Commentary on Hebrews and the Catholic Epistles John Calvin
John Calvin from him are those unutterable groanings mentioned by Paul (Romans 8:26.) It is not, then, without reason that Jude teaches us, that no one can pray as he ought without having the Spirit as his guide.
21. Keep yourselves in the love of God. He has made love as it were the guardian and the ruler of our life; not that he might set it in opposition to the grace of God, but that it is the right course of our calling, when we make progress in love. But as many things entice us to apostasy, so that it is difficult to keep us faithful to God to the end, he calls the attention of the faithful to the last day. For the hope of that alone ought to sustain us, so that we may at no time despond; otherwise we must necessarily fail every moment.
But it ought to be noticed that he would not have us to hope for eternal life, except through the mercy of Christ: for he will in such a manner be our judge, as to have no other rule in judging us than that gratuitous benefit of redemption obtained by himself.
22. And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. 497 This is the difference which he mentions.
The participle {διακρινόμενοι}, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot be saved.
Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, ``Rebuke the judged,'' (Arguite dijudicatos.) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation.
23. Hating even the garment. This passage, which otherwise would appear
497Though most agree that by "fear" here is meant terror, that is, that the persons referred to are to be terrified by the judgment which awaited them; yet what follows seems favorable to another view, that fear means the care and caution with which they were to be treated; for the act of saving them is compared to that of a man snatching anything from the fire, in doing which he must be careful lest he himself should be burnt; and then the other comparison, that of a man shunning an infected garment lest he should catch the contagion, favors the same view. Hence our version seems right — "with fear." — Ed.