of teaching, were to use the mild methods of instruction and persuasion : and they were to do so from compassion to the lapsed.

Ver. 23.-1. But others save by fear. Endeavour to save others, who have erred from corruption of heart, and who are obstinate in their errors and vices, by rousing their fears. Set before them a future judgment in all its terrors. And if they continue unmoved, use the censures of the church as the last remedy. These methods Jude terms, a snatching them out of the fire. 2. Snatching them out of the fire. Commentators observe that this is a proverbial expression, used Amos iv. 11. and Zechar. iii. 2. to which St. Paul alludes 1 Cor. iii. 15. and that it denotes haste in reclaiming offenders; and even rough methods, when such are necessary, lest if the opportunity be lost, the offenders should perish.-Sin is here likened to fire, on account of its destructive nature; and the saving sinners from their evil courses, is fitly compared to the snatching one hastily out of a house which is on fire.Or, the fire which the apostle here speaks of, may be the divine wrath, called fire, Heb, xii. 29. For even our God is a consuming fire.

3. Hating even the garment spotted by the flesh. This, which is a direction to those who snatch others out of the fire, implies that in doing them that compassionate office, they are to avoid all familiarity with them, even as they would avoid touching a garment spotted by the flesh of one who hath died of the plague; lest they be infected by their vicious conversation.

Ver. 24.-1. Now to him who is able to guard you from stumbling. So ATTITOS literally significs. The apostles meaning is, guard you from falling into sin. For the course of one's life being in scripture represented by the metaphor of walking, sinning is metaphorically represented by stumbling in walking.-Some who translate this clause, keep you from falling, by falling, understand falling into calamity; in which sense they interpret, Prov. xxiv. 16. A just man falleth seven times, and riseth up again. But in the apostolical writings the word fall, commonly hath the meaning which I have affixed to it. See Rom. xi. 11. James ii. 10. iii. 2.

23 But the ungodly teachers, and such of their disciples as have erred through corruption of heart, save by the fear of reproofs and censures; snatching them out of the fire of the wrath of God: and in doing them this good office, shun all familiar intercourse with them, as ye would shun touching a garment spotted by the flesh of one who hath a plague

sore.

24 Now, to inspire you with courage to persevere in the doctrine and practice of the gospel, and to shew you with what assurance ye may rely on the protection of God, I conclude with ascribing to him who is able and willing, to guard you from stumbling either into error or into sin, and to present you faultless before the manifestation of his glory at the day of judgment, with exceeding joy to yourselves and to the rcdeemed multitudes :

25 Even to God who alone is wise underivedly, and who having con

2. And to present you faultless before the presence of his glory. This being one of the characters of the person to whom this doxology is addressed, it is argued by some, that God the Father is meant, who is said, Col. i. 20 By bim (Christ) to reconcile all things to him.-22. in the body of his flesh through death, to present you (the Colossians) holy and unblameable and unreproveable in his sight-To this interpretation it is objected, that the Father cannot be meant here, because he is said to present believers faultless before the presence of his own glory: whereas it is well known that the Father is not to judge the world, having committed all judgment to the Son. Nevertheless it is replied, That the Father may truly be said to present believers faultless, at the judgment, before the presence of his own glory, because Christ himself hath told us, that he will come to judgment in the glory of the Fa ther, as well as in his own glory, Matt. xvi. 27. that is, He will come surrounded with the glory, whereby the presence of the Father is manifested to the angelical hosts in heaven:-But, as Christ likewise is said Ephes. v. 27. to present the church to himself a glorious church, without spot, c. it renders the above argument doubtful.

and majesty, dominion and λωσύνη, κρατος και εξουσία,

power, both now and ever.

και νυν και εις πάντας τους

Amen.

αιωνας.

Αμην.

Ver. 25.-1. To the wise God alone. That this is the true translation of More σope Jer, see proved Rom. xvi. 27. note 1.

2. Our Saviour. From this appellation it is argued that the wise God, to whom this doxology is addressed, is Jesus Christ, whose proper title is our Saviour, and who is called God in other passages of scripture, particularly Rom. ix. 5. where he is styled, God over all blessed for ever. Never. theless, as in some passages of scripture, particularly Luke i. 47. 1 Tim. i. 1. Tit. i. 3. the Father is styled, our Saviour, this argument likewise is doubtful. They who contend, that the doxology in this passage of Jude belongs to the Father, observe that the same doxology is unambiguously addressed to God the Father, Rom. xvi. 27. where it runs thus, To the wise God alone, through Jesus Christ, be the glory for ever. Amen.

After the words our Saviour in this verse, some MSS. add, through Jesus * Christ our Lord; and the best copies of the Vulgate have Soli Deo salvatori nostro, per Jesum Christum Dominum nostrum, gloria et magnificentia, imperium et potestas ante omne seculum, et nunc et in omnia secula seculorum. Amen.-See Mill on this verse.

END OF THE APOSTOLICAL EPISTLES.