Jude: Greetings and Call to Defense of the Faith
1 Jude, a bondservant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and preserved in Jesus Christ: 2 Mercy, peace, and love be multiplied to you.
Jude, the servant of Jesus Christ and brother of James - …. “Jude sustained a near relation to the Lord Jesus, being, as James was, ‘the Lord‘s brother,’ Galatians 1:19. The reasons why he did not advert to this fact here, as an appellation which would serve to designate him, and as showing his authority to address others in the manner in which he proposed to do in this Epistle, probably were, (1) that the right to do this did not rest on his mere ‘relationship’ to the Lord Jesus, but on the fact that he had called certain persons to be his apostles, and had authorized them to do it; and, (2) that a reference to this relationship, as a ground of authority, might have created jealousies among the apostles themselves. We may learn from the fact that Jude … calls himself ‘the servant of the Lord Jesus,’ that is, a Christian,
(a)that this is a distinction more to be desired than, would be a mere natural relationship to the Saviour, and consequently.
(b)that it is a higher honor than any distinction arising from birth or family. Compare Matthew 12:46-50.” (Barnes' Notes on the Whole Bible)
to those who are called, sanctified by God the Father, and preserved in Jesus Christ: “Called ... in the New Testament [‘called’] always has the sense of a call accepted and obeyed.” (Coffman Commentary)
“Sanctified by God the Father- Instead of ἡγιασμενοις, to the sanctified, AB, several others, both the Syriac, Erpen's Arabic, Coptic, Sahidic, Armenian, Ethiopic, and Vulgate, with several of the fathers, have ηγαπημενοις, to them that are beloved;... St. Jude writes to all believers everywhere, and not to any particular Church; hence this epistle has been called a general epistle. Sanctified signifies here consecrated to God through faith in Christ.
And preserved in (or by) Jesus Christ - Signifies those who continued unshaken in the Christian faith; and implies also, that none can be preserved in the faith that do not continue in union with Christ, by whose grace alone they can be preserved and called. This should be read consecutively with the other epithets, and should be rather, in a translation, read first than last, to the saints in God the Father, called and preserved by Christ Jesus. Saints is the same as Christians; to become such they were called to believe in Christ by the preaching of the Gospel, and having believed, were preserved by the grace of Christ in the life and practice of piety.” (Adam Clarke Commentary)
3 Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. 4 For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness and deny the only Lord God and our Lord Jesus Christ.
"When I gave all diligence - This phrase… is a Grecism for being exceedingly intent upon a subject; taking it up seriously with determination to bring it to good effect. The meaning of the apostle seems to be this: ‘Beloved brethren, when I saw it necessary to write to you concerning the common salvation, my mind being deeply affected with the dangers to which the Church is exposed from the false teachers that are gone out into the world, I found it extremely necessary to write and exhort you to hold fast the truth which you had received, and strenuously to contend for that only faith which, by our Lord and his apostles, has been delivered to the Christians.’ …The common salvation - The Christian religion, and the salvation which it brings. This is called common because it equally belongs to Jews and Gentiles; it is the saving grace of God which has appeared to every man, and equally offers to every human being that redemption which is provided for the whole world.” (Adam Clarke Commentary)
“The common salvation
I. It is common because it comes to all men from: a common source.
II. Because it concerns all classes.
III. Because it satisfies a common need.
IV. Because it is adapted to men of all races and every clime.
V. Because it is the theme of all the writers of Scripture. Learn--
1. To accept this salvation.
2. To publish it.
3. To defend it.” (James Hoyle)
“Contending for the faith once delivered to the saints implies--
1. That, in opposition to infidels, we exhibit the evidence of the authenticity of the Scriptures.
2. The next step, in defending the faith delivered to the saints, is to maintain the ground that the Bible is not only an authentic record, but that 'all Scripture is given by inspiration of God'; that 'holy men of God spake as they were moved by the Holy Ghost.' There can be no firmer ground on which to rest our religious belief and our hopes of salvation.
3. We are to contend for those principles of interpretation which will lay open to our view the true meaning of the Scriptures, and not bring to them a meaning derived from our own preconceived opinions.
4. We are to contend for the very system of truth which was delivered to the saints; to maintain it in its simplicity and purity, unadulterated with additions from the speculations of men.
5. Contending for the primitive Christian faith implies a defence, not merely of what is expressly stated in the Scriptures, but also of what may be clearly inferred from the truths revealed.” (Jeremiah Day, D. D.)
Jude: Old and New Apostates
5 But I want to remind you, though you once knew this, that Yahweh, having saved the people out of the land of Egypt, afterward destroyed those who did not believe.
There is no such things as New Testament Christians. “The Christians to whom St. Jude writes, had formerly been of the Jewish religion, and were therefore well acquainted with the Old Testament, from their hearing it read in the synagogue every Sabbath-day. It is intimated in the latter clause, that the grand corrupters of the gospel referred to, were guilty of unbelief or disobedience to God; in which if they persisted, all their Christian privileges would not prevent their destruction.” (Coke Commentary)
6 And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day; 7 as Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.
“And the angels which kept not, &c.— St. Peter, 2nd Epistle, 2 Peter 2:4 speaks of the angels that sinned; St. Jude gives it as an account of their sin, that they kept not their first estate, but left their own habitation. This account of the angels' sin is recorded only in this passage of sacred writ. The very same difference may be observed in setting forth the example of Sodom and Gomorrha; which is common to both epistles. St. Peter speaks only of their judgment, and of their being made an example to sinners: St. Jude adds an account of their crime, and, though the images and ideas are the same, yet the turn of expression is very different. Instead of their first estate ( αρχην ), Dr. Heylin, after Cudworth, renders it their principality. Instead of their own habitation, some would understand the word οικητηριον in the same sense wherein it is used 2 Corinthians 5:2 for the vestment of glory wherewith the saints are clothed in the future state. Hence it was, very probably, that Dr. Cudworth was led to interpret it of the celestial body of the angels, which they changed when they fell, for an airy and obscure one. However, be this as it may, St. Jude might design to intimate, either that they left the peculiar Presence, which was their proper habitation; or that they lost their glory with their innocence, as all of them did. OEcumenius says, ‘They left the honour of the angelic dignity.’ By this instance St. Jude designed to condemn the pride and apostacy of those false teachers and corrupt Christians.
And the cities about them in like manner, &c.— That is, ‘In like manner with their neighbours in Sodom and Gomorrha.’ Dr. Heylin gives the passage a very just turn: and the adjacent cities who were guilty of the same prostitution, in following unnatural lusts. The whole verse may be thus paraphrased: ‘Utter destruction shall certainly and suddenly come from the Lord upon all such: even as it did on the infamously wicked people of Sodom and Gomorrah, and of the neighbouring cities of Adma and Zeboim, in storms of fire and brimstone, rained down from heaven upon them for the flagitious crimes which they greedily committed. The perpetual desolation of that wicked people, and of their cities, the evident marks of which remain to this day, is exhibited in the sacred history, and in providence, to open view, as an example of God's tremendous vengeance, which carries a lively emblem of the everlasting destruction of all the wicked and ungodly in hell-fire..." (Coke Commentary)
8 Likewise also these dreamers defile the flesh, reject authority, and speak evil of dignitaries.
"The connection is, ‘Though there are so many examples upon record of God's just displeasure against the wicked; nevertheless, these dreamers also, in like manner with the ancient inhabitants of Sodom, defile the flesh with their lewd practices, despise government, and rail against the persons who are exalted to power and dignity.’ Vicious persons are represented in scripture as being asleep, Rom 13:11. 1 Cor 15:34. 1 Thes 5:6 and here, as dreaming idle dreams; turning the grace of God into licentiousness, and promising themselves and their disciples security and lasting happiness in those courses which the gospel condemned. St. Jude had given three instances of God's inflicting punishment upon his rational creatures for their sin; namely, those of the Israelites, wicked angels, and Sodomites: the crimes were different; ingratitude and reproachful complaints against their supreme Governor, in the Israelites; pride in the fallen angels; and sensuality in the Sodomites. Here he seems to charge all those crimes upon these corrupt Christians; first, sensuality, then pride, and lastly, reproachful insults and reflections upon the higher powers. Instead of these filthy dreamers defile the flesh, Heylin has it, These men, indulging their filthy imaginations, pollute themselves.” (Coke Commentary) "Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed lest he fall.” (1 Cor 10:11-12)
Jude- Morning Repost After Walk: Debates As they Ought to Be
9 Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!”
All of Israel including Moses, and with the exceptions of Joshua and Caleb, died for the sins in the wilderness. Yahweh told Moses to send up one man from each tribe of Israel “to spy out the land of Canaan, which I am giving to the children of Israel; from each tribe of their fathers you shall send a man, every one a leader among them.” (Num 13:1) Only Calab of Judah brought back a good report, saying “‘Let us go up at once and take possession, for we are well able to overcome it.’ But the men who had gone up with him said, ‘We are not able to go up against the people, for they are stronger than we.’ And they gave the children of Israel a bad report of the land which they had spied out, saying, ‘The land through which we have gone as spies is a land that devours its inhabitants, and all the people whom we saw in it are men of great stature. There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight.’” (Number 13:30-33) Caleb and Joshua were the only faithful ones and the rest of the spies died in their sins in the wilderness. In fact, the whole rest of the congregation died in their sins in the wilderness.
Concerning Moses himself— the one who Messiah was likened unto (Deut 18:15)— the “Lord spoke to Moses, saying, ‘Take the rod; you and your brother Aaron gather the congregation together. Speak to the rock before their eyes, and it will yield its water; thus you shall bring water for them out of the rock, and give drink to the congregation and their animals.’ So Moses took the rod from before the Lord as He commanded him. And Moses and Aaron gathered the assembly together before the rock; and he said to them, ‘Hear now, you rebels! Must we bring water for you out of this rock?’ Then Moses lifted his hand and struck the rock twice with his rod; and water came out abundantly, and the congregation and their animals drank. Then the Lord spoke to Moses and Aaron, ‘Because you did not believe Me, to hallow Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them.’” (Numbers 20:8-12) He was only allowed to see it from the top of a mountain. So, he did not enter the earthly promised land, but Moses surely had a place in the Heavenly One! That was the issue at hand.
So I believe that this contention over the body of Moses concerned to whom he belonged in the grave. Did he die in Satan or "in Christ"? But we must get back to the main point of Jude in referring to the issue. William Barclay gives a good conclusion. "If the greatest of good angels refused to speak evil of the greatest of evil angels, even in circumstances like that, then surely no human being may speak evil of any angel."-or person of authority.
This makes me think of Ben Carson’s comment in his endorsement of Donald Trump. He basically said that the Trump in front of big crowds is a different man than the mild-manner and great thinking man of private. So, he basically endorsed him by saying that he was a hypocrite. Think of all of the foul and misleading and disrespectful things that we have had to endure coming with the label of political debates lately, which brings us back to the text. Respect for others, specifically those in authority, is a must. Yet, we are not instructed to omit debates and the calling of others in authority to account for their policies and actions, but in the end, it is a matter that one day they will have to account to before the God of gods. And if we do it, we are to do it cordially saying the same things in public as in private.
So, don't do it in a way that desires harm to them, but in a loving way. We should desire the Lord to change the other candidate's mind, even our own, where we deviated from Scriptures-- His revealed will. May we hear the Lord's rebuke!!!
10 But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves.
But these evil speakers in the church, “rail against things which they do not indeed understand; but what things they understand naturally, like animals destitute of reason, in these things they are corrupted. See 2 Peter 2:11-12; 2 Peter 2:22.” (Coke) Let us go to Him for a sound mind on issues.
11 Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.
Woe to these churchgoers.; they have gone the way of Balaam for a profit. When the children of Israel moved near Moab in the land of promises, as recorded in Numbers 22, Balak, the son of Zippor and king of the Moabites, sent for Balaam the prophet and slowly convinced him to curse Israel. God had said to Balaam, “You shall not go with them; you shall not curse the people, for they are blessed.” (Numbers 22:2) It was a compromise here and there that lead to his fall.
And these ran greedily after the error. “And have been poured out in the error; ... which seems to have much the same sense as the Latin word palari, to ramble, or keep no certain path; as liquor when poured out of a vessel, spreads itself, and keeps no direct course. And the proper sense of πλανη, error, is a wandering out of the right way. St. Jude speaks of their having already perished, which affords us a genuine trait of the prophetic spirit, speaking of things certainly future, as if they were past. There is a manifest gradation in the three members of this verse: first, the crime, and then the punishment. See Psalms 22:14. Instead of gainsaying, Doddridge reads contradiction; and others opposition.” (Coke Commentary)
Jude: Apostates Depraved and Doomed
12 These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots; 13 raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever.
These are spots in your love feasts… The love-feast symbolised the brotherhood of Christians. It was a simple meal, in which all met as equals, and the rich supplied the necessities of the poor. It would seem as if these profligates-- 1) Feeding themselves without fear. 2) Eucharistic feeding without fear. May not these words be applied to the Eucharistic feeding of those who come to the most holy feast without searching of heart, without self-examination, trusting in their respectability, their apparent blamelessness in respect of gross sin and such things? (M. F. Sadler, M. A.)…, serving only themselves.
They are clouds without water… “It pleaseth the Spirit of God in many places of the Old Testament to compare prophets and teachers unto clouds, and their doctrine unto the dropping and distilling of the rain and sweet showers. So the Prophet Ezekiel is commanded to set his face towards the way of Teman, and ‘drop his word toward the south,’ and his prophecy towards the forest. My doctrine shall ‘drop as the rain,’ and my speech shall ‘distil as the dew, as the shower upon the herbs, and as the great rain upon the grass’ (Deuteronomy 32:2). The word translated ‘prophecy’ (Micah 2:7; Micah 2:11) signifieth properly to drop or distil. The reason of which comparison is rendered. Because as the rain falleth upon the earth and returneth not in vain, but moisteneth it, and maketh it bring forth and bud, that it may give seed to the sower, and bread to him that eateth (Isaiah 55:10-11); so the word in the mouth of the ministers returneth not void, but accomplisheth the Lord’s will. The words then standing upon this similitude bear this sense: Though the property and use of clouds is to carry water and rain for the use of the earth, yet some clouds are without water; even so, though all teachers ought to be filled and fitted with store of wholesome doctrine, to pour it out for the use of the Church, yet these seducers are utterly destitute thereof.” (W. Perkins.)
Carried about by the winds… We “should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ…” (Ephesians 4:14-15) Yet these disappointing gnostics in the church were a disappointment to the work of ministry of the Church. “These men are ostentatious, but they do no good. It was perhaps expected that their admission to the Church would be a fresh gain to Christendom; but they are as disappointing as clouds that are carried past ( παραφερύεναι) by winds without giving any rain: and in the East that is one of the most grievous among common disappointments.” (A. Plummer, D. D.)
"And, again, as those clouds without water are light, and fit for nothing than to be carried about with wind, so these are altogether variable and unconstant, carried about with every blast of strange doctrine. The former of these similitudes condemneth their sin of barrenness and unfruitfulness; the latter their sin of inconstancy and variableness. (W. Perkins.)
They are … late autumn trees without fruit… “The autumn trees here were those which normally bore their fruit in the autumn. Fruit time was disappointment time for those who looked to barren trees.
Twice dead, plucked up by the roots ... In a sense, an unfruitful, or barren tree, was ‘dead’; but, when it had already been grubbed up from the earth, it was doubly dead.’ ‘Spiritually, these men were twice dead in having returned after baptism to the death of sin.’ [Plummer] Many have likewise identified this as parallel with such passages as Hebrews 6:4-7.” (Coffman)
“Twice dead.--Dean Alford refers to the double death in a tree, which is not only as it seems to the eye in common with other trees, in the apparent death of winter, but really dead; dead to appearance, and dead in reality. ‘Plucked up by the roots— So incapable of ever reviving.’ (J. Wesley.)”
(The Biblical Illustrator)
They are… raging waves of the sea, foaming up their own shame… "Jude, like countless others, had visited a sea shore following a storm, finding the beach littered and polluted by every kind of filth and trash. In addition to such experience which it may be assumed he had, the words of the Prophet Isaiah pronounced the metaphor for him: "But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt" (Isaiah 57:20). A polluted beach was the perfect figure of the evil gnostics.” (Coffman Commentary)
They are… wandering stars for whom is reserved the blackness of darkness forever…“The ‘wandering stars’ here is a clear reference to meteorites which blaze a moment in the night sky and then fall into darkness forever. Yes, Jude used a word which is supposed to have meant, literally, ‘stars which follow no orbit’ (J. B. Phillips)” (Coffman Commentary) “Most gross darkness.” (Geneva Study Bible)
14 Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints, 15 to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.”
“He rebukes most sharply with many other notes and marks, both their dishonesty or filthiness, and their sauciness, but especially, their vain bravery of words and vain pride, joining with it a grave and heavy threatening from an ancient prophecy of Enoch concerning the judgment to come.” (Geneva Study Bible)
16 These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. 17 But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: 18 how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts. 19 These are sensual persons, who cause divisions, not having the Spirit.
Jude: Exhortation to the Beloved and Doxology
20 But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21 keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.
“Jude now transitions to giving a positive exhortation to his readers. The only imperative in verses 20-21 is to maintain yourselves in the love of God. The three other verbs (building yourselves up, praying, anticipating) act as instrumental participles describing how the readers are to keep themselves in God’s love (Schreiner 481). The building up in view is that of the community, not merely the individual (Bauckham 113). The ‘most holy faith’ is the gospel of Jesus Christ to which the readers are to be obedient.
So the first way believers remain in God’s love is by continuing to grow in their understanding of the gospel, the teachings that were handed down to them at their conversion. This faith is ‘most holy' because it comes from the holy God, and Christian growth occurs through the mind, as believers grow in their understanding of God’s word and of Christian truth. Jude did not think that growth occurred mystically or mysteriously. Instead, believers experience God’s love as their understanding of the faith increases. Affection for God increases not through bypassing the mind but by means of it. (Schreiner 482-483)
Praying ‘in the Holy Spirit’ means praying for the furtherance of God’s will [as revealed by His Word].Some have suggested that Jude may have in mind speaking in tongues, an interpretation of the text that is especially well known in Pentecostal/charismatic circles. In this section, however, Jude’s concern is with the corporate life of the church in their struggle against heresy, and given the problems within the Corinthian church regarding speaking in tongues, it is hard to imagine how such a call would contribute to the church’s corporate life (see 1 Cor. 14:4). Moreover, Jude places this exhortation over against the claim that the heretics do not have the Spirit. The exhortation implies that the members of the church are the true Christians. (G. Green 121)
In verse 1 Jude tells his readers that they are kept by Jesus Christ. In this verse he tells his readers to keep themselves in God’s love. ‘Jude represented well the biblical tension between divine sovereignty and human responsibility. On the one hand, believers only avoid apostasy because of the grace of God. On the other hand, the grace of God does not cancel out the need for believers to exert all their energy to remain in God’s love’ (Schreiner 484). The ‘mercy of our Lord Jesus Christ’ refers to the second coming, which results in eternal life. It is the counterpoint to the judgment faced by the heretics (4, 6-7, 11, 13, 15). Anticipation is not merely a passive attitude, ‘but an orientation of the whole life toward the eschatological hope’ (Bauckham 114).” https://biblicalscholarship.wordpress.com/2012/02/27/commentary-on-jude-20-25/
22 And on some have compassion, making a distinction; 23 but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.
“Determining the original Greek text of verses 22-23 is difficult but the NET translation is reasonable. The most likely alternative, given by Bauckham, reads: ‘Snatch some from the fire, but on those who dispute have mercy with fear, hating even the clothing that has been soiled by the flesh’ (Bauckham 108-111; Schreiner 485-487).
Jude tells the readers how to react to those effected by the teaching of the heretics. They are to show mercy and kindness (cf. 2 Tim 2:25) to those wavering (or disputing) between the teaching given by the apostles and the teaching of the opponents. Those to be snatched from the fire are in danger of future judgment (7), perhaps because they have started to embrace the libertine lifestyle taught by the opponents. The faithful readers are to save them from future judgment by bringing them back into a right relationship with God. While the readers should show mercy to the wayward, Jude tells them to be extra careful and proceed with fear (the NET adds the phrase ‘of God’ which is a possible interpretation; fear of God’s judgment keeps one from sinning). They must hate the sins committed by the heretics. ‘It is quite possible to remain in positive contact and accept a person without at the same time condoning or accepting the person’s sin’ (Davids 106).
‘In showing mercy to those who are sinning it is quite possible to get drawn into their sin. Thus Jude advises showing mercy in fear. One is working on the edge of the fire, so to speak. Not only are those being rescued at risk, but the rescuers are also endangering themselves. Sin is deceitful enough that those trying to help others could themselves get trapped. That is no reason not to ‘show mercy,’ but every reason to have fear.’ (Davids 103-104)” https://biblicalscholarship.wordpress.com/2012/02/27/commentary-on-jude-20-25/
24 Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy, 25 to God our Savior, Who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen.
“The letter of Jude closes with a doxology. ‘The hope that pervades the doxology is astounding in light of the grave situation that Jude faced as he tried to extract the church from the jaws of the heretics’ (G. Green 131).
When Jude spoke of God’s ability to keep believers from falling, he did not merely mean that believers might be kept from falling. The idea is that God will keep them from falling by his grace. The word for ‘keep’ (phylaxai) is not the same term that has been used earlier in the letter (cf. tereo, vv. 1, 6, 13, 21), but the concept is the same. The promise that God will preserve believers from apostasy does not cancel out the exhortation of v. 21, ‘keep yourselves in God’s love.’ Ultimately, however, believers obey this admonition because God will strengthen them to do so. He gives us the grace so that we desire to keep ourselves in God’s love. (Schreiner 490-491)
In this context, ‘falling’ (ptaio) refers to apostasy, not sin in general. To stand before God means to be vindicated. The ‘rejoicing’ is a kind of public joy. ‘The picture is that of a festival in the presence of God, a sea of people singing, praising, and dancing in joyous celebration in the very presence of the God they had served on earth’ (Davids 111). Believers will not be without blemish because they lived perfectly in this life. Rather, they will be without blemish because of Christ’s sacrifice (Eph 1:4; 5:27; Col 1:22; 1 Thess 3:13; Heb 9:14; 1 Pet 1:19).” https://biblicalscholarship.wordpress.com/2012/02/27/commentary-on-jude-20-25/
“Not only do we recognize Jesus as our Savior, but we recognize Him as our God and our Savior (II Peter 1:1; Jude 25). We recognize Him as the only way of access to God (John 14:6-11).” (Bernard) He has glory and majesty, dominion and power, right now and forever! Amen!