The Epistles of St. Peter and St. Jude Preached and Explained Part 17

THE EPISTLE OF SAINT JUDE.

V. 1, 2. _Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in G.o.d the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied._ This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle, for the author speaks in it of the Apostles, as being much their junior. It has even nothing peculiar about it, except that it refers to the second Epistle of St. Peter, from which it has taken nearly all its words, and is scarcely anything else than an Epistle against our clergy, bishops, priests and monks.[1]

[Footnote 1: It is well known that at an early period the book of Jude was reckoned among the _antilegomena_. This was mainly in consequence of its references to the Apocryphal books of Enoch and of the Ascension of Christ. Yet De Wette, than whom none would be more disposed to sift it thoroughly, says, "no important objection to the genuineness of the Epistle can be made good; neither the use of the Apocryphal book of Enoch, nor the resemblance of v. 24 to Rom. xvi.

25, nor a style of writing which betrays a certain familiarity with the Greek tongue. The Epistle is less open to suspicion, as the author does not distinctly claim to be an Apostle, nor can a pretext for forgery be discovered." Again, he says: "they who regard the Son of Alpheus and the brother of the Lord as one and the same person, are quite consistent in regarding our Jude likewise as an Apostle."

To this view De Wette himself does not accede, and thus agrees substantially with Luther.]

V. 3. _Beloved, since I gave all diligence to write unto you of the common salvation, I am necessitated to write to you, and admonish you, that ye should contend earnestly for the faith which was once delivered to the saints._ That is as much as to say,--I am necessitated to write to you, so that I may remind and admonish you how ye should go forward and persevere in the faith which has already, before this, been once preached to you; or as though he should say, It is necessary that I should admonish you that ye be on your guard and remain in the right way; but as to why this is needed, he gives the reason, and says:

V. 4. _For there are some men who have secretly come in, who were ordained of old to this condemnation._ For this cause will I remind you that ye should abide in the faith which ye have heard, because there is even now a wavering, and already there have come preachers, who set up other doctrines besides faith, by which people are led away gently and unsuspectingly from the true way. So St. Peter also said, in his Epistle, "there shall be false teachers among you, who shall secretly bring in destructive heresies, &c." These, he says, "are long ago appointed to such a sentence of condemnation." This we now well understand, since we know that no one is righteous and justified by works of his own, but only through faith in Christ, insomuch that he must rely on the work of Christ as his chief good.

Then where there is faith, whatever is done as works is all done for the good of our neighbor, and thus we guard ourselves against all works which are not performed with the intent that they shall be of service to our neighbor, as is now the estate of priests and monks.

Therefore wherever any one now secretly introduces anything else than this doctrine of faith, in regard to such orders and works, he leads the people astray, so that they shall be condemned along with him.

_Who are G.o.dless, and turn the grace of G.o.d into wantonness._ That Gospel which is given us concerning the grace of G.o.d, and which sets Christ before us, as he is offered to and bestowed upon us, with all that he has, that we may be freed from sin, death and all evil, such grace and blessing offered to us by the Gospel, they use merely to indulge their wantonness,--that is, they call themselves Christians, indeed, and praise the Gospel, but they bring in such an order, as therein to work their own caprice, in eating and drinking and wanton life, while they make their boast and say we are not in a secular but a spiritual estate, and under such names and pretence they have grasped all enjoyment, honor and pleasure. This, already, says Jude, begins. For we read that it had already begun a thousand years ago; that the bishops then wished to be Lords and to be more highly exalted than common christians, as we also see in St. Jerome's Epistles.

_And they deny G.o.d, that he alone is Lord, and our Lord Jesus Christ._ This is what St. Peter said also in his Epistle; but this they deny (as we have heard). It is not done by their _mouth_, for with this they confess that G.o.d is one Lord, but they deny that Christ is Lord in fact, and by their works; they hold, not Him, but themselves as their Lord,--for while they preach that fasts, pilgrimages, church ordinances, chast.i.ty, obedience, poverty, etc., are the way to salvation, they lead the people astray to their own works, and yet are silent about Christ; and it is just as much as if they said, Christ is of no avail to you, His works noway help you, but you must by your own works merit salvation. Thus they deny the Lord who has bought us with his blood, as Peter says.

V. 5, 6, 7. _I will therefore remind you that ye once knew this, that the Lord, when he saved the people out of Egypt, afterward destroyed those that believed not. Also, the angels, who kept not their first estate, but left their own habitation, he has reserved to the judgment of the great day, in everlasting chains, under darkness. As also Sodom and Gomorrah, and the cities lying about them, which in like manner as these, rioted in fornication, and went after strange flesh, are set forth for an example, and bear the pain of eternal fire._ Here he adduces, also, three examples, as St. Peter does in his Epistle; but the first which he presents is to this effect: that G.o.d permitted the children of Israel whom he had brought out of Egypt by many wonderful works, when they did not believe, to be overthrown and defeated, so that of them all not more than two survived, when there were numbered, of all that went forth from twenty years of age and above, more than six hundred thousand men. This example he sets forth as a warning and a terror; as though he should say, those who are now called Christians, and under this name turn the grace of G.o.d into wantonness, are to beware to themselves that it do not come to pa.s.s with them as it came to pa.s.s with those. And true enough, these are the times when the Popedom is exalted and the Gospel kept secret through the whole world; when, too, there comes continually one plague after another, by which G.o.d has punished the unbelieving and thrown them into the throat of the Devil.

V. 8. _Like them also are these dreamers, who defile the flesh._ These teachers he calls dreamers; for just as when a man lies in a dream he deals with images, and thinks he has something real, but when he wakes up it is nothing at all,--but he sees then that it was a dream, and counts it of no importance,--so, too, what these say is nothing else than a mere dream; for when once their eyes shall be opened, they shall see that it is nothing at all. As when they go about pretending that their tonsure and cowl, obedience, poverty and chast.i.ty are well-pleasing to G.o.d, they have this before their eyes; yet, in G.o.d's sight it is nothing but a mere dream. So he has given them a truly fitting name, inasmuch as they deal with dreams, by which they cheat themselves and the world.

But especially do the Apostles ascribe to the clerical order the vice of leading an unchaste life; and G.o.d long ago foretold that they should have no wives. Now it is scarcely possible that G.o.d should work as many miracles as there are persons in the order, so that it cannot be that they are chaste. So, likewise, has the prophet Daniel spoken, chap. xi., of the Pope's rule: "He shall not regard women (in marriage)." This is the external characteristic, as the inward is that they are dreamers.

_Who despise government, and speak evil of dignities._ Their third characteristic is, that they will not be subject to civil authority.

Yet we have been taught, while we live on earth, that we are all under obligation; that we are to be subject and obedient to the sovereignty; for the Christian faith does not do away with civil rule,--therefore no one can except himself from it, because the Pope's decree concerning the Church's freedom is a mere devil's law.

V. 9. _But Michael the archangel, when he contended with the devil, and disputed about the body of Moses, durst not let drop against him a railing accusation, but said, The Lord rebuke thee._ This is one of the reasons why this Epistle was formerly rejected, because here an example is adduced which is not found in Scripture, to the effect that the angel Michael and the devil contended with one another about the body of Moses. But this should have been found there, since so much is written about Moses in the last of Deuteronomy, of G.o.d's burial of him, and yet no one knew his grave. Besides, Scripture testifies in regard to him, that no other prophet has arisen in Israel like Moses, whom the Lord knew face to face, &c. But it has been said, in reference to the same text also, that his body was left concealed, so that the Jews might not regard it with idolatrous veneration, and for this reason the angel Michael must needs oppose the devil, who wished that the body should be discovered, that the Jews might pray to it; and although Michael was an archangel (says Jude), yet was he not so bold as to curse even the devil,--and yet these scoffers trample under foot the authority that has been ordained of G.o.d; they curse in seven, eight and nine ways, though they are men merely; while this archangel dared not curse the worst devil that was ever condemned, but said no more than, the Lord restrain and punish thee.

V. 10. _But these scoff at what they know nothing of, for what they know naturally as brute beasts, in those things they corrupt themselves._ Such scoffers are they, that they can do nothing else but anathematize and curse, and give over to the devil for his own not only kings and dignities, but G.o.d also and the saints, as may be seen in the bull, _C[oe]na Domini_. They know not that our salvation stands on the foundation of faith and love; they cannot endure that their works should be rejected and condemned, and that it should be preached that Christ alone must help us by His works. Therefore they curse and scoff at all Christian doctrine which they are ignorant of.

But what they know, through natural perception,--as the founding of ma.s.ses and the like,--will bring in gold and treasures; to this they devote themselves with energy, and thereby corrupt themselves and every one else.

V. 11. _Woe unto them, for they have gone in the way of Cain._ Cain struck his brother dead, simply because he was more pious than himself. For his brother's offering was acceptable before G.o.d, but his own was not. So now the way of Cain is, to rely on one's own works, and scoff at those works which are good and true, and circ.u.mvent and slay those who go in the right way, just as these very ones also are doing.

_And have hurried for reward into the error of Balaam._ They should be fixed inwardly in the hope of Divine grace; yet they go forth and put their trust in various outward works, of this kind and that, and they do them only for the sake of gold, that they may fill their bellies, like the prophet Balaam, as we have heard in Peter's Epistle.

_And perished in the rebellion of Korah._ Of the rebellion of Korah, and how he was destroyed, with his house, we have an account in the fourth book of Moses, xvi. Moses was summoned and called for this purpose, that he should lead the people out of Egypt; and his brother Aaron likewise was appointed of G.o.d as High Priest. Now Korah was also of the same tribe, and their friends.h.i.+p should have been enduring, and something more than common: yet he attaches to himself two hundred and fifty men of the foremost and most distinguished among the people, and excites such a commotion and tumult, that Moses and Aaron are forced to flee. And Moses fell upon his face, and prayed that G.o.d might not accept their sacrifice; and he bade the congregation of the people draw back from them, and said to them: "Hereby shall ye surely know if the Lord hath sent me; if these men die and disappear as all men disappear, then the Lord hath not sent me; but if the Lord shall do some new thing, so that the earth shall open her mouth and swallow them up, and they go down alive into h.e.l.l, then shall ye know that these men have reviled the Lord." When he had spoken these words, the earth quaked and opened, and swallowed up Korah, together with the other leaders of the rebellion, with all that they had, so that they went down alive into h.e.l.l; and the fire consumed the other two hundred and fifty men who had joined themselves to him.

This example Jude sets forth for these scoffers who blame us for making a commotion, while we preach against them, for they are the real ones who make all the trouble. For Christ is our Aaron and chief-priest, whom we should allow to rule alone; but this the Pope and bishops have been unwilling to endure. They have set themselves up, and have wished to have the power to rule along with the authority, and so have arrayed themselves against Christ; but G.o.d has punished them, in that the earth has swallowed them up and covered them, since they are absorbed and swallowed up in an earthly life and pleasure, and are nothing but pure worldliness.

V. 12, 13. _These live on your charities, and are vileness itself, while they feast with you, feeding themselves without fear; clouds they are without water, driven about by the wind; barren, fruitless trees, twice dead and plucked up by the roots; wild waves of the sea, which foam out their own shame; wandering stars, for whom is reserved the blackness of darkness forever._ Of this we have heard enough in St. Peter's Epistle. All the world have brought up their children to be ecclesiastics, and to have an easy life of it, and not to support themselves by their own hands and labor; nor must they even preach, but only live without care in their luxury, and keep up good spirits by feeding on the wealth that poor people earn by their sweat. So men think they must be the best part, and the jewel, as it were, of Christendom, while they are merely shame-spots and an abomination, and live well, as we say, on the wealth that belongs to them as priests. They are without care or fear; they think the devil may not overthrow them; they feed not the sheep, but are themselves the wolves that devour the sheep; they are clouds that hang over us in the air, sit up high in the churches, as those that should preach, and yet they do not preach at all, but let themselves be driven by the devil this way and the other.

So, too, he says, they are leafless, fruitless trees, like the trees of autumn; they have neither fruit nor leaf; they stand there only like other trees; let themselves be looked upon as Christian bishops, but there is with them neither word nor work, but all is dead to the root. Moreover, they are like wild waves of the sea; that is, as the wind tosses and throws up waves and billows upon the water, so these, too, go just as the devil leads them. And they foam out their own shame; like a heated pot, they are so full of pollution that they run over, and cannot retain command of themselves, but all must out. They are wandering stars, planets as they are called, that go backward, and not in a steady, straight course, so that they make no true progress; their life and doctrine is mere error, in which they lead themselves astray, and all that follow after them. Therefore for them is reserved the blackness of darkness forever.

Thus Jude has appraised and painted our spiritual masters, who, under the name of Christ and Christianity, introduce all sorts of profligacy, and s.n.a.t.c.h to themselves all the wealth of the world, and authoritatively subject all men to themselves.

There follows now, further:

V. 14. _Enoch, also, the seventh from Adam, prophesied of such, and said, Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all._ This language of Enoch is nowhere to be found in Scripture. For this reason some of the Fathers did not receive this Epistle, although there is not a sufficient reason for rejecting a book on this account. For St. Paul, also, in II. Tim.

iii., makes mention of two that opposed Moses, Jannes and Jambres, names that are not even to be found in the Scriptures. But be this as it will, we let it pa.s.s. Still this is true, that G.o.d, from the beginning of the world, has left it to some to make His word known (the word that promises His favor and salvation to believers, but threatens the unbelieving with judgment and condemnation), even till Christ's coming down from heaven, when it is openly preached to the whole world. But before the birth of Christ G.o.d took to Himself for this purpose only a single line, from Adam to Abraham, and thence to David, down to Mary the mother of Christ, who possessed His word.

Thus the Gospel has always been preached in the world, but never so generally as now in these last times.

Thus, also, this father, Enoch, insisted on that word of G.o.d which he received from his father, Adam, and which he had of the Holy Spirit.

For the Scripture says also of him, Gen. v., that he led a G.o.dly life, and therefore he was taken of G.o.d, so that he was seen no more.

Hence, also, has been derived the notion that He will come again before the last day; but it is not to be supposed that men would understand it of a spiritual advent, as that his preaching was based upon the last day, as this pa.s.sage is, wherein that day is spoken of with as much a.s.surance as though it were in full view. _The Lord is coming already_, he says, _with many thousand saints_; that is, with such a mult.i.tude as cannot be numbered. For this can only be said of the last day, on which He will come with all His saints, to execute judgment. For before this, He has not come with many thousand saints, but alone, into the world; and this, not to judge, but to bestow grace.

V. 15. _And to punish all the unG.o.dly among them, for all their G.o.dless life, wherein they have been unG.o.dly._ This pa.s.sage Jude does not inappropriately quote, inasmuch as he is speaking of false teachers, who are to come before the last day; and the conclusion is thence to be drawn, that the Lord by his coming will overthrow the Pope and his government; since there is no other help for it; for as long as the world stands, there will be no (voluntary) ending or reformation of it. The pa.s.sage, moreover, cannot be understood of any others, but of our clergy, who have shamefully led all the world astray. Their system cannot be worse, and even though it were worse, it must yet hold on to the name of Christ, and under the same introduce all kinds of mischiefs. Thus he refers this pa.s.sage to the last judgment, and names those who shall suffer judgment. Whence we infer what our young clerical gentlemen shall expect at the last day, be the time long or short.

_And for all the hard speeches which G.o.dless sinners have uttered against Him._ There he at once strikes upon their life and preaching, and would say this much:--They speak fiercely and harshly against the Lord who is to come; they are shameless and proud; they deride and revile him, as St. Peter has said. He speaks not of their sinful, shameful life, but of their G.o.dless state. But the G.o.dless is he who lives without faith, although he leads a pa.s.sable life outwardly.

Outwardly wicked works are indeed the fruits of unbelief, but we speak more particularly of that as a G.o.dless state, where the heart is full of unbelief. These very G.o.dless ones the Lord will punish, he says, because their preaching is shameless and presumptuous, for they stick ever to their own wilfulness; do not permit themselves to be swayed at all, and are as hard as an anvil, to condemn and revile continually. Thus has Enoch struck in this pa.s.sage at the very estate which before the last day should be in the world, as we now see it before our eyes. Jude says, further:

V. 16. _There are murmurers and complainers who walk after their own l.u.s.ts, and their mouth speaketh swelling words._ When men will not let their own circ.u.mstances be fair and favorable, then there is nothing but murmuring and complaining. So when one does not give a Bishop the t.i.tle he claims, then they cry out against disobedience.

Besides, they are such a cla.s.s of people as we cannot guard against, for they give out that they have a right over soul and body; they have grasped in their own hands both the civil and spiritual sword, so that they cannot be controlled, since no one must preach against them; they have got rid of all tax, tribute, and rent, so that no one dares to touch their wealth, besides, none dares preach a word without first asking them about it. And even though one should attack them with Scripture, yet they say that none but they only must be suffered to explain Scripture. Thus they live in all respects as they will, according to their l.u.s.ts. For they cannot explain that to us, as they would be glad to, since we have subjected ourselves both to the Gospel and to the civil sword, but they would be free and uncontrolled of both. And, moreover, their whole law and claim is nothing but the fullness of mere high, proud, puffed-up words, which have nothing to back them.

_And they hold themselves up for respect, for advantage sake._ This is their way of judging all, according to the person; in all the Pope's laws, through and through, you do not once find that a bishop is to humble himself below a priest, or aim at anything, as the fruit of a christian walk,--but all is merely of this sort: the curate is to be subject to the priest, the priest subject to the bishop, the bishop to the archbishop, but he to the patriarch, the patriarch to the Pope, and after this, how each is to wear the robe, the tonsure and the cowl, possess so many churches and benefices.

Thus they have reduced it all to an outward matter, and such is the child's play and fool's work, they are driving at; and they have accounted it gross sin, if any one does not hold to such views. So that Jude says well, that they put a mask upon everything, and have this only before their eyes. Thus no one knows anything of faith, of love, nor of the Cross; whence the people generally are content to eat and play the fool, and devote all their property in the manner they do, as if to the true service of G.o.d; it is thus that they hold themselves up to respect for advantage sake.

V. 17, 18. _But, my beloved, remember ye the words that were said before by the Apostles of our Lord Jesus Christ, when they said to you that in the last times there should come scoffers who should walk after their own l.u.s.ts, in a G.o.dless state._ This pa.s.sage shows also clearly, that this epistle is not by St. Jude the Apostle, for he does not count nor reckon himself among the other Apostles, but speaks of them as of those who preached long before him; so that it is reasonable to suppose that another pious man wrote the epistle, one who had read St. Peter's epistles and had drawn this from that source. Who these scoffers are, we have said above: they walk, moreover, after their own l.u.s.ts,--not merely their fleshly l.u.s.ts, but those of that G.o.dless life which they lead, and they shape all as it pleases them; they care neither for worldly authority, nor the word of G.o.d; they are neither under external nor internal government, whether divine or human; they float about between heaven and earth in their l.u.s.t, just as the devil leads them.

V. 19. _These are they who make sects, sensual, who have not the Spirit._ There he has touched on what Peter speaks of, their secretly bringing in of pestilent sects, for these are they that have separated themselves; they divide the unity that is in faith, will not let the ordinary estate of a Christian answer,--namely, that wherein one serves another,--but they set up other estates, and pretend to serve G.o.d by these. Besides they are sensual or brutish men, who have no more understanding and spirit than an ox or an a.s.s; they walk according to their natural reason and fleshly mind. They have no G.o.d's-word by which they judge themselves, or by which they can live.

V. 20, 21. _But, ye beloved, build yourselves up on your most holy faith, through the Holy Spirit, and pray, and keep yourselves in the love of G.o.d._ There he defines, in few words, that in which a thoroughly Christian life consists. Faith is laid for the foundation on which we are to build; but to build is to grow from day to day in the knowledge of G.o.d and of Jesus Christ, and this takes place through the working of the Holy Spirit. When we are thus built up, we shall do no work to merit anything or to be saved by it, but all to the service of our neighbor. Thus we are to watch, that we abide in love, and not fall from it, like these fools who set up particular works and a peculiar life, and so draw people away from love.

_And look for the mercy of our Lord Jesus Christ unto eternal life._ That is the hope, toward which the Holy Cross moves. Therefore should our life be so shaped as to be nothing else than a steady longing and waiting for that life to come; yet so that that waiting be grounded on the mercy of Christ, so that we shall call upon Him with such an understanding as that he is to help us from this to that life out of pure mercy, and not for any work or merit of ours.