting fit (see Dan. 10. 8.) but he held me up, and encouraged me not to fear, but to trust in him, as the eternal God, who would certainly do me no hurt, how terrible soever he proved to his enemies, putting me in mind who he was, the God of heaven, though vilified and crucified upon the earth, (which crucifying of him, and proceeding in like manner with his servants, is the thing that becomes now to punish, and therefore there would be no matter of fear, (but much rather of comfort and joy) to any faithful Christian.)

18. I am he that liveth and was dead; and behold I am alive for evermore, Amen; and have the keys of hell and death.]

[Paraphrase] 18. Even that Christ which lived here on earth, and was put to death (and so knows how to have compassion on all faithful Christians that suffer in like manner, Heb. 2. 17.) and rose again to life, and now lives never to die again, and hath all power over that invisible state and continuance in death, and over death itself (see note on Mat. 11. 1.) being able to fetch any man out of that condition, and restore him to life again, and so fit to relieve and reward any that suffers, though it be death itself, for his sake. To which purpose, saith he, for the evidencing the truth of what now I say, that is, of my faithful care of all those that continue constant to me (whilst I destroy the obdurate)

19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;]

[Paraphrase] 19. Do thou write the visions which thou hast formerly seen, a representation both of the things which are now a doing, and of others which shall soon follow after them.

20. The mystery of the seven stars which thou sawest in my right hand, and the seven golden Candlesticks. The seven stars are the [note h] Angels of the seven Churches; and the seven Candlesticks which thou sawest are the seven Churches.]

[Paraphrase] 20. And for that which thou now seest, which thou art to write also, (as I bad thee, v. 11.) the meaning of it is, that it representeth to thee the seven Churches, to which thou must communicate these visions in an Epistle, and the seven Governors of them; The seven stars which were shown thee in the vision, signify so many Governors of those so many Churches, v. 11. and the Candlesticks signify the Churches themselves.