The imperfect tense: I was having, when I began to write.

Pen (καλάμου)

Lit., reed. See Matthew 11:7. The staff or scepter placed in mockery in Jesus' hand, Matthew 27:29. A measuring-reed, Revelation 11:1.

See on 2 John 1:12.

Rev., Judas. One of the brethren of Jesus; not the brother of James the Apostle, the son of Alphaeus, but of James the superintendent of the church at Jerusalem. He is named among the brethren of the Lord. Matthew 13:55; Mark 6:3.

Servant

He does not call himself an apostle, as Paul and Peter in their introductions, and seems to distinguish himself from the apostles in Jde 1:17, Jde 1:18 : "The apostles of our Lord Jesus Christ, how that they said," etc. We are told that Christ's brethren did not believe on him (John 7:5); and in Acts 1 the brethren of Jesus (John 1:14) are mentioned in a way which seems to separate them from the apostles. Δοῦλος, bond-servant, occurs in the introductions to Romans, Philippians, Titus, James, and 2Peter.

Brother of James

That Jude does not allude to his relationship to the Lord may be explained by the fact that the natural relationship in his mind would be subordinate to the spiritual (see Luke 11:27, Luke 11:28), and that such a designation would, as Dean Alford remarks, "have been in harmony with those later and superstitious feelings with which the next and following ages regarded the Lord's earthly relatives." He would shrink from emphasizing a distinction to which none of the other disciples or apostles could have a claim, the more so because of his former unbelief in Christ's authority and mission. It is noticeable that James likewise avoids such a designation.

Kept

See on 1 Peter 1:4. Compare John 17:6, John 17:12.

In Jesus Christ (Ἰησοῦ Χριστῷ)

The simple dative without preposition. Therefore for Jesus Christ; by the Father to whom Christ committed them (John 17:11). Compare 1 Thessalonians 5:23; Philippians 1:6, Philippians 1:10.

Called (κλητοῖς)

At the end of the verse, for emphasis.

Peculiar to Jude in salutation.

Occurring at the beginning of an epistle only here and 3 John 1:2.

When I gave all diligence (πᾶσαν σπουδὴν ποιούμενος)

Lit., making all diligence; the phrase found only here. In Hebrews 6:11, we find "shew diligence" (ἐνδεικνυσθαι); and in 2 Peter 1:5, "adding diligence." See note there.

The common salvation

The best texts add ἡμῶν, of us. So Rev., "our common salvation."

It was needful (ἀνάγκην ἔσχον)

Lit., I had necessity. Alford, I found it necessary. Rev., I was constrained.

Earnestly contend (ἐπαγωνίζεσθαι)

Only here in New Testament.

The faith

The sum of what Christians believe. See on Acts 6:7.

Once (ἅπαξ)

Not formerly, but once for all. So Rev., "No other faith will be given," says Bengel.

Crept in unawares (παρεισέδυσαν)

Rev., privily. See on 2 Peter 2:1. The verb means to get in by the side (παρά), to slip in by a side-door. Only here in New Testament.

Ordained (προγεγραμμένοι)

The meaning is in dispute. The word occurs four times in New Testament. In two of these instances πρό has clearly the temporal sense before (Romans 15:4; Ephesians 3:3). In Galatians 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Jde 1:14, Jde 1:15. So the American Rev.

Lasciviousness

See on 1 Peter 4:3.

Lord God

God is omitted in the best texts. On Lord (δεσπότην), see on 2 Peter 2:1.

Entirely wrong. The participle is to be rendered as present, and the once is not formerly, but once for all, as Jde 1:3. So Rev., rightly, though ye know all things once for all.

The word originally signifies beginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or first place of power. So mostly by Paul, as principalities (Romans 8:38); rule (1 Corinthians 15:24). Compare Luke 12:11, magistrates; Rev., rulers; and Luke 20:20, power. Rev., rule. A peculiar use of the word occurs at Acts 10:11, "the sheet knit at the four corners (ἀρχαῖς);" the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. Rev. adopts the second, rendering principality. The Jews regarded the angels as having dominion over earthly creatures; and the angels are often spoken of in the New Testament as ἀρχαί, principalities; as Romans 8:38; Ephesians 1:21; so that this term would be appropriate to designate their dignity, which they forsook.

Habitation (οἰκητήριον)

Only here and 2 Corinthians 5:2.

Everlasting (ἀΐδίοις)

Only here and Romans 1:20. For a longer form ἀείδιος, from ἀεί, always.

Under darkness (ὕπο ζόφον)

Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2 Peter 2:4. Compare Hesiod:

"There the Titanian gods, to murky gloom

Condemned by will of cloud-collecting Jove,

Lie hid in region foul."

Theogony, v., 729.

Admah and Zeboim. Deuteronomy 29:23; Hosea 11:8.

Giving themselves over to fornication (ἐκπορνεύσασαι)

Rev., more strictly, having given, etc. Only here in New Testament. The force of ἐκ is out and out; giving themselves up utterly. See on followed, 2 Peter 1:16.

Going after (ἀπελθοῦσαι ὀπίσω)

The aorist participle. Rev., having gone. The phrase occurs Mark 1:20; James and John leaving their father and going after Jesus. "The world is gone after him" (John 12:19). Here metaphorical. The force of ἀπό is away; turning away from purity, and going after strange flesh.

Strange flesh

Compare 2 Peter 2:10; and see Romans 1:27; Leviticus 18:22, Leviticus 18:23. Also Jowett's introduction to Plato's "Symposium ;" Plato's "Laws," viii., 836, 841; Dllinger, "The Gentile and the Jew," Darnell's trans., ii., 238 sq.

Are set forth (πρόκεινται)

The verb means, literally, to lie exposed. Used of meats on the table ready for the guests; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are laid out in plain sight.

As an example (δεῖγμα)

Only here in New Testament. From δείκνυμι, to display or exhibit; something, therefore, which is held up to view as a warning.

Suffering the vengeance of eternal fire (πυρὸς αἰωνίου δίκην ὑπέχουσαι)

Rev., rightly, substitutes punishment for vengeance, since δίκη carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. "A destruction so utter and so permanent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day" (Lumby). Suffering (ὑπέχουσαι). Only here in New Testament. The participle is present, indicating that they are suffering to this day the punishment which came upon them in Lot's time. The verb means, literally, to hold under; thence to uphold or support, and so to suffer or undergo.

Not rendered by A. V., but expressing that though they have these fearful examples before them, yet they persist in their sin.

Dominion - dignities (κυριότητα - δόξας)

It is not easy to determine the exact meaning of these two terms. Κυριότης, dominion, occurs in three other passages, Ephesians 1:21; Colossians 1:16; 2 Peter 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2 Peter 2:10.

Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Jde 1:9, Jde 1:14, Jde 1:15. This reference to Michael was said by Origen to be founded on a Jewish work called "The Assumption of Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words "the Lord rebuke thee" are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Deuteronomy 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Deuteronomy 34:6. For a similar reference to tradition compare 2 Timothy 3:8; Acts 7:22.

Michael

Angels are described in scripture as forming a society with different orders and dignities. This conception is developed in the books written during and after the exile, especially Daniel and Zechariah. Michael (Who is like God?) is one of the seven archangels, and was regarded as the special protector of the Hebrew nation. He is mentioned three times in the Old Testament (Daniel 10:13, Daniel 10:21; Daniel 12:1), and twice in the New Testament (Jde 1:9; Revelation 12:7). He is adored as a saint in the Romish Church. For legends, see Mrs. Jameson, "Sacred and Legendary Art," i., 94 sq.

A railing accusation (κρίσιν βλασφημίας)

Lit., a judgment of railing; a sentence savoring of impugning his dignity. Michael remembered the high estate from which he fell, and left his sentence to God.

They know not (οὐκ οἴδασιν)

Mental comprehension and knowledge, and referring to the whole range of invisible things; while the other verb in this verse, also translated by A. V. know (ἐπίστανται, originally of skill in handicraft), refers to palpable things; objects of sense; the circumstances of sensual enjoyment. Rev. marks the distinction by rendering the latter verb understand.

Naturally (φυσικῶς)

Only here in New Testament. Compare φυσικὰ, natural, 2 Peter 2:12.