Jude Chapter 1 verse 5 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 5-7. - Three instances of the judgments of God are now referred to. They are cited as typical examples of the Divine retribution, with which the readers can be taken to be familiar, and which they will recognize to give point to the terror of the condemnation overhanging the men in question. Verse 5. - The first is taken from the history of Israel. It is introduced, not as a contrast with what precedes, but as a natural transition from it. It is given, too, as a matter quite within their knowledge, and of which consequently they need only to be reminded. The Authorized Version is short of the mark in several respects here. What the writer expresses is not the mere fact that he is to do a certain thing, but that he has the wish to do so. Hence the now I desire to put you in remembrance of the Revised Version is preferable to the I will therefore, etc., of the Authorized Version. The next clause is more decidedly astray. For the term rendered" once" means "once for all," and the knowledge is given as a present possession. Hence the rendering should be though ye know once for all; or better, knowing as ye do once for all - a form of expression which might be paraphrased in our English idiom, as Mr. Humphry rightly observes, "though ye have known all along." There is, however, very considerable difficulty in the reading here. It varies between "ye know this" which is accepted by the Authorized Version, "ye know all things" which is preferred by the Revised Version, and "ye all know" which, though poorly accredited, is yet supposed by Professor Herr to be not improbably the original. The documentary evidence is, on the whole, on the side of "all things;" and if this is adopted, the universal term will naturally be limited by the context to a knowledge of all that is pertinent to the point in question. This knowledge of the principles at issue in the case of these evil men, and of the retributive deeds of God by which these principles have been signally vindicated, is a reason why Jude needs simply to refresh the memories of his readers, and not to tell them anything new. In the second half of the verse there is a still more serious difficulty in the text. Instead of the term "Lord," some of the very best authorities read "Jesus." If this must be accepted, we have an act of the Jehovah of the Old Testament ascribed to the Jesus of the New Testament. But this would be an entirely unexampled usage. For, while the New Testament not unfrequently introduces the name of Christ when it refers to deeds of grace or claims of honour which the Old Testament connects with the name of Jehovah (cf. 1 Corinthians 10:4; 1 Peter 3:15, etc.), it never does this with that name of the Redeemer of the New Testament which specially marks his human nature and origin. Hence Professor Herr speaks of the reading "Jesus" here as a blunder, however supported. The ordinary reading may, therefore, be adhered to, especially as it is by no means ill accredited, having on its side two of the primary uncials and other weighty authorities. These clauses are peculiar in other respects. They speak not of "the people" as the Authorized Version puts it, but rather of "a people." And this is not without its purpose. For the idea is not simply that the ancient Israel experienced both redemption and judgment at the hands of their Lord, but that Israel's Lord, by bringing Israel out of Egypt, secured a people for himself, though he had also to destroy unbelievers among them. Again, the phrase rendered "afterward" by the Authorized Version means strictly "the second time," as is noticed by the margin of the Revised Version. What is intended, therefore, may be that Israel was the subject of two great deeds on Jehovah's part - in the first instance a redeeming deed, in the second instance a punitive deed. And his purpose in seeking a people for himself was not inconsistent with his doing what he did in this second instance. What, then, is referred to? Those seem to interpret it best who take it to be a general reference to the wilderness-fate of unbelieving Israel, rather than to any single instance of the terrors of the Divine judgment, such as that reported in Numbers 25:1-9. It is far-fetched to suppose that the event in view is one so remote from the deliverance of Israel from Egypt as the Babylonian captivity. We may compare with this verse, therefore, such passages as Psalm 106:12-21; Hebrews 3:16-4:5.

Ellicott's Commentary

Ellicott's Commentary for English Readers(5-7) We now enter upon the main body of the Epistle. Three instances of God's vengeance: the unbelievers in the wilderness; the impure angels; Sodom and Gomorrha.(5) I will therefore put you in remembrance.--Or, But I wish to remind you. The "but" indicates opposition to the impiety of those just mentioned.Though ye once knew this.--The best MSS. and versions compel us to substitute "all things" for "this," and we must translate, because ye have once for all (as in Jude 1:3) known all things. You have once for all been taught all that I want to say to you; so that I need only remind you, there is no need to instruct. (Comp. Romans 15:14-15, where see Notes; 2Peter 1:12; 1John 2:21.) "All things" probably has special reference to Old Testament history, as what follows seems to show.How that the Lord.--"How that" depends upon "remind," not upon "have known." There is very strong evidence in favour of substituting "Jesus" for "the Lord;" a most remarkable reading, showing how, in Christian language, the Man Jesus had become identified with the Eternal Son. The use of "Christ" in 1Corinthians 10:4, though less striking, is similar. . . .