Judas 1:14

See Introduction on the source whence Jude derived this prophecy of Enoch. The Holy Spirit, by Jude, has sealed the truth of this much of the matter contained in the book of Enoch, though probably that book, as well as Jude, derived it from tradition (compare Note, see on Jde 1:9). There are reasons given by some for thinking the book of Enoch copied from Jude rather than vice versa. It is striking how, from the first, prophecy hastened towards its consummation. The earliest prophecies of the Redeemer dwell on His second coming in glory, rather than His first coming in lowliness (compare Gen 3:15 with Rom 16:20). Enoch, in his translation without death, illustrated that truth which he all his life preached to the unbelieving world, the certainty of the Lord's coming, and the resurrection of the dead, as the only effectual antidote to their skepticism and self-wise confidence in nature's permanence. And Enoch--Greek, "Moreover, also Enoch," &c. seventh from Adam--Seven is the sacred number. In Enoch, freedom from death and the sacred number are combined: for every seventh object is most highly valued. Jude thus shows the antiquity of the prophecies. Compare Note, see on Jde 1:4, "of old." There were only five fathers between Enoch and Adam. The seventh from Adam prophesied the things which shall close the seventh age of the world [BENGEL]. of these--in relation to these. The reference of his prophecies was not to the antediluvians alone, but to all the ungodly (Jde 1:15). His prophecy applied primarily indeed to the flood, but ultimately to the final judgment. cometh--literally, "came." Prophecy regards the future as certain as if it were past. saints--Holy angels (compare Deu 33:2; Dan 7:10; Zac 14:5; Mat 25:31; Heb 12:22).

We have here, I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society (Jde 1:1, Jde 1:2). II. The occasion of writing this epistle (Jde 1:3). III. A character of evil and perverse men, who had already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times (Jde 1:4). IV. A caution against hearkening to and following after such, from the severity of God towards the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah (Jde 1:5-7). V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (Jde 1:8-10, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment (Jde 1:14, Jde 1:15). VII. He enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be (Jde 1:16-19). VIII. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life (Jde 1:20, Jde 1:21). IX. Directs them how to act towards the erroneous and scandalous (Jde 1:22, Jde 1:23). And, X. Closes with an admirable doxology in the last two verses.

1:14 she urged him: See study note on Josh 15:18-19. 1:14-15 Enoch was an early descendant of Adam (see Gen 5:18-24; 1 Chr 1:3); the comment in Gen 5:24 apparently means that Enoch did not die but was taken directly to heaven (cp. 2 Kgs 2:1-13; see Heb 11:5). This extraordinary commendation from God and the almost complete silence of Scripture about him make Enoch a fascinating character. There are a number of legends about him in Jewish literature, and at least two books of apocalyptic visions written between the Old Testament and the New Testament are attributed to him (1–2 Enoch).