Jude 1

Jude 1:1

The apostle Jude, after a general salutation, exhorts the Christians to whom he wrote, strenuously to assert the purity of their common faith; reminding them of the destruction which came on God’s professing people, yea, on the apostate angels, for their sins; as well as on the inhabitants of Sodom and Gomorrah; and then he begins the description of some seditious and abandoned persons, from whom he imagined them in peculiar danger. Jude, ver. 1—11.

Jude 1.

JUDE the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called:

Jude 1.

YOU receive this epistle from Jude, who, like his brethren the other apostles, cannot but rejoice and glory in the title of a servant of Jesus Christ, and who is the brother of James, so well known by his distinguished services and sufferings in the cause of our Divine Master; and he inscribes it to those who are sanctified in God the Father, devoted to his service through the influence of his grace; who are also the called and preserved in Jesus Christ,

St. Ju e insert es his epistle to Christian

brought into the fellowship of his religion, and guarded by his grace, in the midst of a thousand snares, which might have tempted them to have made shipwreck of their faith. *May mercy, and peace, and love, from our heavenly Father, and our compassionate Saviour, be multiplied to you; and may you increase in all the happy fruits of Divine favour and mercy; and especially, in that spirit of candour and charity which is to be numbered among the most precious of them. My beloved, giving all diligence to write to you concerning the common salvation,*ᵃ to the hope of which we are brought by the profession of the gospel, *I judged it necessary to direct my pen, particularly with respect to those unhappy attempts that have been made, to adulterate Christianity, by some who continue to profess a regard to it. I now therefore write to you, exhorting and beseeching [you] to strive earnestly for the faith, which was once for all delivered to the saints, for the instruction of every future age; and not to suffer any by violence or by fraud, to rob you of so inestimable a treasure. For some crafty and pernicious men have, as it were, with a serpentine art glided in among us, who were of old, as it were, described and registered to this condemnation,*ᵇ by God’s righteous sentence denounc-

ᵃ Giving all diligence to write to you concerning the common salvation, &c.] Some have supposed the meaning is, That whereas he intended to write them a practical letter, he was compelled to go into some controversial subjects. I rather think he intends to declare by this expression, that the exhortation he now gives them, to contend earnestly for the faith, was indeed subservient to promote that common salvation he designed to lead them to the pursuit of. Bishop Sherlock thinks the faith delivered to the saints, is the same with the holy commandment delivered, 2 Pet. ii. 1, that is, with the directions and instructions which the council of the apostles had sent them, with regard to these pestilent teachers. Sherlock on Proph. p. 200, 5ᵗʰ Edit.

ᵇ Who were registered to this condemnation?] The word συγγραφή may well signify described and put upon record; that is, whose character and condemnation

tion may be considered as described in the punishment of other notorious sinners, who were a kind of representatives of them. Which interpretation I prefer to any other, as it tends to clear God of that heavy imputation which it must bring upon his moral attributes, to suppose that he appoints men to sin against him, and then condemns them for doing what they could not but do, and what they were, independent on their own freedom of choice, fated to. A doctrine so pregnant with gloomy, and, as I should fear, with fatal consequences, that I think it a part of the duty I owe to the word of God, to rescue it from the imputation of containing such a tenet. Bishop Sherlock thinks, the word refers to the description given of such kind of persons by an ancient writer of the Jewish nation, cited as he supposes in this epistle, and in the second chapter of the second epistle of Peter. Sherl. on Proph. p. 131, 5ᵗʰ Edit. Compare ver. 14, 5, 7, 8.

them of God’s judgment on the fallen angels :

ed against crimes like theirs, long before they appeared in the world. Impious and ungrateful men, who presume to turn even the grace of our God itself, which ought to be an everlasting source of love, and engagement to sanctity and obedience, into an occasion of lasciviousness ; as if they thought they might with impunity go on to sin, that grace might abound ; and denying God the only original Sovereign, and our Lord Jesus Christ, whom he has invested with universal dominion, to be acknowledged by all who would not be found rebels against himself ! But I would remind you, as you once knew this, that having been taught it, you may never forget it, even that the Lord, having saved the people, of Israel from out of the land of Egypt, and rescued them by so glorious an interposition of his almighty power, afterwards destroyed those that did not believe, though they had once experienced so wonderful a deliverance. And thus should we have reason to fear, that notwithstanding our Christian profession, he would destroy us, if we adulterate and pervert his religion after a manner contrary to its original design. The angels also who kept not their first state, but suffering their minds to be transported with ambitious and irregular passions, were discontented in that high rank of being which Providence assigned them, and left their proper abode in the region of glory, instead of permitting them to advance themselves by their rebellion, he has by his righteous vengeance precipitated into the pit of destruction, and reserved in perpetual bonds, under darkness, in the infernal prison, to be brought forth at the judgment of the great day, and then to receive their final sentence. And earth has produced

c God the Sovereign, and our Lord, &c ] Some would reder it, our only Master, God and Lord. See Dr. Watts on the Trin. p 113. But it seems most agreeable to the general doctrine and phraseology of scripture, to retain our translation. Compare John xvii. 3.

d Their first state : ייִדְיֶה עֲבִירָה גִּבְלָה. ] Some translate these words, the government of themselves. But Dr. Scott interprets it of that place in heaven which was

assigned them, and which they were not content with ; and their leaving this first habitation he takes to have been a voluntary thing, and that they chose to come down to the neighbourhood of this earth, that they might seduce mankind to join with them in their revolt. But this does not seem to suit the phrase of their being cast out, 2 Pet. ii. 4. Mr. Boyse would translate it, their own head, that is, Christ Boyse’s Serm. Vol. III. p. 406. Compare Hos. i. 11, in the Seventy.

nd the cities of the plain.

many awful scenes, in which the Divine vengeance has had its triumph over sinful mortals; as particularly Sodom and Gomorrah, and the cities about them, in like manner with them, committing fornication, and, by yet grosser and more unnatural licentiousness, going after strange and detestable gratifications of their pampered and indulged flesh, are set forth for an example to other presumptuous sinners; suffering that, which really appears a most lively emblem of the vengeance of eternal fire, having their lovely and fruitful country turned into a kind of hell upon earth. So these dreamers also, in their luxurious indulgencies, suffer their thoughts to be amused with vain and polluted imaginations, whereby they defile the flesh, which ought to be sacred, together with the spirit, to the service of God. They make light of dominion, and authority derived from the supreme Sovereign, and speak evil of dignities, of persons in the most honourable stations: Whereas we have heard in tradition, that Michael the archangel, when contending in dispute with the devil, concerning the body of Moses, which the angel was to bury

Sodom and Gomorrah, and the cities about them in like manner with them: τον ομοιον τιθοίς τεσθον ] Some have pleaded, that this seems to imply, that the sin of the angels was fornication; and consequently, that this epistle is not authentic. But there seems no necessity for interpreting the expression with such extreme rigour, as if it must mean that their sin was of the same kind; it is sufficient that the comparison holds in this, that they were both guilty of very great wickedness. There are some who refer τον ομοιον τιθοίς τεσθον, in like manner with them, to the cities about them, who sinned in the same manner with Sodom and Gomorrah; nor is it any objection to this, as some have supposed it is, that τιθοίς cannot agree with Σοβαρά και Γομερρά; for in reality, these nouns are of the neuter gender, (see Luke xvii. 29; Mark vi. 11; Gen. xiii. 10,) in the Seventy. And if they were not, nothing is more common than an enallage of gender, in such a case as this, where τιθοίς must refer to the men who inhabited these cities.

Vengeance of eternal fire.] Dr. Whitby has brought many arguments to prove,

that the vengeance here spoken of must be the loss of their cities, rather than their souls, and produces instances to show, that αἰκνις is used in a sense consistent with this interpretation.

Dreamers: εὐτῆναι? ομοιον.] Our translators render this, filthy dreamers. The context shews they deserve the epithet; but as the Greek does not express it, I judged it most faithful to the originator to omit it.

Body of Moses] Archbishop Tillotson, (see his Works, Vol. II p. 158,) and many other good writers, think this illustrated by Deut. xxxiv. 6. He supposes, that had the devil been able to discover to the Jews the place where Moses was interred, they would afterwards have paid an idolatrous honour to his remains; and it would have gratified his malice exceedingly, to have made him an occasion of idolatry after his death, who had been so great an enemy to it in his life. To prevent this, he thinks that Michael buried the body secretly. This proves by the way, that good angels are sometimes concerned in limiting the power of devils, which must no doubt be a great vexation.

escribes the character of these deceivers.

privately, and he would have revealed, did not presume to bring against him a railing accusation,¹ but had so much reverence for the Divine presence, as to speak with moderation and gentleness, even to that great enemy of God and men; and said, The Lord rebuke theeᵏ for this outrage, and teach thee to restrain such shocking expressions. (Compare Zech. iii. 2.) But these daring and impious men blaspheme what indeed they know not; and what they naturally, as the irrational animals know,¹ the things which tend to the gratification of their inferior part, the low circle to which their knowledge and care is confined, in these they are corrupted, by the gross and scandalous abuse of them, to the dishonour of God, and to their own infamy and destruction. Wo be unto them, and wo will attend them; for they have gone in the way of Cain, that persecutor and murderer, while, like him, they have despised the appointed method of God’s mercy; and they have run on with prodigious eagerness in the description of Balaam’s reward; enslaved, like him, to mean secular views, they have abandoned themselves to sin and ruin, till at length they have perishedᵐ

to those malignant spirits. But Mr. Baxter suggests it as a doubt, whether it were about the dead body of Moses, or Moses exposed on the water, that there was this contention. Baxter’s Works, Vol. II. p. 541.

¹ A railing accusation.] Archbishop Tillotson suggests, that the archangel was afraid the devil would have been too hard for him at railing. The words seem to me to intimate, that the angel thought it a part of the reverence due to God, not to mention his name and judgment, in a furious passionate manner, but mildly and gently. Witsius thinks the devil blasphemed, and that the angel did not accuse him, but referred the matter to the judgment of the great day. Witsius Miscel. Vol. II. IV. 6. § 28. See also the Commentary of this learned author in loc. whose remarks on all the verses are framed with great erudition and accuracy. Perhaps ἐκ ἐκφράζοντες ἐπὶ γλῆναι βλασφημιας may signify, that he did not pass judgment upon his blasphemy, but referred him to God.

ᵏ The Lord rebuke thee.] It is highly probable the apostle refers to some ancient

book, in which this fact was thus mentioned, and speaks upon the supposition of its truth, which the persons he reasoned against, did not dispute. And the argument does not lie in any regard shewn to the devil as a dignitary, and one who exercises dominion over subordinate evil spirits; for to be a leader of a band of such inexcusable rebels could entitle him to no respect, but it seems to arise from the detestable character of the devil; and if he had said, If the angel did not rail even against the devil, how much less ought we against men in authority, even supposing them in some things to behave amiss? To do it therefore when they behave well, must be a wickedness yet much more aggravated.

¹ Naturally know.] Compare the notes on the parallel texts in 2 Pet. ii. for the illustration of this and other passages which occur here.

ᵐ Have perished.] This is a genuine trace of a prophetic spirit, which speaks of things certainly future, as if they were past. And as such I thought proper to illustrate it in the paraphrase.

VOL. 6.

Reflections on the danger of Christians from seducers.

in the contradiction of Korah; like him they have ished in the gain- 1. opposed God’s appointed messengers, and his saying of Core.

Jude Son, to whom he has devolved the conduct of his church; and methinks, like him and his company, I see them already struck by the lightning of God’s wrath, and overwhelmed with remediless destruction.

IMPROVEMENT.

How happy are the people of our Lord Jesus Christ, who in 12 him are called, sanctified, and kept by the Divine omnipotence, through faith unto salvation! For mercy and peace shall be multiplied upon them, till mercy hath, as it were, finished his commission, and conducted them to eternal peace. We learn from the example of the apostle before us, of how great necessity it is, in some circumstances, if ministers would promote the common 3 salvation of their hearers, to guard them against the prevailing errors of the day, and to excite them earnestly to strive for the faith once delivered to the saints, as for a prize of the highest importance. May we rightly discern its nature, and be very careful, that while we are attempting to exert a Christian zeal, we do not mingle with it our own mistakes, and our own irregular passions, in such a manner as to tear in pieces what we are so eager to preserve. In short, let us learn from scripture, what that faith is, and what the importance of its respective articles are; and let us always be endeavouring to maintain it in the spirit of love.

May all who would disturb the church by pernicious doctrines, 4 or scandalous practices: and especially, they who would ungratefully turn the grace of God into lasciviousness, and thereby deny the only true God, and our Saviour, reflect upon the awful judgment of God on the rebel angels, and on sinful men, not on 5, 7 the cities of Sodom and Gomorrah only, but even on his own people, 5 whom he had delivered from Egypt, when they proved obstinate and unbelieving; and as we dread an exclusion from the heavenly Canaan; yea, as we dread the chains of darkness, and the vengeance of eternal fire; let us avoid and abhor the character 8, &c. described in the following verses: the dream of lewdness, the brutal indulgence of sensuality, the contradiction of Korah, the 11 covetousness of Balaam, and the malignity of Cain. God has written down their condemnation and destruction in the eternal records of his word; that they might be for a sign, and that 4 others may hear and fear, and take heed that they do not so wickedly.

e persons were spots in their love casts:

Jude 1:12

sues the character of the scandalous professors he before; and concludes with exhorting the Chris- he wrote, to endeavour to secure their own edifi- and love, and to do their utmost for the preserva- ry of others. Jude, ver. 12, to the end.

Jude 12.

I MUST further proceed to caution you, my brethren, against those wicked and seducing men, who are so desirous of insinuating them- selves into the Christian church, and whose at- tempts to corrupt it are so unwearied, and, in many instances, so fatal. These are spots in your love feasts, which tend to expose them to the reproach of the adversary; [who,] when they banquet with you, feed themselves without fear, and will run into excesses, which if they be not resolutely suppressed, will be imputed to the whole body. They make indeed a great pro- fession of their designs of usefulness in the church, but they are clouds without water, from which no refreshment or fruitfulness is to be expected; borne about by the winds of tempta- tion, hither and thither, without any command of themselves; and if when they first lookup- on them the Christian profession, they gave some better hopes, as many of them perhaps did, they are like trees, whose early buddings are withered, and so now remain without fruit; yea, not only so, but are twice dead: successive summers and winters have passed over them, and they have been continually growing

a Love feasts.] So I chose to render as it is well known the primitive Christians had such feasts, though it seems that from the abuse of them by persons of a character like those here described, they were soon laid aside. See Mr Hallet on the subject, Notes and Disc. Vol. III Disc. 6. Dr. Lightfoot, and Dr Whitby, who follow him, are not for referring the as here mentioned to the Christian’s casts of charity; in opposition to whom, the learned reader may consult Witsius’s Commentary on the place.

b Whose early buddings are withered.] We render this, whose fruit withereth; but it seems to me, that much more exactly rendered, as in this version, and the appearance of a tautology avoided.

c Twice dead.] Some explain this o natural corruption and apostasy; but the gloss in the paraphrase seems much mor easy and genuine. There is an admirable strength and spirit in the description given in the following verses.

And were like the fierce waves of the sea.

more fit for fuel, and so are now good for nothing but to be utterly rooted up, to be taken away from the plantation, which they only cumber, dishonour, and deform, and cast into the fire. Their passions are violent and impetuous, like so many fierce waves of the sea, furiously foaming out the irregular tumults of their hearts; and in them, their own shame; wandering stars, which though for a while they may glitter, will soon have ended their course, will be found, notwithstanding all their blaze, destitute of any real and permanent light of their own, and in the number of those to whom blackness of darkness is reserved for ever, and will soon be driven to an eternal distance from the great Original of light and happiness, to which they shall never return. And indeed, when I consider their characters and their actions, I may say, that according to the ancient tradition, Enoch also, the seventh in lineal descent from Adam, prophesied against them, and described their crimes and their condemnation, when he said, behold, the Lord comes with myriads of his holy ones, attended with legions of angels in his descent for this important purpose: For he comes to execute judgment upon all according to their respective works; and by witnesses that cannot be confronted, particularly to convict all the ungodly

⁴ Wandering stars.] The Jews are said to have called their teachers stars; and they are represented under that emblem, Rev. i. 16; ii. 1. And as the planets seem to have a very irregular motion, being sometimes stationary, and sometimes retrograde, they are proper emblems of persons so unsettled in their principles, and so irregular in their behaviour, as these men were.

⁵ Enoch prophesied.] A precious fragment of antediluvian history is here preserved to us, as it seems by the special providence of God, who taught the apostle Jude to distinguish between what was genuine and spurious in the tradition. It can by no means be proved, that this is a quotation from that foolish book, called Enoch’s prophecy, as Bishop Sherlock has very rightly urged; nor would it prove the inspiration of the book from whence it was taken, but only the truth of this particular passage. Sherlock on Proph.

p. 188, 189, 5th Edit. Compare 2 Tim. iii. 8, and the note there.

⁶ Prophesied against them.] Mr. Black wall, (Sacr. Class Vol I. p. 164,) has shewn by adequate authorities, that wypochetasæ missæ may be rendered, prophesied against these. Perhaps this may explain what was said before, of their being registered to this condemnation, ver. 4. Some have thought the coming of the Lord here mentioned, was his coming attended with angels, to bring on the deluge. If it refers to his coming to the universal judgment, it is a most remarkable testimony to a future state, not indeed in the Mosaic economy, but previous to it. And perhaps Moses omitting this, (as I think it almost certain he knew it,) is to be resolved into the restriction under which he wrote, agreeable to the principles which the learned Dr. Warburton has so largely stated in his Divine Legation, &c.

The apostles warned them that such persons should come : 351

among them, of all their impious works which they have impiously committed; and he will then be mindful, not only of their cruel and oppressive acts, but of all the hard and irreligious things which impious sinners have spoken against him and his people: and certain it is, that these words are as suitable to their case as if it had been particularly intended. These are murmurers, that can never be contented with the allotments of Providence, or with the conduct of any about them; that find fault continually with their lot, walking according to their own unbridled lusts; and their mouth speaks extravagant things, some, by way of exclamation against those they disapprove, and others in the height of encomiums and penegyrics, on those who are their favourites, and the leaders of their party; having [such] persons in admiration, not so much for the sake of their real excellencies, as of some present gain which they meanly propose to themselves as the reward of their servile flattery. But you, my beloved, instead of following these wandering guides, remember the words which were formerly spoken by the apostles of our Lord Jesus Christ, who have preached his gospel to you in all its purity and energy. For they have told you, that in the last time profane mockers shall come, walking according to their own ungodly and wanton lusts, and making a jest of those who do not run with them to the same excesses of riot. These are they, who, in many places separate themselves from the church, as of a purer stamp, and more refined attainments than others; sensual, and entirely addicted to the low gratifications of their animal life; by

² Extravagant things] So I think στίχημα may very probably be rendered; and if we may judge of extravagant things, by those which Irenæus in particular has recorded in his account of some early heretics, the expression was applied with the utmost propriety See the same phrase Dan. xi. 36, in the Seventy. Wiccius in loc.

³ Apostles of our Lord, &c] The resemblance between this text and 2 Pet. iii. 2, is very remarkable. Bishop Sherlock observes it to be such as would incline one

to think, that St. Jude had the text in Peter before him, and omitted what hath a peculiar reference to the former part of St. Peter’s epistle, and to which there was nothing in his own to answer. See his Discourses on Proph. p. 193, 5th Edit

⁴ Ungodly lusts] For αἰκίμα, ungodly some would read ἀνάγνω, lascivious, or wanton. See Phil Lips. against Collins, p 73 But as this reading is not absolutely necessary to the sense, I cannot persuade myself to alter the word merely on conjecture.

VOL. 6.

They were therefore to keep themselves in the love

which they make it too apparent, that they have not the Spirit, whatever high pretences they may make to its extraordinary communications. But I have the pleasing persuasion, that you, my beloved brethren, will not only guard against being seduced by them, but, according to the exhortations so often given you, will still be edifying yourselves and one another, in your most holy faith; that understanding its articles more clearly, and feeling their happy efficacy to promote the work of holiness in your souls, you may be more and more established against the attacks of these deceivers: especially, praying in the Holy Spirit, and under his influence, vouchsafed in answer to your prayers, making swifter advances in the Divine life. And be careful thus to keep yourselves in the exercise of that sacred affection, the love of God, which ought always to rule in your hearts; looking for the mercy of our Lord Jesus Christ to eternal life, to which this compassionate Saviour will assuredly conduct all those who confide in him.

And while you are yourselves animated with this cheerful hope, do your utmost for the preservation of others; and in this respect, on some have tender compassion, and apply to them with the softest and most endearing offices of Christian friendship; making a great difference between them, and the case of others, who have drank deeper of the poison, and are become active in the mischief. It may seem to have an unkind appearance, but it is most certain, there are some, whom if you would save at all, you must attempt it with fear and trembling, by severe methods; as alarmed yourselves, and terrifying them, with the apprehensions of God’s judgments; as if you were snatching [them] with eagerness out of the fire, into which they are fallen, or just ready to fall. And if you desire, that your efforts, in either of these cases, should be successful, you must take great care to preserve your own purity, hating even the garment that is spotted with the flesh, lest by the touch*

• Garment spotted with the flesh.] Mr. which had been worn by one who had Cradock interprets this of the caution, prague sore; but perhaps there may be with which a man would avoid a garment, reference to such passages in the Mosaic

to him they are accordingly comm e .

of it you yourselves be polluted. I am sensible, this will require strenuous vigilance and resolution ; but I hope the grace of God will animate you to it. To this therefore now I solemnly commit you ; even to him who is able to keep you from falling : rugged and dangerous as the ways of life are, and feeble as you know yourselves to be, he is able at length to present [you] blameless, and in the full perfection of holiness, before the presence of his glory, in his final appearance, with exceeding great and unutterable joy. To him, as the only wise God, who is now become our Saviour, our Guardian, our Friend, and our Father, [be] glory and majesty, dominion and power, ascribed ; and obedience, reverence, and love rendered, through Christ Jesus, both now and through all ages, world without end. Amen.

IMPROVEMENT.

LET those, who have the honour of being numbered among verse he disciples of Christ, stand at the remotest distance from the evil with which these unhappy creatures are branded by the postle in this epistle. And may Divine grace preserve all his hurches from such spots in their feasts of charity ! May our hori- 12,13 on be secured from those dark and gloomy clouds without water ; he plantations of God among us be free from the incumbrance and disgrace of those withered and fruitless trees, twice dead, and lucked up by the roots ! How illustrious was the prophecy, with 14 which Enoch, the seventh from Adam, was inspired ; and how 15 precious is that fragment of antediluvian history, which is here reserved, and which shall surely be accomplished in its season ! The day is now much nearer, when the Lord will come with ten housands of his saints : may the ungodly remember it, and suppress in time the speeches which will then assuredly be reproved, and repent of the deeds, which, if unrepented of, however forgotten now, will be brought into open view, and draw down upon their heads the destruction which at present seems to linger. That we may have confidence before him at his coming, 17 let us remember the words of the apostle, and implore the influences of the Divine Spirit, which sensualists, who walk after their own lusts, quench and stifle, and which they mock and de- 18,19 ride. Let us, however, be concerned to edify ourselves in our most holy faith, and to pray in the Holy Ghost, under his influence,

law, as Lev. xv. 4, 10, 17. See Witsius that the apostle alludes to the white garment, which those who were newly baptized, put on in token of innocence. on the place, who well defends this sense against Erasmus ; whose opinion it was,

Reflections on our obligation to faith, and the love of God.

SEC. direction, and assistance. The security of the heart amidst so many temptations, and its richest cordial in all its afflictions, is the love of God; but how soon does the celestial flame languish and die, if it be not constantly fed with new fuel! Let it then be our care in humble dependence upon Divine grace, to keep ourselves in the love of God: which will be cherished in proportion to that degree of faith and hope, with which we look for the mercy of our Lord Jesus Christ unto eternal life; for what can so powerfully excite our love to God, as such a consideration? If we do expect it, let us express our regard to the salvation of others, as well as to our own; and apply ourselves to those who seem to be in danger, with such different addresses of awe or tenderness, as their different circumstances and tempers may require. But some way or another, let us exert ourselves to pluck them out of the fire, who are in danger of falling into it, and perishing for ever.

A care to preserve our own characters and consciences unspotted, will be necessary to our courage, and hope of success, in such efforts as these. Let us therefore be more frequently looking up to him, who is able to keep us from falling, and 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, beyond what heaven itself shall have given us in the separate state; then shall God also rejoice over us, and the joy of our compassionate Saviour be completed, in the seeing the full accomplishment of the travail of his soul. 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.

The END of the FAMILY EXPOSITOR on the CATHOLIC EPISTLE of ST. JUDE.

A

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE REVELATION OF ST. JOHN.

THOUGH the authority of this book was called in question in the beginning of the third century, yet this is no reasonable objection against receiving it into the sacred canon; for perhaps no part of the New Testament, though of unquestionable authenticity and credit, was more universally acknowledged, or mentioned with higher respect, during the two preceding centuries. Dr. Mill observes, that in a few years after it was written, it was numbered among the apostolical writings, by the churches of Asia, the neighbouring churches of Syria and Samaria, the more distant ones of Africa, Egypt, and Rome, and the other churches of Europe. Accordingly Mr. Lowman, citing this remark of Dr. Mill, makes the following additional observation, “that hardly any one book hath received more early, more authentic, or more satisfactory attestations.”

Its canonical authority being debated so late as the third century, when it had been universally admitted before, appears to have arisen, from the opposition made to those absurd opinions, which it is well known were entertained by several fathers, concerning the millennium. These being entirely grounded upon an injudicious and mistaken interpretation of some prophecies, contained in this sacred book. Caius,

A general introduction, &c.

with some others, to end the controversy as speedily and effectually as possible, weakly and indiscreetly ventured to deny the authority of the book, which had given occasion to it. If the reader would see this argument handled at large, and the sentiments of the ancients represented fully and distinctly, he may consult Dr. Mill’s Prolegomena, Sir Isaac Newton’s Observations on the Apocalypse, Dr. Twells’s third part of his Critical examination of the new text and version, and Dr. Lardner’s second part of the Credibility of the Gospel History, passim.

This prophetic book is entitled, The Revelation of Jesus Christ, which he sent and signified by his angel to his servant John. There is, in my opinion, very little reason to doubt, that the John here mentioned was the evangelist of that name, and the author of the three epistles. For concerning this John antiquity agrees, that he was banished to Patmos in the reign of Domitian, for his adherence to the Christian faith. And the author of this book informs the churches of Asia, (chap. i. ver. 9,) that he, their brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, received these revelations, when he was in the isle called Patmos, for the word of God, and the testimony of Jesus Christ. And if, with some learned men, we apprehend, that the tradition of the evangelist John being banished to the isle Patmos, was occasioned by this passage of the revelation, it shews at least, that it was the most early, as well as most generally received, opinion of the ancients, that the author of this book was the same with St. John the evangelist. This book is commonly called, The Revelation of St. John the Divine. But this appellation of its author is not of canonical authority; it was first given to St. John by Eusebius, not to distinguish him from any other person of the same name, but on account of those mysterious and sublime points of divinity, with the knowledge of which he seems to have been favoured above his fellow apostles.

to the Revelation of St. John.

If the account of Eusebius is to be credited, that St. John was banished into Patmos, and there received his revelation, in the last year of the reign of Domitian, we may fix the date of this book, with great probability, about the year 96. I am aware, that some authors of very distinguished character, and particularly the great Sir Isaac Newton, place it earlier, and even before the destruction of Jerusalem. The learned Wolfius, (in his Prolegomena to the revelation, in the fifth volume of his Curæ Philologicæ,) hath examined and refuted this opinion; I shall here only observe, that perhaps the seven churches of Asia were not founded so early as this opinion supposes, or at least they were not then become so considerable, much less had undergone such changes and revolutions, as the respective epistles to them recorded in this book represent them to have done.

At the close of the magnificent description of our blessed Lord’s appearance to St. John, contained in the first chapter, he is ordered to write the things which he saw, (that is, the glorious vision he then beheld,) and the things which are, or the state of the churches at that time, and the things which shall be hereafter, or the future state and condition of the church, to the end of the world. Accordingly this book may properly be divided into three parts.

The first containing the introduction, or a preface and dedication to the seven churches in Asia, and an account of the glorious vision of our Lord, with which St. John was favoured during his banishment in Patmos, where he also received a Divine revelation, concerning the state of the church. (Chap. i. throughout.)

The second part, containing the epistles which Christ commanded him to write to the seven churches of Asia, relating to their present circumstances, and to the duties resulting from them. (Chap. ii. and iii.)

The third part, which describes the condition of the church in after times, from the third chapter to the end of the book, begins with a sublime description of the Deity enthron-

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ed in glory, surrounded with angels, and with the heavenly church; and then proceeds to represent a sealed book, or the volume of God’s decrees, given to the Lamb, who only was worthy to open it, and who, on that account, receives the acclamation of the whole choir of saints and angels. (chap. iv. v.) After this sublime apparatus, the Lamb is represented as opening the seals of the book, one after another; and with this the scene of prophecy begins; which may very properly be divided, (as it is by the learned Mr. Lowman, who is undoubtedly the best commentator extant, on this part of the New Testament,) into seven periods!!

The FIRST PERIOD is that of the seals.

The first seal represents a white horse, his rider having a bow in his hand, and a crown of gold on his head, going forth to conquer.

The second represents a red horse; and to his rider is given a great sword, and power to take peace from the earth.

The third represents a black horse, whose rider hath a pair of scales in his hand, to weigh corn and provision.

The fourth represents a pale horse, whose name is Death, to whom is given power to slay the fourth part of the earth with the sword, and with famine, and with pestilence, and with wild beasts of the field.

The fifth represents, under the altar, the souls of those who were slaughtered on account of the word of God; and the final reward of their constancy.

The sixth represents an earthquake, the darkening of the sun, the moon becoming as blood, and the stars falling from heaven.

After the description of the opening of these six seals, and of the consequent visions, an angel is represented as sealing one hundred forty and four thousand with the seal of the living God; after which is introduced the choir of the heavenly church blessing the Almighty; and one of the elders shews

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St. John, the happiness of those who had patiently endured tribulation. (Chap. vii. throughout.)

The Lamb is then represented as opening the seventh seal, which is succeeded by a silence in heaven for the space of half an hour; introductory to the

SECOND PERIOD, which is that of the trumpets, given to the seven angels, already mentioned. And upon the sounding the

First trumpet, there is hail and fire mingled with blood cast down upon the earth, representing bloody and destructive wars. On the sounding of the

Second trumpet, a great mountain, as it were, burning with fire, is cast into the sea; by which a third part of it becomes blood, and a third part of the creatures in the sea die, and a third part of the ships are destroyed. On the sounding of the

Third trumpet, a great burning star falls from heaven upon a third part of the rivers, and of the fountains of waters, and a third part of the waters become bitter. On the sounding of the

Fourth trumpet, a third part of the sun, and of the moon, and of the stars, is darkened. And a wo is denounced by one of the angels against them that dwell on the earth, for the trumpets of the three angels who are yet to sound. On the sounding of the

Fifth trumpet, the bottomless pit is opened, and from thence issue forth locusts in great multitudes, not to destroy the fruits of the earth, but to torment its inhabitants. These locusts are described like horses prepared for battle, with crowns on their heads like gold, and their faces like the faces of men, their hair like the hair of women, their teeth like lions, their breast plates like iron, the noise of their wings like that of chariots and horses, their tails like scorpions, and armed with stings; having the angel of the bottomless pit for their leader. On the sounding of the

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Sixth trumpet, the four angels which were bound by the great river Euphrates are loosed, and lead up mighty armies of horsemen for the destruction of mankind. (Chap. viii. ix.)

After the sixth trumpet had sounded, St. John relates the marvellous vision of an angel who appeared to him in great glory, and brought him a little book, which he is commanded to eat; and then he is ordered, again, to prophesy to many people, and nations, and tongues, and kings. (Chap. x. throughout.) And thus the

THIRD PERIOD is introduced, which is pointed out by various representations:

1. By the measuring of the Temple; part of which is given to, and trodden under foot by the Gentiles; and two witnesses are represented as prophesying in sackcloth 1260 days, and then, having been put to death, are raised again from the dead; and upon the sounding of the trumpet of the seventh angel, their triumphs over their enemies are celebrated by the heavenly hosts! (Chap. xi. 1—18.) And the temple of God being opened in heaven, and the ark of the covenant displayed, the state of the church in this period, is described

2. As a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; and, while she was in travail, assaulted by a fiery dragon, with seven heads, and ten horns, and on his heads seven crowns; and when she is delivered, her child is caught up to God; and she flies into the wilderness to avoid the dragon, where she is supported 1260 days; and the dragon is vanquished by the angels. (Chap. xi. 19—xii. throughout.) The deplorable condition of the church in this period is described further,

3. By the faithful being exposed to the ravages of a wild beast, whom St. John saw in a vision rising out of the sea, having seven heads, and ten horns, that is, ten diadems, and on his heads names of blasphemy, to whom the dragon gave his power and authority; so that the inhabitants of the earth worshipped the beast, as well as the dragon; and the beast

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had power to make war with the saints 42 months, or 1260 days; (which is the same space of time, during which the woman, in the preceding vision, is said to have been supported in the wilderness, and during which, in the first vision, the two witnesses are said to prophesy in sackcloth: a circumstance which plainly demonstrates these visions to be descriptive of the state of things in the same period, and not in successive periods.) And the power and authority of this beast is supported by another beast, which arose after it, and which is also particularly described. And the mark, or the name of the beast, or the number of his name, which is also said to be the number of a man, is six hundred and sixty six. After which follows a sublime description of the Lamb standing on mount Zion, surrounded with the one hundred and forty four thousand, who have the name of his Father written in their foreheads, while the heavenly church celebrates the happiness of those who had continued faithful, and persevered to the end. The next vision is of an angel flying through the midst of heaven, with the everlasting gospel in his hand, denouncing the judgment of God to be approaching on the beast, and on them who worship him: which is likewise set forth by some succeeding representations: And particularly,

By an order given to the seven angels to pour out their vials, full of the seven last plagues, in which the wrath of God is completed on the beast and his votaries.

The first vial is poured out upon the earth, and produces a grievous ulcer on them who had the mark of the beast.

The second vial is poured out upon the sea, which becomes blood, and every living thing in the sea dies.

The third vial is poured out on the rivers, and on the fountains of water, which also become blood.

The fourth vial is poured forth on the sun, which hath power given to it to scorch men with fire.

The fifth vial is poured out on the throne of the beast, and his kingdom is darkened, and his votaries gnaw their tongues,

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and blaspheme the God of heaven for their pains and their ulcers.

The sixth vial is poured out on the river Euphrates, and the water of it is dried up, so that a way is prepared for the kings of the east; against whom the worshippers of the beast are drawn up in order of battle. And then upon the pouring out of

The seventh vial, a voice is heard from heaven, accompanied with thunder and lightning, saying, “It is completed;” that is, Babylon the great hath drank of the cup of the wine of God’s fiercest indignation.

After the pouring out of these vials, one of the angels, who had executed that commission, further explains what had been represented, by describing the character of the great harlot who sitteth on many waters, and with whom the kings of the earth committed evacuation. And then follows an account of another angel descending from heaven, declaring with a loud voice, that Babylon the great is fallen, and pointing out the lamentation of her friends and merchants over her. Upon which is described the triumph of the heavenly host on account of the fall of Babylon; which is further illustrated by the representation of an attack made by Christ and his army on the beast, ending in an entire victory over him. (Chap. xiii—xix.)

The FOURTH PERIOD represents an angel descending from heaven, to confine the great dragon, or satan, in the bottomless pit for the space of a thousand years; during which the church is in a very peaceful and flourishing condition. (Chap. xx. 1—6.

The FIFTH PERIOD represents satan loosed again for a little season, and making a fresh attempt for the establishment of his kingdom, which shall issue in its utter destruction, (ver. 7—10.)

The SIXTH PERIOD represents the general resurrection, the last judgment, and the utter destruction of the wicked. (ver. 11, to the end.)

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The SEVENTH PERIOD represents the vision of new heavens, and a new earth, or the happiness of the Jerusalem above, described by the sublimest figures which can enter into the human imagination. (Chap. xxi. xxii.—5.)

In the conclusion of this truly marvellous series of prophecy, with which the canon of scripture closes, our blessed Lord in the most awful manner charges his faithful servant and apostle John, to reveal to the churches what had thus been revealed to him, and declares his own speedy approach to the final judgment; denouncing a very dreadful sentence of condemnation on those who should add to or diminish the words of the prophecy of this book. And then the sacred writer concludes the whole with a solemn benediction. (Chap. xxii. 6, to the end.)

After all the labour and pains, which learned men have been at, to explain and illustrate this book, so many articles are contained in it, which are dark and mysterious, that I remained some time undetermined, whether I should publish any commentary upon it at all. But on a more devout and attentive review, I resolved to offer to the reader what assistance I could, to enable him to comprehend its general design, and lead him to those practical and important instructions, which it suggests with great plainness and energy; without entering very deeply into critical inquiries concerning those particular events to which the several prophecies may be supposed to refer. It is an excellent observation of Monsieur Saurin, that this is a very mortifying book to a mind greedy of knowledge and science, but a very satisfying and agreeable one to a heart solicitous about maxims and precepts, for regulating our tempers and lives; or, in his own expressive and elegant words, L’Apocalypse, qui est un des plus mortificans Ouvrages, pour un Esprit avide de Connoissance & de Lumiere, est un des plus satisfaisans pour un Cœur avide de Maximes et de Precepts. Saurin’s Serm. Vol. XII. p. 234.

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