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Jud_1:3-4. Statement of the reason which determined Jude to write this Epistle: comp. on this 2Pe_1:12 f., 2Pe_3:1 f.
ἀγαπητοί ] found at the beginning of an Epistle only here and in 3Jn_1:2.
πᾶσαν σπουδὴν ποιούμενος κ . τ . λ .] Giving all diligence to write unto you of the common salvation, I felt constrained to write to you, exhorting you to contend for the faith once delivered to the saints. Pricaeus, Lachmann, Buttmann put a comma after the first and after the second ὑμῖν , so that περὶ … σωτηρίας is connected with ἀνάγκην ἔσχον , and παρακαλῶν , etc., is separated from γράψαι . Most expositors, on the contrary, as Erasmus, Luther, Calvin, de Wette, Wiesinger, etc., connect περὶ σωτηρίας with the preceding γράφειν , and unite παρακαλῶν with γράψαι . Not only the position of the words, but also the train of thought decides for this latter arrangement; for since, according to Jud_1:4, the ἀνάγκη , inducing the author to write this Epistle, consisted in the appearance of wicked men, so it is evidently more suitable to connect γράψαι with παρακαλῶν ἐπαγωνίζεσθαι , having special reference to it, than with the general idea περὶ τῆς κοινῆς σωτηρίας , particularly as the contents of the Epistle are anything but a treatise concerning the common salvation.[8] The preceding participial clause states in what condition Jude was when the ἀνάγκην ἔχειν came upon him; the σπουδή to write already existed when the entrance of certain ungodly men constrained him not to write generally περὶ τῆς κοινῆς σωτηρίας , but to compose such a hortative Epistle as the present. Some expositors incorrectly think that the ἀνάγκη had its reason in the σπουδή (Erasmus: tantum mihi studium fuit, ut non potuerim non scribere vobis); others, that to the σπουδή the ἀνάγκη supervened as a new point; so Hornejus: cum summum mihi esset studium scribendi ad vos aliquid de communi nostrum omnium salute, etiam necessitas insuper scribendi imposita fuit, quae autem illa sit, statim addit (so also Calvin and others). De Wette (with whom Brückner agrees) considers that Jude by the first clause expresses that “he had been engaged on the composition of a longer and more comprehensive Epistle (the loss of which we have to lament), when he was for the time called away from that work in order to write the present Epistle;” but the expression πᾶσαν σπουδὴν ποιούμενος does not necessarily involve actual writing.[9]
σπουδὴν ποιεῖσθαι is only found here in the N. T. (2Pe_1:5 : σπουδὴν πᾶσαν παρεισφέρειν ; prologue to Ecclus.: προσφέρειν τινὰ σπουδήν ); the meaning is: to be eagerly solicitous about something; it may refer both to mental activity and to external action; here the former is the case. Luther’s translation: “After I purposed,” is too flat; Meyer’s is better: “since it lies pressingly upon my heart.”
πᾶσαν serves, as frequently, for the strengthening of the idea.
The participle ποιούμενος , in connection with the aorists ἔσχον γράψαι , is to be taken as the imperfect participle. Stier incorrectly translates: “when engaged in it I would take diligence.” It expresses the activity which took place, when the action expressed by the finite verb occurred and therefore must not be resolved, with Haenlein, into the perfect or pluperfect.
περὶ τῆς κοινῆς ἡμῶν σωτηρίας ] states on what Jude intended to write. On κοινῆς , comp. Tit_1:4; 2Pe_1:1. There is no reason to refer the idea, with Semler, to the Jews and Gentiles, as the object common to both.
σωτηρία , not the doctrine of salvation (Jachmann), but the salvation itself, acquired by Christ for the world, and applied to believers. The explanation of Beza: de iis quae ad nostram omnium salutem pertinent, deviates from strict precision, as σωτηρία itself is indicated by Jude as the object of writing. Schott incorrectly explains σωτηρία , state of salvation, possession of salvation.
ἀνάγκην ἔσχον ] Comp. Luk_14:10; Luk_23:17; 1Co_7:37. The explanation of Grotius is inaccurate: nihil potius habui, quod scriberem, quam ut, etc. The translation of Luther is too flat: “I considered it necessary;” for in ἀνάγκην ἔχειν is contained the idea of an objective necessity founded on duty, circumstances, etc. (de Wette, Wiesinger, Schott). The meaning here is: the entrance of false teachers constrained me, made me to recognise it as necessary. On the one hand, Semler inserts a strange reference, paraphrasing it: accidit interea inopinato, ut statuendum mihi … esset; and, on the other hand, Schott, who, in order to emphasize the contrast between the two members of the sentence, finds in ἀνάγκ . ἔσχον the thought expressed that Jude wrote this Epistle unwillingly, contrary to his inclination.
γράψαι ὑμῖν παρακαλῶν ] παρακαλῶν is closely united to γράψαι , as indicating the kind of writing to which the author felt constrained by circumstances; therefore no comma is to be put after ὑμῖν .
ἐπαγωνίζεσθαι τῇ … πίστει ] ἐπαγωνίζεσθαι , a ἅπ . λεγ ., as συναθλέω , Php_1:27, connected with the dative of the object which is contended for; Stier: “to fight for the faith;” comp. Sir_4:28 : ἀγωνίζειν περί .
πίστις is not = doctrina, system of doctrine; nor yet does it here denote the subjective quality of the believing disposition; but that which is believed by Christians ( τοῖς ἁγίοις ), the objective contents of faith. Schott is incorrect in explaining it: “the conduct arising from faith;” for the notion of conduct does not suit παραδοθείσῃ . The explanation: the way of salvation (Hofmann), is also wanting in correctness; it is not proved by Gal_3:23.
As the subject to παραδοθείσῃ , by whom the communication or transmission was effected, God (Bengel) is not here to be thought of, but the apostles, as Jud_1:17 shows; 2Pe_2:21; Luk_1:2 (comp. also 1Co_11:2; 1Co_11:23; 1Co_15:3); yet the author does not name them, because “he is not concerned here with the personal instruments, but with the mode and manner of transmission contained in ἅπαξ ” (Schott). τοῖς ἁγίοις are not the apostles (Nic. de Lyra), but Christians.
ἅπαξ brings prominently forward the fact that as it once took place, so there is now an end to the παράδοσις ; Bengel: nulla alia dabitur fides. Jachmann incorrectly explains it by ἤδη , olim, jam, appealing to Jud_1:5 and Heb_6:4. According to Hofmann’s view, ἅπαξ is used “with reference to the preceding intention of Jude to present to the readers a writing having the common salvation as its object;” but this reference is not indicated.[10]
[8] The translation of the Vulgate: omnem solicitudinem faciens scribendi vobis de communi vestra salute necesse habui scribere vobis depraecans supercertari, etc., may also be punctuated in both ways. Lachmann has, in his larger edition of the N. T., punctuated it as he has done in the Greek text; in other editions of the Vulgate, on the contrary, the other punctuation is found.
[9] De Wette incorrectly appeals for this supposition to Sherlock (in Wolf), who thus explains it: dilecti, animus mihi erat, scribere ad vos de communibus doctrinis et spe evangelii ad fidem vestram et Jesu Christi cognitionem amplificandam; jam vero coactum me video, ut hoc institutum deseram et ad cavendum praesens periculum, vos exhorter, ut serio teneatis eam quae vobis tradita est, doctrinam, contra falsos doctores, quos clanculum audio irrepsisse. What de Wette regards as accomplished, or in the act of being accomplished, Sherlock considers only as intended.
[10] When Hofmann maintains that ver. 4 could only have been written by an apostle, he evidently proceeds too far; for why could not also another besides an apostle have cherished the design to address a writing to Christians respecting the common faith?