Jude 1:25
To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen.
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Jude 1:21, Jude 1:25I Pointed out in a recent sermon on a former verse of this Epistle that the earlier part of it is occupied with vehement denunciations of the moral corruptions that had crept into the Church, and that the writer turns away from that spectacle earnestly to exhort the Christian community to ‘keep themselves in the love of God,’ by ‘building themselves upon their most holy faith, and praying in the Holy Ghost.’ But that is not all that Jude has to say. It is wise to look round on the dangers and evils that tempt; it is wise to look inward to the weaknesses that may yield to the temptations. But every look on surrounding dangers, and every look at personal weakness, ought to end in a look upwards ‘ to Him that is able to keep’ the weakest ‘from falling’ before the assaults of the strongest foes.

The previous exhortation, which I have discussed, might seem to lay almost too much stress on our own strivings- ‘Keep yourselves in the love of God.’ Here is the complement to it: ‘Unto Him that is able to keep you from falling.’ So denunciations, exhortations, warnings, all end in the peaceful gaze upon God, and the triumphant recognition of what He is able to do for us. We have to work, but we have to remember that ‘ it is He that worketh in us both to will and to do of His own good pleasure.’

I. So I think that, looking at these great words, the first thing to be noted is the solitary, all-sufficient stay for our weakness.

‘To the only wise God our Saviour.’ Now it is to be noticed, as those of you who use the Revised Version will observe, that the word ‘wise’ seems to have crept in here by the reminiscence of another similar doxology in the Epistle to the Romans, and was probably inserted by some scribe who had not grasped the great thought of which the text is the expression. It ought to read, ‘to the only God, our Saviour.’ The writer’s idea seems to be just this-he has been massing in a dark crowd the whole multitudinous mob of corruptions and evils that were threatening the faith and righteousness of professing Christians. And he turns away from all that rabble, multitudinous as they are, to look to the One who is all-sufficient, solitary, and enough. ‘The only God’ is the refuge from the crowds of evils that dog our steps, and from the temptations and foes that assail us at every point.

This is the blessed peculiarity of the Christian faith, that it simplifies our outlook for good, that it brings everything to the one point of possessing the one Person, beyond whom there is never any need that the heart should wander seeking after love, that the mind should depart in its search for truth, or that the will should stray in its quest after authoritative commands. There is no need to seek a multitude of goodly pearls; the gift of Christianity to men’s torn and distracted hearts and lives is that all which makes them rich, and all which makes them blessed, is sphered and included in the one transcendent pearl of price, the ‘only God."

I have been in Turkish mosques, the roofs of which are held up by a bewildering forest of slender pillars. I have been in cathedral chapter-houses, where one strong stone shaft in the centre carries all the beauty of the branching roof; and I know which is the highest work and the fairest. Why should we seek in the manifold for what we can never find, when we can find it all in the One? The mind seeks for unity in truth; the heart seeks for oneness in love; no man is at rest until he has all his heart’s treasures in one person; and no man who foolishly puts all his treasures in one creature-person but is bringing down upon his own head sorrow.

Do you remember that pathetic inscription in one of our country churches, over a little child, whose fair image is left us by the pencil of Reynolds: ‘Her parents put all their wealth in one vessel, and the shipwreck was total’? It is madness to trust to but one refuge, unless that refuge is the only God. If we, like the disciples on the Mount of Transfiguration, are wise, we shall lift up our eyes and ‘see no man any more, save Jesus only.’ He can be our solitary Stay, Refuge, Wealth, and Companion, because He is sufficient, and He abides for ever.

But there is another peculiarity that I would point out in these words, and that is the unusual attribution to God, the Father, of the name ‘Saviour’-’the only God our Saviour.’ The same various reading which strikes out ‘wise’ inserts here, as you will see in the Revised Version, through Jesus Christ our Lord.’ But although the phraseology is almost unique, the meaning is in full harmony with the scope of New Testament teaching. It is a fault of evangelical and orthodox people that they have too often spoken and thought as if Jesus Christ’s work modified and changed the Father’s will, and as if God loved men because Christ died for them. The fact is precisely the converse. Christ died because God loved men; and the fontal source of the salvation, of which the work of Jesus Christ is the channel, bringing it to men, is the eternal, unmotived, infinite love of God the Father. Christ is ‘the well-beloved Son,’ because He is the executor of the Divine purpose, and all which He has done is done in obedience to the Father’s will. If I might use a metaphor, the love of God is, as it were, a deep secluded lake amongst the mountains, and the work of Christ is the stream that comes from it, and brings its waters to be life to the world. Let us never forget that, however we love to turn our gratitude and our praise to Christ the Saviour, my text goes yet deeper into the councils of Eternity when it ascribes the praise ‘ to the only God our Saviour through Jesus Christ our Lord.’

II. And now notice the possibility of firm standing in the slippery present.

‘To Him that is able to keep us from falling.’ Now the word that I rendered ‘from falling’ is even more emphatic, and carries a larger promise. For it literally means’ without stumbling,’ and stumbling is that which precedes falling. We are not only kept from falling, we are kept even from stumbling over the stumblingstones that are in the way. The metaphor, perhaps, was suggested by the words of Isaiah, who, in one of his lovely images, describes God as ‘leading Israel {e 3 through the depths as a horse in the desert, that they stumble not.’ Do you not see the picture? The nervous, susceptible animal, slipping and sliding over the smooth rock, in a sweat of terror, and the owner laying a kindly hand and a firm one on the bridle-rein, and speaking soothing words of encouragement, and leading it safely, that it stumble not. So God is able to lay hold of us when we are in perilous places, and when we cry, ‘My foot slippeth,’ His mercy will hold us up.

Is that rhetoric? Is that merely pulpit talk? Brethren, unless we lay firm hold of this faith, that God can and does touch and influence hearts that wait upon Him, so as by His Spirit and by His Word, which is the sword of the Spirit, to strengthen their feeble good, and to weaken their strong evil, to raise what is low, to illumine what is dark, and to support what is weak, we have not come to understand the whole wealth of possible good and blessedness which lies in the Gospel. This generation has forgotten far too much the place which the work of God’s Holy Spirit on men’s spirits fills in the whole proportioned scheme of New Testament revelation. It is because we believe that so little, in comparison with the clearness and strength of our faith in the work of Jesus Christ, the atoning sacrifice, that so many of us find it so foreign to our experience that any effluences from God come into our hearts, and that our spirits are conscious of being quickened and lifted by His Spirit! Ah! we might feel, far more than any of us do, His hand on the bridle-rein. We might feel, far more than any of us do, His strong upholding, keeping our feet from slipping as well as ‘falling.’ And if we believed and expected a Divine Spirit to enter into our spirits and to touch our hearts, the expectation would not be in vain.

I beseech you; believe that a solid experience and meaning lies in that word ‘able to keep us from stumbling.’ If we have that Divine Spirit moving in our spirits, molding our desires, lifting our thoughts, confirming our wills, then the things that were stumblingstones-that is to say, that appealed to our worst selves, and tempted us to evil-will cease to be so. The higher desires will kill the lower ones, as the sunshine is popularly supposed to put out household fires. If we have God’s upholding help, the stumbling-stone will no more be a stumbling-stone, but a stepping-stone to something higher and better; or like one of those erections that we see outside old-fashioned houses of entertainment, where three or four steps are piled together, in order to enable a man the more easily to mount his horse and go on his way. For every temptation overcome brings strength to the overcomer.

Only let us remember ‘Him that is able to keep.’ Able! What is wanted that the ability may be brought into exercise; that the possibility of which I have spoken, of firm standing amongst those slippery places, shall become a reality? What is wanted? It is of no use to have a stay unless you lean on it. You may have an engine of ever so many horse-power in the engine-house, but unless the power is transmitted by shafts and belting, and brought to the machinery, not a spindle will revolve. He is able to keep us from stumbling, and if you trust Him, the ability will become actuality, and you will be kept from falling. If you do not trust Him, all the ability will lie in the engine house, and the looms and the spindles will stand idle. So the reason why-and the only reason why-with such an abundant, and over-abundant, provision for never falling, Christian men do stumble and fall, is their own lack of faith.

Now remember that this text of mine follows on the heels of that former text which bade us ‘build ourselves,’ and ‘keep ourselves in the love of God.’ So you get the peculiarity of Christian ethics, and the blessedness of Christian effort, that it is not effort only, but effort rising from, and accompanied with, confidence - in God’s keeping hand. There is all the difference between toiling without trust and toiling because we do trust. And whilst, on the one hand, we have to exhort to earnest faith in the upholding hand of God, we have to say on the other, ‘Let that faith lead you to obey the apostolic command, "Stand fast in the evil day . . . taking unto you the whole armour of God."‘

III. Further, we have here the possible final perfecting in the future.

‘To Him that is able ... to present you faultless before the presence of His glory with exceeding joy.’ Now that word rendered ‘faultless’ has a very beautiful meaning. It is originally applied to the requirement that the sacrificial offerings shall be without blemish. It is then applied more than once to our Lord Himself, as expressive of His perfect, immaculate sinlessness. And it is here applied to the future condition of those who have been kept without stumbling; suggesting at once that they are, as it were, presented before God at last, stainless as the sacrificial lamb; and that they are conformed to the image of the Lamb of God ‘without blemish and without spot.’ Moral perfectness, absolute and complete; va standing ‘ before the presence of His glory,’ the realization and the vision of that illustrious light, too dazzling for eyes veiled by flesh to look upon, but of which hereafter the purified souls will be capable, in accordance with that great promise, ‘ Blessed are the pure in heart, for they shall see God’ }*’ with exceeding joy,’ which refers not to the joy of Him that presents, though that is great, but to the joy of them who are presented. So these three things are the possibilities held out before such poor creatures as we. And miraculous as it is, that all stains should melt away from our characters- though I suppose not the remembrance of them from our consciousness-and be shaken off as completely as the foul water of some stagnant pond drops from the white swan-plumage, and leaves no stain; that perfecting is the natural issue of the present being kept from stumbling.

You have seen sometimes in a picture-dealer’s shop window a canvas on which a face is painted, one half of which has been cleaned, and the other half is still covered with some varnish or filth. That is like the Christian character here. But the restoration and the cleansing are going to be finished up yonder; and the great Artist’s ideal will be realized, and each redeemed soul will be perfected in holiness.

But as I said about the former point, so I say about this, He is able to do it. What is wanted to make the ability an actuality? Brethren, if we are to stand perfect, at last, and be without fault before the Throne of God, we must begin by letting Him keep us from stumbling here. Then, and only then, may we expect that issue.

Now I was going to have said a word, in the last place, about the Divine praise which comes from all these dealings, but your time will not allow me to dwell upon it. Only let me remind you that all these things, which in my text are ascribed to God,’ glory and majesty, dominion and power,’ are ascribed to Him because He is our Saviour, and able to keep us from stumbling, and to ‘present us faultless before His glory.’ That is to say, the Divine manifestation of Himself in the work of redemption is the highest of His self-revealing works. Men are not presumptuous when they feel that they are greater than sun and stars; and that there is more in the narrow room of a human heart than in all the immeasurable spaces of the universe, if these are empty of beings who can love and inquire and adore. And we are not wrong when we say that the only evil in the universe is sin. Therefore, we are right when we say that high above all other works of which we have experience is that miracle of love and Divine power which can not only keep such feeble creatures as we are from stumbling, but can present us stainless and faultless before the Throne of God.

So our highest praise, and our deepest thankfulness, ought to arise, and will arise-if the possibility has become, in any measure, an actuality, in ourselves-to Him, because our experience will be that of the Psalmist who sang, ‘When I said, my foot slippeth, Thy mercy, O Lord, held me up.’ Let us take the comfort of believing, ‘He shall not fall, for the Lord is able to make him stand’; and lot us remember the expansion which another Apostle gives us when, with precision, he discriminates and says, ‘Kept by the power of God through faith, unto salvation.’1:24,25 God is able, and as willing as able, to keep us from falling, and to present us faultless before the presence of his glory. Not as those who never have been faulty, but as those who, but for God's mercy, and a Saviour's sufferings and merits, might most justly have been condemned long ago. All sincere believers were given him of the Father; and of all so given him he has lost none, nor will lose any one. Now, our faults fill us with fears, doubts, and sorrows; but the Redeemer has undertaken for his people, that they shall be presented faultless. Where there is no sin, there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Let us more often look up to Him who is able to keep us from falling, to improve as well as maintain the work he has wrought in us, till we shall be presented blameless before the presence of his glory. Then shall our hearts know a joy beyond what earth can afford; then shall God also rejoice over us, and the joy of our compassionate Saviour be completed. To Him who has so wisely formed the scheme, and will faithfully and perfectly accomplish it, be glory and majesty, dominion and power, both now and for ever. Amen.To the only wise God - See the Romans 16:27 note; 1 Timothy 1:17 note.

Our Saviour - The word "Saviour" may be appropriately applied to God as such, because he is the great Author of salvation, though it is commonly applied to the Lord Jesus Christ. That it may have been designed that it should be applied here to the Lord Jesus no one can certainly deny, nor can it be demonstrated that it was; and in these circumstances, as all that is fairly implied in the language may be applied to God as such, it is most natural to give the phrase that interpretation.

Be glory and majesty - 1 Timothy 1:17 note; Romans 16:17 note.

Dominion and power ... - See Matthew 6:13. It is common in the Scriptures to ascribe power, dominion, and glory to God, expressing the feeling that all that is great and good belongs to him, and the desire of the heart that he may reign in heaven and on earth. Compare Revelation 4:11; Revelation 19:1. With the expression of such a desire it was not inappropriate that this Epistle should be closed - and it is not inappropriate that this volume should be closed with the utterance of the same wish. In all our affections and aspirations, may God be supreme; in all the sin and woe which prevail here below, may we look forward with strong desire to the time when his dominion shall be set up over all the earth; in all our own sins and sorrows, be it ours to look onward to the time when in a purer and happier world his reign may be set up over our own souls, and when we may cast every crown at his feet and say, "Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created. - Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God," Revelation 4:11; Revelation 19:1.

25. To the only … God our Saviour—The oldest manuscripts add, "through Jesus Christ our Lord." The transcribers, fancying that "Saviour" applied to Christ alone, omitted the words. The sense is, To the only God (the Father) who is our Saviour through (that is, by the mediation of) Jesus Christ our Lord.

dominion—Greek, "might."

power—authority: legitimate power. The oldest manuscripts and Vulgate, after "power," have "before all the age," that is, before all time as to the past: "and now," as to the present; "and to all the ages," that is, for ever, as to the time to come.

To the only wise; only wise infinitely, and of himself.

God our Saviour; either God, who is sometimes called by this title, 1 Timothy 2:3 Titus 1:3 3:4; or rather Christ.

Be glory: see 1 Peter 4:11 5:11.

And majesty; or, magnificence, Hebrews 1:3 8:1: it seems to signify the height and excellency of God’s glory.

Dominion and power; authority, and right to govern, which here is ascribed to God, as well as strength or sufficiency for it. To the only wise God our Saviour,.... By whom is meant, not the Trinity of Persons in general, nor the Father in particular; but the Lord Jesus Christ, who is truly God, though not to the exclusion of the Father and Spirit; and is the wisdom of God, and the author of all wisdom, natural and spiritual; and is the only Saviour of his people; and to him may be, as is ascribed, the

glory of his deity, and divine sonship, of his mediatorial works, and of salvation:

and majesty: which belongs to him as God, and which he has in his human nature, being crowned with glory, and honour, and enthroned and set down at the right hand of God:

dominion; both natural, the kingdom of nature and providence belonging to him, and mediatorial, which is above all, reaches far and wide, and will last for ever:

and power; in making and upholding all things; in redeeming his people; in protecting and defending them, and in destroying his and their enemies; in raising the dead, and judging the world. Though the Alexandrian copy, and some others, and the Vulgate Latin version, read, "to the only God our Saviour, by Jesus Christ our Lord", and leave out the word "wise"; and so they are to be understood of God the Father; but the Ethiopic version reads, "this is the only God our Saviour Jesus Christ, to whom", &c. And all this is to be attributed to him,

both now, and ever; in the present life, and to all eternity,

Amen: which is an assent unto it, that so it should be; and a wish that so it may be; and an expression of faith, and strong asseveration, that so it shall be.

To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.
Jude 1:25. μόνῳ Θεῷ σωτῆρι ἡμῶν. See above on Jude 1:4, τὸν μόνον δεσπότην. God is called σωτήρ in Isaiah 45:15, σὺ γὰρ εἶ Θεὸςὁ Θεὸς τοῦ Ἰσραῆλ σωτήρ, Isaiah 45:21, Sir 51:1, αἰνέσω σε Θεὸν τὸν σωτῆρά μου, Philo, Confus. Ling. §20, 1. p. 418 fin., τίς δʼ οὐκ ἂνπρὸς τὸν μόνον σωτῆρα Θεὸν ἐκβοήσῃ (? -σαι); cf. Luke 1:47, ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου, elsewhere in N.T. only in Titus 1:3; Titus 2:10; Titus 3:4, ὅτε ἡ χρηστότηςἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦκατὰ τὸ αὐτοῦ ἔλωος ἔσωσεν ἡμᾶς διὰπνεύματος ἁγίου οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰ. Χ. τοῦ σωτῆρος ἡμῶν, 1 Timothy 1:1, Παῦλος ἀπόστολος Ἰ. Χ. κατʼ ἐπιταγὴν Θωοῦ σωτῆρος ἡμῶν καὶ Χ. . 1 Timothy 2:3; 1 Timothy 4:10. The later writers of the N.T. seem to have felt it needful to insist upon the unity of God, and the saving will of the Father, in opposition to antinomian attacks on the Law.

διὰ Ἰησοῦ Χριστοῦ. It seems best to take διά with δόξα and the following words. The glory of God is manifested through the Word, cf. 1 Peter 4:11, ἵνα ἐν πᾶσιν δοξάζηται ὁ Θεὸς διὰ Ἰ. Χ. ᾦ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας.

δόξα. The verb is often omitted in these ascriptions, cf. 2 Pet. αὐτῷ ἡ δόξα, Romans 11:36; Romans 16:27, Galatians 1:5, Luke 2:16, δόξα ἐν ὑψίστοις Θεῷ. In 1 Peter 4:11 it is inserted, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος, and, as we find no case in which ἔστω is inserted, and the indicative is more subject to ellipse than the imperative, it might seem that we should supply “is” here; but the R. V. gives “be,’ and there are similar phrases expressive of a wish or prayer, as the very common χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ πατρός, where we must supply ἐστω or γένοιτο. De Wette maintained that the following words πρὸ παντὸς τοῦ αἰῶνος, referring to already existing fact, were incompatible with a prayer; but it is sufficient that the prayer has regard mainly to the present and future; the past only comes in to give it a fuller, more joyful tone, reminding us of the eternity of God, as in the psalmist’s words, “I said it is my own infirmity, but I will remember the years of the right hand of the Most High,” and the close of our own doxology “as it was in the beginning, is now, and ever shall be”. I do not see, however, that we need exclude either interpretation. The writer may exult in that which he believes to be already fact in the eternal world, and yet pray for its more perfect realisation in time, as in the Lord’s Prayer, γενηθήτω τὸ θέλημά σου ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς. The omission of the verb allows of either or both views in varying proportion. δόξα by itself is the commonest of all ascriptions. It is joined with τιμή in 1 Timothy 1:17 and elsewhere, as here with μεγαλωσύνη. It is joined with κράτος in 1 Peter 4:11; 1 Peter 5:11, Revelation 1:6. Fuller ascriptions are found in Revelation 4:11, ἄξιος εἶ, ὁ κύριοςλαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, Revelation 5:13, τῷ καθημένῳ ἐπὶ τῷ θρόνῳἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων, Revelation 7:12, ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καἰ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ Θεῷ ἡμῶν. Just before (Jude 1:10) we have the remarkable ascription ἡ σωτηρία τῷ Θεῷ ἡμῶν. Compare with this the ascription of David (1 Chronicles 29:11), σοἰ Κύριε ἡ μεγαλωσύνη καὶ ἡ δύναμις καὶ τὸ καύχημα καὶ ἡ νίκη καὶ ἡ ἰσχύς, ὅτι σὺ παντων τῶν ἐν οὐρανῷ καὶ ἐπὶ γῆς δεσπόζεις. For a similar expression in regard to the future blessedness of man, see Romans 2:10, δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν.[804] An unusual form of ascription occurs in Clem. Rom. 59:2, ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μεθʼ ὑμῶν καὶ μετὰ πάντων πανταχῆ τῶν κεκλημένων ὑπό τοῦ Θεοῦ καὶ διʼ αὐτοῦ· διʼ οὗ αὐτῷ δόξα, τιμή, κράτος καὶ μεγαλωσύνη, θρόνος αἰώνιος ἀπὸ τῶν αἰώνων εἰς τοὺς αἰῶνας τῶν αἰώνων.

[804] For a full account of the early doxologies, see Chase on the Lord’s Prayer (Texts and Studies, i. 3, p. 68 foll.). He states that the common doxology at the end of the Lord’s Prayer (σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας “appears to be a conflation of two distinct forms,” and “was added to the Prayer in the ‘Syrian’ text of St. Matthew’s Gospel”.

μεγαλωσύνη. Only found elsewhere in N.T. in Hebrews 1:3, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, repeated in Hebrews 8:1. Dr. Chase notes that it occurs in Enoch Jude 1:4, κατελαλήσατε μεγάλους καὶ σκληροὺς λόγους ἐν στόματι ἀκαθαρσίας ὑμῶν κατὰ τῆς μεγαλοσύνης αὐτοῦ, xii. 3, τῷ κυρίῳ τῆς μεγαλοσύνης xiv. 16 (a house excelling) ἐν δόξῃ καὶ ἐν τιμῇ καὶ ἑν μεγαλοσύνῃ. It is coupled with δόξα, of which it may be regarded as an extension, in the doxology used by Clem. Rom. 20, 61. I am not aware of any other example of ἐξουσία in a doxology: compare, however, Matthew 28:18, ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς.

πρὸ παντὀς τοῦ αἰῶνος. cf. 1 Corinthians 2:7 (τὴν σοφίαν) ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν, Proverbs 8:23, πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με (i.e. σοφίαν), ἐν ἀρχῇ πρὸ τοῦ τὴν γῆν ποιῆσαι. An equivalent expression is πρὸ καταβολῆς κόσμου found in John 17:24, ἠγάπησάς με π. κ. κ. also Ephesians 1:4, ἐξελέξατο ἡμᾶς ἐν αὐτῷ π. κ. κ. and 1 Peter 1:20 (Χριστοῦ) προεγνωσμένου μὲν π. κ. κ., φανερωθέντος δὲ ἐπʼ ἐσχάτου τῶν χρόνων. St. Jude speaks of one past age and of several ages to come. On the other hand St. Paul speaks of many ages in the past (1 Corinthians 2:7), and St. John of only one age in the future.

εἰς πάντας τοὺς αἰῶνας. This precise phrase is unique in the Bible, but εἰς τοὺς αἰῶνας is common enough, as in Luke 1:33, Romans 1:25; Romans 5:5; Romans 11:36; Romans 16:27, 2 Corinthians 11:31, etc., so in LXX, Daniel 2:4; Daniel 2:44; Daniel 6:6; Daniel 6:26. The stronger phrase εἰς τοὺς αἰῶνας τῶν αἰώνων occurs in Galatians 1:5, Php 4:20, 1 Timothy 1:17, 2 Timothy 4:18, Hebrews 13:21, 1 Peter 4:11; 1 Peter 5:11, Revelation 1:6, etc. John uses only εἰς τὸν αἰῶνα apparently with the same meaning. Other variations are found in Ephesians 3:21, αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χ. . εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, 2 Peter 3:18, αὐτῷ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέραν αἰῶνος.25. to the only wise God our Saviour …] The form of the doxology in the Received Text presents a parallelism to that of 1 Timothy 1:17. The word “wise” is, however, omitted in many of the best MSS. In the use of the word “Saviour” as applied to God we have a parallelism with 1 Timothy 2:3. The Father, no less than the Son, was thought of by both writers as the Saviour and Preserver of all men. The MSS. that omit “wise” add, for the most part, “through Jesus Christ our Lord.”

be glory and majesty, dominion and power] The Greek has no verb, and the gap may be filled up either with the imperative of ascription or the indicative of assertion. The four words are brought together as expressing the aggregate of the Divine Omnipotence, the last word expressing the “power of authority,” as distinct from that of energy. The better MSS. insert after “power” the words “before all time” (literally, before the whole æon), so that the doxology includes the past eternity as well as the future. In the words “for ever” we have literally unto all the ages, or æons.

The Epistle ends with the “Amen” which was the natural close of a doxology, and, like the Second Epistle of St Peter, contains no special messages or salutations. The letter was strictly a catholic, or encyclical, Epistle.Jude 1:25.[12] ΔΌΞΑ ΚΑῚ ΜΕΓΑΛΩΣΎΝΗ, glory and majesty) This refers to the only God.—κράτος καὶ ἐξουσία, might and power) This refers to, who is able.[13]

[12] The words, διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, which immediately precede, have been received into the Germ. Version with the sanction of Ed. 2.—E. B. ABC Vulg. support the words. Rec. Text with modern MSS. omit them.—E.

[13] Bengel, J. A. (1866). Vol. 5: Gnomon of the New Testament (M. E. Bengel & J. C. F. Steudel, Ed.) (W. Fletcher, Trans.) (162–171). Edinburgh: T&T Clark.Both now and ever (καὶ νῦν καὶ εἰς πάντας τοὺς αἰῶνας)

Lit., both now and unto all the ages. The best texts add πρὸ παντὸς τοῦ αἰῶνος, before all time.

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