Jude 1:5

I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5-7) We now enter upon the main body of the Epistle. Three instances of God’s vengeance: the unbelievers in the wilderness; the impure angels; Sodom and Gomorrha.

(5) I will therefore put you in remembrance.—Or, But I wish to remind you. The “but” indicates opposition to the impiety of those just mentioned.

Though ye once knew this.—The best MSS. and versions compel us to substitute “all things” for “this,” and we must translate, because ye have once for all (as in Jude 1:3) known all things. You have once for all been taught all that I want to say to you; so that I need only remind you, there is no need to instruct. (Comp. Romans 15:14-15, where see Notes; 2Peter 1:12; 1John 2:21.) “All things” probably has special reference to Old Testament history, as what follows seems to show.

How that the Lord.—“How that” depends upon “remind,” not upon “have known.” There is very strong evidence in favour of substituting “Jesus” for “the Lord;” a most remarkable reading, showing how, in Christian language, the Man Jesus had become identified with the Eternal Son. The use of “Christ” in 1Corinthians 10:4, though less striking, is similar.

Having saved the people.—Or, perhaps, having saved a people. A whole nation was rescued. The order of the three examples of signal punishment is in 2 Peter chronological: impure angels, flood, Sodom and Gomorrha; here not. But the order here is quite intelligible. St. Jude’s main object is to warn his readers against that party in the Christian community who, by its abuse of Christian liberty, transformed the gospel of purity into a gospel of wantonness, and to give them a safeguard against such. And the safeguard is this: to hold fast the faith once for all delivered to them, and to remember the consequences of being unbelieving. For this purpose, no warning could be more apposite than the fate of Jude’s own nation in the wilderness. This palmary instance given, two others follow, probably suggested by 2 Peter.

Afterward destroyed.—Better, secondly destroyed. Wiclif, “the secunde tyme”; Rheims, “secondly.” The Lord twice manifested His power on Israel: (1) in mercy; (2) in judgment. The reference is almost certainly to Numbers 14:35; Deuteronomy 1:35, &c. The destruction of Jerusalem can scarcely be meant, whatever date we assign to the Epistle, although the striking reading, “Jesus” for “the Lord,” gives some countenance to such an interpretation. The most obvious meaning is, that the people destroyed were those who, in the first instance, were saved. Had the destruction of Jerusalem been intended, the reference would probably have been more clear.

(6) And the angels which kept not.—Rather, because they kept not. The construction is similar to that in Matthew 18:25, “Forasmuch as he had not to pay.” (See Note on Jude 1:8.) This second instance of the impure angels has nothing to do with the original rebellion of Satan, or “fall of the angels.” The reference is either to Genesis 6:2, or (more probably), to passages in the Book of Enoch. (See Excursus at the end of this Epistle.)

Their first estate.—The Greek word has two meanings: (1) beginning, which our translators have adopted here; (2) rule or power, which would be better. Wiclif has “prinshood;” Rheims, “principalitie.” The word is translated “rule” (1Corinthians 15:24) and “principality” (Romans 8:38; Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:10; Colossians 2:15; Titus 3:1). The term belongs to the Jewish classification of angels, and here refers rather to their power over things earthly than to the beginning of their state. The two meanings are but two views of the same fact: their power or dignity was their first estate. Some explain the word of the power of God over the angels; but both wording and context are against this.

Their own habitation.—Their proper home. By leaving heaven and coming down to earth, they lost their power over the earth. (Comp. Milton’s Paradise Lost, Book 5)

He hath reserved.—Better, He hath kept, in ironical contrast to “which kept not” just above: the same Greek word is used in both cases. This ironical contrast does not exist in the parallel passage, 2Peter 2:4. Would a writer, quite willing to copy, have failed to copy this? On the other hand, what more natural than that St. Jude should add a forcible touch?

In everlasting chains.—Speculations as to how this and 2Peter 2:4 are to be reconciled with such texts as Luke 22:31, 1Peter 5:8, which speak plainly of the freedom and activity of Satan, and Ephesians 6:12, Romans 8:38, Colossians 2:15, which imply numerous agents akin to him, are not very profitable. The reality of powers of evil may be inferred, apart from Scripture, from their effects. That some of these powers are personal, some not, some free, some not, and that all are to be defeated at last, seems to be implied in Scripture; but its silence is a rebuke to curious speculation. Enough is told us for our comfort, warning, and assurance. It consoles us to know that much of the evil of which we are conscious in ourselves is not our own, but comes from without. It puts us on our guard to know that we have such powers arrayed against us. It gives us confidence to know that we have abundant means of victory even over them.

Under darkness.—The Greek word occurs only here, Jude 1:13, 2Peter 2:4; 2Peter 2:17, and possibly Hebrews 12:18. A separate English word, such as “gloom,” is desirable for these passages.

The great day.—So called Revelation 6:17 (comp. Revelation 16:14), and nowhere else in the New Testament. Perhaps it comes from Joel 2:31; Malachi 4:5. St. John’s expression is the “last day” (John 6:39-40; John 6:44; John 6:54; John 11:24; John 12:48; and nowhere else). “The day of judgment,” “that day,” and “the day of the Lord,” are other common expressions.

(7) Even as.—Or, possibly, how, like “how that” in Jude 1:5, depending upon “put you in remembrance.” Sodom and Gomorrha are typical instances of divine vengeance both in the Old and New Testament (Isaiah 13:19; Jeremiah 50:40; Romans 9:29).

And the cities about them.—Adma and Zeboim (Deuteronomy 29:23; Hosea 11:8).

In like manner.—We must read, in like manner to these, and arrange the sentence thus: Even as Sodom and Gomorrha, and the cities about them, giving themselves over to fornication in like manner to these. Who are meant by “these”? Not the ungodly men of Jude 1:4, which would anticipate Jude 1:8; nor the inhabitants of Sodom and Gomorrha, which would be somewhat clumsy in the Greek; but the angels of Jude 1:6. The reference is again to the impurity of certain angels in having intercourse with the daughters of men, of which there is so much in the Book of Enoch. This sin of the angels was strictly analogous to that of the people of Sodom.

Going after strange flesh.—Strictly, going astray after other flesh—i.e., other than is allowed; leaving natural for unnatural uses.

Are set forth for an example, suffering the vengeance of eternal fire.—It would be possible to take “of eternal fire” after “example,” thus: are set forth as an example of eternal fire in undergoing punishment. (Comp. Wisdom Of Solomon 10:7.) The punishment of the submerged cities is perpetual; moreover, there are appearances as of volcanic fire under them. The Greek for “undergoing” occurs here only in the New Testament; but comp. 2 Maccabees 4:48.

Benson Commentary

Jude 1:5. I will therefore put you in remembrance, &c. — I will remind you of some examples of God’s judgments against such persons. Œcumenius observes, that “by proposing the following examples of the destruction of sinners from the Old Testament history, the apostle designed to show, that the God of the Old Testament is the same with the God of the New, in opposition to the Manicheans, who denied this; also to prove that the goodness of God will not hinder him from punishing the wicked under the new dispensation, any more than it hindered him from punishing them under the old.” In this passage Jude has mentioned two of the instances of the divine vengeance against atrocious sinners, which Peter took notice of, 2 Peter 2:4-5, (where see the notes,) and in place of the third instance, the destruction of the old world, he hath introduced the destruction of the rebellious Israelites in the wilderness. Though ye once knew this — Were informed of it, and received it as a truth; that the Lord, having saved the people out of Egypt — By a train of wonderful miracles; afterward destroyed them that believed not — That is, destroyed the far greater part of that very people, whom he had once saved in a very extraordinary manner. Let no one, therefore, presume upon past mercies, as if he were now out of danger. Jude does not mention the various sins committed by the Israelites in the wilderness, such as their worshipping the golden calf, refusing to go into Canaan, when commanded of God, their fornication with the Midianitish women, their frequent murmurings, &c., but he sums up the whole in their unbelief, because it was the source of all their sins.

Matthew Henry's Concise Commentary

1:5-7 Outward privileges, profession, and apparent conversion, could not secure those from the vengeance of God, who turned aside in unbelief and disobedience. The destruction of the unbelieving Israelites in the wilderness, shows that none ought to presume on their privileges. They had miracles as their daily bread; yet even they perished in unbelief. A great number of the angels were not pleased with the stations God allotted to them; pride was the main and direct cause or occasion of their fall. The fallen angels are kept to the judgment of the great day; and shall fallen men escape it? Surely not. Consider this in due time. The destruction of Sodom is a loud warning to all, to take heed of, and flee from fleshly lusts that war against the soul,

Barnes' Notes on the Bible

I will therefore put you in remembrance - "To show you what must be the doom of such men, I will call certain facts to your recollection, with which you are familiar, respecting the Divine treatment of the wicked in times past."

Though ye once knew this - That is, you were formerly made acquainted with these things, though they may not be now fresh in your recollection. On the different significations affixed to the word "once" in this place, see Bloomfield, "Crit. Digest, in loc." The thing which seems to have been in the mind of the apostle was an intention to call to their recollection, as bearing on the case before him, facts with which they had formerly been familiar, and about which there was no doubt. It was the thing which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case.

How that the Lord, having saved the people out of the land of Egypt - Compare the notes, 1 Corinthians 10:5-12. The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not prevent destruction from coming on them, so the fact that these persons seemed to be delivered from sin, and had become professed followers of God would not prevent their being destroyed if they led wicked lives. It might rather be inferred from the example of the Israelites that they would be.

Afterward - τὸ δεύτερον to deuteron - "the second;" that is, the second thing in order, or again. The expression is unusual in this sense, but the apostle seems to have fixed his mind on this event as a "second" great and important fact in regard to them. The "first" was that they were delivered; the second, that they were destroyed.

Destroyed them that believed not - That is, "on account" of their unbelief. They were not permitted to enter the promised land, but were cut off in the wilderness. See the notes at Hebrews 3:16-19.

Jamieson-Fausset-Brown Bible Commentary

5. (Heb 3:16; 4:13.)

therefore—Other oldest manuscripts and Vulgate read, "But"; in contrast to the ungodly Jude 4.

though ye once—rather, "once for all." Translate, "I wish to remind you, as knowing ALL (namely, that I am referring to; so the oldest manuscripts, versions, and Fathers) once for all." As already they know all the facts once for all, he needs only to "remind" them.

the Lord—The oldest manuscripts and versions read, "Jesus." So "Christ" is said to have accompanied the Israelites in the wilderness; so perfectly is Jesus one with the God of the Israelite theocracy.

saved—brought safely, and into a state of safety and salvation.

afterward—Greek, "secondly"; in the next instance "destroyed them that believed not," as contrasted with His in the first instance having saved them.

Matthew Poole's Commentary

Though ye once: this may be joined either with the verb following, knew, according to our translation, and the sense is, though ye knew this certainly, as the word once is taken, Psalm 89:35, or perfectly and thoroughly, or once for all; or rather, with what goes before, and the words may be read, I will yet once (viz. while I am in this tabernacle) put you in remembrance of this, though you know it; as 2 Peter 1:12.

Having saved the people; the people of Israel.

Afterward destroyed them; viz. in the wilderness, by plague, fiery serpents, &c.

That believed not; he sets forth the Israelites’ unbelief, as the original of all their disobedience and rebellions, and the great cause of their destruction. See Hebrews 3:17-19 4:2.

Gill's Exposition of the Entire Bible

I will therefore put you in remembrance, though ye once know this,.... The Alexandrian copy, and some others, and the Vulgate Latin version, read, "knew all things"; but rather it is to be restrained by the following instance of, God's vengeance on unbelievers; which with others is produced, to vindicate the divine conduct in the condemnation of the above persons, and to show that that is certain, and may be expected, since God has always dealt thus with such persons; and this they knew by reading of the Scriptures; at least they had known it once, though it might now be forgotten by them; and they had known it once for all; they had been perfectly acquainted with it; which is said, lest the apostle should be thought to write to persons ignorant, and rude in knowledge, and to show that he wrote nothing new and unheard of, and so should have the more weight and influence upon them; and he thought fit to remind them of it, though they had known it: it is one part of the work of the ministers of the word to put people in mind of what they have known; which is necessary, because of the inattentiveness of hearers, their forgetfulness, and loss of knowledge, and the weakness of some capacities to take in, and retain things; and if the judgment is not more informed hereby, yet the affections may be afresh raised, and grace be drawn out into exercise, and the mind be established and confirmed. The instance follows,

how that the Lord, having saved the people out of the land of Egypt; that is, the people of Israel, who were the chosen people of God, a special people, above all others, and had peculiar privileges; these the Lord brought out of the land of Egypt, with an high hand, and a mighty arm, and saved them out of their bondage, and delivered out of their oppressions and afflictions: the Alexandrian copy, and some others, the Vulgate Latin, and Ethiopic versions, instead of "the Lord", read "Jesus": and yet, though they were a special people, and notwithstanding this wonderful deliverance, and great salvation, he

afterward destroyed them that believed not; their carcasses fell in the wilderness by one judgment or another upon them; so that of all that came out of Egypt, but two entered into the land of Canaan: this shows the evil nature of unbelief; and that God will not suffer sin to go unobserved in any; no outward privileges and profession will screen any from divine vengeance; God sometimes makes severe examples of mere nominal professors; nor must false teachers, deniers of Christ, and perverters of his Gospel, expect to go free: moreover, it may be observed, that God may do great things for persons, and yet after all destroy them; great riches and honours may be conferred on some, great natural gifts on others; some may seem as if they had the grace of God, and were brought out of spiritual Egypt, and enjoy great mercies and favours, and have many deliverances wrought for them, and yet at last perish.

Geneva Study Bible

{4} I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

(4) He presents the horrible punishment of those who have abused the grace of God to follow their own lusts.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Jude 1:5. From this verse to Jude 1:7 we have three examples, as representations of the judgment which threatens those mentioned in Jude 1:4. Compare with this 2 Peter 2:4-6.

ὑπομνῆσαι δὲ ὑμᾶς βούλομαι] δέ is used metabatically (as a mere particle of transition); not in order to put ὑπομνῆσαι in contrast to παρακαλῶν (Jude 1:3), which is only to be justified by the explanation of Schott, that “Jude intends not properly to exhort the readers, but by παρακαλεῖν he means only that he will remind them.” ὑμᾶς is not the subject, but the object to ὑπομνῆσαι; comp. 2 Peter 1:12 (Romans 15:15).

εἰδότας [ὑμάς] ἅπαξ πάντα] εἰδότας is either in an adversative sense = καίπερ εἰδότας (de Wette); or, which is to be preferred on account of ἅπαξ, the statement of the reason of ὑπομνῆσαι, Nicolas de Lyra: commonere autem vos volo et non docere de novo; et subditur ratio; Bengel: causa, cur admoneat duntaxat: quia jam sciant, semelque cognitum habeant; so also Wiesinger and Schott.

ἅπαξ is not to be united per hyperbaton with σώσας; also not = first, so that δεύτερον corresponding to it would be = secondly, and both referred to εἰδότας (Jachmann); but ἅπαξ belongs to εἰδότας, and τὸ δεύτερον to ἀπώλεσεν. Hornejus incorrectly explains ἅπαξ by: jampridem et ab initio (Arnaud: vous qui l’avez su une fois); it has here rather the same meaning as in Jude 1:3, rendering prominent that a new teaching is not necessary (de Wette, Stier, Wiesinger, Fronmüller, Schott, Hofmann).

πάντα; according to Nicolas de Lyra = omnia ad salutem necessaria; better: everything which is an object of evangelical teaching, here naturally with particular reference to what directly follows, to which alone the τοῦτο of the Rec. points.[15]

ὍΤΙ Ὁ ΚΎΡΙΟς (ἸΗΣΟῦς) ΛΑῸΝ … ΣΏΣΑς] ὍΤΙ belongs not to ΕἸΔΌΤΑς ΠΆΝΤΑ, but to ὙΠΟΜΝῆΣΑΙ.

With the reading (Ὁ) ἸΗΣΟῦς (Stier calls it: “without example, and incomprehensibly strange”) Jude here would speak from the same point of view as Paul does in 1 Corinthians 10:4 (comp. also 1 Peter 1:11), according to which all the acts of divine revelation are done by the instrumentality of Christ, as the eternal Son and revealer of God. The name ἸΗΣΟῦς, by which Christ is designated in His earthly and human personality, is, however, surprising; but Jude might have so used it from the consciousness that the eternal Son of God and He who was born of Mary is the same Person (comp. 1 Corinthians 8:9; Php 2:5). With the reading ΚΎΡΙΟς—certainly the more natural—which de Wette-Brückner and Hofmann prefer, whilst Wiesinger and Schott consider ἸΗΣΟῦς as the original—a designation of God is to be understood.

ΛΑΌΝ] That by this the people of Israel is meant is evident; the article is wanting, because Jude would indicate that Israel was saved as an entire people, with reference to the following ΤΟῪς ΜῊ ΠΙΣΤΕΎΣΑΝΤΑς.[16]

τὸ δεύτερον] is to be retained in its proper meaning, and to be explained neither, with Nicolas de Lyra and others, as = post (Arnaud: de nouveau, ensuite, après), nor, with Grotius and Wolf, as = ex contrario. It indicates that what was said in the preceding participial sentence, namely, the divine deliverance of the people from Egypt, is considered as a first deed, to which a second followed. The definite statement of what this second is, is usually derived from the preceding σώσας, and by it is accordingly understood a second deliverance; but there are different views as to what deliverance is meant. In this commentary the deliverance of the people from the wilderness was designated as this second deliverance, which certainly occurred to the people, yet only so that those who believed not did not attain to it, but were destroyed by God in the wilderness (so in essentials, Stier, Brückner, Wiesinger). On the other hand, Schmidt (bibl. Theologie, II.), Luthardt, Schott, Hofmann understand by it the deliverance effected by Christ; whilst they regard as the punishment falling on unbelievers, the destruction of Jerusalem, or the overthrow of the Jewish state. But both explanations are arbitrary; for, first, it is unauthorized to refer τὸ δεύτερον only to σώσας and not to ἐκ γῆς Αἰγύπτου σώσας; and, secondly, in the principal sentence a deliverance is not at all indicated.[17] Whilst, then, Jude thinks on the deliverance from Egypt as a first deed, he does not mention a deliverance, but the destruction of those who believed not, as the second deed following the first. But this second is not indicated as a single deed, and therefore by it is to be understood generally what befell the unbelieving in the wilderness after the deliverance from Egypt; what this was is expressed in the words τοὺς μὴ πιστεύσαντας ἀπώλεσεν. It is arbitrary to refer this, with Ritschl, only to the history recorded in Numbers 25:1-9; and still more arbitrary to refer it, with Fronmüller, to the Babylonish captivity (2 Chronicles 36:16 ff.). Compare, moreover, with this verse, Hebrews 3:16-19.

ΤΟῪς ΜῊ ΠΙΣΤΕΎΣΑΝΤΑς] On ΜΉ, with participles, see Winer, p. 449 f. [E. T. 606 f.]; comp. Jude 1:6 : ΤΟῪς ΜῊ ΤΗΡΉΣΑΝΤΑς. It is to be observed that in the corresponding passage, 2 Peter 2, instead of this example, the deluge is named.

[15] Schott, indeed, explains πάντα correctly; but he erroneously thinks that ἅπαξ with εἰδότας indicates “this knowledge is meant as a knowledge effected by a definite individual act,” and that ἅπαξ is to be understood of the instruction given in Second Peter.

[16] Calvin observes: nomen populi honorifice capitur pro gente sancta et electa, ac si diceret, nihil illis profuisse, quod singulari privilegio in foedus assumpti essent; but were this correct, a αὑτοῦ would at least have been added.

[17] Against Winer’s explanation, p. 576 [E. T. 775]: “the verb connected with τὸ δεύτερον should properly have been οὐκ ἔσωσε (ἀλλά κ.τ.λ.); the Lord, after having saved, the second time (when they needed His helping grace) refused them this saving grace, and left them to destruction.” But there is nothing indicated in the context of a state of being in want of grace.

Expositor's Greek Testament

Jude 1:5-13. Illustrations of Sin and Judgment Derived from History and from Nature. The judgment impending Over these men is borne witness to by well-known facts of the past, and may be illustrated from the phenomena of nature. God showed His mercy in delivering the Israelites from Egypt, but that was no guarantee against their destruction in the wilderness when they again sinned by unbelief. The angels were blessed beyond all other creatures, but when they proved unfaithful to their trust they were imprisoned in darkness, awaiting there the judgment of the great day. The men of Sodom (lived in a land of great fertility, they had received some knowledge of God through the presence and teaching of Lot, they had been lately rescued from captivity by Abraham, yet they) followed the sinful example of the angels, and their land is still a prey to the fire, bearing witness to the eternal punishment of sin. In spite of these warnings the heretics, who are now finding their way into the Church, persist in their wild hallucinations, giving themselves up to the lusts of the flesh, despising authority, and railing at angelic dignities. They might have been taught better by the example of the archangel Michael, of whom we are told that, when disputing with the devil about the body of Moses, he uttered no word of railing, but made his appeal to God. These men however rail at that which is beyond their knowledge, while they surrender themselves like brute beasts to the guidance of their appetites, and thus bring about their own destruction, following in the wake of impious Cain, of covetous Balaam, and rebellious Korah. When they take part in your love-feasts they cause the shipwreck of the weak by their wantonness and irreverence. In greatness of profession and smallness of performance they resemble clouds driven by the wind which give no rain; or trees in autumn on which one looks in vain for fruit, and which are only useful for fuel. By their confident speaking and brazen assurance they seem to carry all before the; yet like the waves bursting on the shore, the deposit they leave is only their own shame. Or we might compare them to meteors which shine for a moment and are then extinguished for ever.

Cambridge Bible for Schools and Colleges

5. I will therefore put you in remembrance] More accurately, I wish to put you in remembrance, or, to remind you. The language presupposes, like that of 2 Peter 1:12, to which it presents a close parallel, the previous instruction of the readers of the Epistle in the faith once delivered to the saints.

though ye once knew this] The better MSS. give “knew all things,” reminding us of “ye know all things” of 1 John 2:20. The word is limited in both cases, by the context, to all the essential elements of Christian faith and duty.

how that the Lord, having saved the people out of the land of Egypt] The MSS. present a curious variation of reading, some giving “the Lord,” some “Jesus,” and some “God.” St Paul’s use of the name of “Christ” in 1 Corinthians 10:4 is, in some sense, parallel to that of “Jesus,” which seems, on the whole, the best-supported reading. The reference to the judgment that fell upon Israel in the wilderness takes the place of that drawn from the flood in 2 Peter 2:5, and may, perhaps, be traced to St Paul’s way of dealing with that history in 1 Corinthians 10:1-10, or to Hebrews 3:12-19.

afterward] More literally, secondly, or in the second place.

Bengel's Gnomen

Jude 1:5. Ὑπομνῆσαι, to remind) In an active sense.—εἰδότας ὑμᾶς, though you know) The Accusative Absolute, as Acts 26:3. The reason why he only admonishes or reminds them is, because they already know it, and have ascertained it once for all. This expression answers to that of Peter, knowing this first.—ἅπαξ) once for all: Jude 1:3, note.—σώσας, having saved) There is an antithesis in, destroyed.

Pulpit Commentary

Verses 5-7. - Three instances of the judgments of God are now referred to. They are cited as typical examples of the Divine retribution, with which the readers can be taken to be familiar, and which they will recognize to give point to the terror of the condemnation overhanging the men in question. Verse 5. - The first is taken from the history of Israel. It is introduced, not as a contrast with what precedes, but as a natural transition from it. It is given, too, as a matter quite within their knowledge, and of which consequently they need only to be reminded. The Authorized Version is short of the mark in several respects here. What the writer expresses is not the mere fact that he is to do a certain thing, but that he has the wish to do so. Hence the now I desire to put you in remembrance of the Revised Version is preferable to the I will therefore, etc., of the Authorized Version. The next clause is more decidedly astray. For the term rendered" once" means "once for all," and the knowledge is given as a present possession. Hence the rendering should be though ye know once for all; or better, knowing as ye do once for all - a form of expression which might be paraphrased in our English idiom, as Mr. Humphry rightly observes, "though ye have known all along." There is, however, very considerable difficulty in the reading here. It varies between "ye know this" which is accepted by the Authorized Version, "ye know all things" which is preferred by the Revised Version, and "ye all know" which, though poorly accredited, is yet supposed by Professor Herr to be not improbably the original. The documentary evidence is, on the whole, on the side of "all things;" and if this is adopted, the universal term will naturally be limited by the context to a knowledge of all that is pertinent to the point in question. This knowledge of the principles at issue in the case of these evil men, and of the retributive deeds of God by which these principles have been signally vindicated, is a reason why Jude needs simply to refresh the memories of his readers, and not to tell them anything new. In the second half of the verse there is a still more serious difficulty in the text. Instead of the term "Lord," some of the very best authorities read "Jesus." If this must be accepted, we have an act of the Jehovah of the Old Testament ascribed to the Jesus of the New Testament. But this would be an entirely unexampled usage. For, while the New Testament not unfrequently introduces the name of Christ when it refers to deeds of grace or claims of honour which the Old Testament connects with the name of Jehovah (cf. 1 Corinthians 10:4; 1 Peter 3:15, etc.), it never does this with that name of the Redeemer of the New Testament which specially marks his human nature and origin. Hence Professor Herr speaks of the reading "Jesus" here as a blunder, however supported. The ordinary reading may, therefore, be adhered to, especially as it is by no means ill accredited, having on its side two of the primary uncials and other weighty authorities. These clauses are peculiar in other respects. They speak not of "the people" as the Authorized Version puts it, but rather of "a people." And this is not without its purpose. For the idea is not simply that the ancient Israel experienced both redemption and judgment at the hands of their Lord, but that Israel's Lord, by bringing Israel out of Egypt, secured a people for himself, though he had also to destroy unbelievers among them. Again, the phrase rendered "afterward" by the Authorized Version means strictly "the second time," as is noticed by the margin of the Revised Version. What is intended, therefore, may be that Israel was the subject of two great deeds on Jehovah's part - in the first instance a redeeming deed, in the second instance a punitive deed. And his purpose in seeking a people for himself was not inconsistent with his doing what he did in this second instance. What, then, is referred to? Those seem to interpret it best who take it to be a general reference to the wilderness-fate of unbelieving Israel, rather than to any single instance of the terrors of the Divine judgment, such as that reported in Numbers 25:1-9. It is far-fetched to suppose that the event in view is one so remote from the deliverance of Israel from Egypt as the Babylonian captivity. We may compare with this verse, therefore, such passages as Psalm 106:12-21; Hebrews 3:16-4:5. Jude 1:5

Vincent's Word Studies

Ye once knew (εἰδότας ἅπαξ)

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