fire; hating even the garment | 24 Now unto him, that is able spotted by the flesh. to keep you from falling, and Hating even the garment, &c. Some contagious diseases are communicated through the garments of infected persons. There is danger in laying hold of such, for the purpose of "pulling them out of the fire." In like manner, social contact with the wicked is dangerous, even while we seek to reclaim them; and we should seriously take heed lest we fall. 1 Cor. x. 12. ent manners, as their condition re-tain the utmost abhorrence of their quires; those that waver and are un- sins."- Clarke. steady, rebuke, and so recover them out of their danger with mildness; do not cast them out of the church, deal mildly and mercifully with them, receive and pardon them. And for others that are entangled and corrupted by these seducers, deal with them as the angel did with Lot; proclaim the terrors of the Lord unto them, the approaching destruction that will suddenly overtake them, hasten to fly for 24, 25. Now unto him that is able, &c. their life, to get out of this Sodom - See notes on Matt. vi. 13: Rom. xi. 36; and bring them to a hatred of all the xvi. 25, 27; 1 Tim. i. 17. "This ascripbeginnings and least degrees of im- tion to one who was able to keep them purity and uncleanness, as when a man from falling is made in view of the would avoid the infection of the pesti- facts adverted to in the epistle, the lence, he will fly from and not dare to dangers of being led away by the acts touch any garment of an infected per- and the example of these teachers of son."- Hammond. Perhaps there error.". Barnes. But whatever may may be here a reference to that signal have suggested the form of the doxolojudgment predicted by our Lord, gy, or to whatever danger and delivMatt. ch. xxiv., and distinctly referred erance the apostle may have specially to by Jude in this epistle; and the par- referred, it should be remembered that ticular design may thus be correctly his language is true in its broadest and represented. But so far as the exhor- most general sense. It is equivalent tation has a general sense, I think the to the declaration that God is able to following interpretation more correctly keep and to save all his children, in exhibits its design: "Some of them their utmost peril, and to present them snatch from the fire; but when they "faultless before the presence of his repent, have mercy upon them in fear.' glory, with exceeding joy." As the Syriac. And some of them rebuke Old Testament commences with the for their sins; and on others have mercy assertion, that "in the beginning, God when they are convicted; and others created the heaven and the earth," it save from the fire, and deliver them.' is fitting that this last of the epistles - Erpen's Arabic. Mr. Wesley's note collected in the New Testament should has probably hit the sense: 'Meantime, close with the assurance that God is watch over others as well as yourselves; able to govern the world which he has and give them such help as their vari-made, and to control the destiny of all ous needs require. For instance, some its inhabitants. He has declared, by that are wavering in judgment, stag- the mouth of his servants, that he gered by others', or by their own evil" hath made of one blood all nations reasoning, endeavor more deeply to of men for to dwell on all the face of convince of the truth as it is in Jesus. the earth," Acts xvii. 26; that he Some snatch with a swift and strong" will have all men to be saved, and hand out of the fire of sin and tempta- to come unto the knowledge of the tion. On others show compassion in truth," 1 Tim. ii. 4; and that he "sent a milder and gentler way; though the Son to be the Saviour of the still with a jealous fear, lest you your- world." 1 John iv. 14. Yet many selves be infected with the disease you have feared that, after all, he will be endeavor to cure. See, therefore, disappointed; that the depravity and that while ye love the sinners, ye re-obstinacy of man, or the wiles of the to present you faultless before | Saviour, be glory and majesty, the presence of his glory with | dominiou and power, both now exceeding joy, and ever. 25 To the only wise God our Amen. gether in one all things in Christ, both which are in heaven and which are on devil, will counteract his will, and prevent him from saving all his children from sin, and securing their end-earth, even in him." Eph. i. 9, 10. less happiness, according to his desire. Far different this testimony of the apostle. No anxious fear is expressed, nor even the shadow of a doubt. He recognizes the infinite wisdom of God, to devise all the means necessary to the accomplishment of his purpose, and his infinite power to render those means effectual. Nor need we be disturbed by doubt, if we recognize the same divine wisdom and power. On the contrary, we may rejoice in the full assurance of faith that God will accomplish his design, "according to his good pleasure, which he purposed in himself, that in the dispensation of the fulness of times he might gather to Having such faith, with grateful and joyful and confiding hearts, we may offer the apostolic doxology, saying, "Now unto him that is able to keep all his children from falling, and to present them faultless before the presence of his glory, with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and forever. Amen." We may also lift up our hearts and our voices in the triumphant exclamation, "Alleluia; for the Lord God omnipotent reigneth. Let us be glad, and rejoice, and give honor to him." Rev. xix. 6, 7. |